Lzh Dg Bu Vb Ss 10Causing Schism in the Saṅgha

– FOUR-PART VINAYA

– SAṄGHĀDISESA

10. CAUSING SCHISM IN THE SAṄGHA

A. ORIGIN

1. THE ŚĀKYA PRINCES

At one time, the Buddha was dwelling at Anupiya, in the land of Malla. At that time, the Śākya noble families, with steadfast faith, came to the Blessed One to seek ordination. Among them were two Śākya brothers. One was named Anuruddha, and the other was named Mahānāma. Anuruddha was deeply beloved by his mother, who could not bear to have him out of her sight. She had built for him three palaces for the three seasons—spring, summer, and winter—and provided him with attendant women so that he might freely indulge in the five sensual pleasures.

At that time, Mahānāma said to Anuruddha:

"At present, the noble sons of the Śākya clan, with steadfast faith, have all gone to the Blessed One to seek ordination. Yet in our household there is not a single person who has gone forth. Elder brother, you manage the family affairs—both public and private—I will entrust everything to you. I wish to go forth. If you are unable to do so, then I will maintain the household so that you may go forth."

Anuruddha said:

"At present, I am unable to go forth. You may go."

Mahānāma said this three times, and Anuruddha replied in the same manner each time:

"I am unable to go forth."

Mahānāma then said to Anuruddha:

"If you are unable to go forth, then let me inform you how to maintain the household. You must oversee the workers, keep the house in order, serve the elders and kinsmen, conduct yourself properly in the royal court with the appropriate demeanor and ceremonies, and till the fields and plant crops at the right seasons."

Anuruddha said:

"What you have just described is exceedingly burdensome. I cannot bear it. Why do you not say instead: 'Elder brother, freely enjoy the five sensual pleasures, and I will manage all household affairs'? I wish, with faith, to go to the Blessed One to seek ordination."

Mahānāma said:

"You must first go and take leave of your mother."

Anuruddha then went to his mother and said:

"Mother, hear what I have to say. At present, the noble sons of the Śākya clan all have those among them who have gone forth. Yet in our household there is not a single one who has gone forth. Now I wish to go to the Blessed One to seek ordination. If you permit me, I will go forth and practice the pure conduct."

His mother said:

"I have only two children, and my love for you is very deep. I do not wish to let you out of my sight even for a moment. How could I permit you to go forth now? Even in death I would not wish to be parted from you—how much less while you are still alive and yet separated from me!"

Anuruddha three times in this manner asked his mother's permission to go forth. Three times his mother refused, saying: "I will not let you go!"

After Anuruddha had asked three times, his mother thought to herself: "How can I prevent my son from going forth?" Then she thought: "The Śākya Bhaddiya is greatly beloved by his mother, who will certainly not permit him to go forth. I shall say to Anuruddha: 'If Bhaddiya's mother permits Bhaddiya to go forth, then I too will permit you to go forth.'" Having thought this, she spoke accordingly to Anuruddha. When Anuruddha heard his mother's words, he went to Bhaddiya and said:

"Do you not know? All the Śākya sons have gone forth. Yet neither of us has gone forth. Can we two go forth together?"

Bhaddiya said:

"I am unable to go forth. If you wish to go forth, do as you please."

Anuruddha urged him three times, and three times Bhaddiya replied:

"I will not go forth."

Anuruddha said:

"My going forth depends in part upon you."

Bhaddiya replied:

"Why does your going forth depend in part upon me?"

Anuruddha answered:

"When I asked my mother's permission to go forth, she said to me: 'If you can bring Bhaddiya to go forth, then I will permit you to go.' That is the reason."

Bhaddiya said:

"Very well. Wait a moment, and let me go speak with my mother."

The Śākya Bhaddiya then went to his mother, prostrated himself, and said:

"Mother, do you not know? All the sons of the Śākya clan have gone forth. Only our household alone has none. Now, with faith, I wish to go to the Blessed One to seek ordination. Please permit me to go."

His mother said:

"I will not permit you to go forth. Why? You are my only child. I love you deeply and do not wish to be parted from you even for a single moment. Even in death I would not wish to be separated from you—how much less now while you are alive and yet to be kept apart."

Bhaddiya asked permission to go forth three times in this manner. Three times his mother refused and did not consent.

His mother, seeing how earnest and sincere her son's heart was, thought to herself: "How can I prevent my son from going forth?" Then she thought: "Anuruddha's mother loves her son very much and will certainly not permit him to go forth. If Anuruddha's mother permits her son to go forth, then I too will permit my son to go forth." Having thought this, she said to Bhaddiya:

"If Anuruddha's mother permits her son to go forth, then I too will permit you to go forth."

At that time, the Śākya Bhaddiya went to Anuruddha and said:

"My mother has given me permission to go forth. Can we now delay for seven years, remaining at home to indulge freely in the five sensual pleasures to the fullest, and then go forth afterward?"

Anuruddha said:

"Seven years is too long. Human life is impermanent."

Bhaddiya then said:

"If seven years is not possible, then perhaps six years, or five, four, two, or one year remaining at home to enjoy the five sensual pleasures."

Anuruddha replied:

"One year is too long. I cannot bear it, for human life is impermanent."

Bhaddiya said:

"If one year is not possible, then perhaps seven months to enjoy the five sensual pleasures."

Anuruddha said:

"Seven months is too long. I cannot bear it, for human life is impermanent."

Bhaddiya said:

"If you will not agree to seven months, then six, five, four, three, two, or one month—let us enjoy the five sensual pleasures together."

Anuruddha said:

"One month is too long. I cannot bear it, for human life is impermanent."

The Śākya Bhaddiya said:

"If one month is not possible, then perhaps within seven days, let us enjoy sensual pleasures together."

Anuruddha said:

"Seven days is not far off. If at the end of seven days you are able to go forth, that is well; if not, then I will go forth on my own."

During those seven days, the Śākya sons enjoyed the five sensual pleasures together to their heart's content. When the seven days had passed, the Śākya Anuruddha, the Śākya Bhaddiya, the Śākya Nandiya, the Śākya Kimbila, the Śākya Nanda, the Śākya Baddhiya, the Śākya Ānanda, the Śākya Devadatta, and the barber Upāli as the ninth—all bathed and purified themselves, anointed their bodies with fragrant oils, combed their hair, adorned themselves with jeweled ornaments, mounted great elephants and horses, and departed from the city of Kapilavastu. When the people of the land saw the Śākya sons, they said among themselves:

"These Śākya sons formerly used to bathe and adorn themselves with ornaments, mount great elephants and horses, and ride into the gardens for pleasure; today must be the same."

When the Śākya sons had ridden their elephants to within the border, they dismounted, removed their clothing and jeweled ornaments together with the elephants and horses, and entrusted them to Upāli, saying:

"You have long depended upon us for your livelihood. Now we are going forth. We give you these precious garments and great elephants as a means for you to sustain yourself."

As the Śākya sons proceeded forward toward Anupiya in the land of Malla, behind them Upāli thought to himself: "I have long depended upon these Śākya sons for my livelihood. Now with faith they have left me and gone to the Blessed One to seek ordination. Let me now follow them and go forth. If they attain any realization, I too shall attain it."

Upāli then wrapped the precious garments and ornaments in a white silk cloth, hung the bundle high in a tree with the thought: "Whoever comes may take it." He then proceeded to where the Śākya sons were and addressed them, saying:

"After you departed, I thought to myself: 'I have long depended upon these Śākya sons for my livelihood. Now with faith they have left me and gone to the Blessed One to seek ordination. Let me now follow them and go forth. If they attain any realization, I too shall attain it.'"

At that time, the Śākya sons together with Upāli came to where the Blessed One was, prostrated themselves at the Buddha's feet, stepped back and stood to one side, and said to the Buddha:

"Blessed One, we have received permission from our parents to go forth. We humbly request the Venerable One to grant us ordination. We earnestly implore the Blessed One to ordain Upāli first of all. Why? Because we have much pride and conceit, and we wish to eliminate it."

At that time, the Blessed One first ordained Upāli, then the Śākya Anuruddha, then the Śākya Bhaddiya, then the Śākya Nandiya, then the Śākya Kimbila, then the Śākya Nanda. Upāli received the full ordination and was foremost in seniority among them. At that time, there was a great Elder named Velaṭṭha who separately ordained the Śākya Ānanda. The remaining elders ordained the Śākya Baddhiya and the Śākya Devadatta.

When the Blessed One had received the Śākya clansmen into the order, he instructed them to go to the country of Campā. After the Śākya clansmen had received the guidance of the Blessed One and the senior elders, they went to that country, and each one engaged in individual contemplation and attained a higher stage of realization. Devadatta obtained supernormal powers.

At that time, the Śākya clansman Bhadrika dwelt alone in a forest hermitage, beneath the shade of a tree, in a charnel ground, practicing meditation and contemplation. As the night drew to its close, he cried out loudly: "How blissful! How blissful!" The monks who lived nearby heard this and thought: "This monk Bhadrika, when he was in the world, used to continually enjoy the five sensual pleasures.

Now he has renounced those glories and gone forth to practice the Way, dwelling alone in a forest hermitage, beneath the shade of a tree, in a charnel ground, and as the night draws to its close, he himself says: 'How blissful! How blissful!' Could it be that this Śākya clansman Bhadrika is recalling the time when he lived at home and enjoyed the five sensual pleasures, and thus exclaims: 'How blissful! How blissful!'?"

The following morning, the monks came to the place where the Blessed One was, paid homage at his feet, then sat to one side, and clearly presented this matter to the Blessed One. The Blessed One told a monk:

"Go and summon the monk Bhadrika here at once!"

The monk obeyed the Buddha's word and went to say to the monk Bhadrika:

"The Blessed One summons you here at once."

The monk Bhadrika then went to the place where the Blessed One was, paid homage at his feet, and sat to one side. The Blessed One, though knowing, still asked Bhadrika:

"Is it true that you were dwelling alone in a forest hermitage, in a charnel ground, beneath the shade of a tree, and that as the night drew to its middle you called out: 'How blissful! How blissful!'?"

Bhadrika replied:

"Blessed One, it is indeed so."

The Buddha asked Bhadrika:

"What meaning did you contemplate that caused you to call out: 'How blissful! How blissful!'?"

Bhadrika said:

"Previously, when I was living at home, both within and without I was constantly protected by swords and staves. Even with such protection, there was still fear — fear that bandits from outside would come and seize my life. But now, dwelling alone in a forest hermitage, beneath the roots of a tree, in a charnel ground, even until the middle of the night, I perceive no fear whatsoever, and not a single hair on my body stands on end. Blessed One, I reflected upon the bliss of renunciation, and therefore exclaimed: 'How blissful! How blissful!' in just that way."

The Blessed One then praised him:

"Well said, well said, good son of a noble family! This is fitting for you, who with sincere faith went forth from home, rejoicing in the life of purity."

2. THE CONDITIONS PERTAINING TO AJĀTAŚATRU

At that time, the Blessed One was dwelling on Gṛdhrakūṭa Mountain at Rājagṛha.

At that time, King Bimbisāra had no son. The King assembled brāhmaṇas skilled in physiognomy and had them examine the physiognomy of the consorts. The King said: "Let those who read physiognomy examine these consorts and determine which one will bear a son."

The brāhmaṇas, having completed their examination, reported:

"This young and healthy consort will bear a son. However, he will become the King's enemy." Upon hearing this, that very night the King had intercourse with this consort. She thereupon became pregnant. In time, she gave birth to a son of upright and handsome appearance. Because, before he was born, the brāhmaṇa had already predicted that he would be the King's enemy, for this reason he was given the name Ajātaśatru — "the enemy not yet born."

As this prince grew up with the passage of time, Devadatta used his supernormal powers to inspire the prince's admiration.

Devadatta thought to himself: "I need to build up a following."

At that time, the Blessed One was dwelling in the country of Kauśāmbī. In that country there was a man named the son of Kāhuka-kula. Upon his death, before long he was reborn and transformed in the heaven of the Nirmāṇarati. At that time, the Deva Kāhuka, in the middle of the night, came to the place where Mahāmaudgalyāyana was, paid homage at his feet, then stood to one side, and addressed Maudgalyāyana, saying:

"The mind of Devadatta wishes to do evil, and he has conceived the thought: 'I wish to build up a following.'"

Having spoken thus, the Deva Kāhuka paid homage, circumambulated, and then vanished.

When the night had passed, Maudgalyāyana went to the place where the Blessed One was, paid homage at his feet, then sat to one side, and fully reported this matter to the Buddha. The Blessed One asked Maudgalyāyana:

"What do you think — are the words spoken by the Deva Kāhuka true and without error?"

Maudgalyāyana replied:

"Blessed One, it is indeed so."

The Blessed One told Maudgalyāyana:

"Do not speak in this way. I do not perceive that any words spoken by the devas, by humans, by Māras, by Brahmā, by śramaṇas, or by brāhmaṇas are entirely as they truly are, without error — except only the words of the Tathāgata, which are never false."

The Buddha told Maudgalyāyana:

"In the world there are five things of the highest eminence (to be spoken of later)."

At that time, Devadatta went to the place where Ajātaśatru was, using his supernormal power to fly up into the air; sometimes manifesting his body while teaching the Dharma, sometimes concealing his body while teaching the Dharma, sometimes manifesting half his body while teaching the Dharma, sometimes emitting smoke from his body, sometimes emitting fire from his body; and sometimes transforming his body into that of an infant, adorned with jeweled ornaments, and climbing upon the prince's lap, then leaning and turning to one side and sucking the prince's fingers. Prince Ajātaśatru, upon seeing these transformations, was filled with alarm, and every hair on his body stood on end. Devadatta, knowing that the prince was alarmed, then said:

"Fear not, fear not!"

The prince asked:

"Who are you?"

"I am Devadatta."

The prince said:

"If you truly are Devadatta, then return to your original form."

Devadatta returned to his original form. Seeing this, the prince's admiration further increased. And having developed admiration, the prince increased his offerings further still.

From that time on, Ajātaśatru daily dispatched five hundred carriages morning and evening to visit and pay respects, and provided five hundred cauldrons of food and drink.

When the monks heard that Ajātaśatru daily dispatched five hundred carriages morning and evening to visit and pay respects to Devadatta, and provided five hundred cauldrons of food and drink, they came to the place where the Blessed One was, paid homage at his feet, then sat to one side, and fully reported this matter to the Blessed One. The Blessed One told the monks:

"You should restrain your minds and not give rise to covetousness for the material gain of Devadatta. Why? It is precisely because Ajātaśatru daily dispatches five hundred carriages to visit morning and evening, and provides five hundred cauldrons of food and drink, that Devadatta's evil mind increases all the more. It is like a man who strikes the nose of a fierce dog, causing that dog to become all the more vicious. Monks, you should know that it is the same here. It is precisely because Ajātaśatru daily dispatches five hundred carriages morning and evening and provides five hundred cauldrons of food and drink that the evil mind of Devadatta grows ever greater."

At that time, King Bimbisāra of Magadha heard that Ajātaśatru daily dispatched five hundred carriages morning and evening to visit and provide five hundred cauldrons of food and drink to Devadatta. King Bimbisāra thereupon daily dispatched seven hundred carriages to visit and pay respects to the Blessed One, and provided seven hundred cauldrons of food and drink.

At that time, Devadatta heard that King Bimbisāra daily dispatched seven hundred carriages morning and evening to visit and pay respects to the Blessed One, and provided seven hundred cauldrons of food and drink. On account of material gain, he gave rise to a mind of envy, and Devadatta thereupon lost his supernormal powers. He then conceived this thought: "I should now wait for a time when the Buddha is assembled together with the great community, and go before the Blessed One to earnestly submit: 'The Blessed One is advanced in years, of a lifespan exceeding that of others, and has practiced the Way for a long time; it would be well for him to dwell at ease in a quiet and secluded place, silently preserving himself.

The Blessed One is the master of all Dharmas; he should entrust the Saṅgha to me, and I will care for it.'"

Having thought thus, Devadatta waited until the great assembly had gathered, then fully presented this intention to the Blessed One. The Blessed One replied:

"Even to Śāriputra and Maudgalyāyana I would not entrust the Saṅgha, much less to you — a foolish person covered with drivel — how could I possibly entrust the Saṅgha to you!"

At that time, Devadatta conceived this thought: "The Blessed One has now, in the midst of the great assembly, called me a foolish person covered with drivel." On account of this, Devadatta gave rise to a mind of resentment. This was the first time in this life that Devadatta gave rise to resentment toward the Blessed One.

At that time, Devadatta went to the place where Ajātaśatru was and said:

"The king governs the people through righteous Dharma, and therefore enjoys long life. It is only after the royal father passes away that you will be able to ascend the throne. By that time, you will already be advanced in years and will not be able to enjoy the five sensual pleasures for long. Now you should kill your father. I will kill the Buddha. At that time, the realm of Magadha will have a new king and a new Buddha to govern and transform the land — how could that not be a joyful thing?"

The prince said:

"It may be so."

The prince then asked Devadatta:

"What do you require?"

Devadatta said:

"I need some men."

The prince then provided men.

Devadatta sent two men to harm the Buddha, instructing them:

"Go and kill the Buddha, then return by a different road."

After sending those two men away, Devadatta then sent four more with the instruction:

"You shall intercept those two. When you meet them, kill them. Then return by a different road."

After that, he sent eight more, with the same instruction:

"You shall intercept those four. When you meet them along the road, kill them. Then return by a different road."

In this way Devadatta successively doubled the number of men, until there were sixty-four. Thus the chain was severed and untraceable, so that it would be impossible to know who had harmed the Blessed One.

At that time, the Blessed One was sitting in the Pig's Cave; coming out of the cave, he was walking in meditation along the mountain slope. The Buddha reflected to himself: "The karmic conditions I created in times past — today is the appointed time."

At that moment, the two men who had received orders from Devadatta put on armor, took up swords and staffs, and went to the Blessed One. Both men had the thought: "We shall harm the Buddha." The very moment this thought arose, they found themselves unable to step forward. They then thought: "The Blessed One possesses great divine virtue and immeasurable majestic power.

Even his disciples possess spiritual power. How could we possibly harm the Blessed One?" The very moment this thought arose, they were able to step forward. From a distance they saw the Blessed One's countenance — dignified and upright, his faculties tranquil, supremely restrained, foremost in quiescence, his faculties firm and stable, like a well-trained great elephant, his mind undistracted, like clear and settled water, transparent within and without.

Seeing this, they immediately gave rise to joy, laid down their swords and staffs, casting them aside, approached the Blessed One, paid obeisance, and sat to one side. The Blessed One in due order taught the two men the wondrous Dharma, causing them to give rise to joyful minds, encouraging them to cultivate good, speaking of generosity, speaking of moral precepts, speaking of making merit leading to rebirth in the heavens; reproving sensual desire as impure, and praising the way of renunciation.

The two men, right there in their seats, exhausted all their dust and defilements, attained the pure Dharma eye, saw the Dharma, attained the Dharma, and then said to the Buddha:

"From this day forward, we take refuge in the Three Jewels: we take refuge in the Buddha, we take refuge in the Dharma, we take refuge in the Saṅgha, and become upāsakas. From this day until the end of our lives, we shall not kill living beings, and shall not drink intoxicants."

At that time the Blessed One said to the two men:

"If you wish to return, go by that road; do not go by this road."

The two men then rose from their seats, paid obeisance to the Buddha, circumambulated him three times, and took their leave.

When they returned to Devadatta, they reported:

"The Blessed One possesses great spiritual power and immeasurable majestic power. His disciples also possess spiritual power. How could we possibly harm the Blessed One?"

Devadatta replied:

"Get out of my sight, be gone! What use are you? Why could two men not kill a single man?"

In the midst of this great rage, Devadatta went himself to Mount Gijjhakūṭa, took up a great boulder with his own hands, and from a distance hurled it at the Blessed One. At that moment, a deity intercepted the boulder and placed it upon the mountain summit. From the edge of that boulder, a small fragment broke off and struck the Buddha's toe, breaking the skin and drawing blood. At that time the Blessed One, like a great dragon, turned to look to the right and said:

"Something unheard of! That one of the Gautama clan should do this."

The Blessed One then returned into the cave, himself folded his saṅghāṭī into four layers as a pillow, lay down on his right side like a lion, his two heels placed one upon the other, and with one-pointed mind endured the extreme pain.

At that time, a great number of bhikkhus heard that Devadatta had sent men to harm the Buddha; each taking up sticks and stones, they formed a protective ring around the cave, calling out loudly. The Buddha, speaking from within the cave, said to the bhikkhus: "What are you doing, going around the cave carrying sticks and stones and shouting like fishermen shouting when they catch fish?"

The bhikkhus said to the Buddha:

"Just now we heard that Devadatta wished to come and harm the Buddha. Therefore we took up sticks and stones and came to the cave. We feared that an enemy might come and harm the Blessed One."

The Buddha said to the bhikkhus:

"Return to your dwellings and devote yourselves to practice. It is the invariable nature of all Buddhas that they require no protection. Why? Because they have already conquered all adversaries. Bhikkhus, you should know: it is impossible for a wheel-turning holy king to be harmed by an enemy from without. The Tathāgata is likewise. There is no instance in which evil things come to harm the Tathāgata."

Then the Buddha said to the bhikkhus:

"In the world there are five kinds of teachers. What are the five?

"There is a teacher whose moral conduct is not pure, yet who declares: 'My moral conduct is pure.' But the disciples who are close to him know the truth of it and say: 'Our teacher's moral conduct is not pure, yet he declares his moral conduct to be pure. If I were to tell the lay people this, our teacher would be displeased. Since the teacher would be displeased, it should not be said. Let the teacher receive the offerings of the donors, and afterward he will come to know it himself.' Thus, bhikkhus, this is the Dharma of such a teacher in the world — the disciples protect him on account of his precepts. The teacher hopes that his disciples will protect him.

