Lzh Mg Bu Vb Ss 11Following a Schismatic

– THE MAHĀSĀṂGHIKA VINAYA

– SAṂGHĀVAŚEṢA OFFENSES

– EXPOSITION OF THE REMAINING SAṂGHĀVAŚEṢA OFFENSES

11. PRECEPT: COMPLICITY WITH A SCHISMATIC

When the Buddha was dwelling in the city of Rājagṛha, as described in full above. At that time, the bhikkhus performed the act of kamma to censure Devadatta. The first act of kamma was completed without anyone raising an objection; the second act of kamma was likewise completed without anyone raising an objection.

But when it came to the third act of kamma, Devadatta looked toward the group of six bhikkhus and spoke as follows: "O group of six bhikkhus! You have served me for a long time and have worked together with me. Now the Saṃgha has performed the kamma to expose my offense a second time — why do you remain silent?

Today you abandon me in the midst of the crowd, as one smears sour milk upon noodles and throws them to the crows, or as one spreads cream upon a cake and offers it to Nakula, or as one mixes oil with rice and throws it to the jackals. Can those who practice the holy life sit and watch while another is in distress?"

Immediately the group of six bhikkhus rose and said to the one conducting the kamma: "So it is, so it is, Elder. That bhikkhu has spoken in accordance with the Dhamma and in accordance with the Vinaya. Whatever that bhikkhu has said, we fully accept it; whatever views that bhikkhu has expressed, we fully acknowledge. That bhikkhu spoke out of knowledge, not out of ignorance." Because at that moment many people raised objections, the kamma was not completed.

Thereupon the bhikkhus spoke to the group of six bhikkhus: "Venerable Elders, do not assist Devadatta in breaking the harmony of the Saṃgha, do not go along with him, do not agree with him; rather, cooperate with the Saṃgha. For the entire Saṃgha must be harmonious, joyful, without quarreling, training together under a single rule of precepts — like water blending with milk — and whatever is in accordance with the Dhamma should be clearly stated as being in accordance with the Dhamma, so that all may dwell in peace and happiness." Having admonished them thus a first time without their abandoning it, they admonished them a second time and a third time, yet still they stubbornly refused to abandon it. Therefore the bhikkhus reported the matter in full to the Blessed One.

The Buddha then said to the bhikkhus: "This group of six bhikkhus, together with the foolish Devadatta, desire to break the harmony of the Saṃgha; they have gone along with him and agreed with him. The Saṃgha has admonished them once, twice, and three times, yet they have not desisted. Therefore you should go to a secluded place and admonish them three times, then go before a large assembly and admonish them three times, and finally come before the midst of the Saṃgha and admonish them three times, so as to cause them to abandon that course of action."

The bhikkhus received the instruction and went to a secluded place where they asked the group of six bhikkhus: "Is it true that you, together with the foolish Devadatta, have gone along with him and agreed with him in breaking the harmony of the Saṃgha and forming a faction, and that the bhikkhus have admonished you three times yet you stubbornly refuse to desist?"

They replied: "It is true."

The bhikkhus then admonished them: "O group of six bhikkhus, do not collude with Devadatta to break the harmony of the Saṃgha, going along with him and agreeing with him. You must cooperate with the Saṃgha. For the entire Saṃgha must be harmonious, joyful, without quarreling, training together under a single rule of precepts — like water blending with milk — and whatever is in accordance with the Dhamma should be clearly stated as being in accordance with the Dhamma; only thus can you dwell in peace and happiness.

Venerable Elders, breaking the harmony of the Saṃgha is a very grave evil; it leads to the lower realms, to falling into hell, to enduring suffering for a long time. Now out of compassion I admonish you, wishing for your benefit. Therefore heed my words.

One admonition has been given; two more remain — you must abandon this matter." If they did not desist, then for the second and third times the same words were spoken likewise. Then again they were admonished three times before a large assembly in the same manner. If they still did not desist, then one must come before the Saṃgha and perform the preliminary kamma act as follows:

"May the venerable Saṃgha listen! This group of six bhikkhus, together with Devadatta, has broken the harmony of the Saṃgha, going along with him and agreeing with him; they have been admonished three times in a secluded place and admonished three times before a large assembly, yet they stubbornly refuse to desist. If it is agreeable to the Saṃgha, the Saṃgha should admonish them three times in the midst of the Saṃgha so as to cause them to abandon that course of action."

Thereupon the kamma master asked the group of six bhikkhus: "Is it true that you, together with Devadatta, have broken the harmony of the Saṃgha, going along with him and agreeing with him, and have been admonished three times in a secluded place and admonished three times before a large assembly, yet stubbornly refuse to desist?"

They replied: "It is true." The bhikkhus then admonished them: "O group of six bhikkhus! Do not collude with Devadatta to break the harmony of the Saṃgha, going along with him and agreeing with him. For breaking the harmony of the Saṃgha is a very grave evil; it leads to the lower realms, to falling into hell, to enduring suffering for a long time. Now the Saṃgha admonishes you out of compassion, wishing for your benefit. Therefore heed the words of the Saṃgha. One admonition has been given; two more remain — you must abandon this matter." If they did not desist, then for the second and third times they were admonished in the same manner. Yet still they stubbornly refused to desist.

The bhikkhus then reported the matter in full to the Blessed One. The Buddha thereupon ordered the group of six bhikkhus to be summoned; they were accordingly called and came.

At that time, the Buddha asked the group of six bhikkhus: "Is it true that you, together with the foolish Devadatta, went along with him and agreed with him in breaking the harmony of the Saṃgha, and that the bhikkhus admonished you three times in a secluded place, admonished you three times before a large assembly, and admonished you three times in the midst of the Saṃgha, yet you still did not desist?"

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

The Buddha then rebuked them: "O bhikkhus! This is an evil matter. Have you not constantly heard me, using many reasons and occasions, censure obstinacy and resistance to guidance, and using many reasons and occasions, praise pliability and readiness to accept guidance? Why then have you been obstinate and resistant to guidance? This is contrary to the Dhamma, contrary to the Vinaya, and contrary to my teaching; such conduct cannot be used to nurture wholesome qualities."

The bhikkhus then said to the Buddha: "Blessed One, why did the group of six bhikkhus collude with Devadatta, going along with him and agreeing with him, only to suffer needlessly?"

The Buddha said to the bhikkhus: "Not only in the present do this group of six bhikkhus go along with and agree with others, only to suffer needlessly — in the past they did the same as well."

The bhikkhus then asked the Buddha: "Has such a thing truly happened before? May the Blessed One please speak of it."

The Buddha said to the bhikkhus: "In the distant past, in the city of Vārāṇasī in the land of Kāśī, there were five hundred monkeys living in a forest in a desolate place. They came wandering to a nyagrodha tree. Beneath this tree there was a well. In the well the reflection of the moon appeared. The monkey king, upon seeing that reflection, said to his companions: 'The moon has today died and fallen into this well; we must all together draw it up, lest the world remain forever in darkness.'

"Thereupon they discussed the matter among themselves: 'How shall we draw it up?'

"Then the monkey king said: 'I know how to bring it up. I will grasp a branch of the tree, you grasp my tail, and linking yourselves one to another in a chain, we can draw it up.'

"Thereupon the monkeys followed the monkey king's words and grasped onto one another in succession. But before they reached the water, the cluster of monkeys was too heavy while the branch was too weak, and it broke clean through. Thus the entire cluster of monkeys fell headlong into the water of the well. At that moment the tree deity recited these verses:

"A herd of witless beasts,

Foolish, grasping one another's tails,

Bring suffering upon themselves —

How could they save the world?"

The Buddha then said to the bhikkhus: "The monkey king of that time is Devadatta of the present, and the troop of monkeys of that time is this group of six bhikkhus of the present. In former times they followed one another and brought suffering upon themselves; now it is the same once again."

Then the Buddha commanded all the bhikkhus dwelling in the city of Rājagṛha to assemble, and for the sake of ten benefits he established a precept for the bhikkhus — which all must hear, whether they have heard it before or not:

"If monks agree to support one another—whether one, two, or many—speaking in unison and sharing the same view, wishing to break the harmony of the Sangha; when the other monks admonish that monk, the accomplice monks say: 'Elders, do not speak of the rights and wrongs of that monk. Why is that? Because that monk speaks in accordance with the Dharma and in accordance with the Vinaya. Whatever that monk says, we all accept; whatever views and actions that monk holds, we all accept. That monk speaks from knowledge, not from ignorance.'

The monks must admonish these sympathetic monks as follows: 'Elders, you should not say that that monk speaks in accordance with the Dharma and in accordance with the Vinaya. Why is that? Because that monk speaks contrary to the Dharma and contrary to the Vinaya. Elders, you should not assist in breaking the Sangha, but should joyfully support the harmony of the Sangha. Why is that? Because when the Sangha is harmonious, joyful, without dispute, and trains together under one code of precepts—like water blending with milk—whatever accords with the Dharma is clearly spoken of as according with the Dharma, and thus one lives in peace and happiness. Elders, you should abandon that act of breaking the Sangha.'

If the accomplice monks, having been admonished by the other monks, still persist and do not desist, then the monks should admonish them a second time and a third time so that they abandon that matter. If upon being admonished a second or third time they abandon it, that is good; if they do not abandon it, they commit a Saṅghādisesa offense."

Explanation

—Monk: Here this refers to Devadatta.

—Monks speaking in unison and sharing the same view: This refers to the group of six monks.

—Whether one, two, or many speaking in unison and sharing the same view: There are cases of speaking in unison but not sharing the same view; cases of sharing the same view but not speaking in unison; cases of both speaking in unison and sharing the same view; and cases of neither speaking in unison nor sharing the same view.

—Speaking in unison but not sharing the same view: Using words to support one another, but not agreeing in view with that person. This is called speaking in unison but not sharing the same view.

—Sharing the same view but not speaking in unison: Sharing the same view as that person but not speaking up in support. This is called sharing the same view but not speaking in unison.

—Speaking in unison and sharing the same view: Supporting that person's words and at the same time sharing the same view as them. This is called speaking in unison and sharing the same view.

—Neither speaking in unison nor sharing the same view: Not supporting that person's words and not sharing the same view. This is called neither speaking in unison nor sharing the same view.

Among these cases: speaking in unison without sharing the same view, and speaking in unison while sharing the same view, are blameworthy.

—Speaking in unison and sharing the same view: With regard to the twelve matters (the twelve sections of the preamble to the Prātimokṣa), establishing what the Buddha did not establish, and opening what the Buddha had already established—this is called speaking in unison and sharing the same view. Furthermore, with regard to the offenses of the five assemblies, establishing what the Buddha did not establish and opening what the Buddha had already established; and likewise for the offenses of four assemblies, three assemblies, two assemblies, and one assembly—that is, establishing what the Buddha did not establish and opening what the Buddha had already established.

Furthermore, with regard to the six matters of "Performing and Abandoning," establishing what the Buddha did not establish and opening what the Buddha had already established—this is called speaking in unison and sharing the same view. In this case, the monks should admonish that monk, saying: "Elder, do not participate in breaking the harmony of the Sangha, and do not seek by every means to speak in unison and share the same view."

—While the monks are admonishing them, those monks still persist and cling to that matter: This refers to the group of six monks.

—Monks: This may be the Sangha as a whole, or several persons, or one person.

—Admonishing three times: Admonishing three times in a private place, admonishing three times in the presence of many people, and admonishing three times in the midst of the Sangha.

—Admonishing in a private place: For example, saying: "Elders, is it true that you are participating in breaking the harmony of the Sangha, creating the means for this, speaking in unison and sharing the same view with that person?"

Reply: "It is indeed so!"

Then saying: "Elder, you should not participate in breaking the harmony of the Sangha and create the means to speak in unison and share the same view with that person. For breaking the Sangha is a very grave evil deed; it will lead to an evil destination, bringing long-enduring suffering. Out of compassion I now admonish you. Therefore you should abandon that matter. The first admonition is complete; there remain two more admonitions." If they desist, that is good; if they do not desist, the second and third times are spoken in the same way. When admonishing in the presence of many people, it is likewise. Then, when admonishing in the midst of the Sangha by formal kammavācā three times, if they still do not cease, they commit a Saṅghādisesa offense.

Saṅghādisesa: As stated above. If that monk is admonished in a private place once and does not cease, he commits a Dukkaṭa offense. The second and third times are likewise. Being admonished three times in the presence of many people is also likewise. But if in the midst of the Sangha the first kammavācā admonition is not yet completed and they do not cease, they commit a Dukkaṭa offense. But if the proclamation is completed, they commit a Thullaccaya offense. If the second kammavācā is not yet completed and they do not cease, they commit a Dukkaṭa offense. If it is completed, they commit a Thullaccaya offense. If the third kammavācā is not yet completed and they do not cease, they commit a Thullaccaya offense. If it is completed, they commit a Saṅghādisesa offense.

The Saṅghādisesa offense arises beginning from when: the three admonitions in a private place (each incurring a Dukkaṭa offense), the three admonitions in the presence of many people (also each incurring a Dukkaṭa offense), and the admonitions in the midst of the Sangha (incurring Thullaccaya offenses)—all these offenses together accumulate into one Saṅghādisesa offense. If they cease partway through, then depending on where they cease, the offense is judged accordingly. Therefore the Blessed One said:

"If monks agree to support one another—whether one, two, or many—speaking in unison and sharing the same view, and are admonished by the Sangha three times yet still do not desist, they commit a Saṅghādisesa offense."

End of the eleventh Saṅghādisesa rule

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: THE TRIPIṬAKA MASTER BUDDHABHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH