Lzh Dg Bu Vb Ss 11Following a Schismatic

– FOUR-PART VINAYA

– SANGHAVASESA

11. FOLLOWING ONE WHO CAUSES A SCHISM

A. ORIGIN OF THE RULE

At one time, the Buddha was dwelling on Gijjhakūṭa mountain, at Rājagaha. At that time, Devadatta stubbornly clung to these five rules and came to instruct the bhikkhus, saying:

"The Blessed One, by means of countless skillful means, constantly praises those who practice the ascetic virtues of dhutaṅga, few desires, contentment, and delight in renunciation. Therefore, one should for one's whole life: beg for alms, wear robes made of discarded rags, dwell in open spaces, eat no salt, and eat no meat or fish."

At that time, the bhikkhus said to Devadatta:

"You should not destroy the harmony of the Sangha; you should not cling to methods of causing a schism, persisting without giving them up. Why is that? When the Sangha is in harmony, living in joy without dispute, like water and milk blended together, only then, within the Buddha's Dharma, is there growth and happiness."

At that time, the faction of Devadatta, proceeding to assist in destroying the harmony of the Sangha, those bhikkhus said to the other bhikkhus:

"You, venerable ones, should not reproach Devadatta. What Devadatta says—he is a bhikkhu who speaks in accordance with the Dharma, a bhikkhu who speaks in accordance with the Vinaya. What Devadatta says, we accept."

Among the bhikkhus who heard this, there were those of few desires and contentment, who practiced the dhutaṅga, who delighted in learning the precepts, and who possessed a sense of shame and remorse. They reproached the bhikkhus of Devadatta's faction:

"Why do you say that Devadatta is a bhikkhu who speaks in accordance with the Dharma and the Vinaya, and that what Devadatta says you accept?"

After reproaching them, those bhikkhus went to where the Blessed One was, paid homage at his feet, and sat to one side. They then reported this matter to the Blessed One in full. The Blessed One, on account of this matter, assembled the Sangha of bhikkhus and, by means of countless skillful means, reproached the bhikkhus of Devadatta's faction:

"What you have done is wrong, unbecoming, not in keeping with the deportment of a samaṇa, not pure conduct, not proper conduct—you have done what should not be done. Why do you say to the bhikkhus: 'Do not reproach what Devadatta says. Devadatta is a bhikkhu who speaks in accordance with the Dharma, a bhikkhu who speaks in accordance with the Vinaya. What Devadatta says, we accept'?"

At that time, having reproached the bhikkhus of Devadatta's faction by means of countless skillful means, the Blessed One said to the bhikkhus:

"The Sangha is permitted to administer to the bhikkhus of Devadatta's faction the formal act of admonition to abandon this matter, by means of a motion with three repetitions (ñatticatuttha-kamma)."

Among the assembly, one competent to carry out the formal act should be appointed. Following the above matter, the motion (bkath) is to be recited:

"May the venerable Sangha listen. These bhikkhus of Devadatta's faction, following Devadatta, have spoken thus: 'Venerable bhikkhus, do not reproach Devadatta. Why is that?

Because Devadatta is a bhikkhu who speaks in accordance with the Dharma, a bhikkhu who speaks in accordance with the Vinaya. What Devadatta says, we accept.' If it is suitable to the Sangha, the Sangha consents. The Sangha now administers to the bhikkhus of Devadatta's faction the formal act of admonition to abandon this matter, saying: 'You should not say: "Devadatta is a bhikkhu who speaks in accordance with the Dharma, a bhikkhu who speaks in accordance with the Vinaya; what Devadatta says we accept." Rather, Devadatta is not a bhikkhu who speaks in accordance with the Dharma or the Vinaya.

You should not destroy the harmony of the Sangha; you should assist in the harmony of the Sangha. May the venerable ones, together with the Sangha, be harmonious, joyful, and without dispute—like water and milk blended together—so that within the Buddha's Dharma there may be growth and happiness.' This is the motion."

"May the venerable Sangha listen. These bhikkhus of Devadatta's faction, following Devadatta, have spoken thus: 'Venerable bhikkhus, do not reproach Devadatta. Why is that?

Because Devadatta is a bhikkhu who speaks in accordance with the Dharma, a bhikkhu who speaks in accordance with the Vinaya. What Devadatta says, we accept.' The Sangha now performs the formal act of admonition for the bhikkhus of Devadatta's faction to abandon this matter, saying: 'Venerable ones, you should not say: "Devadatta is a bhikkhu who speaks in accordance with the Dharma, a bhikkhu who speaks in accordance with the Vinaya; what Devadatta says we accept." Rather, Devadatta is not a bhikkhu who speaks in accordance with the Dharma or the Vinaya.

You should not destroy the harmony of the Sangha; you should assist in the harmony of the Sangha. May the venerable ones, together with the Sangha, be harmonious, joyful, and without dispute—like water and milk blended together—so that within the Buddha's Dharma there may be growth and happiness.' Those elders who consent to the Sangha's admonishing the bhikkhus of Devadatta's faction so that they abandon this matter, let them remain silent.

Whoever does not consent, let them speak. This is the first recitation of the formal act." (The second and third recitations are likewise.)

"The Sangha has consented to the formal act of admonition for the bhikkhus of Devadatta's faction to abandon this matter. The Sangha consents, therefore it is silent. I record the matter thus."

The formal act of reproach and admonition for the bhikkhus of Devadatta's faction is thus to be performed by a motion with three repetitions. The bhikkhus reported this to the Buddha. The Buddha said to the bhikkhus:

"From this time forward, if there are factions assisting in the destruction of the harmony of the Sangha in this way, the formal act of admonition by motion with three repetitions is likewise to be performed. From this time forward, I shall establish the precept for the bhikkhus, embodying ten principles—and so forth, in order that the true Dharma may long endure."

Wishing to recite the precept, it should be recited as follows:

B. THE RULE

Whatever bhikkhu has a faction—whether of one, two, or three, or even a great number—and the bhikkhus of that faction say to other bhikkhus: "Venerable ones, do not admonish that bhikkhu. That bhikkhu is a bhikkhu who speaks in accordance with the Dharma; that bhikkhu is a bhikkhu who speaks in accordance with the Vinaya. What that bhikkhu says, we delight in.

What that bhikkhu says, we accept." Should the assembly of bhikkhus say to them: "Venerable ones, do not speak thus: 'That bhikkhu is a bhikkhu who speaks in accordance with the Dharma; that bhikkhu is a bhikkhu who speaks in accordance with the Vinaya; what that bhikkhu says we delight in; what that bhikkhu says we accept.' Rather, that bhikkhu is a bhikkhu who speaks contrary to the Dharma; he is a bhikkhu who speaks contrary to the Vinaya.

Venerable ones, do not destroy the harmony of the Sangha. You should delight in and support the harmony of the Sangha. May the venerable ones, together with the Sangha, be harmonious, joyful, and without dispute, of one learning under one teacher, blended together like water and milk, so that within the Buddha's Dharma there may be growth and happiness." Should the bhikkhus of that faction, having been thus admonished, persist without giving it up, the assembly of bhikkhus should admonish them three times to abandon this matter.

If they abandon it upon being admonished up to three times, that is good. If they do not abandon it: saṅghādisesa.

C. EXPLANATION OF TERMS

Bhikkhu: the meaning is as above.

Following: there are two kinds—following on account of the Dharma, and following on account of robes and food.

—Following on account of the Dharma: teaching and instructing in the higher precepts, the higher mind, and the higher wisdom; reciting and upholding the texts.

—Following on account of robes and food: providing robes, food and drink, beds, bedding and furnishings, and medicines for the treatment of illness.

Faction: four persons or more than four persons.

Words in support of a faction: from one, or two, or three, up to a great number.

D. CHARACTERISTICS OF THE OFFENSE

If the faction of monks speaks contrary to the Dharma, they tell the other monks: "Venerable sirs, do not admonish that monk. That monk is one who speaks in accordance with the Dharma; that monk is one who speaks in accordance with the Vinaya. What that monk says, we accept…" (…) You should not speak thus: "That monk is one who speaks in accordance with the Dharma; that monk is one who speaks in accordance with the Vinaya.

What that monk says, we accept." Rather, that monk is one who speaks contrary to the Dharma; that monk is one who speaks contrary to the Vinaya. You should not destroy the harmony of the Sangha; instead, you should support the unity of the Sangha. May the Venerables, together with the Sangha, be harmonious, joyful, without dispute, like water and milk blended together—only then, within the Buddha-Dharma, will there be growth and peace.

You should abandon this matter and not, through the Sangha's rebuke, incur a grave offense." If they heed the words, so much the better. If they do not heed, one should make the formal motion. Having made the formal motion, one should say to them: "I have completed the motion; there remain several羯磨 (kammā).

You should abandon this matter and not, through the Sangha's rebuke, incur a grave offense." If they heed the words, so much the better. If they do not heed, one should perform the first kamma. When the first kamma is completed, one should say to them: "I have made the motion and performed the first kamma; there remain two more kammas.

You should abandon this matter and not, through the Sangha's rebuke, incur a grave offense." If they heed the words, so much the better. If they do not heed, one should perform the second kamma. When the second kamma is completed, one should say to them: "I have made the motion and performed two kammas; there remains one more kamma.

You should abandon this matter and not, through the Sangha's rebuke, incur a grave offense." If they heed the words, so much the better. If they do not heed, one should perform the third kamma. When the third kamma is completed, an offense of saṅghādisesa is incurred.

If, after the motion and two kammas have been completed, one desists, three offenses of thullaccaya are incurred. If, after the motion and one kamma have been completed, one desists, two offenses of thullaccaya are incurred. If, after the motion alone has been completed, one desists, one offense of thullaccaya is incurred.

If one desists while the motion is not yet completed, an offense of dukkaṭa is incurred. If, at the time before the motion is made, one in all respects follows along with the faction in the schism of the Sangha, an offense of dukkaṭa is incurred. If, when a monk is admonishing the monks of the faction, another monk says not to desist, that monk who incites them incurs an offense of thullaccaya.

If the admonition has not yet been given as a formal act of rebuke, an offense of dukkaṭa is incurred. If, when a monk is admonishing the monks of the faction, a bhikkhunī says "Hold firm, do not desist," that bhikkhunī incurs an offense of thullaccaya. If the formal act of admonition has not yet been performed and the bhikkhunī says "Do not desist," an offense of dukkaṭa is incurred.

Apart from monks and bhikkhunīs, if others say "Do not desist," all incur an offense of dukkaṭa.

For a bhikkhunī: saṅghādisesa. For a sikkhāmānā, a sāmaṇera, or a sāmaṇerī: dukkaṭa. These are called offenses.

Non-offense: if, upon the very first words, one desists. If the kamma is unlawful and performed by a divided assembly, unlawful and performed by a united assembly, lawful but performed by a divided assembly, similar to lawful but performed by a divided assembly, similar to lawful but performed by a united assembly—if it is contrary to the Dharma, contrary to the Vinaya, not taught by the Buddha; or if in all cases the formal act of admonition has not yet been performed, there is no offense.

Those who do not commit an offense: the first offender before the rule was promulgated; one who is insane, of deranged mind, or afflicted and overwhelmed by pain.

---

Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. Tứ Phần Luật, Part One.

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Edited and annotated by: Bhikkhu Thích Nguyên Chứng.

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

Buddhist Studies Editorial Board, 2002.