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VII, 3, 16.
from their minds, and have quelled their passions, while on the other hand the Samana Gotama is luxurious, and his mind dwells on abundance 1.' But those of the people who were believers, and full of reverence and insight, were indignant, became vexed, and murmured, saying, 'How can Devadatta go about to stir up division in the Samgha of the Blessed One, and in the party that is subject to him.'
The Bhikkhus, hearing them so murmuring, told the matter to the Blessed One.
KULLAVAGGA.
'Is it true, O Devadatta, as they say, that thou goest about to stir up division in the Samgha, and in the body of my adherents?'
'It is true, Lord.'
'(Thou hast gone far) enough, Devadatta. Let not a division in the Samgha seem good to thee 2; -grievous is such division. Whosoever, O Devadatta, breaks up the Samgha, when it is at peace, he gives birth to a fault (the effect of) which endures for a kalpa, and for a kalpa is he boiled in niraya. But whosoever, O Devadatta, makes peace in the Samgha, when it has been divided, he gives birth to the highest merit, and for a kalpa is he happy in heaven. Thou hast gone far enough,
1 Bâhulliko bâhullâya keteti. Both these expressions occur above in Mahâvagga VI, 15, 9, 10, and elsewhere (see, for instance, the introductory stories to Gâtaka, Nos. 6 and 32) as the standing expression for the opposite of the state of mind in which a good Bhikkhu ought to live.
Mâ te rukki samghabhedo. For the connotation of this phrase, compare below, VII, 4, 4.
Kappatthikam kibbisam. At Gâtaka I, 172, 213, 215, Prof. Fausböll reads kappatthiya. In saying that the fault itself (kibbisam) is to endure for a kalpa, the meaning of course is that its effects on the Karma will endure so long.
⚫ Either the text has here preserved (as in other cases elsewhere)
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