"Second, bhikkhus, there is a teacher whose livelihood is not pure, yet who declares: 'My livelihood is pure.'… and so on as above.

"Third, bhikkhus, there is one whose views and wisdom are not pure, yet who declares: 'My views and wisdom are pure.'… and so on as above.

"Fourth, there is one whose speech is not pure, yet who declares: 'My speech is pure.'… and so on as above.

"Fifth, there is one who lives outside the Dharma and Vinaya, yet who declares: 'I live purely within the Dharma and Vinaya.'… and so on as above.

"Thus, bhikkhus, in the world there are these five kinds regarded as the Dharma of teachers.

"Bhikkhus! Now I maintain pure moral conduct and also declare: 'I maintain pure moral conduct.' I do not cause my disciples to protect me. Nor do I seek my disciples to protect me.

"Likewise, bhikkhus, my livelihood is pure, and I also declare: 'My livelihood is pure.'… and so on as above.

"Likewise, bhikkhus, my views and wisdom are pure, and I declare: 'My views and wisdom are pure.'… and so on as above.

"Likewise, bhikkhus, my speech is pure, and I also declare: 'My speech is pure.'… and so on as above.

"Likewise, bhikkhus, I dwell within the Dharma and Vinaya, and I also declare: 'I dwell within the Dharma and Vinaya.'… and so on as above."

At that time the Blessed One said to the bhikkhus:

"You should send Śāriputra to inform the great assembly of lay people: 'Whatever Devadatta does is not the act of the Buddha, the Dharma, or the Saṅgha. Know that it is what Devadatta does of his own accord.' This should be done by a two-recitation formal act. Send someone who knows how to perform the formal act. In accordance with the matter above, the motion should be put as follows:

"'Venerable Saṅgha, hear me. If it is agreeable to the Saṅgha, and the Saṅgha consents, the Saṅgha now sends the bhikkhu Śāriputra to inform the great assembly of lay people: "Whatever Devadatta does is not the act of the Buddha, the Dharma, or the Saṅgha. Know that it is what Devadatta does of his own accord." This is the motion.'

"'Venerable Saṅgha, hear me. The Saṅgha now sends the bhikkhu Śāriputra to inform the great assembly of lay people: "Whatever Devadatta does is not the act of the Buddha, the Dharma, or the Saṅgha. Know that it is what Devadatta does of his own accord." Those elders who consent to the Saṅgha sending the bhikkhu Śāriputra to inform the great assembly of lay people: "Whatever Devadatta does is not the act of the Buddha, the Dharma, or the Saṅgha. Know that it is what Devadatta does of his own accord" — remain silent. Those who do not consent, speak.'

"'The Saṅgha has consented. The Saṅgha sends the bhikkhu Śāriputra to inform the great assembly of lay people: "Whatever Devadatta does is not the act of the Buddha, the Dharma, or the Saṅgha. Know that it is what Devadatta does of his own accord." By silence. Thus I record this matter.'"

Having heard these words, Śāriputra's mind arose in doubt. He then went to the Blessed One, paid obeisance at the Buddha's feet, sat to one side, and said:

"Blessed One, how can I go to the lay assembly and speak of this man's faults? Why? Previously, before the lay people, I praised the virtues of Devadatta, saying: 'He has left home from a great clan, he is intelligent, possesses great spiritual power, and his appearance is dignified and upright.'"

The Buddha said to Śāriputra:

"Previously, you praised Devadatta, saying: 'He has left home from a great clan, he is intelligent, possesses great spiritual power, and his appearance is dignified and upright.' Was that in fact true?"

Śāriputra replied:

"Venerable Sir, it is indeed so."

"Therefore, Śāriputra, you should now go before the great assembly of laypeople and declare: 'Formerly Devadatta was thus, and today he is thus. Whatever Devadatta has done is not the work of the Buddha, the Dharma, or the Saṅgha. It was done by Devadatta of his own accord.'"

The Venerable Śāriputra, receiving the Buddha's instruction, went before the great assembly of laypeople and declared: "Formerly Devadatta was thus, and today he is thus. Whatever Devadatta has done is not the work of the Buddha, the Dharma, or the Saṅgha. It was done by Devadatta of his own accord."

At that time, among the great assembly, those who supported Devadatta said: "These Śākyan monks, out of envy over offerings, are displeased that Devadatta receives offerings, and so they proclaim before the great assembly: 'Whatever Devadatta has done is not the work of the Buddha, the Dharma, or the Saṅgha, but was done by Devadatta of his own accord.'"

Among them, those who revered the Buddha said: "Perhaps Devadatta has done such things, or perhaps he is doing them even now."

At that time, Ajātaśatru concealed a knife inside his garment and hastily slipped into the palace in secret in order to kill his father. The gatekeeper discovered this, searched Ajātaśatru, and found the concealed knife, asking:

"Why has the Prince hidden this knife?"

Ajātaśatru answered:

"I wished to enter the palace and harm the King."

The gatekeeper asked:

"Who taught you to conceive such a thought?"

The prince said:

"Devadatta taught me."

Thereupon the gatekeeper led him before the great ministers and reported:

"Ajātaśatru intended to harm the King."

The great ministers asked:

"Who taught you to do this?"

The prince answered:

"Devadatta taught me."

Among the great ministers, one said:

"All Śākyan monks are responsible for this. They must all be killed."

