Lzh Mg Bi Vb Ss 15Getting Angry Over a Legal Issue

– MAHĀSĀṂGHIKA VINAYA

– THE PRECEPTS OF THE BHIKKHUNĪS

– EXPLAINING THE FIRST SECTION OF THE 19 SAṄGHĀDISESA RULES

13–15. PRECEPT: SLANDERING THE SAṄGHA WITHOUT CAUSE.

When the Buddha was residing in the city of Rājagṛha, there were those who supported one who caused schism in the Saṅgha, as has been explained in detail in the precepts for bhikkhus. Therefore the Blessed One declared: "If a bhikkhunī wishes to destroy the harmony of the Saṅgha and persistently seeks means to obstruct the Saṅgha's affairs and stir up disputes, then the other bhikkhunīs should speak to that bhikkhunī as follows: 'Venerable one, do not destroy the harmony of the Saṅgha, do not persistently seek means to obstruct the Saṅgha's affairs and stir up disputes.

Rather, live in concord with the Saṅgha. Why so? Because when the Saṅgha is harmonious, joyful, without dispute, training together under one body of precepts, blending like milk and water, and speaking in accordance with the Dharma, then there is peaceful and happy living.'"

If that bhikkhunī, having been admonished by the other bhikkhunīs, still persists and does not desist, she should be admonished a second and a third time. After three admonitions, if she desists, that is well; if she does not desist, having been admonished through three stages, she incurs a saṅghādisesa offence.

If, while the bhikkhunīs are admonishing that bhikkhunī who is causing schism in the Saṅgha, there are other bhikkhunīs who agree and lend their support—whether one, two, or many—speaking together and expressing the opposing view: "Venerable ones, please do not speak of that bhikkhunī as either good or bad. Why so? Because that bhikkhunī speaks in accordance with the Dharma and in accordance with the Vinaya.

Whatever that bhikkhunī says, we are all pleased with it. Her views are acceptable. We can all accept them.

That bhikkhunī speaks only from knowledge, not from ignorance"—then the bhikkhunīs should admonish those agreeing bhikkhunīs as follows: "Venerable ones, do not say that that bhikkhunī speaks in accordance with the Dharma and in accordance with the Vinaya. Why so? Because she speaks contrary to the Dharma and contrary to the Vinaya.

Venerable ones, do not support the destruction of the Saṅgha; rather, gladly support the harmony of the Saṅgha. Why so? Because when the Saṅgha is harmonious, joyful, without dispute, training together under one body of precepts, blending like milk and water, and speaking in accordance with the Dharma, then there is peaceful and happy living."

When the bhikkhunīs admonish those bhikkhunīs and they still persist without desisting, they should be admonished a second and a third time. If they desist, that is well; if they do not desist and are admonished through three stages, they incur a saṅghādisesa offence.

When the Buddha was residing in the city of Śrāvastī, at that time the bhikkhunī Sthūlanandā had a matter of dispute, and the Saṅgha performed a karmavācanā to censure her in accordance with the Dharma and Vinaya. But after the karmavācanā was completed, she became angry and without cause slandered the Saṅgha as follows: "The venerable Saṅgha acts out of favoritism, out of aversion, out of fear, out of delusion; the Saṅgha censures because of favoritism, aversion, fear, and delusion. This adjudication is contrary to the Dharma."

The bhikkhunīs then admonished that bhikkhunī, saying: "Venerable one, do not slander the Saṅgha without cause. The Saṅgha does not act out of favoritism, aversion, fear, or delusion; the Saṅgha does not adjudicate contrary to the Dharma because of favoritism, aversion, fear, or delusion." They admonished her thus a second and a third time, yet she still did not desist.

The bhikkhunīs then brought the matter to Mahāpajāpatī. Mahāpajāpatī in turn reported it to the Blessed One. The Buddha then instructed: "Go and admonish her three times in a private place, three times in the presence of several people, and three times in the midst of the Saṅgha assembly, so that she may desist from this matter.

When admonishing her in a private place, ask: 'Is it true that you became angry and without cause slandered the Saṅgha, saying: "The Saṅgha acts out of favoritism, aversion, fear, and delusion; the Saṅgha censures because of favoritism, aversion, fear, and delusion"?' If she replies: 'It is as you say,' then admonish her in the private place as follows: 'Do not become angry and without cause slander the Saṅgha, for the Saṅgha does not act out of favoritism, aversion, fear, or delusion; the Saṅgha does not adjudicate unreasonably because of favoritism, aversion, fear, or delusion.

Now I admonish you out of compassion, wishing for your benefit. One admonition has been completed; there are two more admonitions remaining. Will you desist from this matter?' If she replies: 'I will not desist,' then continue to admonish her a second and third time in the same manner.

The admonition in the presence of several people is likewise carried out."

Then, in the midst of the Saṅgha assembly, the karmavācanā procedure for seeking assent is performed:

—May the venerable Saṅgha listen. The bhikkhunī Sthūlanandā became angry and without cause slandered the Saṅgha, saying: "The Saṅgha acts out of favoritism, aversion, fear, and delusion; the Saṅgha censures because of favoritism, aversion, fear, and delusion." The Saṅgha has admonished her three times in a private place and three times in the presence of several people so that she might desist from this matter, yet she has not desisted. If the time has come for the Saṅgha, the Saṅgha shall now admonish her three times.

Then she should be questioned in the midst of the Saṅgha: "Is it true that you became angry and without cause slandered the Saṅgha, saying: 'The Saṅgha acts out of favoritism, aversion, fear, and delusion'—up to saying: 'This is an adjudication contrary to the Dharma'—and that, having been admonished by the Saṅgha three times in a private place and three times in the presence of several people, you still have not desisted?" If she replies: "It is as you say," then admonish her in the midst of the Saṅgha as follows: "Do not become angry and without cause slander the Saṅgha, for the Saṅgha does not act out of favoritism, aversion, fear, or delusion—up to unreasonable adjudication.

Now the Saṅgha, out of compassion, wishes for your benefit; you should heed the Saṅgha's words. One admonition has been completed; there are two more admonitions remaining. Will you desist from this matter?" But she replied: "I will not desist." Thereupon the Saṅgha admonished her a second and third time, yet she still did not desist.

The bhikkhunīs then brought the matter and reported it to the Blessed One. The Buddha immediately ordered that bhikkhunī to be summoned. When she arrived, the Buddha questioned her fully concerning the aforementioned matter:

—Is this matter true?

—It is true, Blessed One.

—Sthūlanandā, this is contrary to the Dharma. Have you not heard me use countless skillful means to reproach stubbornness and praise gentleness and compliance? Why then are you stubborn? This is contrary to the Dharma and contrary to the Vinaya; it goes against my teaching, and such conduct cannot be used to nurture wholesome Dharma.

Thereupon the Buddha instructed Mahāpajāpatī to transmit the order that all bhikkhunīs residing in the city of Śrāvastī were to assemble, and that even those who had already heard it must hear it again:

—If a bhikkhunī becomes angry and without cause slanders the Saṅgha as follows: "The Saṅgha acts out of favoritism, aversion, fear, and delusion; the Saṅgha censures because of favoritism, aversion, fear, and delusion. Therefore it reprimands"—then the bhikkhunīs should admonish that bhikkhunī as follows: "Venerable one, do not say that the Saṅgha acts out of favoritism, aversion, fear, and delusion; the Saṅgha does not censure because of favoritism, aversion, fear, and delusion.

Why so? Because the Saṅgha does not act out of favoritism, aversion, fear, or delusion. Do not become angry and without cause slander the Saṅgha." When the bhikkhunīs admonish that bhikkhunī and she still persists without desisting, they should admonish her a second and third time.

If she desists, that is well; if she does not desist and has been admonished through three stages, she incurs a saṅghādisesa offence.

EXPLANATION:

Bhikkhunī: Such as the bhikkhunī Sthūlanandā who became angry and without cause slandered the Saṅgha.

Three admonitions in a private place without desisting: Each admonition incurs one duṣkṛta offence; admonitions in the presence of several people are likewise.

In the case of admonitions in the midst of the Saṅgha assembly: at the start of the first admonition, a duṣkṛta offence is incurred; upon completion of the admonition, a sthūlātyaya offence is incurred. At the start of the second admonition, a duṣkṛta offence is again incurred; upon completion, a sthūlātyaya offence is incurred. At the start of the third admonition, a sthūlātyaya offence is incurred; upon completion, a saṅghādisesa offence is incurred.

The saṅghādisesa offence is constituted by the three stages of admonition—in a private place, in the presence of several people, and in the midst of the Saṅgha assembly—encompassing all the duṣkṛta and sthūlātyaya offences—excepting the eight sthūlātyaya offences of slandering the Saṅgha—and combining them into a single saṅghādisesa offence for the purpose of punishment. If the misconduct is halted midway, punishment is administered according to the stage at which it was halted.

Therefore the Blessed One spoke (as above).

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: THE TRIPIṬAKA MASTER BUDDHABHADRA OF INDIA

TOGETHER WITH THE ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH