Lzh Mg Bu Pn 2Ejection

– THE MAHĀSĀṂGHIKA VINAYA

– A CLEAR EXPLANATION OF THE THIRD MISCELLANEOUS RECITATION CHAPTER.

SAṂGHĀVAŚEṢA OFFENSES.

Furthermore, when the Buddha was residing in the city of Śrāvastī, at that time the bhikkhu Ariṭṭha slandered the canonical scriptures, saying to the bhikkhus as follows:

—Venerable Elders, as far as I understand the Dharma taught by the Blessed One, those things called obstructions to the path, when one practices them, are in no way obstructions to the path at all. The bhikkhus then admonished him:

—Elder! You must not slander the canonical scriptures. To slander the canonical scriptures is an act of evil wrong view; it leads to an evil destination and falling into hell.

He then replied:

—This is a good view, a perfectly pure view. My parents and teachers, inheriting it from ancient times down to the present, have all seen it thus.

The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha thereupon instructed the bhikkhus:

—If the bhikkhu Ariṭṭha says: "As I understand the Dharma taught by the Blessed One, those things called obstructions to the path, when one practices them, are in no way obstructions to the path at all," then he should be admonished three times in a private place, three times in the presence of many people, and three times in the midst of the Saṃgha.

When admonishing him in a private place, one should first ask: "Elder Ariṭṭha, is it true that you have slandered the canonical scriptures, saying: 'As I understand the Dharma taught by the Blessed One, when one practices those things called obstructions to the path, they are in no way obstructions to the path at all'?"

If he replies: "It is indeed so," then at that point one should admonish him in a private place as follows: "Elder, you must not slander the canonical scriptures. To slander the canonical scriptures is evil wrong view; it will lead to an evil destination and falling into hell. Out of compassion, wishing to bring benefit, I admonish you. Please abandon this. One admonition has been given; there are two more admonitions remaining. Will you abandon this matter?"

If he replies: "This is a good view, a perfectly pure view. My parents and teachers, inheriting it from former times down to the present, have all seen it thus, and I cannot abandon it," then one should admonish him a second time, and a third time.

If he does not abandon it, one should admonish him three times in the presence of many people.

If he still does not abandon it, one should bring the matter before the Saṃgha and carry out a kamma. The one conducting the kamma should speak as follows:

—May the venerable Saṃgha listen. "The bhikkhu Ariṭṭha has slandered the canonical scriptures, saying as follows: 'As I understand the Dharma taught by the Blessed One, when one practices those things called obstructions to the path, they are in no way obstructions to the path at all,' and having been admonished three times in a private place and three times in the presence of many people, he has not abandoned it. If the time has come for the Saṃgha, the Saṃgha should also admonish him three times.

Then one should question him in the midst of the Saṃgha: "Elder, is it true that you have slandered the canonical scriptures, saying: 'As I understand the Dharma taught by the Blessed One, when one practices those things called obstructions to the path, they are in no way obstructions to the path at all,' and that having been admonished three times in a private place and three times in the presence of many people, you have not abandoned this matter?"

If he replies: "It is indeed so," then one should admonish him in the midst of the Saṃgha as follows: "Elder, you must not slander the canonical scriptures. To slander the canonical scriptures is evil wrong view; it leads to an evil destination and falling into hell. The Saṃgha now, out of compassion, wishing to bring benefit, admonishes you. One admonition has been given; there are two more admonitions remaining. Will you abandon this matter?" He replies: "This is a good view, a perfectly pure view. My parents and teachers, inheriting it from former times down to the present, have all seen it thus; I cannot abandon it." And having been admonished a second and third time in this manner, he still does not abandon it.

The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha thereupon instructed the bhikkhus:

—If the bhikkhu Ariṭṭha has slandered the canonical scriptures, and having been admonished three times in a private place and three times in the presence of many people still does not abandon it, the Saṃgha should carry out a kamma of censure regarding his not abandoning the slander of the canonical scriptures.

The one conducting the kamma should speak as follows:

—May the venerable Saṃgha listen. The bhikkhu Ariṭṭha has slandered the canonical scriptures, saying as follows: "As I understand the Dharma taught by the Blessed One, when one practices those things called obstructions to the path, they are in no way obstructions to the path at all," and having been admonished three times in a private place, three times in the presence of many people, and three times in the midst of the Saṃgha, he has not abandoned it. If the time has come for the Saṃgha, the Saṃgha now carries out a kamma of censure against the bhikkhu Ariṭṭha for not abandoning the slander of the canonical scriptures. This is the motion. (Having announced it thus, the kamma is performed three times.)

Furthermore, when the Buddha was residing in the city of Śrāvastī, at that time Śrīyava gave rise to evil wrong view, saying: "Killing living beings oneself, instructing others to kill living beings, and even committing evil brings no harm; doing good brings no merit; there is no karmic fruit of good and evil in this life or in lives to come."

The bhikkhus then admonished him: "Elder Śrīyava, you must not give rise to evil views. To give rise to evil views is unwholesome; it will lead to an evil destination and falling into hell."

He then replied: "This is a good view, a perfectly pure view. My parents and teachers, inheriting it from former times down to the present, have all seen it thus."

The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha thereupon instructed:

—If Śrīyava gives rise to evil wrong view, and even says: "There is no karmic fruit of good and evil…," he should be admonished three times in a private place, three times in the presence of many people, and three times in the midst of the Saṃgha.

When admonishing him three times in a private place, one should first ask: "Elder Śrīyava, is it true that you have given rise to evil wrong view, saying: 'Killing living beings oneself, instructing others to kill living beings, and even committing evil brings no harm; doing good brings no merit; there is no karmic fruit of good and evil in this life or in lives to come'?"

If he replies: "It is indeed so," then one should admonish him: "Elder, you must not give rise to evil wrong view. To give rise to evil wrong view is not good; it will lead to an evil destination and falling into hell. I now, out of compassion, wishing to bring benefit, admonish you.

One admonition has been given; there are two more admonitions remaining. Will you abandon this evil wrong view?" If he replies: "This is a good view, a perfectly pure view. My parents and teachers, inheriting it from former times down to the present, have all seen it thus; I cannot abandon it," then one should admonish him a second and third time.

If he still does not abandon it, one should admonish him three times in the presence of many people in the same manner. If he still does not abandon it, one should bring him before the Saṃgha and carry out a kamma of censure. The one conducting the kamma should speak as follows:

—May the venerable Saṃgha listen. Śrīyava has given rise to evil wrong view, saying: "Killing living beings oneself, instructing others to kill living beings, and even… committing evil brings no harm; doing good brings no merit; there is no karmic fruit of good and evil in this life or in lives to come," and having been admonished three times in a private place and three times in the presence of many people, he has not abandoned it. If the time has come for the Saṃgha, the Saṃgha should now admonish him three times in the midst of the Saṃgha.

At that point the Saṃgha should ask:

—Elder Śrīyava, is it true that you have said: "Killing living beings oneself, instructing others to kill living beings, and even committing evil brings no harm; doing good brings no merit; there is no karmic fruit of good and evil in this life or in lives to come," and that having been admonished three times in a private place and three times in the presence of many people, you still have not abandoned this matter?

If he replies: "It is indeed so," then one should admonish him in the midst of the Saṃgha: —Elder, you must not give rise to evil wrong view. To give rise to such evil wrong view is not good; it will lead to an evil destination and falling into hell. The Saṃgha, out of compassion, wishing to bring benefit, admonishes you. One admonition has been given; there are two more admonitions remaining. Will you abandon this evil wrong view? But he still replies: "This is a good view, a perfectly pure view. My parents and teachers, inheriting it from former times down to the present, have all seen it thus. I cannot abandon it."

Having been admonished thus once without abandoning it, and even having been admonished three times, he still does not abandon it.

Therefore, the bhikkhus brought this matter and reported it to the Blessed One. The Buddha thereupon instructed the bhikkhus:

—If Śrīyava has given rise to evil wrong view, and having been admonished three times does not abandon it, the Saṃgha should carry out a kamma of censure regarding his not abandoning the evil wrong view. The one conducting the kamma should speak as follows:

—May the venerable Sangha listen. The bhikkhu Shirīyavā arose with an evil wrong view, and was admonished three times in private, admonished three times among many people, and admonished three times in the midst of the Sangha, yet still did not abandon it. If the time has come for the Sangha, the Sangha now performs the kammā of censure against Shirīyavā for not abandoning his evil wrong view. This is the motion. (Having completed the motion, three recitations of the kammā, up to:) The Sangha has consented and is therefore silent. I record the matter as being thus.

Furthermore, when the Buddha was residing in the city of Śrāvastī, at that time the bhikkhu Mālukyaputta arose with a view of extremes, saying:

—The world is finite; the world is infinite.

The bhikkhus admonished him:

—Elder! Do not arise with a view of extremes. This view of extremes is an evil view; it leads to the evil path and falls into hell.

He replied:

—That is a good view, a wholesome view. My parents and teachers inherited it, and all have seen it thus from ancient times to the present. I cannot abandon it.

The bhikkhus then brought the matter before the Blessed One. The Buddha thereupon instructed the bhikkhus:

—If the bhikkhu Mālukyaputta arises with a view of extremes, saying: "The world is finite; the world is infinite," he should be admonished three times in private, admonished three times among many people, and admonished three times in the midst of the Sangha.

When admonishing him in private, one should ask:

—Elder, is it true that you have arisen with a view of extremes, saying: "The world is finite; the world is infinite"?

If he replies: "It is so," one should then admonish him: "Elder, that is an evil view; it leads to the evil path and falls into hell. Now out of compassion, wishing for your benefit, I admonish you. One admonition has been given; two more remain. Will you abandon this view of extremes?"

If he replies: "That is a good view, a wholesome view. My parents and teachers inherited it, and all have seen it thus from ancient times to the present; therefore I cannot abandon it," then one should admonish him in this same way a second and a third time.

If he still does not abandon it, one should admonish him three times among many people in the same manner. If he still does not abandon it, the kammā of censure should be performed in the midst of the Sangha. The one performing the kammā should speak as follows:

—May the venerable Sangha listen. This bhikkhu Mālukyaputta has arisen with a view of extremes, saying: "The world is finite; the world is infinite," and has been admonished three times in private and three times among many people, yet has not abandoned it. If the time has come for the Sangha, the Sangha should also admonish him three times.

At that time, in the midst of the Sangha, one should first ask:

—Elder! Is it true that you have arisen with a view of extremes, saying: "The world is finite; the world is infinite," and have been admonished three times in private and three times among many people, yet have not abandoned this view of extremes?

If he still replies: "It is so," one should then admonish him in the midst of the Sangha: "Elder! Do not arise with a view of extremes. This view of extremes is an evil view; it leads to the evil path and falls into hell. The Sangha now, out of compassion, wishing for your benefit, admonishes you. One admonition has been given and was not heeded; two more remain. Will you abandon this view of extremes?"

But he still replies: "That is a good view, a wholesome view. My parents and teachers inherited it, and all have seen it thus from ancient times to the present; therefore I cannot abandon it."

He was then admonished a second and third time in the same manner, yet still did not abandon it. Thereupon the bhikkhus brought the matter before the Blessed One. The Buddha instructed the bhikkhus:

—If this bhikkhu Mālukyaputta has arisen with a view of extremes and has been admonished three times in private and three times among many people yet has not abandoned it, the Sangha should perform the kammā of censure for not abandoning the view of extremes, as stated above. This is called the kammā of censure.

When the Buddha was residing in the city of Śrāvastī, at that time the bhikkhu Shirīyavā repeatedly committed the offence of saṅghādisesa, and then said to the bhikkhus:

—Venerable Elders, please grant me the mānatta.

The bhikkhus asked:

—Elder, why do you request the mānatta?

He replied: Because I have committed the offence of saṅghādisesa.

The bhikkhus had previously known that he repeatedly committed the offence of saṅghādisesa, and so said:

—Elder Shirīyavā, the Sangha is assembled in harmony to perform the kammā of inquiry. Whatever you have committed, you should disclose it all in one kammā proceeding. The second and third time, speak likewise.

Thereupon he replied:

—I did indeed commit that offence.

But after the kammā was completed, he thought: "Why did I wait to perform the kammā again? I should have declared everything in a single kammā proceeding," and then said to the bhikkhus:

—Venerable Elders, please grant me the mānatta.

—Why do you again request the mānatta?

—Because I have committed the offence of saṅghādisesa.

—When did you commit it, Elder?

—I committed it at such a time.

—Previously we told you that the Sangha was assembled in harmony to perform the kammā, and that whatever you had committed, you should disclose it all in one kammā proceeding. Why did you not speak?

—Because I was ashamed, I did not disclose everything.

The bhikkhus then brought the matter before the Blessed One. The Buddha immediately had Shirīyavā summoned. When he had come, the Buddha questioned him fully about the above matter:

—Did this truly happen?

—It is truly so, Blessed One.

—Foolish one! When you committed the offence you felt no shame, yet why were you ashamed when seeking purification? This is an evil matter, contrary to the Dharma, contrary to the Vinaya, contrary to my teaching. One cannot use such a thing to nurture wholesome qualities.

THE RESPONSIBILITIES OF THE BHIKKHU WHO ADJUDICATES MATTERS.

Thereupon the Buddha spoke to the bhikkhus:

—When a bhikkhu who is a Vinaya expert grants the procedure of exoneration from an offence to someone, he knows what constitutes an offence and what does not; he knows what is concealed and what is not concealed; he knows what is confessed and what is not confessed; he knows when it is appropriate to grant separate residence (parivāsa) and when it is not; he knows when separate residence is granted in accordance with the Dharma and when it is not; he knows when parivāsa is carried out in accordance with the Dharma and when it is not; he knows when an offence arises in the middle of the period and when it does not; he knows when nights are interrupted and when they are not; he knows when conforming behavior is performed and when it is not;

he knows when it is appropriate to grant the mānatta and when it is not; he knows when the mānatta is granted in accordance with the Dharma and when it is not; he knows when the mānatta has been fully performed and when it has not been fully performed; he knows when it is appropriate to grant the procedure of exoneration and when it is not; he knows when the procedure of exoneration is granted in accordance with the Dharma and when it is not; he knows what constitutes joint concealment and what does not; he knows unlimited concealment and the Visākhā-pada; he knows whether there is a case where offences are combined but nights are not combined; or whether nights are combined but offences are not combined; or whether offences are combined and nights are also combined;

or whether offences are not combined and nights are also not combined; and he knows prior offences and intermediate offences. (This is called a bhikkhu who is a Vinaya expert.)

(Furthermore,) a bhikkhu who accomplishes the following four qualities is called one who upholds the Vinaya. These are: knowing what constitutes an offence, knowing what does not constitute an offence, knowing a heavy offence, and knowing a light offence. These are called the four qualities.

Furthermore, accomplishing the following four qualities is called upholding the Vinaya: knowing what constitutes an offence, knowing what does not constitute an offence, not regarding a heavy offence as a light offence, and not regarding a light offence as a heavy offence. These are called the four qualities.

Furthermore, accomplishing four qualities: knowing what constitutes an offence, knowing what does not constitute an offence, not declaring one who has committed no offence to have committed an offence, and not declaring one who has committed an offence to be free of offence. These are called the four qualities.

Furthermore, accomplishing four qualities: not regarding a heavy offence as a light offence, not regarding a light offence as a heavy offence, not regarding one who has not committed an offence as having committed one, and not regarding one who has committed an offence as not having committed one. These are called the four qualities.

Furthermore, accomplishing the following five qualities is called upholding the Vinaya: clearly knowing disputes, clearly knowing the causes of disputes, clearly knowing how to extinguish disputes, clearly knowing the means of distinguishing the settling of disputes, and clearly knowing how to extinguish disputes so that they completely cease. These are called the five qualities.

Furthermore, accomplishing six qualities: namely the five matters above, together with the ability to skillfully extinguish disputes that have accumulated. These are called the six qualities.

Again, accomplishing seven qualities: knowing what constitutes an offense, knowing what does not constitute an offense, knowing a grave offense, knowing a light offense, not treating a grave offense as a light one, not treating a light offense as a grave one, and being skilled in the manner of performing karmavācanā. These are called the seven qualities.

Again, accomplishing eight qualities: the seven matters above, with the addition of knowing clearly in what circumstances the Precepts should be recited in full or in abbreviated form. These are called the eight qualities.

Again, accomplishing nine qualities: the eight matters above, with the further addition of being skilled in reciting the Precepts, being skilled in knowing their meaning, not forgetting them, understanding them clearly, and being skilled in the Dharma of karmavācanā. These are called the nine qualities.

Again, accomplishing ten qualities: the nine matters above, with the further addition of being skilled in restraining the sense faculties, having the holy life fulfilled in completeness, and deeply understanding the Dharma of karmavācanā. These are called the ten qualities.

Again, accomplishing five qualities is called being a keeper of the Vinaya. These are: observing the precepts, knowing what constitutes an offense, knowing what does not constitute an offense, knowing clearly in what circumstances the Precepts should be recited in full or in abbreviated form, and being skilled in the Dharma of karmavācanā. These are called the five qualities.

Again, accomplishing four qualities. These are: observing the precepts, knowing clearly what constitutes an offense, knowing clearly what does not constitute an offense, and knowing clearly the Dharma of karmavācanā. These are called the four qualities.

Again, accomplishing three qualities: knowing what constitutes an offense, knowing what does not constitute an offense, and knowing the Dharma of karmavācanā. These are called the three qualities.

Again, accomplishing two qualities. These are: knowing what constitutes an offense, and knowing what does not constitute an offense. These are called the two qualities.

Again, accomplishing one quality. That is: being skilled in the Dharma of karmavācanā. One such as this is called a keeper of the Vinaya.

And one who accomplishes fourteen qualities is called the foremost keeper of the Vinaya — with the sole exception of the Tathāgata, Worthy One, Perfectly Enlightened One, whom none can equal. Those fourteen qualities are as follows: 1. Knowing what constitutes an offense; 2.

Knowing what does not constitute an offense; 3. Knowing a grave offense; 4. Knowing a light offense; 5.

Knowing when there is concealment; 6. Knowing when there is no concealment; 7. Knowing an offense that can be remedied; 8.

Knowing an offense that cannot be remedied; 9. Knowing when Purity has been obtained; 10. Knowing when Purity has not yet been obtained; 11.

Attaining the merit of the four Dhyānas and abiding in present ease and happiness; 12. Attaining the divine eye, divine ear, and knowledge of past lives; 13. Having completely extinguished the āsavas; 14.

Having attained the wisdom of freedom from all āsavas. These are called the fourteen qualities. One who accomplishes these fourteen qualities is foremost among all keepers of the Vinaya, with the sole exception of the Tathāgata, Worthy One, Perfectly Enlightened One.

The Buddha said to the bhikkhus:

—Bhikkhu Upāli accomplishes the fourteen qualities stated above; he is the foremost keeper of the Vinaya — knowing what constitutes an offense and knowing what does not constitute an offense, and so forth, down to having completely extinguished the āsavas and attained the wisdom of freedom from āsavas and liberation.

Knowing what constitutes an offense means knowing the five categories of offense: Pārājika, Saṃghāvaśeṣa, Pāyattika, Pratideśanīya, and Vinayātikrama.

Pārājika: Sexual intercourse, theft, killing a human being, and falsely claiming to have attained superhuman states.

Saṃghāvaśeṣa: Intentional emission of semen, touching a woman, speaking lewd words, and so forth down to bringing reproach upon a household in a village.

Pāyattika: Comprising thirty Niḥsargika offenses and ninety-two pure Pāyattika offenses.

Pratideśanīya: Receiving food from a bhikkhunī in a forest dwelling when not ill, eating food pointed out by a bhikkhunī, and begging at the home of a student household.

Vinayātikrama: Comprising thirteen matters as follows:

1. Āgāḍha; 2. Sthūlātyaya; 3. Foul sthūlātyaya; 4. Non-doing; 5. Non-speaking; 6. Duṣkṛta; 7. Harsh sound; 8. Deportment; 9. Non-deportment; 10. Bad deportment; 11. Wrong livelihood through misconduct; 12. Wrong views; 13. Vinaya of remorse arising in the mind.

1. Āgāḍha: As with the heretic Śroṇadaṇḍa, with the Venerable Bhadrāli, with the bhikkhunīs of Rājagṛha — in all such cases one must go to the Buddha to confess. This is called Āgāḍha.

2. Sthūlātyaya: Stealing less than five māṣakas, or touching an object worth five māṣakas without yet moving it from its place. This is called Sthūlātyaya.

3. Foul sthūlātyaya: Playing with a male organ with a defiled mind. This is called foul sthūlātyaya.

4. Non-doing: If one's Upādhyāya or Ācārya instructs one to do something that is in accordance with the Dharma, one must do it; if one does not do it, one commits a Vinayātikrama offense. If instructed to summon a woman or to bring wine, one should say to the Upādhyāya or Ācārya: "I have heard that according to the precepts and rules, such things are not permitted." This is called non-doing.

5. Non-speaking: If the Upādhyāya or Ācārya calls out together, and one hears but does not respond, one commits a Vinayātikrama offense. If one's mouth is full of food and one's voice is not altered, one should answer. If one cannot answer, one should swallow the food and then answer. If the Upādhyāya or Ācārya asks: "Why did you not reply when I called you?", one should say to the Upādhyāya or Ācārya: "My mouth was full of food, and therefore I could not answer." This is called non-speaking.

6. Duṣkṛta: As when the Blessed One said to the group of six bhikkhus, Udāyin and the others: "That deed is not good." This is called Duṣkṛta.

7. Harsh sound: Imitating the cry of an elephant, the sound of a horse, an ox, a donkey, a camel, and so forth — all such sounds of animals; or drawing out the breath and then breaking off the cry, or crying out rapidly and then drawing it out. This is called harsh sound.

8. Deportment: Rising early in the morning, one should clean the place of defecation and urination, then fill it with water; one must also sweep the stūpa, the monastery, and the monks' quarters. If one takes, gives, or does any matter — even so much as tying a thread — without informing one's Upādhyāya of dependence or Ācārya, one commits a Vinayātikrama offense. This is called deportment.

9. Non-deportment: Such as arranging one's hair, adorning the eyes, beautifying the face, shaking out one's robe, making silk ornaments shine brightly, binding the waist, polishing the bowl to make it gleam, and using a mirror to look at one's face. This is called non-deportment — that is, conduct contrary to proper deportment.

10. Bad deportment: Having bad bodily deportment, bad verbal deportment, or bad bodily and verbal deportment; causing harm with the body, causing harm with speech, causing harm with body and speech; wrong livelihood of the body, wrong livelihood of speech, wrong livelihood of body and speech. This is called bad deportment.

11. Wrong livelihood through misconduct: Crookedness of body, crookedness of speech, crookedness of mind; displaying affectionate gestures in hopes that others will make offerings. This is called wrong livelihood through misconduct.

12. Wrong views: All manner of views such as eternalism, annihilationism, and the like are called wrong views.

13. Vinaya of remorse arising in the mind: The rules of deportment in the Sekhiya Dharma, an evil thought in the mind, unintentional contact with a woman, and matters of this general type are all called remorse of mind. This is called the Vinaya of remorse arising in the mind.

KNOWING WHAT CONSTITUTES AN OFFENSE.

Furthermore, there are offenses born of sensual desire; there are offenses born of anger; there are offenses born of delusion; there are offenses not born of sensual desire, anger, or delusion; there are offenses consisting of bodily action and not of verbal action; or of verbal action and not of bodily action; or of both bodily and verbal action; or of neither bodily nor verbal action; there are offenses arising from oneself and not from another; or from another and not from oneself; or arising from both oneself and another; or arising from neither oneself nor another; there are offenses arising from one's own mouth and not from another's mouth; or offenses arising from another's mouth and not from one's own mouth; or offenses arising from both one's own mouth and another's mouth;

or arising from neither one's own mouth nor another's mouth; there are offenses based on intention and not on the act; or based on the act and not on intention; there are offenses in which the act is grave but not the intention; or in which the intention is grave but not the act; or in which both the act and the intention are grave; or in which neither the act nor the intention is grave; there are offenses involving one's own property and not another's property; or involving another's property and not one's own; or involving both one's own and another's property; or involving neither one's own nor another's property; there are offenses in which one commits many kinds of offense in one place, or commits one offense in many places; commits many offenses in many places;

or commits one offense in one place; there are offenses that lead from the non-offense to the offense; or from the offense to the non-offense; or from the offense to the offense; or from the non-offense to the non-offense; or that lead from a cause of a grave offense to a light offense; or from a light offense to a grave offense; or from a grave offense to a grave offense; or from a light offense to a light offense; sometimes one incurs an offense by receiving, sometimes by eating; the act constitutes an offense, and not receiving it constitutes an offense while receiving it does not; not performing it constitutes an offense while performing it does not; there are offenses pertaining to a village and not to a wilderness; or pertaining to a wilderness and not to a village;

or pertaining to both a village and a wilderness; or pertaining to neither a village nor a wilderness; there are offenses that occur in proper time and not in improper time; or in improper time and not in proper time; or both in proper time and in improper time; or neither in proper time nor in improper time; there are offenses pertaining to the night and not to the day; or pertaining to the day and not to the night; or pertaining to both night and day; or pertaining to neither night nor day; there are offenses in a concealed place and not in an open place; or in an open place and not in a concealed place; or both in a concealed place and in an open place; or in neither a concealed place nor an open place; there are offenses while walking and not while standing;

or while standing and not while walking; or both while walking and while standing; or neither while walking nor while standing; there are offenses while standing and not while sitting; or while sitting and not while standing; or both while sitting and while standing; or neither while sitting nor while standing; there are offenses while sitting and not while lying down; or while lying down and not while sitting; or both while sitting and while lying down; or neither while sitting nor while lying down; there are offenses while lying down and not while walking; or while walking and not while lying down; or both while walking and while lying down; or neither while lying down nor while walking; there are offenses in a solitary place and not in a crowd; or in a crowd and not in a solitary place;

or both in a solitary place and in a crowd; or in neither a solitary place nor a crowd; there are offenses in a crowd but not in the midst of the Sangha; or in the midst of the Sangha but not in a crowd; or both in a crowd and in the midst of the Sangha; or in neither a crowd nor the midst of the Sangha; there are offenses in the midst of the Sangha and not in a secluded place; or in a secluded place and not in the midst of the Sangha; or both in the midst of the Sangha and in a secluded place; or in neither the midst of the Sangha nor a secluded place; there are offenses in winter and not in spring; or in spring and not in winter; or both in winter and in spring; or in neither winter nor spring; there are offenses in spring and not in summer; or in summer and not in spring;

or in both spring and summer; or in neither spring nor summer; there are offenses in summer and not in winter; or in winter and not in summer; or in both summer and winter; or in neither summer nor winter.

Offenses born of sensual desire: such as intentionally engaging in playful contact with the male organ, rubbing, harsh speech, self-praise, acting as a go-between, speaking with a mind entirely defiled. These are called offenses born of sensual desire.

Offenses born of anger: such as groundlessly slandering, defaming, speaking with a double tongue, striking a person, expelling someone, knowing another has already eaten one's fill and yet deliberately provoking and annoying him, driving another away from a village, striking with the fist, raising a hand to threaten a blow, standing in a concealed place to listen secretly. These are called offenses born of anger.

Offenses born of delusion: Due to a deluded mind, holding the view that the world is truly permanent, or that the world is impermanent, and other such views. These are called offenses born of delusion.

Offenses not born of sensual desire, anger, or delusion: as in the case of an arhat who commits an offense. These are called offenses not born of sensual desire, anger, or delusion.

Offenses of bodily action and not of verbal action: such as dwelling in the same room as a woman, sleeping in the same room as an unordained person for more than three nights, sleeping in the same bed, sitting on the same bed, eating at many separate places, eating separately from the community, eating from a shared bowl. These are called offenses of bodily action and not of verbal action.

Offenses of verbal action and not of bodily action: generally all offenses falling within the domain of speech. These are called offenses of verbal action and not of bodily action.

Offenses comprising both bodily and verbal action: such as groundlessly slandering, defaming, speaking with a double tongue, causing quarrel and disturbance, expelling someone, knowing another has eaten one's fill and yet deliberately provoking him, driving someone away while in a village, striking a person with the hand, raising a hand to threaten a blow, standing in a concealed place to listen secretly. These are called offenses comprising both bodily and verbal action.

Offenses not of bodily or verbal action: such as offenses arising from the mind. These are called offenses not of bodily or verbal action.

Offenses arising from oneself and not from another: such as striking oneself in anger. These are called offenses arising from oneself and not from another.

Offenses arising from another and not from oneself: such as witnessing another commit an offense of sexual misconduct, theft, or murder and concealing it. These are called offenses arising from another and not from oneself.

Offenses arising from both oneself and another: such as sleeping in the same dwelling as a woman, sleeping with an unordained person for more than three nights, sleeping in the same bed, sitting in the same bed as another, eating at many separate places, eating separately from the community, eating from a shared bowl. These are called offenses arising from both oneself and another.

Offenses not arising from oneself nor from another: such as all offenses falling within the domain of speech, except for teaching an unordained person to recite a passage. These are called offenses not arising from oneself nor from another.

Offenses arising from one's own mouth and not from another's mouth: all offenses falling within the domain of speech, except for teaching an unordained person to recite a passage. These are called offenses arising from one's own mouth and not from another's mouth.

Offenses arising from another's mouth and not from one's own mouth: if the Sangha conducts a transaction unlawfully and a bhikkhu neither sends his consent nor makes known his disagreement, but silently listens. These are called offenses arising from another's mouth and not from one's own mouth.

There are offenses arising from one's own mouth as well as from another's mouth: such as reciting verse by verse together with one who has not received the full ordination. This is called an offense arising from one's own mouth as well as from another's mouth.

There are offenses arising neither from one's own mouth nor from another's mouth: such as offenses arising from body and mind. This is called an offense arising neither from one's own mouth nor from another's mouth.

There are offenses based on mind and not on act: such as cases where one should ask — with what intention did one steal? With what intention did one kill a person? With what intention did one touch a woman? With what intention did one harm living plants? With what intention did one dig the earth? This is called being based on mind, not on act.

There are offenses based on act and not on mind: such as cases where one should not ask — with what intention did one engage in sexual intercourse? With what intention did one eat at an improper time? With what intention did one drink liquor? With what intention did one sleep in the same dwelling as a woman? With what intention did one sleep in the same room with one who has not received the full ordination for more than three nights? If such offenses are committed, one should be dealt with according to the Dharma. This is called being based on act, not on mind.

There are offenses in which the act is grave but the mind is not grave: such as when a bhikkhu eats at an improper time while believing it to be a proper time — he commits a Pāyattika offense. This is called an offense in which the act is grave but the mind is not grave.

There are offenses in which the mind is grave but the act is not grave: when a bhikkhu eats at a proper time while believing it to be an improper time, he commits a Vītikrama offense. This is called an offense in which the mind is grave but the act is not grave.

There are offenses in which both the act and the mind are grave: such as eating at an improper time while perceiving it as a proper time — he commits a Pāyattika offense. This is called an offense in which both the act and the mind are grave.

There are offenses in which both the act and the mind are slight: such as matters pertaining to the Śaikṣa rules and rules of deportment. This is called an offense in which both the act and the mind are slight.

There are offenses arising from one's own property and not from another's property: such as when a bhikkhu, with the intent to steal, takes what is in fact his own property — he commits a Sthūlātyaya offense. This is called an offense arising from one's own property and not from another's property.

There are offenses arising from another's property and not from one's own: such as when a bhikkhu, with a mind of theft, takes another's property worth less than five māṣakas — he commits a Sthūlātyaya offense; if it amounts to five māṣakas, he commits a Pārājika offense. This is called an offense arising from another's property and not from one's own.

There are offenses arising both from one's own property and from another's property: such as when a bhikkhu, with a mind of theft, takes property held jointly by himself and others worth less than five māṣakas — he commits a Sthūlātyaya offense; if it amounts to five māṣakas, he commits a Pārājika offense. This is called an offense arising from both one's own and another's property.

There are offenses arising neither from one's own property nor from another's property: such as when a bhikkhu, with a mind of theft, takes ownerless property — he commits a Vītikrama offense. This is called an offense arising neither from one's own nor from another's property.

There are cases of committing multiple offenses in a single place: such as when a bhikkhu solicits at a single place and receives eight kinds of delicacies, then eats each one at a different place — he commits eight Pāyattika offenses. This is called committing multiple offenses in a single place.

There are cases of committing a single offense in multiple places: such as when a bhikkhu solicits at multiple places and receives eight kinds of delicacies, then sits and eats them all in one place — he commits one Pāyattika offense. This is called committing a single offense in multiple places.

There are cases of committing multiple offenses in multiple places: such as when a bhikkhu solicits at eight places, receives eight kinds of delicacies, and eats them eight times — he commits eight Pāyattika offenses. This is called committing multiple offenses in multiple places.

Committing a single offense in a single place: such as soliciting at one place and receiving eight kinds of delicacies, then sitting and eating them all in that one place. This is called committing a single offense in a single place.

From a blameless cause, offense arises: such as when a bhikkhu who is without offense confesses guilt for an offense he has not committed — he commits a Vītikrama offense. This is called an offense arising from a blameless cause.

From a blameworthy cause, blamelessness arises: such as in the case of building a large dwelling or a small dwelling, with all the requisite materials, having received three admonitions. This is called blamelessness arising from a blameworthy cause.

From a blameworthy cause, offense arises: when the Saṅgha recites the Prātimokṣa and a question is put three times — whoever has an offense should confess it according to the Dharma, and whoever has no offense should remain silent — and at that time, a bhikkhu who has an offense neither acts according to the Dharma, nor informs anyone else, nor even inwardly resolves, "I will confess this offense according to the Dharma to a pure and understanding person," but simply remains silent — he commits a Vītikrama offense. This is called offense arising from a blameworthy cause.

From a blameless cause, blamelessness follows: such as the case of neither doing nor transgressing. This is called blamelessness arising from a blameless cause.

From a grave offense, a lighter offense results: such as when a bhikkhu who has committed a Pāyattika offense goes to confess it before a person of wrong views, of extreme views, or one who is under compulsory training — one who is undergoing confession for a Pārājika offense. This is called a lighter offense arising from a graver one.

From a lighter offense, a graver offense results: such as when a bhikkhu who has committed a Vītikrama offense goes to confess it before one who slanders the scriptures or one who is under compulsory training — he commits a Pāyattika offense. This is called a graver offense arising from a lighter one.

From a grave offense, a grave offense results: such as when a bhikkhu who has committed a Pāyattika offense goes to confess it before one who slanders the scriptures or one who is under compulsory training — he commits a Pāyattika offense. This is called a grave offense arising from a grave offense.

From a lighter offense, a lighter offense results: when a bhikkhu who has committed a Vītikrama offense goes to confess it before one who has not received the full ordination — this is not reckoned as a proper confession, and moreover he incurs a Vītikrama offense. This is called a lighter offense arising from a lighter offense.

Offenses committed at the time of receiving: such as receiving raw meat, grain, gold and silver, elephants, horses, camels, donkeys, cattle, goats, slaves, women, fields, land, or dwellings. This is called an offense committed at the time of receiving.

There are cases of offenses committed at the time of eating: such as eating in separate groups, eating at multiple places, eating from the same bowl, or eating fruit that has not been properly prepared. This is called an offense committed at the time of eating.

Offense arising upon completion of an act: such as building a small dwelling or a large dwelling, having received three admonitions. This is called an offense arising upon completion of an act.

There are cases where not receiving entails offense, while receiving entails no offense: such as when one receives the Kaṭhina robe, the five rules that are thereby relaxed — eating in separate groups, eating at multiple places, going somewhere without informing one's fellow recipients, keeping extra robes for extended periods, and sleeping apart from one's robe. This is called a case where not receiving entails offense and receiving entails no offense.

Not performing the act entails offense, while performing it entails no offense: when a bhikkhu receives a new robe but does not dye it with three colors to render it discolored, or dyes it with one color, performs the act of making it allowable, and then makes use of it — he commits a Pāyattika offense. This is called a case where not performing the act entails offense and performing it entails no offense.

There are offenses pertaining to a village and not to a remote place: entering a village without wearing the saṅghāṭī robe, without fastening the belt, without tying the waistband, without carrying the bowl, without informing one's fellow recipients, and entering a village at an improper time. This is called an offense pertaining to a village and not to a remote place.

There are offenses pertaining to a remote place and not to a village: a bhikkhu keeping company with thieves, making an appointment with a woman, or traveling the same road together with a bhikkhunī. This is called an offense pertaining to a remote place and not to a village.

There are offenses pertaining both to a remote place and to a village: striking a person with the fist, or raising one's hand to threaten to strike a person. This is called an offense pertaining both to a remote place and to a village.

There are offenses pertaining neither to a remote place nor to a village: offenses occurring at the gates of the king's palace. This is called an offense pertaining neither to a remote place nor to a village.

There are offenses at a proper time and not at an improper time: such as eating in separate groups, eating at multiple places, eating from a single bowl, eating by scooping from under the contents of the bowl, eating the eight kinds of delicacies, and eating fruit that has not been properly prepared. This is called an offense at a proper time and not at an improper time.

There are offenses at an improper time and not at a proper time: entering a village at an improper time without reporting it, eating at an improper time, and instructing bhikkhunīs until late in the evening. This is called an offense at an improper time and not at a proper time.

There are offenses both at a proper time and at an improper time: such as striking a person with one's hand, or raising one's hand to threaten to strike. This is called an offense both at a proper time and at an improper time.

There are offenses both at an improper time and at a non-improper time: such as committing an offense precisely at midday. This is called an offense both at an improper time and at a non-improper time.

There are offenses pertaining to the night and not to the day: such as sleeping in the same dwelling as a woman, sleeping in the same room with one who has not received the full ordination for more than three nights, and instructing bhikkhunīs until late into the evening. This is called an offense pertaining to the night and not to the day.

There are offenses belonging to the daytime, not to the nighttime: Such as eating separately with a group, up to eating fruits unlawfully. These are called offenses belonging to the daytime, not to the nighttime.

There are offenses belonging both to the daytime and to the nighttime: Such as striking a person with the hand, or raising the hand to threaten a blow. These are called offenses belonging both to the daytime and to the nighttime.

There are offenses belonging neither to the daytime nor to the nighttime: Such as an offense occurring at dawn. These are called offenses belonging neither to the daytime nor to the nighttime.

There are offenses in a concealed place, not in an open place: Such as sleeping in the same dwelling as a woman, sleeping with one who has not received full ordination for more than three nights, spreading bedding in the middle of a room, sitting in a place where sensual pleasures are indulged, sitting in a secluded and concealed spot. These are called offenses in a concealed place, not in an open place.

There are offenses in an open place, not in a concealed place: Whether one personally, or by directing another, takes the bedding of the Sangha out to spread in an open place, and then departs without informing the Sangha, and walks approximately twenty-five cubits—one commits a Pācittiya offense. These are called offenses in an open place, not in a concealed place.

There are offenses both in a concealed place and in an open place: Such as striking a person with the hand, or raising the hand to threaten a blow.

What is an offense that is neither in a concealed place nor in an open place?

—It is an offense that occurs beneath the eaves of a building.

What is an offense committed while walking, not while standing?

—A bhikkhu who keeps company with a band of thieves, or who makes an agreement to travel the same road together with a woman or a bhikkhunī; if the Sangha, the Preceptor, or the Teacher instructs him not to go and yet he goes, he commits an offense. These are called offenses committed while walking, not while standing.

What is an offense committed while standing, not while walking?

—Such as standing beside a prostitute, standing at a tavern, standing at a gambling place, standing beside a prison, standing in a doorway, and then being instructed by the Sangha, the Preceptor, or the Teacher not to stand there and yet continuing to stand—one commits an offense. These are called offenses committed while standing, not while walking.

What is an offense committed both while walking and while standing?

—Such as striking a person with the hand, or raising the hand to threaten a blow.

What is an offense committed neither while walking nor while standing?

—Such as when sitting or when sleeping.

What is an offense committed while standing, not while sitting?

—Such as standing beside a prostitute, and then being instructed by the Preceptor or Teacher not to stand there and yet continuing to stand—one commits an offense.

What is an offense committed while sitting, not while standing?

—Such as sitting on a bed that exceeds the permitted size, using a mattress stuffed with cotton, using hide as a sitting mat, and sitting beside a prostitute, beside a tavern, beside a gambling place, or beside a prison, and then being instructed by the Sangha, the Preceptor, or the Teacher not to sit there and yet continuing to sit—one commits an offense.

What is an offense committed both while standing and while sitting?

—Such as striking a person with the hand, or raising the hand to threaten a blow.

What is an offense committed neither while standing nor while sitting?

—It is an offense that occurs while walking or while sleeping.

What is an offense committed while sitting, not while sleeping?

—Such as sitting on a bed that exceeds the permitted size, and then being instructed by the Sangha, the Preceptor, or the Teacher not to sit there and yet continuing to sit—one commits an offense.

What is an offense committed while sleeping, not while sitting?

—Sleeping in the same dwelling as a woman, sleeping with one who has not received full ordination for more than three nights, sitting on an oversized bed, using a cotton-stuffed mattress for sitting, using hide as a sitting mat.

What is an offense committed both while sitting and while sleeping?

—Such as striking a person with the hand, or raising the hand to threaten a blow.

What is an offense committed neither while sitting nor while sleeping?

—Such as an offense committed while walking or while standing.

What is an offense committed while sleeping, not while walking?

—Such as sleeping in the same dwelling as a woman, up to sleeping on a hide mattress.

What is an offense committed while walking, not while sleeping?

—Such as a bhikkhu who keeps company with thieves or with a woman (traveling the same road), and then being instructed by the Preceptor or Teacher not to go and yet continuing to go—one commits an offense.

What is an offense committed both while sleeping and while walking?

—Such as striking a person with the hand, or raising the hand to threaten a blow.

What is an offense committed neither while sleeping nor while walking?

—Such as an offense committed while sitting or while standing.

What is an offense committed neither in a secluded place nor in a public place?

—Such as being admonished three times in a secluded place and not desisting.

What is an offense committed in a public place, not in a secluded place?

—Such as being admonished three times in a public place and not desisting.

What is an offense committed both in a public place and in a secluded place?

—Such as striking a person with the hand, or raising the hand to threaten a blow.

What is an offense committed neither in a public place nor in a secluded place?

—Such as in the midst of the Sangha.

What is an offense committed in a public place, not in the midst of the Sangha?

—Such as being admonished three times in a public place and not desisting.

What is an offense committed in the midst of the Sangha, not in a public place?

—Such as being admonished three times in the midst of the Sangha and not desisting.

What is an offense committed both in a public place and in the midst of the Sangha?

—Such as striking a person with the hand, or raising the hand to threaten a blow.

What is an offense committed neither in a public place nor in the midst of the Sangha?

—Such as being admonished three times in a secluded place and not desisting.

What is an offense committed in the midst of the Sangha, not in a secluded place?

—Such as being admonished three times in the midst of the Sangha and not desisting.

What is an offense committed in a secluded place, not in the midst of the Sangha?

—Such as being admonished three times in a secluded place and not desisting.

What is an offense committed both in the midst of the Sangha and in a secluded place?

—Such as striking a person with the hand, or raising the hand to threaten a blow.

What is an offense committed neither in the midst of the Sangha nor in a secluded place?

—Such as being admonished three times in a public place and not desisting.

What is an offense belonging to winter, not to spring?

—A bhikkhu who, on the fifteenth day of the eighth month, has not relinquished the rain-bathing robe and only relinquishes it on the sixteenth day commits a Vinaya transgression offense.

What is an offense belonging to spring, not to winter?

—A bhikkhu who has received the Kaṭhina robe should relinquish it by the fifteenth day of the twelfth month; if he does not relinquish it and allows it to extend to the sixteenth day, he commits a Vinaya transgression offense.

What is an offense belonging both to winter and to spring?

—Such as striking a person with the hand, or raising the hand to threaten a blow.

What is an offense belonging neither to winter nor to spring?

—Such as the period of the rains retreat (that is, the summer season).

What is an offense belonging to spring, not to the summer?

—A bhikkhu who has received the Kaṭhina robe and does not relinquish it, allowing it to extend to the sixteenth day of the twelfth month, commits a Vinaya transgression offense.

What is an offense belonging to the summer, not to spring?

—A bhikkhu who, on the sixteenth day of the fourth month, is required to enter the rains retreat and does not do so commits a Vinaya transgression offense; if he also fails to observe the later rains retreat, he commits two Vinaya transgression offenses.

What is an offense belonging both to spring and to the summer?

—Such as striking a person with the hand, or raising the hand to threaten a blow.

What is an offense belonging neither to spring nor to the summer?

—Such as an offense committed during winter.

What is an offense belonging to the summer, not to winter?

—Failing to observe the rains retreat during both retreat periods, one commits two Vinaya transgression offenses.

What is an offense belonging to winter, not to the summer?

—On the fifteenth day of the eighth month, one should relinquish the rain-bathing robe; if one does not relinquish it and allows it to extend to the sixteenth day, one commits an offense.

What is an offense belonging both to the summer and to winter?

—Such as striking a person with the hand, or raising the hand to threaten a blow.

What is an offense belonging neither to the summer nor to winter?

—It is an offense belonging to spring—that is, an offense belonging neither to the summer nor to winter.

Furthermore, there are offenses arising from lack of restraint of body, lack of restraint of speech, lack of restraint of both body and speech; transgressions committed by body, transgressions committed by speech, transgressions committed by both body and speech; evil done by body, evil done by speech, evil done by both body and speech. These are called offenses.

Conversely, non-offense means: restraint of body, restraint of speech, restraint of both body and speech; no transgression by body, no transgression by speech, no transgression by either body or speech; no evil done by body, no evil done by speech, no evil done by either body or speech. These are called non-offenses.

The Buddha said to the bhikkhus:

—A bhikkhu who is learned in the Vinaya, when pronouncing a verdict of exculpation, knows what is an offense and knows what is not an offense, knows what is concealed and knows what is not concealed.

KNOWING WHAT IS CONCEALED.

A bhikkhu who at dawn commits a Saṅghādisesa offense, knowing it to be an offense, does not intentionally conceal it; but then, when the sun rises, intentionally conceals it until the following dawn. This is called concealment for one night.

There is also another case of concealment: A bhikkhu at dawn commits a Saṅghādisesa offense, knowing it to be an offense, does not intentionally conceal it; but then, at the time of the meal, intentionally conceals it until the following dawn. This is called concealment for one night. Likewise at midday, in the afternoon, at sunset, at the beginning of the night, and at midnight—it is the same in each case.

A monk who at dawn commits a Saṅghādisesa offense, knowing it is an offense and not intentionally concealing it, yet by the end of the night, still knowing it is an offense, intentionally conceals it until the following dawn — this is called concealment for two periods of one night.

There is another case of concealment: A monk who at dawn commits a Saṅghādisesa offense without knowing it is an offense, comes to know it is an offense at sunrise and does not intentionally conceal it, but at mealtime intentionally conceals it until the following dawn — this is called concealment for one night. Likewise at midday, afternoon, sunset, and the beginning of the night.

A monk who at dawn commits a Saṅghādisesa offense without knowing it is an offense, comes to know it is an offense only at midnight and does not intentionally conceal it, but at the end of the night intentionally conceals it until the following dawn — this is called concealment for three periods of one night.

There is another case of concealment: A monk who at dawn commits a Saṅghādisesa offense without knowing it is an offense, comes to know it is an offense at mealtime and does not intentionally conceal it, but at midday intentionally conceals it until the following dawn — this is called concealment for one night. Likewise at afternoon, sunset, and the beginning of the night.

A monk who at dawn commits a Saṅghādisesa offense without knowing it is an offense, comes to know it is an offense only at midnight and does not have the intention to conceal it, but at the end of the night intentionally conceals it until dawn — this is called concealment for four periods of one night.

There is another case of concealment: A monk who at dawn commits a Saṅghādisesa offense, knows it is an offense, but hesitates, not knowing whether to conceal it or not, and at sunrise resolves to conceal it until the following dawn — this is called concealment for one night. Likewise, at mealtime, midday, afternoon, sunset, the beginning of the night, midnight, and up to the end of the night, resolving to conceal it until the following dawn — this is called concealment for two periods of one night.

There is another case of concealment: A monk who at dawn commits a Saṅghādisesa offense without knowing it is an offense, comes to know it is an offense at sunrise, but hesitates, not knowing whether to conceal it or not, and at mealtime resolves to conceal it until the following dawn — this is called concealment for one night. Likewise at midday, afternoon, sunset, and the beginning of the night.

A monk who at dawn commits a Saṅghādisesa offense without knowing it is an offense, comes to know it is an offense only at midnight, but hesitates, not knowing whether to conceal it or not, and at the end of the night resolves to conceal it until the following dawn — this is called concealment for three periods of one night.

There is another case of concealment: A monk who at dawn commits a Saṅghādisesa offense without knowing it is an offense, comes to know it is an offense only at mealtime, but hesitates, not knowing whether to conceal it or not, and at midday resolves to conceal it until the following dawn — this is called concealment for one night. Likewise at afternoon, sunset, and the beginning of the night.

A monk who at dawn commits a Saṅghādisesa offense without knowing it is an offense, comes to know it is an offense only at midnight, but hesitates, not knowing whether to conceal it or not, and at the end of the night resolves to conceal it until the following dawn — this is called concealment for four periods of one night.

There is another case of concealment: A monk who at dawn commits a Saṅghādisesa offense, knows it is an offense, intentionally conceals it, but at sunrise resolves not to conceal it, and then at the end of the night again resolves to conceal it until the following dawn — this is called concealment for one night.

There is another case of concealment: A monk who commits a Saṅghādisesa offense, then speaks from behind a wall, across a moat, or in a dark place in a low voice, naming another specific monk as the one who has committed the Saṅghādisesa offense. This is not called disclosure, for he speaks a deliberate falsehood and commits a Pācittiya offense. This is called concealment.

A case of non-concealment: If, from behind a barrier, across a moat, or in a dark place speaking in a low voice, one gives another person's name as having committed a Saṅghādisesa offense — this is called disclosure, but it is deceitful and constitutes a Vinaya offense.

There is another case of non-concealment: A monk who commits a Saṅghādisesa offense, not speaking from behind a wall, across a moat, or in a dark place, not speaking in a low voice, not giving another's name, but giving his own name as the one who committed the offense — this is called non-concealment.

There is another case of non-concealment: What is not an offense but is thought to be an offense, giving rise to doubt, doubting whether to conceal it or not, doubting about the night (?). If one makes disclosure, this is called non-concealment.

There is another case of non-concealment: Without intentionally concealing it, before being able to make disclosure, one either forgets, or leaves the path, or enters meditative absorption, or passes away — this is called non-concealment.

The Buddha said to the monks:

—A monk who upholds the Vinaya, when granting the expiation of an offense to someone, should know what constitutes an offense and what does not, should know what is concealment and what is not, should know what is disclosure and what is not; he should know whether there is concealment without disclosure, disclosure without concealment, both concealment and disclosure, or neither concealment nor disclosure.

What is concealment without disclosure?

—A monk who commits a Vinaya offense, knowing it is an offense, intentionally conceals it and does not speak of it to others — this is called concealment without disclosure.

What is disclosure without concealment?

—A monk who commits a Saṅghādisesa offense, knowing it is an offense and not intentionally concealing it, speaks of it to others — this is called disclosure without concealment.

What is called both concealment and disclosure?

—A monk who commits a Saṅghādisesa offense, knowing it is an offense, intends to conceal it, but afterward speaks of it to others — this is called both concealment and disclosure.

What is called neither concealment nor disclosure?

—A monk who commits a Saṅghādisesa offense, knowing it is an offense, does not intentionally conceal it, and thinks: "I will wait for the right time, the right place, and the right person, and then I will confess properly in accordance with the Dharma." This is called neither concealment nor disclosure.

THE DHARMA OF SEPARATE DWELLING.

The Buddha said to the monks:

—A monk who upholds the Vinaya, when granting the expiation of an offense to someone, must know what constitutes an offense and what does not, must know concealment and non-concealment, must know disclosure and non-disclosure, must know when separate dwelling (parivāsa) should be granted and when it should not.

What are the cases in which separate dwelling should not be granted?

—When there is no offense, it should not be granted; when there is no concealment, it should not be granted; when the offense is not established, the concealment is not established, the number of nights is not established, the person concerned has not made a request or petition — in these cases separate dwelling should not be granted.

What are the cases in which separate dwelling should be granted?

—When there is an offense, it should be granted; when there is concealment, it should be granted; when the offense is certain, the concealment is certain, the nights have certainly elapsed, and the person concerned has made a request — in these cases it should be granted.

Granting separate dwelling contrary to the Dharma; granting separate dwelling in accordance with the Dharma.

What is granting separate dwelling contrary to the Dharma?

—The offense is not certain, the concealment is not certain, the nights are not certain, the person concerned has made no request or petition, the Saṅgha is not complete, the motion is not accomplished, and the formal act is not accomplished — this is called granting separate dwelling contrary to the Dharma.

What is granting separate dwelling in accordance with the Dharma?

—There is an offense, the offense is certain, the concealment is certain, the nights have certainly elapsed, the person concerned has made a request, the Saṅgha is complete, the motion is accomplished, and the formal act is accomplished. When each of these conditions is fulfilled, this is called granting separate dwelling in accordance with the Dharma.

Performing parivāsa contrary to the Dharma; performing parivāsa in accordance with the Dharma.

What is performing parivāsa contrary to the Dharma?

—There are no monks in the monastery; an offense is discovered midway; living together with another monk in the same room, with the same partition; when a visiting monk arrives, no announcement is made; when the Saṅgha assembles at the proper time or at an improper time, no announcement is made — this is called performing parivāsa contrary to the Dharma.

What is performing parivāsa in accordance with the Dharma?

—There are monks living in the monastery; during the period of performing parivāsa, no further offense is committed; there is no raising of charges; one dwells in a separate room, with a separate partition from the other monks; when visiting monks arrive, an announcement is made; when the Saṅgha assembles at the proper time or at an improper time, an announcement is made — this is called performing parivāsa in accordance with the Dharma.

Uninterrupted nights; interrupted nights.

What are uninterrupted nights?

– There is a bhikkhu residing in the monastery, and up until the time the Sangha assembles, whether at the proper time or at an improper time, he makes the announcement. This is called an uninterrupted night.

What is an interrupted night?

—There is no bhikkhu residing in the monastery, and up until the time the Sangha assembles, whether at the proper time or at an improper time, no announcement is made. This is called an interrupted night.

Furthermore, there is partial offense and partial non-offense.

What is called partial offense?

—After confession, before the Sangha has granted the performance of Parivāsa, one commits an offense again; or having undergone Parivāsa partway and then reoffending. This is called partial offense.

What is called partial non-offense? —During that period, no reoffense is committed. This is called partial non-offense.

A bhikkhu performing Parivāsa should comply with the following seven matters: 1. Matters pertaining to bhikkhus; 2. Matters pertaining to bhikkhunīs; 3. Matters pertaining to dependents; 4. Matters pertaining to entering villages; 5. Performing arduous tasks in the community; 6. Matters pertaining to receiving the reverential salutations of others; 7. Matters pertaining to the royal household.

1. What are matters pertaining to bhikkhus?

—One must not receive the reverential salutations of bhikkhus; must not speak of the offenses of bhikkhus; must not deliberate with bhikkhus; must not speak of the offenses of sāmaṇeras; must not reward or punish sāmaṇeras; must not deliberate with sāmaṇeras; must not act as a messenger for bhikkhus; must not walk before or after bhikkhus in the ranks when entering a village; when the Sangha assembles, one must not preach the Dharma on behalf of the community, except when living alone. These are called matters pertaining to bhikkhus.

2. What are matters pertaining to bhikkhunīs?

—One must not receive the reverential salutations of bhikkhunīs; must not speak of the offenses of bhikkhunīs; must not deliberate with bhikkhunīs; must not speak of the offenses of sikkhāmānās and sāmaṇerīs; must not reward or punish sikkhāmānās and sāmaṇerīs; must not deliberate with sikkhāmānās and sāmaṇerīs; must not obstruct the Uposatha or Pavāraṇā of bhikkhunīs; must not block bhikkhunīs from standing outside the gate; must not go to instruct bhikkhunīs, even if the Sangha had previously appointed one to do so. These are called matters pertaining to bhikkhunīs.

3. What are matters pertaining to dependents?

—One must not ordain others; must not confer full ordination upon others; must not accept the dependence of others or support sāmaṇeras; must not accept the provisions of bhikkhus; must not give scriptures to others; must not receive copies of scriptures from others; when chanting scriptures, one must chant in a low voice. If one previously had disciples, one should instruct them to take refuge with others and sever the close relationship. These are called matters pertaining to dependents.

4. What are matters pertaining to entering villages?

—One must not enter a village too early or return too late; must not walk before or after in the ranks of monastics entering a village; must not visit the households of familiar lay patrons; must not stay in monasteries that have no Sangha; when sitting and when eating, one must take a place below that of the bhikkhus; must not send others to collect food; must not go together with others to collect food, except when it is one's own turn. These are called matters pertaining to entering villages.

5. What are the arduous tasks in the community?

—Rising early in the morning to sweep the stūpa, the courtyards, and the monks' quarters; bringing water for the Sangha; cleaning the Sangha's facilities for defecation and urination. All such tasks that can be performed must be done according to one's ability. One must not send consent, nor receive the consent sent by others, except when it is one's own turn. These are called arduous tasks in the community.

6. What are matters pertaining to receiving reverential salutations?

—One must not receive any reverential salutations whatsoever; whether a single-proclamation kammavācā or a three-proclamation kammavācā, neither may be received. These are called matters pertaining to receiving reverential salutations.

7. What are matters pertaining to the royal household?

—One must not rely on the power of the king, high ministers, householders, or violent persons; must not slander the Buddha, slander the Dharma, slander the Sangha, or slander those who perform the kammavācā; one should only reproach oneself, and must not reproach others. These are called matters pertaining to the royal household.

A bhikkhu performing Parivāsa must carry out these seven matters. This is called compliant performance. If one does not do so, it is called non-compliant performance.

THE LAW OF MĀNATTA.

Furthermore, there are cases in which Mānatta should not be granted, and cases in which it should be granted.

What are the cases in which Mānatta should not be granted?

—If there is no offense, it should not be granted; if one has concealed the offense but has not yet been granted the Parivāsa, it should not be granted; if one has concealed the offense in part and not in part, it should not be granted; if the offense is undetermined, the concealment is undetermined, the nights are undetermined, or the Parivāsa is undetermined, it should not be granted; if the party has not requested or applied for it, Mānatta should not be granted.

What are the cases in which Mānatta should be granted?

—If there is an offense, concealment has occurred, and the Parivāsa has been completed; if the offense is determined, the concealment is determined, the nights are determined, the Parivāsa is determined, and the party has made a request, then Mānatta should be granted. However, there are two ways of granting it: granting it not in accordance with the Dharma, and granting it in accordance with the Dharma.

What is granting it not in accordance with the Dharma?

—If there is no offense, up to the point where the party has not made a request or application; if the assembly is not complete, the proclamation is not complete, or the kammavācā is not complete—if any one of these matters is incomplete, it is called granting not in accordance with the Dharma.

What is granting it in accordance with the Dharma?

—If there is an offense, up to the point where the party has made a request and application; if the assembly is complete, the proclamation is complete, the kammavācā is complete, and each matter is complete—this is called granting in accordance with the Dharma.

Incomplete performance of Mānatta and complete performance of Mānatta.

What is incomplete performance of Mānatta?

—If the Sangha is not of sufficient number, it is not called the performance of Mānatta; if an offense is recommitted partway through and discovered; if one resides together with a bhikkhu in the same room or in the same screened place; if one does not make the announcement to visiting bhikkhus; if one does not make the announcement when the Sangha assembles at the proper time or at an improper time; if one does not make the daily announcement to the Sangha within the boundary. These are called incomplete performance of Mānatta.

What is complete performance of Mānatta?

—If the Sangha is of sufficient number; if no offense is recommitted partway through and no accusation is raised; if one does not reside together with another bhikkhu in the same room or in the same screened place; if one makes the announcement when a visiting bhikkhu arrives; if one makes the announcement when the Sangha assembles at the proper time or at an improper time; if one makes the daily announcement to the Sangha within the boundary—this is called complete performance of Mānatta.

Interrupted nights (of the six nights of Mānatta) and uninterrupted nights.

What are interrupted nights?

—During the six nights of Mānatta, if the Sangha is not of sufficient number, up to the point where one does not make the daily announcement to the Sangha within the boundary—this is called the six nights of Mānatta being interrupted.

What are uninterrupted six nights of Mānatta?

—During the six nights of Mānatta, if the Sangha is of sufficient number, up to the point where one makes the daily announcement to the Sangha within the boundary—this is called uninterrupted nights of Mānatta.

Partial offense and partial non-offense.

What is partial offense?

—Committing an offense during the period before Mānatta has been granted; committing an offense after Mānatta has been granted; committing an offense during the period when it is nearly complete. These are called partial offense.

What is partial non-offense?

—The absence of the aforementioned occurrences is called partial non-offense.

A bhikkhu performing Mānatta must comply with and carry out the seven matters as described above. This is called Mānatta. A bhikkhu must comply with and carry out these matters; if one does not carry them out, it is called non-compliant performance.

THE LAW OF ABBHĀNA (REHABILITATION).

There are cases in which Abbhāna should not be granted, and cases in which it should be granted.

Cases in which it should not be granted:

—If there is no offense, it should not be granted; if the offense has been concealed and the Parivāsa has not yet been granted, it should not be granted; if the Mānatta has not been completed, it should not be granted; if Mānatta has not been performed at all, it should not be granted; if the offense has been both concealed and not concealed, it should not be granted; if the offense is undetermined, the concealment is undetermined, the nights are undetermined, the Parivāsa is undetermined, the Mānatta is undetermined, or the party has not made a request or application—Abbhāna should not be granted.

Cases in which it should be granted:

—If there is an offense, it should be granted; if the offense was concealed, then after performing Parivāsa and completing Mānatta, it should be granted; if the offense was not concealed and Mānatta has been completed, it should be granted; if the offense is determined, the concealment is determined, the nights are determined, the Parivāsa is determined, the Mānatta is determined, and the party has made a request—then Abbhāna should be granted.

Granting Abbhāna in accordance with the Dharma and granting Abbhāna not in accordance with the Dharma.

Granting Abbhāna not in accordance with the Dharma:

—There is no offense; it should not be granted; and so on until the assembly is not accomplished, the proclamation is not accomplished, the kamma is not accomplished. If each of these things is not accomplished, that is called an unlawful absolution from offense.

Lawful absolution from offense:

—There is an offense; it is a case in which it should be granted; and so on until the assembly is accomplished, the proclamation is accomplished, the kamma is accomplished. If each and every matter is accomplished, that is called a lawful absolution from offense.

The case of concurrent concealment:

—A bhikkhu on the first day of the month commits one Saṅghādisesa offense. He knows it is an offense but does not intentionally conceal it. Likewise, on the second day, the third day, and so on through the tenth day, he in every case knows there is an offense, and then intentionally conceals it until the following dawn. These are ten offenses. All of these offenses share the same one night of concealment, so ten kamma proceedings for Parivāsa should be performed, ten Mānatta proceedings, and ten absolutions; however, it is also permissible to perform one kamma proceeding for Parivāsa, one Mānatta, and one absolution. This is called concurrent concealment.

Again, there is a case of concurrent concealment:

A bhikkhu on the first day of the month commits one Saṅghādisesa offense. He knows it is an offense but does not intentionally conceal it. Likewise, on the second day he commits two offenses, on the third day three offenses, and so on through the tenth day, when he commits ten Saṅghādisesa offenses. He knows in every case that he has committed offenses, and he intentionally conceals all of them until the following dawn. These are fifty-five Saṅghādisesa offenses. All share one night of concealment, so fifty-five kamma proceedings for Parivāsa should be performed, fifty-five Mānatta proceedings, and fifty-five absolutions; however, it is also permissible to perform one kamma proceeding for Parivāsa, one Mānatta, and one absolution. This is called concurrent concealment.

Again, there is a case of concurrent concealment:

—A bhikkhu on the first day of the month commits one Saṅghādisesa offense; he does not know it is an offense. Likewise, on the second day, the third day, and so on through the tenth day, he in every case knows he has committed offenses, and he intentionally conceals all of them until the following dawn. These are ten offenses, all sharing one night of concealment. And so on... it is also permissible to perform one kamma proceeding for Parivāsa, one Mānatta, and one absolution. This is called concurrent concealment.

Again, there is a case of concurrent concealment:

A bhikkhu on the first day of the month commits one Saṅghādisesa offense; he does not know it is an offense and has no intention of concealing it. And so on through the tenth day, when he commits ten Saṅghādisesa offenses; in every case he knows he has committed offenses, and he intentionally conceals them all until the following dawn. Among these fifty-five offenses, all share one night of concealment. And so on... it is also permissible to perform one kamma proceeding for Parivāsa, one Mānatta, and one absolution. This is called concurrent concealment.

The case of differential concealment:

– A bhikkhu on the first day of the month commits one Saṅghādisesa offense; knowing it is an offense, he intentionally conceals it. On the second day he goes and tells another person, and then commits another Saṅghādisesa offense. And so on through the tenth day, when he goes and tells another person and then commits another offense, knowing it is an offense but intentionally concealing it until the eleventh day, when he goes and tells another person. Thus, among these ten Saṅghādisesa offenses, all have one night of differential concealment, so ten kamma proceedings for Parivāsa should be performed, ten Mānatta proceedings, and ten absolutions; however, it is also permissible to perform one kamma proceeding for Parivāsa, one Mānatta, and one absolution. This is called differential concealment.

Again, there is a case of differential concealment: A bhikkhu on the first day of the month commits one Saṅghādisesa offense; knowing it is an offense, he intentionally conceals it. On the second day he tells another person, and then commits another offense in this same manner, and so on through the tenth day, when he commits ten Saṅghādisesa offenses; knowing they are offenses, he intentionally conceals them, and on the eleventh day he goes and tells another person.

Among these fifty-five Saṅghādisesa offenses, all have one night of differential concealment, so fifty-five kamma proceedings for Parivāsa should be performed, fifty-five Mānatta proceedings, and fifty-five absolutions; however, it is also permissible to perform one kamma proceeding for Parivāsa, one Mānatta, and one absolution. This is called the case of differential concealment.

The case of immeasurable concealment:

Either one remembers the offense but does not remember the number of nights; or one remembers the number of nights but does not remember the offense; or one remembers both the offense and the number of nights; or one remembers neither the offense nor the number of nights.

1. Remembering the offense but not the number of nights: One remembers whether many or few offenses were committed, but does not remember how many nights.

2. Remembering the number of nights but not the offense: One remembers how many nights, but does not remember whether many or few offenses were committed.

3. Remembering both the offense and the number of nights: One remembers whether the number of offenses was many or few, and at the same time also remembers how many nights.

4. Remembering neither the offense nor the number of nights: One does not remember whether many or few offenses were committed, and does not remember how many nights.

In the case of remembering the offense but not the number of nights, one should ask:

—When did you commit the offense? Was it before you had any Rains residence?

If the person remains silent, then Parivāsa is granted in accordance with the number of years since ordination.

—If he replies, "That is not so," then one asks further: "One Rains? Two Rains? Five Rains?" One should grant Parivāsa corresponding to the point at which he falls silent. This is the case of remembering the offense but not the number of nights.

In the case of remembering the number of nights but not the offense, Parivāsa for immeasurable offenses is granted in accordance with the greater or lesser number of nights. This is called remembering the nights but not the offense.

In the case of remembering both the offense and the nights: having recalled whether the offenses were many or few, Parivāsa is granted in accordance with the number of nights remembered. This is called remembering both the offense and the nights.

In the case of remembering neither the offense nor the nights, one should ask: "Did you commit the offense before you had any Rains residence?"

If he remains silent, then Parivāsa for immeasurable offenses is granted in accordance with the number of years.

If he replies, "That is not so," then one asks further: "Was it before you had any Rains residence? Or one Rains, two, three, four, five Rains?"

At whichever point he falls silent, Parivāsa for immeasurable offenses is granted at that point. This is called immeasurable concealment.

Concurrent concealment, differential concealment, and immeasurable concealment—these three kinds are all called concealment.

Separate concealment:

A bhikkhu on the first day of the month commits one Saṅghādisesa offense; knowing it is an offense, he intentionally conceals it and does not tell anyone else. On the second day he commits another; knowing it is an offense, he intentionally conceals it and does not tell anyone else. And so on through the tenth day, when he commits another; knowing it is an offense, he intentionally conceals it and does not tell anyone else.

These ten offenses each have separate concealment. However, the final offense has only one night of concealment, and counting backwards—two nights, three nights—up to the first offense, the total amounts to ten nights of concealment. Therefore, ten kamma proceedings for Parivāsa should be performed, ten Mānatta proceedings, and ten absolutions; however, it is also permissible to perform one Parivāsa, one Mānatta, and one absolution.

Again, there is a case of separate concealment: A bhikkhu on the first day of the month commits one Saṅghādisesa offense; knowing it is an offense, he intentionally conceals it and does not tell anyone else. And so on through the tenth day, when he commits ten Saṅghādisesa offenses; knowing they are offenses, he intentionally conceals them and does not tell anyone else. Among these fifty-five offenses, each is separately concealed.

However, the final offense has only one night of concealment, and counting backwards—two nights, three nights—up to the first offense, the total comes to fifty-five nights of concealment. Therefore, Parivāsa for fifty-five nights should be granted, fifty-five Mānatta proceedings, and fifty-five absolutions; however, it is also permissible to grant one Parivāsa, one Mānatta, and one absolution. This is called separate concealment.

These two kinds—concurrent concealment and separate concealment—are both called concealment.

Visajjikāpāda:

Either the offense is long but the nights are not long; or the nights are long but the offense is not long; or both the offense is long and the nights are long; or the offense is not long and neither are the nights long.

1. There is a case where the offense is long but the nights are not long: A bhikkhu commits Saṅghādisesa offenses throughout the day; knowing they are offenses, he goes and tells another person. This is called the offense being long but the nights not being long.

2. There is a case where the nights are long but the offense is not long: A bhikkhu commits one Saṅghādisesa offense; knowing it is an offense, he intentionally conceals it and does not go to tell another person. This is called the nights being long but the offense not being long.

3. There is a case where both the offense is long and the nights are long: A bhikkhu commits Saṅghādisesa offenses every day; knowing there are offenses, he conceals half of them and discloses half of them. This is called both the offense being long and the nights being long.

4. There is a case that is neither a long offense nor a long night: A bhikkhu commits a Saṅghādisesa offense, knows that it is an offense, does not intentionally conceal it, goes and speaks of it to another person, and then commits it no more. This is called neither a long offense nor a long night.

Here, in the two cases of a long offense with a short night and a long offense with a long night, when performing Pārivāsa, one should give him little food and require him to do much work. If he deliberately does not desist, one should instruct a lay attendant to bind his hands and feet, place him on a bed, and say: "If you transgress again, the Saṅgha will impose an even heavier penalty upon you." This is called Visikkhāpāda.

Or there is a case of combined offenses but not combined nights; or a case of combined nights but not combined offenses; or a case of both combined offenses and combined nights; or a case of neither combined offenses nor combined nights:

1. Combined offenses, but not combined nights: A bhikkhu commits ten Saṅghādisesa offenses and conceals all of them for ten nights. The Saṅgha combines them and performs the kamma for one hundred nights of Separate Dwelling.

The bhikkhu then says: "Venerable elders, I am ill and weak and cannot endure this. May I be allowed to perform the abbreviated form of Pārivāsa?" The Saṅgha should say: "Granted," and then performs the kamma combining the one hundred nights of Separate Dwelling into ten nights of Separate Dwelling. This is called combined offenses but not combined nights.

2. Combined nights, but not combined offenses: A bhikkhu commits ten Saṅghādisesa offenses and conceals all of them for ten nights. The Saṅgha combines them and grants ten nights of Separate Dwelling. The bhikkhu then says: "Venerable elders, I feel ashamed and wish to perform Pārivāsa in full." The Saṅgha should say: "Granted." This is called combined nights but not combined offenses.

3. Combined offenses and combined nights: A bhikkhu commits ten Saṅghādisesa offenses and conceals all of them for ten nights. The Saṅgha combines them and grants ten nights of Separate Dwelling. This is called combined offenses and combined nights.

4. Neither combined offenses nor combined nights: (As in the case above) but the kamma for Pārivāsa is performed separately for each offense. This is called neither combined offenses nor combined nights.

End of the Twenty-Fifth Volume

EXPLANATION OF THE FOURTH MISCELLANEOUS RECITATION CHAPTER

OLD OFFENSES.

A bhikkhu conceals an offense, then requests Separate Dwelling, and upon completion speaks to another bhikkhu:

—Venerable elder, I have another Saṅghādisesa offense.

—Is it an old offense or an intermediate offense?

—An old offense.

—Was it concealed or not concealed?

—It was concealed.

—Venerable elder, the previous Pārivāsa you performed was performed in accordance with the Dhamma. As for the offense you have now disclosed, which was concealed, you must request Pārivāsa again, then combine the two offenses and perform Pārivāsa together, perform Mānatta together, and be rehabilitated together.

This is called requesting separately, performing Pārivāsa together, performing Mānatta together, and being rehabilitated together.

A bhikkhu conceals an offense, requests Separate Dwelling, completes half of it, and then speaks to another bhikkhu:

—Venerable elder, I have another Saṅghādisesa offense.

—Is it an old offense or an intermediate offense?

—An old offense.

—Was it concealed or not?

—It was concealed.

—The Pārivāsa you have been performing is in accordance with the Dhamma. As for the concealed offense disclosed today, you must request Pārivāsa again, then combine the two offenses and perform Pārivāsa together, perform Mānatta together, and be rehabilitated together.

This is called requesting separately, performing Pārivāsa together, performing Mānatta together, and being rehabilitated together.

A bhikkhu conceals an offense, requests Separate Dwelling, completes it, and then speaks to another bhikkhu:

—Venerable elder, I have another Saṅghādisesa offense.

—Is it an old offense or an intermediate offense?

—An old offense.

—Was it concealed or not?

—It was concealed.

—The previous Pārivāsa was performed in accordance with the Dhamma. As for the concealed offense disclosed today, you must request Pārivāsa again; upon completing it, combine the two offenses, then request Mānatta together and be rehabilitated together.

This is called requesting separately, performing Pārivāsa separately, performing Mānatta together, and being rehabilitated together.

A bhikkhu conceals an offense, completes Pārivāsa, also completes the requested Mānatta, and then says:

—Venerable elder, I have another Saṅghādisesa offense.

—Is it an old offense or an intermediate offense?

—An old offense.

—Was it concealed or not?

—It was concealed.

—The previous Pārivāsa and Mānatta were performed in accordance with the Dhamma. As for the concealed offense disclosed today, you must request Pārivāsa again; upon completing it, request Mānatta again; the two offenses are then combined and performed together, and rehabilitation is sought together.

This is called requesting separately, performing Pārivāsa separately, requesting separately, performing Mānatta together, and being rehabilitated together.

A bhikkhu conceals an offense, completes Pārivāsa, requests Mānatta, completes half of it, and then speaks to another bhikkhu:

—Venerable elder, I have another Saṅghādisesa offense. (And so on, and it should be said:)

—The previous Mānatta was performed in accordance with the Dhamma. As for the concealed offense disclosed today, you must request Pārivāsa again; upon completing it, request Mānatta again. The two offenses are then combined and Mānatta performed together, and rehabilitation sought together.

This is called requesting separately, performing Pārivāsa together, requesting separately, performing Mānatta together, and being rehabilitated together.

A bhikkhu conceals an offense, then completes both Pārivāsa and Mānatta, and then speaks to another bhikkhu:

—Venerable elder, I have another Saṅghādisesa offense. (And so on, and it should be said:)

—The previous Pārivāsa and Mānatta were performed in accordance with the Dhamma. As for the concealed offense disclosed today, you must request Pārivāsa and Mānatta again; upon completing them, rehabilitation will be sought once together.

This is called requesting Pārivāsa and Mānatta separately, and rehabilitation together.

A bhikkhu conceals an offense, then completes Pārivāsa, Mānatta, and rehabilitation, and then speaks to another bhikkhu:

—Venerable elder, I have another Saṅghādisesa offense. (And so on, and it should be said:)

—The previous Pārivāsa, Mānatta, and rehabilitation were all performed in accordance with the Dhamma. As for the concealed offense disclosed today, you must request Pārivāsa, Mānatta, and rehabilitation anew.

This is called requesting separately, performing Pārivāsa separately, Mānatta separately, and rehabilitation separately.

A bhikkhu conceals an offense, is granted Pārivāsa, and then speaks to another bhikkhu:

—Venerable elder, I have two more Saṅghādisesa offenses.

—Are they old offenses or intermediate offenses?

—They are old offenses.

—Were they concealed or not?

—One offense was concealed; one was not concealed.

—The previous Pārivāsa was performed in accordance with the Dhamma. Now, the offense that was not concealed may be set aside; the offense that was concealed requires you to request Pārivāsa again; upon combining and completing them, then perform Mānatta together and seek rehabilitation together.

In this way, the same is said for the middle portion and the final portion of Separate Dwelling, and for the beginning, middle, and final portions of Mānatta, and for the final portion of rehabilitation.

A bhikkhu conceals an offense, is granted Pārivāsa, and then speaks to another bhikkhu:

—Venerable elder, I have three more Saṅghādisesa offenses.

—Are they old offenses or intermediate offenses?

—They are old offenses.

—Were they concealed or not?

—One offense was concealed, one was not concealed, and one is still in doubt.

—The previous Pārivāsa was performed in accordance with the Dhamma. Now, the offense that was not concealed may be set aside; the offense that is in doubt should be determined; and the offense that was concealed requires you to request Pārivāsa again; then perform Mānatta together and seek rehabilitation together. In this way, the middle portion of Separate Dwelling, the final portion of Separate Dwelling, the beginning, middle, and final portions of Mānatta, and the final portion of rehabilitation are also spoken of in the same manner.

This is called old offenses.

INTERMEDIATE OFFENSES.

A bhikkhu conceals an offense, completes Separate Dwelling, and then speaks to another bhikkhu:

—Venerable elder, I have another Saṅghādisesa offense.

—Is it an old offense or an intermediate offense?

—It is an intermediate offense.

—When was it committed?

—It was committed during the performance of Separate Dwelling.

—Was it concealed or not?

—It was concealed.

—Venerable elder, the previous Separate Dwelling was performed in accordance with the Dhamma, but there is still one night remaining. Now, for the concealed offense, you must request Separate Dwelling again, then combine them and perform it together, perform Mānatta together, and be rehabilitated together.

This is called requesting separately, performing Separate Dwelling together, performing Mānatta together, and being rehabilitated together.

A bhikkhu conceals an offense, completes Separate Dwelling, and while performing Mānatta speaks to another bhikkhu:

—Venerable elder, I have another Saṅghādisesa offense.

—Is it an old offense or an intermediate offense?

—An intermediate offense.

—When was it committed?

—It was committed during the performance of Mānatta.

—Was it concealed or not?

—It was concealed.

—Venerable elder, the previous Separate Dwelling and Mānatta were performed in accordance with the Dhamma, but there is still one night remaining in Mānatta. Now, for the concealed offense, you must request Separate Dwelling again; upon completing it, request Mānatta again; combine them and perform Mānatta together, then be rehabilitated together. This is called requesting separately, performing Separate Dwelling separately, requesting Mānatta separately, performing Mānatta together, and being rehabilitated together.

A monk who had concealed an offense, and then completed Separate Dwelling (parivāsa), Mānatta, and rehabilitation, thereafter spoke to another monk:

—Venerable sir! I have again committed a Saṅghādisesa offense.

—Is this an old offense or an intermediate offense?

—An intermediate offense.

—When was it committed?

—It was committed during the Separate Dwelling.

—Was it concealed or not?

—It was concealed.

—Venerable sir, the first Separate Dwelling was performed in accordance with the Dharma, but it was lacking one night; therefore, the Mānatta and the rehabilitation were not accomplished. Now, for the concealed offense, Separate Dwelling must be requested again, then the two are combined and performed together; when that is completed, Mānatta is requested together, and then rehabilitation is carried out together.

This is called: requesting separately, performing Separate Dwelling together, requesting Mānatta together, and then carrying out rehabilitation together.

A monk who had concealed an offense, and then completed Separate Dwelling (parivāsa), Mānatta, and rehabilitation, thereafter spoke to another monk:

—Venerable sir! I have again committed a Saṅghādisesa offense.

—Is this an old offense or an intermediate offense?

—An intermediate offense.

—When was it committed?

—It was committed during the Mānatta.

—Was it concealed or not?

—It was concealed.

—The prior Separate Dwelling and Mānatta were performed in accordance with the Dharma, but within the Mānatta there was one night lacking. Therefore, the rehabilitation was not accomplished. Now, for the concealed offense, Separate Dwelling must be requested again. When that is completed, Mānatta is requested again and the two are combined and performed together, then rehabilitation is carried out together.

This is called: requesting separately, performing Separate Dwelling separately, requesting separately, performing Mānatta together, and carrying out rehabilitation together.

A monk who had concealed an offense, and then while performing Separate Dwelling, spoke to another monk:

—Venerable sir! I have again committed two Saṅghādisesa offenses.

—Are these old offenses or intermediate offenses?

—Intermediate offenses.

—When were they committed?

—They were committed during the Separate Dwelling.

—Were they concealed or not?

—One offense was concealed; one was not.

—The first Separate Dwelling was performed in accordance with the Dharma, but it was lacking one night. The offense that was not concealed may be left as it is; the concealed offense requires that Separate Dwelling be requested again, then they are combined and performed together, and Mānatta is performed together, and then rehabilitation is carried out together.

This is called: requesting separately, performing Separate Dwelling together, performing Mānatta together, and carrying out rehabilitation together.

A monk who had concealed an offense, and then completed the Separate Dwelling, and when in the course of performing Mānatta spoke to another monk:

—Venerable sir! I have again committed two Saṅghādisesa offenses.

—Are these old offenses or intermediate offenses?

—Intermediate offenses.

—When were they committed?

—They were committed during the Mānatta.

—Were they concealed or not?

—One offense was concealed; one was not.

—The prior Separate Dwelling and Mānatta were performed in accordance with the Dharma, but within the Mānatta there was one night lacking. The offense that was not concealed may be left as it is; the concealed offense requires that Separate Dwelling be requested again. When that is completed, Mānatta is requested together, then rehabilitation is carried out together.

This is called: requesting separately, performing Separate Dwelling separately, requesting together, performing Mānatta together, and carrying out rehabilitation together.

A monk who had concealed an offense, and then completed Separate Dwelling, Mānatta, and rehabilitation, thereafter spoke to another monk:

—Venerable sir! I have again committed two Saṅghādisesa offenses.

—Are these old offenses or intermediate offenses?

—Intermediate offenses.

—When were they committed?

—They were committed during the Separate Dwelling.

—Were they concealed or not?

—One offense was concealed; one was not.

—The first Separate Dwelling was performed in accordance with the Dharma, but it was lacking one night; therefore, the Mānatta and the rehabilitation were not accomplished. Now, the offense that was not concealed may be left as it is; the concealed offense requires that Separate Dwelling be requested again, then they are combined and performed together. When that is completed, Mānatta is requested together, and then rehabilitation is carried out together.

A monk who had concealed an offense, and then completed Separate Dwelling, Mānatta, and rehabilitation, thereafter spoke to another monk:

—Venerable sir! I have again committed two Saṅghādisesa offenses.

—Are these old offenses or intermediate offenses?

—Intermediate offenses.

—When were they committed?

—They were committed during the Mānatta.

—Were they concealed or not?

—One offense was concealed; one was not.

—The prior Separate Dwelling and Mānatta were performed in accordance with the Dharma, but within the Mānatta there was one night lacking; therefore, the rehabilitation was not accomplished. Now, the offense that was not concealed may be left as it is; the concealed offense requires that Separate Dwelling be requested again. When that is completed, Mānatta is requested together, and then rehabilitation is carried out together.

Again, there was a monk who had concealed an offense, and then while performing Separate Dwelling, spoke to another monk:

—Venerable sir! I have again committed three Saṅghādisesa offenses.

—Are these old offenses or intermediate offenses?

—Intermediate offenses.

—When were they committed?

—They were committed during the Separate Dwelling.

—Were they concealed or not?

—One offense was concealed, one was not, and one is still in doubt.

—The first Separate Dwelling was performed in accordance with the Dharma, but it was lacking one night. Now, the offense that was not concealed may be left as it is; the doubtful offense must be determined; the concealed offense requires that Separate Dwelling be requested again, then they are combined and performed together, and then Mānatta is performed together and rehabilitation is carried out together.

The same is said concerning the Mānatta.

A monk who had concealed an offense, and then completed Separate Dwelling, Mānatta, and rehabilitation, thereafter spoke to another monk:

—Venerable sir! I have again committed three Saṅghādisesa offenses.

—Are these old offenses or intermediate offenses?

—Intermediate offenses.

—When were they committed?

—They were committed during the Separate Dwelling.

—Were they concealed or not?

—One offense was concealed, one was not, and one is still in doubt.

—The first Separate Dwelling was performed in accordance with the Dharma, but it was lacking one night; therefore, the Mānatta and the rehabilitation were not accomplished. The offense that was not concealed may be left as it is; the doubtful offense must be determined; the concealed offense requires that Separate Dwelling be requested again, then they are combined and performed together, and Mānatta is performed together, and then rehabilitation is carried out together.

If during the Mānatta three offenses are again committed, the procedure is the same as above. This is called: requesting separately, performing Separate Dwelling separately, performing Mānatta together, and carrying out rehabilitation together.

The foregoing are called intermediate offenses.

If a monk intentionally emits semen, commits a Saṅghādisesa offense and then conceals it, but thereafter wishes to perform Separate Dwelling, he should request of a monk who is well versed in kamma-acts as follows: "Venerable sir, I ask that the venerable one grant me the kamma-act of Separate Dwelling (parivāsa)." He then brings the monk with whom he is in accord to the sīmā (boundary) to perform the kamma-act of requesting permission. The one performing the kamma-act should speak as follows:

—May the venerable Saṅgha hear me. The monk so-and-so intentionally emitted semen, committed a Saṅghādisesa offense, and concealed it for ten nights. If the time is right for the Saṅgha, may the Saṅgha permit the monk so-and-so—who intentionally emitted semen, committed a Saṅghādisesa offense, and concealed it for ten nights—to come before the Saṅgha and request ten nights of Separate Dwelling.

The venerable ones have consented to permit the monk so-and-so—who intentionally emitted semen, committed a Saṅghādisesa offense, and concealed it for ten nights—to come before the Saṅgha and request ten nights of Separate Dwelling, since the Saṅgha remained silent. I record this matter as such.

This monk must bare his right shoulder, kneel, join his palms, and speak as follows:

—May the venerable Saṅgha hear me. I, the monk so-and-so, intentionally emitted semen, committed one Saṅghādisesa offense, and concealed it for ten nights. I now request of the Saṅgha ten nights of Separate Dwelling. May the Saṅgha out of compassion grant me ten nights of Separate Dwelling. (This request is made three times.)

The one performing the kamma-act should then speak as follows:

—May the venerable Saṅgha hear me. The monk so-and-so intentionally emitted semen, committed one Saṅghādisesa offense, and concealed it for ten nights; he has requested of the Saṅgha ten nights of Separate Dwelling. If the time is right for the Saṅgha, the Saṅgha now grants the monk so-and-so—who intentionally emitted semen, committed one Saṅghādisesa offense, and concealed it for ten nights—ten nights of Separate Dwelling. This is the motion.

—May the venerable Saṅgha hear me. The monk so-and-so intentionally emitted semen, committed one Saṅghādisesa offense, and concealed it for ten nights; he has requested of the Saṅgha ten nights of Separate Dwelling. The Saṅgha now grants the monk so-and-so—who intentionally emitted semen, committed one Saṅghādisesa offense, and concealed it for ten nights—ten nights of Separate Dwelling. Any venerable one who consents to granting the monk so-and-so—who intentionally emitted semen, committed one Saṅghādisesa offense, and concealed it for ten nights—ten nights of Separate Dwelling, let him remain silent; whoever does not consent, let him speak. This is the first kamma-act. (The second and third times are spoken likewise.)

The Saṅgha has consented to grant the monk so-and-so—who intentionally emitted semen, committed one Saṅghādisesa offense, and concealed it for ten nights—ten nights of Separate Dwelling; this is concluded, by reason of silence. I record this matter as such.

When the kamma-act is completed, this monk then enters the sīmā, bares his right shoulder, kneels, joins his palms, and declares to the Saṅgha as follows:

—May the venerable Saṅgha hear me. I, the monk so-and-so, intentionally emitted semen, committed one Saṅghādisesa offense, and concealed it for ten nights. I requested of the Saṅgha ten nights of Separate Dwelling. The Saṅgha, out of compassion, has granted me ten nights of Separate Dwelling.

"Venerable Sangha! I am the monk so-and-so. I intentionally discharged semen, committing one Sanghādisesa offence, and concealed it for ten nights. I am now undertaking the Parivāsa practice; may the Sangha bear this in mind." (This is said three times, then one addresses the Sangha:) "I request to comply with and carry out the seven matters."

If one has committed two, three, or up to ten offences, one should request a single kammavācā for Parivāsa in the same manner. The one performing the kammavācā should then speak as follows:

—May the venerable Sangha listen. The monk so-and-so has committed ten Sanghādisesa offences, from the offence of intentionally discharging semen up to the tenth offence, all of which have been concealed for ten nights. If it is the right time for the Sangha, the Sangha now grants to the monk so-and-so—who has committed ten Sanghādisesa offences, from the offence of intentionally discharging semen up to the tenth offence, all concealed for ten nights—permission, as requested from the Sangha, to combine all ten nights of Parivāsa.

May the venerable Sangha listen. The monk so-and-so has committed ten Sanghādisesa offences and concealed them for ten nights, and wishes to request from the Sangha to combine all ten nights of Parivāsa.

Since the Sangha consents by remaining silent, I record this matter as such.

Thereupon, the monk should bare his right shoulder, kneel, join his palms together, and make the following request:

—Venerable Sangha, I am the monk so-and-so. I have committed ten Sanghādisesa offences, from the offence of intentionally discharging semen up to the tenth offence, all concealed for ten nights. I now request from the Sangha to combine all ten nights of Parivāsa. I respectfully implore the Sangha to compassionately grant me the combining of all ten nights of Parivāsa. (This request is made three times.)

The one performing the kammavācā should then speak as follows:

—May the venerable Sangha listen. The monk so-and-so has committed ten Sanghādisesa offences, from the offence of intentionally discharging semen up to the tenth offence, all concealed for ten nights, and has requested from the Sangha to combine all ten nights of Parivāsa. If it is the right time for the Sangha, the Sangha now grants to the monk so-and-so—who has committed ten Sanghādisesa offences and concealed them for ten nights—the combining of all ten nights of Parivāsa. This is the announcement.

May the venerable Sangha listen. The monk so-and-so has committed ten Sanghādisesa offences, from the offence of intentionally discharging semen up to the tenth offence, all concealed for ten nights, and has requested from the Sangha to combine all ten nights of Parivāsa. The Sangha now grants to the monk so-and-so—who has committed ten Sanghādisesa offences—the combining of all ten nights of Parivāsa. Those venerable ones who consent to granting the monk so-and-so—who has committed ten Sanghādisesa offences and concealed them for ten nights—the combining of all ten nights of Parivāsa, let them remain silent; those who do not consent, let them speak. This is the first kammavācā. (The second and third are spoken in the same manner.)

The Sangha has consented to grant the monk so-and-so—who has committed ten Sanghādisesa offences and concealed them for ten nights—the combining of all ten nights of Parivāsa, by remaining silent. I record this matter as such.

If one wishes to proceed immediately, on that very day one should bare the right shoulder, kneel, join the palms together, and address the Sangha as follows:

—Venerable Sangha, I am the monk so-and-so. I have committed ten Sanghādisesa offences, from the offence of intentionally discharging semen up to the tenth offence, all concealed for ten nights. I requested from the Sangha to combine all ten nights of Parivāsa, and the Sangha has compassionately granted me the combining of all ten nights of Parivāsa.

Venerable Sangha, I am the monk so-and-so—who has committed ten Sanghādisesa offences, from the offence of intentionally discharging semen up to the tenth offence, all concealed for ten nights—and I am now undertaking together the Parivāsa practice; may the Sangha bear this in mind. (This is said three times, then one continues:) I request to comply with and carry out the seven matters.

Thereupon, the monk should carefully count each day, and when the full period has been completed, he should address the Sangha as follows:

—May the venerable Sangha listen. I am the monk so-and-so. I committed ten Sanghādisesa offences, from the offence of intentionally discharging semen up to the tenth offence, all concealed for ten nights. I requested from the Sangha the combining of all ten nights of Parivāsa, and the Sangha granted me ten nights of Parivāsa. I have now completed ten nights of Parivāsa; may the Sangha bear this in mind. (This is said three times.)

If the Sangha here is of sufficient number, the Mānatta should be performed. If the Sangha is not of sufficient number, one should seek out a place where the Sangha is of sufficient number, then invite a monk skilled in kammavācā with whom one is in accord, and proceed to the sīmā. If there is no sīmā and no ground fit for performing kammavācā, the Sangha's business cannot be conducted. The ground for performing kammavācā is as described above.

Then the one performing the kammavācā should inquire: "Has the Parivāsa been completed in full? Was Parivāsa not performed at a monastery lacking a Sangha? Were no previous offences or intermediate offences committed? Was one not residing in the same room or an enclosed place together with a monk? When visiting monks arrived, was the announcement made? When the Sangha assembled at proper and improper times, were announcements made?" When such an examination has been conducted and found to be in accordance with the Dharma, then whether one has committed one offence, two offences, three offences, or up to ten offences, they should be combined and the Mānatta requested in a single proceeding. The one performing the kammavācā should speak as follows:

—May the venerable Sangha listen. The monk so-and-so has committed ten Sanghādisesa offences, from the offence of intentionally discharging semen up to the tenth offence, all concealed for ten nights. He requested from the Sangha ten nights of Parivāsa, and the monk so-and-so has completed ten nights of Parivāsa. If it is the right time for the Sangha, the Sangha now grants to the monk so-and-so—who has committed ten Sanghādisesa offences, concealed them for ten nights, and completed the Parivāsa—permission, as requested from the Sangha, to combine six nights of Mānatta.

May the venerable Sangha listen. The monk so-and-so has committed ten Sanghādisesa offences, concealed them for ten nights, has completed the Parivāsa, and wishes to request from the Sangha the combining of six nights of Mānatta.

Since the Sangha consents by remaining silent, I record this matter as such.

Thereupon, the monk should bare his right shoulder, kneel, join his palms together, and make the following request to the Sangha:

—Venerable Sangha, I am the monk so-and-so. I have committed ten Sanghādisesa offences, from the offence of intentionally discharging semen up to the tenth offence, all concealed for ten nights. I requested from the Sangha ten nights of Parivāsa, and I have completed ten nights of Parivāsa. I now request from the Sangha the combining of six nights of Mānatta. I respectfully implore the Sangha to compassionately grant me the combining of six nights of Mānatta. (This request is made three times.)

The one performing the kammavācā should then speak as follows:

—May the venerable Sangha listen. The monk so-and-so has committed ten Sanghādisesa offences, from the offence of intentionally discharging semen up to the tenth offence, all concealed for ten nights. He requested from the Sangha ten nights of Parivāsa; the monk so-and-so has completed ten nights of Parivāsa, and has requested from the Sangha the combining of six nights of Mānatta. If it is the right time for the Sangha, the Sangha now grants to the monk so-and-so—who has committed ten Sanghādisesa offences, from the offence of intentionally discharging semen up to the tenth offence, all concealed for ten nights, and has completed the Parivāsa—the combining of all six nights of Mānatta. This is the announcement.

—May the venerable Sangha listen. The monk so-and-so has committed ten Sanghādisesa offences, from the offence of intentionally discharging semen up to the tenth offence, all concealed for ten nights, and has requested from the Sangha the combining of all ten nights of Parivāsa. The monk so-and-so has completed ten nights of Parivāsa, and has requested from the Sangha the combining of all six nights of Mānatta.

The Sangha now grants to the monk so-and-so—who has committed ten Sanghādisesa offences, concealed them for ten nights, and completed the Parivāsa—the combining of six nights of Mānatta. Those venerable ones who consent to granting the monk so-and-so—who has committed ten Sanghādisesa offences, concealed them for ten nights, and completed the Parivāsa—the combining of six nights of Mānatta, let them remain silent; those who do not consent, let them speak.

This is the first kammavācā. (The second and third are spoken in the same manner.)

The Sangha has consented to grant the monk so-and-so—who has committed ten Sanghādisesa offences, concealed them for ten nights, and completed the Parivāsa—the combining of six nights of Mānatta, by remaining silent. I record this matter as such.

When the kammavācā is concluded, on that very day one should enter the midst of the Sangha and address it as follows:

—Venerable Sangha, I am the monk so-and-so. I have committed ten Sanghādisesa offences, from the offence of intentionally discharging semen up to the tenth offence, all concealed for ten nights. I requested from the Sangha ten nights of Parivāsa. I completed ten nights of Parivāsa, and requested from the Sangha the combining of six nights of Mānatta. The Sangha has granted me six nights of Mānatta.

Venerable Sangha, I am the monk so-and-so. I have committed ten Sanghādisesa offences and concealed them for ten nights. Having completed the Parivāsa, I am now combining and performing six nights of Mānatta; may the Sangha bear this in mind. (This is said three times, then one continues:) I request to comply with and carry out the seven matters. (This is said three times.)

On the second day, one should address the Sangha as follows:

—Venerable members of the Sangha, I am the bhikkhu so-and-so. I have committed ten Saṅghādisesa offenses, from the offense of intentional emission of semen to the tenth offense, all of which I concealed for ten nights. I requested from the Sangha ten nights of Parivāsa. The Sangha granted me ten nights of Parivāsa. I have completed the ten nights of Parivāsa, and I have requested from the Sangha the combined six nights of Mānatta. The Sangha granted me six nights of Mānatta. I have completed one night of Mānatta; five nights remain. May the Sangha please take note of this. (This is said three times.)

Thereafter, each day the declaration should be made in this manner, until on the sixth night the following declaration should be made:

—Venerable members of the Sangha, I am the bhikkhu so-and-so. I have committed ten Saṅghādisesa offenses, from the offense of intentional emission of semen to the tenth offense, all of which I concealed for ten nights. I requested from the Sangha ten nights of Parivāsa. The Sangha granted me ten nights of Parivāsa. I have completed the ten nights of Parivāsa, and I have requested the combined six nights of Mānatta. The Sangha granted me six nights of Mānatta. I have completed the six nights of Mānatta. The time has now come for rehabilitation. May the Sangha please take note of this.

If the Sangha is complete in number at this place, one should invite a bhikkhu who is well-versed in kammavācā and address him thus: "Venerable elder, I request the venerable elder to perform the kammavācā on my behalf."

The one performing the kammavācā should ask: "When performing the Mānatta, was the Sangha not lacking in the required number? Has the Mānatta been fully completed? Were there any repetitions of the original offense or intermediate offenses? Did you not dwell in the same room or in an enclosed space together with bhikkhus? When visiting bhikkhus arrived, did you make the declaration? When the Sangha assembled at proper and improper times, did you make the declaration? Did you make the daily declaration to the Sangha of the residence?" If each and every matter was carried out in accordance with the Dhamma, then the one performing the kammavācā should make the following announcement:

—May the venerable Sangha listen. The bhikkhu so-and-so has committed ten Saṅghādisesa offenses, from the offense of intentional emission of semen to the tenth offense, all of which he concealed for ten nights. He requested from the Sangha ten nights of Parivāsa.

The Sangha granted ten nights of Parivāsa. So-and-so has completed the ten nights of Parivāsa, and requested from the Sangha the combined six nights of Mānatta. The Sangha granted six nights of Mānatta.

The bhikkhu so-and-so has completed the six nights of Mānatta. If the time has come for the Sangha, may the Sangha permit the bhikkhu so-and-so—who has committed ten Saṅghādisesa offenses, concealed them for ten nights, and has completed the ten nights of Parivāsa and the Mānatta—to request from the Sangha the combined rehabilitation.

May the venerable Sangha listen. The bhikkhu so-and-so—who has committed ten Saṅghādisesa offenses, concealed them for ten nights, and has completed the combined Parivāsa and Mānatta—requests from the Sangha the combined rehabilitation.

Since the Sangha consents by silence, I acknowledge this matter as such.

Thereupon, this person should bare the right shoulder, kneel down, join the palms together, and request before the Sangha as follows:

—Venerable members of the Sangha, I am the bhikkhu so-and-so. I have committed ten Saṅghādisesa offenses, from the offense of intentional emission of semen to the tenth offense, all of which I concealed for ten nights. I requested from the Sangha the combined ten nights of Parivāsa. The Sangha granted me ten nights of Parivāsa. I have completed the ten nights of Parivāsa, and I requested from the Sangha the combined six nights of Mānatta. The Sangha granted me six nights of Mānatta. I have completed the six nights of Mānatta. I now request from the Sangha the combined rehabilitation for the offenses concealed for ten nights. I humbly entreat the Sangha to compassionately grant me rehabilitation for the offenses concealed for ten nights. (This request is made three times.)

The one performing the kammavācā should then speak as follows:

—May the venerable Sangha listen. The bhikkhu so-and-so has committed ten Saṅghādisesa offenses, from the offense of intentional emission of semen to the tenth offense, all of which he concealed for ten nights. He requested from the Sangha the combined ten nights of Parivāsa.

The Sangha granted ten nights of Parivāsa. The bhikkhu so-and-so completed the ten nights of Parivāsa, and requested from the Sangha the combined six nights of Mānatta. The Sangha granted six nights of Mānatta.

The bhikkhu so-and-so has completed the six nights of Mānatta, and has requested from the Sangha the combined rehabilitation for the offenses concealed for ten nights. If the time has come for the Sangha, may the Sangha permit the bhikkhu so-and-so—who has committed ten Saṅghādisesa offenses, from the offense of intentional emission of semen to the tenth offense, all concealed for ten nights, and who has completed the combined Parivāsa and Mānatta—the combined rehabilitation.

This is the motion.

May the venerable Sangha listen. The bhikkhu so-and-so has committed ten Saṅghādisesa offenses, from the offense of intentional emission of semen to the tenth offense, all of which he concealed for ten nights. He requested from the Sangha the combined ten nights of Parivāsa.

The Sangha granted ten nights of Parivāsa. The bhikkhu so-and-so completed the ten nights of Parivāsa, and requested from the Sangha the combined six nights of Mānatta. The Sangha granted six nights of Mānatta.

The bhikkhu so-and-so has completed the six nights of Mānatta, and has requested from the Sangha the combined rehabilitation for the offenses concealed for ten nights. The Sangha now grants the bhikkhu so-and-so—who has committed ten Saṅghādisesa offenses, from the offense of intentional emission of semen to the tenth offense, all concealed for ten nights, and who has completed the combined ten nights of Parivāsa and six nights of Mānatta—the combined rehabilitation.

Those venerable ones who consent to granting the bhikkhu so-and-so—who has committed ten Saṅghādisesa offenses, concealed them for ten nights, and has completed the ten nights of Parivāsa and the Mānatta—the combined rehabilitation should remain silent; those who do not consent should speak. This is the first kammavācā. (The second and third are recited in the same manner.)

The Sangha has consented to grant the bhikkhu so-and-so—who concealed for ten nights, and who has completed the combined ten nights of Parivāsa and the Mānatta—rehabilitation. The matter is accomplished by the silence of the Sangha. I acknowledge this matter as such.

At that point, the one who performed the kammavācā should turn and address the offender: "Good man, listen. You have been rehabilitated in accordance with the Dhamma—with one motion and three kammavācās, with the harmonious Sangha complete with twenty members. The assembly of the Sangha for the performance of kammavācā is a very difficult matter. You must be careful and must not commit these offenses again."

This is called the Parivāsa, Mānatta, and rehabilitation pertaining to a bhikkhu. This is concluded.

MATTERS FOR WHICH KAMMAVĀCĀ SHOULD AND SHOULD NOT BE PERFORMED

When the Buddha was residing in the city of Sāvatthī—as explained in full above—the bhikkhus at Campā were quarreling and disputing with one another, living without harmony. One person accused another, two accused two, many accused many. The bhikkhus then brought the matter and reported it to the Blessed One:

—Blessed One, the bhikkhus at Campā are living unlawfully. One bhikkhu accuses another bhikkhu, two bhikkhus accuse two bhikkhus, many bhikkhus accuse many bhikkhus.

The Buddha then instructed the bhikkhus:

—There are four kinds of kammavācā. What are the four? They are:

1. Unlawful kammavācā performed without harmony;

2. Unlawful kammavācā performed with harmony;

3. Lawful kammavācā performed without harmony;

4. Lawful kammavācā performed with harmony.

1. Unlawful kammavācā performed without harmony: A bhikkhu has done nothing wrong, yet the Sangha performs a kammavācā of censure against him. The bhikkhus, knowing it to be unlawful, should object. Those bhikkhus who do not come do not send their consent, and those who receive consent and come do not speak.

A bhikkhu has done nothing wrong, yet the Sangha performs a kammavācā of censure against him, and without his compliance, grants him release from the offense. The bhikkhus, knowing it to be unlawful, should object. Those bhikkhus who do not come do not send their consent, and those who receive consent and come do not speak.

These two cases are called unlawful kammavācā performed without harmony.

2. Unlawful kammavācā performed with harmony: A bhikkhu has done nothing wrong, yet the Sangha performs a kammavācā of censure against him. The bhikkhus, not knowing it to be unlawful, do not object. Those bhikkhus who do not come send their consent, and those who receive consent and come state it clearly.

A bhikkhu has done nothing wrong, yet the Sangha performs a kammavācā of censure against him, and without his compliance, grants him release from the offense. The bhikkhus, not knowing it to be unlawful, do not object. Those bhikkhus who do not come send their consent, and those who receive consent and come state it clearly.

These two cases are called unlawful kammavācā performed with harmony.

3. Lawful kammavācā performed without harmony: A bhikkhu has indeed done wrong, and the Sangha performs a kammavācā of censure against him. The bhikkhus, not knowing it to be in accordance with the Dhamma, object. Those bhikkhus who do not come do not send their consent, and those who receive consent and come do not state it.

A bhikkhu has indeed done wrong, and the Sangha performs a kammavācā of censure against him; he complies and is granted release from the offense. The bhikkhus, not knowing it to be in accordance with the Dhamma, object. Those bhikkhus who do not come do not send their consent, and those who receive consent and come do not state it.

These two cases are called lawful kammavācā performed without harmony.

4. A kamma (formal act) that is lawful and harmonious: A bhikkhu has committed an offense; the Sangha performs a kamma of reproof. The other bhikkhus, knowing it to be in accordance with the Dhamma, do not obstruct it. Those bhikkhus who do not come send their consent, and the one who receives the consent presents it.

A bhikkhu has a matter; the Sangha performs a kamma of reproof; he complies with and carries out the kamma, and the offense is discharged. The other bhikkhus, knowing it to be in accordance with the Dhamma, do not obstruct it. Those bhikkhus who do not come send their consent, and the one who receives the consent presents it.

Both of the above cases are called a kamma that is lawful and harmonious.

Here, a kamma that is lawful and harmonious is called a proper kamma. Other kammas beyond these are not proper.

There are also improper kammas:

A bhikkhu has no matter warranting reproof, yet a kamma of reproof is performed against him. The other bhikkhus, knowing it to be contrary to the Dhamma, obstruct it. The subject is not present; no inquiry is made; no offense is cited; it is performed contrary to the Dhamma and without harmony; the assembly is not complete, the motion is not complete, the kamma is not complete. If any one of these things is not complete, it is called an improper kamma.

If, after complying and completing the matter, the offense is to be discharged, there are six ways of discharge:

1. Performing the kamma of reproof;

2. Performing the kamma of silence;

3. Performing the kamma of ejection;

4. Performing the kamma of reconciliation;

5. Performing the kamma of accusation;

6. Performing the kamma of Separate Residence (Parivāsa) and Mānatta.

1. *Performing the kamma of reproof: One should comply by performing five matters: matters pertaining to bhikkhus; matters pertaining to bhikkhunīs; matters pertaining to dependents; matters pertaining to kamma; matters pertaining to the king. After performing the kamma, one should say: "Venerable sir, you must not commit this offense again. If you commit it again, the Sangha will impose a heavier penalty. You should comply with and perform all five of these matters." When this is done and the mind has been subdued and made humble, the Sangha should perform the kamma* of discharge. This is called discharge by non-repetition.

2. *Performing the kamma of silence: One should comply by performing five matters: matters pertaining to bhikkhus; matters pertaining to bhikkhunīs; matters pertaining to dependents; matters pertaining to kamma; matters pertaining to the king. When the kamma is done, one should comply by performing the five matters above. Even one who is a hundred years of age must live in dependence upon a bhikkhu who is virtuous, who knows both codes of rules (Vinaya*), and who has at least ten rains of seniority.

Upon rising in the early morning, one must pay respects, carry out and dispose of the vessel for excrement and urine and the spittoon and return them to their proper places, provide the tooth-cleaning stick, sweep the room, offer food, wash robes, and dry the bowl — providing all manner of services, except only prostration and massage. However, if the preceptor-teacher is ill, one may be instructed to perform massage. The preceptor-teacher should instruct in both codes of rules.

If that is not possible, then in one code. If that too is not possible, then one should clearly teach the five categories of offenses; one should teach clearly concerning the aggregates (skandhas), elements (dhātus), sense-bases (āyatanas), and the twelve conditions of dependent origination; one should teach what constitutes an offense and what does not; when good deportment is observed, one should encourage it; when deportment is improper, one should restrain it.

When all this has been learned, discharge may be granted.

3. *Performing the kamma of ejection: One should comply by performing five matters, from matters pertaining to bhikkhus through to matters pertaining to the king. When the kamma* is done, one should be permitted to stay beside the monastery in order to comply with the five matters. When each and every matter has been duly and properly completed, the offense should be discharged. This is called discharge of ejection.

4. *Performing the kamma of reconciliation: One should comply by performing five matters, from matters pertaining to bhikkhus through to matters pertaining to the king. When the kamma* is done, one should be sent to the household of the layperson against whom the offense was committed, to offer an apology. If the layperson asks: "Is the Venerable One still residing at the former monastery? I shall cut off food, robes, money, and other offerings to that place," then the Sangha should say to the offender: "This is not the fault of the Sangha; you should return to that person and appease their anger, and bring them to rejoice." If that person rejoices, the offense is discharged.

5. *Performing the kamma of accusation: One should comply by performing five matters, from matters pertaining to bhikkhus through to matters pertaining to the king. After the kamma* is done, the accused should be settled outside the gate of the monastery, facing a secluded place. If that person enters to sweep the stūpa, the courtyard, or the monks' quarters, a bhikkhu should sweep away their footprints.

If that person comes to draw water and pour it into the vessel for washing feet or the vessel for use in excrement and urine, one should draw it out and discard it. If there are disciples who travel together with him or disciples who live in dependence upon him, they may not be called disciples of the preceptor (Upajjhāya) or the teacher (Ācārya). No one should speak with the accused; one should only speak to others: "You should comply and abandon evil and wrong views," but one should not speak with the wrongful bhikkhu; one should not live together with him, eat together with him, or share activities together in relation to the Buddha, the Dhamma, and the Sangha; one should not observe Uposatha together with him, nor Pavāraṇā together, nor kamma together.

One may say to an outsider: "If you wish to sit, you may sit," but one should not invite the accused to sit. If that person is ill, one should not care for him, but one may inform that person's donor or relative: "The accused bhikkhu is ill; please come and attend to him." If death occurs, one should not offer incense and flowers to the corpse, nor prepare food, drink, or unseasonable provisions as offerings. The Sangha should not divide his robes and bowl among themselves, should not cremate the body; instead, tie the robes and bowl around the neck of the corpse, place the corpse upon the bed on which he slept, carry it out, and say: "The affairs of the Sangha are pure; the affairs of the Sangha are pure." Toward this wrongful bhikkhu, one should not give rise to an evil mind.

Why is this? Because even though he is to be consigned to the flames, one should not give rise to an evil mind. One should reflect thus: "Let not those who come after imitate this wrong view." If cowherd boys or those who come to collect firewood bring his robes and bowl and offer them, these may be accepted, for they are regarded as donors.

If the accused complies with and performs the five matters, attains right view, and his mind becomes pliant, then the offense should be discharged. A bhikkhu who is performing Parivāsa or Mānatta should comply with and perform seven matters, from matters pertaining to bhikkhus through to matters pertaining to the king, as has been explained above. This is called discharge.

PERFORMING THARATHA (Resolving Disputes).

When the Buddha was dwelling at Sāvatthī, as told in detail above. At that time, the householder Sudatta spoke to his elder sister:

—Sister, please stay in this village and look after visiting monks on my behalf.

When she saw the bhikkhus from Campā arrive, she was greatly pleased and greeted them warmly:

—It is well that you, venerable ones, have come here.

She then spread out bedding, invited the Sangha to come and be seated. When the Sangha had sat down, she offered water for washing the feet, oil for anointing the feet, and refreshing drinks; at night she lit lamps; then, bowing her head and prostrating at their feet, she knelt with palms joined and spoke thus: "May the venerable Sangha accept my invitation to come for the meal tomorrow."

The Sangha accepted the invitation. Presently a second group arrived; she again spread out bedding, invited them to come and be seated, offered water for washing feet, oil for anointing feet, and refreshing drinks; then, bowing her head and prostrating at their feet, she knelt with palms joined and spoke thus: "May the venerable Sangha accept my invitation to come to my home for the meal tomorrow." This group said:

—We will not eat together with those people.

—Why is that?

—Because they are bhikkhus under accusation.

The bhikkhus of the first group said:

—We are not bhikkhus under accusation.

The second group replied:

—You are bhikkhus under accusation; why do you say you are not?

And so they argued throughout the night about whether they were or were not under accusation, causing the laypeople living nearby to become displeased. The householder's elder sister, upon hearing this, reproached them:

—Why do these ascetics argue throughout the night about whether they are or are not under accusation?

And she felt displeased. As a result, in the morning she did not provide the morning meal or the later meal, then mounted her carriage and departed for Sāvatthī, went to the householder Sudatta, and recounted the entire matter as described above, including the fact that she had not offered hospitality. When the householder heard this, his heart was troubled and displeased, and he said to his sister:

—That was a wrong thing to do; you should have given them food regardless. Why did you not provide it? Whether the matter is in accordance with the Dhamma or not is the affair of the ascetics — what has it to do with us?

Then Sudatta went to the Blessed One, bowed his head and prostrated at his feet, sat to one side, and recounted the entire matter as described above — including the matter of the accusation and the denial of accusation — to the Blessed One, and then said:

—Blessed One, how should we reverently make offerings to those who are under accusation? We respectfully ask the Blessed One to distinguish and explain this clearly.

The Buddha said to the householder:

—One should know what is in accord with meaning, and one should also know what is not in accord with meaning; one should know what is in accord with the Dharma and what is not in accord with the Dharma; one should know what is in accord with the Vinaya and what is not in accord with the Vinaya. Among these matters, those who act in accord with meaning, in accord with the Dharma, and in accord with the Vinaya should be supported. If there are no other means, then one should assist the suspended monks with one's own strength. Householder, you need only give alms and perform meritorious deeds; as for whether something is in accord with the Dharma or not, let the ascetics know that for themselves.

Thereupon, the bhikkhunī Mahāpajāpatī went to the Blessed One, bowed her head at his feet, stood to one side, and addressed the Buddha:

—Blessed One, what should we do…?

In the end the Buddha taught: "If there are no other means, then assist the suspended monks with one's own strength."

At that time, the Venerable Ānanda and Upāli went to the Blessed One and asked the same question.

Then the Venerable Śāriputra addressed the Buddha:

—Blessed One, how are we to know about monks who have been suspended?

Up to (the Buddha's teaching:) "If there are no other means, then assist the suspended monks with one's own work."

Thereupon Śāriputra addressed the Buddha:

—Blessed One, what is called tharatha?

The Buddha said to Śāriputra:

—There are seven matters, comprising what is not tharatha yet resembles tharatha, and the twofold tharatha. Those seven matters are: One who, on account of madness, takes neither side—neither this assembly nor that assembly. This is the earliest form of tharatha, belonging to the category of what is not tharatha yet resembles tharatha. Likewise, one who, on account of a confused mind, dullness, stupidity, or illness, takes neither this side nor that side.

Furthermore, Śāriputra, there is one who, wishing for benefit, reflects:

—If I take the side of this assembly, that assembly will lose benefit. If I take the side of that assembly, this assembly will lose benefit.

And thus takes neither side.

Furthermore, there is one who, receiving benefit from both sides, reflects: "Because I receive benefit from both sides, I will take neither this side nor that side."

Śāriputra, this is called the seven matters of what is not tharatha yet resembles tharatha.

Twofold tharatha comprises: guarding one's own mind, and waiting for the right time.

Guarding one's own mind: When one sees people engage in praise and blame, one reflects: "Actions proceed according to karma; whoever does something, that person knows it. It is as when one is caught in a fire—one only concerns oneself with saving oneself; why bother with the affairs of others?" This is called guarding one's own mind.

Waiting for the right time: When one sees others quarreling and disputing, one reflects: "This quarreling and disputing, when the time comes, will end of itself."

This is called the twofold tharatha.

At that time Śāriputra addressed the Buddha:

—Blessed One, what is called the middle tharatha?

The Buddha said to Śāriputra:

—There is one who shares the Dharma-taste and food together with this assembly, and likewise shares the Dharma-taste and food together with that assembly, and is then invited to come forward and resolve the (dispute).

Furthermore, Śāriputra, there is one who shares the Dharma-taste and food together with this assembly, and likewise shares the Dharma-taste and food together with that assembly, and comes forward to resolve the dispute without being invited. This is called the middle tharatha.

At that time Śāriputra addressed the Buddha:

—Blessed One, if a tharatha monk wishes to deal with a suspended monk, how should he proceed?

The Buddha said to Śāriputra:

—If the suspended monk has shown compliance and a pliant mind, and one wishes to deal with him, one should not do so at a regular or irregular assembly of the Saṅgha. Rather, one should first go to a private chamber, or to the warming room, or to the lecture hall, or to a place where many people gather, and ask the younger monk:

—Elder, did you hear your preceptor or ācārya say: "If a mediator comes forward to resolve the matter, the suspended monk should heed that person's words"? If he replies:

—I heard my preceptor and ācārya say that if the suspended monk has shown compliance and a pliant mind yet someone still picks at him, such a person should be disciplined.

If one hears this said, one should remain silent and let the matter rest. But if he replies:

—I heard my preceptor and ācārya say that even though the suspended monk has shown compliance and a pliant mind and is worthy of sympathy, no one has come forward to help resolve the matter.

When one hears this said, then, Śāriputra, one must not deliberately convene an assembly. Rather, one should take advantage of a regularly or irregularly assembled gathering, or on the days of Poṣadha or Pravāraṇā, and the suspended monk should come before the Saṅgha and request as follows:

—I am the suspended monk who has shown compliance and a pliant mind; I request that my (offense) be lifted.

Having said this three times, he should then withdraw. But when withdrawing, he must not be silent; rather, he should bare his right shoulder, join his palms, and depart. If within the assembly someone still picks at the matter, the tharatha monk should ask:

—Elder, for what matter was this person originally suspended?

If someone reproaches him, saying, "This person has been suspended—why do you not know that?", then both should be dealt with together in punishment. But if, upon hearing his question, the person remains silent, or says: "Elder, this monk was suspended, has shown compliance and a pliant mind, yet there is no one to help resolve and lift his suspension"—then the tharatha monk should say: "Elder, the Blessed One has taught that there are two kinds of intractable persons: those not yet disciplined should be disciplined, and those already disciplined who have become pliant should be released."

If in this case the Saṅgha gives its consent, one should perform the karmavācanā of seeking permission; once permission to request has been granted, the one performing the karmavācanā should say:

—May the venerable Saṅgha listen. The monk so-and-so had such-and-such a matter; the Saṅgha, wishing for benefit, performed the karmavācanā of suspension. He has shown compliance and a pliant mind. If the time has come for the Saṅgha, may the Saṅgha allow the monk so-and-so to request of the Saṅgha the lifting of the karmavācanā of suspension.

—May the venerable Saṅgha listen. The monk so-and-so wishes to request of the Saṅgha the lifting of the karmavācanā of suspension.

—Since the Saṅgha has consented by remaining silent, I record the matter thus.

Thereupon this person should bare his right shoulder, kneel, join his palms, and request as follows:

—Venerable Saṅgha, I, the monk so-and-so, had such-and-such a matter; the Saṅgha, wishing for benefit, performed the karmavācanā of suspension. I have shown compliance and a pliant mind, and have abandoned my former wrong view. I now request of the Saṅgha the lifting of the karmavācanā of suspension. I humbly implore the Saṅgha, out of compassion, to grant me the karmavācanā lifting the suspension. (This request is made three times.)

The one performing the karmavācanā should say:

—May the venerable Saṅgha listen. The monk so-and-so had such-and-such an offense; the Saṅgha, wishing for benefit, performed the karmavācanā of suspension. He has shown compliance and a pliant mind, has abandoned his former wrong view, and has requested of the Saṅgha the karmavācanā lifting the suspension. If the time has come for the Saṅgha, may the Saṅgha grant the monk so-and-so the karmavācanā lifting the suspension. This is the announcement.

—May the venerable Saṅgha listen. The monk so-and-so had such-and-such a matter; the Saṅgha, wishing for benefit, performed the karmavācanā of suspension. He has shown compliance and a pliant mind, has abandoned his former wrong view, and has requested of the Saṅgha the karmavācanā lifting the suspension. The Saṅgha now grants the monk so-and-so the karmavācanā lifting the suspension. Any elder who consents to the Saṅgha's granting the monk so-and-so the karmavācanā lifting the suspension, please remain silent; any who does not consent, please speak. This is the first karmavācanā. (The second and third are spoken in the same manner.)

—The Saṅgha has consented to grant the monk so-and-so the karmavācanā lifting the suspension, as the Saṅgha has remained silent. I record the matter thus.

This is called tharatha.

SCHISM OF DWELLING (Disruption of the Karmavācanā Saṅgha)

When the Buddha was dwelling in the city of Śrāvastī—the full account is as above. At that time the householder Sudatta said to his elder sister:

—Sister, you live in this village; when visiting monks come, please provide for them on my behalf.

Thereupon, some monks from Campā arrived. Seeing them, she rejoiced, invited them to be seated, and provided for them as was fitting. Then she knelt, joined her palms, and said:

—I respectfully request that the venerable elders come tomorrow to accept my offering of a meal.

A short while later, a second group arrived. She invited them into the house to be seated and provided for them as well, and likewise invited them to come the following day to receive the meal offering. This group said:

—We will not eat together with those people.

She asked:

—For what reason?

They replied:

—Because those people have caused a schism in the Saṅgha.

The first group replied:

—We have not caused a schism in the Saṅgha.

The second group responded:

—You have truly broken the Sangha, so why do you say you have not? They argued through the night, causing the laypeople living nearby to become weary and disgusted upon hearing it. The lay patron's sister was displeased and provided nothing. Early in the morning she arose, boarded a horse carriage, and returned to Śrāvastī, where she recounted the whole matter in full to Sudatta. Upon hearing this, the householder went to the Blessed One, bowed his head at the Blessed One's feet, and stood to one side. He then related the entire matter to the Blessed One, and said:

—Blessed One, should we pay respect and make offerings to these Sangha-breakers? I humbly ask the Blessed One to clarify and explain.

The Buddha said to the householder:

—One should know who is in accordance with the Dhamma, and one should also know who is not in accordance with the Dhamma; what is Dhamma and what is non-Dhamma, what is in accordance with the Vinaya and what is not in accordance with the Vinaya—all of these should be known. Among them, those who are in accordance with the Dhamma, who act according to the Dhamma and according to the Vinaya, should be supported. If there is no other recourse, then with regard to Sangha-breakers, one may allow them to reside together. Householder, one should simply give alms and perform meritorious deeds; as for what is proper Dhamma or improper Dhamma, that is a matter for the monastics.

At that time, the bhikkhunī Mahāpajāpatī said to the Buddha:

—Blessed One, how are we to recognize these Sangha-breakers?

As has already been explained above.

At that time, the Venerable Ānanda, Śāriputra, and Upāli came to the Blessed One, bowed their heads at the Blessed One's feet, and stood to one side. They said to the Buddha:

—Blessed One, how are we to recognize these Sangha-breakers?

The Buddha said to Upāli:

—One should know who is in accordance with the Dhamma, and one should also know who is not; whether it is Dhamma or non-Dhamma, in accordance with the Vinaya or not in accordance with the Vinaya—all of these should be known. Among them, those who are in accordance with the Dhamma, who act according to the Dhamma and according to the Vinaya, should be supported. If there is no other recourse, then with regard to Sangha-breakers, one may allow them to reside together.

Then the Venerable Upāli said to the Buddha:

—Blessed One, what is called breaking the Sangha? The Buddha said to Upāli:

—There are two things called breaking the Sangha: 1. Augmenting evil Dhamma; 2. Augmenting evil persons.

—If the non-Dhamma assembly is large in number and the Dhamma-conforming assembly is small in number, is that called breaking the Sangha?

—No.

—If the Dhamma-conforming assembly is large in number and the non-Dhamma assembly is small in number, is that called breaking the Sangha?

—No.

—If the non-Dhamma assembly is large in number and the Dhamma-conforming assembly is lacking ten or fifteen members, is that called breaking the Sangha?

—No.

—If the non-Dhamma assembly has a sufficient number, and the Dhamma-conforming assembly also has a sufficient number, but if ten or fifteen members are absent, and all those who remain seated speak in accordance with the Dhamma, is that called breaking the Sangha?

—No.

—If the non-Dhamma assembly has a sufficient number, and the Dhamma-conforming assembly also has a sufficient number, but if ten or fifteen members are absent, and all those among them who speak in accordance with the Dhamma do not sit in, do not send their consent, and do not make known their disapproval—is that called breaking the Sangha?

—No.

—If the non-Dhamma assembly has a sufficient number, and the Dhamma-conforming assembly also has a sufficient number, but if ten or fifteen members are absent, and all those who speak in accordance with the Dhamma do not sit in, do not send their consent, and do not make known their disapproval, and then those who have not yet received full ordination are forcibly included to make up the required number—is that called breaking the Sangha?

—No.

—If the non-Dhamma assembly has a sufficient number, and the Dhamma-conforming assembly also has a sufficient number, but if ten or fifteen members are absent, and all those who speak in accordance with the Dhamma do not sit in, do not send their consent, and do not make known their disapproval, and those who have not yet received full ordination are not forcibly included to make up the required number, but all of them intend to break the Sangha—is that called breaking the Sangha?

—No. Upāli, if the non-Dhamma assembly has a sufficient number, and the Dhamma-conforming assembly also has a sufficient number, or if ten or fifteen members are absent, and all those who speak in accordance with the Dhamma do not sit in, do not send their consent, do not make known their disapproval, those who have not yet received full ordination are not forcibly included to make up the required number, and it is not the case that all of them intend to break the Sangha—but if, within one and the same residence and the same boundary, the Uposatha is held separately, the Pravāraṇā is held separately, and Sangha acts are conducted separately, then that is called breaking the Sangha.

If one knows that another person intends to break the Sangha, the bhikkhus should admonish him: "Venerable Elder, do not break the Sangha. Breaking the Sangha is a very grave offense; you will fall into an evil realm and descend into hell. I will give you robes and a bowl, hand you the scriptures, teach you the scriptures, inquire after your affairs, and give you guidance." If, having been thus admonished, he still willfully refuses to desist, one should speak to an influential male lay follower: "Elder, this person intends to break the Sangha.

You should go and admonish him so that he understands, and tell him he must stop."

Then the lay follower should admonish him:

—Venerable Sir, do not break the Sangha. Breaking the Sangha is a grave offense; you will fall into an evil realm and descend into hell. I will give you robes, a bowl, and provide medicine for your ailments. If you no longer wish to practice the holy life, you may return to lay life. I will arrange a marriage for you and provide you with all that you need.

If he still willfully refuses to desist, lots should be drawn and he should be expelled. After expelling him, the following announcement must be made:

—Venerable Ones, a Sangha-breaker has gone to that place; you should be on your guard.

If, even after all such measures have been taken, he still willfully breaks the Sangha, then he is truly called a Sangha-breaker. However, if one makes offerings to such a person, it is considered a good field of merit. If one receives precepts from such a person, it is considered a proper reception of full ordination.

If one already knows that they have broken the Sangha, one should leave. If one does not leave, one is a friend of the Sangha-breaker, a partisan of Sangha-breaking. Therefore, the Sangha should, for the duration of their lifetime, not converse with such persons, not eat together with them, not engage together with them in the life of the Buddha's Dhamma and Sangha, not hold Uposatha, rains retreat, or Pravāraṇā together with them, and not perform Sangha acts together with them.

One may say to those who have gone forth from non-Buddhist paths:

—There are seats here; those who wish to sit may sit.

But those who have broken the Sangha must not be invited to sit.

This is called separate residence.

THE ACT OF GRANTING THE TRAINING PRACTICE OF REPENTANCE FOR A PĀRĀJIKA OFFENSE.

When the Buddha was dwelling in the city of Śrāvastī, as described at length above. At that time, in the city of Śrāvastī there was a certain Nandika who did not wish to live at home. He left the household life and went forth as a renunciant. Whether walking, he practiced meditation; whether standing, he practiced meditation; whether sitting, he practiced meditation; whether lying down, he practiced meditation. At that time there were also many others named Nandika who did likewise, and so these people came to be called the Dhyāna Nandikas, as has been explained in the section on the Pārājika precepts. For this reason, the bhikkhus expelled them. After being expelled, they stood at the gate of the Jetavana monastery weeping, and said to the bhikkhus:

—Venerable Elders, I have transgressed the Pārājika precept, but I have not the slightest thought of concealment. I delight in wearing the kaṣāya robe and do not wish to leave the Buddha's Dhamma.

Then Nandika's mother came and also wept, saying:

—My son delights in the renunciant life, yet the Blessed One has expelled him.

Then Nandika's sister came and also wept, saying:

—My younger brother wishes to be a śramaṇa, yet the Blessed One has expelled him.

The bhikkhus then brought this matter before the Blessed One. The Buddha thereupon said to the bhikkhus:

—This Nandika has transgressed the Pārājika precept but has not the slightest thought of concealment. Therefore, the Sangha should confer upon him the karma act of training practice of repentance for a Pārājika offense. This person should bare the right shoulder, kneel, join the palms, and request of the Sangha as follows:

—Venerable Sangha, I, Nandika, have transgressed the Pārājika precept and have not the slightest thought of concealment. I now request of the Sangha the Dhamma of training practice of repentance for a Pārājika offense. I respectfully beseech the Sangha, out of compassion, to grant me the karma act of training practice of repentance for a Pārājika offense. (This request is made three times.)

The one who conducts the karma act should say:

—May the Venerable Sangha please listen. The bhikkhu Nandika has transgressed the Pārājika precept and has not the slightest thought of concealment. He has requested of the Sangha the karma act of training practice of repentance for a Pārājika offense. If the time is right for the Sangha, the Sangha grants Nandika the karma act of training practice of repentance for a Pārājika offense. This is the motion.

May the Venerable Sangha please listen. The bhikkhu Nandika has transgressed the Pārājika precept and has not the slightest thought of concealment. He has requested of the Sangha the karma act of training practice of repentance for a Pārājika offense. The Sangha now grants the bhikkhu Nandika the karma act of training practice of repentance for a Pārājika offense. Those Venerable Ones who consent to the Sangha granting the bhikkhu Nandika the karma act of training practice of repentance for a Pārājika offense should remain silent; those who do not consent should speak. This is the first karma act. (The second and third times, the same words are spoken.)

The Sangha has consented to grant the bhikkhu Nandika the karma act of training practice of repentance for a Pārājika offense. This has been completed, as the Sangha remained silent. I record this matter as such.

Thereupon, this person should sit below all bhikkhus and above all novices. He may not sleep in the same room as a bhikkhu for more than three nights, nor may he sleep with a novice for more than three nights. Whatever foods are not lawful for a bhikkhu are likewise not lawful for this person. Whatever foods are not lawful for this person are likewise not lawful for a bhikkhu. Bhikkhus may give this person food, with the exception of five kinds of fire-purified plant foods and gold and silver. This person may receive food together with novices. A bhikkhu may not speak to this person about the Pātimokkha, about Pārājika offenses, Saṅghādisesa offenses, or down to Dukkaṭa offenses. However, one may say:

— Do not engage in unchaste conduct; do not steal; do not kill living beings; do not speak falsely; do not drink alcohol — all of these may be taught in this way.

If previously this person was one who recited the Pātimokkha, he may no longer recite it aloud.

If he has respect for the Dhamma, he may recite it silently. The Saṅgha may not grant him Uposatha or Pavāraṇā. On the day of Uposatha and Pavāraṇā, this person should enter the midst of the Saṅgha and say the following:

— I am pure; may the Saṅgha take note of this.

Having said this three times, he should withdraw. Among the four Pārājika rules, if this person transgresses any of them, he must be expelled; for Saṅghādisesa offenses and below, if he transgresses, all are to be confessed as Dukkaṭa offenses.

This is called granting the kammavācā for the probationary training with regard to a Pārājika offense.

THE PROCEDURE FOR SEEKING THE MARK OF AN OFFENSE IN CONFORMITY.

When the Buddha was dwelling at Sāvatthī — as told in full above. At that time, the bhikkhu Śrīyava frequently transgressed Saṅghādisesa offenses. The Saṅgha assembled to perform a kammavācā, but Śrīyava did not come. The Saṅgha sent a messenger to summon him:

— Venerable one! The Saṅgha has assembled to perform a kammavācā — why have you not come?

Śrīyava thought: "Surely the Saṅgha is performing a kammavācā on account of me!" and felt alarmed in his heart, then came. The bhikkhus asked:

— Venerable one! Have you transgressed a Saṅghādisesa offense?

He replied:

— I have transgressed.

Then, feeling joy in his heart, he thought to himself:

— My fellow practitioners of the holy life have arisen with a mind of goodwill toward me, and have raised an offense that can be confessed — not one that cannot be confessed.

He then said:

— Allow me to step outside for a moment.

After he had stepped out, the bhikkhus deliberated among themselves:

— This bhikkhu is careless and irresolute; having gone out, he will surely before long speak falsely. We should question him again three times to be certain before performing the kammavācā.

After stepping outside, Śrīyava reflected: "Why did I acknowledge that offense? The bhikkhus constantly impose penalties on me — I should not have acknowledged it."

The bhikkhus then called Śrīyava back in and asked:

— Did you truly transgress a Saṅghādisesa offense?

— I did not transgress.

— Why did you say, when in the midst of the Saṅgha, that you had that offense, yet now say you have not transgressed?

— I do not recall that matter.

The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha immediately ordered that Śrīyava be summoned. When he arrived, the Buddha asked him again in full about the matter:

— Did this truly happen?

— It truly happened thus, Blessed One.

The Buddha then said to the bhikkhus:

— This Śrīyava, when in the midst of the Saṅgha, said he saw the offense, then said he did not see it; said he did not see it, then said he saw it; and then said he did not remember. Therefore the Saṅgha should perform the kammavācā for seeking the mark of an offense. The one performing the kammavācā should say:

— May the venerable Saṅgha listen. The bhikkhu Śrīyava, when in the midst of the Saṅgha, said he saw the offense and then said he did not see it; said he did not see it and then said he saw it; and then said he did not remember. If the time is right for the Saṅgha, let the Saṅgha grant Śrīyava the kammavācā for seeking the mark of an offense. This is the motion.

May the venerable Saṅgha listen. The bhikkhu Śrīyava, when in the midst of the Saṅgha, said he saw the offense and then said he did not see it; said he did not see it and then said he saw it; and then said he did not remember. The Saṅgha now grants the kammavācā for seeking the mark of an offense. Those venerable ones who agree that the Saṅgha should grant Śrīyava the kammavācā for seeking the mark of an offense should remain silent; those who do not agree should speak. This is the first kammavācā. (The second and third are spoken in the same way.)

The Saṅgha has agreed to grant Śrīyava the kammavācā for seeking the mark of an offense, for the Saṅgha is silent. I record this matter accordingly.

Thereupon, this person should for the rest of his life observe the following eight matters:

1. He may not give ordination to others;
2. He may not grant full ordination to others;
3. He may not give dependence to others;
4. He may not receive the service and attendant care of bhikkhus;
5. He may not act as a messenger for bhikkhus;
6. He may not receive appointments by the Saṅgha in the regular order;
7. He may not serve as a Dhamma teacher for the Saṅgha;
8. For the rest of his life, he is not permitted to have the offense discharged.

When the united Saṅgha has completed the kammavācā for seeking the mark of an offense, these eight matters must be carried out for the rest of his life without exception. This is called performing the seeking of the mark of an offense in conformity.

Summary verse:

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṄGHIKA VINAYA

Chinese translation: THE TRIPIṬAKA MASTER BUDDHABHADRA OF INDIA,

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

REVIEWED FOR MEANING BY: THÍCH ĐỖNG MINH