Lzh Mg Bu Vb Pc 12Complaining

– MAHĀSĀṂGHIKA VINAYA

– PĀCITTIYA RULES

– EXPLICATING THE THIRD SECTION OF THE SIMPLE EXPIATION RULES

12. RULE: SPEAKING TO DISTURB OTHERS.

When the Buddha was dwelling at Kosambi, as fully explained above. At that time, the Saṅgha had assembled intending to perform a kammavācā, but the Venerable Chanda did not come. The Saṅgha then sent a messenger to summon Chanda, saying: "The Saṅgha has assembled intending to perform a kammavācā; Venerable Elder, please come." Chanda then thought: "The Saṅgha has summoned me now precisely because they wish to censure me—there is no other reason.

Whom should I now disturb so that all the members of the Saṅgha become confused and unable to perform the kammavācā? Perhaps I should disturb the Venerable Moggallāna, and thereby escape this matter. But Moggallāna possesses great spiritual power and will certainly know what I am doing; he might even seize me and hurl me into another world, so that course is also impossible." He then thought: "If I disturb Mahā Kassapa, I might escape this matter.

But Mahā Kassapa has great dignity and virtue; he could rebuke and humiliate me before the Saṅgha, so that course is also impossible." He then thought: "The Venerable Sāriputta has a gentle and straightforward mind and is easy to speak with. If I disturb him, I can cause the Saṅgha to become confused and unable to perform the kammavācā against me."

Having thought thus, Chanda went into the midst of the Saṅgha and said: "Venerable Sāriputta, I wish to ask about the meaning of a scripture."

Sāriputta said: "The Saṅgha has assembled now for another matter; this is not the time to ask about the meaning of a scripture."

Chanda then said to the Venerable Sāriputta: "In the true Dharma of the Buddha there is no time that is an improper time. If good results are obtained in the present, defilements are eliminated, and the noble ones are gladdened, then none of this requires choosing a particular time."

The Venerable Sāriputta said: "I will listen to your question."

Chanda then asked: "The Blessed One has taught the four foundations of mindfulness — what are the four foundations of mindfulness?"

At that time the Venerable Sāriputta proceeded to explain the four foundations of mindfulness to Chanda. Chanda then said: "I was not asking about the four foundations of mindfulness; I was asking about the four right efforts. Venerable Elder, please speak to me only about the four right efforts."

Sāriputta said: "If you wish to hear about the four right efforts, then listen," and he spoke about the four right efforts.

Chanda then said: "I am asking about the four bases of spiritual power." In this manner he continued to ask in succession about the five spiritual faculties, the five spiritual powers, the seven factors of awakening, and the eightfold noble path, just as he had done with the four foundations of mindfulness, asking and re-asking three times over.

At that time the bhikkhus, having sat for a long time and grown weary, gradually departed one by one, causing the Saṅgha to lose its harmony, so that in the end the kammavācā could not be carried out. Accordingly, the bhikkhus reported the matter to the Blessed One. The Buddha then ordered Chanda to be summoned. When he had come, the Buddha asked: "Chanda, was it truly as described?"

He replied: "It was truly so."

The Buddha said: "Chanda, that is wrong conduct. Have I not, on your behalf, used countless skillful means to censure disruptive speech and to praise compliant speech? Why then have you now caused such disturbance? This is contrary to the Dharma, contrary to the Vinaya, and contrary to the Buddha's teaching; one cannot use such conduct to nurture wholesome states." Thereupon the Buddha commanded all bhikkhus dwelling at Kosambi to assemble, and for ten beneficial reasons promulgated this rule for the bhikkhus — which, even if one has already heard it, one must hear again:

"If a bhikkhu speaks other words so as to cause distress and confusion to another, he commits a pācittiya."

Explanation

Speaking other words so as to cause distress and confusion to another: There are eight cases. They are: 1. During a kammavācā; 2. During a discussion in accordance with the Dharma; 3. During a discussion of the Abhidharma; 4. During a discussion of the Vinaya; 5. Not discussing a different matter; 6. Not discussing with a different person; 7. Suspending discussion; 8. Speaking other words so as to cause distress and confusion to another.

1. Performing a kammavācā: Bhikkhus assembling in harmony to perform a kammavācā of censure, up to a kammavācā of separate dwelling — this is called performing a kammavācā.

2. Discussion in accordance with the Dharma: Speaking of impermanence, of non-annihilation. This is called discussion in accordance with the Dharma.

3. Abhidharma: This refers to the nine divisions of scripture. This is called Abhidharma.

4. Vinaya: Speaking in full or in summary of the Prātimokṣa (the rules of training). This is called the Vinaya.

5. Not discussing a different matter: One must not abandon the topic under discussion and speak about a different topic. This is called not discussing a different matter.

6. Not discussing with a different person: One must not abandon the person who has just posed a question and address a different person. This is called not discussing with a different person.

7. Suspending discussion: While expounding the Dharma, one says: "Stop; we will continue this discussion later." This is called suspending discussion.

8. Speaking other words so as to cause distress and confusion to another: As the Venerable Chanda spoke other words — outside the purpose of the kammavācā — so as to cause distress and confusion to others.

These are called the eight cases.

In this context, speaking other words so as to cause distress and confusion to another incurs a pācittiya. If the act falls outside these eight cases, there is no pācittiya offence.

If one is asked one thing and answers in an unrelated manner like this, one commits a Vinaya transgression offence (dubbhāsita).

If a band of robbers enters a monastery and asks a bhikkhu: "Show me the belongings of the Saṅgha," the bhikkhu must not point out any valuables to them, nor may he speak a falsehood; rather, he should direct them to the rooms, beds, and seats and such things. If the robbers say: "Show me the property of the stūpa," he must not point out the treasures of the stūpa, nor may he speak a falsehood; rather, he should point out the offering implements situated beside the stūpa.

If the robbers say: "Show me the kitchen," the bhikkhu must not point out where money is stored, but should direct them to where the pots, pans, and cooking vessels are kept.

If livestock escapes from a butcher's premises and the butcher comes to ask a bhikkhu whether he has seen it, the bhikkhu must not speak a falsehood, nor may he point out the location; rather, he should say: "Look at my fingernails, look at my fingernails" — which in Sanskrit signifies "I have not seen."

If a bhikkhu is dwelling in a forest hermitage (āraṇya) and a prisoner escapes, and soldiers come to ask about it, the bhikkhu should reply in the same manner as in the case of the livestock above.

If a bhikkhu is in the midst of the Saṅgha and is asked one thing but answers in an unrelated manner, he commits a pācittiya. If he is in the midst of many people — before his preceptor, his ācārya, or before elder bhikkhus — and is asked one thing but answers in an unrelated manner, he commits a Vinaya transgression offence. Therefore it is said (as above).

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHĀBHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Doctrinal verification: Thích Đỗng Minh