English
10. The Chanting Discourse 296. Thus have I heard: At one time the Blessed One, while wandering among the Mallas with a great community of bhikkhus, with some five hundred bhikkhus, arrived at a Malla town named Pāvā. There, indeed, the Blessed One was dwelling in Pāvā, in the mango grove of Cunda the smith's son. The New Assembly Hall named Ubbhataka 297. Now at that time, the Mallas of Pāvā had a new assembly hall named Ubbhataka, recently built, not yet inhabited by any recluse or brahmin or any human being. The Mallas of Pāvā heard, "Indeed, the Blessed One, while wandering among the Mallas with a great community of bhikkhus, with some five hundred bhikkhus, has arrived at Pāvā and is dwelling in Pāvā, in the mango grove of Cunda the smith's son." Then the Mallas of Pāvā approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, the Mallas of Pāvā said to the Blessed One, "Here, venerable sir, the Mallas of Pāvā have a new assembly hall named Ubbhataka, recently built, not yet inhabited by any recluse or brahmin or any human being. May the Blessed One, venerable sir, use it first; after it has been used first by the Blessed One, then the Mallas of Pāvā will use it. That would be for the long-term welfare and happiness of the Mallas of Pāvā." The Blessed One consented by silence. 298. Then the Mallas of Pāvā, understanding the Blessed One's consent, rose from their seats, paid homage to the Blessed One, circumambulated him, and went to the assembly hall; having gone there, they spread the assembly hall with a complete covering, arranged seats for the Blessed One, set up a water pot, and lit an oil lamp. Having lit (the lamp), they approached where the Blessed One was; Having approached, they bowed to the Blessed One and stood to one side. Standing to one side, those Mallas of Pāvā said to the Blessed One: "The assembly hall, venerable sir, is fully spread with coverings, Seats are prepared for the Blessed One, A water jar is set up, An oil lamp is lit. Now, venerable sir, let the Blessed One do as he sees fit." 299. Then the Blessed One, having dressed and taken his bowl and robe, together with the community of monks, went to the assembly hall; Having approached, washed his feet, entered the assembly hall, and sat down facing east, leaning against the central pillar. And the community of monks also, having washed their feet, entered the assembly hall, and sat down facing east, leaning against the western wall, with the Blessed One in front of them. And the Mallas of Pāvā also, having washed their feet, entered the assembly hall, and sat down facing west, leaning against the eastern wall, with the Blessed One in front of them. Then the Blessed One, having instructed, inspired, encouraged, and gladdened the Mallas of Pāvā with a Dhamma talk for much of the night, dismissed them, saying: "The night, Vāseṭṭhas, is far advanced. Now you may do as you see fit." "Yes, venerable sir," replied the Mallas of Pāvā to the Blessed One, and rising from their seats, they bowed to the Blessed One, circumambulated him respectfully, and departed. 300. Then, not long after the Mallas of Pāvā had departed, the Blessed One, observing the silent community of monks, addressed the Venerable Sāriputta: "The community of monks, Sāriputta, is free from sloth and torpor. Let a Dhamma talk for the monks occur to you, Sāriputta. My back is aching. I shall stretch it out." "Yes, venerable sir," replied the Venerable Sāriputta to the Blessed One. He assented. Then the Blessed One, having folded his outer robe fourfold, lay down on his right side in the lion's posture, placing one foot on the other, mindful and clearly comprehending, having fixed in mind the thought of rising. The Story of the Schism of the Nigaṇṭhas 301. Now at that time the Nigaṇṭha Nāṭaputta had recently died at Pāvā. With his death, the Nigaṇṭhas were divided, they became split, quarrelsome, contentious, disputatious, they lived assailing each other with verbal darts, saying: "You do not know this Dhamma and Discipline, I know this Dhamma and Discipline. How could you know this Dhamma and Discipline! You are practicing wrongly, I am practicing rightly. What is consistent is mine, what is inconsistent is yours. You said what should be said first, last; and what should be said last, first. What you have long practiced is topsy-turvy. Your argument is refuted, you are censured. Go and free yourself from the argument, or disentangle it if you can!" It seemed as if slaughter was taking place among the Nigaṇṭhas, the followers of Nāṭaputta. Even those lay disciples of the Nigaṇṭha Nāṭaputta who wore white clothes were disillusioned, disaffected, and disgusted with the Nigaṇṭhas, the followers of Nāṭaputta, as is natural in a Dhamma and Discipline badly proclaimed, badly expounded, not leading to liberation, not conducive to peace, not proclaimed by a Perfectly Self-Enlightened One, with a broken pillar, without refuge. 302. Then Venerable Sāriputta addressed the bhikkhus, saying: "Friends, the Nigaṇṭha Nāṭaputta has recently died at Pāvā. With his death, the Nigaṇṭhas are divided, split... without refuge, with a broken pillar." "Indeed, friends, this is what happens in a Dhamma and Discipline badly proclaimed, badly expounded, not leading to liberation, not conducive to peace, not proclaimed by a Perfectly Self-Enlightened One. But this Dhamma of ours, friends, proclaimed by the Blessed One, is well-proclaimed, well-expounded, leading to liberation, conducive to peace, proclaimed by a Perfectly Self-Enlightened One." There, all should chant together, not dispute, so that this holy life may be long-lasting, enduring, for the good of many, for the happiness of many, for compassion towards the world, for the benefit, welfare, and happiness of gods and humans. “And what, friends, is the Dhamma well-expounded, well-proclaimed by our Blessed One, leading to liberation, conducive to peace, proclaimed by the Perfectly Self-Enlightened One; where all should chant together, not dispute, so that this holy life may be long-lasting, enduring, for the good of many, for the happiness of many, for compassion towards the world, for the benefit, welfare, and happiness of gods and humans? The One 303. “Indeed, friends, by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One, one Dhamma has been well-expounded. There, all should chant together, not dispute, so that this holy life may be long-lasting, enduring, for the good of many, for the happiness of many, for compassion towards the world, for the benefit, welfare, and happiness of gods and humans. What is that one Dhamma? All beings are sustained by food. All beings are sustained by volitional formations. This, friends, is that one Dhamma well-expounded by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One. There, all should chant together, not dispute, so that this holy life may be long-lasting, enduring, for the good of many, for the happiness of many, for compassion towards the world, for the benefit, welfare, and happiness of gods and humans. The Two 304. “Indeed, friends, by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One, two Dhammas have been well-expounded. There, all should chant together, not dispute, so that this holy life may be long-lasting, enduring, for the good of many, for the happiness of many, for compassion towards the world, for the benefit, welfare, and happiness of gods and humans. Which are the two? Name and form. Ignorance and craving for existence. Wrong view of existence and wrong view of non-existence. Shamelessness and fearlessness of wrongdoing. Shame and fear of wrongdoing. Obduracy and evil companionship. Docility and good companionship. Skill in offenses and skill in rising from offenses. Skill in attainments and skill in rising from attainments. Skill in elements and skill in attention. Skill in sense-bases and skill in dependent origination. Skill in what is possible and skill in what is not possible. Uprightness and modesty. Patience and gentleness. Friendliness and hospitality. Non-harming and purity. Forgetfulness and lack of clear comprehension. Mindfulness and clear comprehension. Unguardedness of the sense-doors and immoderation in food. Guardedness of the sense-doors and moderation in food. The strength of reflection and the strength of development. The strength of mindfulness and the strength of concentration. Tranquility and insight. The sign of tranquility and the sign of exertion. Exertion and non-distraction. Failure in virtue and failure in view. Accomplishment in virtue and accomplishment in view. Purity of virtue and purity of view. Purity of view, and for one with right view, exertion. Sense of urgency and proper exertion for one who is stirred by what stirs urgency. Dissatisfaction with wholesome states and unremitting effort in exertion. Knowledge and liberation. Knowledge of destruction and knowledge of non-arising. These, friends, are the two things rightly declared by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One. Concerning them, all should chant together, not dispute, so that this holy life may endure for a long time, for the welfare of many, for the happiness of many, out of compassion for the world, for the good, welfare, and happiness of devas and humans. The Threes 305. There are, friends, O, by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, three things were well-declared. There, all should chant them… for the welfare, for the benefit, for the happiness of gods and humans. Which three? Three roots of unwholesomeness: Greed is a root of unwholesomeness, Hatred is a root of unwholesomeness, Delusion is a root of unwholesomeness. Three roots of wholesomeness: