[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [經律異相](https://indike.org/pramana/in.bauddha.taisho.2121) › 21.17 # 經律異相 21.17 經律異相 21.17 - **Language:** Classical Chinese ### [21.17](https://indike.org/pramana/in.bauddha.taisho.2121.21.17) 調達。往至世尊所。頭面禮足在一面立。白佛言。我觀如來。顏色變易諸根純熟。年過少壯垂朽老邁。唯願世尊。自閉靜室禪定自娛。四部之眾願見付授。我當教戒如佛無異。隨時供養四事不乏。佛曰。咄愚癡人。不慮後殃。舍利弗目連比丘。由尚不付。況汝懶惰弊惡之人。而可付授聖眾。調達內興妬嫉。聞世尊語。倍生恚怒。如來今日讚嘆舍利弗目連比丘。而更輕賤小弟子。要當求便喪滅師徒。使此國界眾生不覩其形不聞其聲。時調達比丘。即從坐起禮足而退。在在周章巧言偽辭。誑惑俗人誘得數十。在在處處共相勸勉。取要言之。佛與大眾圍遶說法。時調達告己弟子曰。汝等莫聽瞿曇所說不隨正法。吾有一一深經好義。當以相教。但求方便欲壞聖眾。佛言止止。調達。慎勿興意壞亂聖眾。後備受報其痛難忍。調達固執不改知其意正。佛觀過去因緣宿對知不可迴。調達將五百弟子。如來亦將五百弟子。俱遊寶積山側。菩薩門徒寬仁柔和。教以正法。修持禁戒出入進止不越其序。調達之眾出言麁\[麩-夫+黃\]。語輒興恚。與弟子語如怨鬪訟。弟子厭患盡共捨之。往就菩薩。並自稱說。吾有千弟子。眾德具足。與世殊絕誰能及者。調達恚怒。即發誓願。此人今日。誘我弟子壞我門徒。正使成佛我當壞其徒眾。如今無異。如來觀知調達。必壞聖眾定無有疑。如來即從坐起。捨眾而去。有五事。知不得壞亂眾僧。一者如來目前。如來威神不捨本誓故。二者如來般泥洹後。設有人言。我今成佛逮最正覺。應當問之。釋迦文佛在時汝為所在。三者未曾有惡時。四者比丘不競利養。五者智慧神足弟子和合。如來以宿命智觀。必知調達當壞亂眾僧。如來即捨而去。調達在後與眾說法。若有眾生。事我為尊承受教戒。當習五法（五法文多不載）諸有比丘修此五法者。早得解脫盡有漏成無漏。何假瞿曇八直行耶。語舍利弗目連言。吾獲大利成三界尊像如來。告舍利弗目連曰。吾患脊痛小欲安睡。卿等二人與聖眾說法。調達右脇著地欲得睡寐。天神強勉調達左脇在地天神復厭誑有言語鼾聲現外穢氣遠徹。目連以神足力。飛騰虛空作十八變。坐臥經行涌沒自由。舍利弗告眾會人。如來身神德無量。具足一切智。前達無窮却達無極。如來法者。得現法報快樂無為。智者之所修學。非愚者之所習。如來聖眾者。五分法身皆悉成就。可敬可貴承事供養。為眾生良祐福田。時諸比丘各生此念。我等愚惑不識真正。捨實就華棄本逐末。今觀二賢所說世之希有。我等寧可捨此調達就如來眾。不亦快乎。舍利弗知其心念。即從坐起。五百比丘皆亦相隨。目連在後追隨而去。瞿波離比丘。以右脚蹋調達曰。弊惡調達何為耽睡。舍利弗目連二人。將汝弟子去盡。調達寐覺甚懷憂慼（出調達問佛顏色經彌沙塞律略同）。 > Devadatta went to the Bhagavat, bowed his head to the feet, stood to one side, and addressed the Buddha, saying, "I observe that the Tathāgata's complexion has altered, his faculties are fully matured, his years have passed youth and vigour, and he is decaying toward old age. I wish only that the Bhagavat would sequester himself in a quiet chamber to take pleasure in dhyāna. May you entrust the assembly of the fourfold community to me. I shall teach and guide them with precepts, no differently from the Buddha, and supply the four requisites at all times without deficiency." The Buddha said, "Silence, foolish man! You do not consider future calamity. I would not even entrust them to the monks Śāriputra and Maudgalyāyana; how much less could I entrust the holy assembly to an idle, wicked person like you?" Jealousy arose within Devadatta, and hearing the Bhagavat's words, his anger redoubled: "Today the Tathāgata praises the monks Śāriputra and Maudgalyāyana, yet despises and disparages me, his lesser disciple. I must seek an opportunity to destroy master and disciple, so that the sentient beings of this realm will neither see his form nor hear his voice." Thereupon the monk Devadatta rose from his seat, bowed to the feet, and withdrew. Wandering everywhere with clever talk and deceitful words, he deluded laypeople and lured dozens, everywhere encouraging one another. To state the essence: the Buddha was surrounded by the great assembly, expounding the Dharma. Then Devadatta told his disciples, "Do not listen to what Gautama preaches; it does not accord with the true Dharma. I have profound scriptures and sublime doctrines, each and every one, which I will teach you." He merely sought an expedient means, wishing to split the holy assembly. The Buddha said, "Stop, stop, Devadatta! Take care not to harbor the thought of splitting and throwing the holy assembly into confusion! Afterwards you will suffer retribution in full, and the pain will be unbearable." Devadatta was obstinate and would not reform, though he knew the Buddha's intent was righteous. The Buddha, observing past causal conditions and karmic retributions, knew it could not be turned back. Devadatta led five hundred disciples, and the Tathāgata also led five hundred disciples, together traveling by Mount Ratnakūṭa. The Bodhisattva's followers were magnanimous, benevolent, gentle, and peaceful; he taught them with the true Dharma, and they observed the prohibitions, their coming and going, advancing and stopping, never violating proper order. Devadatta's assembly spoke coarse and harsh words; whenever they spoke, anger flared up, and they conversed with disciples as if quarreling with enemies. Disgusted and weary, the disciples all abandoned him together and went to the Bodhisattva. He furthermore proclaimed of himself, "I have a thousand disciples, complete in all virtues, far surpassing the world—who could match me?" Devadatta was enraged, and he made a vow: "This man today lures away my disciples and ruins my followers! Even if he attains Buddhahood, I will ruin his disciples and followers, no differently from now!" The Tathāgata observed and knew that Devadatta would certainly split the holy assembly, beyond any doubt. The Tathāgata then arose from his seat, left the assembly, and departed. There are five matters by which one knows the saṅgha cannot be split and thrown into confusion: first, before the Tathāgata's eyes, because the Tathāgata's majestic spiritual power does not abandon his original vow; second, after the Tathāgata's parinirvāṇa, if someone claims, 'I have now attained Buddhahood and achieved the supreme, correct enlightenment,' one should ask him, 'Where were you when Śākyamuni Buddha was in the world?'; third, when there is no unprecedented evil; fourth, when monks do not contend for material gain; fifth, when disciples endowed with wisdom and spiritual power are in harmony. The Tathāgata, observing with the knowledge of past lives, knew with certainty that Devadatta would split and throw the saṅgha into confusion. The Tathāgata then left and departed. Devadatta remained behind, expounding the Dharma to the assembly: "If any sentient being serves me as the honoured one and accepts my teaching and precepts, they should practice the five dharmas (these five dharmas are not recorded here due to their extensive text). All monks who cultivate these five dharmas will swiftly attain liberation, exhaust defilements, and become undefiled. Why rely on Gautama's eightfold straight path?" He said to Śāriputra and Maudgalyāyana, "I have gained great benefit, becoming the honoured one of the three realms, like the Tathāgata." He told Śāriputra and Maudgalyāyana, "I suffer from back pain and wish to sleep for a short while. You two preach the Dharma to the holy assembly." Devadatta lay on his right side, wishing to fall asleep. A god pressed upon Devadatta, so his left side lay on the ground, and the god pressed on him again; he spoke deceitful words, snoring loudly, and a foul stench drifted far. Maudgalyāyana, using the power of spiritual travel, flew into the air and performed eighteen transformations, sitting, lying down, walking, emerging, and sinking at will. Śāriputra addressed the gathered assembly: "The spiritual power and virtue of the Tathāgata's body are immeasurable, endowed with all-knowledge; his reach into the past is infinite, and his reach into the future is boundless. As for the Tathāgata's Dharma, one gains the reward of the present Dharma—joyful and unconditioned. It is what the wise cultivate and study, not what the foolish practice. As for the Tathāgata's holy assembly, they have all accomplished the five-part Dharmakāya, worthy of reverence and honour, service and offerings, serving as a superior field of merit for sentient beings." Then the monks each thought: "We were foolish and deluded, not recognizing the true and correct, abandoning the fruit for the blossom, discarding the root to chase the branches. Now seeing what the two worthies have preached, it is rare in the world! Wouldn't it be joyful if we were rather to leave this Devadatta and go to the Tathāgata's assembly?" Śāriputra knew their thoughts and immediately arose from his seat; the five hundred monks all followed him, and Maudgalyāyana followed along behind them as they departed. The monk Kokālika kicked Devadatta with his right foot and said, "Wicked Devadatta, why are you indulging in sleep? Śāriputra and Maudgalyāyana have taken all your disciples away!" Devadatta awoke, deeply grieved and distressed. (From the Sūtra on Devadatta Inquiring of the Buddha's Complexion; the Mahīśāsaka-vinaya is largely the same.) > — English (machine translation) (machine translation) - [Previous: 21.16](https://indike.org/pramana/in.bauddha.taisho.2121.21.16) - [Next: 21.18](https://indike.org/pramana/in.bauddha.taisho.2121.21.18) - [Up: 21](https://indike.org/pramana/in.bauddha.taisho.2121.21) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2121~en-mt.21.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.21.17](https://indike.org/pramana/in.bauddha.taisho.2121.21.17) · Pramāṇa