196. （一九六）周那经

I have heard thus:

At one time, the Buddha was traveling in the country of the Mallas, staying at the village of Sāma.

At that time, the novice monk Cunda was spending the summer retreat in Pāvā. In Pāvā, there was a Nirgrantha named Putta, who had passed away. Not long after his death, the disciples of the Nirgrantha Putta were each destroyed, not united, and each spoke of the destruction and disunity, quarreling, binding each other, hating, and disputing, saying, "I know this Dharma, you do not know. What Dharma do you know, as I know? I am neat, you are not neat. I am in accord, you are not in accord. I should speak first but speak later, I should speak later but speak first. I am superior, you are inferior. I ask you a question, you cannot answer. I have already defeated you, and I will ask again. If you move, I will bind you again." They were mutually arrogant, only seeking to speak of victory, without anyone rebuking them. The lay disciples of the Nirgrantha Putta were all disgusted with the disciples of the Nirgrantha Putta. Why? Because their teachings were evil Dharma and Vinaya, not leading to liberation, not leading to right enlightenment, and not spoken by the Well-Gone One. They were destroyed without a pillar, without any support. Their revered teacher was also not a Tathāgata, one who has nothing more to learn, a fully enlightened one.

Then, after the novice monk Cunda had spent the summer retreat, after three months, having repaired his robes, he put on his robe, took his bowl, and went to the village of Sāma, staying in the Śiṣyaka Grove north of the village. The novice monk Cunda went to where Venerable Ānanda was, bowed at his feet, and sat to one side. Venerable Ānanda asked, "Virtuous one Cunda! Where have you come from? Where did you spend the summer retreat? "

The novice monk Cunda replied, "Venerable Ānanda! I have come from Pāvā, where I spent the summer retreat. Venerable Ānanda! In Pāvā, there was a Nirgrantha named Putta, who has passed away. Not long after his death, the disciples of the Nirgrantha Putta are each destroyed, not united, and each speaks of the destruction and disunity, quarreling, binding each other, hating, and disputing, saying, 'I know this Dharma, you do not know. What Dharma do you know, as I know? I am neat, you are not neat. I am in accord, you are not in accord. I should speak first but speak later, I should speak later but speak first. I am superior, you are inferior. I ask you a question, you cannot answer. I have already defeated you, and I will ask again. If you move, I will bind you again.' They are mutually arrogant, only seeking to speak of victory, without anyone rebuking them. The lay disciples of the Nirgrantha Putta are all disgusted with the disciples of the Nirgrantha Putta. Why? Because their teachings are evil Dharma and Vinaya, not leading to liberation, not leading to right enlightenment, and not spoken by the Well-Gone One. They are destroyed without a pillar, without any support. Their revered teacher is also not a Tathāgata, one who has nothing more to learn, a fully enlightened one.

Venerable Ānanda, having heard, said, "Virtuous Cunda! You may go to see the Buddha and offer it to the World-Honored One. Virtuous Cunda! Now let us go together to see the Buddha and tell the World-Honored One about this matter. Perhaps we can hear different teachings from the World-Honored One because of this.

Then Venerable Ānanda and the novice monk Cunda went together to see the Buddha, bowed their heads at the Buddha's feet, and Venerable Ānanda stood to one side, while the novice monk Cunda sat to one side.

Venerable Ānanda said, "World-Honored One! Today the novice monk Cunda came to me, bowed his head at my feet, and sat to one side. I asked him, 'Virtuous Cunda! Where have you come from? Where did you spend the summer retreat?' The novice monk Cunda then replied to me, 'Venerable Ānanda! I have come from Pāvā, where I spent the summer retreat. Venerable Ānanda! There was a Nirgrantha named Putta in Pāvā who has passed away. Not long after his passing, the Nirgrantha Putta's disciples have each become divided and not in harmony, each speaking of their division and lack of harmony, quarreling, binding each other, hating, and disputing, saying, "I know this teaching, but you do not. What do you know that I know? I am correct, but you are not. I am in accord, but you are not. You should speak first, but you speak last. You should speak last, but you speak first. I am superior, but you are inferior. I ask you a question, but you cannot answer. I have already defeated you, and I will ask again. If you move, I will bind you again." They are mutually arrogant, only seeking to speak of victory, without anyone rebuking them. If the Nirgrantha Putta had any lay disciples, they would all be disgusted with the Nirgrantha Putta's disciples. Why is that? Because their teachings are evil and not the Dharma, not leading to liberation, not leading to right awakening, and not spoken by the Well-Gone One. They are collapsing and have no support. The teacher they revere is also not a Tathāgata, Arhat, Perfectly Enlightened One.'

"World-Honored One! Having heard this, I was terrified, frightened, and my body hair stood on end. I hope that after the World-Honored One has passed away, no bhikṣus will cause such disputes in the assembly, which will not benefit many people, bring suffering to many people, be unrighteous, unbeneficial, and not lead to peace, happiness, and joy, up to the birth of extreme suffering and affliction for gods and humans. World-Honored One! I saw a bhikṣu sitting in front of the World-Honored One, with utmost respect and reverence for the World-Honored One, well-protected and well-guarded. World-Honored One! Having seen this, I thought: 'If this bhikṣu were to cause such disputes in the assembly after the World-Honored One has passed away, which would not benefit many people, bring suffering to many people, be unrighteous, unbeneficial, and not lead to peace, happiness, and joy, up to the birth of extreme suffering and affliction for gods and humans.'"

Then the World-Honored One asked, "Ānanda! Which assembly did you see that caused disputes, which did not benefit many people, brought suffering to many people, was unrighteous, unbeneficial, and did not lead to peace, happiness, and joy, up to the birth of extreme suffering and affliction for gods and humans?"

Venerable Ānanda replied, "World-Honored One! It refers to disputes arising from superior precepts, superior concentration, and superior insight within that assembly. World-Honored One! This kind of dispute does not benefit many people, brings suffering to many people, is unrighteous, unbeneficial, and does not lead to peace, happiness, and joy, up to the birth of extreme suffering and affliction for gods and humans."

The World-Honored One said, "Ānanda! This kind of dispute is very rare, arising from superior precepts, superior concentration, and superior insight. Ānanda! If there is a dispute arising from the path and the path's traces within that assembly, Ānanda! This kind of dispute does not benefit many people, brings suffering to many people, is unrighteous, unbeneficial, and does not lead to peace, happiness, and joy. Ānanda! Have you seen two monks there who have different intentions and give rise to disputes, saying, 'This is the Dharma, this is not the Dharma; this is the Vinaya, this is not the Vinaya; this is an offense, this is not an offense; this is light, this is heavy; this is reprehensible, this is not reprehensible; this is to be guarded against, this is not to be guarded against; this has remainder, this has no remainder; this arises, this does not arise.' Ānanda! What do you think? If I have the Dharma-aggregate, which I know, realize, and personally verify, the four establishments of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path. Ānanda! The son of the Nirgrantha Jains is not truly a fully awakened one, yet he claims to be fully awakened. Ānanda! If the son of the Nirgrantha Jains truly knows and sees everything, then why does he establish six bases for disputes for his disciples, saying, 'This should be heard and stopped'?"

Then Venerable Ānanda, with palms joined towards the Buddha, said, "World-Honored One! Now is the time. Well-Gone One! Now is the time. If the World-Honored One would explain the six bases for disputes to the monks, the monks would listen well and uphold them."

The World-Honored One said, "Ānanda! Listen carefully and keep it in mind. I will explain it to you in detail."

Venerable Ānanda said, "Yes, I will listen attentively."

The Buddha said, "Ānanda! There are some people who are bound by anger and resentment. Ānanda! Those who are bound by anger and resentment do not respect their teachers, do not see the Dharma, and do not uphold the precepts. Having not respected their teachers, not seen the Dharma, and not upheld the precepts, they then give rise to such disputes within the assembly. That is, this dispute does not benefit many people, brings suffering to many people, is not beneficial, not conducive to well-being and happiness, and even leads to extreme suffering and affliction for humans and gods. Ānanda! If you see such disputes within and without, in order to eliminate them, you should quickly seek means, study with utmost diligence, be mindful and wise, and endure without retreating. Ānanda! It is like a person whose head or clothes are on fire, urgently seeking means to save their head or clothes. Similarly, if you see such disputes within and without, in order to eliminate them, you should quickly seek means, study with utmost diligence, be mindful and wise, and endure without retreating. Ānanda! If you see the end of such disputes within and without, you should further protect your mind, always being vigilant, in order to stop these disputes. In this way, you will eliminate the root of these disputes. Ānanda! It is like a person whose head or clothes are on fire, urgently seeking means to save their head or clothes. Similarly, if you see the end of such disputes within and without, you should further protect your mind, always being vigilant, in order to stop these disputes. In this way, you will eliminate the root of these disputes.

Ānanda! There are some people who are bound by anger and resentment, stinginess and jealousy, deceit and guile, shamelessness and lack of conscience, evil desires, wrong views, and evil temperaments that are difficult to control. Ānanda! If there is someone with evil desires, wrong views, and an evil temperament that is difficult to control, they will not respect their teachers, not see the Dharma, and not uphold the precepts. Having not respected their teachers, not seen the Dharma, and not upheld the precepts, they will then give rise to such disputes within the assembly. That is, this dispute does not benefit many people, brings suffering to many people, is not beneficial, not conducive to well-being and happiness, and even leads to extreme suffering and affliction for humans and gods. Ānanda! If you see such disputes within and without, in order to eliminate them, you should quickly seek means, study with utmost diligence, be mindful and wise, and endure without retreating. Ānanda! It is like a person whose head or clothes are on fire, urgently seeking means to save their head or clothes. Similarly, if you see such disputes within and without, in order to eliminate them, you should quickly seek means, study with utmost diligence, be mindful and wise, and endure without retreating. Ānanda! If you see the end of such disputes within and without, you should further protect your mind, always being vigilant, in order to stop these disputes. In this way, you will eliminate the root of these disputes. Ānanda! It is like a person whose head or clothes are on fire, urgently seeking means to save their head or clothes. Similarly, if you see the end of such disputes within and without, you should further protect your mind, always being vigilant, in order to stop these disputes. In this way, you will eliminate the root of these disputes.

Furthermore, Ānanda! There are seven methods for resolving disputes: 1. The method of resolving disputes by facing each other. 2. The method of resolving disputes by recollection. 3. The method of resolving disputes by non-delusion. 4. The method of resolving disputes by self-confession. 5. The method of resolving disputes by the majority. 6. The method of resolving disputes by passing around. 7. The method of resolving disputes by discarding like rubbish. Ānanda! What is the method of resolving disputes by facing each other? How does this resolve disputes? It is by the method of resolving disputes by facing each other. Ānanda! One person is admonished by one person, protected by the Dharma and Vinaya as instructed by the teacher, and made to be joyful in the presence of the others. One person is admonished by two people, one person is admonished by many people, one person is admonished by the assembly, protected by the Dharma and Vinaya as instructed by the teacher, and made to be joyful in the presence of the others. Two people are admonished by two people, protected by the Dharma and Vinaya as instructed by the teacher, and made to be joyful in the presence of the others. Two people are admonished by many people, two people are admonished by the assembly, two people are admonished by one person, protected by the Dharma and Vinaya as instructed by the teacher, and made to be joyful in the presence of the others. Many people are admonished by many people, protected by the Dharma and Vinaya as instructed by the teacher, and made to be joyful in the presence of the others. Many people are admonished by the assembly, many people are admonished by one person, many people are admonished by two people, protected by the Dharma and Vinaya as instructed by the teacher, and made to be joyful in the presence of the others. The assembly is admonished by the assembly, protected by the Dharma and Vinaya as instructed by the teacher, and made to be joyful in the presence of the others. The assembly is admonished by one person, the assembly is admonished by two people, the assembly is admonished by many people, protected by the Dharma and Vinaya as instructed by the teacher, and made to be joyful in the presence of the others. Ānanda! This is called the method of resolving disputes by facing each other. This resolves disputes by the method of resolving disputes by facing each other.

Ānanda! What is the method of resolving disputes by recollection? How does this resolve disputes? It is by the method of resolving disputes by recollection. Ānanda! If there is a person who has committed an offense but does not remember it, the other monks see it and tell them, 'You have committed an offense but do not remember it. You should request the assembly for the method of recollection, and the assembly will give it to you.' Ānanda! If there is a gathering of the assembly, that monk should go there, put on his robe over one shoulder, take off his shoes, enter the assembly, bow at the feet of the elder and senior monks, kneel with palms joined, and say to the elder and senior monks, 'Venerable ones! Please listen. I have committed an offense but do not remember it. I now request the assembly for the method of recollection. May the harmonious assembly give me the method of recollection.' Ānanda! For the sake of that monk, the assembly should gather and give him the method of recollection, according to the Dharma and Vinaya, as instructed by the teacher, and make him joyful in the presence of the others. Ānanda! This is called the method of resolving disputes by recollection. This resolves disputes by the method of resolving disputes by recollection.

Ānanda! What is the method of resolving disputes by non-delusion? How does this resolve disputes? It is by the method of resolving disputes by non-delusion. Ānanda! If there is a person who is insane and has a deranged mind, and after becoming insane and having a deranged mind, commits many impure acts that are not the practice of a monk, and speaks of violating the precepts, then later when he regains his sanity, the other monks see it and tell him, 'You were insane and had a deranged mind. After becoming insane and having a deranged mind, you committed many impure acts that are not the practice of a monk, and spoke of violating the precepts. Now that you have regained your sanity, you should request the assembly for the method of non-delusion, and the assembly will give it to you.' Ānanda! If there is a gathering of the assembly, that monk should go there, put on his robe over one shoulder, take off his shoes, enter the assembly, bow at the feet of the elder and senior monks, kneel with palms joined, and say to the elder and senior monks, 'Venerable ones! Please listen. I was insane and had a deranged mind. After becoming insane and having a deranged mind, I committed many impure acts that are not the practice of a monk, and spoke of violating the precepts. Now that I have regained my sanity, I now request the assembly for the method of non-delusion. May the harmonious assembly give me the method of non-delusion.' Ānanda! For the sake of that monk, the assembly should gather and give him the method of non-delusion, according to the Dharma and Vinaya, as instructed by the teacher, and make him joyful in the presence of the others. Ānanda! This is called the method of resolving disputes by non-delusion. This resolves disputes by the method of resolving disputes by non-delusion.

Ānanda! What is the method of resolving disputes by self-disclosure? How does this resolve disputes? It is by the method of resolving disputes by self-disclosure. Ānanda! If there is a person who has committed an offense, whether someone tells him or not, whether he remembers it or not, Ānanda! If there is a gathering of the assembly, that monk should go there, put on his robe over one shoulder, take off his shoes, enter the assembly, bow at the feet of the elder and senior monks, kneel with palms joined, and say to the elder and senior monks, 'Venerable ones! Please listen. I have committed such-and-such an offense. I now sincerely disclose and confess it to the elder and senior monks. I dare not conceal it. I will better protect and uphold it in the future and not do it again.' Ānanda! The assembly of monks should ask that monk, 'Do you see your offense?' He should answer, 'I indeed see my offense.' The assembly should tell him, 'Better protect and uphold it. Do not do it again.' Ānanda! This is called the method of resolving disputes by self-disclosure. This resolves disputes by the method of resolving disputes by self-disclosure.

Ānanda! What is the method of resolving disputes by the king? How does this resolve disputes? It is by the method of resolving disputes by the king. Ānanda! If there is a person who is shameless, does not regret what he has seen or heard, and follows the evil desires of others, and after committing an offense, claims to know something in one place, claims to see something in one place, claims to know something in one place after claiming to see something in one place, claims to see something in one place after claiming to know something in one place, claims to know something in one place in the assembly, claims to see something in one place in the assembly, claims to know something in one place after claiming to see something in one place, claims to see something in one place after claiming to know something in one place. Ānanda! For the sake of that monk, the assembly should gather and give him the method of the king, which is without the Dharma and Vinaya, and is evil and unwholesome. Why is that? It is because after committing an offense, he claims to know something in one place, claims to see something in one place, claims to know something in one place after claiming to see something in one place, claims to see something in one place after claiming to know something in one place, claims to know something in one place in the assembly, claims to see something in one place in the assembly, claims to know something in one place after claiming to see something in one place, claims to see something in one place after claiming to know something in one place. Ānanda! This is called the method of resolving disputes by the king. This resolves disputes by the method of resolving disputes by the king.

Ānanda! What is the method of resolving disputes by mutual confession? How does this resolve disputes? It is by the method of resolving disputes by mutual confession. Ānanda! If there are two monks who have arisen from various intentions in dispute, saying that this is the Dharma and that is not the Dharma, this is the Vinaya and that is not the Vinaya, this is an offense and that is not an offense, or it is light or heavy, it can be spoken or cannot be spoken, it can be guarded or cannot be guarded, it has remainder or does not have remainder, it can be regretted or cannot be regretted. Ānanda! If those monks stop this dispute in a secluded place, if it is stopped in a secluded place, this dispute is said to be stopped. If it is not stopped in a secluded place, this dispute should be reported to the assembly. If it is stopped in the assembly, this dispute is said to be stopped. If it is not stopped in the assembly, Ānanda! If there are monks who uphold the sūtras, uphold the Vinaya, and uphold the mother texts, they should go together to those monks and speak about this dispute. If it is stopped on the way, this dispute is said to be stopped. If it is not stopped on the way, this dispute should be reported to the assembly again. If it is stopped in the assembly, this dispute is said to be stopped. If it is not stopped in the assembly, Ānanda! If there are many companions who uphold the sūtras, uphold the Vinaya, and uphold the mother texts, Ānanda! Those monks should stop this dispute according to the Dharma and Vinaya, as taught by the elders, and make them rejoice in front of them. Ānanda! This is called the method of resolving disputes by mutual confession. This resolves disputes by the method of resolving disputes by mutual confession.

Ānanda! What is the method of resolving disputes by throwing out like garbage? How does this resolve disputes? It is by the method of resolving disputes by throwing out like garbage. Ānanda! If there are monks in a dwelling place who quarrel and hate each other, and quarrel together, Ānanda! Those monks divide into two groups. Having divided into two groups, if there are elders and superiors in one group, or those who are next in line, or those who are the leaders, or those who are next in line, Ānanda! Those monks should say to those monks: 'Venerable ones! Listen! We are without the Dharma and Vinaya, and we are evil and unwholesome. Why is that? Because we, having attained the well-proclaimed Dharma and Vinaya, having gone forth from the home to homelessness, quarrel and hate each other, and quarrel together. Venerable ones! Because of this dispute, we have committed offenses except for pārājika offenses, except for offenses related to householders, we have done so for ourselves and also for the sake of those venerable ones. Now we sincerely confess to the venerable ones, reveal ourselves, and show ourselves, not daring to conceal them, and we will better protect and uphold them in the future and not do them again.'

Ānanda! If there is not a single monk in this group who is suitable, Ānanda! Those monks should go to that second group. Having arrived, they should bow their heads at the feet of the elders and superior monks, kneel on both knees with palms joined, and say to the elders and superior monks: 'Venerable ones! Listen! We are without the Dharma and Vinaya, and we are evil and unwholesome. Why is that? Because we, having attained the well-proclaimed Dharma and Vinaya, having gone forth from the home to homelessness, quarrel and hate each other, and quarrel together. Venerable ones! Because of this dispute, we have committed offenses except for pārājika offenses, except for offenses related to householders, we have done so for ourselves and also for the sake of those venerable ones. Now we sincerely confess to the elders and superior ones, reveal ourselves, and show ourselves, not daring to conceal them, and we will better protect and uphold them in the future and not do them again.' Ānanda! Those monks should say to those monks: 'Venerable ones! Do you see that you have committed offenses?' They should answer: 'Indeed, we see that we have committed offenses.' They should say to them: 'Better protect and uphold them, and do not do them again.' The second group is also like this. Ānanda! This is called the method of resolving disputes by throwing out like garbage. This resolves disputes by the method of resolving disputes by throwing out like garbage.

"Ānanda! I now instruct you to speak the six methods of consolation. Listen carefully, listen carefully, and consider them well."

Venerable Ānanda said, "Yes, I will listen to the instruction."

The Buddha said, "What are the six? Loving physical actions towards those who practice the Dharma, this is the method of consolation, the method of love, the method of joy, causing love, causing respect, causing reverence, causing practice, causing absorption, attaining the state of a śramaṇa, attaining single-mindedness, attaining diligence, attaining nirvāṇa. Loving verbal actions, loving mental actions. If one obtains benefits according to the Dharma, and one's own obtained food and drink, up to what is in the bowl, one distributes these benefits and gives them to those who practice the Dharma. This is the method of consolation, the method of love, the method of joy, causing love, causing respect, causing reverence, causing practice, causing absorption, attaining the state of a śramaṇa, attaining single-mindedness, attaining diligence, attaining nirvāṇa. If one has precepts that are not broken, not pierced, not defiled, not different, not following others, praised by the sages, and fully upholds such precepts, one distributes them to those who practice the Dharma. This is the method of consolation, the method of love, the method of joy, causing love, causing respect, causing reverence, causing practice, causing absorption, attaining the state of a śramaṇa, attaining single-mindedness, attaining diligence, attaining nirvāṇa. If one has the noble view of liberation, clear insight, deep understanding, and the ability to truly end suffering, one distributes such views to those who practice the Dharma. This is the method of consolation, the method of love, the method of joy, causing love, causing respect, causing reverence, causing practice, causing absorption, attaining the state of a śramaṇa, attaining single-mindedness, attaining diligence, attaining nirvāṇa. Ānanda! The six methods of consolation I mentioned earlier are spoken for this reason.

"Ānanda! If you can stop and eliminate these six roots of dispute, and use these seven methods to stop disputes that arise in the assembly, and use the method of discarding like discarded filth to stop disputes, and then practice these six methods of consolation, Ānanda! In this way, after my passing, you should all be harmonious, joyful, without disputes, with a single mind, a single teaching, united like water and milk, happily wandering."

The Buddha spoke thus. Venerable Ānanda and the bhikṣus, having heard the Buddha's words, rejoiced and upheld them.