Lzh Mg Bu Vb Pc 48Making Stains

– MAHĀSĀṂGHIKA VINAYA

– PĀCITTIYA OFFENSES

– DETAILED EXPLANATION OF THE SIXTH SECTION OF THE 92 SINGLE EXPIATION RULES.

48. RULE: HARBORING AN EXPELLED NOVICE.

When the Buddha was residing in the city of Sāvatthī, as related in full above. At that time, Arittha had a novice named Dhammadinna, who spoke as follows: "Venerable elder! According to my understanding of the Dharma taught by the Tathāgata, he said that sensual indulgence is an obstacle to the path, yet when one actually engages in sensual indulgence, there is nothing whatsoever that constitutes an obstacle to the path."

At that time, the bhikkhus said: "Novice, do not slander the Blessed One; to slander the Blessed One is not good. You have not properly retained the teaching of the Blessed One, for engaging in sensual indulgence is truly an obstacle to the path." They admonished him once, twice, three times, yet that novice still did not desist, so the bhikkhus brought the matter and reported it to the Blessed One.

The Buddha said to the bhikkhus: "If that novice Dhammadinna says: 'According to my understanding of the Dharma taught by the Tathāgata, he said that sensual indulgence is an obstacle to the path, yet when one engages in sensual indulgence there is nothing whatsoever that constitutes an obstacle to the path,' then you should admonish him three times in a private place, three times in the presence of many people, and three times in the midst of the Saṅgha, so as to cause him to abandon that view.

In a private place, you should ask: 'Novice, is it true that you said the following: According to my understanding, the Dharma taught by the Tathāgata states that engaging in sensual indulgence is a dharma that obstructs the path, yet when one engages in sensual indulgence there is nothing that obstructs the path? And having been admonished three times, you still did not desist, is that so?'

If he answers: 'That is so,' then at that point you should admonish him in private: 'Novice, do not slander the Blessed One; to slander the Blessed One is unwholesome. You have not properly retained the teaching of the Blessed One, for engaging in sensual indulgence is truly an obstacle to the path. Now out of compassion I admonish you, wishing for your benefit. Therefore you should heed my words. One admonition has been given; two admonitions remain — will you abandon that matter?'

If he does not abandon it, then admonish him a second and third time in the same manner. When admonishing in the presence of many people, proceed likewise. If he still does not abandon it, then a motion for consent should be made in the midst of the Saṅgha as follows:

— May the venerable Saṅgha listen! This novice Dhammadinna has spoken as follows: 'According to my understanding, the Dharma taught by the Tathāgata states that sensual indulgence is a dharma that obstructs the path, yet when one engages in sensual indulgence there is nothing that obstructs the path.' He has then been admonished three times in a private place and three times in the presence of many people, yet has not desisted. If it is the right time for the Saṅgha, the Saṅgha should now admonish him three times so that he abandons that matter.

At that time, in the midst of the Saṅgha, one should ask: 'Novice, is it true that you said the following: According to my understanding, the Dharma taught by the Tathāgata states that sensual indulgence is a dharma that obstructs the path, yet when engaging in sensual indulgence there is nothing that obstructs the path? And having been admonished three times in a private place and three times in the presence of many people, you still did not desist, is that so?'

If he answers: 'That is so,' then in the midst of the Saṅgha one should admonish him as follows: 'Novice, do not slander the Blessed One; to slander the Blessed One is unwholesome. You have not properly retained the teaching, for engaging in sensual indulgence is truly an obstacle to the path. The Saṅgha, out of compassion, admonishes you, wishing for your benefit; therefore you should receive the instruction of the Saṅgha. One admonition has passed; two admonitions remain — you should abandon that matter.'

If he does not abandon it, then admonish him a second and third time in the same way. Yet he still did not abandon it. Therefore, the bhikkhus brought the matter and reported it to the Blessed One. The Buddha then said to the bhikkhus: "If that novice Dhammadinna says: 'The Blessed One said sensual indulgence is a dharma that obstructs the path, yet according to my understanding, engaging in sensual indulgence is nothing that obstructs the path,' and having been admonished three times in a private place, three times in the presence of many people, and three times in the midst of the Saṅgha, still does not abandon it, then he should be expelled from the community."

However, after being expelled, Dhammadinna went to the group of six bhikkhus. The group of six bhikkhus, upon seeing him, praised him saying: "Good that you have come here," then gave him water to drink outside the proper time, indicated a room for him, provided him with beds and bedding, robes and bowl, and medicinal tonics. Having been supplied with these requisites, the novice then went to the gate of Jetavana monastery and said to the bhikkhus: "Venerable elders, you expelled me from the Saṅgha, thinking that I would have no place to stay, but now I am dwelling together with a brahmacaryin; he has given me a room, beds and bedding, and shares with me both the food of the Dharma and material food, and has given me robes, bowl, and medicinal tonics.

Venerable elders, the sooner you expel me, the sooner I come to live in such ease and happiness!"

The bhikkhus, upon hearing him speak thus, were displeased and brought the matter to report to the Blessed One. The Buddha then ordered the group of six bhikkhus to be summoned.

When they arrived, the Buddha asked: "Is it true that you did such a thing?"

They replied: "It is truly so, Blessed One."

— That is wrong. Why, knowing that the novice had not abandoned his wrong view, and that the Saṅgha had lawfully expelled him, did you still allow him to live together with you, sharing both the food of the Dharma and material food? That is contrary to the Dharma, contrary to the Vinaya, contrary to my teaching, and cannot be used to nurture wholesome dharmas.

Thereupon, the Buddha commanded all the bhikkhus dwelling in the city of Sāvatthī to assemble, and for ten benefits he established this rule for the bhikkhus, so that even those who have already heard it must hear it again:

— If a novice speaks thus: 'According to my understanding, the Tathāgata said that sensual indulgence is a dharma that obstructs the path, yet when engaging in sensual indulgence there is nothing that obstructs the path,' then the bhikkhus should admonish that novice as follows: 'Novice, do not slander the Blessed One; to slander the Blessed One is unwholesome conduct. The Blessed One said that engaging in sensual indulgence is truly an obstacle to the path.

You should abandon that wrong view.' When the bhikkhus admonish that novice and he still stubbornly refuses to abandon it, they should admonish him a second and third time likewise. If he abandons it, that is good; if he does not abandon it, the bhikkhus should say: 'From this time forward, you may not say that the Buddha is my teacher, nor may you sleep in the same quarters as a bhikkhu for three nights. Depart; you may not remain here.'

If a bhikkhu knows that a novice has not abandoned his wrong view, has been expelled, and the kammavācā has not yet been resolved, and yet entices, supports, shares food, or dwells together with him in one room, he commits a Pācittiya offense.

Explanation

Novice: Such as the novice Dhammadinna.

(Certain other terms have been explained in preceding rules.)

Expelled: Driven out from the monastery of the Saṅgha.

Not yet acted in accordance with the Dharma: As explained above.

To support: To grant nissaya (permission to take refuge/dependence).

To nourish: To provide robes, bowl, and medicine.

(Certain other terms have been explained in the preceding rules.)

If a novice has been rebuked by his preceptor or ācārya, a bhikkhu must not entice him and call him back to live together, saying: "I will give you robes, bowl, and medicine, and will teach you the scriptures."

If it is known that the novice, on account of that matter, will return to lay life, one may gently console him and then say to him: "The kindness of the preceptor and ācārya is very great and difficult to repay. You should return and live in close attendance upon them."

If one thinks that one who is expelled has not been expelled, and then takes him in and supports him, one commits an offense of Dukkaṭa.

If one thinks that one who has not been expelled has been expelled, and then takes him in and supports him, one commits an offense of Dukkaṭa.

If one knows that one who has been expelled has been expelled, and yet takes him in and supports him, one commits a Pācittiya offense.

If one knows that one who has not been expelled has not been expelled, and takes him in, there is no offense.

Therefore it is said (as above).

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA FROM INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH