Lzh Mg Bu Vb Pc 77Disrespect

– MAHĀSĀṂGHIKA VINAYA

– PĀCITTIYA RULES

– CLEARLY EXPLAINING THE NINTH SECTION OF THE 92 SINGLE EXPIATORY RULES.

77. RULE: DISRESPECT TOWARD OTHERS.

When the Buddha was residing in the land of Kauśāmbī, as described in detail above. At that time, the Saṅgha had assembled in harmony and was about to perform a kamma, but Channa did not come. The Saṅgha sent a messenger to summon the bhikkhu Channa, saying that the Saṅgha had assembled in harmony and was about to perform a kamma, and that the elder should come; but Channa refused to come.

The bhikkhus then discussed among themselves: "Channa is very stubborn. If we tell him to come, he certainly will not come; on the other hand, if we tell him not to come, he may well come." Having deliberated thus, they sent a messenger to tell him: "Elder, do not come."

At this, Channa said: "Well, well—all of you have come to tell me not to come."

Having said this, Channa then came and entered the midst of the Saṅgha. The bhikkhus told Channa to sit, but he did not sit. The bhikkhus then said:

—Elder, do not sit.

Channa then said: "All of you are sitting—why do you tell me not to sit?" and thereupon sat down.

The bhikkhus then said: "Elder, you should speak on this matter."

—I will not speak.

—Elder, do not speak.

—All of you are speaking—why do you tell me not to speak?

He then spoke on and on without stopping, obstructing the others. The bhikkhus again said: "Elder, please step outside for a moment"; but he refused to go.

The bhikkhus then said: "Elder, do not go," whereupon he left. Because of this, the Saṅgha was not in harmony, everyone rose and departed, and the Saṅgha was unable to perform the kamma. The bhikkhus then brought this matter before the Blessed One. The Buddha immediately had the bhikkhu Channa summoned. When he arrived, the Buddha questioned him about all the above matters:

—Was all of this truly so?

—It was truly so, Blessed One.

—That was wrong conduct. Channa, have you not heard Me praise the quality of compliance and gentle speech in countless ways, and censure stubbornness? Why did you display such obstinate self-conceit? That is contrary to the Dhamma, contrary to the Vinaya, it is not what I have taught, and it cannot be used to nurture wholesome qualities.

The Buddha then issued an order for all the bhikkhus dwelling in Kauśāmbī to assemble together, and for the sake of ten benefits, he laid down this rule for the bhikkhus; even those who have already heard it must hear it again:

"If a bhikkhu shows disrespect toward others, he commits a Pācittiya offense."

Explanation

Disrespect toward others: This encompasses eight cases: being told to come and not coming; being told not to come and coming anyway; being told to sit and not sitting; being told not to sit and sitting anyway; being told to speak and not speaking; being told not to speak and speaking anyway; being told to go and not going; being told not to go and going anyway—in all such cases, one commits a Pācittiya offense.

Pācittiya: As explained above.

If the bhikkhu Saṅgha assembles and is about to perform various kamma procedures—such as the kamma of censure, of silence, of expulsion, of reconciliation, of accusation, or of separate residence—then all must come. If one shows disrespect and does not deign to come, one commits a Pācittiya offense. However, if a bhikkhu is mending his robe, fumigating his bowl, or is unable to come due to illness, he should send his consent, and in that case there is no offense.

If one is told not to come, yet out of disrespect comes anyway, one commits a Pācittiya offense. However, if there is a matter in the Saṅgha that requires one's presence, one makes a request to the Saṅgha, and the Saṅgha grants permission—then coming is not an offense.

If someone says "Elder, please sit," but out of disrespect one does not sit, one commits a Pācittiya offense. However, if the seat has blood or pus on it, one requests permission from the Saṅgha, and having received permission, does not sit, there is no offense.

If someone says "Elder, do not sit," but out of disrespect one sits anyway, one commits a Pācittiya offense. However, if one is elderly, weak, or ill, and standing for a long time is wearisome, one requests permission from the Saṅgha, and the Saṅgha grants permission, and one then sits—there is no offense.

If someone says "Elder, please speak," but out of disrespect one does not speak, one commits a Pācittiya offense. However, if one's abilities are modest and one's speech is clumsy such that people will not be convinced, and even if one were to speak the kamma would not be accomplished and the Saṅgha would not be in harmony—one requests permission from the Saṅgha, the Saṅgha grants permission, and one does not speak—there is no offense.

If someone says not to speak, but out of disrespect one speaks anyway, one commits a Pācittiya offense. However, if one reflects: "If I do not speak, the kamma will not be accomplished and the Saṅgha will not be in harmony—this matter I must speak to," and one then requests permission from the Saṅgha, the Saṅgha grants permission to speak—there is no offense.

If someone says to go, but out of disrespect one does not go, one commits a Pācittiya offense. However, if one reflects: "If I depart, the kamma here will not be accomplished and the matter will not be resolved," and one requests permission from the Saṅgha, receives the Saṅgha's permission, and then does not go—there is no offense.

If someone says not to go, but out of disrespect one goes anyway, one commits a Pācittiya offense. However, if one reflects: "If I do not go, the kamma will not be accomplished and the matter will not be resolved," and one requests permission from the Saṅgha, receives the Saṅgha's permission, and then departs—there is no offense.

If the Saṅgha tells one to come and one does not come, tells one not to come and one comes, tells one to sit and one does not sit, tells one not to sit and one sits, tells one to speak and one does not speak, tells one not to speak and one speaks, tells one to go and one does not go, tells one not to go and one goes—each individual violation incurs one Pācittiya offense.

If within a group of many persons, or in the context of a teacher-disciple relationship, one is told to come and does not come, up to being told to go and not going—each individual violation incurs one Vinaya offense (Vietnī).

If one's preceptor or instructor tells one to come and one does not come, up to telling one to go and one does not go—each individual violation incurs one Vinaya offense. Therefore it is said (as above).

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: THE TRIPIṬAKA MASTER BUDDHABHADRA FROM INDIA

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

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH