Dg Kd 11Followers of Paṇḍu and Lohita

– FOUR-PART VINAYA

CENSURE

1. Censure

The Buddha was dwelling in the country of Śrāvastī. There were two bhikkhus, one named Paṇḍu and one named Lohita, who were fond of quarreling and reviling one another, their mouths pouring forth words sharp as swords and blades, each seeking out the strengths and weaknesses of the other. They themselves would quarrel and revile one another. And if there were any other bhikkhus who were in dispute with each other, these two would go to them and encourage them, saying: "Make a vigorous effort, do not let yourselves be defeated by them. You are learned and wise, your resources are superior, and you are well known to many people. We stand on your side." Because of this, disputes that had not yet arisen in the Sangha would arise, and disputes that had already arisen could not be resolved.

The bhikkhus thought: "For what reason do disputes that have not yet arisen in the Sangha arise, and disputes that have already arisen cannot be resolved?" The bhikkhus investigated and came to know that it was because of the two bhikkhus Paṇḍu and Lohita, who were fond of quarreling and reviling one another, their mouths pouring forth words sharp as swords and blades, each seeking out the strengths and weaknesses of the other.

They themselves would quarrel and revile one another. And if there were any other bhikkhus who were in dispute with each other, these two would go to them and encourage them, saying: "Make a vigorous effort, do not let yourselves be defeated by them. You are learned and wise, your resources are superior, and you are well known to many people.

We stand on your side." Because of this, disputes that had not yet arisen in the Sangha would arise, and disputes that had already arisen could not be resolved.

At that time, among the Sangha there were bhikkhus who, upon hearing of this, being of few desires and contentment, practicing the dhūta disciplines, delighting in the training of the precepts, and possessing a sense of shame and remorse, reproached those two bhikkhus, saying: "Why do you delight in quarreling and reviling one another, your mouths pouring forth words sharp as swords and blades, causing disputes to arise in the Sangha that cannot be resolved?"

At that time, the bhikkhus went to where the Blessed One was, paid homage at his feet, sat to one side, and reported this matter to the Buddha in full. The Blessed One, on account of this matter, convened an assembly of the Sangha of bhikkhus and rebuked those two bhikkhus:

"What you have done is wrong. It is not proper conduct, not the practice of a śramaṇa, not pure conduct, not fitting behavior. You have done what should not be done. You, Paṇḍu and Lohita, why do you delight in quarreling and reviling one another, your mouths pouring forth words sharp as swords and blades, causing disputes to arise in the Sangha that cannot be resolved?"

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

"I permit the bhikkhus to administer to Paṇḍu and Lohita the act of censure by the formal proclamation of the fourfold motion. The Sangha should convene; having convened, with regard to Paṇḍu... the act of confrontation should be performed; having performed the act of confrontation, the act of calling to mind the offense should be performed; having performed the act of calling to mind the offense, the offense should be assigned. Within the Sangha, a qualified person should be appointed to perform the karmavācanā, and in accordance with the above matter should make the following proclamation:

"'Venerable Sangha, please listen! These two bhikkhus, Paṇḍu and Lohita, are fond of quarreling and reviling one another, their mouths pouring forth words sharp as swords and blades, each seeking out the strengths and weaknesses of the other. They themselves quarrel and revile one another.

And if there are any other bhikkhus who are in dispute with each other, these two go to them and encourage them, saying: "Make a vigorous effort, do not let yourselves be defeated by them. You are learned and wise, your resources are superior, and you are well known to many people. We stand on your side." Because of this, disputes that have not yet arisen in the Sangha arise, and disputes that have already arisen cannot be resolved.

If it is the appropriate time for the Sangha, and the Sangha approves, the Sangha shall perform the karmavācanā of censure upon the two bhikkhus Paṇḍu and Lohita. If hereafter they continue to quarrel and revile one another, the Sangha shall add further penalties to deal with them. This is the proclamation.

"'Venerable Sangha, please listen! These two bhikkhus, Paṇḍu and Lohita, are fond of quarreling and reviling one another, their mouths pouring forth words sharp as swords and blades, each seeking out the strengths and weaknesses of the other. They themselves quarrel and revile one another.

And if there are any other bhikkhus who are in dispute with each other, these two go to them and encourage them, saying: "Make a vigorous effort, do not let yourselves be defeated by them. You are learned and wise, your resources are superior, and you are well known to many people. We stand on your side." Because of this, disputes that have not yet arisen in the Sangha arise, and disputes that have already arisen cannot be resolved.

The Sangha now performs the act of censure by karmavācanā upon the two bhikkhus Paṇḍu and Lohita. Those Elders who approve of the Sangha's conferring upon the two bhikkhus Paṇḍu and Lohita the karmavācanā of censure—so that if hereafter they again quarrel and revile one another, the Sangha shall add further penalties to deal with them—should remain silent. Those who do not approve should speak.

This is the first motion.'"

The second and third motions are pronounced in the same way.

"The Sangha has approved the act of censure by karmavācanā upon Paṇḍu and Lohita. The Sangha's approval is expressed by silence. This matter is thus recorded."

One who has had the karmavācanā of censure performed upon him may not perform five things: 1. He may not confer full ordination upon others. 2. He may not receive another as a dependant under his guidance. 3. He may not keep a novice under his care. 4. He may not accept the Sangha's appointment as preceptor for bhikkhunīs. 5. If the Sangha has already appointed him, he may not serve as preceptor. These are the five things that may not be done after the karmavācanā of censure has been performed.

There are also five further things that may not be done: 1. He may not recite the Prātimokṣa. 2. If the Sangha asks questions about the meaning of the Vinaya, he may not answer. 3. If the Sangha appoints him to perform a karmavācanā, he may not perform it. 4. If the Sangha selects a person of wisdom to convene for the purpose of deliberating on matters of the Sangha, he may not participate. 5. If the Sangha appoints someone as a trusted agent, he may not serve in that capacity. These are five further things that may not be done after the karmavācanā of censure has been performed.

There are also five further things that may not be done: 1. He may not enter a village too early in the morning. 2. He may not return too late in the evening. 3. He must associate with bhikkhus and may not associate with those of other religions. 4. He must skillfully comply with the instructions of the bhikkhus. 5. He may not speak evasively. These are the five things that may not be done when one has been censured.

There are also five further things that may not be done: 1. Having had the karmavācanā of censure performed by the Sangha in accordance with the offense committed, he may not commit that same offense again. 2. He may not commit other offenses either. 3. Or offenses similar to it, or arising from the same precept. 4. Or offenses more grave than this. 5. He may not criticize the karmavācanā or the one who performed it. These are the five things that may not be done when one has been censured.

There are also five further things that may not be done: 1. When a virtuous bhikkhu spreads out a seat as an offering, he may not accept it. 2. He may not accept another washing his feet for him. 3. He may not accept another placing a foot-washing vessel for him. 4. He may not accept another wiping his sandals for him. 5. He may not accept another massaging and rubbing his body for him. These are the things that may not be done after the karmavācanā of censure has been performed.

There are also five further things that may not be done: 1. He may not accept the prostrations of virtuous bhikkhus. 2. He may not accept the joined-hands salutation of virtuous bhikkhus. 3. He may not accept the greetings of virtuous bhikkhus. 4. He may not accept being welcomed by virtuous bhikkhus. 5. He may not accept virtuous bhikkhus carrying his robe and bowl for him. These are the five things that may not be done after the karmavācanā of censure has been performed.

There are also five further things that may not be done: 1. He may not confront virtuous bhikkhus with their offenses. 2. He may not perform the act of calling to mind the offense, nor may he make self-declaration against a virtuous bhikkhu. 3. He may not serve as a witness in matters concerning others. 4. He may not obstruct the Uposatha or the Pravāraṇā. 5. He may not engage in disputes with virtuous bhikkhus. These are the five things that one who has been censured may not do.

He must conduct himself in accordance with these regulations.

After the Sangha had performed the act of censure by the fourfold karmavācanā upon Paṇḍu and Lohita, the bhikkhus reported this to the Buddha. The Blessed One taught:

"There are three factors by which a karmavācanā of censure is not in accordance with the Dharma, not in accordance with the Vinaya, and the karmavācanā is not accomplished: the offense is not stated, the act of calling to mind the offense is not performed, the acknowledgment of the offense is not made.

"There are also three further factors: there is no offense, the offense is not of the category requiring confession, or there was an offense but it has already been confessed.

"There are also three further factors: the act of confrontation is not performed, it is contrary to the Dharma, it is performed by a partial assembly.

"There are also three further factors: the act of calling to mind the offense is not performed, it is contrary to the Dharma, it is performed by a partial assembly.

"There are also three further factors: the acknowledgment of the offense is not made, it is contrary to the Dharma, it is performed by a partial assembly.

"There are also three further factors: there is no offense, it is contrary to the Dharma, it is performed by a partial assembly.

"There are also three further factors: the offense does not require confession, it is contrary to the Dharma, it is performed by a partial assembly.

"There are also three further factors: there was an offense but it has already been confessed, it is contrary to the Dharma, it is performed by a partial assembly."

«Again there are three things: absence, unlawfulness, separate assembly. When these three conditions are present, the act of performing a karma of censure is unlawful, contrary to the Vinaya, and the karma is not accomplished.

«There are three things for which the performance of a karma of censure is in accordance with the Dharma, in accordance with the Vinaya, and the karma is accomplished. What are those three things? Formal accusation, formal recollection, formal acknowledgment.

«Again there are three things: committing an offense, belonging to a category of offenses requiring confession, having committed an offense without yet confessing it.

«Again there are three things: formal accusation — in accordance with the Dharma, in harmony; formal recollection — in accordance with the Dharma, in harmony; formal acknowledgment — in accordance with the Dharma, in harmony; committing an offense — in accordance with the Dharma, in harmony; belonging to a category of offenses requiring repentance — in accordance with the Dharma, in harmony; having committed an offense without yet confessing it — in accordance with the Dharma, in harmony; being present — in accordance with the Dharma, in harmony. These are the three conditions for performing a karma of censure in accordance with the Dharma, in accordance with the Vinaya, whereby the karma is accomplished.

«There are five things for which the performance of a karma of censure is not in accordance with the Dharma, not in accordance with the Vinaya, and the karma is not accomplished: absence, absence of acknowledgment, targeting a pure person, and separate assembly. These are the five things for which the performance of a karma of censure is not in accordance with the Dharma, not in accordance with the Vinaya, and the karma is not accomplished.

«There are five things for which the performance of a karma of censure is in accordance with the Dharma, in accordance with the Vinaya, and the karma is accomplished. What are those five things? Presence, acknowledgment, targeting an impure person, and lawful harmony. These are the five things for which the performance of a karma of censure is in accordance with the Dharma, in accordance with the Vinaya, and the karma is accomplished.»

When the Sangha is at the light meal or the main meal, or is speaking the Dharma, or is performing the Uposatha, the monk upon whom the karma of censure has been imposed should straighten his robes, remove his sandals, stand to one side, kneel, and with joined palms address the assembly thus:

«I request the venerable ones to accept my repentance.»

«From this time forward, restrain your own mind. Refrain; do not commit the offense again.»

At that time, the bhikkhus Paṇḍu and Lohita submitted to the Sangha, did not oppose it, and sought to have the karma of censure lifted. The bhikkhus reported this to the Buddha. The Blessed One instructed:

«If they have submitted to the Sangha and have not opposed it, and they seek to have the karma lifted, then it is permitted to lift it by the procedure of the single-motion, triple-proclamation karma.»

«There are five conditions under which the karma of censure may not be lifted: conferring the full ordination upon others, and so forth up to engaging in disputes with virtuous bhikkhus. For a monk upon whom the karma of censure has been imposed, if these five conditions are present, the karma of censure shall not be lifted on his behalf.

«There are five conditions under which it should be lifted: not conferring full ordination upon others, and so forth up to not engaging in disputes with virtuous bhikkhus. For a monk upon whom the karma of censure has been imposed, if these five conditions are present, it should be lifted.»

It should be lifted in the following manner: The monk upon whom the karma of censure has been imposed should come before the midst of the Sangha, bare his right shoulder, remove his sandals, kneel with the right knee touching the ground, join his palms, and address the assembly thus:

«May the venerable Sangha please hear me! I, the bhikkhu named …, have had the karma of censure imposed upon me by the Sangha. Now I submit to the Sangha, I do not oppose it, and I request the Sangha to lift the karma of censure. I humbly beseech the Sangha to extend compassion to me and lift the karma of censure on my behalf.»

A second time and a third time the same words are spoken.

Within the assembly, one who is capable of performing the karma should be appointed, and based on the above matter should make the following motion:

«May the venerable Sangha please hear me! The bhikkhu named … has had the karma of censure imposed upon him by the Sangha. That bhikkhu has submitted to the Sangha, has not opposed it, and requests the Sangha to lift the karma of censure. If it is an appropriate time for the Sangha, and the Sangha approves of lifting the karma of censure for the bhikkhu named …, this is the motion.

«May the venerable Sangha please hear me! This bhikkhu named … has had the karma of censure imposed upon him by the Sangha; that bhikkhu has submitted to the Sangha and has not opposed it. Now he comes before the Sangha to request the lifting of the karma of censure. Now the Sangha lifts the karma of censure for the bhikkhu named …. Those elders who consent to the Sangha lifting the karma of censure for the bhikkhu named … should remain silent. Those who do not consent should speak. This is the first proclamation.»

A second time and a third time the same words are spoken.

«The Sangha has consented to lift the karma of censure for the bhikkhu named …. The Sangha has approved and is silent. This matter is recorded as such.»

2. Banishment

The Blessed One was dwelling in the land of Śrāvastī. At that time in the land of Kīṭāgiri there were two former bhikkhus, one named Assaji and the second named Punabbasuka. In the land of Kīṭāgiri they had engaged in bad conduct and had corrupted households.

Their bad conduct was seen by all and heard by all. Their corruption of households was seen by all and heard by all. They engaged in bad conduct as follows: they themselves planted flowers and trees, and had others plant them; they themselves watered them, and had others water them; they themselves gathered flowers, and had others gather them; they themselves made garlands, and had others make garlands; they themselves carried various kinds of flowers, and had others carry them.

They went to the homes of laypeople where there were boys and girls, sat together on the same couch, ate from the same bowl, drank from the same cup; they danced and played, made merry, and performed various kinds of entertainments. If others were performing, they would join in the singing; sometimes they blew with their mouths, sometimes they played stringed instruments, beat drums, blew flutes, or blew conch shells; or they imitated the cry of peacocks, or the call of cranes; they ran or went about hopping, or whistled, or sang ballads, or made the sounds of birds in sport.

At that time, a large number of bhikkhus traveling through the countryside from the land of Kāśī arrived in the land of Kīṭāgiri. In the early morning they put on their robes and, taking their bowls, entered the city to beg for alms; as they walked they advanced and paused with clearly evident deportment, their eyes looking straight ahead, bowing and raising their heads, drawing in and extending their limbs with measured composure; wearing their robes and carrying their bowls, they walked looking straight ahead, their faculties composed; they begged for alms in the land of Kīṭāgiri.

The laypeople who saw them spoke thus: «Who are these people, who look straight ahead, who do not laugh and play, who do not glance to either side, who do not fraternize and make merry, and who do not greet one another? We should not give food to these people. They are not like our own monks Assaji and Punabbasuka, who need not look straight ahead, who joke and laugh, who glance to this side and that, who are merry with one another, and who greet and console each other.

People like those we will give food to.» At that time the bhikkhus begging for alms in the land of Kīṭāgiri found it difficult to obtain enough to be satisfied. Those bhikkhus thought thus: «In this place there are resident bhikkhus of bad conduct. Because bhikkhus of bad conduct reside here, bhikkhus of good conduct are shunned.

They engage in various kinds of bad conduct such as planting various kinds of flowering trees and plants, and going so far as to act as messengers for people.»

At that time the bhikkhus, having traveled through the countryside from the land of Kīṭāgiri, returned to Śrāvastī, came to where the Blessed One was, paid obeisance at his feet, and sat down to one side. At that time the Blessed One comforted the bhikkhus:

«Are you living in harmony and comfort? Are you not troubled in the matter of food and drink?»

The bhikkhus replied to the Buddha:

«The Sangha is living in harmony and comfort. We traveled through the countryside from the land of Kāśī and arrived in the land of Kīṭāgiri.» They set forth the full account of the causes and conditions before the Blessed One. At that time the Blessed One, through numberless skillful means, rebuked them, saying:

«Those men have acted wrongly; this is not proper deportment, not the conduct of a śramaṇa, not pure practice, not conforming conduct — they have done what should not be done. Assaji and Punabbasuka, why have you defiled the households of others and engaged in bad conduct? Your corruption of households is seen by all and heard by all. Your bad conduct is seen by all and heard by all. You have engaged in various kinds of bad conduct such as planting various kinds of flowers and mixed plants, and going so far as to act as messengers for people.»

At that time the Blessed One, having rebuked Assaji and Punabbasuka, addressed the bhikkhus:

«I permit the Sangha to perform the act of banishment for Assaji and Punabbasuka by the procedure of the single-motion, triple-proclamation karma.»

It should be done as follows: The Sangha having been assembled, a formal accusation is made against Assaji and Punabbasuka; after the formal accusation, formal recollection is made; after formal recollection, the charges are presented to them. Within the assembly, one who is capable of performing the karma should be appointed, and based on the above matter should make the following motion:

«May the venerable Sangha please hear me! These bhikkhus Assaji and Punabbasuka, residing in the land of Kīṭāgiri, have corrupted households and have engaged in bad conduct. Their corruption of households is seen by all and heard by all. Their bad conduct is seen by all and heard by all. If it is an appropriate time for the Sangha, and the Sangha approves of performing the karma of banishment with regard to Assaji and Punabbasuka — saying: ‹You have corrupted households and engaged in bad conduct. Your corruption of households is seen by all and heard by all. Your bad conduct is seen by all and heard by all. You must leave this dwelling place and are no longer permitted to remain here.› — this is the motion.

"Venerable Sangha, please listen! These bhikkhus Assaji and Punabbasu, residing in the country of Kīṭāgiri, are corrupting families and are of bad conduct. Their corrupting of families is seen and heard by all.

Their bad conduct is seen and heard by all. If the time is suitable for the Sangha, may the Sangha consent to perform the act of banishment (nāsanakamma) upon Assaji and Punabbasu, saying: 'You are corrupting families and engaging in bad conduct. Your corrupting of families is seen and heard by all.

Your bad conduct is seen and heard by all. You should depart from this dwelling; you may no longer remain here.' Those Elders who agree that the Sangha should perform the act of banishment upon these two bhikkhus Assaji and Punabbasu should remain silent. Whoever does not agree should speak.

This is the first proclamation (kamma)."

The second and third times are spoken in the same manner.

"The Sangha has consented to perform the act of banishment upon Assaji and Punabbasu. The Sangha consents, therefore remains silent. So this matter is recorded."

One upon whom the act of banishment has been performed must not do five things: he may not confer full ordination upon another, and so forth, up to and including engaging in disputes with virtuous bhikkhus. The procedure should be performed as in the formal act of censure (tajjanīyakamma) above, except in the matter of 'reciting the Pātimokkha in another assembly.'

The Sangha having performed the act of banishment upon the two bhikkhus Assaji and Punabbasu by means of the formal act of one motion and three proclamations (ñatticatutthakamma), the bhikkhus reported this to the Buddha. The Buddha taught:

"There are three factors and five factors by which the act of banishment is performed unlawfully, contrary to the Vinaya, making the act unsuccessful, as stated above. There are three factors and five factors by which the act of banishment is performed lawfully, in accordance with the Vinaya, making the act successful, as stated above.

That banished bhikkhu may not come within the boundary without being summoned." The bhikkhus reported this to the Buddha. The Buddha taught:

"He may not come within the boundary on his own. While he has not yet been summoned, remaining outside the boundary, he should send a trustworthy person into the Sangha to say: 'Venerable Sangha, please listen. I request pardon; from this day forward I shall reproach my own heart and not reoffend.'"

That bhikkhu Assaji complied with the Sangha, no longer daring to resist, and came to the Sangha to request the lifting of the act of banishment. The bhikkhus reported this to the Buddha. The Buddha taught:

"If he has complied with the Sangha and no longer resists, he should come to the Sangha and request the lifting of the act of banishment. It should be lifted by means of a formal act of one motion and three proclamations."

"There are five factors under which the act of banishment should not be lifted: conferring full ordination upon another, and so forth, up to and including engaging in disputes with virtuous bhikkhus.

"Again, there are five factors under which the act of banishment should be lifted: not conferring full ordination upon another, and so forth, up to and including not engaging in disputes with virtuous bhikkhus."

The lifting is performed as follows: The banished bhikkhu comes before the Sangha, bares his right shoulder, removes his sandals, kneels with his right knee upon the ground, joins his palms together, and makes this declaration:

"Venerable Sangha, please listen! I, the bhikkhu named …, upon whom the Sangha has performed the act of banishment — I have now complied with the Sangha and no longer dare to resist. I come before the Sangha to request the lifting of the act of banishment. I humbly entreat the Sangha to show compassion and lift the act of banishment on my behalf."

The second and third times the same words are spoken.

Within the assembly, a competent bhikkhu should be appointed to perform the act and should make the following announcement in accordance with the matter:

"Venerable Sangha, please listen! This bhikkhu named … upon whom the Sangha has performed the act of banishment has now complied with the Sangha and no longer dares to resist. He has come before the Sangha to request the lifting of the act of banishment. If the time is suitable for the Sangha, may the Sangha consent; the Sangha shall now lift the act of banishment for the bhikkhu named …. This is the announcement.

"Venerable Sangha, please listen! This bhikkhu named … upon whom the Sangha has performed the act of banishment has now complied with the Sangha and no longer dares to resist. He has come before the Sangha to request the lifting of the act of banishment. The Sangha now lifts the act of banishment for the bhikkhu named …. Those Elders who agree that the Sangha should lift the act of banishment for the bhikkhu named … should remain silent. Whoever does not agree should speak. This is the first proclamation."

The second and third times the same words are spoken as above.

"The Sangha has lifted the act of banishment for the bhikkhu named …. The Sangha consents, therefore remains silent. So this matter is recorded."

3. Act of Probation Under a Preceptor

The Blessed One was residing in the country of Sāvatthī. At that time there was a bhikkhu named Seyyasaka, who was foolish and without understanding, committing a great many offenses; he lived mingled with laypeople, associating with them in an intimate and familiar manner that was not in accord with the Buddha-Dharma. The bhikkhus heard of this, and among them were those of few desires, who were content, practiced austerity, delighted in studying the precepts, and had a sense of shame. They reproached the bhikkhu Seyyasaka: "You are foolish and without understanding, committing a great many offenses. How can you live mingled with laypeople, associating with them in an intimate and familiar manner that is not in accord with the Buddha-Dharma?"

The bhikkhus went to the presence of the Blessed One, paid homage at his feet, sat to one side, and reported this matter fully to the Blessed One. Thereupon the Blessed One convened the assembly of bhikkhus, and with manifold skillful means rebuked the bhikkhu Seyyasaka:

"You have acted wrongly. This is not proper conduct; it is not the way of a śramaṇa; it is not pure conduct; it is not conduct in conformity with the precepts; it is doing what should not be done. How can you live mingled with laypeople, associating with them in an intimate and familiar manner that is not in accord with the Buddha-Dharma?"

Having rebuked him, the Buddha instructed the bhikkhus:

"I permit the Sangha to perform the act of dependence (nissayakamma) upon the bhikkhu Seyyasaka by means of a formal act of one motion and three proclamations."

The procedure is as follows: Convene the Sangha. After the Sangha has convened, make the formal accusation. After the formal accusation, make the act of recollection. After the act of recollection, assign the offense. A competent bhikkhu within the assembly should be appointed to perform the act and should make the following announcement in accordance with the matter:

"Venerable Sangha, please listen! This bhikkhu Seyyasaka is foolish and without understanding, committing a great many offenses; he lives mingled with laypeople, associating with them in an intimate and familiar manner that is not in accord with the Buddha-Dharma. If the time is suitable for the Sangha, may the Sangha consent to impose upon the bhikkhu Seyyasaka the formal act of dependence (nissayakamma). This is the announcement.

"Venerable Sangha, please listen! The bhikkhu Seyyasaka is foolish and without understanding, committing a great many offenses; he lives mingled with laypeople, associating with them in an intimate and familiar manner that is not in accord with the Buddha-Dharma. The Sangha now performs the formal act of dependence upon the bhikkhu Seyyasaka. Those Elders who agree that the formal act of dependence should be performed upon this bhikkhu Seyyasaka should remain silent. Whoever does not agree should speak. This is the first proclamation."

The second and third times the same words are spoken.

"The Sangha has consented to perform the formal act of dependence upon the bhikkhu Seyyasaka. The Sangha consents, therefore remains silent. So this matter is recorded."

Upon one upon whom the formal act of dependence has been performed, five things may not be done: he may not confer full ordination upon another, and so forth, up to and including engaging in disputes with virtuous bhikkhus. He should act accordingly. The Sangha having performed the formal act of dependence upon the bhikkhu Seyyasaka by means of a formal act of one motion and three proclamations, the bhikkhus reported this to the Buddha. The Buddha taught:

"There are three factors and five factors by which the formal act of dependence is performed and not performed, as stated above."

That bhikkhu named a locality when performing the formal act of dependence. That locality was destroyed and the people scattered in disorder. The Buddha taught:

"One may not name a locality when performing the formal act of dependence."

That bhikkhu named a country when performing the formal act of dependence. That country was destroyed and the people scattered in disorder. The Buddha taught:

"One may not name a country when performing the formal act of dependence."

That bhikkhu named a dwelling place when performing the formal act of dependence. The people of that dwelling place caused disturbance. The Buddha taught:

"One may not name a dwelling place when performing the formal act of dependence."

That bhikkhu named a person when performing the formal act of dependence. That person either broke the precepts, or broke right view, or broke proper conduct, or was formally accused, or was expelled, or was liable to be expelled, and was thus unable to be of benefit to the śramaṇa Dharma. The Buddha taught:

"One may not name a person when performing the formal act of dependence."

That bhikkhu named the Rains Retreat when performing the formal act of dependence. The bhikkhu upon whom the formal act had been performed attained wisdom during the Rains Retreat. The Buddha taught:

"One may not name the Rains Retreat when performing the formal act of dependence. Rather, it is permitted to say: 'You should take up dependence and live in reliance upon it.'"

At that time, the bhikkhu Seyyasaka went to the presence of a bhikkhu who was a dear friend, learned, wise, and skilled in speech, residing in a village, and requested instruction in the Vinaya. During the Rains Retreat he attained wisdom, complied with the Sangha, no longer daring to resist, and came before the Sangha to request the lifting of the formal act of dependence. The bhikkhus reported this to the Buddha. The Buddha taught:

"If the bhikkhu Seyyasaka has complied with the Sangha and no longer dares to resist, and comes before the Sangha to request the lifting of the formal act of dependence, then it should be lifted by means of a formal act of one motion and three proclamations.

"There are five factors under which the formal act of dependence should not be lifted: conferring full ordination upon another, and so forth, up to and including engaging in disputes with virtuous bhikkhus.

"There are five factors under which the formal act of dependence should be lifted: not conferring full ordination upon another, and so forth, up to and including not engaging in disputes with virtuous bhikkhus. With such five factors, the formal act of dependence should be lifted."

It should be performed as follows: The monk upon whom the act of the dependence (nissaya) kamma has been imposed should come before the Sangha, uncover the right shoulder, remove his footwear, kneel with the right knee touching the ground, join his palms together, and address the assembly:

"Venerable Sangha, please listen! I, the bhikkhu named ..., upon whom the Sangha has imposed the act of the dependence kamma — I now, in compliance with the Sangha, come before the Sangha to request the lifting of the dependence kamma. May the Sangha, out of compassion, lift the dependence kamma for me."

A second time, a third time, he speaks likewise.

Among the assembly, one capable of performing the kamma should be appointed to make the formal announcement based on the matter at hand, as follows:

"Venerable Sangha, please listen! The bhikkhu named ... upon whom the Sangha has imposed the act of the dependence kamma — that bhikkhu, having complied with the Sangha and no longer daring to transgress, now comes before the Sangha to request the lifting of the dependence kamma. If it seems fit to the Sangha, the Sangha consents; now the Sangha shall lift the dependence kamma for the bhikkhu named .... This is the motion.

"Venerable Sangha, please listen! The bhikkhu named ..., upon whom the Sangha has imposed the dependence kamma, now complying with the Sangha and no longer daring to transgress, comes before the Sangha to request the lifting of the dependence kamma. The Sangha now confers upon the bhikkhu named ... the kamma of releasing from dependence. Those Elders who consent to the Sangha's conferring upon bhikkhu ... the kamma of releasing from dependence, let them be silent. Those who do not consent, let them speak. This is the first kamma act."

A second time, a third time, it is likewise.

"The Sangha has consented to confer upon the bhikkhu named ... the kamma of releasing from dependence. The Sangha agrees, therefore is silent. This matter is thus recorded."

4. Censure

The Blessed One was dwelling at Sāvatthī. At that time the Venerable Sāriputta and Moggallāna, together with five hundred bhikkhus, were wandering through the human realm in the country of Kāśī and arrived at a dense forest grove. At that time the Venerable Sāriputta and Moggallāna were staying in an Āmalaka garden.

The householder Citta heard that the two Venerable Ones, wandering through the human realm, had arrived at the dense forest grove and were now dwelling in the Āmalaka garden. That householder went to where the Venerable Sāriputta and Moggallāna were, paid homage by prostrating at their feet, and sat down to one side. The Venerable Sāriputta and Moggallāna spoke the Dharma to the householder, instructing and delighting him.

When the householder had heard the Venerable Sāriputta and Moggallāna expound the Dharma and was filled with joy, he said: "May the Venerable Ones together with the Sangha please accept my invitation for a meal tomorrow." The Venerable Sāriputta and Moggallāna consented through their silence. The householder, knowing that the Venerable Sāriputta and Moggallāna had accepted, rose from his seat, paid his respects, and took his leave.

Returning home, the householder prepared all manner of the finest foods and drinks to be found in the world, lacking nothing whatsoever.

At that time, in the Āmalaka garden, a resident bhikkhu named Sudhamma thought to himself: "Let me go to the householder Citta's home and see how he is preparing the food and drink — how he is making food for the visiting bhikkhus and how he is making food for the resident bhikkhus."

At that time, the resident bhikkhu Sudhamma went to the householder's home and came to where the food was being prepared to look. He saw that they were preparing in full all the finest foods and drinks in the world, lacking nothing whatsoever. Having seen this, he spoke as follows: "The householder is preparing different foods and drinks for the visiting bhikkhus and different foods and drinks for the resident bhikkhus."

Then he gave rise to a mind of jealousy and anger, and spoke these harsh words:

"Among all the foods and drinks that the householder has prepared, there are all the finest foods and drinks in the world, lacking nothing — except one thing: sesame candy."

The householder Citta then said:

"Venerable Sudhamma, you hold within you many treasures — the faculties, the powers, the factors of enlightenment, meditative concentration, and right attainment — yet you speak such coarse and harsh words! Venerable Sudhamma, having prepared foods and drinks as fine as these, what use would I have for sesame dregs?"

The householder continued:

"Now let me offer a parable. A person of wisdom understands clearly through a parable. It is as if in a certain country there were no chickens at all, and then a merchant traveller brought in a hen. That hen, having no rooster, mated with a crow. The hen laid eggs and hatched offspring that neither crowed like a rooster nor cawed like a crow, and so they were called crow-chickens. Just so, Venerable Sudhamma — you hold within you many treasures such as the faculties, the powers, the factors of enlightenment, meditative concentration, and right attainment, yet you speak such coarse and harsh words! Venerable Sudhamma, having prepared foods and drinks as fine as these, what use would I have for sesame dregs?"

The bhikkhu Sudhamma said:

"The householder has insulted me. Now I wish to leave!"

The householder said:

"Venerable Sudhamma, I have spoken no harsh words nor insulted the Venerable One. You should dwell here joyfully in this dense forest grove; we will provide you with robes, bedding, furnishings, food and drink, and medicinal remedies."

Sudhamma again said:

"The householder has insulted me. I shall leave!"

The householder said:

"Venerable One, where does the Venerable One wish to go?"

The bhikkhu Sudhamma said:

"I wish to go to where the Blessed One is, at Sāvatthī."

The householder said:

"Whatever words passed between you and me, present them truthfully to the Blessed One exactly as they were. Do not add to or subtract from them. Why? Because you will return to this place again."

At that time, the bhikkhu Sudhamma took his robe and bowl and went to where the Blessed One was, paid homage by prostrating at the Blessed One's feet, and sat down to one side. The Blessed One then offered comfort by inquiring:

"Do the bhikkhus in residence dwell in comfort? Are they not troubled by the matter of food?"

Sudhamma replied:

"The dwelling is comfortable. There is no hardship in the matter of food and drink."

He then related all the events and the words of the householder to the Blessed One fully, without addition or omission. The Blessed One rebuked the bhikkhu Sudhamma with numerous skillful means, saying:

"You have acted contrary to the Dharma, contrary to proper conduct, contrary to the conduct of a recluse, contrary to pure practice, contrary to harmonious conduct; you have done what should not be done. Sudhamma, how could you use base and abusive words against that householder who is a lay supporter of faithful mind, who does much beneficial work and provides for the Sangha?"

Having rebuked Sudhamma, the Blessed One addressed the bhikkhus:

"I permit the bhikkhus to perform for the bhikkhu Sudhamma a formal act by motion and three announcements (ñatti-catuttha-kamma), forbidding him to go to the homes of laypeople.

"With regard to a bhikkhu who possesses five qualities, the act of forbidding entry to lay households must not be performed: one who does not show respect to parents; one who does not show respect to recluses and brahmins; one who does not steadfastly uphold what ought to be upheld. A bhikkhu with these five qualities — the Sangha must not impose upon him the act forbidding entry to lay households.

"There are five qualities for which the act of forbidding entry to lay households should be performed: one who shows respect to parents, to recluses and brahmins; one who steadfastly upholds what ought to be upheld and does not abandon it. A bhikkhu with these five qualities — the Sangha should impose upon him the act forbidding entry to lay households.

"A bhikkhu who possesses ten qualities should be subjected to the act forbidding entry to lay households: abusing and reviling lay households with harsh speech; scheming to cause loss and diminishment to lay households; bringing about what is not beneficial; causing them to have no place of abode; sowing discord among laypeople; slandering the Buddha before laypeople; slandering the Dharma; slandering the Sangha; verbally abusing and reviling laypeople with base speech; making promises to laypeople in accordance with the Dharma but not fulfilling them in fact. A bhikkhu who possesses these ten qualities should be subjected to the act forbidding entry to lay households.

"With nine qualities, eight qualities, and so on down to one quality — abusing lay households with harsh speech — the act forbidding entry to lay households should be performed."

It should be done as follows: Convene the Sangha. When the Sangha has assembled, make the formal accusation. After the accusation has been made, perform the act of calling to recollection. After calling to recollection has been done, pronounce the offense. Among the assembly, one capable of performing the kamma should be appointed to make the formal announcement based on the matter at hand, as follows:

"Venerable Sangha, please listen! This bhikkhu Sudhamma, toward the householder Citta — a lay supporter of faithful devotion who regularly provides and makes offerings to the Sangha — has used base and vile words to abuse and revile him. If it seems fit to the Sangha, the Sangha shall now perform for bhikkhu Sudhamma the kamma act forbidding him entry to lay households. This is the motion."

«Let the venerable Sangha listen! The bhikkhu Sudhamma has used base words to revile the lay supporter Citta, who is a lay devotee of faithful heart and regularly provides offerings and alms to the Sangha. Now the Sangha performs the kamma of proscription from entering lay households for the bhikkhu Sudhamma. Whatever elder agrees that the Sangha should perform the kamma of proscription from entering lay households for the bhikkhu Sudhamma, let him be silent. Whoever does not agree, let him speak. This is the first motion.» The second and third times are spoken in the same manner.

«The Sangha has consented to impose upon the bhikkhu Sudhamma the kamma of proscription from entering lay households. The Sangha agrees; therefore it is silent. So this matter is recorded.»

When the kamma of proscription from entering lay households has been performed upon him, there are five things he may not do: he may not confer the higher ordination upon others, and so forth down to he may not engage in dispute with virtuous bhikkhus. He shall conduct himself accordingly.

The Sangha having performed the kamma of proscription from entering lay households for the bhikkhu Sudhamma by the ñatticatuttha kamma, the bhikkhus reported this to the Buddha. The Blessed One taught:

«There are three conditions, and there are five conditions, under which the kamma of proscription from entering lay households is not in accordance with the Dhamma, not in accordance with the Vinaya, and the kamma is not accomplished — as stated above.

«There are three conditions, and there are five conditions, under which the kamma of proscription from entering lay households is in accordance with the Dhamma, in accordance with the Vinaya, and the kamma is accomplished — as stated above.»

The Blessed One permitted the sending of a messenger to the household of the lay supporter Citta, to make apology on behalf of the bhikkhu Sudhamma to the lay supporter Citta. The appointment is to be made by the ñattidutiya kamma. A messenger possessing eight qualities should be appointed: 1. He is learned. 2. He speaks well. 3. He has personally understood the matter. 4. He understands the minds of others. 5. He accepts the words of others. 6. He is capable of remembering. 7. He is not careless. 8. He discerns the meaning of words, both wholesome and unwholesome. One who possesses these eight qualities should be appointed as messenger. He then spoke in verse:

Ānanda was one fully capable of fulfilling these eight qualities: skilled in listening, skilled in speaking, understanding clearly for himself, understanding the minds of others, accepting the words of others, capable of remembering, free from carelessness, discerning the meaning of words both wholesome and unwholesome. The Blessed One permitted the Sangha to appoint Ānanda as messenger, to make apology on behalf of the bhikkhu Sudhamma to the lay supporter Citta, the appointment to be made by the ñattidutiya kamma as follows. Within the assembly, a bhikkhu capable of performing the kamma should be appointed, and based on the foregoing matter the motion should be proclaimed thus:

«Let the venerable Sangha listen! If it seems right to the Sangha, may the Sangha consent to appoint Ānanda as messenger, to make apology on behalf of the bhikkhu Sudhamma to the lay supporter Citta. This is the motion.

«Let the venerable Sangha listen! The Sangha now appoints Ānanda as messenger, to make apology on behalf of the bhikkhu Sudhamma to the lay supporter Citta. Whatever elder agrees that the Sangha appoints Ānanda as messenger, to make apology on behalf of the bhikkhu Sudhamma to the lay supporter Citta, let him be silent; whoever does not agree, let him speak.

«The Sangha has consented to appoint Ānanda as messenger, to make apology on behalf of the bhikkhu Sudhamma to the lay supporter Citta. The Sangha agrees; therefore it is silent. So this matter is recorded.»

The Sangha having dispatched the messenger, the one dispatched goes to the lay supporter's house and delivers the apology in these words: «The Sangha has performed the act of censure upon the bhikkhu Sudhamma, punishing him.» If the lay supporter accepts the apology, that is well. If not, the lay supporter should be brought to a place within sight but out of hearing. Then the bhikkhu upon whom the kamma was performed is to be placed within sight but out of hearing, and caused to make apology in accordance with the Dhamma.

Afterwards, the messenger goes to the lay supporter and says: «That bhikkhu formerly committed an offence. He has now made apology. The offence has been expiated.» If the lay supporter accepts the apology, that is well; if not, then the offending bhikkhu must go himself to make apology.

The Venerable Ānanda, having heard the Blessed One's instructions, led the bhikkhu Sudhamma to the household of the lay supporter Citta and delivered the apology to the lay supporter: «That bhikkhu — the Sangha has performed the act of censure upon him.» The lay supporter Citta then consented to accept the apology.

At that time the bhikkhu Sudhamma, being compliant toward the Sangha and not daring to act contrary to it, came before the Sangha and requested the lifting of the kamma of proscription from entering lay households. The bhikkhus reported this to the Buddha. The Blessed One taught:

«If the bhikkhu Sudhamma has been compliant toward the Sangha, not daring to act contrary to it, and now requests the lifting of the kamma of proscription from entering lay households, it should be lifted by the ñatticatuttha kamma.

«There are five conditions under which the kamma of proscription from entering lay households must not be lifted: conferring the higher ordination upon others, and so forth down to engaging in dispute with virtuous bhikkhus.

«There are five conditions under which the kamma of proscription from entering lay households should be lifted: not conferring the higher ordination upon others, and so forth down to not engaging in dispute with virtuous bhikkhus. With these five conditions present, the kamma of proscription from entering lay households should be lifted.»

It should be lifted as follows: The one upon whom the kamma was performed should come before the Sangha, bare the right shoulder, remove footwear, kneel with the right knee touching the ground, join the palms, and say:

«Let the venerable Sangha listen! I, the bhikkhu named …, upon whom the Sangha imposed the kamma of proscription from entering lay households — I have now been compliant toward the Sangha and have not dared to act contrary to it, and therefore come before the Sangha to request the lifting of the kamma of proscription from entering lay households. May the Sangha, out of compassion, lift for me the kamma of proscription from entering lay households.»

