Lzh Mg Bu Vb Ss 13Corrupters of Families

– MAHĀSĀṂGHIKA VINAYA

– SAṂGHĀVAŚEṢA RULES

– CLARIFICATION OF THE REMAINING SAṂGHĀVAŚEṢA RULES

13. RULE: CAUSING THE LOSS OF FAITH AMONG THE FAITHFUL.

When the Buddha was dwelling in the city of Śrāvastī, as described in detail above. At that time, the group of six bhikkhus residing in the village of Kāśī Black Mountain engaged in various forms of improper conduct: improper bodily conduct, improper verbal conduct, and improper bodily and verbal conduct.

—Improper bodily conduct: Running back and forth, jumping about, wandering aimlessly, walking backwards, walking in a hunched manner, beating on basins and making merry, carrying one another on their backs, using their bodies for such antics as these — this is called improper bodily conduct.

—Improper verbal conduct: Imitating the cries of elephants, the sounds of camels, the bellowing of buffalo, the bleating of goats, short sounds, long sounds, or pricking up the ears to listen; producing such sounds in jest — this is called improper verbal conduct.

—Improper bodily and verbal conduct: Painting their bodies in patches, one side white and the face blackened, dyeing the hair white, beating drums and playing instruments, keeping rhythm while dancing, and so forth — this is called improper bodily and verbal conduct.

At that time, the upāsakas came to the bhikkhus wishing to pay respects and hear the Dharma. Seeing such behavior, their hearts were displeased, and they said: "Venerable sirs! The Dharma of a śramaṇa is to do wholesome deeds, so that those without faith may gain faith and those who already have faith may deepen it further. Yet now you are doing what is contrary to the Dharma, causing only those without faith to become all the more faithless and those who already have faith to suffer harm."

The group of six bhikkhus became angry and said: "Are you our teacher? Are you our preceptor? That is absurd. We ought to be instructing you, yet instead you instruct us!" That anger intensified greatly, causing bodily harm, and bodily and verbal harm.

—Bodily harm: They entered the homes of the upāsakas, dragged out small children and slapped, struck, and beat them; they smashed household utensils; they broke the legs of calves; they gouged out the eyes of goats. Then they went into the upāsakas' market stalls and mixed up all manner of goods — unhusked grain, rice, wheat, barley, salt, noodles, milk, oil, and curd — until nothing could be distinguished. Then they went out into the fields: where young rice shoots needed water, they drained them dry; where water was not needed, they flooded the fields; they cut and destroyed the young shoots and burned the ripened grain. This is called bodily harm.

—Verbal harm: They went to the royal court and slandered good people, falsely accusing the innocent. This is called verbal harm.

—Bodily and verbal harm: They hid in concealed places to frighten others and dragged innocent people into trouble. This is called bodily and verbal harm.

On account of this, the upāsakas became angry and said: "Śramaṇas of the Śākya clan who do such unlawful deeds — from this time forward let us make no more offerings to them."

At that time, a bhikkhu took his bowl and went seeking alms. The household saw the bhikkhu and still gave food as before, so he did not suffer too greatly. Seeing this, the upāsakas made a pact among themselves: "The śramaṇas of the Śākya clan have committed such violent and wicked acts. From now on let us not allow them through our doors." Thereupon, that bhikkhu began going to households without faith to seek alms. At first those households still gave food, but afterwards, when they heard that the upāsakas had cut off the food supply, they thought: "Surely these are wicked persons; why should we give them food?" And so they too no longer allowed them through the door.

Because of this, those bhikkhus engaged in improper bodily livelihood, improper verbal livelihood, and improper bodily and verbal livelihood.

—Improper bodily livelihood: Making water vessels, making wooden implements for sale, making milk containers, making leather bags, weaving thread, netting, sewing robes, learning to make cakes and selling them, learning to sell medicine, acting as messengers for others — engaging in such activities to make a living is called improper bodily livelihood.

—Improper verbal livelihood: Reciting and chanting spells and incantations, such as serpent spells, dragon spells, demon spells, disease spells, water spells, fire spells, and so forth — engaging in such activities to make a living is called improper verbal livelihood.

—Improper bodily and verbal livelihood: With the hands producing fire spontaneously, with the mouth chanting incantations, with the hands sprinkling milk and oil, scattering mustard seeds — engaging in such activities to make a living is called improper bodily and verbal livelihood.

At that time, the upāsakas of Black Mountain village went to the city of Śrāvastī to settle official matters. When their affairs were concluded, they went to the Blessed One, paid homage at the feet of the Buddha, and stood to one side. They then said to the Buddha: "Blessed One! We are upāsakas from Black Mountain village. The group of six bhikkhus residing in that village have done unlawful deeds" — as described in detail above — "and we respectfully request that the Blessed One restrain them and cause them to no longer reside in our village, so that things may be well."

At that time, the Blessed One accordingly taught the Dharma to instruct the upāsakas, bringing them benefit and gladness; they then paid homage and departed. Thereupon the Blessed One said to Ānanda: "You should go to Black Mountain village and perform the act of karman of expulsion upon the group of six bhikkhus."

Ānanda then said to the Buddha: "I do not dare to go."

The Buddha asked: "For what reason?"

Ānanda replied: "Blessed One! The group of six bhikkhus are rough and violent in temperament. If I were to go there, it would be like farmers harvesting sugarcane who are transporting it from the fields back home, when suddenly a band of children comes out from the village and rushes over to snatch the sugarcane and find a hidden place to eat it. The group of six bhikkhus is just like this. If they hear that I am coming, they will surely intercept me on the road and do unlawful things; or they may perform the act of karman of expulsion against me. Therefore it is difficult for me to go."

The Buddha then said to Ānanda: "Then go together with thirty others, and you will be able to subdue them."

Thereupon, Ānanda, together with thirty persons, set out one after another and journeyed to Black Mountain village. Then another thirty bhikkhus heard that the Venerable Ānanda was going to Black Mountain village and said to one another: "We have never witnessed the act of karman of expulsion before. Let us follow Ānanda to that village to observe the act of karman of expulsion." Thus they joined with the original thirty, making a party of sixty bhikkhus, who all traveled together in good cheer.

At that time, the group of six bhikkhus heard that the Venerable Ānanda, together with sixty others, was coming as a group to perform the act of karman of expulsion against them, and so they became afraid. Consequently, Śamantadattā and Mahāīśadattā fled to Rājamārga village; while the elders Chandā and Kāḷudāyī walked one yojana ahead to welcome the Venerable Ānanda and confessed: "Elder! What we have done is unwholesome; we have committed offenses and transgressions.

From this time forward we will not dare to commit them again." At that time the Saṃgha accepted their confession, and the Venerable Ānanda proceeded onward to that village. There, the two who had already confessed having been received, and the two who had fled being absent, as for those who remained there, the Venerable Ānanda then performed the act of karman of expulsion. Because the Blessed One had not permitted the Saṃgha to perform the karman against the Saṃgha as a whole, but only permitted the Saṃgha to perform the karman against two or three persons at a time.

When performing the karman, the one conducting the karman must speak as follows:

"May the venerable Saṃgha listen! These bhikkhus, so-and-so, residing in this village, habitually engage in improper conduct and do not desist; both monastics and laypeople alike know this. If it is agreeable to the Saṃgha, the Saṃgha should perform the act of karman of expulsion upon these bhikkhus, so-and-so, who engage in improper conduct."

Then the announcement is made as follows:

"May the venerable Saṃgha listen! Those elder bhikkhus, so-and-so, habitually engage in improper conduct and do not desist; both monastics and laypeople alike know this. Now the Saṃgha performs the act of karman of expulsion upon those bhikkhus, so-and-so. Those venerable ones who agree should remain silent; those who do not agree should speak."

When the karman is completed for the first time, the second and third acts of karman are performed in the same manner. At the conclusion it is declared:

"The Saṃgha has completed the act of karman of expulsion upon the bhikkhus so-and-so who engage in improper conduct, because the Saṃgha has agreed and remained silent. This matter shall be carried out accordingly."

The acts of karman for improper verbal conduct are also performed in the same manner. Likewise, the bodily harm, verbal harm, and bodily and verbal harm — these too are performed in the same manner. The improper bodily livelihood, improper verbal livelihood, and improper bodily and verbal livelihood — these too are performed in the same manner.

After the karman had been declared three times, those among the group of six bhikkhus who had been expelled then said to the other bhikkhus: "Bhikkhu Chandā and Bhikkhu Kāḷudāyī also did unlawful things. Why are only we expelled and not they?" The Saṃgha then said to those persons: "Because those two bhikkhus walked one yojana ahead to welcome the Saṃgha, confessed their offenses, and the Saṃgha accepted their confession. As for Śamantadattā and Mahāīśadattā, they fled to Rājamārga village and escaped. As for you who were present here — you did not come forth to welcome the Saṃgha and confess your offenses, nor did you flee; therefore the act of karman of expulsion had to be performed against you."

They also said: "Venerable Elder! The Sangha acts out of favoritism, out of anger, out of fear, and out of delusion — people who have committed the same offense are treated differently, some being expelled and others not." The bhikkhus then remonstrated with them: "Elder, do not slander the Sangha with such unreasonable claims. The Sangha does not act out of favoritism, anger, fear, or delusion, nor does it expel some while sparing others among those who have committed the same offense."

When the bhikkhus remonstrated with them in this way and yet they stubbornly refused to desist, the remonstration was given a second and a third time, but still they persisted without stopping. At that point, the Venerable Ānanda expounded the Dharma in an appropriate manner to the laymen, causing them to rejoice and once again offer alms to the Sangha as before. Then the Venerable Ānanda and the great assembly prepared to return to Śrāvastī.

At that time the bhikkhus said to the Venerable Ānanda: "Now that the whole Sangha is returning, to whom shall this monastery be entrusted for care?"

Ānanda asked: "Then who should remain to look after it?"

The bhikkhus said: "The Elder Chanda should remain."

Ānanda replied: "Chanda has previously committed an offense that caused people to lose faith in him — how could he remain?"

The Venerable Ānanda thereupon appointed another bhikkhu, then returned to the city of Śrāvastī, paid homage at the feet of the Blessed One, and stood to one side. The Blessed One, though he already knew, nevertheless asked: "Ānanda, have you completed the Karmavācanā of expulsion at the village of Black Mountain?"

He replied: "It has been completed, Blessed One. The bhikkhus Chanda and Kāḷudāyī traveled a full yojana to come and meet the Sangha in order to confess their faults, while Sammantadaddha and Māhissadatta fled to the village of Rājapatha. As for the remaining bhikkhus, they neither came to confess nor fled, and so the Sangha performed the Karmavācanā of expulsion against them. However, upon seeing that Chanda and Kāḷudāyī were not expelled, they unreasonably slandered the Sangha, saying: 'The Sangha acts out of favoritism, anger, fear, and delusion — people who have committed the same offense are treated differently, some being expelled and others not.'"

The Buddha said to the bhikkhus: "If the group of six bhikkhus unreasonably slanders the Sangha, saying: 'The Sangha acts out of favoritism, anger, fear, and delusion — people who have committed the same offense are treated differently, some being expelled and others not,' then you should remonstrate with them three times in a secluded place, three times in a place with many people, and then three times in the midst of the Sangha, causing them to abandon that conduct.

When in a secluded place, one should ask: 'Is it true that out of resentment toward the bhikkhus Chanda and Kāḷudāyī you are unreasonably slandering the Sangha, saying: "The Sangha acts out of favoritism, anger, fear, and delusion — people who have committed the same offense are treated differently, some being expelled and others not"?'

If they answer: 'It is indeed so,' then one should remonstrate with them in a secluded place, saying: 'Elder, do not unreasonably slander the Sangha. Why? Because the Sangha does not act out of favoritism, anger, fear, or delusion, nor does it expel some while sparing others among those who have committed the same offense.

Do not say that the Sangha acts out of favoritism, anger, fear, and delusion. Elder, I now remonstrate with you out of compassion, for the sake of your benefit — therefore abandon this conduct. One remonstration has been given; two more remain.' If they do not desist, the second and third remonstrations should be given in the same manner.

Then the remonstration should be given three times in a place with many people. But if they still do not desist, one should proceed to the midst of the Sangha and perform the Karmavācanā of seeking consent.

The one performing the Karmavācanā should speak as follows:

'Let the Venerable Sangha hear. This group of six bhikkhus has unreasonably slandered the Sangha; they have been remonstrated three times in a secluded place and three times in a place with many people, and yet have not desisted. If it is agreeable to the Sangha, now in the midst of the Sangha they should be remonstrated three times so that they may abandon this conduct.'

Then, in the midst of the Sangha, one should ask those bhikkhus: 'Is it true that you have unreasonably slandered the Sangha, that you were remonstrated three times in a secluded place and three times in a place with many people, and yet did not desist?'

If they answer: 'It is indeed so,' then the Sangha should remonstrate: 'Elder, do not unreasonably slander the Sangha. Why? Because the Sangha does not act out of favoritism, anger, fear, or delusion, nor does it expel some while sparing others among those who have committed the same offense.

The Sangha now remonstrates with you out of compassion, for the sake of your benefit. Therefore, abandon this conduct. One remonstration has been given; two more remain.' If they do not desist, the second and third remonstrations should be given in the same manner.

But still they stubbornly refused to desist. Thereupon the bhikkhus reported the matter in full to the Blessed One: 'The group of six bhikkhus was remonstrated three times in a secluded place, and up to three times in the midst of the Sangha, yet they stubbornly refused to abandon it.'"

The Buddha said: "Summon the group of six bhikkhus."

When they had come, the Buddha asked them: "Is it true that you unreasonably slandered the Sangha, that you were remonstrated three times in a secluded place, and up to three times in the midst of the Sangha, and yet stubbornly refused to desist?"

They answered: "It is indeed so, Blessed One."

The Buddha then said to the group of six bhikkhus: "That is an evil thing. Have you not heard me constantly praise the quality of being easy to admonish and censure the quality of being difficult to admonish? Why then are you now so difficult to admonish, persisting stubbornly without giving it up? Group of six bhikkhus, this is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. It cannot be used to cultivate and increase wholesome qualities."

At that point the bhikkhus said to the Buddha: "Blessed One, why is it that this group of six bhikkhus, simply because Chanda and Kāḷudāyī were not expelled, unreasonably slandered the Sangha?"

The Buddha said: "This group of six bhikkhus is not only unreasonably slandering the Sangha today — in times past they also unreasonably slandered others."

The bhikkhus asked: "Has this truly happened before?"

The Buddha replied: "It has truly happened before."

The bhikkhus said: "May the Blessed One relate it to us; we wish to hear."

The Buddha said: "In times past there was a city called Vārāṇasī, in the kingdom of Kāśī. At that time, the royal household kept two dogs; the king had them bound with ropes of gold and silver, and fed them from vessels adorned with precious gems. At night the ropes were loosened and the dogs were let out to guard the gates and entrances. At that time the king suffered from a headache, and despite twelve years of treatment it had not abated — but afterward it had somewhat subsided. Then, while sleeping, the king heard dogs barking, which startled him awake, and as a result his headache worsened. The king then asked his attendants: 'What was that sound just now?'

They replied: 'That was the sound of dogs barking.'

The king flew into a rage and ordered his attendants to drive out all the dogs that were present in the city. They accordingly followed the command and drove them all out. At that point, one of the dogs asked the person driving it away: 'Why are you driving me away?'

The person replied: 'The king had only just slightly recovered from his illness when, in his sleep, he heard dogs barking, which startled him awake, causing his illness to worsen — that is why you are being driven out.'

The dog then asked: 'Are all dogs being driven out?'

The answer was: 'All are being driven out.'

The dog asked again: 'Are the two dogs in the king's own household also being driven out?'

The answer was: 'The two dogs in the king's household are not being driven out.'

The dog then said in anger: 'This king is without virtue — he acts out of favoritism, anger, fear, and delusion.'

And it recited a verse:

The Buddha said to the bhikkhus: "The king's own dogs at that time are now the bhikkhus Chanda and Kāḷudāyī, while the other dogs are now the remaining bhikkhus in the group of six. At that time, seeing that those two were not expelled while they themselves were, they unreasonably slandered others — and now, being expelled just the same, they act in exactly the same way."

Because the two bhikkhus Chanda and Kāḷudāyī were not expelled, the other bhikkhus unreasonably slandered the Sangha. On account of this, the bhikkhus said to the Buddha: "Blessed One, why did everyone wish to appoint the bhikkhu Chanda as monastery steward, while Ānanda did not agree?"

The Buddha said to the bhikkhus: "Not only today did the bhikkhu Chanda wish to serve as steward while Ānanda did not agree — in times past as well, he had wished to be appointed as king, and Ānanda did not agree then either."

The monks then spoke to the Buddha: "Blessed One! Did this truly happen thus?"

The Buddha said: "It is exactly so!"

The monks said: "We wish to hear it. We pray the Blessed One will recount it."

The Buddha said: "In times past, on a hillside at the foot of the Snow Mountains, there was a warm, sunny place where many kinds of birds gathered together to deliberate: 'Today, let us appoint one bird to be king, so that all birds will stand in awe and not dare to do unlawful things.'

The birds said: 'Good! But who should be king?'

One bird said: 'We should appoint the great heron.'

Another bird said: 'That will not do. Why? Because it has long legs and a long neck; if we were to commit an offense, it would peck our heads.'

The whole flock agreed that this was so. Then another bird said: 'We should appoint the swan as king, for its feathers are of the most brilliant white, and all birds hold it in reverence.' The birds again said: 'This one will not do either. Its appearance is indeed white, but its neck is long and bent. Since its own neck is not straight, how can it correct others and make them upright?'

Then another said: 'Only the peacock, with its many colors, brings delight to all who behold it—it can be king.'

Another bird said: 'That will not do. Why? Because although its plumage is beautiful, it has no sense of shame; every time it dances it exposes its unsightly parts. Therefore it will not do.'

Another bird said: 'We should appoint the bald-headed owl as king. Why? Because by day it sleeps quietly, and by night it is diligently active and protects us—it can be king.'

The whole flock said: 'Agreed!'

Now at that time, a parrot was perched nearby. Being wise, it reflected: 'It is the custom of birds to sleep and rest at night, yet the nature of this bald owl is that it does not rest at night. It will require all the birds to surround and attend upon it, keeping guard day and night without rest—that would be a great hardship. Yet if I speak out, it will become angry and pluck out all my feathers. But if I do not speak, the birds will suffer greatly for a long time. I would rather have my feathers plucked than allow what is right to be trampled upon.' So it came forward before all the birds, spread its wings, and respectfully addressed the flock: 'Please hear me recite a verse.' The birds then recited a verse in reply:

When the parrot heard the flock recite this verse, it then spoke in verse:

At that time the whole flock said: 'What the parrot has said is correct.' And they deliberated together: 'This parrot is intelligent and wise; let us appoint it as king.' And so they honored the parrot and made it king.

Thereupon the Buddha said to the monks: "The bald owl of that time is now the monk Chanda, and the parrot is now Ānanda. Just as at that time this one prevented the other from becoming king, so now it has likewise prevented him from becoming the administrator of affairs."

The Buddha then commanded all the monks residing in the city of Śrāvastī to assemble together—even those who had already heard were to hear again—and he promulgated the rule:

"If there are monks who dwell in a city or village and commit evil acts that are seen and heard by all; who corrupt the faith of others in ways that are seen and heard by all, then the monks should say to those monks: 'Venerable Elders! You have committed evil acts that are seen and heard by all; you have corrupted the faith of others in ways that are seen and heard by all. Venerable Elders! You must depart from this place and should not remain here any longer.'

"Should those monks then say to the other monks: 'The venerable Saṅgha acts out of partiality, out of aversion, out of fear, and out of delusion. Why? Because among monks who have committed the same offense, some are expelled and some are not expelled.'

"The monks should say to those monks: 'Venerable Elders! You should not say: "The Saṅgha acts out of partiality, out of aversion, out of fear, and out of delusion; among monks who have committed the same offense, some are expelled and some are not expelled." Why? Because the Saṅgha does not act out of partiality, aversion, fear, or delusion. Venerable Elders! You have committed evil acts that are seen and heard by all; you have corrupted the faith of others in ways that are seen and heard by all. You must depart from this place and may not remain here any longer.'

"If those monks, when thus admonished by the other monks, still stubbornly refuse to desist, the monks should admonish them a second time and a third time, urging them to abandon that conduct. If upon the second and third admonition they desist, that is well. If they do not desist, they commit an offense of Saṅghāvaśeṣa.

Explanation

—Monks: Either the Saṅgha as a whole, or several persons, or a single person who is residing in a city or village.

What does it mean to reside in a village? If a monk receives robes, food, bedding, medicine, and so forth from that village, this is called residing in dependence. If a monk does not receive robes, food, bedding, medicine, and so forth, but relies upon the village only for protection from dangers, this is also called residing in dependence. If a monk does not rely upon a village to avoid dangers, but only resides within the boundary of that village, this is likewise called residing in dependence.

—Others: Kṣatriyas, Brāhmaṇas, Vaiśyas, and Śūdras—these are called "others."

—Corruption: If monks commit acts contrary to the pure life, such as drinking alcohol or eating at improper times in villages, this does not yet constitute corrupting the faith of others.

—Corrupting the faith of others: If someone in a village who previously had faith and made offerings to the Saṅgha, and built temples and stūpas, has their aspiration for the path undermined by a monk, this is called corrupting the faith of others.

—Evil acts: Bodily conduct contrary to proper deportment; verbal conduct contrary to proper deportment; bodily and verbal conduct contrary to proper deportment; bodily harm; verbal harm; bodily and verbal harm; bodily wrong livelihood; verbal wrong livelihood; bodily and verbal wrong livelihood—these are called evil acts.

—Committing evil acts that corrupt the faith of others, seen and heard by all: Committing evil acts within a village that are seen and heard by all, whereupon the monks say to those monks: 'Venerable Elders! You have committed evil acts that are seen and heard by all; you have corrupted the faith of others in ways that are seen and heard by all. Now you must not remain here any longer.'

Those monks then reply: 'Venerable Elders! The Saṅgha acts out of partiality, aversion, fear, and delusion. Among monks who have committed the same offense, some are expelled and some are not expelled.'

The monks then say to those monks: 'Venerable Elders! You should not speak thus. The Saṅgha does not act out of partiality, aversion, fear, or delusion. You must abandon that conduct.'

—Those monks stubbornly refuse to desist and furthermore unreasonably slander the Saṅgha: This refers to the group of six monks.

—Monks: Either the Saṅgha, or several persons, or a single person.

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

—Admonition in a secluded place: One asks in a secluded place: 'Venerable Elders! Did you truly unreasonably slander the Saṅgha by saying: "The Saṅgha acts out of partiality, aversion, fear, and delusion; among monks who have committed the same offense, some are expelled and some are not expelled"—is this so?' If they answer: 'It is so,' one should then reprove them: 'Venerable Elders, do not use such unreasonable words to slander the Saṅgha.

Why? Because the Saṅgha does not act out of partiality, aversion, fear, or delusion, nor does it expel some among those who have committed the same offense while not expelling others. I now admonish you out of compassion, wishing to bring you benefit.

Therefore, please bring that conduct to an end. One admonition is now complete; two admonitions remain.' If they do not desist, one must admonish them a second and third time, and then three times in the presence of many. But if they still stubbornly refuse to desist, one must come before the Saṅgha and perform the Karmavācanā for requesting leave to speak, saying:

"I request the venerable Saṅgha to listen. The monk(s) such-and-such have unreasonably slandered the Saṅgha and have been admonished three times in a secluded place and three times in the presence of many, yet they still stubbornly refuse to desist. If the time is suitable for the Saṅgha, they should now be admonished three times in the midst of the Saṅgha, so that they may bring that conduct to an end."

The Sangha should ask: "Venerable Elders! Is it true that you have without reason slandered the Sangha, saying: 'The Sangha acts out of favoritism, anger, fear, and delusion,' and so forth — and that, even after being admonished in private three times and admonished in the presence of many three times, you have stubbornly refused to desist?" If they answer: "It is true," then the Sangha should admonish them: "Venerable Elders!

Do not without reason slander the Sangha. Why so? Because the Sangha does not act out of favoritism, anger, fear, or delusion, nor does it expel some while not expelling others who are guilty of the same offense.

Now the Sangha admonishes you out of compassion, wishing you benefit. One admonition has been given; two more remain. You should abandon this matter." If they do not abandon it, the admonition is given a second time and a third time.

But if they still do not abandon it, they commit a Saṅghādisesa offense.

— Saṅghādisesa: as stated above. Those bhikkhus who are admonished in private three times and do not desist incur a Duṣkṛta offense with each admonition. Then being admonished in the presence of many three times is likewise. When admonished in the midst of the Sangha: if the first admonition is not yet completed, a Duṣkṛta offense is incurred; when it is completed, a Sthūlātyaya offense is incurred. For the second admonition, if not yet completed, a Duṣkṛta offense is incurred; when completed, a Sthūlātyaya offense is incurred. For the third admonition, if not yet completed, a Sthūlātyaya offense is incurred; when completed, a Saṅghādisesa offense is incurred.

The Saṅghādisesa offense arises (excluding the three Sthūlātyaya offenses incurred through groundlessly slandering the Sangha) from the three admonitions in private, the three admonitions in the presence of many, and the three admonitions in the midst of the Sangha — all the Duṣkṛta offenses and all the Sthūlātyaya offenses being combined together into a single Saṅghādisesa offense.

If one desists partway through, the offense is adjudicated according to the point at which one desisted. Therefore it is said:

"There are bhikkhus who dwell in dependence upon a city or a village for their livelihood... and so forth — if upon the second or third admonition they desist, that is well; if they do not desist, they commit a Saṅghādisesa offense."

End of the thirteenth 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