Lzh Dg Bu Vb Ss 12Corrupters of Families

– FOUR-PART VINAYA

– SANGHADISESA

12. CORRUPTING FAMILIES

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, at Kīṭāgiri there were two bhikkhus. One was named Assaji, and the second was named Punabbasuka. Both of them, while residing at Kīṭāgiri, conducted themselves badly and corrupted the families of others.

Their bad conduct was seen by everyone and heard by everyone. Their corrupting of families was seen by everyone and heard by everyone. They engaged in unlawful acts such as: planting flower trees themselves, having others plant flower trees; watering plants themselves, having others water plants; picking flowers themselves, having others pick flowers; making garlands themselves, having others make garlands; threading and tying strings themselves, having others thread and tie strings; carrying flowers themselves, having others carry flowers; presenting garlands to people themselves, having others present garlands to people.

Or, in that village, there were women and girls with whom they sat on the same beds and seats, shared the same food and drink, spoke and joked; or they themselves sang and danced, or when others performed, they joined in; or they performed plays, beat drums, blew bamboo flutes and reed flutes; made the sounds of sparrows and made the calls of various other birds; or they ran about, or walked on tiptoe, or whistled, exposed their own bodies wantonly, or entertained others, and so forth.

At that time, a great number of bhikkhus, traveling in stages from the country of Kāśī, arrived at Kīṭāgiri and spent the night there. In the morning, they put on their robes, took up their bowls, and entered the village for almsround. Their robes were neat and proper.

Their steps were measured and unhurried. Their eyes looked directly ahead as they walked, without turning to look to either side. They went for alms in due order.

Then certain householders, seeing this, said among themselves: "Who are these people who walk with heads bowed, not looking to either side, neither speaking nor laughing, with no sociable manner, and no skill in pleasant greetings? We should not give them food. Our Assaji and Punabbasuka—those two do not walk with heads bowed.

They look to either side. They are sociable with everyone and skilled in pleasant greetings. We should offer food to them."

At that time, when those many bhikkhus went for alms at Kīṭāgiri, they obtained food only with great difficulty. Because of this, they thought to themselves: "There are bad bhikkhus presently residing in this dwelling place, conducting themselves wrongly in this manner … and so forth, even to entertaining others."

Those bhikkhus then went from Kīṭāgiri to Rājagṛha, and came to where the Blessed One was. They bowed their heads to the feet of the Buddha and sat to one side. At that time, as was his custom, the Blessed One inquired after and consoled the visiting bhikkhus:

"Are you traveling in comfort? Is the Sangha in harmony? Have you had any difficulty with food?"

The bhikkhus reported to the Blessed One:

"Venerable Sir, we are traveling in comfort. The Sangha is in harmony. We traveled in stages from the country of Kāśī to Kīṭāgiri…" Then they laid out the full account of the above circumstances before the Blessed One.

At that time, the Blessed One, using countless skillful means, rebuked the two bhikkhus Assaji and Punabbasuka from afar, saying: "What those persons have done is wrong, not in accordance with proper deportment, not in accordance with the conduct of a śramaṇa, not in accordance with pure conduct, not in accordance with conforming behavior, doing what ought not to be done. Why have Assaji and Punabbasuka, while residing at Kīṭāgiri, corrupted the families of others and conducted themselves badly? Their corrupting of families is seen by all and heard by all. Their bad conduct is seen by all and heard by all, … and so forth, even to entertaining others."

After the Blessed One had rebuked them with countless skillful means, he addressed the Venerable Śāriputra and Maudgalyāyana:

"Now, both of you should go to Kīṭāgiri and administer to Assaji and Punabbasuka the kamma of expulsion. Why so? Because they are disciples of yours."

The pañcavācika-kamma is as follows:

When the Sangha has assembled, proceed to admonish the two of them. After admonishing, perform the act of recollection. After performing the act of recollection, assign the offense to them. Then appoint a capable bhikkhu to perform the kamma, who, based on the matter at hand, shall make the announcement:

"May the venerable Sangha listen. Assaji and Punabbasuka, while residing at Kīṭāgiri, have corrupted the families of others and have conducted themselves badly. Their corrupting of families is seen by all and heard by all. Their bad conduct is seen by all and heard by all. If it is agreeable to the Sangha, the Sangha consents; now the Sangha performs for Assaji and Punabbasuka the kamma of expulsion, saying: 'You have corrupted the families of others and have conducted yourselves badly. Your corrupting of families is seen by all and heard by all. Your bad conduct is seen by all and heard by all. Since you have conducted yourselves so badly, you should leave this place and not remain here.' This is the announcement.

"May the venerable Sangha listen. Assaji and Punabbasuka, while residing at Kīṭāgiri, have corrupted the families of others and have conducted themselves badly. Their corrupting of families is seen by all and heard by all.

Their bad conduct is seen by all and heard by all. Now the Sangha administers to Assaji and Punabbasuka the kamma of expulsion, saying: 'You have corrupted the families of others and have conducted yourselves badly. Your corrupting of families is seen by all and heard by all.

Your bad conduct is seen by all and heard by all. Since you have conducted yourselves so badly, you should leave this place and not remain here.' Whatever elder agrees that the Sangha should perform the kamma of expulsion for these two persons, let him remain silent. Whoever does not agree, let him speak.

This is the first kamma-vācā." (The second and third times are the same.)

"The Sangha has consented to administer to Assaji and Punabbasuka the kamma of expulsion. The Sangha has consented through silence. So I record it."

The Venerable Śāriputra and Maudgalyāyana, having received the Buddha's instruction, rose from their seats, bowed their heads to the feet of the Buddha, circumambulated three times, and departed.

The Venerables Śāriputra and Maudgalyāyana, putting on their robes and taking up their bowls, together with a great number of five hundred great bhikkhus, traveled in stages from the country of Kāśī to Kīṭāgiri.

At that time, Assaji and Punabbasuka heard that Śāriputra and Maudgalyāyana were leading five hundred great bhikkhus, traveling from Kāśī to Kīṭāgiri, and thought: "They have certainly come to perform the kamma of expulsion against us." The two of them then went to the householders and said:

"Now two bhikkhus are coming. One is named Śāriputra, and the second is named Maudgalyāyana. The one is skilled in magic arts and flies through the air. The second bhikkhu is of bad conduct but himself is capable of expounding the Dharma. You should carefully examine this for yourselves and not be deceived."

At that time, Śāriputra and Maudgalyāyana traveled in stages from the country of Kāśī to Kīṭāgiri and spent the night there. In the morning, they put on their robes, took up their bowls, and entered the village for almsround. The Great Maudgalyāyana displayed his spiritual powers, lifting his body up into the air; Śāriputra himself expounded the Dharma.

Then the householders, having seen this, talked among themselves: "These two bhikkhus—one is skilled in magic arts and flies through the air. The second bhikkhu is of bad conduct, yet he himself can expound the Dharma." At that time, Śāriputra and Maudgalyāyana then expounded the Dharma for the householders of Kīṭāgiri, inspiring in them faith and gladness.

When the Venerable Śāriputra and Maudgalyāyana had finished eating, washed their bowls, and returned to the dwelling place, for this reason they assembled the Sangha of bhikkhus. After the Sangha had assembled, they admonished Assaji and Punabbasuka. After admonishing them, they performed the act of recollection. After performing the act of recollection, they assigned the offense. The Venerable Śāriputra, standing in the midst of the assembly, then performed the kamma as described above. At that time, after the Sangha had performed the kamma against them, Assaji and Punabbasuka said:

"The Sangha is partial, hostile, fearful, and lacking in discernment. For there are bhikkhus with offenses of the same kind, yet some are expelled and some are not expelled. Only we alone are expelled."

At that time, after Śāriputra and Maudgalyāyana had performed the kamma of expulsion at Kīṭāgiri for Assaji and Punabbasuka, they returned to Anāthapiṇḍika's Garden in Jeta's Grove in the country of Śrāvastī, came to where the Blessed One was, bowed their heads to the feet of the Buddha, and sat to one side. They then reported to the Buddha:

"We have gone to Kīṭāgiri and administered to Assaji and Punabbasuka the kamma of expulsion. When the Sangha performed the kamma of expulsion, Assaji and Punabbasuka said: 'The Sangha is partial, hostile, fearful, and lacking in discernment. For there are bhikkhus with offenses of the same kind, yet some are expelled and some are not expelled.'"

At that time, the Blessed One, using countless skillful means, rebuked Assaji and Punabbasuka from afar:

"What you have done is wrong; it is not proper conduct, not the deportment of a śramaṇa, not pure practice, not befitting behavior — you have done what should not be done. Why is it that when the Sangha administered the karma of expulsion upon you, you said: 'The Sangha is partial, hostile, fearful, and uninformed. Because there are bhikkhus guilty of the same offense, some have been expelled while others have not'?"

The Blessed One rebuked Aśvaka and Punarvasuka with countless skillful means, then addressed the bhikkhus:

"From this day forward, I permit the Sangha to administer to Aśvaka and Punarvasuka the karma of admonishment, by means of a ñatticatuttha-kamma."

Among the assembly, one person capable of performing the karma should be appointed; based upon the matter at hand, he shall make the motion:

"May the venerable Sangha hear me. These Aśvaka and Punarvasuka, while dwelling at Kīṭāgiri, when the Sangha administered the karma upon them, said: 'The Sangha is partial, hostile, fearful, and uninformed. Because there are bhikkhus guilty of the same offense, some have been expelled while others have not.' If the time is right for the Sangha, and the Sangha approves, let the Sangha now administer to Aśvaka and Punarvasuka the karma of admonishment, that they abandon this matter, saying: 'You must not say that the Sangha is partial, hostile, fearful, and uninformed — that because there are bhikkhus guilty of the same offense, some have been expelled while others have not.

Rather, the bhikkhus are not partial, not hostile, not fearful, not uninformed. You are corrupters of families and are of evil conduct. Your corruption of families is seen by all and heard by all.

Your evil conduct is seen by all and heard by all. You have corrupted families and you have engaged in evil conduct.' This is the motion.

"May the venerable Sangha hear me. These Aśvaka and Punarvasuka, while dwelling at Kīṭāgiri, when the Sangha administered the karma, said: 'The Sangha is partial, hostile, fearful, and uninformed — because there are bhikkhus guilty of the same offense, some have been expelled while others have not.' The Sangha now administers to Aśvaka and Punarvasuka the karma of admonishment, that they abandon this matter, saying: 'You must not say that the Sangha is partial, hostile, fearful, and uninformed — that because there are bhikkhus guilty of the same offense, some have been expelled while others have not.

Rather, the bhikkhus are not partial, not hostile, not fearful, not uninformed. You are corrupters of families and are of evil conduct. Your corruption of families is seen by all and heard by all.

Your evil conduct is seen by all and heard by all. You have corrupted families and you have engaged in evil conduct.' Those elders who approve of the Sangha's administering to Aśvaka and Punarvasuka the karma of admonishment, that they abandon this matter, should remain silent. Those who do not approve should speak.

This is the first karma. (The second and third times are said likewise.)

"The Sangha has approved and administered to Aśvaka and Punarvasuka the karma of admonishment, that they abandon this matter. The Sangha approves, therefore it is silent. So I record it."

After the ñatticatuttha-kamma of admonishment had thus been administered to Aśvaka and Punarvasuka, the bhikkhus went and reported this to the Blessed One. The Buddha said:

"Any bhikkhu against whom the Sangha has already completed expulsion, or is in the process of expelling, or who has not yet been expelled but says, 'The Sangha is partial, hostile, fearful, and uninformed' — the ñatticatuttha-kamma of admonishment should likewise be administered to such a one.

"From this day forward, I shall establish a precept for the bhikkhus, drawing together the ten principles of meaning — up to and including the long enduring of the true Dharma."

The precept to be recited shall be stated as follows:

B. THE RULE

Should any bhikkhu, dwelling in dependence upon a village or town, corrupt families and be of evil conduct — such corruption of families being seen by all and heard by all, and such evil conduct being seen by all and heard by all — the bhikkhus should say to that bhikkhu: "The venerable one is a corrupter of families and is of evil conduct. His corruption of families is seen by all and heard by all. His evil conduct is seen by all and heard by all.

Venerable one, you who corrupt families and engage in evil conduct should depart from this village; you should no longer dwell here." If that bhikkhu then says to the bhikkhus: "Venerable sirs, the bhikkhus are partial, hostile, fearful, and uninformed — because there are bhikkhus guilty of the same offense, some have been expelled while others have not" — the bhikkhus should reply to that bhikkhu: "Venerable one, do not say: 'The Sangha is partial, hostile, fearful, and uninformed — because there are bhikkhus guilty of the same offense, some have been expelled while others have not.' Rather, the bhikkhus are not partial, not hostile, not fearful, not uninformed.

The venerable one is a corrupter of families and is of evil conduct. His corruption of families is seen by all and heard by all. His evil conduct is seen by all and heard by all." If, after being thus admonished, that bhikkhu persists and does not desist, the bhikkhus should admonish him three times to abandon that matter.

If upon being admonished three times he desists, that is good. If he does not desist, it is saṃghāvaśeṣa.

C. EXPLANATION OF TERMS

Bhikkhu: the meaning is as above.

Village: there are four kinds, as previously stated.

Village or town: belonging to the domain of the King.

Family: consisting of men and women.

Corrupting families: there are four kinds. Corrupting a family by relying on that family; corrupting a family by relying on material support; corrupting a family by relying on connections; corrupting a family by relying on the monastery.

—What is meant by corrupting a family by relying on that family? One receives goods from one family and gives them to another family. The family from which one received the goods, upon hearing of it, is displeased. And the family to which one gave the goods thinks of repaying the favor, saying: "If he gives to us, we will reciprocate. If he does not give to us, on what basis would we give back?" This is called corrupting a family by relying on that family.

—What is meant by corrupting a family by relying on material support? A bhikkhu receives lawful material support — even so much as leftover food remaining in his bowl — and gives it to one householder but not to another. The householder who receives it immediately conceives the thought of repaying, saying: "Since he gives to me, I will repay him. If he does not give to me, how could I give back?" This is called corrupting a family by relying on material support.

—What is meant by corrupting a family by relying on connections? A bhikkhu relies upon the King or a great minister, and acts on behalf of one householder but not on behalf of another. The householder who is assisted immediately thinks of repaying, saying: "Since he acts on my behalf, I will make offerings. If he does not act on my behalf, I will not make offerings." This is called corrupting a family by relying on connections.

—What is meant by corrupting a family by relying on the monastery? A bhikkhu takes flowers and fruit belonging to the Sangha and gives them to one householder but not to another. The householder who receives them immediately thinks of repaying, saying: "If he gives to me, I will make offerings. If he does not give to me, I will not make offerings." This is called corrupting a family by relying on the monastery. On account of these four matters, families are caused to become corrupted — therefore this is called corrupting families.

Evil conduct: personally planting flowering trees, or directing others to plant flowering trees — and so forth, providing entertainment for people — as stated above.

D. THE CHARACTERISTICS OF THE OFFENSE

A bhikkhu dwelling in dependence upon a settlement corrupts families in a manner seen by all and heard by all, and engages in evil conduct seen by all and heard by all. A bhikkhu admonishes that bhikkhu, saying: "The venerable one corrupts families in a manner seen by all and heard by all, and engages in evil conduct seen by all and heard by all. The venerable one, who corrupts families and engages in evil conduct, should abandon this matter lest the Sangha reprove you and you incur a grave offense."

If he heeds this, that is good; if he does not heed it, the motion should be made. After the motion has been made, one should earnestly say: "Venerable one, the Sangha has already made the motion. There are still three karma proceedings remaining. You should abandon this matter lest the Sangha reprove you and you incur a grave offense."

If he desists, that is good; if he does not desist, the first karma should be performed. After the first karma has been performed, one should again earnestly say: "Venerable one, the Sangha has made the motion and performed the first karma proceeding. There are still two karma proceedings remaining. The venerable one should abandon this matter lest the Sangha reprove you and you incur a grave offense."

If he heeds this, that is good; if he does not heed it, the second karma proceeding should be performed. After the second karma proceeding has been performed, one should again earnestly say: "Venerable one, the Sangha has performed the second karma proceeding. There is still one karma proceeding remaining. The venerable one should abandon this matter lest the Sangha reprove you and you incur a grave offense."

If he heeds this, that is good; if he does not heed it, the third karma proceeding should be performed. After the third karma proceeding has been performed, it is saṃghāvaśeṣa.

If the act of羯磨 (kammavācā) is completed for the second time and then abandoned, three thullaccaya offenses are incurred. If the act of kammavācā is completed for the first time and then abandoned, two thullaccaya offenses are incurred. If the announcement (ñatti) is completed and then abandoned, one thullaccaya offense is incurred. If the announcement is not yet completed and abandoned, a dukkaṭa offense is incurred. If, before the announcement has been made, one says that the Sangha is partial, or hateful, or fearful, or unintelligent, all such cases incur dukkaṭa offenses.

When the Sangha is performing the act of censure and admonition, if another bhikkhu says: "Do not abandon it," that bhikkhu incurs a thullaccaya offense. If the act of censure and admonition has not yet been performed, he incurs a dukkaṭa offense. If, when the Sangha is performing the act of restraint and censure, a bhikkhunī says: "Do not abandon it," that bhikkhunī incurs a thullaccaya offense. If the act of censure and admonition has not yet been performed, the bhikkhunī incurs a dukkaṭa offense.

Apart from bhikkhus and bhikkhunīs, if any other person says: "Do not abandon it" — whether the act of censure has been performed or not — a dukkaṭa offense is incurred. If one carries a letter without reading it, a dukkaṭa offense is incurred. If one acts as a messenger or envoy for a layperson, a dukkaṭa offense is incurred.

For bhikkhunīs, it is a saṅghādisesa offense. For sikkhāmānās, sāmaṇeras, and sāmaṇerīs, it is a dukkaṭa offense. These are called offenses.

Non-offenses: if one abandons the conduct immediately upon first speaking of it. Or if the kammavācā is irregular and performed by a separate assembly, irregular and performed by a united assembly, seemingly regular but performed by a separate assembly, seemingly regular but performed by a united assembly, unlawful, contrary to the Vinaya, and contrary to the Buddha's teaching — if in all such cases the act of censure and admonition has not yet been performed, there is no offense.

If one gives to parents, to the sick, to infants, to pregnant women, to those imprisoned, or to those employed as workers at a monastery, there is no offense. Planting flowering trees, having others plant flowering trees, for the purpose of making offerings to the Buddha, the Dharma, and the Sangha; oneself making garlands of flowers, having others make garlands of flowers, for the purpose of making offerings to the Buddha, the Dharma, and the Sangha; oneself stringing flowers with thread, having others string flowers with thread, for the purpose of making offerings to the Buddha, the Dharma, and the Sangha; oneself holding flowers, having others hold flowers, for offerings to the Buddha, the Dharma, and the Sangha;

oneself stringing garlands with thread, having others string garlands with thread, for the purpose of making offerings to the Buddha, the Dharma, and the Sangha — all of these are without offense.

If someone raises a hand intending to strike, or in the face of bandits, or elephants, leopards, lions, tigers, or wolves, or in a place of danger, or when running to avoid someone carrying sharp thorns, there is no offense. If in crossing a river, ditch, channel, or pit one must tiptoe or jump across, there is no offense.

If a companion is walking behind and, upon looking back, one does not see him and whistles to call him, there is no offense. If one reads a letter and then carries it on behalf of a sick parent, or someone imprisoned, or a faithful upāsaka who is ill or imprisoned, or carries letters back and forth on behalf of a stūpa, the Sangha, or a sick bhikkhu, in all such cases there is no offense.

Those without offense: the first offender before the rule was promulgated; one who is mentally deranged, of disturbed mind, or afflicted with severe pain.

Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. Dharmagupta 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 1–2)

Buddhist Studies Editorial Board, 2002