Dharmaguptaka-vinaya 17.48

17.48

爾時佛在舍衛國祇樹給孤獨園。爾時有比丘字阿梨吒，有如是惡見生：「我知世尊說法，其有犯婬欲，非障道法。」時諸比丘聞阿梨吒比丘有如是惡見生：「我知世尊說法，犯婬欲非障道法。」時諸比丘聞，欲除去阿梨吒比丘惡見，即往阿梨吒所，恭敬問訊已在一面坐，諸比丘語阿梨吒比丘言：「汝實知世尊說法，犯婬欲非障道法耶？」阿梨吒報言：「我實知世尊說法，犯婬欲非障道法。」時諸比丘，欲除阿梨吒惡見，即慇懃問之：「阿梨吒！莫作如是語，莫謗世尊，謗世尊者不善，世尊不作是語。阿梨吒！世尊無數方便說法教斷欲愛，知欲想，教除愛欲、斷愛欲想，除愛欲所燒、度於愛結。世尊無數方便說，欲如大火坑，欲如炬火，亦如果熟，欲如假借，欲如枯骨，欲如段肉，如夢所見，欲如利刀，欲如新瓦器盛水置日中，欲如毒蛇頭，欲如捉利劍，欲如利戟。世尊作如是說欲，阿梨吒！世尊如是善說法，斷欲無欲、去垢無垢，調伏渴愛、滅除巢窟，出離一切諸結縛，愛盡涅槃。佛如是說法，汝云何言：『犯婬欲非障道法。』」時諸比丘慇懃問阿梨吒如是說時，阿梨吒比丘堅持惡見，實定而言：「此是真實，餘皆虛妄。」爾時諸比丘不能除阿梨吒比丘惡見，便往世尊所，頭面禮足已在一面坐，以此因緣具白世尊。世尊爾時告一比丘：「汝持我言往速喚阿梨吒比丘來。」彼比丘受教，即往阿梨吒比丘所語言：「世尊有教喚汝。」時阿梨吒比丘聞世尊喚，即往世尊所頭面禮足在一面坐，佛問阿梨吒比丘言：「汝實有是語：『我知佛所說法，行婬欲非障道法。』耶？」阿梨吒答言：「大德！實有如是言。」佛告阿梨吒：「汝云何知我所說如是？我無數方便說斷欲愛法，如上所說。」爾時世尊以無數方便呵責阿梨吒比丘已，告諸比丘：「聽眾僧為阿梨吒比丘作呵諫，捨此事故，白四羯磨呵諫。應如是諫，眾中應差堪能羯磨者如上，作如是白：『大德僧聽！此阿梨吒比丘作如是語：「我知佛所說法，行婬欲非障道法。」若僧時到僧忍聽，僧今與阿梨吒比丘作呵諫，捨此事故。「阿梨吒！汝莫作是語，莫謗世尊，謗世尊者不善。世尊不作是語，世尊無數方便說婬欲是障道法。若犯婬欲即是障道法。」白如是。』『大德僧聽！此阿梨吒比丘作如是語：「我知佛所說法，犯婬欲非障道法。」僧今與作呵諫，捨此事故。「阿梨吒！莫作是語，莫謗世尊，謗世尊者不善，世尊不作是語，世尊無數方便說婬欲是障道法，若犯婬欲即是障道法。」誰諸長老忍僧為阿梨吒比丘作呵諫捨此事者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『僧已為阿梨吒比丘作呵諫竟，僧忍，默然故，是事如是持。』應作如是呵責阿梨吒比丘，捨此事故白四羯磨。」諸比丘白佛，佛言：「若有餘比丘作是言：『我知佛所說，行婬欲非障道法。』眾僧亦應呵諫白四羯磨。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘作如是語：『我知佛所說法，行婬欲非障道法。』彼比丘諫此比丘言：『大德！莫作是語，莫謗世尊，謗世尊者不善。世尊不作是語，世尊無數方便說行婬欲是障道法。』彼比丘諫此比丘時，堅持不捨，彼比丘乃至三諫，捨此事故。若三諫捨者善，不捨者波逸提。」

At that time the Buddha was in Śrāvastī, at the Jetavana Anāthapiṇḍadārāma. At that time there was a bhikṣu named Ariṭṭha who gave rise to this pernicious view: "I understand the Dharma taught by the Bhagavat: committing sexual desire is not a phenomenon that obstructs the path." The bhikṣus heard that the bhikṣu Ariṭṭha had given rise to such a pernicious view: "I understand the Dharma taught by the Bhagavat: committing sexual desire is not a phenomenon that obstructs the path." When the bhikṣus heard this, wishing to remove the bhikṣu Ariṭṭha's pernicious view, they went to Ariṭṭha's place, respectfully exchanged greetings, sat to one side, and said to the bhikṣu Ariṭṭha, "Do you truly understand the Dharma taught by the Bhagavat to be that committing sexual desire is not a phenomenon that obstructs the path?" Ariṭṭha replied, saying, "I truly understand the Dharma taught by the Bhagavat to be that committing sexual desire is not a phenomenon that obstructs the path." The bhikṣus, wishing to remove Ariṭṭha's pernicious view, earnestly questioned him: "Ariṭṭha, do not say this! Do not slander the Bhagavat! Slandering the Bhagavat is unwholesome. The Bhagavat does not say this. Ariṭṭha, the Bhagavat has taught the Dharma by countless expedients to instruct in cutting off sensual desire, knowing sensual thoughts, teaching the elimination of sensual desire, cutting off sensual thoughts, removing the burning of sensual desire, and transcending the fetters of desire. The Bhagavat has said by countless expedients that sensual desires are like a great fiery pit, sensual desires are like a torch, like ripe fruit, sensual desires are like borrowed goods, sensual desires are like bare bones, sensual desires are like a scrap of meat, like a dream, sensual desires are like a sharp knife, sensual desires are like fresh earthenware filled with water set under the sun, sensual desires are like a poisonous snake's head, sensual desires are like grasping a sharp sword, sensual desires are like a sharp spear. The Bhagavat has spoken of sensual desires in this way. Ariṭṭha, the Bhagavat has thus well taught the Dharma: cutting off desire and being free of desire, removing defilement and being free of defilement, subduing craving, destroying the lair, leaving behind all fetters, the exhaustion of desire, nirvāṇa. Since the Buddha has taught the Dharma in this way, how can you say, 'Committing sexual desire is not a phenomenon that obstructs the path'?" When the bhikṣus earnestly questioned Ariṭṭha in this way, the bhikṣu Ariṭṭha stubbornly adhered to his pernicious view, asserting with certainty: "This is real; all else is false." At that time, the bhikṣus, unable to remove the bhikṣu Ariṭṭha's pernicious view, went to the Bhagavat, bowed their heads at his feet, sat to one side, and recounted this matter fully to the Bhagavat. The Bhagavat then told a bhikṣu: "Go carry my word to quickly summon the bhikṣu Ariṭṭha here." That bhikṣu received the instruction and immediately went to the bhikṣu Ariṭṭha, saying, "The Bhagavat has an instruction summoning you." When the bhikṣu Ariṭṭha heard that the Bhagavat summoned him, he immediately went to the Bhagavat, bowed his head at his feet, and sat to one side. The Buddha asked the bhikṣu Ariṭṭha, saying, "Did you truly utter these words: 'I understand the Dharma taught by the Buddha: engaging in sexual desire is not a phenomenon that obstructs the path'?" Ariṭṭha answered, saying, "Venerable sir, I truly spoke such words." The Buddha told Ariṭṭha: "How do you understand what I have taught to be like this? Through countless expedients I have taught the Dharma of cutting off sensual desire, as stated above." Then the Bhagavat, having rebuked the bhikṣu Ariṭṭha with countless expedients, addressed the bhikṣus: "I permit the saṅgha to perform an admonition for the bhikṣu Ariṭṭha so that he may relinquish this matter, an admonition with a motion and three announcements. It should be admonished thus: one in the saṅgha capable of performing the karman should be deputed, as above, to make the motion: 'Let the venerable saṅgha listen! This bhikṣu Ariṭṭha has spoken thus: "I understand the Dharma taught by the Buddha: engaging in sexual desire is not a phenomenon that obstructs the path." If the time has arrived for the saṅgha, may the saṅgha approve that the saṅgha now perform an admonition for the bhikṣu Ariṭṭha so that he may relinquish this matter: "Ariṭṭha, do not say this! Do not slander the Bhagavat! Slandering the Bhagavat is unwholesome. The Bhagavat does not say this. The Bhagavat has stated through countless expedients that sexual desire is a phenomenon that obstructs the path. Committing sexual desire is indeed a phenomenon that obstructs the path." This is the motion.' 'Let the venerable saṅgha listen! This bhikṣu Ariṭṭha has spoken thus: "I understand the Dharma taught by the Buddha: committing sexual desire is not a phenomenon that obstructs the path." The saṅgha now performs an admonition for him so that he may relinquish this matter: "Ariṭṭha, do not say this! Do not slander the Bhagavat! Slandering the Bhagavat is unwholesome. The Bhagavat does not say this. The Bhagavat has stated through countless expedients that sexual desire is a phenomenon that obstructs the path. Committing sexual desire is indeed a phenomenon that obstructs the path." Whichever āyuṣmats approve of the saṅgha performing an admonition for the bhikṣu Ariṭṭha so that he may relinquish this matter, remain silent; whoever does not approve, speak! This is the first announcement.' The second and third are also spoken thus. 'The saṅgha has completed performing the admonition for the bhikṣu Ariṭṭha; the saṅgha approves, because it is silent. Thus is this matter retained.' You should rebuke the bhikṣu Ariṭṭha in this way, with a motion and three announcements, so that he may relinquish this matter." The bhikṣus addressed the Buddha, and the Buddha said, "If there is another bhikṣu who says, 'I understand what the Buddha taught: engaging in sexual desire is not a phenomenon that obstructs the path,' the saṅgha should also admonish him with a motion and three announcements. From this day forward, I lay down this precept for the bhikṣus, bringing together the ten objectives up to the long endurance of the true Dharma. Those who wish to recite the precepts should recite them thus: 'Whatever bhikṣu should speak thus: "I understand the Dharma taught by the Buddha: engaging in sexual desire is not a phenomenon that obstructs the path," that bhikṣu should be admonished by the bhikṣus, saying: "Venerable sir, do not say this! Do not slander the Bhagavat! Slandering the Bhagavat is unwholesome. The Bhagavat does not say this. The Bhagavat has stated through countless expedients that engaging in sexual desire is a phenomenon that obstructs the path." When those bhikṣus admonish this bhikṣu, if he persistently refuses to relinquish it, those bhikṣus should admonish him up to three times so that he may relinquish this matter. If upon being admonished three times he relinquishes it, that is well; if he does not relinquish it, it is a pāyattika.'"