Lzh Dg Bi Vb Ss 14Socializing

– FOUR-PART VINAYA

– SAṄGHĀDISESA

14. COMPANIONSHIP IN EVIL CONDUCT

A. ORIGIN OF THE RULE

At one time, the Buddha was dwelling in the Anāthapiṇḍika Garden, Jeta's Grove, in the country of Śrāvastī. At that time, there were two bhikkhunīs, one named Somā and one named Vāsphadī, who lived in close association with each other, engaged in evil conduct together, whose ill repute had spread everywhere, and who mutually concealed each other's offenses. The other bhikkhunīs said:

"Sisters, you two should not associate closely with each other, engage in evil conduct together, let your ill repute spread abroad, and mutually conceal each other's offenses. If you two were to cease your close association, your evil conduct together, the spreading of your ill repute, and mutually concealing each other's offenses, then within the Buddha's Dharma there would be growth and you would dwell in peace and happiness."

However, they remained obstinate and refused to reform.

Among the bhikkhunīs who heard of this, there were those of few desires and contentment, who practiced the ascetic disciplines, delighted in training in the precepts, and possessed a sense of shame and conscience. They reproached the bhikkhunīs Somā and Vāsphadī: "Why do you two associate closely with each other, engage in evil conduct together, let your ill repute spread everywhere, and mutually conceal each other's offenses?

The bhikkhunīs have already admonished you, saying: 'Sisters, you two should not associate closely with each other, engage in evil conduct together, let your ill repute spread abroad, and mutually conceal each other's offenses. If you two were to cease your close association, your evil conduct together, the spreading of your ill repute, and mutually concealing each other's offenses, then within the Buddha's Dharma there would be growth and you would dwell in peace and happiness.' Yet you remain obstinate and refuse to reform!"

The bhikkhunīs reported this to the bhikkhus. The bhikkhus went and reported it to the Buddha. The Buddha, on account of this matter, assembled the bhikkhus and rebuked the bhikkhunīs Somā and Vāsphadī:

"What you have done is wrong; it is not in accordance with proper conduct, it is not in accordance with the way of the śramaṇa, it is not pure conduct, it is not fitting behavior—you have done what should not be done. Why do you two associate closely with each other, engage in evil conduct together, let your ill repute spread everywhere, and mutually conceal each other's offenses? The bhikkhunīs have already admonished you, saying: 'Sisters, you two should not associate closely with each other, engage in evil conduct together, let your ill repute spread everywhere, or mutually conceal each other's offenses.

If you two were to cease your close association, your evil conduct together, the spreading of your ill repute, and mutually concealing each other's offenses, then within the Buddha's Dharma there would be growth and you would dwell in peace and happiness.' Yet you both remain obstinate and refuse to reform. How can this be?"

After rebuking them with countless means of instruction, the Blessed One said to the bhikkhus:

"The Saṅgha is permitted to confer upon the bhikkhunīs Somā and Vāsphadī the act of formal admonition to abandon this matter, by means of the motion-and-three-proclamations羯磨 (ñatticatuttha-kamma)."

The admonition should be given as follows: Within the assembly of bhikkhunīs, one who is capable of performing the kamma should, in accordance with the matter at hand, make the motion thus:

"Venerable Sisters of the Saṅgha, please listen. The bhikkhunīs Somā and Vāsphadī live in close association with each other, engage in evil conduct together, their ill repute has spread everywhere, and they mutually conceal each other's offenses. The other bhikkhunīs have already admonished them, saying: 'Sisters, you two should not live in close association with each other, engage in evil conduct together, let your ill repute spread everywhere, or mutually conceal each other's offenses.

If you two were to cease your close association, your evil conduct together, and the spreading of your ill repute, then within the Buddha's Dharma there would be growth and you would dwell in peace and happiness.' Yet they remain obstinate and refuse to reform. If the time is right for the Saṅgha, may the Saṅgha approve the conferring upon the bhikkhunīs Somā and Vāsphadī of the act of formal admonition to abandon this matter, saying: 'Sisters, you two should not live in close association with each other, engage in evil conduct together, let your ill repute spread everywhere, or mutually conceal each other's offenses.

If you two were to cease your close association, your evil conduct together, and the spreading of your ill repute, then within the Buddha's Dharma there would be growth and you would dwell in peace and happiness.' This is the motion.

"Venerable Sisters of the Saṅgha, please listen. The bhikkhunīs Somā and Vāsphadī live in close association with each other, engage in evil conduct together, their ill repute has spread everywhere, and they mutually conceal each other's offenses. The other bhikkhunīs have already said: 'Sisters, you two should not live in close association with each other, engage in evil conduct together, let your ill repute spread everywhere, or mutually conceal each other's offenses.

If you two were to cease your close association, your evil conduct together, and the spreading of your ill repute, then within the Buddha's Dharma there would be growth and you would dwell in peace and happiness.' Yet they remain obstinate and refuse to reform. Now the Saṅgha confers upon the bhikkhunīs Somā and Vāsphadī the act of formal admonition to abandon this matter, saying: 'Sisters, you two should not live in close association with each other, engage in evil conduct together, let your ill repute spread everywhere, or mutually conceal each other's offenses.

If you two were to cease your close association, your evil conduct together, and the spreading of your ill repute, then within the Buddha's Dharma there would be growth and you would dwell in peace and happiness.' Those venerable sisters who approve of the Saṅgha conferring upon the bhikkhunīs Somā and Vāsphadī this act of formal admonition to abandon this matter should remain silent. Those who do not approve should speak.

This is the first proclamation of the kamma." (The second and third proclamations are made in the same manner.)

"The Saṅgha has approved the conferring upon the bhikkhunīs Somā and Vāsphadī of the act of formal admonition to abandon this matter. The Saṅgha's approval is expressed by silence. This is so recorded."

After the Saṅgha had performed the motion-and-three-proclamations kamma of formal admonition, the bhikkhunīs reported this to the bhikkhus. The bhikkhus then reported it to the Buddha. The Buddha instructed:

If there are any bhikkhunīs such as these, the Saṅgha of bhikkhunīs shall likewise confer upon them the motion-and-three-proclamations kamma of formal rebuke and admonition in the same manner.

"From this day forward, I shall lay down the precept for the bhikkhunīs, encompassing the ten bases of meaning, up to and including the phrase 'for the long endurance of the true Dharma.'"

Those who wish to recite the precept should recite it thus:

Should any bhikkhunī associate closely and live together with another, engage in evil conduct together, their ill repute spreading everywhere, and mutually conceal each other's offenses—the other bhikkhunīs should admonish that bhikkhunī, saying: 'Sisters, you should not associate closely and live together, engage in evil conduct together, let your ill repute spread everywhere, or conceal each other's offenses. If you do not associate closely and live together in this way, within the Buddha's Dharma there will be growth and you will dwell in peace and happiness.' When the admonishing bhikkhunīs thus admonish them, those bhikkhunīs persist and refuse to give it up.

Those bhikkhunīs should be admonished three times to abandon this matter. If by the third admonition they give it up, that is well; if they do not give it up, those bhikkhunīs commit three saṅghādisesa offenses requiring expiation.

B. THE CHARACTERISTICS OF THE PRECEPT

Bhikkhunī: as explained above.

Close association: habitually taking pleasure together, habitually joking and playfully teasing together, habitually conversing together.

Evil conduct: planting flowers or trees oneself, or instructing others to plant them; watering them oneself, or instructing others to water them; picking flowers oneself, or instructing others to pick them; making garlands oneself, or instructing others to make them; stringing them with thread oneself, or instructing others to string them; carrying them oneself, or instructing others to carry them; going about holding garlands oneself, or instructing others to do so; taking up strung garlands and going about with them oneself, or instructing others to do so.

Or, within a village, mingling with people—sitting and standing together with men, eating and drinking from the same vessel, talking and laughing together, taking amusement and sport; singing, dancing, and performing oneself; or when others perform, joining in the response; or speaking in a dramatic manner; or beating drums; or blowing reed pipes; or making the sounds of sparrows or other birds; or leaping; or walking with a limp; or playing the flute; or bending and contorting the body; or accepting the gaze of others in sport and play.

Ill repute: namely, evil words spreading in all four directions so that there is no place where they are not heard.

Offenses: concealing one another's various offenses, with the exception of the eight pārājika rules.

If bhikkhunīs associate closely with each other, engage in evil conduct together, let their ill repute spread everywhere, and mutually conceal each other's offenses—the other bhikkhunīs should admonish them: "Venerable Sisters! You should not associate closely with each other, engage in evil conduct together, let your ill repute spread everywhere, or mutually conceal each other's offenses. If you do not associate closely with each other, engage in evil conduct together, or let your ill repute spread everywhere, then within the Buddha's Dharma there will be growth and you will dwell in peace and happiness. You should bring this matter to an end; do not let it come to the point where the Saṅgha must formally rebuke and admonish you and thereby incur a grave offense."

If they heed the words, that is well. If they do not heed the words, the motion should be made. After the motion is made, one should say: "Sister, I have already made the motion, and there are still kamma-proclamations to come. You should abandon this matter; do not let it come to the point where the Saṅgha must formally rebuke and admonish you and thereby incur a grave offense."

If they heed the words, that is well. If they do not heed the words, the first kamma-proclamation should be performed. After the first kamma-proclamation is performed, one should again say: "Sister, I have already made the motion and performed the first proclamation of the kamma; there are still two more proclamations to come. You should abandon this matter; do not let it come to the point where the Saṅgha must formally rebuke and admonish you and thereby incur a grave offense."

If they heed it, that is good; if they do not heed it, the formal act is performed a second time. After the formal act has been performed a second time, one should again say: "Sister, I have already performed the motion and the formal act twice; there remains one more formal act. You should abandon this matter, lest the Saṅgha be compelled to admonish and remonstrate with you, causing you to incur a grave offense."

If they heed it, that is good; if they do not heed it, after the third formal act is completed, a saṅghāvaśeṣa is incurred. If, after the motion is made and two formal acts are performed, one then desists, three thullaccaya offenses are incurred.

If, after the motion is made and one formal act is performed, one then desists, two thullaccaya offenses are incurred. If, after the motion is made one then desists, one thullaccaya offense is incurred. If one desists before the motion is completed, a duṣkṛta offense is incurred. Prior to the motion being made, associating together, engaging together in evil conduct, with an evil reputation spread abroad—all of these incur a duṣkṛta offense.

Bhikkhus who follow in this matter incur the same offenses accordingly. Śikṣamāṇās, śrāmaṇeras, and śrāmaṇerīs incur a duṣkṛta. These are called offenses.

Non-offense: if one desists as soon as the matter is first raised; or if the formal act of admonishment is performed unlawfully by a separate assembly, unlawfully by a united assembly, lawfully by a separate assembly, quasi-lawfully by a separate assembly, quasi-lawfully by a united assembly, or if the admonishment is contrary to the Dharma, contrary to the Vinaya, and not in accordance with the Buddha's teaching; or if no admonishment or remonstration is made at all. In all such cases there is no offense.

Those free from offense: one who commits a first offense before the rule has been established; one who is insane, mentally deranged, or afflicted with extreme pain.

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Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. FOUR-PART VINAYA, PART ONE

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Revised and annotated by: Bhikkhu Thích Nguyên Chứng

(Chinese translation, fascicles 1–21; Vietnamese translation, volumes 1 and 2)

Buddhist Publication Committee, 2002