息諍因緣經

Thus have I heard:

At one time the World-Honored One was dwelling in the village of the Śākyas, observing the rains retreat. The assembly of Bhikṣus, dwelling not far from the Buddha, were likewise observing the retreat.

At that time there was a śramaṇa named Cunda, who was also observing the rains retreat in the forest of Jālūka. There was in that place a Nirgrantha heterodox practitioner named the son of Dānyādhi, an exceedingly evil person, who suddenly came to the end of his life. This Nirgrantha had a son who wished to stir up dispute with the śramaṇas. He spoke thus:

"My Dharma and Vinaya are known to me alone; they are not what you are able to know. Your Dharma and Vinaya are known to you alone; they likewise are not what I am able to know. My teachings are all in accord with reason.

Your teachings are all contrary to reason. My Dharma is harmonious; your Dharma is not harmonious. As for what you say, when your former words hit the mark, your latter words then go astray; and when your latter words can hit the mark, your former words then go astray.

The words you speak are all without meaning and without benefit. They cannot be grasped. Though you speak ever so extensively, you can attain no liberation, nor can you know the true and supreme meaning—that is to say, what the śramaṇas teach is not the same as my Dharma.

How could it ever cause my mind to attain liberation?"

The son of the Nirgrantha deliberately spoke these words for the purpose of stirring up destruction, wishing through dispute to diminish their strength, and using the condition of affliction to destroy the Dharma of peace and joy. By reason of this, with respect to the pure and unsullied Dharma of the śramaṇas he gave rise to unwholesome karma, in order to provoke dispute, to destroy in every manner, and to give rise to a mind of arrogance—calling this "prevailing over others"—and then he said:

"What the śramaṇas teach is all contrary to Dharma and Vinaya, not truly and rightly understood, incapable of bringing forth deliverance; with respect to the path of Bodhi it cannot be attained. Your teacher is not a Tathāgata, Worthy of Offerings, Perfectly and Completely Enlightened."

At that time, the śramaṇa Cunda, having completed the rains retreat and finished the sewing of his robes, then departed from that place. Bearing his robes and carrying his bowl, he went on in due order and entered the village of the Śākyas. Having arrived, he put away his robes 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. At that time the Venerable Ānanda asked the śramaṇa Cunda:

"Cunda, in what place did you observe your summer rains retreat? And for what reason have you come here?"

Cunda replied:

"Venerable One, I dwelt in the forest of Jālūka, in an evil place, to observe the summer rains retreat. There the Nirgrantha heterodox practitioner, the son of Dānyādhi, an exceedingly evil person, suddenly came to the end of his life. This Nirgrantha had a son who wished to stir up dispute with the śramaṇas... and so on, until he said:

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

The Venerable Ānanda said:

"Cunda, I understand this matter. Because the Buddha, the World-Honored One, was not present among the assembly, therefore the heterodox practitioners arose to provoke dispute. Now you must not engage in dispute with them; for if dispute is stirred up, it brings no benefit to the many, and further it causes the many to give rise to various afflictions, even so that the assemblies of devas and humans all gain no benefit and all give rise to suffering and affliction. As for what you, Cunda, have said—only the World-Honored One, possessing the Dharma, sees and knows all things. Now let you and I both go together to the place of the Buddha and lay this whole matter before him."

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 and supreme true Dharma."

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

"World-Honored One, this śramaṇa Cunda observed his summer rains retreat in the forest of Jālūka. There was in that place the Nirgrantha heterodox practitioner, the son of Dānyādhi, an exceedingly evil person, who suddenly came to the end of his life. The Nirgrantha had a son who wished to stir up dispute with the śramaṇas... and so on, until he said: 'Your teacher is not a Tathāgata, Worthy of Offerings, Perfectly and Completely Enlightened.' For this reason this śramaṇa came and told me of it.

World-Honored One, at that time I said to Cunda: 'Because the Buddha, the World-Honored One, was not present among the assembly, therefore the heterodox practitioners wished to provoke dispute. So now you must not quarrel with them. For if dispute is stirred up, it brings no benefit to the many, and further it causes the many to give rise to suffering and affliction, even so that the assemblies of devas and humans all gain no benefit and all give rise to suffering and affliction.'"

The Buddha said to the Venerable Ānanda:

"What condition did you see, that you said, 'Because the Buddha was not present among the assembly, therefore the band of heterodox practitioners stirred up dispute'?"

The Venerable Ānanda said to the Buddha:

"World-Honored One, at one time I saw two Bhikṣus whom the Buddha had praised as two Bhikṣus who well upheld the Vinaya and observed deportment in due order, dwelling in one place. When I had seen them thus, I called them over and said: 'You two Bhikṣus, you should not display deportment in such a manner. The Buddha is not present among the assembly; should some heterodox practitioner see this manner, he will stir up dispute. And if dispute is stirred up, it will then cause the many... even so that the assemblies of devas and humans all gain no benefit and all give rise to suffering and affliction.' Recalling this condition, I therefore spoke thus to the śramaṇa Cunda."

The Buddha said to the Venerable Ānanda:

"What is your meaning?"

The Venerable Ānanda addressed the Buddha:

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

The Buddha said to the Venerable Ānanda:

"I, by means of my own wisdom, became perfectly enlightened, and in the interval I have extensively expounded the Dharma. That is to say: the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Spiritual Power, the Five Faculties and Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path. Such teachings as these I have proclaimed; I know them all, I see them all. Ānanda, as for the multitude of heterodox practitioners who stir up this dispute against the assembly of Bhikṣus—are you able to know the reason?"

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 this: there are Bhikṣus who with regard to the precepts at times increase or at times diminish them, and with regard to deportment at times increase or at times diminish it. Ānanda, if the precepts and deportment are at times increased or diminished, this then causes the constant Dharma to be lost; and according to whatever is practiced, there are heterodox practitioners who, having seen this matter, then stir up dispute.

And if dispute is stirred up, it then causes the many... even so that the assemblies of devas and humans gain no benefit and all give rise to suffering and affliction. Why is this so? Ānanda, the band of Nirgrantha heterodox practitioners are not possessed of omniscience, nor are they true; with respect to all places, all their views are impure—therefore they constantly delight in stirring up dispute. Ānanda, you should know that when the assembly of Bhikṣus stir up dispute, it is because there exist various roots of dispute."

The Venerable Ānanda addressed the Buddha:

"Excellent, World-Honored One! Excellent, O Well-Gone One! Now the time is right. I humbly beseech the Buddha to proclaim the roots of dispute, so that the Bhikṣus, having heard, may remember and uphold them, and ever keep far from such faults."

The Buddha said to the Venerable Ānanda:

"All of you, listen attentively, bring it to mind with proper attention, and reflect upon it well. Now I shall explain it for you. Ānanda, if there is a Bhikṣu who gives rise to a mind of wrath, then by reason 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 rightly contemplate among the assembly of Bhikṣus. Because he does not rightly contemplate, he stirs up dispute. And because dispute is stirred up, it then causes the many... even so that the assemblies of devas and humans all gain no benefit and all give rise to suffering and affliction.

Again, there is a Bhikṣu who with regard to both inner and outer things grasps them as existing, takes them to be real, and contemplates, attends to, accumulates, and delights in them; with deviant attention and exceedingly evil deviant intentions, he bursts forth in deviant agitation, lets loose deviant false speech, and provokes dispute. Thus, with deluded mindfulness and improper knowing, he stirs up that which is not in accord... even so that he is unable to cut off and extinguish the conditions of dispute. Ānanda, such matters as these are the roots of dispute, and therefore they give rise to various sufferings and afflictions.

The cause of suffering and affliction is that there first arises a mind of wrath. In this way there further arise concealment, deceit, slander, jealousy, stinginess, lack of shame, lack of conscience, improper knowing, attachment to views, and the various recollections of attachment to the deviant and false. Through such evil causes and conditions as these, toward his teachers and elders he gives rise to no minds of reverence and respect, and again is unable to honor and make offerings to them.

Because he does not revere his own teachers and elders, he then does not see the Dharma. Because he does not see the Dharma, he then does not rightly contemplate among the assembly of Bhikṣus. Because he does not rightly contemplate, he then stirs up dispute.

"Ānanda, as I have said, such conditions as these are all the roots of dispute. By reason of this, if at the time when dispute is stirred up, there are seven methods for settling dispute, as I have explained. Ānanda, whatever disputes have already arisen, or have not yet arisen, can all be brought to an end and extinguished. What are the seven? They are: the Vinaya of confrontation in the present, the Vinaya of recollection, the Vinaya of non-delusion, settling by one's own confession, settling by the words of the majority, settling by knowing what was done, and settling as by covering with grass. These are the seven.

"What is called the method of the Vinaya of confrontation in the present for settling dispute? Ānanda, this means: one person expounds the Vinaya Dharma for one person, one person expounds for two persons, one person expounds for many persons, one person expounds for the great assembly. In confrontation in the present, these make four. Two persons expound the Vinaya Dharma for one person, two persons expound for one person, two persons expound for many persons, two persons expound for the great assembly.

In confrontation in the present, these make four. Many persons expound the Vinaya Dharma for one person, many persons expound for two persons, many persons expound for the great assembly. In confrontation in the present, these make four.

The great assembly expounds the Vinaya Dharma for one person, the great assembly expounds for two persons, the great assembly expounds for many persons, the great assembly expounds for the great assembly. In confrontation in the present, these make four. This is called the method of the Vinaya of confrontation in the present for settling dispute.

By means of this method, dispute is caused to be brought to an end and extinguished.

"What is called the method of the Vinaya of recollection for settling dispute? Ānanda, this means: there is a Bhikṣu who, having committed an offense according to that offense, yet cannot himself remember it. The other Bhikṣus say: 'You committed this offense; you ought to recall it. Before the great assembly, request that the great assembly perform the method of the Vinaya of recollection.' That Bhikṣu then enters the assembly and requests that the great assembly perform the method of the Vinaya of recollection.

Then the great assembly, as the Great Teacher has instructed, grants him the method of the Vinaya of recollection. That Bhikṣu, having thus been cleared of the offense, extinguishes the dispute. This is called the method of the Vinaya of recollection for settling dispute.

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

"What is called the method of the Vinaya of non-delusion for settling dispute? Ānanda, this means: if there is a Bhikṣu deranged by delusion and of disordered mind brought on by pain and affliction—though he has heard much, he cannot practice in accord with the Dharma he has heard, but on the contrary speaks confusedly; and having spoken thus, he abandons the assembly and departs. That Bhikṣu, afterward, when his mind returns to its normal state, the other Bhikṣus say: 'You who committed this offense should enter the assembly and request that the great assembly perform the method of the Vinaya of non-delusion.' That Bhikṣu then enters the assembly and requests that the great assembly perform the method of the Vinaya of non-delusion.

Then the great assembly, as the Great Teacher has instructed, grants him the method of the Vinaya of non-delusion. That Bhikṣu, having been cleared of the offense, extinguishes the dispute. This is called the method of the Vinaya of non-delusion for settling dispute.

By means of this method, the dispute can be caused to be brought to an end.

"What is called the method of settling by one's own confession for settling dispute? Ānanda, this means: if there is a Bhikṣu who does not know the characteristics of an offense, yet says, 'I know much, I understand much,' and moreover before the assembly utters words such as these: 'Venerable Ones, for me the various gains and supports are hard to come by.' The other Bhikṣus say: 'You, with regard to the characteristics of offenses, neither know nor understand, yet you say you know much and understand widely.

You committed this offense; you should before the assembly request that the great assembly grant you repentance and accept your confession of the offense.' That Bhikṣu then enters the assembly, requests that the great assembly have compassion, and then reproaches himself in repentance. Then the great assembly, as the Great Teacher has instructed, grants him the settling by his own confession. That Bhikṣu, having been cleared of the offense, the dispute is then brought to an end.

By means of this method, the dispute can be caused to be brought to an end.

"What is called the method of settling by the words of the majority for settling dispute? Ānanda, this means: if two Bhikṣus dwell together in one place, and dispute suddenly arises, they let loose many words leading to fierce contention. 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 Vinaya and words that violate the Vinaya, words that incur offense and words that incur no offense.

When the dispute of these two Bhikṣus is brought to an end, that is good; but if it is not brought to an end, then these two Bhikṣus must leave their own dwelling place, and going to another place still stir up dispute. Having left this place, if they are able midway to bring the dispute to an end, that is good; but if they cannot bring it to an end, then many Bhikṣus of the assembly gather together to settle the dispute.

There is one who uses the Sūtras to discern and speak, there is one who uses the Vinaya to discern and speak, and there is one who uses the Mātṛkā (the Abhidharma Piṭaka) to discern and expound. Because there are many persons who discern and expound, the dispute of the two Bhikṣus is brought to an end. This is called the method of settling by the words of the majority for settling dispute.

By means of this method, the contention is caused to be brought to an end.

"What is called the method of settling by knowing what was done for settling dispute? Ānanda, this means: if a Bhikṣu, according to the offense he has committed, himself knows that he has committed it—whether he tells others of it, or does not tell others of it—then, like one who himself recalls it in mind, he goes to the place of another Bhikṣu, takes off his leather sandals, stands before that Bhikṣu, bares one shoulder of his robe, kneels upon the ground with his right knee, and, having pronounced his own name three times, then says: 'I have committed such an offense; I dare not conceal it.

I have come to the Venerable One to request repentance. I humbly beseech the Venerable One joyfully to bestow it.' Then that Venerable One accepts that repentance. When that Bhikṣu has been made pure, that 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 again says: 'You should in accord with the Dharma uphold the Vinaya code of conduct.' Thus he speaks three times.

This is called settling by knowing what was done. By means of this method, the contention is caused to be brought to an end.

"What is called the method of settling as by covering with grass for settling dispute? Ānanda, this means: the assemblies of Bhikṣus dwelling together in one place together stir up dispute, dividing into two groups. Now, in 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, and the foremost dwell in one place with the foremost. In that group there is a Bhikṣu who, for the sake of gain and support, stirs up dispute.

Having stirred up the dispute, he speaks thus among his own group: 'The household of a layperson in such-and-such a place is one where gain and support are easily obtained. I, dwelling among them, expounded in accord with Dharma and Vinaya. There is another Bhikṣu who, by reason of this, has stirred up contention against me.

O Venerable Ones, if for this matter I have incurred the offense of contention, I beseech the Venerable Ones to remit this offense for me; and even where I deliberately entered the household of a layperson, for that too I beg to confess and remove the offense. For having committed the offense of duṣkṛta, I from this day forward shall not do this thing again; and if I should do it, I shall come to the Venerable Ones to request repentance.

If I should do it, I dare not conceal it.' When this Bhikṣu performs this act of repentance, but if within his own group there is even a single Bhikṣu who does not accept his repentance, that Bhikṣu then enters the other group, takes off his leather sandals, bares one shoulder of his robe, and following the order of the elder monks of long standing, inquires after their welfare in due order; then he returns and stands before the senior monk, kneels upon his right knee, and stands with palms joined, addressing the assembly: 'O Venerable Ones, the household of a layperson in such-and-such a place is one where gain and support are obtained; I, dwelling among them, expounded in accord with Dharma and Vinaya.

There is another Bhikṣu who, by reason of this, has stirred up contention with me; I then, among the assembly, requested repentance in accord with the Dharma. At that time, within the assembly there was a single Bhikṣu who did not accept my repentance; therefore I have come here to request repentance. O Venerable Ones, if by this matter I have incurred the offense of contention, I beg the Venerable Ones to remove this matter for me... and even where I went out from the household of a layperson, for that too I beg to confess, and to dispel the offense of duṣkṛta that I committed.

Therefore today, before the Venerable Ones, I request repentance. What I have done I dare not conceal. I humbly beseech the Venerable Ones joyfully to bestow upon me the acceptance of my repentance.'

"Then that great assembly accepts the repentance, and that Bhikṣu is made pure. That senior monk says: 'Do you see this characteristic of the offense?' The Bhikṣu replies: 'I have seen this characteristic of the offense.' The senior monk says: 'You should in accord with the Dharma uphold the Vinaya code of conduct.' Thus he speaks three times. Now in the other group it is the same 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, and 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 contention. Having stirred up the contention, he speaks thus among his own group: 'In that household of a layperson, gain and support are obtained; I, dwelling among them, expounded in accord with Dharma and Vinaya. There is another Bhikṣu who, by reason of this, has stirred up dispute.' Thus, even to a second and a third time, the questions and answers and the many matters are as stated before.

"Ānanda, when all the Bhikṣus know that they themselves have committed offenses, and going back and forth lay them before one another in repentance, then inquiring after and respectfully greeting one another, they thereby extinguish the conditions of dispute, bring to a halt all words of contention, and not even the slightest residue of dharmas remains to stir up discrimination. This is called the method of settling as by covering with grass for settling dispute. By means of this method, the contention can be caused to be brought to an end.

"Ānanda, these seven methods for settling dispute, you Bhikṣus must remember.

"Furthermore, Ānanda, there are six Principles of Harmony and Reverence. Listen attentively, bring them to mind with proper attention, and remember them well; now I shall explain them for you. What are the six?

"They are: that the bodily karma performs deeds of loving harmony, ever dwelling in the presence of the Buddha to purely cultivate the holy life, with reverence and respect bowing to the various teachings, and practicing in accord with reason; and that, together with the assemblies of Bhikṣus, one dwells in harmony and concord. This is called the Principle of Harmony and Reverence of bodily karma.

"Furthermore, with regard to verbal karma, one speaks words of loving harmony and does not speak words of dispute and opposition. This is called the Principle of Harmony and Reverence of verbal karma.

"Furthermore, with regard to mental karma, one gives rise to thoughts of loving harmony, without opposition. This is called the Principle of Harmony and Reverence of mental karma.

"Furthermore, if one obtains the benefit of the Dharma and the worldly gain and support, one receives them equally. And should there be a time when, bearing the bowl, one goes for alms in due order, then according to whatever food, drink, and other things are obtained, one must declare them so the assembly may know, and together with the assembly partake of them in common, not concealing them for private use. If the assembly equally knows of them, this is to share equally in the holy life. This is called the Principle of Harmony and Reverence of gain.

"Furthermore, with regard to the precepts, not breaking and not severing them, with firm power of the precepts, separated from defilement, and having attained purity, one knows the time, knows the place, equally and universally, and receives the food and drink offered by the faithful donors. Thus the pure precepts are cultivated together, understood together, and the holy life cultivated in common. This is called the Principle of Harmony and Reverence of the precepts.

"Furthermore, if one sees the noble path of wisdom that leads to the realization of deliverance, even to the utmost limit of the cessation of suffering, and with respect to such a characteristic, having seen it as it truly is, one acts together, understands together, and cultivates the holy life together. This is called the Principle of Harmony and Reverence of views.

"Such principles as these are called the Six Principles of Harmony and Reverence.

"Ānanda, as I have spoken before of the roots of dispute—O Bhikṣus, you should cut them off and remove them. With regard to the seven methods for settling dispute, you must understand them clearly. Whatever contentions have arisen, cause them all to be brought to an end.

Together cultivate the Six Principles of Harmony and Reverence. O Bhikṣus, if you practice in this way, then though you be in the East, the West, the South, or the North, wherever you may go—whether traveling or dwelling—you will cause all the Bhikṣus to attain peace and joy, far removed from all contention. And even after I have entered Nirvāṇa, you will likewise cause the assemblies of Bhikṣus, wherever they may dwell, ever to attain peace and joy, no different at all from when I am presently in the world expounding the Dharma and teaching and transforming sentient beings."