Lzh Mg Bu Vb Ss 10Causing Schism in the Saṅgha

– MAHĀSĀṂGHIKA VINAYA

– SAṄGHĀVAŚEṢA PRECEPTS

– CLARIFICATION OF THE REMAINING SAṄGHĀVAŚEṢA PRECEPTS

10. PRECEPT: CAUSING SCHISM IN THE HARMONIOUS SAṄGHA

When the Buddha was dwelling in the city of Rājagṛha, as described in detail above. At that time, Devadatta, wishing to destroy the harmony of the Saṅgha, sought every possible means to disrupt the affairs of the Saṅgha.

With regard to the 12 introductory sections of the Prātimokṣa, the 4 Pārājikas, the 13 Saṅghāvaśeṣas, the 2 Aniyatas, the 30 Niḥsargika-Pāyattikas, the 92 Pāyattikas, the 4 Pratideśanīyas, the Śaikṣadharmas, the 7 Adhikaraṇaśamathas, and the Anudhamma, and so forth—

Whatever the Buddha had not laid down, he laid down; whatever the Buddha had laid down, he rescinded. Furthermore, with respect to the teachings that both laypersons and monastics practice together—the nine divisions of scripture:

1. Sūtra; 2. Geya; 3. Vyākaraṇa; 4. Gāthā; 5. Udāna; 6. Itivṛttaka; 7. Jātaka; 8. Vaipulya; 9. Adbhutadharma.

With regard to these nine divisions of scripture, he composed different phrases, different words, and different meanings. Each one was given different literary formulations for recitation, and he also taught others to recite them. At that time the bhikkhus said to Devadatta: "Do not seek to destroy the harmony of the Saṅgha; do not persistently seek every means to disrupt the affairs of the Saṅgha or engage in deliberate dispute. Venerable one, you should be in harmony with the Saṅgha. Why is this? Because when the Saṅgha is harmonious and joyful, without dispute, studying the same teaching together, like water blending with milk, whatever accords with the Dharma is clearly affirmed as according with the Dharma, so that all may dwell in peace and happiness."

After admonishing him thus a first time without result, they admonished him a second time and a third time, and still he did not desist. Therefore the bhikkhus brought this matter and reported it to the Buddha: "Blessed One, Devadatta, wishing to destroy the harmony of the Saṅgha, has persistently sought every possible means to disrupt the affairs of the Saṅgha. From the introductory sections of the Prātimokṣa to the nine divisions of scripture, he has devised different words and different meanings; in each case he has composed different literary formulations, and he himself recites them and teaches others to recite them. Yet the bhikkhus admonished him a first time without result, and admonished him a second and third time, also without result."

The Buddha then said to the bhikkhus: "If this foolish Devadatta, wishing to destroy the harmony of the Saṅgha, has persistently sought every possible means to disrupt the affairs of the Saṅgha—even going so far as to compose, with regard to the nine divisions of scripture, different phrases, different words, different meanings, and different literary formulations for each—and after being admonished a third time still does not desist, then you should go and admonish him privately three times, then admonish him publicly three times, and thereafter admonish him in the midst of the Saṅgha three times, so as to cause him to abandon this course of action."

When a bhikkhu admonishes him privately, he should speak thus: "Devadatta, is it true that you wish to destroy the harmony of the Saṅgha, that you persistently seek to disrupt the affairs of the Saṅgha, that with regard to the nine divisions of scripture you have composed different phrases, different words, different meanings, and different literary formulations, and that you yourself recite them and teach others to recite them?"

If he replies: "It is indeed true,"

then one should say to Devadatta: "Do not destroy the harmony of the Saṅgha, do not persistently seek every possible means to disrupt the affairs of the Saṅgha. Venerable Devadatta, causing schism in the harmonious Saṅgha is an exceedingly grave offense; one must fall into the evil destinations, descend into hell, and endure punishment for an entire eon. Devadatta, I now speak to you out of compassion, wishing you to obtain benefit; therefore you must listen to me. One admonition has now passed; there are two more to come—will you abandon this course of action?"

If in that case he does not abandon it, one must admonish him a second and third time in the same manner. Likewise admonishing him publicly follows the same procedure; and if he still does not desist, the matter must be brought before the assembly of the Saṅgha and the Karmavācanā of Seeking Presentation be performed.

At that time, the one performing the Karmavācanā speaks as follows:

"May the venerable Saṅgha listen. Devadatta, wishing to destroy the harmony of the Saṅgha, has persistently sought every possible means to disrupt the affairs of the Saṅgha. With regard to the 12 introductory sections of the Prātimokṣa as well as the nine divisions of scripture, he has composed different phrases, different words, different meanings, and different literary formulations, and he himself recites them and teaches others to do so. The bhikkhus have admonished him privately three times and publicly three times, and still he has not desisted. If the time is right for the Saṅgha, let the Saṅgha now admonish him three more times in the midst of the assembly, so as to cause him to desist."

At that time the Saṅgha should ask Devadatta: "Is it true that with regard to the 12 introductory sections of the Prātimokṣa as well as the nine divisions of scripture, you have composed different phrases, different words, different meanings, and different literary formulations, and that you yourself recite them and teach others to recite them? And is it true that the bhikkhus admonished you three times privately and three times publicly, and still you have not desisted?"

If he replies: "It is indeed true!" then he is to be admonished in the midst of the Saṅgha: "Devadatta, do not, out of a wish to destroy the harmony of the Saṅgha, persistently seek every possible means to disrupt the affairs of the Saṅgha, and then, with regard to the nine divisions of scripture, compose different phrases, different words, different meanings, and different literary formulations. Do not destroy the harmony of the Saṅgha, for causing schism in the harmonious Saṅgha is a great evil and a grave offense; one must fall into the evil destinations, descend into hell, and endure suffering for an entire eon.

Today the assembly of the Saṅgha admonishes you out of compassion, wishing you to obtain benefit. Therefore, heed the Saṅgha. One admonition has now passed; there are two more to come—will you now abandon this course of action?"

Nevertheless, he did not abandon it; and upon being admonished a second and third time, he still did not abandon it. In the end the bhikkhus had to report the matter to the Blessed One: "Blessed One, the Saṅgha admonished Devadatta privately three times, publicly three times, and in the midst of the assembly three times, and still he has not abandoned this course of action."

The Buddha then said to the bhikkhus: "This Devadatta is a foolish person who has caused schism in the harmonious Saṅgha, persistently seeking every possible means to disrupt the affairs of the Saṅgha, and having been admonished privately three times, publicly three times, and in the midst of the assembly three times without abandoning this course of action—the Saṅgha should perform the Karmavācanā of censure."

The bhikkhus then said to the Buddha: "Blessed One, why does this Devadatta refuse to heed the admonitions of the bhikkhus and bring suffering upon himself?"

The Buddha said to the bhikkhus: "Not only does he today refuse to heed others and thereby bring suffering upon himself—in times past as well, it was just the same."

The bhikkhus then said to the Buddha: "Has it truly been so in times past?" The Buddha replied: "Just so! In times past, in the city of Vārāṇasī in the land of Kāśī, there was a brahmin who dug a well in a deserted place as an act of merit, so that cowherds, woodcutters, and passing travelers could come there to drink and bathe. Now, as evening was drawing near, a pack of jackals came to drink water from the well.

Only the jackal-king refused to drink from the well, but instead thrust his head into a water vessel to drink. When he had finished drinking, he lifted his head and shook it, shattering the vessel. Yet the rim of the vessel remained caught around his neck.

The pack of jackals then said to the jackal-king: 'Even a single wet leaf, if it can still be used, is carefully preserved; how much more so this vessel, which is so beneficial to travelers.'

The jackal-king replied: 'I do this because it pleases me; what need have I to concern myself with other matters?'

At that time, some travelers said to the brahmin: 'The vessel you placed over the well has been broken. Please replace it with another vessel in the same spot.' The jackal broke not just one vessel in this manner, but fourteen in all; and although the pack of jackals constantly admonished him, the jackal-king would not heed their words. Then the brahmin thought: 'I have dug this well as an act of merit, yet I do not know who has been creating this obstruction. I must go and investigate.'

When he arrived at the place, he saw what had happened clearly. He then took another vessel and placed it over the well as before, and concealed himself in a hidden spot to keep watch. He saw travelers come to drink water and then go on their way; no one broke the vessel at all. As the sun was declining toward evening, he saw the pack of jackals come to drink water from the well; only the jackal-king drank from the vessel, and then smashed it. Seeing this, he thought: 'This jackal is the one causing harm to my meritorious act of digging the well.'

Then he made a sturdy wooden bucket that was difficult to break—easy to put one's head into but difficult to withdraw—and placed it beside the well. He then took up his staff and hid in a concealed spot to keep watch. He observed the travelers drink the water and depart. In the late afternoon, the pack of jackals gathered again to drink from the well as before. Only the jackal chief drank from the bucket; having finished drinking, he tried to smash the bucket against the ground, but could not break it. At that moment, the brahmin took up his staff and ran forward, striking the jackal dead. Witnessing this, a deity in the sky then recited a verse:

The Buddha then said to the monks: "The jackal chief of that time is none other than Devadatta today; and the pack of jackals that admonished him are the monks who counsel Devadatta today. Monks should know that in the past, he refused to heed the sincere admonitions of his companions and thus brought harm to his own life; today, likewise refusing to heed the admonitions of the monks, he will fall into an evil realm and suffer for a long time."

Thereupon the Buddha commanded all the monks dwelling in the city of Śrāvastī to assemble, and for the sake of ten benefits he laid down a rule for the monks, which all must hear even if they have heard it before:

"If a monk, wishing to cause schism in the harmonious Saṅgha, persists in seeking by every means to disrupt the affairs of the Saṅgha and quarrels with others—then the monks should say to that monk: 'Venerable one, do not cause schism in the harmonious Saṅgha, persisting in seeking by every means to disrupt the affairs of the Saṅgha and quarrel with others. Venerable one, be in harmony with the Saṅgha. Why should this be so? Because the Saṅgha must be harmonious, joyful, without dispute, studying the same Dharma together, blending as water mingles with milk; what is in accord with the Dharma should be clearly declared as being in accord with the Dharma, so that all may dwell in peace. Venerable one, abandon that motivation to cause schism in the Saṅgha.'

"When the monks have thus admonished that monk yet he persists and does not desist, the monks must admonish him a second time and a third time, urging him to desist. If upon being admonished a second and third time he desists, that is well; if he does not desist, he commits a Saṅghāvaśeṣa offense."

Explanation

—Harmonious Saṅgha: Not a divided assembly. Even though monks may have disputes, they still speak with one another, and they dwell within the same boundary, in the same assembly, the same residence, and perform the Poṣadha and Pravāraṇā together—this is called the harmonious Saṅgha.

To what extent, then, is it called causing schism in the harmonious Saṅgha and persisting in seeking by every means to disrupt the affairs of the Saṅgha? It is as follows:

If a monk, with regard to the twelve matters in the preface of the precepts, the 4 Pārājika dharmas, the 13 Saṅghāvaśeṣa dharmas, the 2 Aniyata dharmas, the 30 Niḥsargika-Pāyattika dharmas, the 92 Pāyattika dharmas, the 4 Pratideśanīya dharmas, the Śaikṣa dharmas, the 7 Adhikaraṇaśamatha dharmas, the Anudhamma dharmas, and so forth—establishes rules that the Buddha did not establish, or expands upon rules the Buddha has already established—this is called causing schism in the harmonious Saṅgha.

Furthermore, with regard to offenses pertaining to five assemblies, if one establishes rules that the Buddha did not establish, or expands upon rules the Buddha has already established—this is called causing schism in the harmonious Saṅgha.

Furthermore, with regard to offenses pertaining to four assemblies, if one establishes rules that the Buddha did not establish, or opens up rules the Buddha has already established—this is called causing schism in the harmonious Saṅgha.

Furthermore, with regard to offenses of three assemblies, offenses of two assemblies, and offenses of one assembly, such as the 4 Pārājikas—if one establishes rules that the Buddha did not establish, or opens up rules the Buddha has already established—this is called causing schism in the harmonious Saṅgha.

Furthermore, with regard to the six Karman acts of relinquishment:

1. The Karman of reprimand; 2. The Karman of non-speaking; 3. The Karman of reconciliation; 4. The Karman of expulsion; 5. The Karman of citing offenses; 6. The Karman of separate dwelling.

Among these six Karmans of relinquishment, whatever the Buddha did not establish and one establishes, and whatever the Buddha has established and one opens up—this is called causing schism in the harmonious Saṅgha.

—A monk who causes schism in the harmonious Saṅgha: As in the case of Devadatta.

—The monks: Either one person, or two persons, or many persons, or the Saṅgha assembly.

—Three admonitions: Three admonitions in a secluded place, three admonitions in the presence of many people, and three admonitions in the midst of the Saṅgha assembly.

—Three admonitions in a secluded place: For instance, one asks: "Venerable one! Is it truly the case that you wish to cause schism in the harmonious Saṅgha, persisting in seeking by every means to disrupt the affairs of the Saṅgha—to the extent of the twelve sections in the preface of the precepts of the Buddha-Sūtra, establishing what the Buddha did not establish, and opening up what the Buddha has already established?" If he replies: "It is so," then the monk admonishes him: "Venerable one, do not cause schism in the harmonious Saṅgha, persisting in seeking by every means to disrupt the affairs of the Saṅgha, to the extent of the twelve sections in the preface of the precepts of the Buddha-Sūtra, establishing what the Buddha did not establish,

and opening up what the Buddha has already established.

Causing schism in the Saṅgha is a grave offense; one will fall into an evil realm, descend into hell, and suffer pain for a long time. I now admonish you out of compassion, desiring your benefit. Please heed my words.

The first admonition is now complete; there are two more—will you desist from that matter?" If he does not desist, the second and third admonitions are given in the same manner. Then three admonitions are given in the presence of many people in the same way. If he still does not desist, then he is brought before the assembly of the Saṅgha, and the Karman of Requesting Assent is performed as follows:

"I request the venerable Saṅgha to listen! This monk, so-and-so, wishing to cause schism in the harmonious Saṅgha, persists in seeking by every means to disrupt the affairs of the Saṅgha. He has been admonished three times in a secluded place and three times in the presence of many people, yet has not ceased. If the time is right for the Saṅgha, let the Saṅgha now admonish him three times in the midst of the assembly so that he may cease."

Thereupon the Saṅgha asks: "Venerable one, is it truly so that you wish to cause schism in the harmonious Saṅgha and persist in seeking by every means to disrupt the affairs of the Saṅgha—to the extent that what the Buddha did not establish, you establish, and what the Buddha has established, you open up?"

If he replies: "It is so," then the admonition should be given: "Venerable one, the Saṅgha now admonishes you: do not wish to cause schism in the harmonious Saṅgha and persist in seeking by every means to disrupt the affairs of the Saṅgha—to the extent that what the Buddha did not establish, you establish, and what the Buddha has established, you open up. Causing schism in the Saṅgha is a great evil; the offense is extremely grave, and one must suffer for a long time in an evil realm. Today the Saṅgha out of compassion reproaches you—you must immediately cease that conduct." If he does not desist, the second and third admonitions are given in the same manner. If upon such admonition he desists, that is well; if he does not desist, he commits a Saṅghāvaśeṣa offense.

—Saṅghāvaśeṣa: As explained above.

When that monk is admonished in a secluded place once and does not desist, he commits a Vītikrama-Vinaya offense. The second and third times are likewise. When admonished in the presence of many people once and does not cease, he commits a Vītikrama-Vinaya offense.

The second and third times are likewise. But when admonished in the midst of the Saṅgha for the first time—if the words of admonition are not yet completed, he commits a Vītikrama-Vinaya offense; if the words are completed, he commits a Sthūlātyaya offense. For the second admonition—if the words are not yet completed, he commits a Vītikrama-Vinaya offense; if the words are completed, he commits a Sthūlātyaya offense.

For the third admonition—if the words are not yet completed, he commits a Sthūlātyaya offense; if the words are completed, he commits a Saṅghāvaśeṣa offense.

The Saṅghāvaśeṣa offense arises from the admonitions in a secluded place, the admonitions in the presence of many people, and the admonitions in the midst of the Saṅgha assembly. All the Vītikrama-Vinaya offenses and Sthūlātyaya offenses are subsumed into a single Saṅghāvaśeṣa offense. If one desists midway, then the offense is determined according to the point at which one desisted. Therefore it is said:

"If a monk, wishing to cause schism in the harmonious Saṅgha, persists in seeking by every means to disrupt the affairs of the Saṅgha, and up to three admonitions (in the midst of the Saṅgha assembly) does not desist, he commits a Saṅghāvaśeṣa offense."

End of the Tenth Saṅghāvaśeṣa Rule

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṄGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

VERIFICATION OF MEANING: THÍCH ĐỖNG MINH