Another minister said:

"Not all Śākyan monks do evil deeds. This is the act of the Prince and Devadatta alone. These persons should be killed."

Yet another minister said:

"Not all Śākyan monks do evil deeds. This is the act of Devadatta and Ajātaśatru alone. Though it is a crime deserving death, they should not be killed. Why? Because the King is a lord who upholds the Dharma, and upon hearing of such a course he would surely be displeased."

Thereupon the gatekeeper led Ajātaśatru before King Bimbisāra and reported:

"This Ajātaśatru intended to harm the King."

The King asked:

"Who instructed you to do this?"

The prince replied:

"Devadatta."

Among the great ministers, one said:

"All Śākyan monks are responsible for this. They must all be killed."

The King heard these words and was displeased. Among the ministers, another said:

"Not all Śākyan monks are evil; they should not all be killed. This is the act of Devadatta and Ajātaśatru alone; only they should be killed."

The King heard these words and was also displeased.

Among the ministers, another said:

"Not all Śākyan monks do evil deeds; they should not all be killed. This is the act of Devadatta and Ajātaśatru. Though the two deserve death, they should not be killed. Why? The King is a lord of the Dharma, and upon hearing of such an execution, people would surely be displeased."

King Bimbisāra was satisfied with this counsel and said to the ministers:

"Not all these Śākyan monks are necessarily evil; therefore they should not all be killed. This is the act of Devadatta and Ajātaśatru, yet even they should not be killed. Why? Previously the Buddha had Śāriputra announce publicly before the crowd: 'Whatever Devadatta has done is not the work of the Buddha, the Dharma, or the Saṅgha; it was done by Devadatta of his own accord.' Therefore, they should not be killed."

After the royal father had rebuked Crown Prince Ajātaśatru, he instructed the great ministers:

"Crown Prince Ajātaśatru may be pardoned."

He was then released and allowed to depart.

At that time, the great ministers said aloud to one another:

"Ajātaśatru committed a most heinous act deserving death — why was he merely rebuked and then released?"

At that time, Devadatta had sent men to harm the Buddha and had also urged Ajātaśatru to kill his father; his evil reputation had spread widely and his material support was cut off. Devadatta, together with a group of five companions, went from house to house begging for alms. The first was named Saṃvadatta; the second was named Kandadevā; the third was named Kauḍabila; the fourth was named Kāruḷadeśa; and Devadatta himself was the fifth.

At that time, the bhikkhus heard that Devadatta had sent men to harm the Buddha, had also urged Ajātaśatru to kill his father, that his evil reputation had spread widely, his material support had been cut off, and that he was going from house to house begging for alms together with a group of five companions. They then went to the Blessed One, prostrated themselves at the Buddha's feet, sat to one side, and reported this matter in full to the Blessed One. On account of this circumstance, the Blessed One assembled the great community. Although he already knew, he nonetheless asked Devadatta:

"Is it true that you led four persons from house to house begging for alms?"

Devadatta replied:

"It is so, Blessed One."

The Blessed One rebuked Devadatta with manifold skillful means:

"What you have done is wrong — it is not proper conduct, not the way of a śramaṇa, not pure practice, not concordant conduct; it is something that should not be done. Why did you separately lead four persons from house to house begging for alms? I have said with manifold skillful means, 'You should be considerate of the households of laypeople.' Why then did you separately lead four persons from house to house begging for alms?"

Having rebuked Devadatta with manifold skillful means, the Blessed One then instructed the bhikkhus:

"From this time forward, eating in separate groups is not permitted; groups of up to three persons eating together are allowed. There are two benefits that make this necessary. First, it serves to restrain those who are difficult to discipline. Second, it expresses compassion toward the households of laypeople. Why? Because those who are difficult to discipline might otherwise band together and form separate groups, thereby causing trouble for the Saṅgha."

Devadatta then conceived this thought: "How extraordinary! The śramaṇa Gautama goes so far as to cut off another's livelihood. I shall destroy his Wheel of the Saṅgha. After I have passed away, it may be said: 'The śramaṇa Gautama possessed great spiritual power and unobstructed wisdom, yet Devadatta destroyed his Wheel of the Saṅgha.'"

3. CAUSING A SCHISM IN THE SAṄGHA

Thereupon Devadatta went to his fellow companions and said:

"Now we can together destroy the Wheel of the Saṅgha of Gautama. After we have died, it may be said: 'The śramaṇa Gautama possessed great spiritual power and unobstructed wisdom, yet Devadatta destroyed his Wheel of the Saṅgha.'"

At that time, one of Devadatta's companions, Saṃvadatta, who was of high intelligence and ability, spoke out:

"The śramaṇa Gautama possesses great spiritual power, and his disciples are likewise. How could we possibly destroy the Wheel of his Saṅgha?"

Devadatta said:

"The Tathāgata constantly praises the practice of the dhūta, of few desires, contentment, and delight in renunciation. Now I have five dharmas which are also supreme dhūta practices — of few desires, contentment, and delight in renunciation: begging for alms one's whole life, wearing rag-robes one's whole life, dwelling in open ground one's whole life, not eating salt one's whole life, and not eating fish or meat one's whole life.

Now I shall uphold these five dharmas and instruct the bhikkhus, so as to inspire their faith and delight. I shall say to the bhikkhus: 'The Blessed One with manifold skillful means praises those who practice the dhūta — of few desires, contentment, and delight in renunciation. Now we have these five dharmas, which are also supreme dhūta practices: begging for alms one's whole life... through to not eating fish or meat.

Let us all practice them together.' Junior bhikkhus will certainly receive this teaching. Senior elder bhikkhus will hesitate and not accept it with faith. Through this skillful means it will be possible to destroy that Wheel of the Saṅgha."

At that time, Saṃvadatta said to Devadatta:

"If it is done in this way, it will be sufficient to destroy that Wheel of the Saṅgha."

Thereupon Devadatta employed the above five dharmas to instruct the bhikkhus:

"The Blessed One with manifold skillful means praises those who practice the dhūta — of few desires, contentment, and delight in renunciation. Now we have five supreme dharmas, which are also the practices of the dhūta — of few desires, contentment, and delight in renunciation: we shall beg for alms our whole lives, wear rag-robes our whole lives, dwell in open ground our whole lives, refrain from eating salt our whole lives, and refrain from eating fish and meat."

At that time, a great number of bhikkhus heard that Devadatta was instructing the bhikkhus with these five dharmas in this way, inspiring their faith and delight... the details are as above.

Having heard this, the bhikkhus went to the Blessed One, prostrated themselves at the Buddha's feet, sat to one side, and reported this matter in full to the Blessed One. The Buddha then instructed the bhikkhus:

"Now, Devadatta wishes to cut off the four noble lineages. What are the four? I have constantly taught, by means of countless expedient methods, that robes are worn for the sake of contentment. I have also praised and spoken of robes as being for the sake of contentment. I have also taught, by means of countless expedient methods, that food, beds, bedding, and medicines for treating illness should all be received with a spirit of contentment. Monks, you should know that now Devadatta wishes to cut off the four noble lineages."

Then the Blessed One, on account of this matter, assembled the community of monks. Though he already knew, he nonetheless asked Devadatta:

"Is it true that you have taught monks these five rules?" … the details are as above.

The reply was:

"It is true, Blessed One."

At that time, the Blessed One rebuked Devadatta by means of countless expedient methods:

"Why have you taught these five rules to the monks?… (as above). Devadatta, you should not cut off the four noble lineages — (the four noble lineages as stated above). Devadatta, you should not now use expedient means to cause a schism in the Saṅgha, nor should you cling to methods of causing a schism in the Saṅgha and persist in them without giving them up.

You should be in harmony with the Saṅgha, without contention, learning from the same teacher, like water mingling with milk; only then will you benefit from the Buddha-Dharma and dwell in peace and happiness. Therefore, Devadatta, you should know that causing a schism in the Saṅgha is an evil act, fraught with difficulty, and incurs a grave and weighty offense. One who causes a schism in the Saṅgha falls into the Niraya hells for an entire eon, undergoing suffering from which there is no rescue."

The Blessed One used countless expedient means to bring Devadatta's intention to cause a schism in the Saṅgha temporarily to a halt. Having rebuked Devadatta by means of countless expedient methods, he then said to the monks:

"The Saṅgha is permitted to administer to Devadatta the act of censure and admonition, calling upon him to abandon this matter, by means of the formal proceeding of a motion with three resolutions (ñatti-catuttha-kamma)."

Among the assembly, a competent person should be appointed to carry out the formal act, and the motion should be made as follows:

"Venerable Saṅgha, please listen. This Devadatta wishes to employ expedient means to cause a schism in the Saṅgha, and he persists in this without giving it up. If it is now the proper time for the Saṅgha, may the Saṅgha approve the act of censure and admonition, calling upon him to abandon this matter, by saying: 'Devadatta, do not cause a schism in the Saṅgha and persist in it without giving it up. Devadatta, you should be in harmony with the Saṅgha, rejoicing together, without contention, united as one, like water and milk, and only then will you dwell in peace and happiness within the Buddha-Dharma.' This is the motion.

"Venerable Saṅgha, please listen. This Devadatta wishes to take up the practice of causing a schism in the Saṅgha and persists in it without giving it up. The Saṅgha now administers the act of censure and admonition, calling upon him to abandon this matter. 'Devadatta, do not cause a schism in the Saṅgha and persist in it without giving it up.

Devadatta, you should be in harmony with the Saṅgha, rejoicing together, without contention, united as one, like water and milk, and only then will you dwell in peace and happiness within the Buddha-Dharma.' Those elders who approve of the Saṅgha administering to Devadatta this act of censure and admonition, calling upon him to abandon this matter, should remain silent. Those who do not approve should speak. This is the first resolution." (The second and third resolutions are stated in the same way.)

"The Saṅgha has approved and administered to Devadatta the act of censure and admonition, calling upon him to abandon this matter. The Saṅgha has approved by its silence. So I record it."

The act of censure and admonition should be carried out in this manner. After the Saṅgha has thus performed for Devadatta the formal act of censure and admonition by means of a motion with three resolutions, the monks reported this matter to the Blessed One.

The Blessed One said:

"If any other monk likewise employs expedient means wishing to cause a schism in the Saṅgha, this same formal act of censure and admonition by a motion with three resolutions should be applied. From now on, I shall establish this rule for the monks, bringing together the ten purposes — up to and including the long endurance of the true Dharma."

The precept should be proclaimed as follows:

B. THE PRECEPT

Should any monk wish to cause a schism in the Saṅgha, proceed to cause a schism in the Saṅgha, cling to methods of causing a schism in the Saṅgha and persist in them without giving them up — the monks should admonish that monk, saying: "Venerable one, do not cause a schism in the Saṅgha, do not proceed to cause a schism in the Saṅgha, do not cling to methods of causing a schism in the Saṅgha and persist in them without giving them up.

Venerable one, you should be in harmony with the Saṅgha — because to be in harmony with the Saṅgha, rejoicing together, without contention, learning from the same teacher, harmonious as water and milk, is to dwell in peace and happiness within the Buddha-Dharma with benefit and growth." If that monk, having been admonished in this way up to three times, gives up the matter, that is good. If, after being admonished up to three times, he does not give it up — saṅghādisesa.

D. EXPLANATION OF TERMS

Monk: the meaning is as above.

In harmony: sharing a single formal act, sharing a single recitation of the Prātimokṣa.

Saṅgha: whether four monks, five monks, ten monks, or any number beyond.

Schism: causing a schism involves eighteen matters: Dharma and non-Dharma; Vinaya and non-Vinaya; offense and non-offense; lighter and heavier; with a remainder and without a remainder; grave fault and non-grave fault; regularly practised and not regularly practised; prescribed and not prescribed; taught and not taught. These are the eighteen matters.

Abiding in the practice of causing a schism in the Saṅgha: that is, abiding in these eighteen matters.

D. THE CHARACTERISTICS OF THE OFFENSE

If a monk proceeds in wishing to cause a schism in the Saṅgha, clinging to methods of causing a schism in the Saṅgha and persisting in them without giving them up, another monk should admonish that monk, saying: "Venerable one, do not proceed in wishing to cause a schism in the Saṅgha, do not cling to methods of causing a schism in the Saṅgha and persist in them without giving them up. Venerable one, you should be in harmony with the Saṅgha, rejoicing together, without contention, like water and milk, and only then will you dwell in peace and happiness within the Buddha-Dharma with benefit and growth.

Venerable one, you should give up this matter; do not allow the Saṅgha to perform the act of censure against you and thereby incur a grave offense." If that person heeds these words, that is good; if he does not heed them, one should further cause monks, nuns, laymen, laywomen, or royal ministers, other renunciants of different persuasions, or brahmins to come and speak to him. If a monk elsewhere hears that this person gives credence to the words of such individuals, he should go and ask them to speak to him.

If that person heeds these words, that is good; if he does not heed them, a formal motion should be made. Having made the motion, one should again say: "Venerable one, I have completed the motion; there are still the remaining resolutions of the formal act. Now you should give up this matter; do not allow the Saṅgha to perform the formal act against you and thereby incur a grave offense." If that person heeds these words, that is good; if he does not heed them, the first resolution should be performed, and then one should again say: "Venerable one, I have completed the first resolution; there are still two more resolutions.

You should give up this matter; do not allow the Saṅgha to perform the formal act on your behalf and thereby incur a grave offense." If that person heeds these words, that is good; if he does not heed them, the second resolution should be performed, and one should again say: "Venerable one, I have completed the second resolution; there is still one more resolution. You should give up this matter; do not allow the Saṅgha to perform the formal act on your behalf and thereby incur a grave offense." If that person gives it up, that is good; if he does not give it up, the third resolution of the formal act is performed.

Once it is completed, that person incurs a saṅghādisesa.

If he gives it up after the second resolution is completed, he incurs three thullaccayas. If he gives it up after the first resolution is completed, he incurs two thullaccayas. If he gives it up after the motion is completed, he incurs one thullaccaya. If he gives it up while the motion is being made but before it is completed, he incurs one duṣkṛta. If no motion has been made at all, and he is proceeding in his wish to cause a schism in the Saṅgha, clinging to such methods and persisting without giving them up, he incurs a duṣkṛta for all such acts.

If, while the Saṅgha is performing the formal act of censure against the one causing a schism, another monk encourages him saying "Do not give it up," that monk incurs a thullaccaya. If the formal act of censure has not yet taken place, that monk incurs a duṣkṛta. If a nun encourages him saying "Do not give it up," that nun incurs a thullaccaya. If the formal act of censure has not yet taken place and the nun encourages him saying "Do not give it up," that nun incurs a duṣkṛta. Apart from monks and nuns, if others encourage him saying "Do not give it up," those persons incur a duṣkṛta.

A nun who commits this offense incurs a saṅghādisesa. A śikṣamāṇā, a śrāmaṇera, or a śrāmaṇerī who commits this offense incurs a duṣkṛta. These constitute the offenses.

Non-offense: if, upon the first admonition, one immediately gives it up. If the act of censure is performed by a non-Dharmic separate assembly; if it is performed by a non-Dharmic harmonious assembly; if it is performed by a Dharmic separate assembly; if it is performed by a Dharma-like separate assembly; if it is performed by a Dharma-like harmonious assembly; if it is non-Dharma, non-Vinaya, and not in accordance with the Buddha's instruction.

If none of the formal act of censure has yet been performed. Or if one acts in order to break off evil friends or evil companions; or in order to break the expedient methods of one who is trying to cause a schism in the Saṅgha, dissuading and preventing the schism; or in order to break the expedient means of those assisting in causing a schism in the Saṅgha; if the formal act is performed by only two or three persons; or if one wishes to perform a formal act that is non-Dharmic and contrary to the Vinaya;

or if it is for the sake of the Saṅgha, for the sake of a stūpa, for the sake of two preceptors, a co-preceptor, for the sake of an ācārya, a co-ācārya, or for the sake of a spiritual friend, in order to prevent diminishment or loss of their dwelling place — if a schism is caused for any of these purposes, there is no offense.

Those who do not offend: the first offender before the precept was established; one who is mentally deranged; one whose mind is disturbed; one who is afflicted with pain and overwhelmed by suffering.

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

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Revised and annotated: Bhikkhu Thích Nguyên Chứng

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

Buddhist Publications Committee, 2002