The second and third times, the request is made in the same manner. Within the assembly, a bhikkhu capable of performing the kamma should be appointed, and based on the foregoing matter the motion should be proclaimed thus:

«Let the venerable Sangha listen! The bhikkhu named … — the Sangha imposed upon him the kamma of proscription from entering lay households. That bhikkhu has been compliant toward the Sangha, not daring to act contrary to it, and has now come before the Sangha to request the lifting of the kamma of proscription from entering lay households. If it seems right to the Sangha, may the Sangha consent — now the Sangha lifts for him the kamma of proscription from entering lay households. This is the motion.

«Let the venerable Sangha listen! That bhikkhu named … — the Sangha performed upon him the kamma of proscription from entering lay households; that bhikkhu has been compliant toward the Sangha, not daring to act contrary to it, and has come before the Sangha to request the lifting of the kamma of proscription from entering lay households. Now the Sangha lifts for the bhikkhu named … the kamma of proscription from entering lay households. Whatever elder consents that the Sangha lifts for the bhikkhu … the kamma of proscription from entering lay households, let him be silent. Whoever does not agree, let him speak. This is the first motion.»

The second and third times are spoken in the same manner.

«The Sangha has consented to lift for the bhikkhu … the kamma of proscription from entering lay households. The Sangha agrees; therefore it is silent. So this matter is recorded.»

5. Relinquishment of a View

1. The Blessed One was dwelling at Kosambī. At that time the bhikkhu Channa committed an offence. Another bhikkhu said to him: «You have committed an offence — do you see it?» Channa replied: «I do not see it.»

The bhikkhus heard of this, and among them were those of few wishes, who were content, practiced austerities, loved training in the precepts, and were possessed of a sense of shame. They reproved the bhikkhu Channa: «You have committed an offence; the bhikkhus said to you, ‹You have committed an offence — do you see it?› How is it that you say, ‹I do not see it›?»

The bhikkhus then went to the Blessed One, paid homage at his feet, sat to one side, and reported this matter to the Buddha in full. The Blessed One, using this matter as the occasion, convened an assembly of the bhikkhu Sangha and reproached the bhikkhu Channa:

«Bhikkhu Channa, you committed an offence; the bhikkhus said, ‹You have committed an offence — do you see it?› How is it that you said, ‹I do not see it›?»

The Blessed One, having reproved the bhikkhu Channa by means of countless skillful means, then addressed the bhikkhus:

«I allow the Sangha to perform upon the bhikkhu Channa the kamma of suspension for non-acknowledgment of an offence, by the ñatticatuttha kamma.»

It should be done as follows: Convene the Sangha. When the Sangha has assembled, make the formal accusation. Having made the accusation, make the act of recollection. Having made the act of recollection, impose the offence. Within the assembly, a bhikkhu capable of performing the kamma should be appointed, and based on the foregoing matter the motion should be proclaimed thus:

«Let the venerable Sangha listen! This bhikkhu Channa has committed an offence. Another bhikkhu asked him: ‹You have committed an offence — do you see it?› Channa replied: ‹I do not see it.› If it seems right to the Sangha, may the Sangha consent — now the Sangha performs upon the bhikkhu Channa the kamma of suspension for non-acknowledgment of an offence. This is the motion.

"Venerable Sangha, please listen! The bhikkhu Channa has committed an offense. This bhikkhu Channa has committed an offense. Another bhikkhu asked: 'You have committed an offense; do you see it?' Channa replied: 'I do not see it.' Now the Sangha performs the act of formal censure against Channa for not seeing his offense. Those elders who consent to the Sangha performing the act of formal censure against the bhikkhu Channa for not seeing his offense, please remain silent. Those who do not consent, please speak. This is the first proclamation."

The second and third times are said in the same way.

"The Sangha has consented to performing the act of formal censure against the bhikkhu Channa for not seeing his offense. The Sangha consents and therefore remains silent. So it is recorded."

"Having performed the act of formal censure for not seeing an offense, there are five things that must not be done: one must not confer full ordination upon persons, and so on down to one must not engage in dispute with virtuous bhikkhus. It should be done in this way."

After the Sangha had performed the act of formal censure against the bhikkhu Channa for not seeing his offense by means of the fourfold proclamation kammavācā, the bhikkhus reported this to the Buddha. The Blessed One taught:

"There are three factors and five factors by which the act of formal censure for not seeing an offense is contrary to the Dhamma, contrary to the Vinaya, and not accomplished, as stated above.

"There are also three factors and five factors by which the act of formal censure for not seeing an offense is in accordance with the Dhamma, in accordance with the Vinaya, and accomplished, as stated above."

The bhikkhu against whom the formal censure for not seeing an offense has been performed, when the Sangha is assembled at the time of the small meal or the great meal, or at the time of a Dhamma talk, or at the Uposatha, should come into the midst of the Sangha, stand to one side, bare the right shoulder, remove his sandals, kneel with the right knee touching the ground, join his palms, and say: "I request the Venerable Ones to accept my confession and self-reproach; from this time forward I will not dare to transgress again."

When the bhikkhu Channa had submitted to the Sangha and no longer dared to act contrary to it, and had come before the Sangha to request the lifting of the act of formal censure for not seeing his offense, the bhikkhus reported this to the Buddha. The Buddha taught:

"If Channa has submitted to the Sangha and no longer dares to act contrary to it, and has come before the Sangha to request the lifting of the act of formal censure for not seeing his offense, the Sangha should confer upon him the act of lifting by means of the fourfold proclamation kammavācā.

"There are five factors by which the act of formal censure for not seeing an offense must not be lifted: conferring full ordination upon persons, and so on down to engaging in dispute with virtuous bhikkhus.

"There are five factors by which the act of formal censure for not seeing an offense should be lifted: not conferring full ordination upon persons, and so on down to not engaging in dispute with virtuous bhikkhus."

It should be lifted as follows: Among the assembly, one capable of performing the kammavācā should be appointed, and following the matter as stated above, should make the formal announcement:

"Venerable Sangha, please listen! The bhikkhu named such-and-such, upon whom the Sangha has performed the act of formal censure for not seeing his offense, has submitted to the Sangha and no longer dares to act contrary to it, and has now come before the Sangha to request the lifting of the act of formal censure for not seeing his offense. If it is the proper time for the Sangha, may the Sangha consent; now the Sangha lifts the act of formal censure for not seeing the offense for the bhikkhu named such-and-such. This is the formal announcement.

"Venerable Sangha, please listen! The bhikkhu named such-and-such, upon whom the Sangha has performed the act of formal censure for not seeing his offense, has submitted to the Sangha and no longer dares to transgress. He has now come before the Sangha to request the lifting of the act of formal censure for not seeing his offense. Now the Sangha lifts the act of formal censure for not seeing the offense for the bhikkhu named such-and-such. Those elders who consent to the Sangha lifting the act of formal censure for not seeing the offense for the bhikkhu named such-and-such, please remain silent. Those who do not consent, please speak. This is the first proclamation."

The second and third times are said in the same way.

"The Sangha has consented to lifting the act of formal censure for not seeing the offense for the bhikkhu named such-and-such. The Sangha consents and therefore remains silent. So it is recorded."

2. The Blessed One was dwelling at Kosambi. The bhikkhu Channa committed an offense, and the bhikkhus said to him: "You have an offense; you must confess it." Channa replied: "I will not confess."

The bhikkhus heard this, and among them were those of few desires, who were content, who lived austerely, who delighted in training in the precepts, who had a sense of shame; they reproached the bhikkhu Channa:

"You have committed an offense, and another bhikkhu told you: 'You have committed an offense; you must confess it.' Why did you reply: 'I will not confess'?"

The bhikkhus went to the Blessed One, paid homage at his feet, sat down to one side, and reported this matter to the Blessed One in full. Using this occasion, the Blessed One convened the assembly of bhikkhus, and with numerous skillful means rebuked the bhikkhu Channa:

"You have acted wrongly; this is not proper conduct, not the conduct of a recluse, not pure practice, not behavior that is in accordance with the training—you have done what should not be done. You committed an offense, and another bhikkhu told you: 'You have committed an offense; you must confess it.' Why did you reply: 'I will not confess'?"

Having rebuked him, the Blessed One then addressed the bhikkhus:

"I permit the Sangha to perform the act of formal censure against the bhikkhu Channa for refusing to confess his offense, by means of the fourfold proclamation kammavācā. It should be done as follows: Convene the Sangha; having convened, perform the act of censure; having performed the censure, perform the act of recollection; having performed the act of recollection, assign the offense. Among the assembly, one capable of performing the kammavācā should be appointed, and following the matter as stated above, should make the formal announcement as follows:

"Venerable Sangha, please listen! This bhikkhu Channa has committed an offense. Another bhikkhu said: 'You have committed an offense; you must confess it.' Channa replied: 'I will not confess.' If it is the proper time for the Sangha, may the Sangha consent; now the Sangha performs for Channa the act of formal censure for not confessing his offense. This is the formal announcement.

"Venerable Sangha, please listen! This bhikkhu Channa has committed an offense. Another bhikkhu said: 'You have committed an offense; you must confess it.' Channa replied: 'I will not confess.' Now the act of formal censure for not confessing his offense is performed for Channa. Those elders who consent to the Sangha performing for Channa the act of formal censure for not confessing his offense, please remain silent. Those who do not consent, please speak. This is the first proclamation."

The second and third times are said in the same way.

"The Sangha has consented to performing for Channa the act of formal censure for not confessing his offense. The Sangha consents and therefore remains silent. So it is recorded."

Upon the one against whom the act of formal censure for not confessing an offense has been performed, there are five things that must not be done: one must not confer full ordination upon persons, and so on down to one must not engage in dispute with virtuous bhikkhus. It should be done in this way.

After the Sangha had performed for Channa the act of formal censure for not confessing his offense by means of the fourfold proclamation kammavācā, the bhikkhus reported this to the Buddha. The Blessed One taught:

"There are three factors and five factors by which the act of formal censure for not confessing an offense is contrary to the Dhamma, contrary to the Vinaya, and the kammavācā is not accomplished, as stated above.

"There are three factors and five factors by which the act of formal censure for not confessing an offense is in accordance with the Dhamma, in accordance with the Vinaya, and the kammavācā is accomplished, as stated above.

The one against whom the act of formal censure for not confessing an offense has been performed, when the Sangha is assembled, or at the time of the small meal or the great meal, or at the time of a Dhamma teaching, or at the Uposatha, should come into the midst of the Sangha, stand to one side, bare the right shoulder, remove his sandals, kneel with the right knee touching the ground, join his palms, and announce: "I request the Venerable Ones to accept my confession and self-reproach; from this time forward I will not dare to reoffend."

When the bhikkhu Channa had submitted to the Sangha and no longer dared to act contrary to it, and had come before the Sangha to request the lifting of the act of formal censure for not confessing his offense, the bhikkhus reported this to the Buddha. The Blessed One taught:

"If the bhikkhu Channa has submitted to the Sangha and no longer dares to transgress against it, and requests the lifting of the act of formal censure for not confessing his offense, the Sangha should lift it by means of the fourfold proclamation kammavācā.

"There are five factors by which the act of formal censure for not confessing an offense must not be lifted: conferring full ordination upon persons, and so on down to engaging in dispute with virtuous bhikkhus.

"There are five factors by which the act of formal censure for not confessing an offense should be lifted: not conferring full ordination upon persons, and so on down to not engaging in dispute with virtuous bhikkhus."

It should be lifted as follows: The bhikkhu against whom the act of censure for not confessing his offense has been performed should come into the midst of the Sangha, bare the right shoulder, remove his sandals, kneel with the right knee touching the ground, join his palms, and say:

"Venerable Sangha, please listen! I, the bhikkhu named such-and-such, upon whom the Sangha has performed the act of formal censure for not confessing my offense, have submitted to the Sangha and no longer dare to transgress. I now come before the Sangha to request the lifting of the act of formal censure for not confessing my offense. I humbly beseech the Sangha, out of compassion, to lift the act of formal censure for not confessing my offense."

The second and third times, the request is made in the same way.

Among the assembly, one capable of performing the kammavācā should be appointed, and following the matter as stated above, should make the formal announcement as follows:

"Venerable Sangha, please listen! This bhikkhu named such-and-such, upon whom the Sangha has performed the act of formal censure for not confessing his offense, has submitted to the Sangha and no longer dares to act contrary to it. He has now come before the Sangha to request the lifting of the act of formal censure for not confessing his offense. If it is the proper time for the Sangha, may the Sangha consent; now the Sangha lifts for this bhikkhu the act of formal censure for not confessing his offense. This is the formal announcement.

"Venerable Sangha, please listen! The bhikkhu named … — the Sangha has performed against him the act of censure for non-abandonment of evil view, and he has complied with the Sangha and has not dared to oppose it — now comes to the Sangha to request the lifting of the act of censure for non-abandonment of evil view. Now the Sangha lifts for the bhikkhu named … the act of censure for non-abandonment of evil view. Those elders who agree that the Sangha should lift for the bhikkhu … the act of censure for non-abandonment of evil view, please be silent. Those who do not agree, please speak. This is the first proclamation of the act."

The second and third times are spoken in the same way.

"The Sangha has agreed to lift for the bhikkhu … the act of censure for non-abandonment of evil view. The Sangha consents, therefore is silent. So it is recorded."

4. The Blessed One was staying in the land of Sāvatthī. A bhikkhu named Ariṭṭha had given rise to an evil view, saying: "I understand the meaning of the Dharma taught by the Buddha to be such that indulging in sensual intercourse is not a thing that obstructs the path." The bhikkhus heard that the bhikkhu named Ariṭṭha had given rise to this evil view, saying: "I understand the meaning of the Dharma taught by the Buddha to be such that indulging in sensual intercourse is not a thing that obstructs the path."

At that time the bhikkhus, wishing to remove the evil view that had arisen in the bhikkhu Ariṭṭha, went to the place where he was staying, respectfully greeted him, and sat to one side. The bhikkhus said to Ariṭṭha:

"Is it true that you understand the Dharma taught by the Buddha to be such that indulging in sensual intercourse is not a thing that obstructs the path?"

Ariṭṭha replied:

"Indeed, I understand the Dharma taught by the Buddha to be such that indulging in sensual intercourse is not a thing that obstructs the path."

The bhikkhus, wishing to remove the evil view that had arisen in Ariṭṭha, earnestly admonished him:

"Ariṭṭha, do not speak thus. Do not slander the Blessed One — it is not good to slander the Blessed One. The Blessed One has never said such a thing.

Ariṭṭha, the Blessed One has employed countless skillful means in teaching the Dharma for the sake of cutting off desire, cutting off the perception of desire, extinguishing the thought of desire, removing the fire of desire, and crossing over the bonds of craving. The Blessed One has employed countless skillful means, speaking of desire as a great pit of fire, as a torch of dry grass, as an overripe fruit, as something borrowed, as a dry bone, as a piece of flesh, desire as a dream, as the point of a sharp sword, as freshly made pottery filled with water left in the blazing sun, as the head of a venomous snake, as the grip of a sharp blade, as a keen-pointed halberd.

The Blessed One has spoken thus. Ariṭṭha, the Tathāgata has skillfully taught the Dharma of cutting off desire: no desire, the casting off of defilement, no defilement, the extinction of craving, the destruction of its lair — liberation from all bonds, Nirvāṇa through the complete cessation of craving. Such is what the Buddha has said.

How then can you say that sensual intercourse is not an obstruction to the path?"

At that time, even though the bhikkhus earnestly questioned the bhikkhu Ariṭṭha in this manner, the bhikkhu Ariṭṭha clung steadfastly to his evil view and declared:

"That is the truth; all else is false."

At that time, since the bhikkhus were unable to remove the evil view of Ariṭṭha, they went to the place of the Blessed One, sat to one side, and reported this matter to the Blessed One in full. The Blessed One then said to another bhikkhu:

"Go in my name and summon the bhikkhu Ariṭṭha here."

That bhikkhu, obeying the Blessed One, went to the place of the bhikkhu Ariṭṭha and said:

"The Blessed One calls for you."

Ariṭṭha, upon hearing that the Blessed One had summoned him, went to the place of the Blessed One, paid homage by prostrating at his feet, and sat to one side. The Blessed One said:

"Ariṭṭha, is it true that you have said, 'I understand the Dharma taught by the Blessed One to be such that sensual intercourse is not a thing that obstructs the path'?"

Ariṭṭha replied:

"Venerable Sir, it is true that I have spoken thus."

The Buddha asked:

"How do you know that what I have said is such? Have I not employed countless skillful means to cut off sensual desire, as was said above?"

At that time, the Blessed One rebuked the bhikkhu Ariṭṭha with countless skillful means, and then said to the bhikkhus:

"The Sangha is permitted to perform for the bhikkhu Ariṭṭha the act of admonition to abandon this matter, by the formal act of one motion and three proclamations."

The admonition should be performed as follows: Among the assembly, one capable of performing the formal act should be appointed, and based on the matter above, should make the following motion:

"Venerable Sangha, please listen! The bhikkhu Ariṭṭha has spoken thus: 'Indulging in sensual intercourse is not a thing that obstructs the path.' If it is timely for the Sangha, and the Sangha consents, the Sangha now confers upon the bhikkhu Ariṭṭha the act of admonition to abandon this matter. The Sangha says: 'Ariṭṭha, do not speak thus. Do not slander the Blessed One — it is not good to slander the Blessed One. The Blessed One has not said such a thing. The Blessed One has employed countless skillful means to teach that indulging in sensual intercourse is a thing that obstructs the path. If one indulges in sensual intercourse, that is indeed an obstruction to the path.' This is the motion.

"Venerable Sangha, please listen! The bhikkhu Ariṭṭha has spoken thus: 'I have understood the Dharma taught by the Buddha — indulging in sensual intercourse is not a thing that obstructs the path.' Now the Sangha performs for him the act of admonition to abandon this matter. The Sangha says: 'Ariṭṭha, do not speak thus.

Do not slander the Blessed One — it is not good to slander the Blessed One. The Blessed One has not said such a thing. The Blessed One has employed countless skillful means to teach that indulging in sensual intercourse is a thing that obstructs the path.

If one indulges in sensual intercourse, that is indeed an obstruction to the path.' Those elders who consent that the Sangha should perform for the bhikkhu Ariṭṭha the act of admonition to abandon this matter, please be silent. Those who do not consent, please speak."

The second and third times are spoken in the same way.

"The Sangha has performed for the bhikkhu Ariṭṭha the act of admonition and censure. The Sangha consents, therefore is silent. So it is recorded."

The bhikkhu Ariṭṭha, having been given by the Sangha the act of admonition and censure, deliberately refused to abandon his evil view. At that time, the bhikkhus who heard this — among whom were those of few desires and contentment, who practiced austerity, who were fond of training in the precepts, who had a sense of shame — censured the bhikkhu Ariṭṭha: "The Sangha has conferred upon you the act of admonition — why do you deliberately refuse to abandon your evil view?"

At that time, the bhikkhus went to the place of the Blessed One, paid homage by prostrating at his feet, sat to one side, and reported this matter fully to the Buddha. The Blessed One, on account of this matter, convened the assembly of bhikkhus and rebuked the bhikkhu Ariṭṭha:

"What you have done is wrong; it is not in accord with the rules of conduct, it is not the practice of a samaṇa, it is not pure conduct, it is not appropriate conduct — it is something that should not be done. The Sangha has conferred upon you the act of admonition — why do you deliberately refuse to abandon your evil view?"

Having rebuked him with countless skillful means, the Buddha then said to the bhikkhus:

"The bhikkhus are permitted to confer upon the bhikkhu Ariṭṭha the act of censure for non-abandonment of evil view, by the formal act of one motion and three proclamations."

The formal act should be performed as follows: The Sangha should assemble. After the Sangha has assembled, the censure should be made; after the censure, the recollection should be made; after the recollection, the offense should be assigned. Among the assembly, one capable of performing the formal act should be appointed, and based on the matter above, should make the following motion:

"Venerable Sangha, please listen! The bhikkhu Ariṭṭha has given rise to an evil view. The Sangha has conferred upon him the act of admonition, yet he deliberately refuses to abandon his evil view. If it is timely for the Sangha, and the Sangha consents, the Sangha now confers upon the bhikkhu Ariṭṭha the formal act of censure for non-abandonment of evil view. This is the motion.

"Venerable Sangha, please listen! The bhikkhu Ariṭṭha has not abandoned his evil view; the Sangha has conferred upon him the act of admonition and censure, yet he deliberately refuses to abandon his evil view. Now the Sangha performs for the bhikkhu Ariṭṭha the formal act of censure for non-abandonment of evil view. Those elders who consent that the Sangha should now confer upon the bhikkhu Ariṭṭha the formal act of censure for non-abandonment of evil view, please be silent. Those who do not consent, please speak. This is the first proclamation of the act."

The second and third times are spoken in the same way.

"The Sangha has consented to confer upon the bhikkhu Ariṭṭha the formal act of censure for non-abandonment of evil view. The Sangha consents, therefore is silent. So it is recorded."

"One upon whom the act of censure for non-abandonment of evil view has been performed must not do five things: he must not confer the higher ordination upon others, and so forth up to not engaging in disputes with virtuous bhikkhus. It should be done thus."

After the Sangha had performed for the bhikkhu Ariṭṭha the act of censure for non-abandonment of evil view by the formal act of one motion and three proclamations, the bhikkhus informed the Buddha. The Buddha taught:

"There are three conditions and five conditions under which the performance of the formal act of censure for non-abandonment of evil view is not in accordance with the Dharma, not in accordance with the Vinaya, and the formal act is not accomplished — as above.

"There are three conditions and five conditions under which the performance of the formal act of censure for non-abandonment of evil view is in accordance with the Dharma, in accordance with the Vinaya, and the formal act is accomplished — as above."

The monk who has been subjected to the kamma of non-removal for wrong view should, at the time of the Sangha's light meal, main meal, teaching of the Dhamma, or Uposatha, come before the Sangha, stand to one side, bare the right shoulder, remove his sandals, kneel with the right knee touching the ground, join his palms, and declare: "I request the Venerable Ones to accept my confession; I reproach myself in my heart and shall not dare to repeat this offense from this day forward."

The monk Arittha, having complied with the Sangha and not daring to transgress, should come before the Sangha and request the lifting of the kamma of non-removal for wrong view. The monks reported this to the Buddha. The Blessed One instructed:

"If the monk Arittha has complied with the Sangha and not dared to transgress, and has come before the Sangha to request the lifting of the kamma of non-removal for wrong view, then the Sangha should lift it by the formal act of one motion and three announcements.

"There are five conditions under which the kamma of non-removal for wrong view should not be lifted: conferring full ordination upon a person, and so forth up to engaging in dispute with virtuous monks.

"There are five conditions under which the kamma of non-removal for wrong view should be lifted: not conferring full ordination upon a person, and so forth up to not engaging in dispute with virtuous monks."

It should be lifted as follows: The monk who has been subjected to the kamma of non-removal for wrong view should come before the Sangha, bare the right shoulder, remove his sandals, kneel with the right knee touching the ground, join his palms, and declare:

"May the Venerable Sangha listen! I, the monk named …, upon whom the Sangha has imposed the kamma of non-removal for wrong view, having complied with the Sangha and not daring to transgress, come before the Sangha to request the lifting of the kamma of non-removal for wrong view. Out of compassion, I humbly request that the Sangha lift for me the kamma of non-removal for wrong view."

The second and third requests are made in the same manner.

Within the assembly, one who is capable of performing the kamma should be appointed and should make the motion based on the above matter as follows:

"May the Venerable Sangha listen! The monk named … has been subjected by the Sangha to the kamma of non-removal for wrong view. He has now complied with the assembly and does not dare to transgress, and has come before the Sangha to request the lifting of the kamma of non-removal for wrong view. If it is agreeable to the Sangha, the Sangha consents; the Sangha now lifts for the monk named … the kamma of non-removal for wrong view. This is the motion.

"May the Venerable Sangha listen! This monk named … has been subjected by the Sangha to the kamma of non-removal for wrong view and has complied with the Sangha, not daring to transgress. He now comes before the Sangha to request the lifting of the kamma of non-removal for wrong view. The Sangha now lifts for the monk named … the kamma of non-removal for wrong view. Those Elders who agree that the Sangha should lift the kamma of non-removal for wrong view for the monk … please remain silent. Those who do not agree please speak. This is the first announcement."

The second and third announcements are made in the same manner.

"The Sangha has consented to lift the kamma of non-removal for wrong view for the monk named … The Sangha consents; therefore it is silent. This matter is recorded thus."

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

Chinese translation: Tripiṭaka Master Buddhayaśas and Zhu Fonian.

Revised and annotated by: Bhikkhu Thích Nguyên Chứng

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

Buddhist Studies Editorial Board, 2002