Dighanikaya 29.165_2

29.165_2

‘‘Pāvāyaṃ vassaṃvuṭṭho yena sāmagāmo, yenāyasmā ānando tenupasaṅkamī’’ti kasmā upasaṅkami? Nāṭaputte kira kālaṅkate jambudīpe manussā tattha tattha kathaṃ pavattayiṃsu ‘‘nigaṇṭho nāṭaputto eko satthāti paññāyittha, tassa kālaṅkiriyāya sāvakānaṃ evarūpo vivādo jāto. Samaṇo pana gotamo jambudīpe cando viya sūriyo viya ca pākaṭo, sāvakāpissa pākaṭāyeva. Kīdiso nu kho samaṇe gotame parinibbute sāvakānaṃ vivādo bhavissatī’’ti. Thero taṃ kathaṃ sutvā cintesi – ‘‘imaṃ kathaṃ gahetvā dasabalassa ārocessāmi, satthā etaṃ aṭṭhuppattiṃ katvā ekaṃ desanaṃ kathessatī’’ti. So nikkhamitvā yena sāmagāmo, yenāyasmā ānando tenupasaṅkami.

"Having kept the rains at Pāvā, he approached Sāmagāma, approached the venerable Ānanda"—why did he approach? When Nāṭaputta died, so it is said, people throughout Jambudīpa started talk in various places: "Nigaṇṭha Nāṭaputta was known as a single teacher; upon his death, such a dispute has arisen among his disciples. But the ascetic Gotama is evident in Jambudīpa like the moon and the sun, and his disciples also are indeed evident. When the ascetic Gotama has attained final passing, what kind of dispute will there be among his disciples?" The elder, having heard that talk, thought: "Taking this talk, I will inform the Ten-Powered One; the Teacher, having made this an occasion, will deliver a teaching." Having set out, he approached Sāmagāma, approached the venerable Ānanda.