Lzh Mg Bu Vb Ss 12Difficult to Correct

– THE MAHĀSĀṂGHIKA VINAYA

– SAṂGHĀVAŚEṢA RULES

– EXPOSITION OF THE REMAINING SAṂGHĀVAŚEṢA RULES

12. RULE: BEING DIFFICULT TO CORRECT.

When the Buddha was residing in the land of Kauśāmbī — as described in full above — the Elder Chanda was of evil disposition and difficult to speak with. When the bhikkhus admonished him in accordance with the Dharma and the Vinaya, he responded stubbornly: "Let the elders say nothing to me, whether good or bad. I likewise will say nothing to the elders, whether good or bad.

Why is this? Because you are all of mixed and inferior lineage, whereas I am of a noble family. It is like crows carrying various bones perching together in one place — how could you admonish me in matters of the Buddha, Dharma, and Saṃgha?

From the time I consented to go forth with the Bodhisattva, I have constantly attended upon him until this very day; only if the Buddha himself instructs me will I comply." At that point the bhikkhus said to Chanda: "Elder! The bhikkhus have spoken well, in accordance with the Dharma, concerning transgressions within the domain of the Vinaya. Do not make yourself into a person with whom no one can speak; you should be a person with whom one can speak.

Elder! You should admonish the bhikkhus in keeping with the spirit of the Vinaya, and the bhikkhus will likewise admonish you in keeping with the spirit of the Vinaya. Why is this?

Because by speaking together, deliberating together, and exhorting one another — and whoever has an offense confessing it together — only in this way will the community of disciples of the Tathāgata grow and flourish. Elder, you should abandon this habit of making yourself into a person with whom no one can speak."

Having admonished him in this way a first time without his desisting, they admonished him a second and third time, and still he did not desist. The bhikkhus therefore brought this matter before the Blessed One: "Blessed One, the Elder Chanda has made himself into a person with whom no one can speak; even after three admonitions he has not desisted." The Buddha said to the bhikkhus: "This Chanda has made himself into a person with whom no one can speak, and even after three admonitions he has not desisted.

Therefore you must go to a secluded place and admonish him three times. If he still does not desist, go to a place where many are gathered and admonish him three times. But if he still does not cease, then you must come before the assembled Saṃgha and perform the karmavācanā procedure for requesting a hearing, and speak as follows:

"May the venerable Saṃgha listen! This Elder Chanda is of bad character and difficult to speak with. When the bhikkhus, in accordance with the Dharma, spoke well concerning transgressions within the domain of the Vinaya, he made himself into a person with whom no one can speak.

He has already been admonished in a secluded place three times and admonished in the presence of many three times, and still he has not ceased. If it is agreeable to the Saṃgha, let him now be admonished three times before the assembled Saṃgha, so that he may cease this conduct."

Then, admonishing him before the assembled Saṃgha: "Elder Chanda! Is it true that you are of bad character and difficult to speak with, and that when the bhikkhus admonished you in accordance with the Dharma and the Vinaya you nevertheless made yourself into a person with whom no one can speak — so much so that, having been admonished in a secluded place three times and in the presence of many three times, you have still not ceased?" If he answers: "It is indeed so," the Saṃgha should admonish him: "Elder!

You should not be of bad character and difficult to speak with. The bhikkhus, in accordance with the Dharma, have spoken well concerning transgressions within the domain of the Vinaya; do not make yourself into a person with whom no one can speak" — up to: "Because by speaking together, deliberating together, and exhorting one another — and whoever has an offense confessing it together — only in this way will the community of disciples of the Tathāgata grow and flourish." The Saṃgha now admonishes you out of compassion, wishing to bring you benefit.

One admonition has now been given; you should cease this conduct within the remaining two admonitions." If he still does not desist, the second and third admonitions are given in the same manner. Yet he remained stubbornly unyielding and did not cease. The bhikkhus therefore brought this matter before the Blessed One.

The Buddha said: "Summon Chanda here."

They went and summoned him. The Buddha then asked Chanda: "Is it true that you are of bad character and difficult to speak with, and that even after being admonished three times before the assembled Saṃgha you still have not ceased?" He replied: "It is indeed true." The Buddha then reproached him: "Chanda, that is a bad thing. Have you not constantly heard me use many reasons to censure stubbornness and to praise the absence of stubbornness? This is not in accordance with the Dharma, not in accordance with the Vinaya, it goes against my teaching, and it cannot be used to nurture the growth of wholesome qualities."

Thereupon the bhikkhus said to the Buddha: "Blessed One, why does Bhikkhu Chanda presume to say: 'Only if the Buddha instructs me will I listen'?" The Buddha then said to the bhikkhus: "This Bhikkhu Chanda not only refuses to listen to others and trusts only my word today — in a past time it was the same."

The bhikkhus said to the Buddha: "Has it truly been so? We wish to hear of it; we pray that the Blessed One will tell us."

The Buddha said: "Indeed it was so! In a past time there was a householder in the city of Vārāṇasī in the land of Kāśī. He had a manservant named Amadu who was fierce and violent in temperament.

Now the householder was enjoying himself with the sons of Brahmin families in a park, while the attendants all waited outside the gate of the garden. At that time, Amadu, being outside the gate, began to beat the other attendants. All the attendants reported this to their own masters.

The sons of the Brahmin families then went out and rebuked him. But Amadu did not listen to them, and replied to the sons of the Brahmin families: 'I do not listen to you. Only when my master comes and scolds me will I comply.' And he continued beating without stopping.

They went and reported it to Amadu's master. Amadu's master had always possessed the divine eye; observing the place of the fighting, he saw that beneath it there was a treasury of gold and silver, and that it was the violent aura of the gold and silver that was causing them to fight one another. Therefore he went there and scolded his servant, and only then did the man stop."

The Buddha then said to the bhikkhus: "The householder of that time was none other than myself, and Amadu of that time is now Bhikkhu Chanda." The bhikkhus then said to the Buddha: "Blessed One, why does this Chanda presume upon the Blessed One's authority to insult others?"

The Buddha said: "Bhikkhus, Bhikkhu Chanda not only presumes upon my authority to look down upon others today — in a past time he already did the same."

The bhikkhus said to the Buddha: "Has it truly been so?"

The Buddha said: "Indeed it was so. In a past time in the city of Vārāṇasī in the land of Kāśī, there was a widely learned Brahmin named Puroe who served as counselor to the king. He regularly taught five hundred young students.

At that time, a slave of his household had just given birth to a boy named Kālaha. The master of the house set him to serve the young students. According to Brahmin custom, those of other castes were not permitted to hear their teachings; however, because this servant was in close attendance upon the young students, he was allowed to remain near them.

Thus, when the Brahmin taught his students, this sharp-minded servant memorized everything that was taught. Then one day, having had a small quarrel with the students, he went away to another country. There he falsely claimed to be the son of the Brahmin Puroe, giving his name as Yājñadatta, and said to the Brahmin counselor of that king: 'I am the son of Puroe, counselor to the king of Vārāṇasī, and have just arrived here, wishing to study the Brahmin teachings under the great master.'

The teacher replied: 'That is possible.' This servant, being naturally intelligent and having heard the teachings before, now heard them again and remembered everything he heard. The teacher was therefore greatly pleased and said to him: 'I must go to the king on a matter of business; in my absence you are to teach my five hundred young student disciples.'

Since this Brahmin teacher had no son but only a daughter, he thought: 'I can now give my daughter in marriage to Yājñadatta, for he is in my household as if he were my own son.'

Thinking thus, he said: 'Yājñadatta, listen to what I have to say.'

He replied: 'I am at your command.'

The teacher then said: 'Do not return to Vārāṇasī, but remain in this country. I will now give you my daughter in marriage.' He replied: 'I am at your command.'

He then gave his daughter in marriage. The girl came to live with her husband at his home, and the family gradually became prosperous. But Yajnadatta was by nature a difficult man; whatever food his wife prepared—whether sour or sweet, salty or bland, undercooked or overdone—nothing could satisfy his palate, and so he was perpetually filled with anger. Seeing this, the wife often thought to herself: "If only someone would come from Vārāṇasī, I could learn from them the art of cooking, and then apply what I have learned to prepare food for my husband."

The Brahmin Pūrṇaika heard of the matter and thought: "My servant Kālaka has fled to another country. I must go there and bring him back—perhaps I may recover him." And so he set out for that land. At that time, Yajnadatta was walking with his students toward a park for an outing, when midway along the road he suddenly caught sight of his former master in the distance. Frightened, he whispered to his disciples: "Young men! Go back, each of you attend to your studies."

When the students had gone, he approached his master, bowed his head to his feet in reverence, and said: "I came to this country and told the people here that you, my lord, are my father, and then I took the royal preceptor, a learned Brahmin, as my teacher in order to study advanced scriptures. That Brahmin gave his daughter to me as my wife. I now beg that my lord say nothing to reveal the truth about me. I shall serve you as a servant serves his master."

This Brahmin was a man of worldly wisdom, and he replied: "You are indeed my son—what need is there for so many words? But you must make arrangements for me to return home soon." The servant then brought him to the house and introduced him to the entire household, saying: "My father has just arrived."

The wife was overjoyed and prepared various foods and drinks to offer in welcome. When the meal was finished, finding a moment of leisure, she secretly prostrated herself at the Brahmin's feet and asked: "I serve my husband Yajnadatta and constantly offer him food and drink, but he is never satisfied. I beseech you, my lord, to instruct me. What did he used to eat when he was at home, so that I may prepare dishes just as he had before?"

The Brahmin guest felt anger rise within him, but he restrained himself and thought: "That wretched wretch—to cause another man's daughter such suffering!" Then he said to her: "Make the arrangements for me to return home soon. When I am about to depart, I shall teach you a verse. When you recite that verse, it will render your husband speechless."

Thereupon she said to her husband: "The old Brahmin has come from far away; we should send him home early."

The husband thought to himself: "What my wife says is right—I should send him on his way soon. If he stays too long, he may let something slip, and that would do me no small harm."

So he gave his wife a great sum of money and told her to procure provisions, and he himself attended upon his master generously so as to secure his goodwill. When the meal had been offered, the wife prostrated herself to bid the old man farewell and asked for the verse he had promised earlier. He then recited the verse to teach her:

He then instructed her: "Now I have taught you this verse. Whenever he flies into a rage and finds fault with the food, stand close beside him, turn your back, and recite it softly for him to hear."

Having given this instruction, he returned to his homeland. After Yajnadatta had seen his master off, every time a meal was served he would again fly into anger. The wife would then stand beside her husband and recite that verse. Hearing it, he felt displeased at heart and thought: "That wicked old man—he has exposed my disgrace!"

And so from that time forward, he habitually spoke with courtesy, for he feared his wife might reveal his shameful secret to others.

At that point, the Buddha spoke to the bhikkhus: "The Brahmin Pūrṇaika of Vārāṇasī in those days was none other than myself, and the servant Kālaka of that time is now the bhikkhu Chanda. In those days he relied upon my authority to insult others, and now he again relies upon my authority to hold others in contempt."

The Buddha then commanded all the bhikkhus residing at Kauśāmbī to assemble together—even those who had already heard it were to hear it again—and he proclaimed the following rule:

"If a bhikkhu speaks harsh and wicked words, and when the bhikkhus admonish him in accordance with the Dharma and the Vinaya he stubbornly declares: 'Do not speak to me of either good or bad; I too shall not speak to you of either good or bad,' then the bhikkhus must admonish this bhikkhu, saying: 'Venerable, when the bhikkhus admonish you in accordance with the Dharma and the Vinaya, do not be obstinate—you should comply. And you yourself should admonish the bhikkhus in accordance with the Dharma and the Vinaya. Why so? Because the disciples of the Tathāgata instruct one another and admonish one another. Whoever has committed a fault should disclose it, and thus wholesome Dharma will increase and grow.'

"When the bhikkhus admonish that bhikkhu to abandon this conduct, if he does not abandon it, they must admonish him a second time and a third time. If he abandons it, that is good; if he does not abandon it, he commits a Saṃghāvaśeṣa offense."

Explanation

—A bhikkhu who speaks in an obstinate manner: This refers to the bhikkhu Chanda.

—The bhikkhus admonish in accordance with the Dharma and the Vinaya: That is, by means of the preamble of the precepts, the four Pārājika rules, the thirteen Saṃghāvaśeṣa rules, the two Aniyata rules, the thirty Niḥsargika-Pācittika rules, the ninety-two Pācittika rules, the four Pratideśanīya rules, the Śaikṣa rules, the seven rules for the settlement of disputes, and the rules of conformity—admonishing one another by means of these Dharma and Vinaya rules.

Further, admonishing one another by means of the fivefold, fourfold, threefold, twofold, and onefold classes of offenses, and the six rules for abandonment through formal act. Further, employing the offenses of Pārājika, Saṃghāvaśeṣa, Pācittika, and down to the offenses of transgressing the Vinaya—offenses that are real and not false, timely and not untimely, beneficial and not harmful, spoken gently and not harshly, arising from a mind of compassion and not from a deliberate intention to expose fault—this is what is called admonishing one another in accordance with the Dharma and the Vinaya.

—That bhikkhu: That is, Chanda.

—The bhikkhus: These are one person, several persons, or the community of Saṃgha.

—Admonishing three times: Admonishing three times in private, admonishing three times in a small group, and admonishing three times in the midst of the Saṃgha.

—In private: One who admonishes in private should ask as follows: "Venerable, is it true that you have spoken in an obstinate manner, and when the bhikkhus admonished you in accordance with the Dharma and the Vinaya, you showed stubbornness?" If the answer is: "It is indeed so," then one should admonish him: "Venerable, do not speak in an obstinate manner. When the bhikkhus admonish you in accordance with the Dharma and the Vinaya, you should listen; do not show stubbornness…

" and so forth down to "when we admonish one another, wholesome Dharma will increase and grow. Out of compassion, I now exhort you to abandon this conduct. One admonition has been completed; two more remain." If he does not abandon it, the second and third admonitions are given in the same manner.

Then the admonition is also given in a small group in the same manner. But if he still does not desist, the matter must be brought before the Saṃgha for the formal act of the羯磨 karmavācanā, with the following proclamation:

"I request the venerable Saṃgha to listen. The bhikkhu so-and-so has spoken in an obstinate manner, and when the bhikkhus admonished him in accordance with the Dharma and the Vinaya, he did not comply. He has been admonished three times in private and three times in a small group, yet he has not desisted. If it seems fitting to the Saṃgha, the Saṃgha should now admonish him three times in the midst of the Saṃgha, so that he may desist from this conduct."

At that point, the Saṃgha asks: "Venerable, is it true that you have spoken in an obstinate manner, that when the bhikkhus admonished you in accordance with the Dharma and the Vinaya you did not comply, and that having been admonished three times in private and three times in a small group you remained obstinate and did not comply?" If the answer is: "It is indeed so," then the Saṃgha should admonish him: "Venerable, do not show stubbornness.

The bhikkhus have admonished you in accordance with the Dharma and the Vinaya," and so forth down to "when we admonish one another, wholesome Dharma will increase and grow." "Now the Saṃgha, out of compassion, admonishes you for your benefit; therefore you should listen to the Saṃgha and abandon this conduct. The Saṃgha's first admonition is completed; two more remain." If he does not desist, the second and third admonitions are to be given in the same manner.

If he abandons it, that is good; if he does not abandon it, he commits a Saṃghāvaśeṣa offense.

—Sanghavasesa: As stated above. If that bhikkhu has been admonished in private three times and in the presence of others three times without desisting, then for each admonition he commits a Dukkata offence. When the first admonition before the Sangha is not yet complete, he commits a Dukkata offence; when the first Kammavaca is complete, he commits a Thullaccaya offence. When the second Kammavaca is not yet complete, he also commits a Dukkata offence, and when it is complete, he commits a Thullaccaya offence. But when the third Kammavaca is not yet complete, he commits a Thullaccaya offence, and when the words are finished, he commits a Sanghavasesa offence.

The Sanghavasesa offence arises beginning from the admonition in private, through to the admonition before the Sangha, encompassing the Dukkata and Thullaccaya offences; all of those offences together are subsumed into a single Sanghavasesa offence.

If the case is stopped halfway through, then according to where it is stopped, the penalty is administered at that point. Therefore the Blessed One said:

"If a bhikkhu himself speaks obstinate words, and even after being admonished three times does not desist, he commits a Sanghavasesa offence."

End of the twelfth Sanghavasesa rule.

Vietnamese translation: Thích Phước Sơn. MAHĀSAṄGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHĀBHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Verification of meaning: Thích Đỗng Minh