Dg Kd 10At Campā

THE FOUR-PART VINAYA

CAMPĀ

1. An Unlawful Accusation

The Blessed One was dwelling at the city of Campā. In the land of Kāśī, there was a village called Vāsabhā. At that time, in a certain dwelling place there was a senior monk who was welcoming to all people, like a flowing spring, and who spoke thus: "If monks who have not yet come arrive as guests, I will provide them with all necessary requisites, such as heating water for bathing, food, and drink as offerings."

At that time, a large number of monks in the land of Kāśī were wandering through the human world and arrived at the village of Vāsabhā. That monk thereupon provided them with all necessary requisites and offered them food and drink. After some time had passed, that monk thought to himself: "I can no longer constantly go to the householders to beg for food and drink, nor provide sufficient bathing water or cook porridge as offerings. These visiting monks came from afar, and now their weariness has passed. Before, they had no acquaintances, but now they have. I can no longer go around asking for more." And so he ceased.

The visiting monks then thought: "That monk bears ill will toward us. Previously he provided us fully with all necessary requisites, such as food, drink, and bathing water. Now he has stopped and no longer provides for us. Should we bring an accusation against that monk?" They thereupon assembled to bring an accusation against that monk.

That monk thought: "Now I cannot discern by myself whether I have committed an offense or not, whether the accusation is proper or improper, whether a lawfully carried out kamma is valid or an unlawfully carried out kamma is invalid. I can go to where the Blessed One is dwelling at Campā and lay this matter out fully before the Blessed One. If the Blessed One has any instruction, I will act in accordance with the Blessed One's teaching."

At that time, the senior monk, having put on his robe and taken his bowl, went to Campā, approached the place where the Blessed One was, paid homage, and then stood to one side. At that time, the Blessed One asked the visiting monk:

"Is begging for alms easy? Is your life harmonious? Was the journey very tiring?"

The visiting monk replied:

"My life is harmonious. Begging for alms is easy. The journey was not tiring."

The Buddha then asked:

"Where have you come from?"

The monk replied:

"I am the resident monk of a certain dwelling place in the village of Vāsabhā, in the land of Kāśī. I have always welcomed and provided all necessary things for visiting guests, like a flowing spring. If visiting monks who had not yet come arrived as guests, they were all provided fully with necessary requisites such as food, drink, porridge, bathing water, and so forth.

Subsequently, a large number of monks in the land of Kāśī who were wandering through the human world arrived at the village of Vāsabhā, and I thereupon provided them fully with all necessary requisites such as food, drink, porridge, bathing water, and so forth. Venerable Sir, at that time I thought: 'I can no longer constantly go to the householders' homes to beg for food, drink, and other necessities. These venerable visiting monks have now recovered from their weariness.

Before they had no acquaintances, but now they do. I can no longer go around asking for more.' And so I ceased providing. The visiting monks then thought, 'That resident monk bears ill will toward us.

Before he always provided us fully with all necessary requisites such as food, drink, porridge, and bathing water. Now he no longer provides for us. We may bring an accusation against that monk.' They assembled to bring an accusation.

Venerable Blessed One, I then thought, 'I cannot discern whether I have committed an offense or not, whether the accusation is proper or improper, whether a lawfully carried out kamma is valid or an unlawfully carried out kamma is invalid. I should now go to where the Blessed One is dwelling at the city of Campā and lay this matter out fully before the Blessed One. If the Blessed One has any instruction, I will act in accordance with the Blessed One's teaching.' "

The Buddha said to that monk:

"You are a monk who has not committed an offense; it is not an offense. The accusation was wrong and does not constitute a valid accusation. To accuse you in such a manner is unlawful. That monk's kamma is not valid. Monk, return to the village of Vāsabhā and provide visiting monks with necessary requisites as before, like a flowing spring. Monk, I support you; what is in accordance with the Dhamma is so, and what is not in accordance with the Dhamma is not so."

At that time, those visiting monks traveled from the village of Vāsabhā through the human world to the land of Kāśī, arrived at the place where the Blessed One was, paid homage, and then stood to one side. At that time, the Blessed One asked the visiting monks:

"Are you dwelling in harmony? Are you not troubled in your alms-begging?"

The monks replied:

"We are dwelling in harmony. We are not troubled in our alms-begging."

The Buddha then asked:

"Where have you come from?"

"We have come from the village of Vāsabhā."

The Buddha asked:

"I hear there is a resident monk who habitually provides visiting monks with necessary requisites like a flowing spring, yet you brought an accusation against him — is this so?"

They replied:

"It is indeed so."

The Blessed One asked:

"On what grounds did you bring such an accusation?"

They replied:

"There was no matter and no cause."

