Dg Kd 15Schism in the Saṅgha

– THE FOUR-PART VINAYA

SCHISM IN THE SAṄGHA

1. Devadatta

The Blessed One was residing at the city of Rājagṛha. At that time, on account of a certain matter, the Saṅgha had assembled. Devadatta rose from his seat and distributed voting tallies, saying:

"Those elders who accept these five matters as Dharma, as Vinaya, as the teaching of the Buddha, let them draw a tally."

At that time five hundred newly ordained, unlearned monks drew tallies. Then the Venerable Ānanda rose from his seat, arranged his uttarāsaṅga over one shoulder, and spoke thus:

"Those elders who accept these five matters as non-Dharma, non-Vinaya, not the teaching of the Buddha, let them arrange their uttarāsaṅga over one shoulder."

Among those present, sixty elder monks arranged their uttarāsaṅgas over one shoulder. Then Devadatta said to the monks:

"Venerable ones, we have no need of the Buddha and the Saṅgha. Let us together perform the karmavācanā and recite the Prātimokṣa."

They then went to Mount Gayā. Devadatta went to Mount Gayā, separated from the Buddha and the Saṅgha, and of his own accord performed the karmavācanā and recited the Prātimokṣa. At that time a number of monks came to where the Blessed One was, paid reverence with their heads at his feet, and sat to one side. They then reported to the Blessed One:

"Within the city of Rājagṛha, on account of a certain matter, the Saṅgha had assembled. Devadatta rose from his seat, distributed voting tallies, and said: 'Those elders who accept these five matters as Dharma, as Vinaya, as the teaching of the Buddha, let them draw a tally.' Among them, five hundred newly ordained, unlearned monks drew tallies. The Elder Ānanda then rose from his seat, arranged his uttarāsaṅga over one shoulder, and said: 'Those elders who accept these five matters as non-Dharma, non-Vinaya, not the teaching of the Buddha, let them relinquish the uttarāsaṅga and arrange it over one shoulder.' At that time sixty elder monks relinquished the uttarāsaṅga and arranged it over one shoulder.

Devadatta said to the monks: 'We may relinquish the Buddha and the Saṅgha, and of ourselves perform the karmavācanā and recite the Prātimokṣa.' He then went to Mount Gayā, relinquished the Buddha and the Saṅgha, and performed the karmavācanā and recited the Prātimokṣa."

The Buddha taught:

"This foolish one who has caused schism in the Saṅgha is bound, obscured, and has his wholesome mind destroyed by eight non-righteous matters. Devadatta has turned toward the wrong path in the hells for an entire kalpa, and there is no saving him. What are these eight non-righteous matters?

Gain, non-gain; praise, non-praise; respect, non-respect; evil companions, delight in evil friends. Bound, obscured, and having his wholesome mind destroyed by these eight non-righteous matters, Devadatta has turned toward the wrong path in the hells for an entire kalpa, and there is no saving him. If I could see in Devadatta even a single wholesome quality the size of a hair or a thread, I would not have declared and said, 'Devadatta will dwell in the hells for an entire kalpa and cannot be saved.' Because I do not see in Devadatta even a single wholesome quality the size of a hair or a thread, I have declared and said, 'Devadatta will dwell in the hells for an entire kalpa and cannot be saved.' It is like a person who has fallen into a cesspit.

Someone wishes to pull him out, but finds nowhere on him that is clean even by the size of a hair or a thread, by which to take hold and pull him out. Now, upon observing Devadatta, it is just the same. There is not a single white quality in him even the size of a hair or a thread.

Therefore I say, 'Devadatta will dwell in the hells for an entire kalpa and cannot be saved.'"

At that time the Venerable Śāriputra and Maudgalyāyana set out toward Mount Gayā. A monk who saw this wept and lamented bitterly, then came to where the Blessed One was, paid reverence with his head at the Buddha's feet, sat to one side, and reported to the Blessed One:

"Even the foremost disciples of the Blessed One have also gone to Mount Gayā."

The Buddha said:

"Monk, do not be anxious. Śāriputra and Maudgalyāyana have gone to Mount Gayā for a beneficial purpose."

Devadatta was at Mount Gayā, surrounded by a great multitude, expounding the Dharma. Seeing Śāriputra and Maudgalyāyana approaching from afar, he said:

"Welcome! You are the great disciples. Though you did not consent before, you have now consented. Though late, it is good."

The Elder Śāriputra and Maudgalyāyana arrived, spread their seats, and sat down. At that time Devadatta, before the great assembly, following the customary practice of the Buddha, asked Śāriputra to expound the Dharma for the Saṅgha, saying that his back was aching and he wished to rest for a while. Devadatta then, just as the Blessed One would do, folded his saṃghāṭī into four layers, lay down on his right side in the manner of a lion. But presently he rolled over to his left side like a jackal and fell into a snoring sleep. The Elder Śāriputra said to Maudgalyāyana:

"Now is the time to manifest wonders for the great assembly, so as to cause in them a mind of disenchantment."

The Elder Maudgalyāyana, hearing Śāriputra's words, thereupon employed his supernatural power and flew up into the sky. At times he appeared in visible form to expound the Dharma; at times he concealed his form and expounded the Dharma; at times he revealed only the upper half of his body to expound the Dharma; at times he concealed the upper half and expounded the Dharma; at times he emitted smoke, at times he emitted fire; at times fire poured from the lower part of his body while water poured from the upper part; at other times fire poured from the upper part of his body while water poured from the lower part; at times his entire body became a blazing flame while water streamed from his pores.

The Elder Śāriputra, knowing that the Great Maudgalyāyana had already displayed these wonders for the great assembly and aroused in them a mind of disenchantment, then expounded the Dharma of the Four Noble Truths: Suffering, Arising, Cessation, and Path. At that time the monks, while still in their seats, became free from dust and defilement and attained the pure Dharma-eye. Then the Elder Śāriputra and Maudgalyāyana said to the monks:

"Whoever are disciples of the Blessed One, follow us and return."

Śāriputra and Maudgalyāyana, together with the five hundred monks, rose from their seats and departed. Not long after Śāriputra and Maudgalyāyana had left, Samavaddatta nudged Devadatta's toe and said to him:

"Wake up! Wake up! Śāriputra and Maudgalyāyana have led the five hundred monks away from their seats and departed."

Devadatta started awake in alarm; hot blood surged up and issued from his face and from his pores. The monks, seeing that the Elder Śāriputra and Maudgalyāyana had led the five hundred monks back, rejoiced and came to where the Blessed One was. They paid reverence with their heads at his feet, sat to one side, and reported to the Buddha:

"Śāriputra and Maudgalyāyana have led the five hundred monks back!"

The Buddha said to the monks:

"This is not the first time that Śāriputra has broken Devadatta's following; this is the second time that Śāriputra has broken Devadatta's following."

In the distant past of a former age, there was a young brahmin named Sañjaya who went to a teacher of archery and said: "I wish to learn the art of archery." The archery master said, "Very well." Sañjaya studied archery for seven years. After seven years he thought: "Now that I have been studying archery, when will I be finished?" He then went to his teacher and asked: "How long must I study this art of archery?" The teacher thereupon told him to take up the bow, draw the bowstring, fit an arrow to it, and said:

"I have an errand in the village. Wait until I return, and then shoot."

Having given this instruction, the teacher went into the village. At that time Sañjaya thought: "Why did my teacher tell me to draw the string and fit the arrow, but then wait until he returned to shoot? I will go ahead and shoot now to see what happens."

Before Sañjaya stood a great sāla tree. When the arrow was released, it pierced through the tree and sank deep into the ground beyond, where it could not be seen. The teacher finished his business in the village and returned to where Sañjaya was, and asked:

"Have you not yet shot?"

Sañjaya replied:

"I have already shot."

The teacher said:

"You have done what is not good. Had you not shot the arrow, you would have become the supreme great master in all of Jambudvīpa. Now I am the foremost great master. When I pass away, you would have been the one to succeed me."

The teacher then adorned his own daughter and gave her to the student, along with five hundred arrows and a horse-drawn carriage. After Sañjaya received them, the road he had to travel passed through a wilderness. Sañjaya placed his wife on the carriage and used these five hundred arrows to pass through the wilderness. At that time there was a band of five hundred robbers eating in the wilderness. Sañjaya said to his wife:

"Go to those robbers and ask them for food."

The wife went and said to the robbers:

"Sañjaya has sent me here to ask for food."

At that time the chief of the bandits looked her over and said:

"Judging by the one who was sent, I can tell that the other is no ordinary person. Give them food."

Meanwhile, one of the bandits thought: "Shall we let this man live and carry off his wife?" Sañjaya immediately shot an arrow, and that bandit was struck and died. Another bandit stood up and said: "Shall we let this man live and carry off his wife?" Sañjaya again shot an arrow. That bandit was struck and died. In this manner, one by one they stood up, and each was struck by an arrow and died. At that point, Sañjaya had one arrow remaining. Only the leader of the bandits was left, and there had been no opening to release the arrow. Sañjaya then spoke to his wife:

"Please remove your robe and let it fall to the ground."

His wife immediately removed her robe. The bandit was caught off guard. At that moment the arrow was released and killed him.

The Buddha said to the bhikkhus:

"Do you know? The five hundred bandits of former times are precisely the five hundred bhikkhus of the present. The leader of the bandits is Devadatta. The brahmin Sañjaya is none other than Śāriputra. Thus, just as Śāriputra broke them up before, so now he has broken them up a second time."

At that time, Śāriputra and Maudgalyāyana led the five hundred bhikkhus to where the Buddha was, paid homage by prostrating at his feet, then sat to one side and said to the Buddha:

"These five hundred bhikkhus followed Devadatta and formed a separate assembly. Is it necessary for them to receive the higher ordination again?"

The Buddha said to Śāriputra and Maudgalyāyana:

"The bhikkhus who followed Devadatta had already received their precepts. Now one should simply guide them to perform the rite of confession for the thullaccaya offense."

The Venerable Maudgalyāyana said to the Buddha:

"The Blessed One, when in the midst of a great assembly, said to Śāriputra: 'You speak the Dharma. My back aches; I need to rest a while.' Devadatta imitated this exactly. He folded his saṅghāṭi into four layers, then lay on his left side like a jackal, sleeping and snoring."

The Buddha said to Maudgalyāyana:

"It is not only today that Devadatta has imitated me and thus comes to suffer. This is the second time he imitates me and must endure suffering and affliction. Maudgalyāyana, long ago in the distant past, to the left of Himavat, the king of mountains, there was a great lake, and a great elephant lived beside that lake.

The great elephant would go down into the lake to bathe, drink the water, and then use its trunk to pull up lotus roots, wash them clean, and eat them. Its strength was abundant and its body radiant. A young elephant habitually followed the great elephant.

The young elephant imitated the great elephant, went down into the lake to bathe, and then pulled up lotus roots, but without washing off the mud before eating them. Because it ate the lotus roots unclean, its strength was insufficient and its body not radiant, and it fell ill."

The Blessed One spoke in verse:

We have no craving,

We eat lotus, utterly pure.

The young elephant eats muddy filth;

Imitation brings sickness.

A corpse emits a foul stench;

Eat pepper, and belching ceases of itself.

Whoever practices what is not the Dharma—

Through the long night the breath does not cease:

Greed, hatred, and delusion.

A man harboring an evil mind.

The foolish one harms himself,

Like heavy fruit breaking the branch.

The banana tree, stripped of its sheaths, dies.

Bamboo and reeds are likewise.

The unfortunate one is harmed by gain and offerings.

A pregnant she-ass dies of the burden.

2. The Story of Sucarita

The Buddha said to Maudgalyāyana:

"The great elephant was myself. The young elephant was Devadatta."

The Buddha said:

"This is the second time Devadatta has imitated me and must endure suffering and affliction."

The bhikkhus then thought: "How remarkable that Devadatta, a disciple of the Blessed One, should repay kindness with ingratitude, act contrary to the Dharma, and use false teachings to corrupt five hundred disciples in this way."

The Blessed One, knowing the thoughts in the minds of the bhikkhus, said to them:

"It is not only today that Devadatta has corrupted my disciples."

In the past, there were two kings of Jambudvīpa. One was named Candra. The second was named Candravṛddhi.

The one born on the fourteenth day was named Candra. The one born on the fifteenth day was called Candravṛddhi. The two were on harmonious terms with each other and had no animosity.

In Jambudvīpa there was a river called Surāṣṭra. On each bank of this river there were forty-two thousand cities. The realm was broad and level, adorned and beautiful.

The people were wealthy, their possessions abundant, and food plentiful. At that time, on the bank of the Surāṣṭra River belonging to King Candravṛddhi, there was a city also named Surāṣṭra, twelve yojanas east to west and seven yojanas north to south. The two kings had made a promise to each other: "If I have a son, I will marry him to your daughter.

If you have a son, you will marry him to my daughter." At that time, King Candravṛddhi had no children. Wishing to obtain a child, he went to various shrines and water-spirit sanctuaries to pay reverence and make offerings to the devas—such as Puṇyasiddhi Deva, Ratnaprabha Deva, the sun, the moon, Śakra, Brahmā, the earth deity, the fire deity, the wind deity, Maheśvara Deva, garden deities, forest deities, field deities, market deities, Hāritī the mother of spirits, the deity of city walls—making merit in all these places in the hope of obtaining a child.

At that time, on the far bank of the Surāṣṭra River, there were two sages who had attained the five superknowledges. The River Deity then informed the king: "On the far bank of the Surāṣṭra River there are two sages who have attained the five superknowledges. If those sages were to vow to be reborn as Your Majesty's children, then Your Majesty would have children." King Candravṛddhi then went to the riverbank, proceeded in order, and found where the sages were.

He said to them: "Sages, do you know that I have no children? If you would vow to be reborn in my household, at the end of your lives you would be reborn there. If you were to be born into my household, the five pleasures would be complete, enjoyment and comfort would be abundant, and there would never be any want." The sages replied: "That may be done." King Candravṛddhi rejoiced and returned home.

After seven days, one sage passed away. At that very moment, the first queen consort became pregnant. A woman has three kinds of knowledge: she knows when she has conceived, she knows by what means she conceived, and she knows when a man has desire for her.

The queen consort said to the king:

"Does Your Majesty know? I have now conceived."

The king said:

"How very wonderful."

The king greatly increased his offerings many times over. At that time the second sage, after seven days, also passed away. At that very moment the second queen consort conceived. The queen consort said to the king:

"Does Your Majesty know? I have now conceived."

The king again increased his provisions, as before. The king then dispatched someone to the bank of the Surāṣṭra River to look and see how many of the sages had died. The messenger went, looked, saw that both sages had died, and returned to inform the king: the two sages had died.

The king thought to himself: "Those two sages passed away and took rebirth in the wombs of my two queen consorts." After nine months, the queen consort gave birth to a son of fine and upright appearance. The king's first queen consort gave birth to a son, and at that time, many auspicious signs of themselves appeared. Five hundred merchants arrived.

These five hundred merchants were returning from the sea with precious jewels. Five hundred rich mines spontaneously revealed themselves. Five hundred prisoners condemned to death were released from prison.

At that time, King Candravṛddhi reflected: "What name should be given to this infant?" According to the laws of this land, when a male child is born, either the parents or a śramaṇa or brahmin gives the name. The king thought to himself: "Why trouble a śramaṇa or brahmin to give the name? On the day this child was born many auspicious things appeared; he should be named Sucarita." The king then entrusted the child to four nurses for care: one to hold and carry him, the second to bathe him, the third to nurse him, the fourth to entertain him—with elephants, horses, and carriages, performing various musical arts and entertainments, and holding the tail-feathers of a peacock behind him, adorning his play with all such things.

When Prince Sucarita reached the age of eight or nine, he was taught various arts and skills: writing and arithmetic, seal-making and painting, jokes and humor, song and dance, instrumental music, the various arts of horse-riding, elephant-riding, chariot-driving, and archery, as well as the martial arts of combat. All these disciplines were taught to the prince.

When the king's second queen consort gave birth to a son, many inauspicious and evil events arose of themselves: jackals howled, asuras seized the sun, and five hundred persons deserving the death penalty arrived at court. According to the laws of this land, when a child is born, one should invite a śramaṇa or brahmin to give the name; but the king thought to himself: "Why trouble a śramaṇa or brahmin to give the name?

On the day this child was born many evil and inauspicious things appeared; he should be named Duścarita." The king also entrusted this child to four nurses: one to hold and carry him, the second to bathe him, the third to nurse him, the fourth to provide various entertainments—with elephants, horses, and carriages, performing various musical arts and all kinds of play—and likewise taught him all the martial disciplines of combat.

At that time, Sudhana was greatly beloved by the king, and by the princes, the queen consorts, the ministers and attendants, and all the people of the smaller kingdoms—there was not one person who did not hold him dear. Prince Dushta, however, was not loved by the king, nor was he loved by anyone else. Then Prince Dushta thought: "Prince Sudhana is beloved by the king and by all the people. But as for me, not only does the king not love me—no one else loves me either. I must find some way to take his life."

At that time, the first queen consort of the neighboring king of the Moon Kingdom gave birth to a daughter, and she sent a messenger to King Chandravarddhana to announce: "My first queen consort has given birth to a daughter, who shall become the wife of your friend's son Sudhana."

One day, Prince Sudhana thought: "The beings of Jambudvīpa suffer greatly from poverty. I should go into the great ocean and seek the wish-fulfilling jewel, so that the beings of Jambudvīpa may be freed from poverty." Sudhana then went before his royal father and said:

"The beings of Jambudvīpa suffer greatly from poverty. I wish to go into the great ocean and seek the wish-fulfilling jewel, so that the beings of Jambudvīpa may be freed from poverty."

The king replied:

"Your father has vast stores of gold, silver, and the seven treasures—countless treasuries, all overflowing. You may take from them freely."

Sudhana answered:

"That will not do. I wish to go into the great ocean and seek the wish-fulfilling jewel, so that the beings of Jambudvīpa may be freed from poverty."

The king said:

"As you wish."

At that moment, Prince Dushta thought: "Now is the opportunity for me to take his life." Dushta then went before the king and said:

"Sudhana is the elder brother whom I deeply respect. Now that my brother wishes to go into the great ocean, I fear that if I am not present, he may perish. I wish to go into the great ocean together with my brother."

The king said:

"As you wish."

Then, having taken leave of the king and the queen consorts and all his kinsmen, Sudhana entered the city of Supāra and sounded a bell to proclaim:

"Whoever is able to leave behind father and mother, wife and children, brothers and sisters, and all relatives, and wishes to seek gold, silver, and priceless precious jewels—let them come with me into the sea. All their needs for food and drink and adornments, I shall provide."

At that time, five hundred merchants gathered together at that place. Sudhana and the five hundred merchants all went to the city of Supāra to purchase a vessel and to find a navigator. The navigator informed them of the dangers in the sea: the danger of great waves, the danger of whirlpools, the danger of great sea creatures, and others. Having prepared the vessel, the proclamation was made a second time in the same manner, and then the vessel was set out to sea. Through the merit of Sudhana, the vessel sailed with favorable winds and arrived at the shore of the seven treasures. Sudhana said to the merchants:

"We have now arrived at the shore of precious treasures. Moor the vessel securely. Then gather the treasures at will until the vessel is comfortably full. Take care not to cause it to sink."

The merchants obeyed and gathered the treasures. Having instructed the merchants, Sudhana went to another place. Thereupon, Prince Dushta addressed the merchants with malicious words:

"If Prince Sudhana returns safely, he will seize all your treasures. Right now we should sink Sudhana's vessel and depart."

Dushta spoke thus to the five hundred merchants. They agreed and sank Sudhana's vessel, then departed. Yet on account of their ill fortune and meager merit, the vessel was shattered by the wind, and the five hundred merchants drowned. Prince Dushta, however, clung to a plank from the vessel and was slowly borne by the wind to shore. Now Dushta was living in a poor village on the seashore, going from house to house each day begging for food to survive.

When Sudhana returned to the spot and saw neither the merchants nor the vessel, he beat his chest and wept and lamented bitterly, fearing that the merchants had been slain by evil rākṣasa demons. At that moment, the deity of the shore of precious treasures spoke to Sudhana, saying:

"The five hundred merchants were not killed by evil rākṣasa demons. It was through the wicked words of Prince Dushta that they were undone. The five hundred merchants were incited, and they sank your vessel and departed. On account of their ill fortune and meager merit, the wind shattered their vessel, and the five hundred merchants all drowned in the sea. As for Prince Dushta, he clung to a plank from the vessel, was borne by the wind to shore, and is now living by the seashore, begging for food each day."

Sudhana thought to himself: "I shall now go before the palace of the Sea Dragon King and request the wish-fulfilling jewel." Having thought thus, he proceeded along the path toward the shore of the Rākṣasas. Five hundred female Rākṣasas came out to receive him. Seeing him from afar, they called out in greeting:

"Welcome, young man! Where do you wish to go?"

Sudhana replied:

"The beings of Jambudvīpa suffer from poverty and misery. I wish to go to the palace of the Sea Dragon King to request the wish-fulfilling precious jewel, so that the beings of Jambudvīpa may be freed from poverty and misery."

The Rākṣasas asked:

"What kind of vehicle do you wish to use?"

Sudhana said:

"I wish to use the great vehicle."

The female Rākṣasas said:

"Excellent. If you attain the Supreme Perfect Enlightenment, I shall go forth and become your disciple."

Sudhana said:

"So it shall be."

From a distance, Sudhana saw a city of gold. Within the city there was a golden couch, and a dragon king was seated upon it. Prince Sudhana approached the golden city and went to where the dragon was seated. The Dragon King, seeing him from afar, called out in greeting:

"Welcome, young man! Where do you wish to go?"

Sudhana replied:

"Dragon King, do you not know that the beings of Jambudvīpa all suffer from poverty and misery? I wish to go to the palace of the Sea Dragon King to obtain the wish-fulfilling jewel, so that the people of Jambudvīpa may be freed from poverty and misery."

The Dragon King said:

"The palace of the Sea Dragon King is difficult to reach. For seven days one wades through water that reaches to the knees. For seven days the water reaches to the navel. For seven days the water reaches to the armpits. For seven days one must swim. For seven days one walks upon lotus blossoms. For seven days one walks upon the heads of serpents. Only then does one arrive at the palace of the Sea Dragon King. Let me urge you to abandon this journey. I possess a precious jewel capable of raining down the seven treasures over two thousand yojanas to the east. I offer it to you."

Sudhana replied:

"That will not do. In any case, I must go to the palace of the Sea Dragon King."

The Dragon King asked:

"What kind of vehicle do you wish to take?"

"I wish to take the great vehicle."

The Dragon King said:

"If you attain the Supreme Perfect Enlightenment, I shall go forth and become your foremost disciple in wisdom."

Sudhana then departed from the city of gold. From a distance he saw a city of silver, and within it a Dragon King was seated upon a silver couch. Prince Sudhana approached the city of silver and went to where the Dragon King was seated. The Dragon King, seeing him from afar, called out in greeting:

"Welcome, young man! Where do you wish to go?"

Sudhana said:

"Dragon King, do you not know that the beings of Jambudvīpa all suffer from poverty and misery? I wish to go to the palace of the Sea Dragon King to obtain the wish-fulfilling jewel, so that the people of Jambudvīpa may be freed from poverty and misery."

The Dragon King said:

"The palace of the Sea Dragon King is difficult to reach. For seven days one wades through water reaching to the knees. For seven days to the navel. For seven days to the armpits. For seven days one must swim. For seven days one walks upon lotus blossoms. For seven days one walks upon the heads of serpents. Only then does one arrive at the palace of the Sea Dragon King. Let me urge you to abandon this plan. I possess a precious jewel capable of raining down the seven treasures over four thousand yojanas to the south. I shall offer it to you."

Sudhana said:

"I will not take it. In any case, I must go to the palace of the Sea Dragon King."

The Dragon King asked:

"What kind of vehicle do you wish to take?"

"I wish to take the great vehicle."

The Dragon King said again:

"If you attain the Supreme Perfect Enlightenment, I shall go forth and become your foremost disciple in supernormal powers."

Sudhana then departed from the city of silver and saw ahead a city of lapis lazuli, and within it dragon kings were seated … as above … "I offer you this wish-fulfilling jewel, capable of raining down the seven treasures over sixty thousand yojanas to the west."

Sudhana said:

"I will not take it. My sole purpose is to go to the palace of the Sea Dragon King."

The Dragon King again asked:

"What kind of vehicle do you wish to take?"

"I wish to take the great vehicle."

The Dragon King said:

"If you attain the Supreme Perfect Enlightenment, I shall go forth and become your foremost disciple in learning."

When Supriya began wading through the water up to his knees for seven days, and then for seven days walking upon lotus blossoms, until he reached the place of the venomous serpents, he reflected: "What cause has produced the karmic fruit of being reborn among venomous serpents? Surely this is the karmic fruit of anger in former lives. What method must be used to subdue them? Only loving-kindness." Supriya then contemplated the samādhi of the mind of loving-kindness. At that moment all the venomous serpents bowed their heads. Supriya passed through. He arrived at the palace of the Dragon King of the Sea. At that moment the Dragon King of the Sea saw him from afar and greeted him with words of welcome:

"Well come, young man. What is it that you desire?"

"I now wish to obtain the wish-fulfilling jewel in your topknot."

The Dragon King of the Sea said:

"The lives of human beings are short. This jewel is of very great value. It is not that I am unwilling to give it. I will give it to you on the condition that when you are near the end of your life, you return this jewel."

Having said this, the Dragon King of the Sea removed the jewel and handed it to Supriya, and dispatched two dragons who would later bring the jewel back. Supriya took the jewel and made this aspiration:

"If this is truly a wish-fulfilling jewel, then let it instantly bring me back to the city of Suvarṇa."

No sooner had Supriya formed this thought in his mind than in an instant he arrived back at the city of Suvarṇa.

At that time, Prince Duṣprasaha heard that Prince Supriya had returned safely from the great ocean, and went to where Supriya was and said:

"Brother, do you know? I have been dwelling in a poor village, sustaining my life by begging from house to house. You have returned safely from the great ocean—what have you obtained?"

Supriya said:

"I have brought back a wish-fulfilling jewel." Supriya continued: "At present I am weary. I wish to rest a little."

Supriya then lay down with his head on Duṣprasaha's knee and fell asleep. At that moment Duṣprasaha took a thorn from a khadira tree and drove it into both of Supriya's eyes, then took the jewel and departed. Supriya's two eyes were injured, blood flowed and drenched his entire body, and he groped about in fear, wandering everywhere unable to see the path. He then entered the garden of King Candra. At that time, an old woman who tended the garden had two young children, and seeing from afar a man approaching, covered with blood, unable to see the path, she was moved with compassion and asked: "For what reason do you wander back and forth in the garden of King Candra, groping about in fear, unable to see the path in this manner?"

Supriya related to the old woman the full account of the causes and conditions. The old woman said:

"I have two children who can keep you company. You may stay here now as my own son."

At that time, Duṣprasaha returned to the city of Surāṣṭra, went before King Candrabhoga, and reported to the king:

"Your Majesty should know: at sea, I encountered a great storm that wrecked the ship. Five hundred merchants all drowned in the sea. Only I alone have returned safely."

The king said:

"You have returned safely from the great ocean. Did you find anything?"

Duṣprasaha replied:

"I found this wish-fulfilling jewel."

The king then asked:

"What are the uses of this jewel?"

Duṣprasaha replied:

"I do not know."

The king thereupon took the jewel and entrusted it to the keeper of the treasury for safekeeping. At that time, Duṣprasaha sent a messenger to King Candra of the neighboring kingdom, saying: "Supriya together with five hundred merchants entered the great ocean to obtain treasures, and have been drowned and have died. Your Majesty may now bestow your daughter upon me in marriage." The king replied: "Wait until I have consulted my daughter." The king summoned his daughter and asked:

"Supriya together with five hundred merchants entered the sea to obtain treasures, were drowned and have died. Duṣprasaha has returned safely. He now wishes to take you as his wife. What do you think?"

The daughter of King Candra replied:

"That cannot be! I wish to go myself to seek my own husband."

The king then issued a proclamation throughout the kingdom, gathering people together to adorn his daughter. She went out to search everywhere for her husband. At that time, Supriya was playing a lute with melodious and harmonious tones, and was present in the garden. The king's daughter delighted in those beautiful sounds, and went at once to report to her royal father:

"Father, do you know? I wish to take this man as my husband."

The father said:

"But this man is blind."

The king's daughter said:

"That does not matter."

At that time King Candra summoned Supriya and said:

"Young man, where do you come from?"

Supriya replied:

"Your Majesty should know: I am the first prince of King Candrabhoga, and my name is Supriya."

The king asked:

"How is it that both your eyes have become blind in this way?"

Supriya then set forth clearly the causes and conditions described above for the king. The king said:

"If you are the son of King Candrabhoga, then now make an aspiration so that your eyes may be restored."

Supriya then made this aspiration:

"For the sake of the poor and suffering beings of Jambudvīpa, I entered the great ocean to seek the wish-fulfilling jewel, wishing to free the beings of Jambudvīpa from poverty and distress. Prince Duṣprasaha used evil speech to cause harm, making the five hundred merchants abandon me and return, and then drove thorns of the khadira tree into my two eyes and took away my wish-fulfilling jewel. I have never harbored a single evil thought toward Duṣprasaha. If my words are truly not false, then may my two eyes be restored."

As soon as the aspiration was uttered, both eyes were immediately restored. The king then commanded that his daughter be adorned most beautifully to be given in marriage to Supriya. The king dispatched a messenger to inform King Candrabhoga: "Your Majesty should know: Prince Supriya has returned safely from the sea. I have now had my daughter adorned most beautifully to be given in marriage to Supriya. Your Majesty should now come to the city of Surāṣṭra." King Candrabhoga thereupon commanded the entire kingdom to be decorated and adorned.

Prince Supriya went to the city of Surāṣṭra, prostrated with his head at the king's feet, and presented to the king the full account of the causes and conditions. The king then issued an order to execute Duṣprasaha. Supriya entreated his royal father:

"I pray that the king my father will not execute him."

King Candrabhoga issued a command to expel Duṣprasaha from the kingdom. Supriya asked his royal father:

"Duṣprasaha brought the jewel back. Where is the jewel now?"

The royal father said:

"It is presently stored in the treasury."

Supriya requested that his royal father bring out the jewel. Supriya then bathed and cleansed himself thoroughly, put on new and clean white robes, took the jewel and enshrined it at the top of a banner pole, placing it upon a lofty and beautiful pavilion, and then made this aspiration:

"If this is truly a wish-fulfilling jewel, then let it rain down a shower of precious things throughout all of Jambudvīpa. And for those in Jambudvīpa who are afflicted with illness, may they be made well."

No sooner had Supriya finished speaking this aspiration than in a brief moment a rain of the seven precious things fell and filled all of Jambudvīpa. After some time had passed, King Candrabhoga died. Supriya succeeded to the throne. At that time Prince Duṣprasaha came before Supriya and said:

"Now your younger brother lives outside the kingdom, begging from house to house to survive."

The king said:

"If you can protect this head of mine, I will ensure your livelihood."

Duṣprasaha replied:

"Agreed."

Thereafter, when the king lay sleeping, Duṣprasaha thought: "Now I can take his life." Just as he drew his sword to strike, Duṣprasaha's arm suddenly fell off by itself, and he cried out:

"A great calamity!"

The king awakened and asked:

"Why does the young man cry out of great calamity?"

Duṣprasaha replied:

"Heaven has brought this karma about."

The king said:

"How so?"

Duṣprasaha presented this cause and condition to the king, and the king said:

"In truth, it is you yourself who have brought this karma about."

The Buddha said to the bhikkhus:

"King Candrabhoga is none other than King Śuddhodana. The first queen is now Māyā. King Candra is Daṇḍapāṇi of the Śākya clan. The daughter of King Candra is now Gopī. The old woman who tended the garden is Bhikkhunī Mahāpajāpatī. The two young children are now Nanda and Ānanda. Supriya is myself. Duṣprasaha is Devadatta. The five hundred merchants are the five hundred bhikkhus of today. In former times Devadatta used evil speech to instruct and harm people, and now again he likewise uses evil speech to instruct and cause harm."

3. The Questions of Upāli

At that time Upāli rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms, and addressed the Buddha:

"Reverently I ask the Blessed One: what is called a schism in the Saṅgha? How many persons does it take to constitute a schism in the Saṅgha? Who is the person who causes a schism in the harmonious Saṅgha?"

The Buddha said to Upāli:

"There are two things that cause schism in the Saṅgha: false speech and speech resembling the truth. By means of these two things one is called a schismatic. Furthermore, Upāli, there are two more things that cause schism in the Saṅgha: performing a formal act (karmavācanā) and distributing voting sticks (śalākā).

Upāli, a single bhikkhu cannot cause a schism in the Saṅgha; even if he seeks the means to do so, he cannot bring it about. Likewise, it is not a bhikkhunī, a sikṣamāṇā, a śrāmaṇera, or a śrāmaṇerī who causes a schism; even if they seek the means to cause a schism, they cannot bring it about. Upāli, if on one side there is one bhikkhu and on the other side one bhikkhu, and they carry out the work of schism—distributing voting sticks and performing a formal act—even so they cannot cause a schism; they only defile and besmirch the Saṅgha.

The same applies to two people or three people. Upāli, if on one side there are four or more persons and on the other side four or more persons, and they carry out the work of schism—distributing voting sticks and performing a formal act—then, Upāli, with such a number it is called a schism in the Saṅgha. This is what is called causing a schism in the harmonious Saṅgha.

Upāli asked again:

"What offenses does one incur for causing a schism in the harmonious Saṅgha?"

The Buddha taught:

"One who causes a schism in the harmonious Saṅgha undergoes suffering in Niraya (naraka) for one eon, and there is no remedy for it."

Upāli asked again:

"When the Saṅgha has been split, what merit does one gain who brings it back to harmony?"

The Buddha taught:

"One receives the bliss of the Brahmā heaven for one eon."

He then spoke in verse:

Upāli asked again:

"Do all those who cause a schism in the Saṅgha fall into the hells for one eon to undergo suffering?"

The Buddha said to Upāli:

"Not all those who cause a schism in the Saṅgha undergo suffering in the hells for merely one eon and then are finished.

"Upāli, if a bhikkhu declares what is not the Dharma to be the Dharma, clings firmly to this position, and causes a schism in the harmonious Saṅgha—if that person knows inwardly that it is a schism based on what is not the Dharma, yet acts with the intention of what is not the Dharma while saying: 'This is the Dharma, this is the Vinaya, this is the teaching of the Buddha'—and with divergent views and divergent inclinations distributes voting sticks to cause a schism in the Saṅgha, then, Upāli, such a schismatic undergoes suffering in Niraya for one eon, and there is no remedy for it.

"If a bhikkhu declares what is not the Dharma to be the Dharma, clings firmly to this matter, seeks the means to cause a schism in the Saṅgha, knows that in causing the schism what is done is not the Dharma, yet says: 'This is the Dharma, this is the Vinaya, this is the teaching of the Buddha,' and then distributes voting sticks to cause a schism and performs the formal act—Upāli, such a one who causes a schism in the Saṅgha undergoes suffering in Niraya for one eon, and there is no remedy for it.

"Causing a schism with the perception that it is the Dharma, yet speaking with the perception that it is not the Dharma—the same applies.

"Upāli, if a bhikkhu declares what is not the Dharma to be the Dharma, clings firmly to this matter, and causes a schism in the harmonious Saṅgha—but does so with the perception that it is the Dharma, and speaks with the perception that it is the Dharma, saying: 'This is the Dharma, this is the Vinaya, this is the teaching of the Buddha'—with no divergence in views and no divergence in acceptance, and distributes voting sticks and performs the formal act in this way to cause a schism—then, Upāli, this person does not fall into the hells for one eon to undergo suffering. The same applies to the four cases of doubt and non-doubt. The same applies to the four cases involving the perception of non-Dharma with doubt. And so it is likewise, even down to whether one teaches or does not teach."

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Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. Tứ Phần Luật, Part One.

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Revised and annotated by: Bhikkhu Thích Nguyên Chứng

(Chinese translation, fascicles 1–21; Vietnamese translation, volumes 1–2)

Buddhist Studies Publication Committee, 2002