息諍因緣經

Thus have I heard:

At one time the World-Honored One was dwelling in the village of the sons of Sāmagāma, abiding in the rains retreat. The assemblies of bhikṣus who dwelt not far from the Buddha were likewise abiding in the retreat.

At that time there was a śramaṇa named Cunda who was also abiding in the rains retreat in the Nāḍika forest. There, an outsider of the Nirgrantha order named Nigaṇṭha Nātaputta, a man of extreme wickedness, suddenly came to the end of his life. That Nirgrantha had a disciple who wished to stir up disputation with the śramaṇas. He spoke thus:

"My doctrine and discipline are known to me alone, and are not what you are able to know. Your doctrine and discipline are known to you alone, and likewise are not what I am able to know. All my teachings accord entirely with reason.

All your teachings are contrary to reason. My teaching is harmonious; your teaching is without harmony. As for the things you say, when your earlier words hit the mark, your later words are then in error; when your later words can hit the mark, your earlier words are then in error.

All the words you speak are without meaning or benefit; they cannot be grasped. Though you may expound at length, you cannot attain liberation, nor can you know the true and supreme meaning—for what the śramaṇas say is not like my teaching. How then could it bring my mind to liberation?"

The Nirgrantha's disciple deliberately spoke these words with the aim of stirring up destruction, wishing through disputation to diminish their strength, using the conditions of suffering and affliction to destroy the Dharma of peace and joy. Through these causes and conditions, with regard to the pure white Dharma of the śramaṇas, he gave rise to unwholesome karma, in order to incite disputation and to wreak destruction of every kind; giving rise to a mind of arrogance, calling this "vanquishing others," he then said:

"All that the śramaṇas say is contrary to the Dharma and discipline, is understood neither truly nor rightly, cannot lead to deliverance, and with regard to the path of Bodhi cannot be attained. Your teacher is not the Tathāgata, the Worthy of Offerings, the Perfectly and Completely Enlightened One."

At that time, the śramaṇa Cunda, his rains retreat now completed and his robe-making finished, departed from that place and, bearing his robe and carrying his bowl, went on his way in due order. He entered the village of the sons of Sāmagāma; having arrived, he set down his robe and bowl, washed his feet, and went to the place of the Venerable Ānanda. He bowed his head and face to the feet of the Venerable One and then stood to one side. Then the Venerable Ānanda asked the śramaṇa Cunda:

"Cunda, where did you abide for the rains retreat? And by what circumstance have you come here?"

Cunda replied:

"Venerable One, I abided for the rains retreat in the Nāḍika forest, in an evil place. There the outsider Nigaṇṭha Nātaputta of the Nirgrantha order, a man of extreme wickedness, suddenly came to the end of his life. The Nirgrantha had a disciple who wished to stir up disputation with the śramaṇas... down to his saying:

"'Your teacher is not the Tathāgata, the Worthy of Offerings, the Perfectly and Completely Enlightened One.' For this reason I have come here."

The Venerable Ānanda said:

"Cunda, I understand this matter. It is because the Buddha, the World-Honored One, is not among the assembly that the outsiders have stirred up this disputation. Now you must not contend with them; if you stir up disputation, it will bring no benefit to the many, and will further cause many people to give rise to all manner of afflictions, so that even the assemblies of devas and humans will all be without benefit and will all give rise to suffering and affliction. As for the things that Cunda has spoken, only the Dharma of the World-Honored One can see and know them all. Now let us, you and I together, go to the place of the Buddha and lay out this whole matter."

Cunda replied:

"Excellent, Venerable One. If I am able to meet the Buddha, I shall gain much benefit. Moreover, in the presence of the Buddha I may hear the profound true Dharma."

Then the Venerable Ānanda, together with the śramaṇa Cunda, went together to the place of the Buddha. Having arrived, they bowed beneath the feet of the Buddha and then stood to one side. Then the Venerable Ānanda came forward and addressed the Buddha:

"World-Honored One, this śramaṇa Cunda abided for the rains retreat in the Nāḍika forest. There was the outsider Nigaṇṭha Nātaputta of the Nirgrantha order, a man of extreme wickedness, who suddenly came to the end of his life. The Nirgrantha had a disciple who wished to stir up disputation with the śramaṇas... down to his saying: 'Your teacher is not the Tathāgata, the Worthy of Offerings, the Perfectly and Completely Enlightened One.' For this reason this śramaṇa came and told me.

World-Honored One, at that time I said to Cunda: 'It is because the Buddha, the World-Honored One, is not among the assembly that the outsiders have wished to stir up disputation. Therefore you must not now contend with them. If you stir up disputation, it will bring no benefit to the many, and will further cause many people to give rise to suffering and affliction, so that even the assemblies of devas and humans will all be without benefit and will all give rise to suffering and affliction.'"

The Buddha said to the Venerable Ānanda:

"What circumstance did you perceive, that you said, 'It is because the Buddha is not among the assembly that the band of outsiders has stirred up disputation'?"

The Venerable Ānanda said to the Buddha:

"World-Honored One, on one occasion I saw two bhikṣus whom the Buddha had praised as two bhikṣus who skillfully upheld the discipline and practiced the deportments in due order while in one place. When I saw this, I called them and said: 'You two bhikṣus, you should not display such deportments. The Buddha is not among the assembly; perhaps some outsiders, seeing this manner, may stir up disputation. If disputation is stirred up, it will cause many people... down to the assemblies of devas and humans being all without benefit and all giving rise to suffering and affliction.' Recalling this circumstance, I therefore spoke thus to the śramaṇa Cunda."

The Buddha said to the Venerable Ānanda:

"What is your meaning in this?"

The Venerable Ānanda addressed the Buddha:

"World-Honored One, with regard to this matter I am not able to know clearly."

The Buddha said to the Venerable Ānanda:

"By my own wisdom I became Perfectly Enlightened, and in the meantime I have extensively expounded the Dharma. These are: the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Spiritual Power, the Five Faculties and the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path. Such teachings have I proclaimed; I know them all, I see them all. Ānanda, the many outsiders who stir up this disputation against the assembly of bhikṣus—can you know the cause of it?"

The Venerable Ānanda addressed the Buddha:

"World-Honored One, I am not able to know it."

The Buddha said to the Venerable Ānanda:

"It is that there are bhikṣus who, with regard to the precepts, at times increase and at times diminish, and who, with regard to the deportments, at times increase and at times diminish. Ānanda, if the precepts and the deportments at times increase and diminish, this then causes the constant Dharma to be lost; and in accordance with what is thus practiced, there are outsiders who, seeing this matter, then stir up disputation.

If disputation is stirred up, it then causes many people... down to the assemblies of devas and humans being without benefit and all giving rise to suffering and affliction. Why is this? Ānanda, the band of Nirgrantha outsiders are not possessed of all-knowing wisdom, nor are they true; with regard to all places and all that is seen, they are entirely impure, and therefore they constantly delight in stirring up disputation. Ānanda, you should know that when the assemblies of bhikṣus stir up disputation, it is because there exist various roots of disputation."

The Venerable Ānanda addressed the Buddha:

"Excellent, World-Honored One! Excellent, Well-Gone One! Now the time is right. I humbly pray that the Buddha will proclaim the roots of disputation, so that the bhikṣus, having heard, may bear them in mind, receive and uphold them, and constantly keep far from such faults."

The Buddha said to the Venerable Ānanda:

"All of you, listen well; bring it to mind in accordance with reason, and reflect upon it skillfully. Now I shall explain it for you. Ānanda, if there is a bhikṣu who gives rise to a mind of wrath, then on account of that wrathful mind he gives rise to no mind of reverence and respect toward his teachers and elders, nor is he able to honor and make offerings to them. Because he does not revere his teachers and elders, he then does not see the Dharma.

Because he does not see the Dharma, he then does not contemplate rightly with regard to the assembly of bhikṣus. Because he does not contemplate rightly, he then stirs up disputation. Because disputation is stirred up, it then causes many people... down to the assemblies of devas and humans being all without benefit and all giving rise to suffering and affliction.

There is, furthermore, a bhikṣu who, with regard to the inner and the outer, grasps them as existent and as real—contemplating, attending, accumulating, and rejoicing—with all manner of attention, with perverse intention of extreme wickedness, breaking forth in perverse agitation, releasing perverse and false speech, and thus drawing forth disputation. In this way, with false thought and unright knowing, he gives rise to what is not in accord... down to being unable to cut off and extinguish the conditions of disputation. Ānanda, such matters are the roots of disputation, and therefore give rise to all suffering and affliction.

The cause of suffering and affliction is that one first gives rise to a wrathful mind. In this way one further gives rise to concealment, deceit, slander, jealousy, miserliness, lack of shame, lack of conscience, unright knowing, and clinging to views... and all manner of recollection and attachment to the perverse and false. Through such evil causes and conditions, one gives rise to no mind of reverence and respect toward one's teachers and elders, and again is unable to honor them with offerings.

Because one does not revere one's own teachers and elders, one then does not see the Dharma. Because one does not see the Dharma, one then does not contemplate rightly with regard to the assembly of bhikṣus. Because one does not contemplate rightly, one then stirs up disputation.

"Ānanda, as I have said, such conditions are all the roots of disputation. For this reason, if at the time disputation is stirred up, there are seven methods to extinguish disputation, as I have said. Ānanda, whatever disputes have arisen or have not yet arisen can all be brought to an end and extinguished. What are the seven? They are: settlement by means of the presence [of the parties], settlement by means of recollection, settlement by means of [absence of] delusion, settlement by acknowledgment of one's own words, settlement by majority decision, settlement by knowing what has been done, and the covering over [as] with grass over the ground. These are the seven.

"What is called settlement of disputes by means of the presence of the parties? Ānanda, this is what is called: one person expounds the Dharma and Vinaya for the sake of one person; one person expounds for the sake of two; one person expounds for the sake of many; one person expounds for the sake of the great assembly—the present number thus being four. Two persons expound the Dharma and Vinaya for the sake of one person; two expound for the sake of one; two expound for the sake of many; two expound for the sake of the great assembly—the present number thus being four.

Many persons expound the Dharma and Vinaya for the sake of one person; many expound for the sake of two; many expound for the sake of the great assembly—the present number thus being four. The great assembly expounds the Dharma and Vinaya for the sake of one person; the great assembly expounds for the sake of two; the great assembly expounds for the sake of many; the great assembly expounds for the sake of the great assembly—the present number thus being four.

This is called settlement of disputes by means of the presence of the parties. By means of this method the disputation is brought to an end and extinguished.

"What is called settlement of disputes by means of recollection? Ānanda, this is when there is a bhikṣu who has committed an offense according to circumstance, yet cannot himself recall it. The other bhikṣus say: 'You have committed this offense and ought to recall it; before the great assembly you should beseech the great assembly to perform the procedure of settlement by recollection.' That bhikṣu then enters into the assembly and beseeches the great assembly to perform the procedure of settlement by recollection.

Then the great assembly, as the Great Teacher has instructed, bestows upon him the procedure of settlement by recollection. That bhikṣu, having been cleared of the offense, extinguishes the disputation. This is called settlement of disputes by means of recollection.

By means of this method the disputation is caused to be extinguished.

"What is called settlement of disputes by means of [absence of] delusion? Ānanda, this is if there is a bhikṣu whose mind is deranged with mad delusion brought on by pain and affliction. Though he has heard much, he is unable to act in accordance with the Dharma he has heard; on the contrary, he speaks in a confused and disordered way, and having spoken thus, he abandons the assembly and departs. Afterward, when that bhikṣu's mind has returned to normal, the other bhikṣus say: 'You who committed this offense should enter into the assembly and beseech the great assembly to perform the procedure of settlement by [absence of] delusion.' That bhikṣu then enters into the assembly and beseeches the great assembly to perform the procedure of settlement by [absence of] delusion.

Then the great assembly, as the Great Teacher has instructed, bestows upon him the procedure of settlement by [absence of] delusion. That bhikṣu, having been cleared of the offense, extinguishes the disputation. This is called settlement of disputes by means of [absence of] delusion.

By means of this method the disputation can be brought to an end.

"What is called settlement of disputes by acknowledgment of one's own words? Ānanda, this is if there is a bhikṣu who does not know the characteristics of an offense, yet says, 'I know much, I understand much,' and furthermore declares before the assembly thus: 'Venerable Ones, as for all manner of gain and support, it is hard for me to obtain it.' The other bhikṣus say: 'You, with regard to the characteristics of an offense, neither know nor understand, yet say that you know much and understand widely.

You have committed this offense; you should, before the assembly, beseech the great assembly for repentance and seek pardon for the offense.' That bhikṣu then enters into the assembly, beseeches the great assembly for compassion, and reproaches himself in repentance. Then the great assembly, as the Great Teacher has instructed, bestows upon him the procedure of settlement by acknowledgment of one's own words. The bhikṣu, having been cleared of the offense, then has the disputation brought to an end.

By means of this method the disputation can be brought to an end.

"What is called settlement of disputes by majority decision? Ānanda, this is if two bhikṣus dwell together in one place and disputation suddenly arises, and they release many words leading to fierce argument. Each clings to his own words: there are words that accord with the Dharma and words contrary to the Dharma, words that accord with the discipline and words contrary to the discipline, words that are offenses and words that are not offenses.

When the disputation of those two bhikṣus comes to an end, it is well; but if it does not come to an end, those two bhikṣus must leave their own dwelling place, and going to another place still stir up disputation. Having left this place, if they are able to bring the disputation to an end partway, it is well; but if they cannot bring it to an end, many assembled bhikṣus join together to extinguish the disputation. Some make distinctions and speak by means of the Sūtras; some make distinctions and speak by means of the Vinaya; some make distinctions and expound by means of the Mātṛkā (the Abhidharma piṭaka).

Because many people make distinctions and expound, the disputation of the two bhikṣus is brought to an end. This is called settlement of disputes by majority decision. By means of this method the dispute is brought to an end.

"What is called settlement of disputes by knowing what has been done? Ānanda, this is if a bhikṣu, having committed an offense according to circumstance, himself knows that he has transgressed—whether he tells others or does not tell others—when, as one who recollects on his own, he goes to the place of another bhikṣu, removes his leather sandals, stands before that bhikṣu, bares one shoulder of his robe, kneels with his right knee upon the ground, and three times declares his name and clan, then says: 'I have committed such an offense, which I dare not conceal; I come to the Venerable One to beseech repentance.

I humbly pray that the Venerable One will joyfully grant it.' Then that Venerable One accepts that repentance. When that bhikṣu has been purified, the Venerable One says: 'Do you see this characteristic of the offense?' The bhikṣu replies: 'I have seen this characteristic of the offense.' The Venerable One says again: 'You should uphold the discipline and deportments in accordance with the Dharma.' This is spoken three times.

This is called settlement of disputes by knowing what has been done. By means of this method the dispute is brought to an end.

"What is called settlement of disputes by covering over as with grass over the ground? Ānanda, this is when assemblies of bhikṣus dwell together in one place and together stir up disputation, dividing into two groups. Then within one group, the elders dwell in one place with the elders, those who know the Dharma dwell in one place with those who know the Dharma, the foremost dwell in one place with the foremost. Within that group there is a bhikṣu who, for the sake of gain and support, stirs up disputation.

Having stirred up disputation, he speaks thus within his own assembly: 'In the household of the white-robed laity at such-and-such a place, gain and support are easily obtained. There I expound in accordance with the Dharma and discipline.' There is another bhikṣu who, on account of this circumstance, then stirs up dispute against me. 'Venerable Elders, if for this matter I have committed the offense of dispute, I pray the Venerable Elders to pardon this offense of mine; even down to my deliberately entering the household of the white-robed laity, I likewise beseech repentance to remove it.

Because I have committed the offense of duṣkṛta, from this day forward I will not do this thing again; and if I do, I will come to the Venerable Elders to beseech repentance. If I do it, I dare not conceal it.' When this bhikṣu performs this procedure of repentance, but if within his own group there is even one bhikṣu who does not consent to grant the repentance, that bhikṣu then enters the other group, removes his leather sandals, bares one shoulder of his robe, in due order pays his respects to the elders according to seniority, and then returns to stand before the elder, kneels with his right knee, stands with palms joined, and addresses the assembly thus: 'Venerable Elders, in the household of the white-robed laity at such-and-such a place, in order to obtain gain and support,

I expounded there in accordance with the Dharma and discipline.

There was another bhikṣu who, on account of this circumstance, stirred up dispute against me; I then, within the assembly, beseeched repentance in accordance with the Dharma. At that time, within the assembly there was one bhikṣu who did not consent to grant my repentance, and therefore I have come here to beseech repentance. Venerable Elders, if on account of this matter I have committed the offense of dispute, I pray the Venerable Elders to remove this matter for me... even down to my going out from the household of the white-robed laity, I likewise beseech repentance to dispel and remove the offense of duṣkṛta committed.

Therefore today, before the Venerable Elders, I beseech repentance. What I have done I dare not conceal. I humbly pray the Venerable Elders to grant joyfully my repentance.'

"Then that great assembly accepts the repentance, and that bhikṣu, having been purified, the elder says: 'Do you see this characteristic of the offense?' The bhikṣu replies: 'I have seen this characteristic of the offense.' The elder says: 'You should uphold the discipline and deportments in accordance with the Dharma.' This is spoken three times. Then within the other group, just as in this group: the elders dwell in one place with the elders, those who know the Dharma dwell in one place with those who know the Dharma, the foremost dwell in one place with the foremost.

Then within the group there is a bhikṣu who, for the sake of gain and support, stirs up dispute. Having stirred up dispute, he speaks thus within his own assembly: 'In the household of the white-robed laity yonder, gain and support may be obtained. There I expound in accordance with the Dharma and discipline.

There was another bhikṣu who, on account of this circumstance, stirred up disputation.' In this way, down to the second and third time, questioning and answering, the many matters are as said before.

"Ānanda, when all the bhikṣus, knowing that they themselves have transgressed, mutually lay out their repentance, and then together pay their respects and reverently inquire after one another, they then extinguish the causes and conditions of disputation, bring to a halt all words of argument, and no longer let even the slightest dharma arise that gives rise to discrimination. This is called settlement of disputes by covering over as with grass over the ground. By means of this method the dispute can be brought to an end.

"Ānanda, such are the seven methods of settling disputes. You bhikṣus must bear them in mind.

"Furthermore, Ānanda, there are six Dharmas of Harmonious Respect. Listen well; bring it to mind in accordance with reason, and bear it well in mind. Now I shall explain them for you. What are the six?

"They are: the bodily karma performs deeds of kindness and harmony, constantly dwelling in the presence of the Buddha, purely cultivating the holy life, with regard to all the Dharmas honoring and reverently saluting them, practicing in accordance with reason; and with the assemblies of bhikṣus dwelling together in harmony and concord. This is called the Dharma of harmonious respect of the bodily karma.

"Furthermore, with regard to the verbal karma, one speaks words of kindness and harmony and does not speak words of disputation and opposition. This is called the Dharma of harmonious respect of the verbal karma.

"Furthermore, with regard to the mental karma, one gives rise to thoughts of kindness and harmony, without any opposition. This is called the Dharma of harmonious respect of the mental karma.

"Furthermore, whatever benefit of the Dharma and whatever worldly gain and support are obtained, all are received in common alike. Or at times, taking up the bowl and begging for alms in due order, in accordance with whatever food, drink, and other things are obtained, one must inform the assembly so that they know, and receive it together with the assembly, not concealing it for private use. If the assembly knows it in common, this is to share the holy life in common. This is called the Dharma of harmonious respect with regard to gain.

"Furthermore, with regard to the precepts—unbroken and unsevered, the power of the precepts firm and solid, free from defilement, and having attained purity—one knows the time and knows the place, equally and universally receiving the food and drink of the offerings of the faithful donors. In this way the pure precepts are cultivated together, understood together, the holy life cultivated in common. This is called the Dharma of harmonious respect with regard to the precepts.

"Furthermore, if one perceives the noble wisdom of the Path that leads to realization and deliverance, even to the utter end of the boundary of suffering, and with regard to such characteristics, having seen them as they truly are, one then works together, understands together, and cultivates the holy life together. This is called the Dharma of harmonious respect with regard to views.

"Such Dharmas are called the Dharma of the Six Harmonious Respects.

"Ānanda, as I have said before concerning the roots of disputation—O bhikṣus, you should cut them off. With regard to the seven methods of settling disputes, you must know them clearly. Whatever disputes may have arisen, all should be brought to an end. Together you should cultivate the Dharma of the Six Harmonious Respects. O bhikṣus, if you practice in this way, then though you be in the East, West, South, or North, wherever you go—whether journeying or dwelling—the bhikṣus will all be brought to peace and joy, far removed from all disputes. Even after I have entered Nirvāṇa, the assemblies of bhikṣus, wherever they may be, will likewise constantly attain peace and joy, no different from how I now dwell in the world expounding the Dharma and teaching and transforming sentient beings."