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Aparabhāge satthari kosambiyaṃ viharante sasāvakasaṅghassa tathāgatassa mahanto lābhasakkāro nibbatti.
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After a time, while the Teacher was in residence at Kosambi, rich gain and honor accrued to the Tathāgata and his company of disciples.
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Vatthabhesajjādihatthā manussā vihāraṃ pavisitvā "kuhiṃ satthā, kuhiṃ sāriputtatthero, kuhiṃ mahāmoggallānatthero, kuhiṃ mahākassapatthero, kuhiṃ bhaddiyatthero, kuhiṃ anuruddhatthero, kuhiṃ ānandatthero, kuhiṃ bhagutthero, kuhiṃ kimilatthero"ti asītimahāsāvakānaṃ nisinnaṭṭhānaṃ olokentā vicaranti.
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Men entered the monastery bearing in their hands robes, medicines, and other offerings and asked, “Where is the Teacher? Where is the Elder Sāriputta? Where is the Elder Moggallāna? Where is the Elder Kassapa? Where is the Elder Bhaddiya? Where is the Elder Anuruddha? Where is the Elder Ānanda? Where is the Elder Bhagu? Where is the Elder Kimbila? ” So saying, they went about looking at the places where sat the eighty Chief Disciples.
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"Devadattatthero kuhiṃ nisinno vā, ṭhito vā"ti pucchanto nāma natthi.
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Since no one asked, “Where does the Elder Devadatta sit and stand?”
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So cintesi – "ahampi etehi saddhiññeva pabbajito, etepi khattiyapabbajitā, ahampi khattiyapabbajito, lābhasakkārahatthā manussā eteyeva pariyesanti, mama nāmaṃ gahetāpi natthi.
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Devadatta thought to himself, “I became a monk at the same time as these other monks. Even as they are men of the Warrior caste who have become monks, so also am I a man of the Warrior caste who have become a monk. But whereas men bearing rich [28.235] offerings seek out these monks, no one takes my name on his lips.
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Kena nu kho saddhiṃ ekato hutvā kaṃ pasādetvā mama lābhasakkāraṃ nibbatteyya"nti.
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With whom now can I make common cause? With whom can I ingratiate myself, that I may obtain gain and honor for myself? ”
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Athassa etadahosi – "ayaṃ kho rājā bimbisāro paṭhamadassaneneva ekādasahi nahutehi saddhiṃ sotāpattiphale patiṭṭhito, na sakkā etena saddhiṃ ekato bhavituṃ, kosalaraññāpi saddhiṃ na sakkā bhavituṃ.
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Then the following thought occurred to him, “This King Bimbisāra, on the day when he first saw the Buddha, became established in the Fruit of Conversion, together with eleven nahutas of men besides; I cannot make common cause with him. Neither can I make common cause with the king of Kosala.
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Ayaṃ kho pana rañño putto ajātasattu kumāro kassaci guṇadose na jānāti, etena saddhiṃ ekato bhavissāmī"ti.
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But this king’s son Ajātasattu knows no one’s good qualities or bad qualities; I will make common cause with him.”
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So kosambito rājagahaṃ gantvā kumārakavaṇṇaṃ abhinimminitvā cattāro āsīvise catūsu hatthapādesu ekaṃ gīvāya pilandhitvā ekaṃ sīse cumbaṭakaṃ katvā ekaṃ ekaṃsaṃ karitvā imāya ahimekhalāya ākāsato oruyha ajātasattussa ucchaṅge nisīditvā tena bhītena "kosi tva"nti vutte "ahaṃ devadatto"ti vatvā tassa bhayavinodanatthaṃ taṃ attabhāvaṃ paṭisaṃharitvā saṅghāṭipattacīvaradharo purato ṭhatvā taṃ pasādetvā lābhasakkāraṃ nibbattesi.
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Accordingly Devadatta departed from Kosambi to Rājagaha, transformed himself into a youth, put four snakes on his hands and feet, put one snake about his neck, coiled one snake about his head as a cushion-rest, placed one snake on one shoulder, and thus arrayed in a girdle of snakes, he descended from the air and seated himself in Ajātasattu’s lap. Ajātasattu was frightened and said, “Who are you? ” “I am Devadatta. ” In order to dispel Ajātasattu’s fear, Devadatta changed his form, stood before Ajātasattu wearing the robe of a monk and carrying a monk’s bowl, ingratiated himself with Ajātasattu, and obtained for himself gain and honor.
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So lābhasakkārābhibhūto "ahaṃ bhikkhusaṅghaṃ pariharissāmī"ti pāpakaṃ cittaṃ uppādetvā saha cittuppādena iddhito parihāyitvā satthāraṃ veḷuvanavihāre sarājikāya parisāya dhammaṃ desentaṃ vanditvā uṭṭhāyāsanā añjaliṃ paggayha – "bhagavā, bhante, etarahi jiṇṇo vuḍḍho mahallako, appossukko diṭṭhadhammasukhavihāraṃ anuyuñjatu, ahaṃ bhikkhusaṅghaṃ pariharissāmi, niyyādetha me bhikkhusaṅgha"nti vatvā satthārā kheḷāsakavādena apasādetvā paṭikkhitto anattamano imaṃ paṭhamaṃ tathāgate āghātaṃ bandhitvā pakkāmi.
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Overcome with the gain and honor he received, Devadatta thought to himself, “It is I who ought to be at the head of the Congregation of Monks. ” Once having allowed this evil thought to spring up in his breast, with the springing up of the evil thought Devadatta lost the power to work miracles. Now at this time the Teacher was preaching the Law to the Congregation at Veḷuvana monastery, and the king was among the Congregation. While the Exalted One was preaching the Law, Devadatta paid obeisance to him, and then rising from his seat, extended his hands in an attitude of reverent salutation and said, “Reverend Sir, the Exalted One is now worn out, stricken with years, and aged; let him live a pleasant life in this world, free from care. I will direct the Congregation of Monks; commit the Congregation of Monks to my hands. ” {1.140} The Teacher, instead of consenting to the arrangement suggested by Devadatta, refused his request and called him a lick-spittle. Therefore Devadatta was highly indignant, and now for the first time conceiving hatred towards the Teacher, departed.
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