At that time, the Blessed One rebuked those monks with numerous expedient means:

"You have done what is wrong — what is not proper conduct, not the practice of a śramaṇa, not pure conduct, not harmonious conduct, what ought not to be done. You are foolish persons. How could you bring an accusation against that senior monk who, like a flowing spring, provided for visiting monks, with no cause and no matter?"

2. Quorum for Kamma

At that time, the Blessed One, having rebuked them, said to the monks:

"There are four kinds of kamma: an unlawful kamma, an unlawful kamma performed by a divided community, a lawful kamma performed by a divided community, and a lawful kamma performed by a united community. Among these, two kammas — the unlawful kamma and the divided-community kamma — should not be performed. If they are performed, they shall be dealt with in accordance with the Dhamma. Only a lawful kamma and a united-community kamma should be performed.

"There are four categories of persons with respect to quorum: There is one who is counted in the quorum but has no right to object. There is one who is not counted in the quorum but has the right to object. There is one who is neither counted in the quorum nor has the right to object. There is one who is both counted in the quorum and has the right to object.

"Who is the person who is counted in the quorum but has no right to object? It is one against whom a kamma of rebuke, a kamma of banishment, a kamma of dependence, or a kamma of prohibition from visiting laypeople's homes has been carried out. Such persons are counted in the quorum but have no right to object.

"Who is the person who is not counted in the quorum but has the right to object? It is one who wishes to receive full ordination. Such a person is not counted in the quorum but has the right to object.

"Who is the person who is neither counted in the quorum nor has the right to object? A monk for whom a kamma is being performed, a bhikkhunī — neither is counted in the quorum nor has the right to object. Nor are śikṣamāṇās, sāmaṇeras, or sāmaṇerīs; or one who has committed a pārājika offense, or one who has violated a bhikkhunī, or one who received ordination with a thief's intent, or one who has destroyed both the inner and outer paths, or a paṇḍaka, or one who has killed his father or mother, or one who has killed an arhat, or one who has caused a schism in the Sangha, or one who with a malicious mind has shed the blood of a Tathāgata, or a non-human being, an animal, or one with two organs, or one who has been accused, expelled, or is deserving of expulsion;

or one who is under probation, or one who is on the sīmā ground, or one who by supernormal power is in the air above, or one who is invisible, or one who is beyond the range of sight and hearing, or the one for whom the kamma is being performed — such persons are neither counted in the quorum nor have the right to object.

"Who is the person who is both counted in the quorum and has the right to object? It is a virtuous monk who is dwelling within the same boundary, who is not using supernormal powers to remain in the air, is not invisible, is not beyond the range of sight and hearing, and speaks even to the one nearest to him. Such persons are both counted in the quorum and have the right to object."

At that time, among the group of six monks, one accused one person, one accused two persons, or accused three persons, or accused the Sangha. Two accused one person, two accused two persons, two accused three persons, or accused the Sangha. Three accused one person, or accused two persons, or accused three persons, or accused the Sangha, or the Sangha accused the Sangha. The monks reported this to the Buddha. The Buddha taught:

"One person may not accuse one person, two persons, three persons, or accuse the Sangha. Two persons may not accuse one person, two persons, three persons, or accuse the Sangha. Three persons may not accuse one person, two persons, three persons, or accuse the Sangha. The Sangha may not accuse the Sangha."

"If one person accuses another through an unlawful kamma, not in accordance with the Vinaya, it should not be done in that manner. Or one person accuses two, three, or the Sangha. Or two persons accuse one, two, three, or the Sangha. Or three persons accuse one, two, three, or the Sangha. Or the Sangha accuses the Sangha — this is an unlawful kamma, not in accordance with the Vinaya, and should not be done in that manner."

At that time, the group of six bhikkhus performed overlapping kammas: having performed the kamma of censure, they then performed the kamma of expulsion; having imposed dependence, they then forbade visits to the homes of laypeople; having assigned the procedure of accusation, they then gave the procedure of pārivāsa; having given the procedure of mūlāya paṭikassanā, they then gave the procedure of mānatta; having given the procedure of abbhāna, they then gave the procedure of sammukhāvinaya; having given the procedure of sativinaya, they then assigned the procedure of amūḷhavinaya; having given the procedure of acknowledgment, they then gave the procedure of investigation of the offense;

having given the procedure of investigation of the offense's characteristics, they then gave the procedure of covering over with grass.

The bhikkhus reported this to the Buddha. The Blessed One instructed:

"One should not perform overlapping kammas. One should not perform the kamma of censure and then the kamma of expulsion, and so on down to covering over with grass."

The Blessed One then addressed the bhikkhus:

3. The Quorum of the Sangha

"There are four kinds of Sangha: a Sangha of four, a Sangha of five, a Sangha of ten, a Sangha of twenty.

"A Sangha of four: excluding pavāraṇā, the conferral of full ordination, and the lifting of an offense, all other kammas in accordance with the Dhamma may be performed.

"A Sangha of five: excluding the conferral of full ordination in a central district, and the lifting of an offense, all other kammas in accordance with the Dhamma may be performed.

"A Sangha of ten: excluding only the lifting of an offense, all other kammas in accordance with the Dhamma may be performed.

"A Sangha of twenty: all kammas in accordance with the Dhamma may be performed — how much more so when there are more than twenty.

"If four members are required to perform a kamma but one is lacking, that kamma is invalid — it is not in accordance with the Dhamma, not in accordance with the Vinaya. If a bhikkhunī is used as the fourth member, or a sikkhāmānā, a sāmaṇera, a sāmaṇerī, or one who has committed a boundary offense, or one who has offended against a bhikkhunī, or one who received ordination with thieving intent, or one who has broken away from both the inner and outer ways, or a eunuch, or one who has killed his father, killed his mother, killed an Arahant, with malicious intent caused the Tathāgata's body to bleed, or a non-human being, or an animal, or a person of two faculties, or one who has been suspended, expelled, or who deserves expulsion,

or the performer of the kamma — if such persons as these are used to make up the quorum of four, then that kamma is unlawful, not in accordance with the Vinaya.

It should not be done in that manner. The same applies to a Sangha of five, ten, and twenty."

4. Invalid Kammas

At that time, the group of six bhikkhus performed kammas that were unlawful and not in accordance with the Vinaya. They performed an unlawful kamma with a divided assembly, an unlawful kamma with a united assembly, a lawful kamma with a divided assembly, a quasi-lawful kamma with a divided assembly, a quasi-lawful kamma with a united assembly, and a kamma of censure for one who did not desist. The bhikkhus reported this to the Buddha. The Blessed One instructed:

"One should not perform an unlawful kamma not in accordance with the Vinaya; one should not perform an unlawful kamma with a divided assembly; one should not perform an unlawful kamma with a united assembly; one should not perform a lawful kamma with a divided assembly; one should not perform a quasi-lawful kamma with a divided assembly; one should not perform a quasi-lawful kamma with a united assembly; one should not perform a kamma of censure for one who did not desist."

1. What is a kamma that is unlawful and not in accordance with the Vinaya?

In a ñattidutiyakamma, if the announcement is made but the kamma motion is not — this is called a kamma that is unlawful and not in accordance with the Vinaya. It should not be done in that manner.

In a ñattidutiyakamma, if the announcement is made twice but the kamma motion is not made; if the announcement is made three times but the kamma motion is not made; if the announcement is made many times but the kamma motion is not made — this is called a kamma that is unlawful and not in accordance with the Vinaya. It should not be done in that manner.

In a ñattidutiyakamma, if the announcement is made once and the kamma motion is made twice — this is called a kamma that is unlawful and not in accordance with the Vinaya. It should not be done in that manner.

In a ñattidutiyakamma: if the announcement is made once and the kamma motion is made three times; the announcement once and the motion many times; the announcement twice and the motion once; the announcement twice and the motion twice; the announcement twice and the motion three times; the announcement twice and the motion many times; the announcement three times and the motion once; the announcement three times and the motion twice; the announcement three times and the motion three times; the announcement three times and the motion many times; the announcement many times and the motion once; the announcement many times and the motion twice; the announcement many times and the motion three times;

the announcement many times and the motion many times — all of these are called kammas that are unlawful and not in accordance with the Vinaya.

They should not be done in that manner.

In a ñattidutiyakamma, if the kamma motion is made once without making the announcement — this is called a kamma that is unlawful and not in accordance with the Vinaya. It should not be done in that manner.

In a ñattidutiyakamma, if the kamma motion is made twice without making the announcement; the motion made three times without the announcement; the motion made many times without the announcement — these are called kammas that are unlawful and not in accordance with the Vinaya. They should not be done in that manner.

In a ñattidutiyakamma, if the kamma motion is made once and the announcement is made twice — this is called a kamma that is unlawful and not in accordance with the Vinaya. It should not be done in that manner.

In a ñattidutiyakamma: the motion once and the announcement three times; the motion once and the announcement many times; the motion twice and the announcement once; the motion twice and the announcement twice; the motion twice and the announcement three times; the motion twice and the announcement many times; the motion three times and the announcement once; the motion three times and the announcement twice; the motion three times and the announcement three times; the motion three times and the announcement many times; the motion many times and the announcement once; the motion many times and the announcement twice; the motion many times and the announcement three times;

the motion many times and the announcement many times — all of these are called kammas that are unlawful and not in accordance with the Vinaya.

They should not be done in that manner.

In a ñattidutiyakamma, if the announcement is not made in accordance with the proper form, and the kamma motion is not made in accordance with the proper kamma procedure — this is called a kamma that is unlawful and not in accordance with the Vinaya. It should not be done in that manner.

In a ñatticatutthakamma, if the announcement is made once but the kamma motion is not made — this is called a kamma that is unlawful and not in accordance with the Vinaya. It should not be done in that manner.

In a ñatticatutthakamma: the announcement twice without the kamma motion; the announcement three times without the kamma motion; the announcement many times without the kamma motion — these are called kammas that are unlawful and not in accordance with the Vinaya. They should not be done in that manner.

In a ñatticatutthakamma: the announcement once and the motion once; the announcement once and the motion twice; the announcement once and the motion many times; the announcement twice and the motion once; the announcement twice and the motion twice; the announcement twice and the motion three times; the announcement twice and the motion many times; the announcement three times and the motion once; the announcement three times and the motion twice; the announcement three times and the motion three times; the announcement three times and the motion many times; the announcement many times and the motion once; the announcement many times and the motion twice; the announcement many times and the motion three times;

the announcement many times and the motion many times — all of these are called kammas that are unlawful and not in accordance with the Vinaya.

They should not be done in that manner.

In a ñatticatutthakamma, if the kamma motion is made once without making the announcement — this is an unlawful kamma, not in accordance with the Vinaya. It should not be done.

In a ñatticatutthakamma: the motion twice without the announcement; the motion three times without the announcement; the motion many times without the announcement — these are called kammas that are unlawful and not in accordance with the Vinaya. They should not be done in that manner.

In a ñatticatutthakamma: the motion once and the announcement once; the motion once and the announcement twice; the motion once and the announcement three times; the motion once and the announcement many times; the motion twice and the announcement once; the motion twice and the announcement twice; the motion twice and the announcement three times; the motion twice and the announcement many times; the motion three times and the announcement once; the motion three times and the announcement twice; the motion three times and the announcement three times; the motion three times and the announcement many times; the motion many times and the announcement once; the motion many times and the announcement twice; the motion many times and the announcement three times;

the motion many times and the announcement many times — all of these are called kammas that are unlawful and not in accordance with the Vinaya.

They should not be done in that manner.

If a ñatticatutthakamma is performed in which the announcement is not made according to the proper form of the announcement, and the kamma motion is not made according to the proper form of the three motions — this is called a kamma that is unlawful and not in accordance with the Vinaya. It should not be done in that manner.

In a certain case, a bhikkhu had seen no offense. Yet another bhikkhu said to him: "You have committed an offense — do you see it?" He replied: "I do not see it." Thereupon that bhikkhu performed against him a kamma for not seeing an offense. The Blessed One instructed:

"This is a kamma that is unlawful and not in accordance with the Vinaya. It should not be done in that manner."

In a certain case, a bhikkhu had no offense requiring confession. Yet another bhikkhu said to him: "You have committed an offense — you should confess it." He replied: "I will not confess it." Thereupon that bhikkhu performed against him a kamma for not confessing. The Blessed One instructed:

"This is a kamma that is unlawful and not in accordance with the Vinaya. It should not be done in that manner."

In this case, there is a bhikkhu who does not hold wrong views and has not failed to relinquish them. Yet another bhikkhu says: "You hold wrong views; you should relinquish them." He replies: "I will not relinquish them." That other bhikkhu then performs a kamma for not relinquishing wrong views. The Buddha teaches:

"This is a kamma that is not in accordance with the Dharma and not in accordance with the Vinaya. It should not be done thus."

In this case, there is a bhikkhu who sees no offense, and there is no offense requiring confession. Yet another bhikkhu says: "Do you see an offense? You should confess it." He replies: "I do not see an offense. I will not confess." That other bhikkhu then performs a kamma for not seeing an offense and not confessing. The Buddha teaches:

"This is a kamma that is not in accordance with the Dharma and not in accordance with the Vinaya. It should not be done thus."

In this case, there is a bhikkhu who sees no offense and does not hold wrong views that he has failed to relinquish. Yet another bhikkhu says: "Do you see an offense? You hold wrong views; you should relinquish them." He replies: "I see no offense. I hold no wrong views and have nothing to relinquish." That other bhikkhu then performs a kamma for not seeing an offense and for holding wrong views without relinquishing them. The Buddha teaches:

"This is a kamma that is not in accordance with the Dharma and not in accordance with the Vinaya. It should not be done thus."

In this case, there is a bhikkhu who has no offense requiring confession and holds no wrong views that he has failed to relinquish. Yet another bhikkhu says: "You have an offense and should confess it. You hold wrong views; you should relinquish them." He replies: "I will not confess. I hold no wrong views and will not relinquish anything." That other bhikkhu then performs a kamma for not confessing and for not relinquishing wrong views. The Buddha teaches:

"This is a kamma that is not in accordance with the Dharma and not in accordance with the Vinaya. It should not be done thus."

In this case, there is a bhikkhu who sees no offense, has no offense requiring confession, and holds no wrong views that he has failed to relinquish. Yet another bhikkhu says: "Do you see an offense? You should confess it. You should relinquish your wrong views." He replies: "I see no offense. I will not confess. I hold no wrong views and will not relinquish them." That other bhikkhu then performs a kamma for not seeing an offense, not confessing, and not relinquishing wrong views. The Buddha teaches:

"This is a kamma that is not in accordance with the Dharma and not in accordance with the Vinaya. It should not be done thus."

In this case, there is a bhikkhu who has no offense yet sees no offense. Another bhikkhu asks: "Do you see an offense or not?" He replies: "I see one." That other bhikkhu then performs a kamma for not seeing an offense. The Buddha teaches:

"This is a kamma that is not in accordance with the Dharma and not in accordance with the Vinaya. It should not be done thus."

In this case, there is a bhikkhu who has no offense requiring confession. Yet another bhikkhu says: "You have an offense; you should confess it." He replies: "I will confess." That other bhikkhu then performs a kamma for not confessing. The Buddha teaches:

"This is a kamma that is not in accordance with the Dharma and not in accordance with the Vinaya. It should not be done thus."

In this case, there is a bhikkhu who holds no wrong views and has not failed to relinquish them. Yet another bhikkhu says: "You hold wrong views; you should relinquish them." He replies: "I will relinquish them." That other bhikkhu then performs a kamma for not relinquishing wrong views. The Buddha teaches:

"This is a kamma that is not in accordance with the Dharma and not in accordance with the Vinaya. It should not be done thus."

In this case, there is a bhikkhu who sees no offense, has no offense requiring confession, and has not failed to confess. Yet another bhikkhu says: "You see an offense; you should confess it." He replies: "I see an offense and will confess it." That other bhikkhu then performs a kamma for not seeing an offense and not confessing. The Buddha teaches:

"This is a kamma that is not in accordance with the Dharma and not in accordance with the Vinaya. It should not be done thus."

In this case, there is a bhikkhu who sees no offense and holds no wrong views that he has failed to relinquish. Yet another bhikkhu says: "You see an offense; you hold wrong views and should relinquish them." He replies: "I see an offense. I will relinquish my wrong views." That other bhikkhu then performs a kamma for not seeing an offense and not relinquishing wrong views. The Buddha teaches:

"This is a kamma that is not in accordance with the Dharma and not in accordance with the Vinaya. It should not be done thus."

In this case, there is a bhikkhu who has no offense requiring confession and holds no wrong views that he has failed to relinquish. Yet another bhikkhu says: "You have an offense; you should confess it. You hold wrong views; you should relinquish them." He replies: "I will confess and will relinquish my wrong views." That other bhikkhu then performs a kamma for not confessing and not relinquishing wrong views. The Buddha teaches:

"This is a kamma that is not in accordance with the Dharma and not in accordance with the Vinaya. It should not be done thus."

In this case, there is a bhikkhu who sees no offense, has no offense requiring confession, and holds no wrong views that he has failed to relinquish. Yet another bhikkhu says: "You see an offense; you should confess it; you hold wrong views and should relinquish them." He replies: "I see an offense; I will confess it; I will relinquish my wrong views." That other bhikkhu then performs a kamma for not seeing an offense, not confessing, and not relinquishing wrong views. The Buddha teaches:

"This is a kamma that is not in accordance with the Dharma and not in accordance with the Vinaya. It should not be done thus."

In this case, there is a bhikkhu who sees that he has an offense. Other bhikkhus say: "You have an offense — do you see it?" He replies: "I see it." Yet that other bhikkhu then performs a kamma for not seeing an offense. The Buddha teaches:

"This is a kamma that is not in accordance with the Dharma and not in accordance with the Vinaya. It should not be done thus."

In this case, there is a bhikkhu who has an offense requiring confession. Other bhikkhus say: "You have an offense; you should confess it." He replies: "I will confess it." Yet that other bhikkhu then performs a kamma for not confessing. The Buddha teaches:

"This is a kamma that is not in accordance with the Dharma and not in accordance with the Vinaya. It should not be done thus."

In this case, there is a bhikkhu who holds wrong views and has not relinquished them. Other bhikkhus say: "You hold wrong views; you should relinquish them." He replies: "I will relinquish them." Yet that other bhikkhu then performs a kamma for not relinquishing wrong views. The Buddha teaches:

"This is a kamma that is not in accordance with the Dharma and not in accordance with the Vinaya. It should not be done thus."

In this case, there is a bhikkhu who sees that he has an offense and has an offense requiring confession. Other bhikkhus say: "You see that you have an offense; you should confess it." He replies: "I see the offense and will confess it." Yet that other bhikkhu then performs a kamma for not seeing an offense and not confessing. The Buddha teaches:

"This is a kamma that is not in accordance with the Dharma and not in accordance with the Vinaya. It should not be done thus."

In this case, there is a bhikkhu who sees that he has an offense and holds wrong views that he has not relinquished. Other bhikkhus say: "You see that you have an offense. You hold wrong views; you should relinquish them." He replies: "I see the offense. I will relinquish my wrong views." Yet that other bhikkhu then performs a kamma for not seeing an offense and for not relinquishing wrong views. The Buddha teaches:

"This is a kamma that is not in accordance with the Dharma and not in accordance with the Vinaya. It should not be done thus."

In this case, there is a bhikkhu who has an offense requiring confession and holds wrong views that he has not relinquished. Another bhikkhu says: "You have an offense; you should confess it. You hold wrong views; you should relinquish them." He replies: "I will confess. I will relinquish my wrong views." Yet that other bhikkhu then performs a kamma for not confessing and not relinquishing wrong views. The Buddha teaches:

"This is a kamma that is not in accordance with the Dharma and not in accordance with the Vinaya. It should not be done thus."

In this case, there is a bhikkhu who sees that he has an offense, has confessed it, and holds wrong views that he has not relinquished. Other bhikkhus say: "You see that you have an offense. You should confess it. You hold wrong views; you should relinquish them." He replies: "I see the offense. I will confess it. I will relinquish my wrong views." Yet that other bhikkhu then performs a kamma for not seeing an offense, not confessing, and not relinquishing wrong views. The Buddha teaches:

"This is a kamma that is not in accordance with the Dharma and not in accordance with the Vinaya. It should not be done thus.

These are kammas that are not in accordance with the Dharma and not in accordance with the Vinaya.

2. What are kammas that are in accordance with the Dharma and in accordance with the Vinaya?

A ñatti-dutiyakamma: the ñatti is performed in accordance with the Dharma, and the kamma is performed in accordance with the Dharma. This is a kamma in accordance with the Dharma and in accordance with the Vinaya. It should be done thus.

A ñatti-catutthakamma: the ñatti is performed in accordance with the Dharma, and the kamma is performed in accordance with the Dharma. This is a kamma in accordance with the Dharma and in accordance with the Vinaya. It should be done thus.

In this case, there is a bhikkhu who sees that he has an offense. Another bhikkhu asks: "You have an offense — do you see it?" He replies: "I do not see it." That other bhikkhu then performs a kamma for not seeing an offense. The Buddha teaches:

"This is a kamma in accordance with the Dharma and in accordance with the Vinaya. It should be done thus."

In this case, there is a bhikkhu who has an offense requiring confession. Another bhikkhu says: "You have an offense; you should confess it." He replies: "I will not confess." That other bhikkhu then performs a kamma for not confessing. The Buddha teaches:

"This is a kamma in accordance with the Dharma and in accordance with the Vinaya. It should be done thus."

In this case, there is a bhikkhu who holds wrong views and has not relinquished them. Another bhikkhu says: "You hold wrong views; you should relinquish them." He replies: "I will not relinquish them." That other bhikkhu then performs a kamma for not relinquishing wrong views. The Buddha teaches:

"This is a kamma in accordance with the Dharma and in accordance with the Vinaya. It should be done thus."

In this case, there is a bhikkhu who sees that he has an offense and has an offense requiring confession. Another bhikkhu says: "You see that you have an offense. You have an offense requiring confession." He replies: "I do not see it. I will not confess." That other bhikkhu then, in accordance with what the bhikkhu has transgressed, performs a kamma for not seeing an offense and not confessing. The Buddha teaches:

"This is a kamma in accordance with the Dharma and in accordance with the Vinaya. It should be done thus."

In this case, there is a bhikkhu who sees that he has an offense and holds wrong views that he has not relinquished. Another bhikkhu says: "You have an offense. You hold wrong views; you should relinquish them." He replies: "I do not see an offense. I will not relinquish my wrong views." That other bhikkhu then, in accordance with what the bhikkhu has transgressed, performs a kamma for not seeing an offense and for not relinquishing wrong views. The Buddha teaches:

"This is a kamma in accordance with the Dharma and in accordance with the Vinaya. It should be done thus."

In this case, there is a bhikkhu who sees that he has an offense, who should confess it, and who holds wrong views that he has not relinquished. Another bhikkhu says: "You have an offense. You should confess it. You hold wrong views; you should relinquish them." He replies: "I will not confess. I will not relinquish my wrong views." That other bhikkhu then, in accordance with what the bhikkhu has transgressed, performs a kamma for not confessing and not relinquishing wrong views. The Buddha teaches:

"This is a kamma in accordance with the Dharma and in accordance with the Vinaya. It should be done thus."

In the case where a bhikkhu is seen to have a fault requiring confession, and holds a wrong view without relinquishing it: another bhikkhu says, "You are seen to have a fault. You should confess it. You should relinquish your wrong view." That bhikkhu replies, "I do not see any fault. I will not confess. I will not relinquish my wrong view." The other bhikkhu then performs a kammavācā against him for the offense of not seeing the fault, not confessing, and not relinquishing the wrong view. The Buddha declared:

"That is a kamma in accordance with the Dhamma and the Vinaya. It should be done thus."

All such kammas are in accordance with the Dhamma and the Vinaya.

3. What is a kamma that is contrary to the Dhamma and performed by a divided assembly?

When performing a kamma within a single residence, a bhikkhu who should be present does not come, and one who should give consent does not give consent. A bhikkhu present who has the right to object raises an objection. The one performing the kamma conducts a ñattidutiya-kamma but performs instead a ñatticatuttha-kamma; or announces one matter yet performs the kamma for a different matter. This is called a kamma contrary to the Dhamma and performed by a divided assembly.

4. What is a kamma contrary to the Dhamma but performed by a united assembly?

In the case where, within a single residence, the assembly is united in one place to perform a kamma, and those who should give consent do give consent, and those present who have the right to object do not object — yet the one performing the kamma conducts a ñattidutiya-kamma but performs instead a ñatticatuttha-kamma; or announces one matter yet performs the kamma for a different matter. This is a kamma contrary to the Dhamma but performed by a united assembly.

5. What is a kamma in accordance with the Dhamma but performed by a divided assembly?

When performing a kamma within a single residence, a bhikkhu who should be present does not come, one who should give consent does not give consent, and a bhikkhu present who has the right to object raises an objection. The one performing the kamma conducts the ñattidutiya or ñatticatuttha-kamma lawfully. This is a kamma in accordance with the Dhamma but performed by a divided assembly.

6. What is a kamma similar to the Dhamma but performed by a divided assembly?

Within a single residence when performing a kamma, a bhikkhu who should be present does not come, one who should give consent does not give consent, and a bhikkhu present who has the right to object raises an objection. A ñattidutiya or ñatticatuttha-kamma is performed — though in proper form — but the kamma is performed before the announcement is made. This is a kamma similar to what is in accordance with the Dhamma, and performed by a divided assembly.

7. What is a kamma similar to the Dhamma but performed by a united assembly?

Within a single residence when performing a kamma, those who should be present do give consent, and those present who have the right to object do not object. In the ñattidutiya or ñatticatuttha-kamma, the kamma is performed before the announcement is made. This is a kamma similar to what is in accordance with the Dhamma, but performed by a united assembly.

5. Objecting to a Kamma

Which classes of persons, when they object, make a valid objection? Or are there those whose objection is valid and those whose objection is not valid?

Which persons' objections are not valid?

When a bhikkhu is performing a kamma, if a bhikkhunī objects, it is not a valid objection. So too for a sikkhamānā, a sāmaṇera, or a sāmaṇerī. Nor is an objection valid from one who is said to have committed a pārājika offense, one who has committed an offense against a bhikkhunī, one who received ordination with a thieving intent, one who has disrupted the inner or outer religious life, a pandaka, one who has killed his father or mother, one who has killed an Arahant, one who with malicious intent caused the Tathāgata's body to bleed, one who has caused a schism in the Saṅgha, a non-human being, an animal, a hermaphrodite, one who has been censured, one who has been expelled, one who should be expelled, one who is within the sīmā boundary, one who is serving separate residence (parivāsa),

one who through supernormal power is stationed in the air, one who is invisible, one who is beyond the range of sight and hearing, or the one who is performing the kamma.

The objection of such persons is not a valid objection.

What constitutes a valid objection?

A good bhikkhu who resides together within a single sīmā boundary, who is not stationed in the air, not invisible, not beyond the range of sight and hearing, down to a bhikkhu seated nearby — the objection of such persons is a valid objection. This is the objecting to a kamma.

At that time, Upāli rose from his seat, bared his right shoulder, knelt on his right knee, placed his hands together, and addressed the Buddha:

"When a tajjanīya-kamma should be performed but a pabbājanīya-kamma is performed instead — is such a kamma in accordance with the Dhamma and the Vinaya?"

The Buddha said to Upāli:

"That is not a kamma in accordance with the Dhamma."

Upāli again addressed the Buddha:

"When a tajjanīya-kamma should be assigned but instead a nissayakamma, or a pakkhittakamma, or even a tṛṇasanthārakakamma is assigned — is such a kamma in accordance with the Dhamma and the Vinaya?"

The Buddha declared:

"It is not in accordance with the Dhamma. It is not permissible. When a tajjanīya-kamma should be assigned but instead a pabbājanīya-kamma is assigned, down to a tṛṇasanthārakakamma — that is a kamma contrary to the Dhamma and contrary to the Vinaya. It should not be done thus. Likewise, down to the tṛṇasanthārakakamma, all are kammas contrary to the Dhamma and contrary to the Vinaya. They should not be done thus."

The Buddha said to Upāli:

"When a tajjanīya-kamma should be performed, then a tajjanīya-kamma in accordance with the Dhamma should be assigned. That is a kamma in accordance with the Dhamma and the Vinaya, and it should be done. Likewise, down to the tṛṇasanthārakakamma, all are kammas in accordance with the Dhamma and the Vinaya, and they should be done.

At that time, in a certain residence the Saṅgha performed a tajjanīya-kamma against a bhikkhu, but performed it as a kamma contrary to the Dhamma and by a divided assembly. Another Saṅgha heard that the Saṅgha had performed a tajjanīya-kamma against a bhikkhu as a kamma contrary to the Dhamma and by a divided assembly, and therefore the kamma was not valid. They said, "Let us perform the tajjanīya-kamma." They then performed the tajjanīya-kamma as a kamma contrary to the Dhamma but by a united assembly.

Again, in yet another place, the Saṅgha heard that that Saṅgha had performed the tajjanīya-kamma against a bhikkhu as a kamma contrary to the Dhamma and by a united assembly, and therefore the kamma was not valid. They said, "Let us perform the tajjanīya-kamma." They then performed the tajjanīya-kamma as a kamma in accordance with the Dhamma but by a divided assembly.

Another Saṅgha heard that that Saṅgha had performed the tajjanīya-kamma against a bhikkhu as a kamma in accordance with the Dhamma but by a divided assembly, and therefore the kamma was not valid. They said, "Let us perform the tajjanīya-kamma." They then performed the tajjanīya-kamma as a kamma similar to the Dhamma and by a divided assembly.

Another Saṅgha heard that that Saṅgha had performed the tajjanīya-kamma against a bhikkhu as a kamma similar to the Dhamma and by a divided assembly, and therefore the kamma was not valid. They said, "Let us perform the tajjanīya-kamma." They performed it as a kamma similar to the Dhamma and by a united assembly.

That bhikkhu thought, "What should I do?" The bhikkhus reported this to the Buddha. The Buddha declared:

"The kammas described above are not in accordance with the Dhamma and are not accomplished. All such kammas are not accomplished."

At that time, in a certain residence the Saṅgha performed a kamma against a bhikkhu as a kamma contrary to the Dhamma and by a divided assembly. At that point there arose much dispute within the Saṅgha. Some said the kamma was contrary to the Dhamma and by a divided assembly; some said contrary to the Dhamma and by a united assembly; some said in accordance with the Dhamma and by a divided assembly; some said similar to the Dhamma and by a divided assembly; some said similar to the Dhamma and by a united assembly; some said the kamma was accomplished; some said it was not accomplished. The bhikkhus did not know what to do, reported this to other bhikkhus, and they came to inform the Buddha. The Buddha declared:

"In that residence, the Saṅgha performed a tajjanīya-kamma against a bhikkhu as a kamma contrary to the Dhamma and by a divided assembly. At that point there arose much dispute within the Saṅgha. Some said the kamma was contrary to the Dhamma and by a divided assembly, down to some saying the kamma was accomplished and some saying it was not accomplished. Among the Saṅgha, whoever says it was contrary to the Dhamma and by a divided assembly speaks in accordance with the Dhamma. Down to whoever says it was similar to the Dhamma and by a united assembly also speaks in accordance with the Dhamma."

At that time, Upāli rose from his seat, bared his right shoulder, knelt on his right knee, placed his hands together, and addressed the Buddha:

"If a bhikkhu was previously assigned a kamma by the Saṅgha, and afterward the Saṅgha grants him release — is such a release valid or not valid?"

The Buddha said to Upāli:

"In some cases it is valid; in some cases it is not valid."

Upāli asked again:

"In what cases is it valid, and in what cases is it not valid?"

The Buddha declared:

"Upāli, there are thirteen classes of persons for whom, if the Saṅgha previously performed a kamma against them, the release is not valid. With the exception of these thirteen classes of persons, for all others, after a kamma has been performed, if the Saṅgha assigns the release by kamma, the release is valid."

Upāli again asked the Buddha:

"If a kamma was previously performed against someone, and then a kamma of release is granted — at that point, if the person is expelled, is the expulsion valid or not?"

The Buddha declared:

"In some cases the expulsion is valid; in some cases it is not valid. Concerning the thirteen classes of persons, if a kamma has been performed and they are then expelled, the expulsion is valid. With the exception of these thirteen classes of persons, for all others upon whom a kamma has been performed, if afterward a kamma of release is granted, they are released. At that point, if they are expelled, the expulsion is not valid."

---

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, volumes 1–21; Vietnamese translation, volumes 1 and 2)

Buddhist Studies Editorial Board, 2002