鼻奈耶

The Third Part of the SAṄGHĀVAŚEṢA Dharma

Concerning the Precept Against CAUSING A SCHISM IN THE SANGHA

The Buddha was staying in the Kalandaka Bamboo Grove near the city of Rājagṛha.

Devadatta received offerings of robes, food, bedding, and medicines for treating illness. He was highly esteemed by Prince Ajātaśatru, who provided for him as occasion required. Each day, the prince supplied five hundred pots of rice and prepared five hundred carts that followed one another throughout the day, carrying provisions to Devadatta's dwelling.

At first, one hundred people followed Devadatta; gradually their number increased to two hundred, three hundred, four hundred, and then five hundred, and they deluded the king. Wishing to divide and disrupt the Sangha, Devadatta enticed the bhikshus. While they were seated for their meal, he gave them robes and bowls, lock cases, needle cases, leather shoes, large and small iron bowls, and ten other kinds of articles.

Devadatta told the bhikshus:

“That man is Gautama of the Śākya clan; I too am Gautama of the Śākya clan. His maternal lineage is impeccable, and my maternal lineage is also impeccable. He was born into the Śākya family, and I too was born into the Śākya family. There is no difference between his lineage and mine.”

At that time, famine prevailed in the country and alms were difficult to obtain. Many bhikshus put on their robes, took their bowls, and entered the city of Rājagṛha to seek alms. While seeking alms, they heard that Devadatta wished to divide and disrupt the Sangha and was enticing the bhikshus by giving them robes, bowls, door locks, needle cases, leather shoes, large bowls, small bowls, and ten other kinds of articles. Coveting the robes and those other things, Devadatta's disciples followed and supported him.

After completing their alms round, the bhikshus left the city of Rājagṛha and went to the Blessed One. They bowed with their heads at his feet, sat to one side, and said to the Blessed One:

“Just now, when we entered the city to seek alms, we heard that Devadatta wishes to divide and disrupt the Sangha. Coveting robes and bowls, locks, needle cases, leather shoes, large bowls, small bowls, and ten other kinds of articles, the bhikshus are following him.”

The Blessed One said:

“Bhikshus, do not accept Devadatta's offerings. Why is that? Bhikshus would be better off drinking poison themselves and dying than accepting Devadatta's offerings. Devadatta has drunk poison himself and is now giving it to others to drink.

“Bhikshus, suppose someone struck a vicious dog with a staff and broke its snout. Would that dog become any less vicious?”

“It would remain vicious, Blessed One!”

“So it is, bhikshus. That evil man will undergo boundless suffering for a very long time. I also know that Devadatta will formally cause a schism in the Sangha and destroy its harmony in the morning.

“It is the constant rule of all Buddhas that if the harmony of the Sangha is destroyed in the morning, it will be restored by evening.

“During that interval, the path may not be practiced; bhikshus may not be ordained; the bhikshu precepts may not be recited; the śikṣamāṇā precepts may not be recited; śrāmaṇeras may not be ordained; śrāmaṇerīs may not be ordained; the eight precepts may not be undertaken; upāsakas may not be admitted; upāsikās may not be admitted; no one will attain the fruits of the path; and no one will resolve to take refuge in the Three Jewels. At that time, heaven and earth will be darkened, and devas and humans will be plunged into obscurity. By evening, the Sangha within the Tathagata's Dharma will be restored to harmony. If it is not restored, heaven and earth will overturn.”

Upon hearing that Devadatta had destroyed the harmony of the Sangha, Śāriputra and Maudgalyāyana immediately went to the Blessed One, bowed with their heads at his feet, sat to one side, and said to him:

“Devadatta has caused a schism in the harmonious Sangha. We wish to go to Devadatta's dwelling and restore the Sangha to harmony.”

The Blessed One said to Śāriputra and Maudgalyāyana:

“Go quickly. The time has come.”

Śāriputra and Maudgalyāyana immediately rose, bowed with their heads at the Buddha's feet, circumambulated him three times, and then went to Devadatta's dwelling.

They saw Devadatta seated upon a high seat, teaching the Dharma in imitation of the Tathagata, surrounded by bhikshus. On his right were Khiên-đà and Đà-bà; on his left were Ca-lưu and La-đề-thi. These four were Devadatta's close disciples. Hải Nghĩa stood behind Devadatta holding a fly whisk.

When Devadatta saw Śāriputra and Maudgalyāyana approaching, he was so delighted that he could not restrain himself, thinking, “The foremost disciples of the ascetic Gautama are coming to me.”

Just as the Blessed One would say upon seeing Śāriputra and Maudgalyāyana, “Welcome, bhikshus!” Devadatta likewise said:

“Welcome, Śāriputra and Maudgalyāyana!”

He told Khiên-đà to rise and invited Śāriputra to take his place on the right. He told Ca-lưu-đà to rise and invited Maudgalyāyana to take his place on the left.

Just as the Blessed One would say, “Venerable Śāriputra, teach the Dharma to the bhikshus. My back aches, and I wish to rest for a short while,” Devadatta likewise said to Śāriputra and Maudgalyāyana:

“Teach the Dharma to the bhikshus. My back aches, and I wish to rest for a short while.”

Just as the Blessed One would fold his upper robe into four layers and spread it upon his couch, lie on his right side with his head resting upon his saṅghāṭī, extend his legs like a lion, and mindfully attend to the perception of light until dawn, Devadatta imitated him in the same way.

While Devadatta slept, a Śuddhāvāsa deva came and pressed down upon his body. Devadatta desperately wanted to rise, but even with all his strength he could not do so. He panted, raved in his sleep, flailed his arms and legs, clawed in all four directions, and made every kind of movement, yet still could not rise.

At that time, the Venerable Śāriputra praised the Buddha, the Dharma, and the Sangha. Maudgalyāyana displayed all manner of transformations: he vanished in the east and appeared in the west; vanished in the south and appeared in the north; sat or reclined in empty space; or sat in meditative absorption and, while in absorption, emitted lights of various colors—blue, yellow, red, black, or the color of lapis lazuli. From the lower part of his body he emitted fire, while from the upper part he poured forth water; from the upper part of his body he emitted fire, while from the lower part he poured forth water. He displayed all manner of unobstructed transformations in the west, south, above, and below, emitting light that shone everywhere.

Seeing Maudgalyāyana display these transformations, all five hundred bhikshus said to one another:

“Could it be that we have fallen into wrong views, abandoning the Tathagata and taking refuge in Devadatta?!”

They further reflected, “The matter is now evident; there can no longer be any doubt.”

After hearing the Venerable Śāriputra and Maudgalyāyana teach the Dharma, their minds opened and their understanding became clear. Loving-kindness arose within them, and they turned toward the Tathagata to repent of what they had previously done.

Śāriputra, Maudgalyāyana, and the five hundred bhikshus then went to the Blessed One. Not a single person remained with Devadatta; only Devadatta and his four bhikshu disciples were left. Khiên-trà-đà-bà kicked Devadatta with his left foot to awaken him and said:

“Śāriputra and Maudgalyāyana have led all five hundred away.”

Devadatta awoke and, seeing the assembly seats entirely empty, without a single person remaining, tumbled from his seat to the ground. His disciples sprinkled water on his face and then helped him sit upon his chair again.

At that time, the Blessed One left his secluded chamber and went to the outer assembly hall. He spread his sitting cloth upon the floor and sat in the lotus posture. Seeing the Tathagata seated in the lotus posture in the assembly hall, the five hundred bhikshus felt inwardly ashamed and outwardly abashed, and they approached him. The Tathagata also saw the five hundred bhikshus coming, turned to Ānanda, and said:

“If I do not speak, hot blood will gush from their mouths.”

Then, out of great compassion and wishing to liberate those people, the Tathagata said:

– Welcome, bhikshus! A Tathagata is difficult to encounter, appearing only after many lifetimes. Even when a Tathagata appears in the world, hearing the Dharma is difficult; seeking liberation is more difficult still. Those who wish to enter nirvana must practice this Dharma:

Conditioned by ignorance, formations arise.

Conditioned by formations, consciousness arises.

Conditioned by consciousness, name-and-form arise.

Conditioned by name-and-form, the six sense bases arise.

Conditioned by the six sense bases, contact arises.

Conditioned by contact, feeling arises.

Conditioned by feeling, craving arises.

Conditioned by craving, grasping arises.

Conditioned by grasping, becoming arises.

Conditioned by becoming, birth arises.

Conditioned by birth, aging, illness, and death arise.

Conditioned by aging, illness, and death, sorrow, lamentation, suffering, and distress arise.

Thus the suffering of the five skandhas comes into being.

With the cessation of ignorance, formations cease.

With the cessation of formations, consciousness ceases.

With the cessation of consciousness, name-and-form cease.

With the cessation of name-and-form, the six sense bases cease.

With the cessation of the six sense bases, contact ceases.

With the cessation of contact, feeling ceases.

With the cessation of feeling, craving ceases.

With the cessation of craving, grasping ceases.

With the cessation of grasping, becoming ceases.

With the cessation of becoming, birth ceases.

With the cessation of birth, aging, illness, and death cease.

With the cessation of aging, illness, and death, sorrow, lamentation, suffering, distress, and the suffering of the five skandhas also cease to exist.

When the Buddha had finished teaching the Dharma of the twelve links of dependent origination, all five hundred bhikshus attained the path of arhatship, and eight million heavenly maidens attained the purified Dharma eye.

At that time, wishing to bring the ten virtues to fulfillment, the Blessed One established this precept for the sramanas:

– Any bhikshu who causes dissension and disrupts the harmony of the Sangha commits a Sanghavasesa offense.

Devadatta committed this offense and fell into hell, where no one could save him.

The Buddha was dwelling in the great stone cave inhabited by the yaksha Kumbhira, on Mount Grdhrakuta near the city of Rajagrha.

At that time, Devadatta wished to harm the Blessed One. He used four thousand taels of gold to hire four strongmen and went with them up Mount Grdhrakuta. Carrying a great boulder, they stood above the stone cave and waited for the Tathagata to emerge.

When the Buddha left the stone cave to practice walking meditation, Devadatta and the four men released the boulder from the mountain to crush the Tathagata. At that time, the yaksha Kumbhira was standing behind the Tathagata. Seeing the boulder falling, the yaksha raised both hands, caught it, and hurled it over the southern mountain. The boulder shattered, and a small fragment, about seventy paces in size, flew toward the Blessed One.

Wishing to let sentient beings see the karmic retribution of a previous life, the Tathagata entered meditative concentration and rose into the air. The stone immediately pursued him, and everyone saw this clearly.

The Tathagata flew toward the west, south, and north, and the stone pursued him everywhere.

The Tathagata entered the depths of the great ocean, and the stone pursued him there as well.

The Tathagata flew to the summit of Mount Sumeru, and the stone followed him there as well.

The Tathagata entered the heavenly palace on Mount Tu-vuong-ny-da, and the stone pursued him there as well.

The Tathagata ascended through the heavens of the Thirty-three, Diem-ma, Dau-suat, Niet-ma-la, Na-de-ba-la, Ni-mat-ba-xa, Bat-de-pham, Gia-di-pham, Phuoc-lau-he-da, Ba-lat-da, Ba-a-ba, Toi-la-a-nam, Te-phat-nhu, Bat-tu-da, Ty-pha-la, Tuc-ha-tuc-ha, A-thi-na-tuc-ha, Ngat-tuc-ra, A-ca-ny-tra, and others, yet the stone pursued him through them all.

By his power of spiritual accomplishment, the Blessed One returned to the stone cave. The stone struck the Blessed One's right foot, injuring it and causing it to bleed. Devadatta and the four strongmen incurred an offense from which no one could save them.

At that time, the Blessed One experienced pain in his foot and spoke this verse:

Though one may hide in empty space,

Amid the deep sea or rocky mountains,

There is nowhere one can escape

The retribution of offenses from a former life.

At that time, many bhikshus were alternately sitting and walking on both sides of the stone cave because they feared that Devadatta might harm the Tathagata. Seeing this, the Tathagata knew what they were doing but nevertheless asked Ananda:

– What are those bhikshus doing outside the stone cave, now walking and now sitting?

Ananda said to the Buddha:

– They are keeping watch over the Tathagata. Because they fear that Devadatta may harm the Tathagata, they are alternately walking and sitting.

The Blessed One told Ananda:

– Devadatta can never harm the Tathagata, the Blessed One. Have you ever heard of the Tathagata being harmed by another?

– No, Blessed One.

At that time, the Blessed One raised his face and looked upward. Seeing the Tathagata look at them, the four strongmen were so terrified that their hair stood on end. They tried to flee but could not lift their feet.

The sramanas seized them one by one and brought them before the Buddha.

The Tathagata said to the four strongmen:

– Welcome, good men. I shall teach you the Dharma.

The four strongmen bowed with their heads at the Buddha's feet and sat to one side.

The Blessed One then taught them the Dharma so that they rejoiced. After teaching the Dharma, the Tathagata instructed them:

– Return to your homes, but do not take the road by which you came earlier.

When the four men had been gone a long time without returning, Devadatta used eight thousand taels of gold to hire eight strongmen to go and kill them. Seeing the eight strongmen arrive, the Blessed One said:

– Excellent! Welcome, good men. I shall teach you the Dharma.

The eight strongmen bowed with their heads to the ground and sat to one side. The Blessed One then taught them the Dharma, causing them all to rejoice, and said:

– Return to your homes, but do not take the road by which you came earlier.

When these eight men had been gone a long time without returning, Devadatta again used sixteen thousand taels of gold to hire sixteen strongmen to go and kill them.

Seeing the sixteen men arrive, the Blessed One said:

– Welcome, good men. I shall teach you the Dharma.

The sixteen men bowed with their heads to the ground and sat to one side. The Blessed One taught them the Dharma, causing them all to rejoice, and then said:

– Return to your homes, but do not take the road by which you came earlier.

When the sixteen men failed to return at the appointed time, Devadatta again hired thirty-two strongmen to go and kill them.

Seeing the thirty-two men arrive, the Blessed One said:

– Welcome, good men. I shall teach you the Dharma.

The thirty-two men paid homage to the Blessed One and sat to one side.

The Blessed One taught them the Dharma, causing them all to rejoice, and said:

– Return to your homes by a suitable route.

Obeying the Blessed One, the thirty-two men rose, bowed with their heads to the ground, and departed.

After the thirty-two men had been gone for a short while, the Blessed One turned and asked Ananda:

– Go into the city of La-duyet and announce at the crossroads and in the great marketplaces, for his close disciples to know: “None of Devadatta's words, thoughts, or deeds are taught by the Buddha, the Dharma, or the Sangha.”

Ananda said to the Buddha:

– Formerly, we praised Devadatta, but now we are to speak ill of him. If anyone reproaches us, what should we say?

The Blessed One told Ananda:

– Say this: “Although he formerly did good, he now does evil. What is strange about that?!”

Ananda then took a bhikshu with him to the city of La-duyet. Standing in the great marketplaces and at the crossroads, he announced for Devadatta's close disciples to know: “None of Devadatta's words, thoughts, or deeds are taught by the Buddha, the Dharma, or the Sangha.”

When they heard the ill report about Devadatta, Prince Ajatasatru and his close ministers, who had been following Devadatta, returned and said among themselves:

– The sramana Gautama slanders the worthy Devadatta out of jealousy. What fault has Devadatta committed in body or speech?

Devadatta then heard that the sramana Gautama had sent a trusted disciple into the city of La-duyet to stand in the great marketplaces and at the crossroads and announce for his close disciples to know: “None of Devadatta's words, thoughts, or deeds are taught by the Buddha, the Dharma, or the Sangha.” Upon hearing this news, Devadatta became even more enraged. He immediately went to Prince Ajatasatru and said:

– You should kill your father, while I shall kill the sramana Gautama. You will become king of Magadha, and I shall become a Buddha. Then this land of Magadha will have a new king and a new Buddha. Would that not be delightful?!

Hearing these words, the prince was greatly delighted.

At that time, King Bimbisara rode in a carriage adorned with precious plumes to visit the royal pleasure garden. Prince Ajatashatru, wearing a sharp sword at his waist, concealed himself near the gate and waited for his royal father.

After enjoying himself for the day, the king mounted his four-horse carriage to return to the palace. Just as the king entered the gate, the prince drew his sharp sword and rushed forward, frightening the horses, but he failed to strike the king. The prince immediately fled, but the attendants pursued and captured him. One of the attendants asked:

– What did the prince intend to do?

The prince replied:

– I wanted to kill the king.

The attendant asked again:

– Did you have any accomplices?

– They were my teacher Devadatta and his four disciples.

The four men discussed the matter:

– If this is true, we must arrest and kill all the Shakyan ascetics.

Another said:

– Leave the Shakyan ascetics alone. Arrest only Devadatta and his companions and put them to death.

Yet another said:

– Do not kill the Shakyan ascetics. Nor should Devadatta and his companions be killed. Why is this? King Bimbisara is exceedingly benevolent and often pardons even those condemned to death and confined in prison, how much more so the Shakyan ascetics, Devadatta, and his companions. We should merely report this to the king, and the king will render his own judgment. Why should we bring enmity upon ourselves?

They then went and reported the matter to the king.

The following morning, the king left his palace, ascended the throne, and sent a trusted attendant to summon Prince Ajatashatru. When the prince arrived, the king asked him:

– What did you intend to do?

– I wanted to kill the king.

– Why did you wish to kill me?

The prince said:

– The king has drums to announce his coming and going, but I have no such drums. The king has a parasol, but I have no parasol. The king has royal regalia, but I have no royal regalia.

The king said to the prince:

– Take my place and use the drums, parasol, and royal regalia. All these things belong entirely to you.

Thereupon the drums announcing arrivals and departures, the parasol, and the royal regalia all followed behind the prince.

The prince's sycophantic attendants said:

– If this is so, the prince has already ascended the throne. Since you have ascended the throne, have the king arrested and killed so that you may be free.

The prince accepted their words and ordered the chandalas to arrest his royal father and imprison him. The chandalas immediately arrested the king and confined him in prison.

Because the king had always treated his people benevolently, tens of thousands of common people brought food to sustain him.

Ajatashatru asked his attendants:

– Is my royal father still alive?

They replied:

– He is still alive.

– Why is that?

They replied:

– Because the people bring him food, the king remains alive.

The prince ordered:

– Do not permit the people to approach him.

The royal consorts then brought food to the king.

Ajatashatru asked:

– Is my royal father still alive?

They replied:

– He is still alive.

The prince issued another order:

– Do not allow the royal consorts to visit the king.

The queen then smeared food upon her body and covered it with her garments so that it could not be detected. She entered to visit the king and allowed him to eat the food from her body.

The prince asked again:

– Is my royal father still alive?

They replied:

– He is still alive.

The prince ordered:

– Imprison the queen as well.

The royal father faced Mount Gridhrakuta and saw the Blessed One and bhikshus such as Shariputra, Maudgalyayana, Aniruddha, Nandi, and Kimbila ascending and descending the mountain...

Because he had already attained the first fruit, whenever the king saw the Sangha, he immediately rejoiced and no longer perceived hunger or thirst.

Ajatashatru again asked his attendants:

– Is my royal father still alive?

They replied:

– Your royal father is still alive.

The prince asked:

– Why is he still alive?

The envious attendant replied:

– Each day the king faces the Tathagata and pays homage, and therefore he remains alive.

The prince ordered:

– Supervise the building of a high wall in front of the prison so that he cannot see Mount Gridhrakuta.

They immediately built a wall that blocked his view of the Buddha.

It is the customary Dharma of all Buddhas of the past, future, and present that, when they are about to enter a city, auspicious signs appear: elephants raise their heads, lift their trunks, and trumpet; horses neigh; and cattle bellow. Teals, wild geese, mandarin ducks, peacocks, parrots, white pigeons, white geese, cuckoos, and other birds all sing aloud. Harps, zithers, drums, lutes, other stringed instruments, flutes, and pipes produce music without being played.

Gold, silver, crystal, vaidurya, coral, amber, mother-of-pearl, and agate in the treasuries of householders emit sounds by themselves, though no one touches them. The blind regain their sight, and the deaf are able to hear. All painful afflictions and illnesses, such as blindness, lameness, crippled legs, and goiters, come to an end.

Hidden treasures reveal themselves.

When the Blessed One entered the city, auspicious signs such as these appeared.

Knowing that the Buddha had entered the city, King Bimbisara was exceedingly joyful. From within the prison, he looked through a crack to behold the Buddha and the Sangha. Because he had already attained the first fruit, upon seeing the Blessed One, the king immediately ceased to perceive hunger or thirst.

Ajatashatru asked his attendants:

– Is my royal father still alive?

They replied:

– He is still alive.

He asked:

– Why is he still alive?

The envious ministers reported:

– When the Blessed One enters the city, your royal father looks through a crack in the prison to behold him, and therefore he remains alive.

The prince said:

– Go there, take a sharp sword, and cut the soles of his feet so that he can no longer walk; then shackle his feet.

The attendant immediately went, cut the soles of the king's feet, and shackled him, causing the king to grow increasingly emaciated and ill.

At that time, Ajatashatru entered the palace to dine with his consort. Ajatashatru had a young son who was outside playing at cockfighting. Ajatashatru asked his consort:

– Where is our son?

She replied:

– He is outside playing at cockfighting.

The king told his consort:

– Call him in to eat with us.

The boy came in carrying his rooster, but refused to eat.

The king asked:

– Why will you not eat?

He replied:

– If this rooster does not eat, I am determined not to eat.

Ajatashatru said to his consort:

– How can this child be indulged? He dares make a great king like me share a meal with a rooster.

The consort replied:

– Why should the king resent this? There are those who, for the sake of their children, would even swallow blood and pus. Has the king ever heard the queen mother recount the hardships your royal father endured in the past?

The king asked his consort:

– What hardships did he endure?

The consort replied:

– When the king was young, a boil appeared on the thumb of your left hand, causing such pain that you could not sleep throughout the night. At that time, your royal father held you upon his lap and placed your painful thumb in his mouth. The pain in your thumb subsided, and you fell asleep. Then the boils on your finger burst, discharging pus into your royal father's mouth. Your royal father thought, "If I remove his finger to spit out the pus, I fear my child will suffer pain." Thus your royal father swallowed the pus without removing your finger. Your father endured such hardship, yet he never told anyone about it. May the king reflect carefully and not kill your royal father.

After hearing these words, the king remained silent and said nothing. The consort therefore thought that the king had pardoned his royal father. She went outside and announced:

– The royal father has been pardoned!

These words spread from within the city all the way to the prison, causing tens of thousands of people to rejoice and exclaim:

– Excellent! Excellent!

They all ran toward the prison, saying as they ran:

– The king has been pardoned! The king has been pardoned!

When the royal father heard these words, he thought, "My son is cruel and unfilial. Who knows what further suffering he intends to inflict upon me?"

Having thought this, the royal father threw himself from his bed onto the ground and died at once.

Thus King Ajatashatru killed his father and incurred an offense from which no one could save him.

The Buddha told the bhikshus:

– Previously, I instructed Ananda to make clear that Devadatta’s conduct of body, speech, and mind in the marketplace was precisely on account of what has happened today. One who kills his father cannot attain the Path, may not don the Dharma robe and become a bhikkhu, may not become a bhikkhuni, may not become an upasaka, may not become an upasika, and may not undertake the Eight Precepts. Why is this? Such a person cannot attain stream-entry and cannot realize the fruit.

Not only is this so for killing one’s father; it is likewise so for killing one’s mother.

Any bhikkhu who knowingly admits such a person into the Path is as one who causes a schism in the Sangha.

The Buddha was staying with five hundred bhikkhus on Mount Grdhrakuta, near the city of Rajagrha.

At that time, Devadatta wished to divide and disrupt the Sangha. Sariputra and Maudgalyayana went to admonish Devadatta:

– Do not divide the Sangha. Why is this? The Sangha should live in harmony like water and milk and study under the same teacher.

Devadatta’s disciples Khanda, Dabba, Kalu, Latthisa, Samunda, and Lahidu said to Sariputra:

– Venerable ones, do not speak such words to Devadatta. Why is this? Devadatta is proceeding rightly and in accordance with the Dharma. Whatever Devadatta says, we shall all respectfully practice.

Sariputra said to Khanda, Dabba, and the others:

– Do not say, “Devadatta accords with the Dharma and the Vinaya.” Venerable ones, do not follow Devadatta’s words and cause disorder in the Sangha. Do not assist in causing such disorder. Why is this? The Sangha should live in harmony like water and milk and study under the same teacher. Therefore, do not divide or disrupt the Sangha, and do not assist anyone who does so.

Although admonished in this way, those bhikkhus would not listen and continued to follow Devadatta’s instructions. Not knowing what else to do, Sariputra went and reported the matter to the Blessed One. On account of this, the Blessed One assembled the Sangha and, wishing to fulfill the ten benefits, established this precept for the ascetics:

– Any bhikkhu who assists one who divides and disrupts the Sangha commits a sanghavasesa offense.

The Buddha was staying with five hundred bhikkhus on Mount Grdhrakuta, near the city of Rajagrha.

At that time, the Blessed One donned his robe, took his bowl, and went from Mount Grdhrakuta into the city of Rajagrha to seek alms. Having finished his almsround, he returned to Mount Grdhrakuta and sat cross-legged in a stone cave for seven days, entering the various right concentrations.

After seven days, he donned his robe, took his bowl, and went from Mount Grdhrakuta into the city of Rajagrha to seek alms. Devadatta heard that the ascetic Gautama was staying on Mount Grdhrakuta, near the city of Rajagrha. At mealtime, the ascetic Gautama and his five hundred disciples would don their robes, take their bowls, and go from Mount Grdhrakuta into the city of Rajagrha to seek alms. Having finished their almsround, they would return to the stone cave, sit cross-legged, and rise only after seven days. King Ajatasatru had an elephant named Vaggava, powerful and ferocious; none of the kings of the surrounding countries had an elephant as fierce as King Ajatasatru’s Vaggava.

At that time, Devadatta took five hundred taels of gold to the trainer of the elephant Vaggava and said to him:

– Do you know that I possess great influence with King Ajatasatru?

He replied:

– I know.

– Do you believe that I can make you wealthy?

– You can.

Devadatta then gave him the five hundred taels of gold and said:

– I am using this money to hire you to help me carry out this task. I shall also ask the king to grant you fields, gardens, and an official rank.

– What is the task?

Devadatta said:

– The ascetic Gautama and his five hundred disciples are staying on Mount Grdhrakuta, near the city of Rajagrha. At mealtime, they don their robes, take their bowls, and enter Rajagrha to seek alms. Having finished their almsround, they return to Mount Grdhrakuta, sit cross-legged, and rise only after seven days. When they enter the city of Rajagrha, give this elephant Vaggava strong liquor to drink, remove its iron fetters, and release it to kill the ascetic Gautama.

The elephant trainer said:

– That is a small matter and need not trouble you. When it is accomplished, please do not break your promise.

Each day, the elephant keeper counted on his fingers until seven days had passed.

When the seventh day arrived, he gave the elephant Vaggava strong white liquor to drink, restrained it with iron fetters, and hid inside the city gate to await the Tathagata.

It is the customary Dharma of all Buddhas that, when they are about to enter a city, auspicious signs appear: elephants raise their trunks and trumpet, horses neigh, and cattle low; teal, wild geese, mandarin ducks, peacocks, parrots, white geese, celestial cuckoos, cranes, and other birds all sing. Harps, zithers, drums, pipas, lutes, flutes, and other instruments produce music without being played. In the treasuries of the householders, gold, silver, crystal, vaidurya, coral, amber, mother-of-pearl, agate, and other precious things emit sounds without being touched. The blind gain sight, the deaf gain hearing, and blindness, lameness, deformed feet, goiters, and all other kinds of painful illness come to an end. Hidden treasures reveal themselves.

When the Blessed One entered the city, such auspicious signs appeared.

Knowing that the Buddha was about to enter through the city gate, the elephant keeper immediately removed the iron fetters and released the elephant. Tens of thousands of people fled to seek safety. Terrified, some ran into houses while others climbed onto upper stories.

The elephant charged toward the Tathagata, and the people watched in astonishment. Those who had no faith in the Buddha said:

– Kill that ascetic!

Those who had faith in the Buddha said:

– What could this little elephant possibly do to the Buddha?

A householder who saw the elephant charging immediately mounted another elephant and reached the Buddha first. He bowed with his head at the Buddha’s feet, sat to one side, and said to the Blessed One:

– The elephant Vaggava has been given white liquor until thoroughly drunk, and its iron fetters have been removed so that it may harm the Blessed One. Blessed One, please enter this house and take shelter. If you turn back and leave the city, that drunken elephant will harm the Tathagata.

The Blessed One said:

– This elephant cannot harm me. No one can kill the Blessed One.

Upon seeing the Tathagata and the bhikkhus, the elephant became enraged, stamped the ground, roared, brandished its tusks, spread its ears wide, raised its trunk high, tucked in its tail, and charged swiftly toward the Tathagata.

Seeing the elephant charging toward them, the bhikkhus’ hair stood on end, and they fled far from the Tathagata. Ananda alone did not flee. When the elephant reached the Tathagata, the Blessed One directed a mind of loving-kindness toward it, causing its drunkenness and anger to vanish. It knelt on both forelegs and licked the Tathagata’s feet with its trunk. The Blessed One extended his golden-hued arm, stroked the elephant’s head, and spoke these verses as a father speaks to his child:

– Child, give rise to no anger,

Seeking to harm the Tathagata.

Whoever becomes angry with the Buddha

Will not be born in a wholesome realm.

The elephant Erapatha

Dwells within the two celestial palaces,

Beside Mount Sumeru,

Where the kings of elephants abide.

Upon the summit of Vulture Peak,

The elephant king Anavatapta

Pays homage to the Perfectly Awakened One,

Yet you intend to harm the Buddha.

Those elephants cultivated wholesome conduct,

And therefore came to dwell in those places.

You became drunk and sought to harm the Buddha;

How could you be born there?

At that time, the elephant Vaggava became sorrowful and shed tears. It bowed with its head to the ground and departed. For seven days it ate no grass; then it died and was reborn in the Heaven of the Four Great Kings.

Tens of thousands of people who witnessed this miraculous transformation wrought by the Tathagata all came to the Buddha. The Blessed One then turned and said to Ananda:

– Go and prepare a seat and water. I wish to wash my feet.

Obeying the Buddha’s instruction, Ananda immediately went to arrange the seat and draw water. Then Ananda knelt with his right knee upon the ground and said to the Blessed One:

– The seat and water have been prepared. Blessed One, please come and wash your feet.

After washing his feet, the Blessed One entered meditative concentration and manifested various transformations: he vanished in the east and appeared in the west; vanished in the north and appeared in the south. He sat and lay in midair. His body emitted blue, yellow, red, white, or beryl-colored light. Fire issued from beneath his feet while water poured from the upper part of his body. Fire issued from the upper part of his body while water poured from the lower part of his body...

After manifesting transformations in every manner, he returned to his former place and sat in the lotus posture.

Upon seeing the Blessed One's transformations, the minds of the people were opened.

At that time, the Blessed One observed the minds of sentient beings and taught various Dharmas to fulfill their aspirations. Among those people, some developed the bases of spiritual power, some developed the faculty of faith, some attained acceptance of the Dharma, some attained the fruit of stream-entry, once-returning, or non-returning, while others aroused the aspiration for the unsurpassed, right, and true path, the aspiration of a shravaka, or the aspiration of a pratyekabuddha. Hundreds of thousands of people were all brought to liberation.

At that time, fearing that they would not return in time for the meal, the Blessed One took Ananda under his right arm and flew back to Mount Gridhrakuta.

By then, the five hundred bhikkhus had all fled into the mountain caves and asked the local people for food. After completing their alms round, they returned to the monastery, put away their robes, and went to the Blessed One. They bowed with their heads at his feet and sat to one side. The bhikkhus said to the Blessed One:

– How extraordinary! Even when he saw the great elephant approaching, Ananda did not abandon the Blessed One.

The Blessed One said:

– It was not only today; it was so in the past as well. Pay close attention, and I shall tell you.

Long, long ago, there was a king of deer named Shrimala who lived in the Snow Mountains with five hundred deer.

At that time, a hunter set a large rope snare beneath the grass. The king of deer, who was walking in front, caught his left leg in the snare. He thought: "If I tell the deer that I have been caught in a snare, they will be unable to eat."

When the deer had eaten their fill, the king of deer said:

– I have been caught in a snare.

Upon hearing this, all the deer fled. Only one deer did not abandon King Shrimala. That deer said to the king of deer:

– Strive to free yourself. The hunter is coming.

He replied:

– My strength is exhausted, and the rope has tightened into my flesh. I cannot escape and do not know what to do.

When the hunter arrived, the other deer said:

– Take your knife and kill me first; only then kill the king of deer.

The hunter thought: "These words are truly extraordinary! Though merely a beast, it is willing to die in another's place."

The hunter then said to the deer:

– I shall neither kill you nor kill your king. I shall remove the snare and release your king.

Having said this, the hunter removed the snare and released the deer.

The Buddha told the bhikkhus:

– The king of deer at that time was none other than I. The five hundred deer are now these five hundred bhikkhus. They abandoned me then, and now they have abandoned me again. The hunter at that time is now the elephant Vangava. In the past he did not harm me, and today he likewise did not harm me. The deer that remained behind is now Ananda. He did not abandon me in the past, and he does not abandon me now.

On that occasion, the Blessed One related another account of a former birth:

– Not far from the city of Varanasi was a lake called Ketavu. It was brimming with water and contained many fish and soft-shelled turtles, as well as many geese, mandarin ducks, and other creatures. A king of geese named Dhritarashtra led five hundred geese there to sport in the lake. At that time, a hunter set a net to catch geese. The king of geese was caught in the net and thought: "If I say that I have been caught in the net, the geese will be unable to eat." When the geese had finished eating, the king of geese said:

– I have been caught in the net.

Upon hearing this, all the geese flew away in terror. Only one goose, named Sumukha, remained and did not leave.

The king of geese said to Sumukha:

– I have been caught in the net. You should become king in my place.

Sumukha replied:

– Your servant cannot take the king's place.

The king asked:

– Why can you not take my place?

Sumukha replied in verse:

– I would rather die together with the king

Than live without the king.

In life and death, we must remain together;
I dare not escape alone.

The king of geese tried to free himself but could not. The hunter arrived. Sumukha spoke this verse to the hunter:

– The blood and flesh of the king of geese

Are no different from mine.

Kill me first,

And spare the king of geese.

The hunter then thought: "This goose is truly extraordinary to be willing to die in another's place." He replied in verse:

– Though you bear the form of a bird and beast,

You dare to die in your master's place.

Now I shall not kill you,

Nor shall I harm your master.

I shall open the net and release you,

So that you may fly away freely.

The hunter then opened the net and released the birds. At that time, the king of geese withdrew a short distance and conferred with his attendant goose:

– This man is very compassionate and has saved me from death. If he had killed me, who would have come to my rescue?

The hunter approached and asked:

– What are you discussing? I have released you, so why do you not quickly fly away?

They replied:

– We cannot leave. We are discussing how to repay your kindness.

The hunter asked:

– You are birds and beasts. How can you repay my kindness?

The king of geese replied:

– Take us to King Brahmadatta in the city of Varanasi. Once there, we shall repay your kindness.

The hunter asked:

– If they harm you when we arrive there, what will you do?

The goose replied:

– That is no cause for concern. Just take us there.

The hunter then carried the geese into the city, proceeding from the marketplace to the gate of the royal palace. Along the way, merchants saw the lovely geese and gave the hunter five coins, ten coins, or twenty coins. By the time he neared the palace gate, the hunter had received thousands of coins.

The hunter then carried the geese to the gate of the royal palace and set them down. The king of geese said to the gatekeeper:

– The king of geese, Dhritarashtra, is at the gate and requests an audience.

The gatekeeper entered and reported this to the king. The king said:

– Let him enter.

King Brahmadatta then arranged a golden couch for the king of geese to sit upon. Sumukha attended him from behind. In verse, the king of geese asked whether the king was at peace, whether he was in good health, whether the nation's armies and cavalry were strong, and whether the people were easy to govern.

King Brahmadatta replied in verse:

– You have come here from afar, crossing seas and mountains and making a long journey. Are you weary?

The two kings then exchanged five hundred verses, while the goose Sumukha remained silent and said nothing.

King Brahmadatta asked:

– Why are you silent?

Sumukha replied:

– One is the king of humans, and the other is the king of geese. As the two kings are conversing, your servant does not dare interrupt.

King Brahmadatta said to the king of geese:

– Please accept my invitation. Dwell here among the gardens and ponds. I shall provide you with food and drink.

The king of geese did not dare accept the invitation.

Brahmadatta asked:

– Why do you not accept?

The king of geese replied:

– When the king becomes drunk on wine, he may order the cooks to kill a goose. If no other goose is available, they will seize and kill us. For that reason, we dare not remain.

When the five hundred geese heard that their king was with King Brahmadatta, they came together and circled above the palace. The king asked:

– What geese are those?

The king of geese replied:

– They are my followers.

The king asked:

– Do you truly wish to leave?

He replied:

– Truly.

– Is there anything you require?

The king of geese said:

– I require nothing. There is only that man who carried me here. I ask the king to bestow upon him gold and silver, food and drink, jewels, and all other necessities.

Having said this, the goose flew high into the sky.

The Buddha told the bhikkhus:

– At that time, the goose king Đề-đề-lại-tra was none other than I. The five hundred geese who abandoned me and departed are now these five hundred bhikkhus who fled. King Phạm-ma-đạt at that time is now Thâu-đầu-đàn-thích; then he set Me free, and now he has again permitted Me to go forth. The hunter at that time is now the elephant Vọng-già-bà; then he did not harm Me, and now he likewise did not molest Me. The goose Tu-mặc who attended upon Me at that time is now Ānanda; formerly he did not abandon Me, and now he likewise does not leave Me.

Bhikkhus, listen further:

– A very long time ago, a lion king led five hundred lions and dwelt on Snow Mountain. The lion king had grown old, his faculties had deteriorated, and his eyes were dim so that he could not see the way.

At that time, the lion king was walking ahead of the pride and fell into an empty well. All five hundred lions abandoned him and departed.

Not far from the well lived a fox. Seeing the lion fallen into the well, the fox thought: “When this king was present, I was always well fed. I must devise a way to help him escape from the well.”

Not far from the well was a great river. The fox therefore dug a channel to conduct water into the well. The water rose higher and higher, lifting the lion upward. At last, the lion escaped from the well. The mountain deity then spoke a verse of praise:

– Whoever has a friend

Need not choose between strong and weak;

Just as the little fox

Rescued the lion from the well.

After speaking this verse, the deity disappeared.

The Buddha told the bhikkhus:

– The lion at that time was none other than I. The five hundred lions who abandoned him and departed are now these five hundred bhikkhus. The fox at that time is now Ānanda. Such a person practices generosity and diligence and commits no evil deed. Whoever arouses the resolve to follow the Path will encounter no evil wherever he is born.

The Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī.

At that time, the bhikkhus Mã-sư and Phất-na-bạt were traveling in Ca-la Park in the country of Na-kiệt-đề. They stayed in the homes of white-clad laypeople and committed various misdeeds. There was no one in the nearby villages who had not heard of them.

At that time, the Buddha sent the Venerable Ānanda to the country of Kế-thi to go on almsround and teach for sixty days. After Ānanda departed, the Buddha ascended into the heavens and taught the Dharma to His mother for four months.

The Venerable Ānanda traveled and went on almsround for sixty days, gradually arriving in the country of Na-kiệt-đề. Early one morning, he put on his robe, took his bowl, and entered the city for alms, but received nothing and had to return with an empty bowl.

At that time, a lay devotee named Kiếp-phủ entered the city. Seeing the Venerable Ānanda leaving the city, he bowed with his head at Ānanda’s feet, joined his palms, and said to him:

– It has been a long time since I last saw you. Have you been wearied by your travels and teaching? When did you arrive here?

The Venerable Ānanda replied to the lay devotee Kiếp-phủ:

– Worthy sir, do you know? This morning, I put on my robe, took my bowl, and came here for alms, but received nothing. Could it be that some son of the Śākyans here has caused the lay devotees to lose faith, engaged in conduct unworthy of a śramaṇa, and transgressed through bodily, verbal, and mental actions?

The lay devotee replied:

– Here in Ca-la Park are two bhikkhus, Mã-sư and Phất-na-bạt, who frequently sleep in the homes of white-clad laypeople and commit various misdeeds. There is no one in the nearby villages who has not heard of them. They sit together with women on the same bed or mat, eat from the same bowl, and drink from the same cup. They fold their saṅghāṭīs and put them on a rack, then sing and dance with women, play zithers and lutes, slap their cheeks, stroke their mouths, wear floral garlands, place flowers at their temples, adorn themselves with fragrant jeweled necklaces, and put on five-colored silk robes. Together they visit the houses of courtesans and act as matchmakers between men and women. At times they wear lay clothing and amuse themselves with the five kinds of military forces. At other times they practice archery, hurl objects, grapple and pull at one another, seize and throw one another onto tables, race together, or ride elephants and horses into and out of the park, never ceasing.... The mealtime has arrived. May the venerable one please come to my home to receive a meal.

The Venerable Ānanda silently accepted the invitation.

When the Venerable Ānanda reached the house and took his seat at the table, the lay devotee personally offered him water for washing his hands and served food and drink.

After finishing the meal, Ānanda washed his hands and face and then taught the Dharma to Kiếp-phủ. Afterward, he rose from his seat and continued traveling until he reached Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī, where he reported the entire matter to the Blessed One.

Because of this matter, the Blessed One assembled the Sangha and, wishing to establish the ten benefits, laid down this rule for the śramaṇas:

– Any bhikkhu who stays in the homes of white-clad laypeople and commits the various misdeeds described above... commits a Sanghadisesa offense.

The Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī.

At that time, the bhikkhu Xiển-nộ clung obstinately to his views, was stubborn, and was exceedingly difficult to instruct. He said to the bhikkhus:

– Do not speak to me about anything good or bad. I likewise shall not speak to you about anything good or bad.

The bhikkhus then said to Xiển-nộ:

– Although you do not speak of what is good or bad in me, and I likewise do not speak of what is good or bad in you, you must nevertheless teach the bhikkhus the wholesome Dharma and Vinaya that you know. The bhikkhus will likewise teach the Dharma and Vinaya to you. Only in this way can the seed of the Buddha increase and flourish.

The bhikkhus took turns instructing and admonishing him:

– You are one who commits misdeeds. Do not cling stubbornly to your own views; do not harbor such a state of mind.

But the bhikkhu Xiển-nộ would not listen. The bhikkhus said:

– This Xiển-nộ is truly difficult to instruct!

Not knowing what to do, the bhikkhus went and reported the matter to the Blessed One:

– Because of this matter, the Blessed One assembled the Sangha and, wishing to fulfill the benefits, laid down this rule for the śramaṇas:

– Any bhikkhu who is stubborn and refuses to accept admonition and instruction, as did the bhikkhu Xiển-nộ, commits a Sanghadisesa offense.

The Buddha told the bhikkhus:

– After I enter nirvana, the bhikkhu Xiển-nộ will accept instruction.

Upāli asked the Blessed One:

– What is a Sanghadisesa offense?

– Sanghadisesa means that there is fear regarding the Sangha, fear regarding the Noble Path, aspiration to attain the fruit, and fear arising from remorse. When making amends, twenty members of the Sangha must be assembled. The offender must personally undergo penance for six nights, bowing with the five limbs touching the ground, and must not conceal the offense committed, so that the Sangha may render its decision. For this reason, it is called Sanghadisesa.

VINAYA

End of Scroll Five