僧團不和的故事Samghabhedaparisakkana Vatthu
Samghabhedaparisakkana Vatthu
Dhammapada Verse 163
Sukarani asadhuni
attano ahitani ca
yam ve hitanca sadhunca
tam ve paramadukkaram.
Verse 163: It is easy to do things that are bad and unbeneficial to oneself, but it is, indeed, most difficult to do things that are beneficial and good.
The Story of Schism in the Order
While residing at the Veluvana monastery, the Buddha uttered Verse (163) of this book, with reference to Devadatta, who committed the offence of causing a schism in the Order of the bhikkhus.
On one occasion, while the Buddha was giving a discourse in the Veluvana monastery, Devadatta came to him and suggested that since the Buddha was getting old, the duties of the Order should be entrusted to him (Devadatta); but the Buddha rejected his proposal and also rebuked him and called him a "spittle swallowor" (Khelasika). From that time, Devadatta felt very bitter towards the Buddha. He even tried to kill the Buddha three times, but all his attempts failed. Later, Devadatta tried another tactic. This time, he came to the Buddha and proposed five rules of discipline for the bhikkhus to observe throughout their lives.
He proposed:
(i) that the bhikkhus should live in the forest; (ii) that they should live only on food received on alms-rounds; (iii) that they should wear robes made only from pieces of cloth collected from rubbish heaps;(iv) that they should reside under trees; and (v) that they should not take fish or meat.
The Buddha did not have any objections to these rules and made no objections to those who were willing to observe them, but for various valid considerations, he was not prepared to impose these rules of discipline on the bhikkhus in general.
Devadatta claimed that the rules proposed by him were much better than the existing rules of discipline, and some new bhikkhus agreed with him. One day, the Buddha asked Devadatta if it was true that he was trying to create a schism in the Order, and he admitted that it was so. The Buddha warned him that it was a very serious offence, but Devadatta paid no heed to his warning. After this, as he met Thera Ananda on his alms-round in Rajagaha, Devadatta said to Thera Ananda, "Ananda, from today I will observe the sabbath (Uposatha), and perform the duties of the Order separately, independent of the Buddha and his Order of bhikkhus." On his return from the alms-round, Thera Ananda reported to the Buddha what Devadatta had said.
On hearing this, the Buddha reflected, "Devadatta is committing a very serious offence; it will send him to Avici Niraya. For a virtuous person, it is easy to do good deeds and difficult to do evil; but for an evil one, it is easy to do evil and difficult to do good deeds. Indeed, in life it is easy to do something which is not beneficial, but it is very difficult to do something which is good and beneficial."
Then the Buddha spoke in verse as follows:
| Verse 163: It is easy to do things that are bad and unbeneficial to oneself, but it is, indeed, most difficult to do things that are beneficial and good. |
Then, on the Uposatha day, Devadatta, followed by five hundred Vajjian bhikkhus, broke off from the Order, and went to Gayasisa. However, when the two Chief Disciples, Sariputta and Moggallana, went to see the bhikkhus who had followed Devadatta and talked to them they realized their mistakes and most of them returned with the two Chief Disciples to the Buddha.
僧團不和的故事
有害身心的惡業容易造作，有利身心的善業則非常難奉行。 (偈 163)
有一天，提婆達兜打斷佛陀在竹林精舍說法，並且建議，由於佛陀日漸衰老，所以僧團領導的責任應該移交給他。佛陀拒絕他的建議，讓他感到非常羞辱。從此以後，他內心異常痛苦，也企圖殺害佛陀，但都失敗了。後來，他改採其它手段：建議所有的比丘，在一生之中都要遵守以下五條戒律：
1. 比丘必須住在森林裡。
2. 比丘只能依供養為生。
3. 比丘只能穿利用垃圾堆中找到的破布所做成的袈裟。
4. 比丘只能在樹下休憩。
5. 比丘不可吃肉或魚。
佛陀並不反對這些戒律，也不限制比丘遵守這些戒律，但出於其它的考慮(註)，佛陀並不願意制定為僧團戒律。提婆達兜聲稱這五條戒律比既有的戒律好太多了，有些新出家的比丘也附和他的說法。有一天，在佛陀的詢問之下，提婆達兜承認他所以提議增設五條戒律是要分裂僧伽。佛陀於是忠告他，這是非常嚴重的惡行，但提婆達兜不聽佛陀的勸告。後來，提婆達兜告知阿難，從此以後，他要從事與佛陀領導的僧伽全無關連的宗教活動。阿難把這消息向佛陀報告，佛陀說：「提婆達兜如此分裂僧團，是非常嚴重的惡行，他將來會為這邪惡的企圖受苦難。」佛陀更進一步的說：「有德行的人很容易行善，卻難於造作惡行。邪惡的人，卻容易造作惡行，而難於行善。事實上，毫無益處的事容易做，善行、有益的事卻很難發心去做。」
提婆達兜終於率領一群比丘到象頂山。後來，舍利弗尊者和大目犍連尊者前去勸誡跟隨他前去的比丘，其中很多比丘也知過悔改，回來依止佛陀。
備註：佛陀的考慮包括：
1. 戒律應該是自動奉行，而不是因為條文的嚴格要求。
2. 嚴格條文可能輕易被用來壓抑個人自由。
3. 已制定的條文可能因為時空環境的改變，而變得不適當。
以現代觀點來看，我們可以推崇佛陀不接受提婆達兜建議的智慧。
‧摘錄自‧《法句經‧故事集》達摩難陀法師著
Daily Reading of Buddhist Scriptures 每日讀佛經 ཉིན་རེར་དམ་ཆོས་ཀློག་པ། 10 September 2020
禮敬 世尊 阿羅漢 等正覺者（三稱）
南無本師釋迦牟尼佛（三稱）
Dhammapada
《法句經》
ཆོས་ཀྱི་ཚིགས་སུ་བཅད་པ་ཞེས་བྱ་བའི་མདོ་བཞུགས་སོ། །
12. Attavagga
Chapter Twelve The Self
第十二章 自己
བཅུ་གཉིས་པ་བདག་གི་ལེའུ།
attano ahitāni ca;
Yaṃ ve hitañca sādhuñca,
taṃ ve paramadukkaraṃ.
163.恶事容易作，然无益于己；善事甚难行，对己有大利。
༡༦༣༽ རང་ཉིད་ལ་ནི་གནོད་བྱེད་པའི། །ལས་ངན་བྱེད་པར་སླ་བ་སྟེ། །ཕན་པའི་བྱ་བ་ལེགས་པ་དག །བྱེད་པར་ཤིན་ཏུ་དཀའ་བ་ལགས། །
Discourse on the Jewels
《三寶經》
2. 因此一切眾生請諦聽，應向眾人類散播慈愛，他們日夜來供養你們，故應精勤地保護他們。
3. 無論在這世間或其他世間(這是指天界、梵天界或其它世界系)的任何財寶，或在天界的任何殊勝珠寶，都沒有和如來(佛陀)同等的。在佛陀裡有此殊勝寶。以此真實語願得安樂。
4. 寧靜的釋迦牟尼已徹悟滅盡、離欲、不死與殊勝。沒有任何東西能和法同等。在法裡有此殊勝寶。以此真實語願得安樂。
5. 至上佛所讚歎的清淨被稱為無間隔的。找不到和此同等的東西。在法裡有此殊勝寶。以此真實語願得安樂。
6. 具德者讚歎的八種人組成四雙，他們這些應供者是如來的弟子。布施給他們會帶來大果報。在僧團裡有此殊勝寶。以此真實語願得安樂。
7. 以穩固的心透徹地修行，在喬達摩(佛)的教法裡不再有貪欲，他們已證應證之法。進入了不死，他們輕易地享受所證悟的寧靜。在僧團裡有此殊勝寶。以此真實語願得安樂。
8. 正如深置地裡的柱子不能被四風動搖，我說，已經徹見聖諦的善士也是如此。在僧團裡有此殊勝寶。以此真實語願得安樂。
9. 清楚地觀照由擁有深奧智慧者善巧教導之聖諦的人，無論他們多麼放逸，也不會有第八次投生。在僧團裡有此殊勝寶。以此真實語願得安樂。
10. 對於證得知見者，有三法已被他斷除，即身見、疑與如果他有的戒禁取見。他已完全解脫了四惡道，絕對不會造六種大惡。在僧團裡有此殊勝寶。以此真實語願得安樂。
11. 無論他透過身或口或意所造的任何惡業，他都不會覆藏它，所謂見道者絕不會這麼做。在僧團裡有此殊勝寶。 以此真實語願得安樂。
12. 佛陀所教、導向涅槃、帶來最高等利益的至上法，就像夏天第一個月的樹林盛開著花。在佛陀裡有此殊勝寶。 以此真實語願得安樂。
13. 至上者、知至上者、給予至上者、帶來至上者教導無比至上法。在佛陀裡有此殊勝寶。以此真實語願得安樂。
14. 舊的已滅，新的不再生起，他們的心不執著未來生，有的種子已滅，他們不再生起對生命的慾望。那些智者像燈(滅那樣)熄滅。在僧團裡有此殊勝寶。以此真實語願得安樂。
15. 任何來此聚會的眾生，無論是住在地上或天空的，禮敬 人天尊敬的如來佛，願得安樂。
16. 任何來此聚會的眾生，無論是住在地上或天空的，禮敬 人天尊敬的如來法，願得安樂。
17. 任何來此聚會的眾生，無論是住在地上或天空的，禮敬 人天尊敬的如來僧，願得安樂。
It is a free gift.
此是免費贈送的法寶。
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