Lzh Mg Bu Vb Pc 60Concealing a Grave Offense

– MAHĀSĀṂGHIKA VINAYA

– PĀCITTIYA OFFENSES

– CLEARLY EXPLAINING THE EIGHTH SECTION OF THE 92 SINGLE EXPIATION RULES.

60. RULE: CONCEALING THE OFFENSE OF ANOTHER BHIKKHU.

When the Buddha was residing in the city of Sāvatthī, as described in detail above. At that time, Upananda spoke to the attendant disciple of his elder brother Nanda as follows:

—Hey, you there, come with me into the village. We will go to a certain household where they will offer food to you. If I should do anything improper there, you must conceal it and not tell anyone, for I am your uncle. Likewise, I will also conceal the faults of your preceptor.

—Even if my own father or preceptor had a fault, I would not conceal it—how much less that of an uncle. Senior Venerable, please conceal the faults of my preceptor yourself, for I am utterly unable to conceal the faults of the Senior Venerable.

Hearing this reply, Upananda thought to himself: "Today I will make you suffer so you will know what I am capable of." Then the two of them entered the city together and arrived at the house of a householder. The donor was very pleased to see them, greeted them warmly, and invited them to stay for the midday meal. Upananda then thought: "I must keep watch on the sun, and when it is nearly noon, I will send him back to the monastery so that he misses the meal there while also missing the meal here—going and coming, he will miss both meals.

Let him feel the pain of that." Having thought this, when it was nearly noon, he told the other monk to return to the monastery. Fearing to miss the meal, the man glanced up at the sun and hurried back to the monastery. However, by that time the Sangha had just finished eating and, having come out through the monastery gate, was walking leisurely in kinhin.

From afar, they saw him—his mouth parched, with every appearance of not having eaten—and they jested:

—This morning you went with the bhikkhu to teach in the city; did you get any fine food?

—Only suffering was obtained; there was no food whatsoever.

The bhikkhus, upon hearing this, brought the matter before the Blessed One. The Buddha then had Upananda summoned. When he arrived, the Buddha questioned him fully about the matter:

—Did this indeed happen?

—It did indeed, Blessed One.

—That is an evil deed, contrary to the Dharma, contrary to the Vinaya, opposed to my teaching; it cannot be used to nurture wholesome states. From this day forward, if one knows that a bhikkhu has committed a grave offense, one must not conceal it.

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

—If a bhikkhu, knowing that another bhikkhu has committed a grave offense, conceals it, he incurs a Pācittiya offense.

Explanation

Bhikkhu: As described above.

Knowing: Whether one knows by oneself, or comes to know through hearing it from others.

Grave offense (Thô tội): Such as the four Pārājikas and the thirteen Saṃghādisesas; these are called grave offenses.

Conceals: Not wishing others to know.

Pācittiya: As described above.

When a bhikkhu sees another commit a grave offense, he must not conceal it; if he conceals it, he incurs a Pācittiya offense. In such a case, one must speak to another. However, when speaking, one must not speak to just anyone; one must speak to a virtuous bhikkhu, or to one who shares the same preceptor or ācārya.

If the offending bhikkhu is violent, or relies on the power of a king, a great minister, or a fierce person, such that they might slay or destroy one's own practice of the holy life, then one should reflect: "He who commits such offenses will certainly reap the corresponding result; he must know this himself. Just as when a fire breaks out, one need only save oneself—what need is there to attend to other matters?" Then, at that time, protecting one's own life is regarded as being without offense.

If a bhikkhu knows that another bhikkhu has committed any of the four Pārājikas or the thirteen Saṃghādisesas, and conceals all of them, he incurs a Pācittiya offense.

If he knows that another has committed any of the thirty Nissaggiya offenses or the ninety-two Pācittiya offenses, and conceals all of them, he incurs a Dukkhaṭa offense.

If he knows that another has committed any of the four Pāṭidesanīya offenses or the Sekhiya rules, and conceals all of them, he incurs a Dukkhaṭa offense to be confessed mentally.

If he knows that a bhikkhunī has committed any of the eight Pārājikas or the nineteen Saṃghādisesas, and conceals all of them, he incurs a Thullaccaya offense.

If he knows that a bhikkhunī has committed any of the thirty Nissaggiya offenses or the one hundred and forty-one Pācittiya offenses, and conceals all of them, he incurs a Dukkhaṭa offense.

If he knows that a bhikkhunī has committed any of the eight Pāṭidesanīya offenses or the Sekhiya rules, and conceals all of them, he incurs a Dukkhaṭa offense to be confessed mentally.

If he knows that a sikkhamānā has transgressed the eighteen training rules, and either permits her to resume training or conceals all of them, he incurs a Dukkhaṭa offense.

If he knows that a sāmaṇera or sāmaṇerī has transgressed the ten precepts, and conceals all of them or allows them to go forth again, he incurs a Dukkhaṭa offense.

Finally, even if one knows that a lay person has transgressed the five precepts, and conceals all of them, one incurs a Dukkhaṭa offense to be confessed mentally. Therefore it is said:

"Water with insects, without robe-cloth,

Sitting in a place of lust, in a hidden place.

Watching an army for three days,

Striking a person and threatening to strike—

Here ends the sixth Vagga."

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH