Lzh Mg Bu Vb Pc 4Reopening a Legal Issue

– THE MAHĀSĀṂGHIKA VINAYA

– PĀYATTIKA RULES

– CLEARLY EXPLAINING THE FIRST SECTION OF THE NINETY-TWO SINGLE OFFENSES

4. RULE: REOPENING A DISPUTE.

When the Buddha was residing in the city of Śrāvastī, as described in detail above. At that time, the group of six bhikkhus, knowing that the Saṅgha had already settled a dispute in accordance with the Dharma and the Vinaya, then said:

—That matter has not yet been concluded; it must be adjudicated again. When the group of six bhikkhus had spoken those words, the dispute immediately arose once more, and the community of monks lived without harmony. The bhikkhus then brought the matter before the Blessed One. The Buddha ordered the group of six bhikkhus to be summoned. When they had come, the Buddha asked:

—Is it true that you, knowing that the Saṅgha had extinguished the dispute in accordance with the Dharma and the Vinaya, then caused it to arise again?

—It is indeed so.

—Why did you do this?

—We did so because we found it gratifying.

—You foolish ones, to cause distress to those who live the pure life is an evil deed — why do you consider it a pleasure? Have you never heard me, through countless skillful means, praise those who live the pure life and who constantly maintain compassion in mind, body, and speech? Therefore, they must be respected. Now why have you done such an evil thing? This is contrary to the Dharma, contrary to the Vinaya, contrary to my teaching, and cannot serve to nourish wholesome states.

Thereupon the Buddha commanded all the bhikkhus dwelling in the city of Śrāvastī to assemble, and for ten benefits he established this rule for the bhikkhus, which all must hear, even those who have heard it before:

"If a bhikkhu, knowing that the Saṅgha has already settled a dispute in accordance with the Dharma and the Vinaya, causes it to arise again, saying: 'That Karmā is not yet concluded; it must be done again' — for that reason alone and no other — he commits a Pāyattika offense."

Explanation

(Some terms have been explained previously.)

Dispute: There are four kinds: 1. dispute arising from words; 2. dispute arising from censure; 3. dispute concerning offenses; 4. dispute concerning regular proceedings.

Settling a dispute in accordance with the Dharma and the Vinaya: Among the seven methods of settling disputes, whichever one has been fully applied in accordance with the Dharma and the Vinaya, if one then causes the dispute to arise again without any legitimate reason, one commits a Pāyattika offense.

Pāyattika: As stated above.

The four disputes: 1. dispute arising from words; 2. dispute arising from censure; 3. dispute concerning offenses; 4. dispute concerning regular proceedings.

A dispute arising from words is settled individually by three Vinaya principles. What are those three principles? They are: settling by Sammukhāvinaya; settling by Yebhuyyasikā; settling by Tiṇavatthāraka (strewing with grass).

1. Sammukhāvinaya: When the Buddha was residing in the city of Śrāvastī, at that time the bhikkhus at Kauśāmbī were in conflict with one another, living together in one place without harmony. What was in accordance with the Dharma they called contrary to the Dharma; what was in accordance with the Vinaya they called contrary to the Vinaya; what was an offense they called not an offense; distinguishing between grave offenses and minor offenses; what could be remedied and what could not; lawful Karmā and unlawful Karmā; Karmā performed in harmony and Karmā performed without harmony; what should be done and what should not be done.

At that time, one bhikkhu sitting among them spoke as follows: "Venerable ones, this is contrary to the Dharma and contrary to the Vinaya; it does not accord with the suttas, does not accord with the Vinaya, does not accord with the Upadeśa. It is contrary to the suttas, the Vinaya, and the treatises, giving rise to various defilements and āsavas. What I say is truly in accordance with the Dharma, the Vinaya, and the Buddha's teaching; it accords with the suttas, the Vinaya, and the treatises, and does not give rise to defilements and āsavas.

Venerable ones, I am unable to settle this dispute. I must go to the city of Śrāvastī, to the Blessed One, to ask about the method of settling this dispute."

Thereupon this bhikkhu went to where the Blessed One was, bowed his head and paid homage at the Buddha's feet, then stood to one side and said to the Buddha:

—Blessed One, the bhikkhus at Kauśāmbī are in conflict with one another, living together in one place without harmony. What is in accordance with the Dharma they call contrary to the Dharma — and so forth — I am unable to settle that dispute, and so I have come to the Blessed One to ask about the method of settling it. I humbly beseech the Blessed One to settle that dispute for the sake of the bhikkhus.

At that time the Blessed One said to Upāli:

—Go to the land of Kauśāmbī and settle that dispute in accordance with the Dharma and the Vinaya, according to the principle of Sammukhāvinaya. Upāli, a dispute arises from three sources: either from one person, or from many persons, or from the Saṅgha. Therefore, there are likewise three places of relinquishing, three places of taking up, and three places of settling. Upāli, go to the bhikkhus at Kauśāmbī and settle that dispute in accordance with the Dharma and the Vinaya, according to the principle of Sammukhāvinaya.

The Venerable Upāli then said to the Buddha: —Blessed One, a bhikkhu accomplished in how many principles is able to settle a dispute?

The Buddha said to Upāli:

—A bhikkhu accomplished in five principles is able to settle a dispute. Those five principles are: knowing that the matter is true and not false; acting for the sake of benefit and not without benefit; acting with the approval of all and not without approval; acting impartially and not partially; acting at the right time and not at the wrong time.

Upāli, if a matter is resolved at the wrong time, the Saṅgha may become divided, or the Saṅgha may fall into dispute, or the Saṅgha may scatter. Conversely, if the dispute is settled at the right time, the Saṅgha will not be divided, will not quarrel, and will not be dispersed. This is called a bhikkhu accomplished in five principles who is able to settle a dispute, causing those who live the pure life to be fond of him and to praise him. Now go to the bhikkhus at Kauśāmbī and resolve the matter in accordance with the Dharma and the Vinaya, according to the principle of Sammukhāvinaya.

At that time the Venerable Upāli paid homage at the feet of the Blessed One and went to where the bhikkhu messenger from Kauśāmbī was, and said:

—Venerable elder, return to the place where the dispute has arisen and settle it right there; the matter will not be resolved here. Why is that? Because here the Saṅgha is in harmony, joyful, and without dispute, living together in concord — they should not be disturbed.

At that time the bhikkhu messenger from Kauśāmbī then said to the Venerable Upāli:

—Venerable one, if I were able to settle the dispute there, I would not have come here. I beseech the Venerable One to go there on my behalf and settle that dispute.

Upāli said:

—If I go there, whatever should be performed as a Karmā, I will perform as a Karmā; whatever should be penalized will be penalized — whether it be the Karmā of censure, the Karmā of silence, the Karmā of Mānatta, the Karmā of Āpattādesa — for whatever offenses there may be of such and such a kind, I will perform such a Karmā to impose the penalty. At that time, you all must not give rise to a mind of displeasure.

That bhikkhu messenger then said to the Venerable Upāli:

—If we have committed such and such offenses, we will accept such and such penalties, and in our hearts there will be no displeasure.

At that time the Venerable Upāli returned to where the Buddha was and said to the Buddha:

—Blessed One, in order to settle the dispute of those bhikkhus, with what state of mind must one approach the task?

The Buddha said to Upāli:

—In order to quell a dispute, one must first assess one's own capacities: the capacity of merit, the capacity of eloquence, the capacity of fearlessness, and clearly understand the arising of conditions. A bhikkhu must first reflect on whether he possesses such abilities. If he sees that the dispute has arisen recently, that the mind of the other person is pliable, and that the dispute can easily be quelled, then this bhikkhu may at that time proceed to quell it.

On the other hand, if upon reflection he finds that he lacks the aforementioned capacities, that the dispute has been ongoing for a long time, that the person is stubborn and it cannot be quickly quelled, then he should seek a bhikkhu of high repute to quell it together with him. If there is no bhikkhu of high repute, he should seek a learned bhikkhu. If there is no learned bhikkhu, he should seek a bhikkhu dwelling in the forest hermitage.

If there is no such bhikkhu, he should seek a lay disciple of great influence. When the disputing bhikkhu sees the lay disciple, a sense of shame will arise in his mind, and the dispute will be more easily quelled. If there is no such lay disciple, one should call upon the king or a powerful minister.

When the disputing bhikkhu sees such a person of noble rank and influence, reverence and awe will arise in his mind, and the dispute will thus be more easily quelled. If the dispute is to be quelled in winter, one should bring the parties to a place free from cold, with a warm climate, in a secluded spot. When visiting bhikkhus arrive, a heating stove should be provided.

If it is in spring, one should bring them to a cool place, arrange seats beneath a tree, provide cold water and refreshing drinks, and use a fan to cool them. If it is in summer, one should bring them to an elevated and cool place and provide all necessities appropriate to the season. At that time, a capable and wise bhikkhu should be appointed, one who clearly understands the causes and conditions of the matter, who is not timid, who does not seek out the faults of others, and who is not afraid of the multitude.

If a lay disciple comes, one should praise the virtue of bringing about harmony in the Sangha, and then say to the lay disciple: "As the Blessed One has said, one phenomenon appears in the world that brings suffering to gods and humans, that is disadvantageous to gods and humans. That one phenomenon is this: To destroy and throw the Sangha into disorder — at the breaking up of the body, at death, one will fall straight into hell."

Furthermore, O lay disciple, as the Blessed One has said: "One phenomenon appears in the world that brings happiness to gods and humans, that is beneficial to gods and humans. That one phenomenon is this: To bring harmony to the Sangha — at the breaking up of the body, at death, one will be reborn in a good realm, in the heavenly world or among humans. Therefore, O lay disciple, if you wish to attain great merit, you should bring about harmony in the Sangha."

When the two groups present their cases, this bhikkhu-arbiter must examine the matter thoroughly, bearing in mind every word, every sentence, every term, and every meaning. At that time, within the assembly there may be a bhikkhu who is not a Sthavira yet pretends to be one, and says the following:

—I have heard the Elders say previously: that such-and-such words were spoken, yet now such-and-such words are being said — these do not accord with one another.

If one sees that this person's disposition is pliable and he can be corrected, one should speak thus in the midst of the Sangha in order to make him feel ashamed: "You are a wrongdoer; you have created discord and caused the Sangha to be inharmonious. Today it is on account of this that everyone has had to gather here." On the other hand, if the person is of wicked disposition, stubborn and obstinate, and may further aggravate the dispute, one should speak to him gently with the following words: "Elder, today the Sangha has assembled for the purpose of quelling this dispute;

therefore, Elder, please cooperate with me in quelling it." If one sees that the mind of that bhikkhu has become pliable, then at that time the bhikkhu-arbiter says to the bhikkhu who has the matter in dispute: "Now you may present the case."

Then that bhikkhu speaks as follows: "I now present this matter; I request the Sangha to resolve it for me in accordance with the Dharma and in accordance with the Vinaya."

At that time, the bhikkhu-arbiter should reprove this person with the following words in order to make him feel ashamed: "You are a wrongdoer — what Sangha would ever use what is contrary to the Dharma and contrary to the Vinaya to resolve a matter!" If that bhikkhu then says: "I did not intend to speak thus to the Sangha; I ask the Sangha to instruct me on the proper forms."

At that time, the arbiter should instruct him to speak as follows: "I now present the causes of this dispute; in accordance with whatever the Sangha instructs, I will respectfully comply."

If that bhikkhu does not follow the words as instructed by the Sangha, one should say to him: "If you do not comply with the Sangha's instruction, I will put it to a vote before the Sangha and expel you from the community."

If that bhikkhu still refuses to comply, one should then have a lay disciple ask him: "Are you willing to heed the Sangha's instruction? If you are not willing to listen, I will apply the laws of the laypeople to you and expel you from the city, town, or village."

If one knows that the dispute of that bhikkhu is a trivial matter, the Sangha may quell the dispute in the presence of the lay disciple. If the matter is disgraceful and shameful, one should advise the lay disciple to withdraw from the assembly, and then the Sangha, in accordance with the truth, shall apply the Vinaya of present presence to resolve the matter in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the scriptural teachings.

At that time, the Venerable Ānanda went to the Buddha, bowed his head and prostrated at the Buddha's feet, and then addressed the Buddha thus: "Blessed One, what is meant by quelling a dispute through the application of the Vinaya of present presence?"

The Buddha said to Ānanda: "Ānanda, the disputes of bhikkhus include the following: in accordance with the Dharma or contrary to the Dharma; in accordance with the Vinaya or contrary to the Vinaya; an offense or not an offense; a light offense or a grave offense; an offense that can be remedied or an offense that cannot be remedied; a Karmavācanā in accordance with the Dharma or contrary to the Dharma; a Karmavācanā performed in harmony or not in harmony; a Karmavācanā that should be performed or one that should not be performed. Ānanda, when such matters arise, the Sangha should be assembled quickly;

and having assembled, the matter should be examined and, in accordance with the Dharma, the Vinaya, and the scriptural teachings, the Vinaya of present presence should be applied in accordance with the truth in order to resolve it.

If five unlawful conditions are present, the Vinaya of present presence is not fulfilled. What are the five? They are: resolving the matter in the absence of the concerned party; not questioning; not acknowledging the fault; not in accordance with the Dharma; and resolving the matter without harmony.

These are called the five unlawful conditions whereby the application of the Vinaya of present presence is not fulfilled. If five lawful conditions are fulfilled, then the application of the Vinaya of present presence is properly accomplished. Those five conditions are: the presence of the concerned party; questioning; acknowledgment of fault; in accordance with the Dharma; and resolving the matter in harmony.

These are called the five conditions for the fulfilled application of the Vinaya of present presence. Thus it is, Ānanda, in accordance with the Dharma, in accordance with the Vinaya, in accordance with the Buddha's teaching.

After applying the Vinaya of present presence to quell the dispute, if there are visiting bhikkhus, or bhikkhus who have departed, or bhikkhus who have delegated their consent, or bhikkhus who have not delegated their consent, or newly ordained bhikkhus, or bhikkhus who were dozing during the session, and these bhikkhus speak as follows: "Such a Karmavācanā was not good; it was contrary to the Buddha, the Dharma, and the Sangha — like cattle and sheep; it was an unwholesome Karmavācanā, a Karmavācanā that was not properly fulfilled." Ānanda, if by speaking thus a dispute arises again, a Pācittiya offense is incurred. This is called a verbal dispute (dispute arising from challenging words).

Using the Vinaya of present presence to quell a dispute arising from defamation: If a bhikkhu, without having seen, heard, or suspected another bhikkhu of committing offenses of the five classes — Pārājika, Saṅghādisesa, Pācittiya, Pāṭidesanīya, Dukkhaṭa — uses those five classes of offenses to defame him, this is called a dispute arising from defamation. In such a case, one should apply two Vinaya procedures — "Sati-vinaya" (Recollection Vinaya) and "Amūḷha-vinaya" (Non-confusion Vinaya) — to quell it.

2. Sati-vinaya: When the Buddha was residing at Rājagṛha, the bhikkhunī Citrā committed an act contrary to the holy life, became pregnant, and then went to the group of six bhikkhus and said: "I have committed an act contrary to the holy life and am now pregnant. If the Venerable Ones bear enmity toward anyone, I will make a false accusation against that person on your behalf."

The Group of Six monks said: "Good, sisters, now you wish to do something beneficial for us. Sisters, Dabba Mallaputta is our lifelong enemy—he has assigned us leaking rooms to stay in, provided us with inferior bedding and pillows, and given us coarse, poor food and drink. If this person continues to live long in the holy life, we shall go on suffering for a long time. Wait for a fast day, when the great assembly is gathered for the teaching of the Dhamma, then come forward before the assembly and accuse that monk of having committed an unchaste act with you."

She replied: "I will do as the Venerable Ones have instructed."

Thereupon, on the eighth, fourteenth, and fifteenth days of the lunar month, when the great assembly had gathered for the teaching of the Dhamma, that bhikkhunī came before the assembly and spoke as follows: "Venerable Dabba, please procure such provisions as milk, oil, glutinous rice, and the like, and repair the dwelling rooms, and find a midwife to assist me, for my time of giving birth is near."

The Elder replied: "Sister, you should know your own affairs. I have had no part in this."

Bhikkhunī Mettiyā then said: "How strange! How strange! You are the man—my lover—who came in the morning and left in the evening, who shared the bed with me, and now you say, 'I have had no part in this.' Say no more, and procure for me milk, oil, and so forth, for the time of my delivery has come."

The Elder replied again: "You should know your own affairs. I have had no part in this"—saying this three times, he then departed.

At that time, among the people, those who had no faith in the Three Jewels thought: "Both of these persons are young—surely such a thing has occurred." Those who had but little faith fell into doubt, wondering whether it had happened or not. On the other hand, those whose faith was firm said: "This Venerable One has already extinguished the three poisons; evil states have been permanently and utterly cut off—such a thing cannot possibly have occurred."

At that time, the ill report that the Venerable Dabba Mallaputta had committed an unchaste act spread everywhere—it was heard in private places, it was heard in public places, and it was heard within the Sangha. The monks then reported the matter in full to the Blessed One. The Buddha said:

"Monks, the ill report that Dabba Mallaputta has committed an unchaste act has spread everywhere. Therefore, you must go to a private place and question him three times, question him three times in a public place, and question him three times in the midst of the Sangha. In a private place, you should ask as follows: 'Elder Dabba Mallaputta, Bhikkhunī Mettiyā has spoken in such a way—do you know of this?' If the Elder then says, 'I do not know whether I did such a thing or not; I cannot remember,' then you must ask him a second and a third time in the same way.

Then question him three times in a public place in the same manner, and then question him again in the midst of the Sangha: 'Elder Dabba Mallaputta, Bhikkhunī Mettiyā has spoken in such a way—do you know of this matter?' If he replies, 'I do not know whether I did such a thing or not; I cannot remember,' then question him a second and a third time in the same manner."

Having carried out the instructions of the Buddha, the monks then came and reported the matter in full to the Blessed One: "Blessed One, the Elder Dabba Mallaputta was questioned three times in a private place, three times in a public place, and three times in the midst of the Sangha, and on each occasion he said: 'I do not know whether I did such a thing or not; I cannot remember.'"

At that point, the Buddha said to the monks: "This Dabba Mallaputta is pure and without fault. As for Bhikkhunī Mettiyā, who has declared herself to have committed an offense, she must be expelled."

At that time, the bhikkhunīs dwelling in the city of Rājagaha reproached the Blessed One, saying: "It seems this judgment is not impartial. Both parties have committed an offense—why is the monk retained while the bhikkhunī is expelled? If both are at fault, both should be expelled; if neither is at fault, both should be retained. Why has the Blessed One expelled one and kept the other?"

The monks then reported this matter in full to the Blessed One. The Buddha instructed Ānanda: "Go and summon the entire Bhikkhunī Sangha presently residing in the city of Rājagaha to come here."

Thereupon Ānanda, following the Blessed One's instruction, went to the Bhikkhunī Sangha and said: "Sisters, the Blessed One summons you all."

At that time, the bhikkhunīs said to the Venerable Ānanda: "We have no business to attend to at the Blessed One's dwelling—why should we be summoned? If we did have business, we would go even without being called. Venerable One, please return. Since we have no business there, we cannot come."

At that time, Ānanda thought: "This is truly extraordinary! It is through the grace of the Blessed One that one is able to go forth and practice the path—how is it, then, that toward the Buddha they have not aroused a mind of respect and do not follow his command?" Thereupon Ānanda returned to the Blessed One, bowed with his head at the Blessed One's feet, and reported the matter in full. The Buddha then instructed Ānanda: "Go and tell the bhikkhunīs in the city of Rājagaha: 'You have committed a fault. The Blessed One orders you to depart—you may not remain here.'"

Ānanda, following the instruction, went to the bhikkhunīs and said: "Sisters, you have committed a fault. The Blessed One orders you to depart—you may no longer remain here."

The bhikkhunīs replied to the Venerable Ānanda: "We have no business outside the city, so we are going nowhere at all. If we had business, we would depart of our own accord without needing to be ordered."

At that time Ānanda thought: "This is truly extraordinary! It is through the grace of the Blessed One that one is able to go forth and practice the path—how is it that toward the Buddha they have no mind of respect, that when called they do not come, and when told to go they do not go?"

Thereupon Ānanda returned to the Buddha, bowed with his head at the Blessed One's feet, and reported the matter in full to the Blessed One. The Buddha said to Ānanda: "The Tathāgata, Worthy One, Perfectly Enlightened One—if those monks and bhikkhunīs of the Sangha residing in the various cities, towns, and villages, when called, do not come, and when told to go, do not go, then the Tathāgata must himself withdraw. Ānanda, bring me my saṅghāṭi robe."

At that time, the Venerable Ānanda presented the saṅghāṭi robe to the Blessed One. Then, at midday, the Blessed One, without informing the Bhikkhu Sangha and accompanied only by Ānanda, passed through the village of the householder Pañcathaṭa and set out in the direction of the city of Sāvatthī. At that time, King Ajātasattu, son of Vaidehi, having killed his father, was carrying in his heart an overwhelming grief, and each day he would regularly come to the Blessed One to confess his fault three times—at dawn, at midday, and in the afternoon. Having confessed in the morning, he came again at midday and did not find the Blessed One, so he asked the monks: "Where is the Blessed One?"

The monks replied: "The Blessed One has departed."

The king said: "Whenever the Blessed One departs for a month or half a month, he informs me. For what reason has he left in silence this time?"

At that point, the monks, having heard the Buddha's words, replied: "Great King, the bhikkhunīs of the city of Rājagaha did not follow the Blessed One's command—when called they would not come, and when told to go they would not go. Does the Great King know this? The Tathāgata, Worthy One, Perfectly Enlightened One—if those monks and bhikkhunīs of the Sangha residing in the various cities, towns, and villages, when called, do not come, and when told to go, do not go, then the Tathāgata himself withdraws. Today the Bhikkhunī Sangha of the city of Rājagaha did not follow the Blessed One's teaching, and therefore the Blessed One departed in silence."

Upon hearing this account, the king was exceedingly angry, and he commanded his ministers: "However many bhikkhunīs of the Sangha are presently in my territory, they must all be expelled."

At that point, a wise minister remonstrated with the king: "Not all the bhikkhunīs within the territory are at fault—only the bhikkhunīs of the city of Rājagaha have acted contrary to the Blessed One's instruction."

The king accepted the remonstrance of that minister, and ordered the appropriate officials to expel the bhikkhunīs of the city of Rājagaha. At that time, soldiers took up sticks, clods of earth, roof tiles, and bricks, beat and pelted the bhikkhunīs, and drove them out of the royal city, reproaching them with these words: "You are wicked and vile! It is through the grace of the Blessed One that you were able to go forth and practice the path, yet you have shown no respect and have acted contrary to the Buddha's teaching. Leave this place quickly, you wicked old women! Because of you, we cannot see the Blessed One, we cannot hear the true Dhamma. Depart swiftly—you may no longer remain here."

At that time, in the various villages and towns, upon witnessing these events, people from afar rebuked them, saying: "You have caused us not to see the Blessed One and not to hear the true Dhamma. Go quickly—you may no longer remain here."

At that time, Udāyin also drove the bhikkhunis away with a staff and reproached them with the same words as before. The king then issued an order to his officials: "Whenever you see bhikkhunis following the Blessed One, you must find ways to protect them so that they may travel in safety. If they go in another direction, that is their own choice, and there is no need to protect them."

When the bhikkhunis had departed from the city, each one of them said: "If we travel to other regions, we will be driven away everywhere and will have no place to stay. Therefore, let us now follow after the Blessed One."

Thus, wherever the Blessed One set out in the morning, the bhikkhunis would arrive there in the evening. In this way, while on the road, they were always one day apart.

At that time, the Blessed One, wishing to convert beings, traveled through villages and settlements, with the layman Pañcabhiññā heading toward Śrāvastī. The layman Pañcabhiññā, by his customary practice, whenever he heard that bhikkhus or bhikkhunis were coming, would go one yojana to receive them and offer various gifts of requisites. Now, hearing that those bhikkhunis were about to arrive, he entered meditation and observed what cause and condition had brought them there.

Having observed, he saw that all of those bhikkhunis had committed offenses, had all been subjected to punitive expulsion, had not yet had their offenses resolved, were not vessels of purity, and had no share in the noble Dharma. Having observed this, he did not go to receive them or offer them requisites. The bhikkhunis asked about him along the way and eventually found his house, saying: "The bhikkhunis from Rājagṛha are now waiting outside the gate; please inform the layman."

The layman then ordered his servants to assign the bhikkhunis a leaking dwelling, torn and worn-out bedding and pillows, and to provide neither hot water, nor water for washing feet, nor oil for anointing the feet, nor drinking water outside of mealtimes. He further instructed that there be no words of inquiry or consolation, no lighting of lamps at night, no tooth-cleaning sticks or clean water offered at dawn, and that only coarse, plain food be given to them. After they had eaten, they were promptly told to leave.

When the bhikkhunis had left his house, they said to one another: "I had heard that this layman always has faith and reverently offers requisites to the Saṅgha, yet now it seems he has no respect or faith at all."

Among them, one bhikkhuni said to the others: "Please, sisters, be silent. Let us examine ourselves. We have transgressed the Blessed One's teaching; to have received even such offerings as these is already far more than we deserve."

Thereupon, the bhikkhunis traveled on by stages until they reached Śrāvastī. They came to the place of Ānanda, bowed their heads and paid reverence at his feet, stood to one side, and said to Ānanda: "We wish to call upon the Blessed One to pay our respects and inquire after his health. We beseech the Venerable One, on behalf of the bhikkhuni Saṅgha, to present this request to the Blessed One, and to kindly grant us this favor."

Ānanda replied: "Very well, sisters!" He then went to the Blessed One, bowed his head and paid reverence at his feet, stood to one side, and said to the Buddha: "Blessed One, the bhikkhunis from Rājagṛha wish to come and attend upon the Blessed One. If the Blessed One permits, I will summon them."

The Buddha said to Ānanda: "Do not tell the bhikkhuni Saṅgha of Rājagṛha to come and see me."

Ānanda said: "Very well!" Then, after paying homage to the Buddha, he returned to the bhikkhunis and said: "Sisters, the Blessed One has instructed that you are not permitted to come."

Ānanda then made the same request a second time and a third time, with the same result each time.

The Buddha then said to Ānanda: "Why do you show such earnest concern for the bhikkhunis of Rājagṛha?"

Ānanda then said to the Buddha: "Blessed One, I do not think of them merely as bhikkhunis whom the Blessed One calls and who do not come, whom he bids to go and who do not go. Rather, it is because the Blessed One mentioned the bhikkhuni Saṅgha of Rājagṛha in connection with another matter. It is on account of the Saṅgha that I have been so earnest."

The Buddha said: "I permit the bhikkhuni Saṅgha of Rājagṛha to come here."

Ānanda then returned to the bhikkhunis and said: "Sisters, you have received a very great benefit! For the Blessed One has given permission for you to come and attend upon him."

When the bhikkhunis heard this, they praised him, saying: "Excellent, excellent, Ānanda!" They then went to the place of the Buddha, bowed their heads and paid reverence at his feet, stood to one side, and said to the Buddha: "Blessed One, we have been unwholesome and foolish like children. We did not know the field of merit, did not know how to repay kindness, and did not follow the Blessed One's teaching. Now we have recognized our own faults and transgressions. We respectfully beseech the Blessed One to accept our confession of wrongdoing."

The Buddha then spoke to the bhikkhunis of Rājagṛha: "You have been unwholesome and foolish like children. You did not know the field of merit, did not know how to repay kindness. When the Tathāgata called, you did not come; when bidden to go, you did not go. Now you have recognized your own faults and transgressions. I permit you to confess and repent. In the teaching of the noble ones, whoever is able to confess wrongdoing causes their wholesome roots to grow and increase. From this day forward, do not commit such offenses again."

If the bhikkhu Saṅgha lawfully summons the bhikkhuni Saṅgha, the bhikkhuni Saṅgha must come promptly and in accordance with the Dharma. If they do not come, they commit an offense of transgressing the Vinaya. For this reason, the bhikkhu Saṅgha is permitted to prohibit these bhikkhunis from participating in the Poṣadha and the Pravāraṇā, or, when they arrive, to refuse them entry at the gate.

If the bhikkhu Saṅgha lawfully summons many bhikkhunis, or summons a single bhikkhuni, it is likewise the same.

If many bhikkhus lawfully summon the bhikkhuni Saṅgha, the bhikkhuni Saṅgha must come in accordance with the Dharma. If they do not come, they commit an offense of transgressing the Vinaya. For this reason, these bhikkhunis must be prohibited from the Poṣadha and the Pravāraṇā, or, when they arrive, be refused entry at the gate.

If many bhikkhus lawfully summon many bhikkhunis, or summon a single bhikkhuni, it is likewise the same.

If a single bhikkhu lawfully summons the bhikkhuni Saṅgha, or summons many bhikkhunis, or summons a single bhikkhuni, the bhikkhuni must come in accordance with the Dharma. If she does not come, she commits an offense of transgressing the Vinaya. For this reason, this bhikkhuni must be prohibited from the Poṣadha and the Pravāraṇā, or, when she arrives, be refused entry at the gate.

If the bhikkhuni Saṅgha, or many bhikkhunis, or a single bhikkhuni confesses wrongdoing before the bhikkhu Saṅgha, before many bhikkhus, or before a single bhikkhu, it is likewise the same as what was previously explained regarding confessing wrongdoing before the Buddha.

At that time, the Blessed One, in accordance with the needs of the bhikkhunis of Rājagṛha, taught the Dharma in a manner suited to them, instructing them so that they gained benefit and joy. As a result, one bhikkhuni attained the pure Dharma-eye. The Buddha then said to the bhikkhunis: "You should return by the same road by which you came. If the layman Pañcabhiññā gives you any instruction or guidance, you should receive and uphold it."

Thereupon, the bhikkhunis of Rājagṛha departed and traveled back through the village of Pañcabhiññā. At that time, the layman Pañcabhiññā entered meditation and observed that these bhikkhunis had confessed their wrongdoing before the Buddha, that all had been purified, and had become accomplished vessels of the Dharma. Therefore, following his customary practice, he rode in a white horse-carriage and went one yojana to receive them. Seeing the bhikkhuni Saṅgha from afar, he descended from the carriage, went on foot, bared his right shoulder, placed his right knee on the ground, joined his palms, and said: "Welcome, venerable sisters. I trust the journey was not too tiring?"

He then invited the bhikkhunis to go ahead while he followed behind them as they returned. Upon arriving home, he provided them with fine new rooms, furnishings, and bedding, and also supplied hot water, water for washing feet, oil for anointing the feet, water for refreshment, lit lamps in the evening, and offered words of comfort and inquiry, saying: "Venerable sisters, please rest in peace and ease."

Then, early the following morning, he provided them with tooth-cleaning sticks, water for washing their faces, and morning porridge. At mealtime, he offered them suitable food and provisions. After they had finished eating, he bared his right shoulder, placed his right knee on the ground, joined his palms, and said: "I now respectfully invite the venerable sisters to reside here for the rains retreat. I will provide all necessary requisites such as robes, food, bedding, and medicine for illness, and I will guide the sisters in the recitation of sūtras and verses — except only for the matters of the Poṣadha and the Pravāraṇā."

At that time, the bhikkhunīs thought to themselves: "Now it is already the twelfth day of the fourth month; the Rains Retreat is pressing, and moreover, the Blessed One has instructed us to receive teachings from the householder Ñgu-thông." Having thus reflected, they accepted the Rains Retreat there. Each day the householder gave Dharma talks on the Four Foundations of Mindfulness to the bhikkhunīs. Having heard this teaching, the bhikkhunīs applied themselves with diligence in the first watch and the last watch of the night, without slackening, cultivating the noble path and attaining the fruits of realization.

After completing the Pavāraṇā ceremony, the bhikkhunīs thought: "Let us go to the Blessed One, pay homage, inquire after his well-being, and report our attainments." Thinking thus, the bhikkhunīs set out toward the city of Sāvatthī and went to the place of Venerable Ānanda. They bowed their heads in reverence at his feet, stood to one side, and said to Venerable Ānanda: "The Tathāgata, the Worthy One, the Perfectly Enlightened One, expounded the Four Foundations of Mindfulness for his disciples.

We applied ourselves with diligence in the first watch and the last watch of the night, without slackening, cultivated the noble path, and attained the fruits of realization." Having said this, they returned to their dwelling place.

Not long after the bhikkhunīs had departed, Venerable Ānanda went to the Blessed One, bowed his head in reverence at the Blessed One's feet, stood in attendance to one side, and reported in full to the Blessed One everything the bhikkhunīs from Rājagaha had said — including the matter of their cultivation of the path and attainment of the fruits. Having finished his report, he then said to the Buddha: "Blessed One, how is this matter? May the Blessed One please explain it clearly."

The Buddha then said to Ānanda: "It is exactly as the bhikkhunīs have said — truthful and without difference. Why is this so? Because if any bhikkhu, bhikkhunī, upāsaka, or upāsikā is able to cultivate the Four Foundations of Mindfulness with diligence, all of them will attain accomplishment and realize the fruits, as is explained clearly in the Sutta on the Four Foundations of Mindfulness."

At that point the bhikkhus said to the Buddha: "Blessed One, for what reason did the bhikkhunīs of Rājagaha show no gratitude toward the Blessed One? When they arrived at Sāvatthī, they went directly to Ānanda without attending upon the Blessed One, causing Udāyī to drive them away with a staff, and then Venerable Ānanda had to earnestly intercede and save them. May the Blessed One please explain this matter clearly."

The Buddha then said to the bhikkhus: "Not only today do these bhikkhunīs show no gratitude toward me, causing Udāyī to drive them away with a staff and requiring Ānanda to earnestly beseech me to save them — in the past, too, it was just the same, as is explained clearly in the Jātaka of the King of Elephants."

THE MAHĀSĀṂGHIKA VINAYA

End of Fascicle Twelve.

EXPOSITION OF THE SECOND SECTION OF

THE NINETY-TWO PĀCITTIYA RULES

When the Buddha was residing in the city of Sāvatthī — as described in full above — at that time there was in the city a courtesan of great wealth, with abundant riches, precious jewels of every kind, storehouses filled to overflowing and securely guarded, so that thieves who watched for opportunities could accomplish nothing against her. At that time, the leader of a band of thieves devised a clever plan and sent a messenger to the courtesan, saying: "We wish to go out to that lake, invite many other women of pleasure, lay out various foods and drinks, and enjoy ourselves to the fullest. You should adorn yourself beautifully and come to that lake — do not appear slovenly lest they mock you."

The nature of women being to love rivalry and to delight in surpassing others, she dressed herself in the finest and most splendid garments and adorned her body with all manner of pearl necklaces and ornaments, whose brilliance shone dazzlingly, then proceeded to the place to which she had been invited. At that moment, the bandit chief skillfully lured her to a secluded, concealed, and densely wooded spot. The courtesan then asked: "I had heard that other women were invited; where are they now?"

The bandit chief replied: "They will come shortly. Let us enjoy ourselves first."

At that moment, the courtesan thought to herself: "Looking at this man now, he must be a bandit and nothing else. How do I know? Because this is not the agreed-upon meeting place. Moreover, those other women are certainly not coming, and the sun has already moved toward evening." Then the courtesan said: "I wish to return home."

The bandit chief said: "Let us enjoy ourselves a while; what is the hurry!"

At that moment, the courtesan thought: "So this man intends to rob me — I am certainly going to be put in a terrible situation by him. I have sixty-four refined arts, and now is the very time to apply them; if I do not apply them, how can I escape this calamity!" So she feigned an appearance of tender affection, drinking and toasting with the bandit chief — she herself drank sparingly while urging him to drain his cup; outwardly she appeared warmly attentive and intimate, but inwardly she kept her distance, causing the bandit's mind to become intoxicated with pleasure and to harbor no suspicion.

At that moment, the bandit chief alone led the courtesan to a secluded spot, and then the power of the wine took effect and he became completely drunk, no longer aware of anything. The courtesan then gradually slipped free from the bandit chief's arms, put on her garments, and made her way toward the city of Sāvatthī — but the city gates were already closed. She then went toward the Jetavana monastery, but the monastery gates were also closed.

At that time, outside the gate, there was an elder bhikkhu named Kāḷu who had spread out a rope bed and was seated in a sheltered spot not far from the monastery gate. His robe hung down over the four sides of the bed. In her state of fear and need for a place of safety, the courtesan crawled under the elder's bed.

Kāḷu at that time, however, was absorbed in meditation and was not observing what was beneath the bed. After midnight, the bandit chief sobered from his drunkenness and intended to strip the courtesan of her ornaments, but he searched for her and could not find her. He asked his companions: "Did any of you see that woman?" They all replied: "We did not see her." So all of them took torches and searched, but had no idea whatsoever where she had gone.

They said among themselves: "If we cannot find her, let us follow her footprints." So they followed the footprints to the gates of the city of Sāvatthī, where they found the gates closed; they then followed the footprints to the gate of the Jetavana, where the trail was also lost, and they had no idea in which direction she had gone. Although the bandits could see the bhikkhu, they harbored no suspicion. By now dawn was approaching, and from within the city of Sāvatthī came the sound of drums, and also the sounds of elephants, horses, roosters, and dogs; therefore the bandit chief conferred with his companions: "Now we have lost her and do not know where she is; moreover, dawn is nearly upon us.

We ought not remain here long but should return to our hiding place in the forest." Having thus conferred, they returned to the forest. When daylight came, the townspeople with their elephants, horses, and carriages went out from the city, and some upāsikās also left the city to visit and pay homage to the Blessed One. They went over to pay their respects to Bhikkhu Kāḷu, and suddenly they saw the courtesan crawl out from beneath the bed.

Everyone who saw this criticized him, saying: "This is a forest hermitage. Why does this rag-robed mendicant sleep together with a courtesan throughout the entire night and only release her at daybreak? All conduct befitting a śramaṇa is gone — what kind of religious path is this!"

At that time, the ill repute of the elder Dabbamallaputta Kāḷu the bhikkhu spread everywhere. The bhikkhus heard this and reported it to the Blessed One. The Buddha said: "Bhikkhus, the ill repute of Bhikkhu Dabba-Kāḷu for having committed a breach of the holy life has spread everywhere.

You must go to him in a private place and question him three times, question him in the presence of many people three times, and question him in the midst of the Saṅgha three times. When questioning him in private, you should ask thus: 'Elder Dabba-Kāḷu, the practitioners of the holy life say such-and-such — do you, Venerable, know of this?' If he replies: 'I do not know whether I did it or not — I no longer remember,' then you must ask in the same way a second time and a third time.

Then question him in the presence of many people three times, and in the midst of the Saṅgha three times, in the same manner."

The bhikkhus then reported to the Buddha: "Blessed One, Bhikkhu Dabba-Kāḷu has been questioned in private three times, questioned in the presence of many people three times, and questioned in the midst of the Saṅgha three times. But he himself says: 'I do not know whether I did it or not — I no longer remember.'"

At that time, the Buddha then said to the bhikkhus: "Bhikkhu Dabba-Kāḷu is pure and without fault. The Saṅgha should grant him the Vinaya act of Declaration of Innocence (sati-vinaya) to put an end to the matter, so that he may dwell in purity. When performing the kammavācā, the one who performs the act should speak as follows:

"May the venerable Sangha listen! The elder Dabba-Mallaputta has himself spoken before the fellow-practitioners of the holy life as follows: 'I do not know whether I did it or not; I no longer remember.' If it is suitable to the Sangha, let the Sangha now permit the elder Dabba-Mallaputta to come before the Sangha to request the verdict of Recollection (Sati-vinaya) in order to put an end to the ill repute and live in purity. Those venerable ones who consent to the bhikkhu Dabba-Mallaputta coming before the Sangha to request the verdict of Recollection in order to put an end to the ill repute and live in purity should remain silent; those who do not consent should speak.

Because the Sangha has consented, it remains silent. So shall it be carried out."

Thereupon, the bhikkhu Dabba-Mallaputta, who is making the request, must bare his right shoulder, remove his sandals, kneel with his right knee upon the ground, and speak as follows: "I, the bhikkhu Dabba-Mallaputta, have spoken before the fellow-practitioners of the holy life as follows: 'I do not know whether I did it or not; I no longer remember.' I, Dabba-Mallaputta, now come before the Sangha to request the verdict of Recollection in order to put an end to the ill repute and live in purity. I humbly beseech the Sangha to grant me the verdict of Recollection in order to put an end to the ill repute and live in purity." (This request is made in the same manner a second and a third time.) Then the one performing the Kammavācā should speak thus:

"May the venerable Sangha listen! The elder Dabba-Mallaputta was spoken of in such a manner by the fellow-practitioners of the holy life, and he himself said: 'I do not know whether I did it or not; I no longer remember.' Now he comes before the Sangha to request the verdict of Recollection in order to put an end to the ill repute and live in purity. If it is suitable to the Sangha, let the Sangha now grant the elder Dabba-Mallaputta the verdict of Recollection in order to put an end to the ill repute and live in purity. This is the motion.

May the venerable Sangha listen! This elder Dabba-Mallaputta was questioned in such a manner by the fellow-practitioners of the holy life, and he himself said: 'I do not know whether I did it or not; I no longer remember.' Now he comes before the Sangha to request the verdict of Recollection in order to put an end to the ill repute and live in purity. Those venerable ones who consent to granting the elder Dabba-Mallaputta the verdict of Recollection in order to put an end to the ill repute and live in purity should remain silent; those who do not consent should speak. This is the first Kammavācā. (The second and third are spoken in the same manner.)

The Sangha has consented to granting the elder Dabba-Mallaputta the verdict of Recollection in order to put an end to the ill repute and live in purity, for the Sangha has remained silent. So shall it be carried out."

Thereupon, the Buddha asked the bhikkhus whether the verdict of Recollection had been granted to Dabba-Mallaputta. The bhikkhus replied: "It has been granted."

The Buddha said: "Bhikkhus, there are five cases in which granting the verdict of Recollection is not in accordance with the Dhamma. What are those five? They are: 1—When one is not pure, yet thinking him pure, one grants it. 2—When one is pure, yet thinking him not pure, one grants it. 3—Without prior examination. 4—Performing the act not in accordance with the Dhamma. 5—Without harmony. These are called the five cases that are not in accordance with the Dhamma when granting the verdict of Recollection.

Conversely, there are five cases in which granting the verdict of Recollection is in accordance with the Dhamma. What are those five? They are: 1—When one is pure, and thinking him pure, one grants it. 2—When one is not pure, and thinking him not pure, one grants it. 3—With prior examination. 4—Performing the act in accordance with the Dhamma. 5—With harmony. These are called the five cases that are in accordance with the Dhamma when granting the verdict of Recollection."

At that time the bhikkhus addressed the Buddha: "Blessed One, why was that courtesan being pursued by a band of robbers?"

The Buddha said: "Not only today is she being pursued by a band of robbers; in times past she was also pursued by them, as is clearly told in the Jātaka of the Enemy."

At that time the Venerable Ānanda went to where the Buddha was, bowed his head and paid homage at the Buddha's feet, then stood to one side and addressed the Buddha: "Blessed One, what is meant by the verdict of Recollection?"

The Buddha said to Ānanda: "If one bhikkhu falsely accuses another bhikkhu of committing a Pārājika, Saṅghādisesa, Pācittiya, Pāṭidesanīya, or a Transgression against the Vinaya, the Sangha must be urgently convened. When the Sangha has been convened, the preceptor, ācārya, and companions of that bhikkhu are to be asked: 'Venerable one, do you know what this bhikkhu's conduct has been from the past until now? With whom does he associate?

Are those he associates with of good or bad character?' If it is said: 'From the past until now he has maintained pure conduct; however, together with some of his acquaintances he committed a few minor faults, and feeling inwardly ashamed, he immediately confessed and repented so as to remove them'—for such a person the Sangha should confer the verdict of Recollection. If it is said: 'I know that from the past until now that bhikkhu's conduct has not been pure; moreover, he has associated with evil companions and, having transgressed, has refused to confess and repent according to the Dhamma'—Ānanda, for such a bhikkhu the Sangha should not confer the verdict of Recollection in order to put an end to the ill repute.

Thus, Ānanda, after the verdict of Recollection has been lawfully and properly conferred in accordance with the Dhamma and Vinaya in order to put an end to the slander that gave rise to the dispute, if a visiting bhikkhu, or a bhikkhu who is departing, or a bhikkhu who has sent his consent, or a bhikkhu who has not sent his consent, or a bhikkhu who has fallen asleep in the assembly hall, or a newly ordained bhikkhu—if any of these says: 'Such a Kammavācā was not accomplished, is not in accordance with the Dhamma, is foolish, is without wisdom, is contrary to the Buddha, the Dhamma, and the Sangha, is like cattle and sheep, that Kammavācā is unwholesome and invalid'—and by speaking thus causes the dispute to arise once more, he commits a Pācittiya offence.

This is called a dispute arising from slander, settled by the verdict of Recollection.

3. A dispute arising from slander, settled by the verdict of Innocence (Amūḷha-vinaya).

When the Buddha was dwelling in the city of Sāvatthī—the rest is told in full as above. The Venerable Kappina had two attendant disciples: one named Nandī, and the second named Abhijita-Nandī. These two bhikkhus had previously suffered from madness.

While afflicted, they committed many acts not in accordance with the Dhamma. Now that the illness had passed, the fellow-practitioners of the holy life continued to bring up what the two had done during their madness, so that when the two heard those words they were greatly ashamed. Therefore, the two of them brought the matter before the bhikkhus.

The bhikkhus then reported the matter fully to the Blessed One: "Blessed One, Nandī and Abhijita-Nandī, while afflicted with madness, committed many acts not in accordance with the Dhamma; now the illness has passed, yet the fellow-practitioners of the holy life continue to bring up what they did while they were afflicted with madness."

The Buddha then said to the bhikkhus: "You should question them three times in a private place, three times in a public place, and three times in the midst of the Sangha. When questioning them in a private place, one should say: 'Venerable one, the fellow-practitioners of the holy life have said such things—do you know of this?' If they reply: 'I do not know whether I did it or not; I no longer remember,' one must question them a second and a third time; and similarly when questioning them three times in a public place and three times in the midst of the Sangha."

(After the questioning was completed,) the bhikkhus then reported the matter to the Blessed One: "Blessed One, we have questioned them three times in a private place, three times in a public place, and three times in the midst of the Sangha, but they themselves say: 'I do not know whether I did it or not; I no longer remember.'"

The Buddha then said to the bhikkhus: "These two bhikkhus were previously mad and are now free from madness, yet the fellow-practitioners of the holy life bring up what they did during the time of madness, and they themselves say: 'I do not know whether I did it or not; I no longer remember.' The Sangha should grant them the verdict of Innocence in order to put an end to the matter. The one holding the procedure should perform the preparatory Kammavācā and proclaim:

"May the venerable Sangha listen! The elders Nandī and Abhijita-Nandī were previously mad and are now free from madness, yet the fellow-practitioners of the holy life continue to bring up what they did during the time of madness, and they themselves say: 'I do not know whether I did it or not; I no longer remember.' If it is suitable to the Sangha, let the Sangha now permit the two bhikkhus Nandī and Abhijita-Nandī to come before the Sangha to request the verdict of Innocence in order to put an end to the matter… The venerable ones have consented to Nandī and Abhijita-Nandī coming before the Sangha to request the verdict of Innocence in order to put an end to the matter. Because the Sangha has consented, it remains silent. So shall it be carried out."

Thereupon, Nandī and Abhijita-Nandī must come before the Sangha, bare the right shoulder, kneel with joined palms, and make the following request:

"I, so-and-so, was previously mad and am now free from madness; however, the fellow-practitioners of the holy life bring up what I did during the time of madness, and I do not know whether I did it or not; I no longer remember. Now I come before the Sangha to request the verdict of Innocence in order to put an end to the matter. I respectfully beseech the Sangha to grant me the verdict of Innocence in order to put an end to the matter." (This request is made in the same manner a second and a third time.)

At that time, the Sangha should say to that monk: "The Sangha is not speaking about your matter. Whoever is speaking about your matter, go and tell them to stop."

Then this monk (who had been mad) should go to that other monk (of pure conduct) and say: "Venerable Elder, the acts I committed previously during my time of madness — I do not know whether I did them or not, and I no longer remember them. I ask that the Elder please refrain from bringing up my acts committed during my madness."

If that monk ceases, that is good. If he does not cease, then one should speak to his preceptor, his teacher, and his acquaintances as follows: "Venerable Elder, your disciple and his companions are speaking about acts I committed during my madness in the past. I do not know whether I did them or not, and I no longer remember them. I ask that the Elder please rebuke him and tell him not to bring them up again."

His preceptor and teacher should rebuke him, saying: "You are unwholesome and do not know the Vinaya. Have you not heard the Blessed One say that acts committed during madness and mental disturbance are without offense?"

If that talkative person accepts the rebuke, that is good. At that time, the Sangha should perform the Karmavācanā. The one performing the Karmavācanā must proclaim as follows:

"May the venerable Sangha listen! The Elder Nandī and Pakkanandī were previously mad; now their madness has ceased. Yet their fellow practitioners bring up acts committed during their former madness, and they themselves say: 'I do not know whether I did them or not, and I no longer remember.' Now they have come before the Sangha to request the Amūḍhavinaya in order to put an end to this matter. If it is agreeable to the Sangha, the Sangha shall now grant to Nandī and Pakkanandī the Amūḍhavinaya to put an end to this matter. This is the motion.

May the venerable Sangha listen! Nandī and Pakkanandī were previously mad; now their madness has ceased. Yet their fellow practitioners bring up acts committed during their former madness, and they themselves say: 'I do not know whether I did them or not, and I no longer remember.' Now they have come before the Sangha to request the Amūḍhavinaya to put an end to this matter. The Sangha now grants to them the Amūḍhavinaya to put an end to this matter. Those Venerable Ones who agree to grant to Nandī and Pakkanandī the Amūḍhavinaya to put an end to this matter, please remain silent; those who do not agree, please speak. This is the first Karmavācanā. (The second and third are proclaimed in the same way.)

The Sangha has granted to such-and-such and such-and-such the Amūḍhavinaya to put an end to this matter. Because the Sangha consents, they remain silent. The matter is to be carried out accordingly."

Then the Buddha asked the monks: "Has the Amūḍhavinaya been granted to Nandī and Pakkanandī?"

They replied: "It has been granted, O Blessed One."

The Buddha said: "If five aspects are present, it becomes an unlawful granting of the Amūḍhavinaya. What are these five aspects? They are: 1. Not being mad, yet granting it under the assumption of madness; 2. Not requesting another to raise the matter so as to soften their mind; 3. Not coming before the Sangha to request the Amūḍhavinaya; 4. Acting unlawfully; 5. The Sangha not being in harmony.

These are called the five unlawful conditions for granting the Amūḍhavinaya.

Furthermore, there are five lawful conditions for the accomplished granting of the Amūḍhavinaya. What are these five? They are: 1. Not being mad, and granting it with the understanding that one is not mad; 2. Requesting another to raise the matter so as to soften their mind; 3. Coming before the Sangha to request the Amūḍhavinaya; 4. Acting lawfully; 5. The Sangha being in harmony.

These are called the five lawful conditions for the accomplished granting of the Amūḍhavinaya.

At that time, the Venerable Ānanda went to where the Buddha was, bowed his head and paid homage at the Buddha's feet, and then said: "O Blessed One, what is called the Amūḍhavinaya?"

The Buddha said to Ānanda: "There is a monk who was formerly mad and is now no longer mad, yet his fellow practitioners bring up acts committed during his former madness. At that time, one must urgently convene the Sangha. Once the Sangha has been convened, in accordance with the sūtras and the Vinaya, and in accordance with the true circumstances of that monk, the Amūḍhavinaya is granted to him.

Thus it is, Ānanda — this is in accordance with the Dharma, in accordance with the Vinaya, in accordance with the teaching of the Blessed One — granting the Amūḍhavinaya to put an end to the defamation that causes dispute. After the matter is concluded, if any visiting monk, or even foolish and unwise persons like cattle and sheep, should cause that dispute to arise again, they commit an offense of Pācittiya. This is called using the Amūḍhavinaya to put an end to defamation that causes dispute."

Dispute over an offense (offense-dispute): If a monk and a monk dispute with each other concerning the commission of an offense — from Pārājika down to the transgression of the Vinaya — in such a case, two kinds of Vinaya settlement should be used to resolve it. These are: the Svakaraṇa-vinaya (Own-admission Vinaya) and the Mṛgacārika-vinaya (Seeking-the-mark-of-offense Vinaya).

4. Svakaraṇa-vinaya: When the Buddha was residing in the city of Śrāvastī, at that time the Venerable Rāhula, at the hour for alms-seeking, put on his robe, took his bowl, and entered the city of Śrāvastī to make his alms-round in order. Having completed his alms-round, he returned to the monastery.

After eating, he put away his robe and bowl in their proper place, took his sitting mat, and intended to go to the forest of Dṛṣṭilabdha to sit in meditation. Along the way, he saw a monk engaging in unchaste conduct with a woman. Having been seen, that wicked monk thought to himself: "The son of the Buddha, Rāhula, has seen me engaging in unchaste conduct.

He will certainly tell the Blessed One. Before he can speak, I should go to the Blessed One and speak first about his wrongdoing." Then that wicked monk went to where the Buddha was, bowed his head and paid homage at the Buddha's feet, and said: "O Blessed One, I saw the Venerable Rāhula, as he was going to the forest of Dṛṣṭilabdha, engaging in unlawful conduct with a woman along the road." At that time, the Blessed One remained silent and did not reply.

As for the Venerable Rāhula, after sitting in meditation under a tree, he arose from meditation and went to where the Blessed One was. Not remembering the matter of the wicked monk, he paid homage in the usual manner, bowing his head at the Buddha's feet, and stood to one side in attendance. At that time, wishing to remind Rāhula of the recent incident, the Blessed One caused an apparition of the wicked monk to appear standing directly before him.

When Rāhula saw this, his memory was prompted, and he said to the Blessed One: "O Blessed One, just now as I was going into the forest, I saw this monk engaging in unchaste conduct with a woman."

The Buddha said: "Rāhula, if that monk should also say: 'I saw Rāhula engaging in unchaste conduct along the road,' what then?"

The Venerable Rāhula then said to the Buddha: "O Blessed One, I have done no such thing."

— If that other monk should also say: "I have done no such thing," what then?

— O Blessed One, if that is so, then only the Blessed One can understand me.

— If that other monk should also say: "Only the Blessed One can understand this matter of mine," what then?

— I respectfully request that the Blessed One grant me the Svakaraṇa-vinaya.

— If that other monk should also say: "I respectfully request that the Blessed One grant me the Svakaraṇa-vinaya," what then?

— If that is so, then I request that the Blessed One grant the Svakaraṇa-vinaya to both of us.

At that time, the Blessed One went to where many monks were gathered, spread out his sitting mat and sat down, and then clearly explained the above matter to the monks. Having spoken, the Buddha instructed the monks: "Grant to this monk the Svakaraṇa-vinaya to put an end to this matter. Why?

Because in future times, should there be a wicked monk who defames a pure monk, and the pure monk is not granted the Svakaraṇa-vinaya, he will be driven away." Then the Buddha said to the monks: "There are eight unlawful conditions for granting the Svakaraṇa-vinaya. What are these eight? They are: 1.

When asked about a serious offense, one answers with a minor offense, yet that minor offense is also untrue — this is called unlawfully granting the Svakaraṇa-vinaya; 2. When asked about a minor offense, one answers with a serious offense; 3. When asked about an offense with a remainder, one answers that there is no remainder; 4.

When asked about an offense without a remainder, one answers that there is a remainder; 5. When asked about a minor offense, one answers with a minor offense; 6. When asked about a serious offense, one answers with a serious offense; 7.

When asked about an offense with a remainder, one answers with an offense with a remainder; 8. When asked about an offense without a remainder, one answers with an offense without a remainder. But in all these cases, one does not speak the truth about the offense — this is called unlawfully granting the Svakaraṇa-vinaya.

Conversely, there are eight lawful conditions for granting the Svakaraṇa-vinaya. What are these eight? They are: 1.

When asked about a serious offense, one answers with a minor offense, and there truly is a minor offense, so one answers with a minor offense — this is called lawfully granting the Svakaraṇa-vinaya; 2. When asked about a minor offense, one answers with a serious offense; 3. When asked about an offense with a remainder, one answers with an offense without a remainder; 4.

When asked about an offense without a remainder, one answers with an offense with a remainder; 5. When asked about a serious offense, one answers with a serious offense; 6. When asked about a minor offense, one answers with a minor offense; 7.

When asked about an offense with a remainder, one answers with an offense with a remainder; 8. When asked about an offense without a remainder, one answers with an offense without a remainder. In all these cases, one speaks the truth.

These are called the eight lawful conditions for granting the Svakaraṇa-vinaya.

At that time, the Venerable Ānanda came to where the Buddha was, bowed his head and paid homage at the Buddha's feet, and then said to the Buddha: "Blessed One, in the Vinaya there is what is called the Vinaya of Self-declaration for settling disputes. What then is the Vinaya of Self-declaration for settling disputes?"

The Buddha said to Ānanda: "If a bhikkhu digs up and raises the faults of another bhikkhu, whether Pārājika offenses or down to Dukkhaṭa offenses, then, Ānanda, at that time the Saṅgha should be swiftly assembled. When the Saṅgha has been assembled, one should, in accordance with the sūtras, the Vinaya, and the Buddha's teachings, and in accordance with the truth of the matter concerning this bhikkhu, grant the Vinaya of Self-declaration for settling the dispute.

This is how it is done, Ānanda. If, after the dispute has been settled in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Blessed One's teachings, by means of the Vinaya of Self-declaration, a visiting bhikkhu or others should cause the dispute to arise again, they commit a Pāyattika offense. This is called using the Vinaya of Self-declaration to settle a dispute."

5. The Vinaya of Searching for an Offense: When the Buddha was residing in the city of Śrāvastī, the Elder Śrīlabdha repeatedly committed Saṅghāvaśeṣa offenses, and so the Saṅgha assembled intending to perform a Karmavācanā upon him, but Śrīlabdha did not come. The Saṅgha then dispatched a messenger to summon him. The messenger went and said: "Elder, the Saṅgha is assembled and intends to perform a Karmavācanā."

Śrīlabdha thought: "It is on account of me that this Karmavācanā is being performed," and so fear arose in his mind, and he was compelled to come.

The bhikkhus asked: "Elder, did you commit a Saṅghāvaśeṣa offense?"

He replied: "I did commit it."

Thereupon joy arose in his mind, and he thought: "Fellow practitioners in the holy life can confess offenses and repent of them—it is not the case that they cannot be corrected." Thinking thus, he said to the Saṅgha: "Please allow me to step outside for a moment."

After that, the bhikkhus deliberated among themselves: "This bhikkhu is careless and irresolute. Once he has gone outside, he will surely lie again soon. We must question him three times to establish the matter firmly before performing the Karmavācanā."

Once outside, Śrīlabdha thought: "Why did I admit to this offense? The bhikkhus often discipline me. Now I should not admit the offense."

The bhikkhus then called Śrīlabdha back inside. When he had entered, they asked him: "Is it truly the case that you committed a Saṅghāvaśeṣa offense?"

He replied: "I did not commit it."

The bhikkhus asked: "Why did you just now admit to the offense in the midst of the Saṅgha, and now say you did not commit it?"

Śrīlabdha said: "I do not remember that matter."

The bhikkhus then brought this matter to the Buddha. The Buddha directed that Śrīlabdha be summoned. When he arrived, the Buddha questioned Śrīlabdha carefully about the matter: "Did this truly happen?"

He replied: "It truly happened thus."

The Buddha then said to the bhikkhus: "This Śrīlabdha, in the midst of the Saṅgha, seeing an offense said he did not see it, and then said: 'I do not remember.' Therefore the Saṅgha must grant him the Vinaya of Searching for an Offense to settle the matter. The one performing the Karmavācanā should speak as follows:

'May the venerable Saṅgha please listen. The bhikkhu Śrīlabdha, in the midst of the Saṅgha, seeing an offense said he did not see it, and not seeing it said he did see it, and then declared: "I do not remember." If it is agreeable to the Saṅgha, the Saṅgha should grant the bhikkhu Śrīlabdha the Vinaya of Searching for an Offense to settle the matter. This is the announcement.

May the venerable Saṅgha please listen. The bhikkhu Śrīlabdha, in the midst of the Saṅgha, seeing an offense said he did not see it, not seeing it said he did see it, and then declared: "I do not remember." Now the Saṅgha grants the bhikkhu Śrīlabdha the Vinaya of Searching for an Offense to settle the matter. Those venerable ones who consent to granting the bhikkhu Śrīlabdha the Vinaya of Searching for an Offense to settle the matter should remain silent; those who do not consent should speak. This is the first Karmavācanā. (The second and third are spoken in the same way.)

The Saṅgha has consented to granting the bhikkhu Śrīlabdha the Vinaya of Searching for an Offense to settle the matter, for the Saṅgha has remained silent. So let the matter be carried out accordingly.'"

The Buddha then said to the bhikkhus: "When the Saṅgha has performed the Karmavācanā of the Vinaya of Searching for an Offense for that bhikkhu, that bhikkhu must observe eight rules for the rest of his life. What are these eight rules? They are: 1.

He may not ordain others; 2. He may not confer full ordination upon others; 3. He may not grant dependence to others; 4.

He may not receive Saṅgha invitations in turn; 5. He may not act as a messenger for the Saṅgha; 6. He may not act as a teacher of the Dharma for the Saṅgha; 7.

He may not be the reciter of the Prātimokṣa for the Saṅgha; 8. He may not perform the Poṣadha Karmavācanā for the Saṅgha. After the Saṅgha has performed the Karmavācanā, this bhikkhu may not abandon these rules for the rest of his life.

These are called the eight rules."

At that time, the Venerable Ānanda came to where the Buddha was, bowed his head and paid homage at the Buddha's feet, and then said to the Buddha: "Blessed One, in the Vinaya it speaks of the Vinaya of Searching for an Offense. What then is called the Vinaya of Searching for an Offense?"

The Buddha said to Ānanda: "If any bhikkhu, in the midst of the Saṅgha, seeing an offense says he did not see it, not seeing it says he did see it, and then declares: 'I do not remember,' displaying an attitude of contempt, the Saṅgha must swiftly be assembled. When the Saṅgha has been assembled, in accordance with the sūtras and the Vinaya, and in accordance with the truth of the matter concerning that bhikkhu, one should grant the Vinaya of Searching for an Offense to settle the matter.

After the matter has been concluded, the Saṅgha should say to that bhikkhu: 'Elder, you have gained nothing of benefit! Why, in the midst of the Saṅgha, did you see an offense and say you did not see it, not see it and say you did see it, and then declare: "I do not remember"? Because you spoke these words in the midst of the Saṅgha, the Saṅgha has granted you the Karmavācanā of Searching for an Offense.' This is how it is, Ānanda—this is in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Blessed One's teachings, granting the Vinaya of Searching for an Offense to settle the dispute.

After that, if a visiting bhikkhu or anyone else causes the dispute to arise again, they commit a Pāyattika offense. This is called using the Vinaya of Searching for an Offense to settle disputes concerning offenses."

Disputes concerning words must be settled by three Vinaya methods; the Vinaya of Face-to-face Settlement has already been discussed above.

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6. The Vinaya of Decision by Majority for Settling Disputes Concerning Words

When the Buddha was residing in Kauśāmbī and in Śrāvastī, at that time there were two assemblies, each with its own teacher and leader. The leader of the first assembly was named Śabdavāda, and the leader of the second assembly was named Suśikta. Śabdavāda had an attendant disciple named Pāpamukha. Suśikta had an attendant disciple named Śvetadharma.

The first leader had a disciple under his guidance named Tūtuka. The second leader had a disciple under his guidance named Tāgā. The first had an upāsaka disciple named Dhūma.

The second had an upāsaka disciple named Nirandhūma. The first had a lay benefactor named Uttaraka. The second had a lay benefactor, a householder named Kṛśūra.

The first had an upāsikā disciple, the lady Śādī. The second had an upāsikā disciple named Māgandikā, called Anupamā. The first had a lay disciple in the inner court named Bindhumāra.

The second had a lay disciple in the inner court named Padmāra. Each had five hundred bhikkhus, five hundred bhikkhuṇīs, five hundred upāsakas, and five hundred upāsikās.

When the leader of the first assembly had finished using the privy and was about to pour water over himself, he noticed worms in the water, and thereupon placed some grass on top of the water vessel as a marker. The disciple under guidance of the second leader's assembly then went to the privy afterwards, and seeing the grass on top of the water vessel, said: "What shameless person has thrown grass into the water vessel!"

The attendant disciple of the first assembly's leader heard these words and said to that person: "Why do you dare slander the name of my preceptor, calling him a shameless person?"

On account of this incident, the four assemblies of disciples of the two communities fell into fierce dispute. At that time, throughout the entire city of Kauśāmbī the sound of the dispute was heard, resounding and reverberating both within and without the city, not unlike the king of the garuḍas entering the ocean to seize dragons, causing the waters to surge in great tumultuous waves. The dispute arose noisily and centered entirely on the question of the grass and whether it was or was not grass.

Because the bhikkhus were contending with one another, though dwelling together in the same residence they were without harmony. They argued about what was in accordance with the Dharma and what was not in accordance with the Dharma; what was in accordance with the Vinaya and what was not in accordance with the Vinaya; grave offenses and minor offenses; offenses that could be corrected and offenses that could not be corrected; Karmavācanās in accordance with the Dharma and Karmavācanās not in accordance with the Dharma; Karmavācanās in harmony and Karmavācanās not in harmony; what should be done and what should not be done, and so forth.

At that time, at the residence, there was a monk who spoke thus: "Venerable ones, that is unlawful and against the Vinaya, not in accordance with the sutras, not in accordance with the Vinaya, not in accordance with the Abhidharma, contrary to the sutras, Vinaya, and Abhidharma, and only gives rise to defilements and afflictions. What I know to be correct is the true Dhamma, the true Vinaya, the true teaching of the Buddha, in accordance with the sutras, Vinaya, and Abhidharma, and in this way no defilements or afflictions will arise." Then the monk continued: "Venerable ones, I am unable to quell this dispute.

I will go to Śrāvastī, to the Blessed One, and ask about the means of quelling this dispute." Thereupon he went to the place of the Buddha, bowed his head and paid homage at the Buddha's feet, stood to one side, and said to the Buddha: "Blessed One, the monks at Kauśāmbī are quarreling with one another, disputing with one another, living together in one residence without harmony... (up to) I am unable to quell the dispute, and so I must come and report to the Blessed One about quelling this dispute.

I respectfully beseech the Blessed One, for the sake of the monks, to quell this dispute."

At that time, the Buddha said to Upāli: "Go to the monks at Kauśāmbī, and in accordance with the Dhamma, the Vinaya, and the teaching of the Buddha, give them the Vinaya procedure of Mṛdgāra so as to quell that dispute, in the manner employed by the Śākyas and the Licchavīs in resolving such matters. If the matter cannot be resolved quickly, then the Vinaya procedure of Yadbhūyasikīyā must also be applied to quell it. Upāli, disputes arise from three sources: from one person, from many persons, or from the Saṅgha.

Therefore, they must also be relinquished at three points, taken up at three points, and extinguished at three points. Upāli, go to the monks at Kauśāmbī and, in accordance with the Dhamma, the Vinaya, and the teaching of the Buddha, quell that dispute by means of the Yadbhūyasikīyā Vinaya principle as stated in the Sammukhavinaya explained above — (up to) if that monk's mind is pliant, the Saṅgha should decide by majority vote.

Whatever monk fulfills five qualities, the Saṅgha should perform a Karmavācanā appointing that person as the one to adjudicate. What are the five qualities? They are:

1. No partiality; 2. No anger; 3. No fear; 4. No delusion; 5. Knowing who has drawn a ticket and who has not.

The one performing the Karmavācanā should speak as follows:

"May the venerable Saṅgha listen! The monk so-and-so has fulfilled five qualities and is able to serve as the distributor of tickets for the Saṅgha. If it is agreeable to the Saṅgha, the Saṅgha should appoint the monk so-and-so as the distributor of tickets. This is the motion.

May the venerable Saṅgha listen! The monk so-and-so has fulfilled five qualities; the Saṅgha now appoints the monk so-and-so as the distributor of tickets. Those venerable ones who consent to the appointment of the monk so-and-so as the distributor of tickets should remain silent; whoever does not consent should speak.

The Saṅgha has consented to the appointment of the monk so-and-so as the distributor of tickets. Because the Saṅgha consents, it remains silent. So let this matter be carried out accordingly."

After the Karmavācanā is completed, this monk must prepare two kinds of tickets: one of black color and one of white color. He must not announce: "Those who are acting unlawfully take a black ticket; those who are acting lawfully take a white ticket." Rather, he should announce: "Those who hold this position take a black ticket; those who hold that position take a white ticket."

The distributor of tickets, when distributing them, must concentrate the mind on the five qualities stated above before distributing; he should not associate with those who act unlawfully, but should associate with those who act lawfully. When the distribution of tickets is completed and they are counted, if it is found that the unlawful side has more tickets by approximately one, he should not announce: "Those on the unlawful side are many; those on the lawful side are few," but should find a means to disperse the assembly.

If the time for the morning meal has arrived, he should announce: "The morning meal." If the time for the afternoon meal has arrived, he should announce: "The afternoon meal." If the time for bathing has arrived, he should announce: "Bathing." If the time for teaching the Dhamma has arrived, he should announce: "The time for teaching the Dhamma has arrived." If the time for reciting the Vinaya has arrived, he should announce: "The time for reciting the Vinaya has arrived."

If the unlawful side becomes aware of the situation and says: "We are victorious — why should we disperse? We will not rise from our seats; this matter must be resolved definitively right here where we sit," then at that moment, if beside the monastery there is a small building free of insects, a lay assistant should be instructed to set it on fire, and then a cry should be raised: "Fire! Fire!" — whereupon everyone rises and goes to fight the fire.

Or, if it is known that in a nearby residence there are lawful monks, one should go and call upon them, saying: "Tickets were just distributed, but those on the unlawful side are many and those on the lawful side are few. Elder, for the sake of the Buddha-Dhamma, please come so that those who draw tickets lawfully may be many, so that the Buddha-Dhamma may grow and increase, and the Elder too will gain benefit and merit."

If that person hears this appeal and does not come, he incurs the offense of Vītikrama. On the other hand, if the Elder does come, the tickets must be distributed again. When the distribution is completed and counted, if the white tickets are more by one, he should not announce: "More by one," but should announce: "Those who hold this position are many; those who hold that position are few." Having made this announcement, the majority side should be followed.

If the following five conditions are fulfilled, the distribution of tickets becomes unlawful. What are these five conditions? They are:

1. Those speaking lawfully are few, while those speaking unlawfully are many; 2. Those speaking lawfully are not in agreement, while those speaking unlawfully are in agreement; 3. What is unlawful is declared to be lawful, and what is lawful is declared to be unlawful; 4. Through this distribution of tickets, a schism in the Saṅgha is caused; 5. The Saṅgha is divided.

These are called the five unlawful conditions. The opposite of these five is called a lawful distribution of tickets.

At that time, the Venerable Ānanda went to the place of the Buddha, bowed his head and paid homage at the Buddha's feet, and then said: "Blessed One, in the Vinaya, the Yadbhūyasikīyā is used to quell disputes. What then is called the use of the Yadbhūyasikīyā to quell a dispute?"

The Buddha said to Ānanda: "If monks, with regard to the sutras, the Vinaya, and the rules of conduct, say: 'This is an offense; this is not an offense; this is a light offense; this is a heavy offense; this is an offense that can be remedied; this is an offense that cannot be remedied; this is an offense with a remainder; this is an offense without a remainder' — and on account of this they quarrel with one another, then at that time the Saṅgha must quickly assemble and, in accordance with the Dhamma, the Vinaya, and the teaching of the Buddha, and in accordance with the truth, immediately quell the matter.

If it cannot be resolved, and it is heard that at some residence there is an elder monk who recites the sutras, recites the Vinaya, recites the Abhidharma, or a young monk who recites the sutras, recites the Vinaya, recites the Abhidharma, then one must quickly go there to seek counsel, or invite that person to come, and then in accordance with that monk's instruction, apply the Yadbhūyasikīyā Vinaya procedure to quell the dispute. Ānanda, if after quelling that matter a visiting monk... up to a newly ordained monk causes it to arise again, he incurs a Pāyattika offense.

This is called the quelling of a dispute concerning assertions by means of the Yadbhūyasikīyā.

7. The manner of quelling a dispute concerning assertions by means of the Tṛṇastāraka Vinaya:

When the Buddha was residing at Śrāvastī, the monks at Kauśāmbī were at that time quarreling with one another, living together in one residence without harmony. They spoke of what is Dhamma and what is not Dhamma, what is Vinaya and what is not Vinaya... up to the point where the Venerable Upāli said to that monk (the messenger): "Elder, when I arrive there, I shall perform Karmavācanā procedures to censure and expel you all. At that time, do not be distressed."

Thereupon the messenger monk said: "I wish to step outside for a moment." Having gone outside, he reflected: "If I return with the Venerable Upāli, he may impose penalties on us. It would be better for me to return to Kauśāmbī alone and together quell that dispute." Having thought thus, the monk returned to Kauśāmbī, but in the end was still unable to quell the dispute, and reported (to the senior monk of the residence): "Elder, I myself am unable to quell this dispute; I must now return to Śrāvastī to seek assistance in quelling it." Having said this, he then went to Śrāvastī and came to the Venerable Upāli, saying: "May it please the Venerable One to quell the dispute on behalf of the monks at Kauśāmbī."

Upāli then said to that monk: "As I said to you before, depending on the circumstances there, I shall perform Karmavācanā procedures for censure. At that time, do not be distressed. I will go with you."

That monk replied: "I dare not disobey again."

Upāli said: "Go back to that place to quell it; do not disturb the Sangha here."

Then the bhikkhu messenger from Kauśāmbī went to where the Buddha was, bowed his head in homage at the Buddha's feet, and said to the Buddha: "Blessed One, the bhikkhus of Kauśāmbī are living together in one dwelling yet are not in harmony; they quarrel with one another. I respectfully ask the Blessed One to quell that dispute."

The Buddha then said to that bhikkhu from Kauśāmbī: "You should not fight and quarrel with one another, living together in one dwelling without harmony. Why is this so? Because in the distant past there was a city called Kapila, whose king was the brahmin Datta, and so forth, as is clearly set forth in the Jātaka scripture of King Long-life.

Though their kingdom was lost and their home destroyed in such a manner, Prince Dīghāvu did not take revenge upon his father's enemy, but instead made peace with that enemy and did not give rise to a malicious mind. Now why is it that you, who have already gained faith, gone forth, and are living within the true Dharma, still give rise to anger, quarrel, and live together in one dwelling without harmony?" Then the Buddha instructed Upāli: "Go to the bhikkhus of Kauśāmbī and, in accordance with the Dharma, the Vinaya, and the Buddha's teachings, confer upon them the Vinaya rule of Tṛṇastaraṇa — as-grass-strewn-on-the-ground — in order to quell that dispute.

Upāli, disputes arise from three sources, are taken up in three places, abandoned in three places, and extinguished in three places. If such a dispute is of a minor nature, it may be resolved together with the upāsakas. On the other hand, if the dispute is of a serious nature, the upāsakas should be advised to leave the sīmā boundary, and then, in accordance with the truth of that bhikkhu's situation and in accordance with the Dharma and Vinaya, the Vinaya rule of Tṛṇastaraṇa should be applied to quell it."

The Buddha further said to Upāli: "If a junior monk is at fault, he should go to the senior monk, bow his head in homage at his feet, and say the following: 'Venerable Elder, I have acted contrary to the Dharma, I have wronged the Elder, I am at fault. Now I repent and dare not offend again.' At that time the senior monk should stroke that monk's head with his hand, raise him up and draw him close, and say: 'Āyuṣmat, I too have been at fault; please forgive me, Teacher.'

Conversely, if the senior monk is at fault, he should go to the junior monk, take his hand, and say: 'I have acted contrary to the Dharma, I am at fault; now I repent before you, Teacher, and will not act in such a way again.' At that time the junior monk should rise, pay homage at the senior monk's feet, and likewise repent as described above.

At that time the Venerable Ānanda went to where the Buddha was, bowed his head in homage at the Buddha's feet, and then said: "Blessed One, in the Vinaya it speaks of the Tṛṇastaraṇa Vinaya — what is the Tṛṇastaraṇa Vinaya?"

The Buddha said to Ānanda: "If a dispute arises among the bhikkhus, causing those who live together in one dwelling to be without harmony, and if the two assemblies are unwilling to yield to each other, give rise to malicious minds, quarrel with one another, and each side speaks words that are not in accord with the Buddha-Dharma — then, Ānanda, at that time the Sangha must urgently convene, in accordance with the Dharma and Vinaya, and one virtuous member of one of the assemblies, who is knowledgeable about the matter, who clearly understands the causes and conditions, who has the gift of eloquence, who comprehends the Dharma, who is not timid, and who praises the virtue of the harmonious Sangha, should rise from his seat, bare his right shoulder, kneel on one knee,

join his palms together, face the second assembly, and speak as follows: 'Venerable Ones, why is it that we who have already gained faith, gone forth, and are living together within one true Dharma quarrel with one another, causing those who live together to be without harmony — the two assemblies unwilling to yield to each other, each person giving rise to a malicious mind, words flying back and forth, not in accord with the Dharma?

This unwholesome affair has arisen. All of this has come about through lack of careful reflection, causing suffering in this present life and a fall into evil paths in future lives. Venerable Ones, let each of us put aside this dispute, as one spreads grass upon the ground.

Now I repent before all the Elders; let each person let go of anger and dwell together in harmony.'

Ānanda, if the second assembly all remains silent, signifying assent, then one virtuous, wise, and eloquent member of this assembly should rise and repent. The manner of repentance is as described above. Ānanda, if a dispute arises in the Sangha in such a manner, the Sangha must urgently convene, and in accordance with the Dharma and Vinaya quell that dispute, as one spreads grass upon the ground. Ānanda, all manner of disputes — such as striking one another, slapping one another, dragging one out of the room, and the like — or speaking with a double tongue, making baseless accusations, and so forth: all such offenses should be quelled by applying the principle of spreading grass upon the ground.

Once they have been quelled by this method of spreading grass upon the ground, if a visiting bhikkhu — or even a newly ordained bhikkhu — causes the matter to arise again, that person commits a Pācittiya offense.

In sum, all the acts of the Sangha are carried out in accordance with the Dharma: convening in accordance with the Dharma, dissolving in accordance with the Dharma, relinquishing in accordance with the Dharma, conferring in accordance with the Dharma. In general, the innumerable skillful means of the bhikkhus who are disciples of the Blessed One should all be applied through the seven principles of settling disputes in order to quell all quarrels. These are called the regular procedures. Therefore it is spoken of as above.

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Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: THE TRIPIṬAKA MASTER BUDDHABHADRA OF INDIA

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

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH