Lzh Mg Bu Vb Pc 91Diverting Gains

– MAHĀSĀṂGHIKA VINAYA

– PĀCITTIYA OFFENSES

– ELUCIDATION OF THE TENTH SECTION OF THE 92 SINGLE EXPIATORY RULES.

91. RULE: DIVERTING THE SAṄGHA'S GOODS TO ANOTHER PERSON.

When the Buddha was residing in the city of Sāvatthī, as told in detail above. At that time, a certain bhikkhu went on alms-round; when the time came, he put on his robe, took up his bowl, and entered the city to collect alms in order. Coming to a certain house, a woman said:

—Venerable sir, on such-and-such a day I shall offer a meal and robes to the Saṅgha.

—Well done, Upāsikā. You should diligently cultivate the three steadfast qualities for the sake of life and property; practice them constantly and do not delay.

After completing the alms-round, the bhikkhu returned to the monastery and said to the other bhikkhus:

—Elders, I bring you good news.

—What good news?

—That household will, on a certain day, offer a meal and robes to the Saṅgha.

At that time, Nanda and Upananda were not far away, and upon hearing this they immediately asked:

—Where is that house? What is their name? In which direction does the entrance face?

Having asked all the details and learned everything clearly, the following morning the two of them went to that house and said to the Upāsikā:

—I have heard some good news.

—What news has the venerable one heard?

—Is it true that you intend to offer a meal and robes to the Saṅgha?

—At first I had that intention, but I fear there may be obstacles along the way and I am not sure whether it can be accomplished.

Upananda then said to the Upāsikā:

—You should offer that robe to Nanda.

—There is nothing else in my household; I have only this one robe, and I have already resolved to offer it to the Saṅgha—I cannot change that now.

Upananda then spoke with mocking tone:

—What is the Saṅgha? An old crow is also the Saṅgha. An old owl is also the Saṅgha. The Saṅgha is like a cracked mortar or a leaking basin that can never be filled. What benefit is such a Saṅgha to you? Can it support your sons and daughters? Can it go before the king to resolve matters involving the authorities? Nanda can help you with many beneficial things. You should offer this robe to Nanda.

The Upāsikā replied as before.

Then Nanda likewise urged her to offer to Upananda in the same manner as described above. But the Upāsikā still said:

—There is nothing else in my household. I, too, would like to offer it to the venerable one, but since I have already promised to offer it to the Saṅgha, I cannot change that.

Upananda said:

—Whether you offer it or not is entirely as you please.

And he left. At that point the Upāsikā thought: "I would also like to offer this robe to Nanda, but the Saṅgha is a fine field of merit, so I would also like to offer it to the Saṅgha. Yet Nanda is a man of great influence; I fear he might do something harmful to me." Having thought thus, she decided not to make the offering at all.

The bhikkhus heard of this and brought the matter before the Blessed One. The Buddha then ordered Upananda to be summoned. When he arrived, the Buddha questioned him fully concerning the events described above:

—Did this actually happen?

—It is true, Blessed One.

—Foolish one, you have brought about three harmful things: the donor has lost merit, the intended recipient has lost the benefit, and the Saṅgha has been disparaged. Have you never heard me using countless skillful means to praise having few wants and to censure having many wants? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teachings; such conduct cannot serve to nourish wholesome states.

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

—If a bhikkhu, knowing that a donor intends to offer certain goods to the Saṅgha, solicits them to offer those goods to another instead, he commits a Pācittiya offense.

EXPLANATION:

Knowing: Either knowing by oneself, or knowing through hearing from another.

Goods: Comprises eight kinds, including both pure and impure.

Intends to offer: Having already determined the recipient of those goods.

Saṅgha: Comprises eight kinds, as stated above.

Solicits: Diverting those goods to another person.

Pācittiya: As stated above.

If someone brings an offering and asks a bhikkhu: "Venerable sir, I wish to make this offering—to whom should I offer it?" he should reply: "Offer it wherever you please."

—Then where should one offer so as to receive great fruit?

—Offering to the Saṅgha brings great fruit.

—I intend to offer to a Saṅgha that keeps the precepts well—where is such a Saṅgha?

—There is no Saṅgha that violates the precepts.

—Which bhikkhu diligently practices, takes good care of requisites, and regularly dwells here, so that I may meet him regularly?

—Bhikkhu so-and-so diligently practices, takes good care of requisites, and regularly dwells here; by offering to that bhikkhu you may meet him regularly.

If the donor says: "I wish to offer this to the venerable one," he should reply: "The donor should offer it to the Saṅgha."

If the donor then says: "I have already made offerings to the Saṅgha; now I wish to offer this to the venerable one—please be so kind as to accept it," then accepting it at that point incurs no offense.

If a bhikkhu, knowing that a donor intends to offer certain goods to the Saṅgha, seeks to divert those goods to himself, he commits a Nissaggiya Pācittiya offense.

If he diverts them to another person, he commits a Pācittiya offense.

If a bhikkhu, knowing that a donor intends to offer certain goods to this Saṅgha, seeks to divert them to a different Saṅgha, he commits a Dukkaṭa offense.

If a donor intends to offer goods to this group of persons and one seeks to divert them to a different group of persons, he commits a Dukkaṭa offense.

If … intended for this animal and one diverts it to a different animal, he commits a Dukkaṭa offense requiring mental acknowledgment and repentance. Therefore it is said (as above).

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA MASTER BUDDHABHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Doctrinal verification: Thích Đỗng Minh