摩訶僧祇律

DETAILED EXPLANATION OF THE FOURTH MISCELLANEOUS RECITATION CHAPTER.

FORMER OFFENSES.

A bhikkhu who had concealed an offense and then requested separate residence subsequently said to another bhikkhu:

– Venerable sir, I have another Sanghadisesa offense.

– Is it a former offense or an intervening offense?

– A former offense.

– Was it concealed or not concealed?

– It was concealed.

– Venerable sir, the separate-residence procedure that you previously underwent was carried out in accordance with the Dharma. As for the offense you disclose today, because it was concealed, you must request the separate-residence procedure anew. The two offenses are then to be combined, and you must undergo parivasa for them together, undergo manatta for them together, and be released from them together.

This is called requesting separately, undergoing parivasa together, undergoing manatta together, and being released from the offenses together.

A bhikkhu who had concealed an offense requested the separate-residence procedure. After completing half of it, he said to another bhikkhu:

– Venerable sir, I have another Sanghadisesa offense.

– Is it a former offense or an intervening offense?

– A former offense.

– Was it concealed or not?

– It was concealed.

– The separate-residence procedure that you have undergone was carried out in accordance with the Dharma. As for the concealed offense disclosed today, you must request the separate-residence procedure anew. The two offenses are then to be combined, and you must undergo parivasa for them together, undergo manatta for them together, and be released from them together.

This is called requesting separately, undergoing parivasa together, undergoing manatta together, and being released from the offenses together.

A bhikkhu who had concealed an offense requested separate residence. After completing it, he again said to another bhikkhu:

– Venerable sir, I have another Sanghadisesa offense.

– Is it a former offense or an intervening offense?

– A former offense.

– Was it concealed or not?

– It was concealed.

– The separate-residence procedure that you previously underwent was carried out in accordance with the Dharma. For the concealed offense disclosed today, you must request separate residence anew. After completing it, combine the two offenses, request manatta for them together, and be released from them together.

This is called requesting separately, undergoing parivasa separately, undergoing manatta together, and being released from the offenses together.

A bhikkhu who had concealed an offense completed parivasa and also completed his request for manatta, and then said:

– Venerable sir, I have another Sanghadisesa offense.

– Is it a former offense or an intervening offense?

– A former offense.

– Was it concealed or not?

– It was concealed.

– The parivasa and manatta procedures previously performed were carried out in accordance with the Dharma. [435b] For the concealed offense disclosed today, you must request the parivasa procedure anew. After completing it, request manatta again, combine these two offenses and undergo it for them together, and then be released from them together.

This is called requesting separately, undergoing parivasa, requesting separately, undergoing manatta together, and being released from the offenses together.

A bhikkhu who had concealed an offense completed parivasa, requested manatta, and, after completing half of it, again said to another bhikkhu:

– Venerable sir, I have another Sanghadisesa offense. (And so forth, until it should be said):

– The manatta procedure previously performed was carried out in accordance with the Dharma. For the concealed offense disclosed today, you must request the parivasa procedure anew. After completing it, request manatta again. These two offenses are to be combined, and you must undergo manatta for them together and be released from them together.

This is called requesting separately, undergoing parivasa together, requesting separately, undergoing manatta together, and being released from the offenses together.

A bhikkhu who had concealed an offense and then completed parivasa and manatta again said to another bhikkhu:

– Venerable sir, I have another Sanghadisesa offense. (And so forth, until it should be said):

– The parivasa and manatta procedures previously performed were carried out in accordance with the Dharma. For the concealed offense disclosed today, you must request the parivasa and manatta procedures anew. After completing them, request release from both offenses on a single occasion.

This is called requesting parivasa and manatta separately and being released from the offenses together.

A bhikkhu who had concealed an offense and then completed parivasa, manatta, and release from the offense again said to another bhikkhu:

– Venerable sir, I have another Sanghadisesa offense. (And so forth, until it should be said):

– The parivasa, manatta, and release procedures previously performed were carried out in accordance with the Dharma. For the concealed offense disclosed today, you must request the parivasa, manatta, and release procedures anew.

This is called requesting separately and undergoing parivasa, manatta, and release from the offense separately.

A bhikkhu who had concealed an offense, after being granted the parivasa procedure, again said to another bhikkhu:

– Venerable sir, I have another two Sanghadisesa offenses.

– Are they former offenses or intervening offenses?

– They are former offenses.

– Were they concealed or not?

– One offense was concealed, and one offense was not concealed.

– The parivasa procedure previously performed was carried out in accordance with the Dharma. As for the offenses disclosed today, leave the unconcealed offense as it is; for the concealed offense, you must request the parivasa procedure anew. Combine them and complete it, then undergo manatta for them together and be released from them together.

Thus, the middle and final portions of the separate-residence procedure, the initial, middle, and final portions of the manatta procedure, and the final portion of the release procedure are also to be explained as above.

A bhikkhu who had concealed an offense, after being granted the parivasa procedure, again said to another bhikkhu:

– Venerable sir, I have another three Sanghadisesa offenses.

– Are they former offenses or intervening offenses?

– They are former offenses.

– Were they concealed or not?

– One offense was concealed, one offense was not concealed, [435c] and one offense remained doubtful.

– The parivasa procedure previously performed was carried out in accordance with the Dharma. Now leave the unconcealed offense as it is; determine the doubtful offense; and for the concealed offense, request the parivasa procedure anew. Then undergo manatta for them together and be released from them together. Thus, the middle portion of separate residence, the final portion of separate residence, the initial, middle, and final portions of manatta, and the final portion of release from the offense are also to be explained as above.

This is called a former offense.

INTERVENING OFFENSES.

A bhikkhu who had concealed an offense and then completed separate residence again said to another bhikkhu:

– Venerable sir, I have another Sanghadisesa offense.

– Is it a former offense or an intervening offense?

– It is an intervening offense.

– When was it committed?

– It was committed while I was undergoing separate residence.

– Was it concealed or not?

– It was concealed.

– Venerable sir, the separate-residence procedure previously performed was carried out in accordance with the Dharma, but it was deficient by one night. For the offense concealed now, you must request the separate-residence procedure anew, combine the two offenses and undergo it for them together, undergo manatta for them together, and be released from them together.

This is called requesting separately, undergoing separate residence together, undergoing manatta together, and being released from the offenses together.

A bhikkhu who had concealed an offense completed separate residence and, while undergoing manatta, again said to another bhikkhu:

– Venerable sir, I have another Sanghadisesa offense.

– Is it a former offense or an intervening offense?

– An intervening offense.

– When was it committed?

– It was committed while I was undergoing manatta.

– Was it concealed or not?

– It was concealed.

– Venerable sir, the separate-residence and manatta procedures previously performed were carried out in accordance with the Dharma, but the manatta was deficient by one night. For the offense concealed now, you must request the separate-residence procedure anew. After completing it, request the manatta procedure again, combine the offenses and undergo it for them together, and then be released from them together. This is called requesting separately, undergoing separate residence separately, requesting manatta separately, undergoing manatta together, and being released from the offenses together.

A bhikkhu who had concealed an offense and then completed separate residence, manatta, and release from the offense again said to another bhikkhu:

– Venerable sir! I have another Sanghadisesa offense.

– Is it a former offense or an intervening offense?

– An intervening offense.

– When was it committed?

– It was committed while I was undergoing separate residence.

– Was it concealed or not?

– It was concealed.

– Venerable sir! The initial separate-residence procedure was performed in accordance with the Dharma, but it was deficient by one night. Therefore, the manatta and release from the offense were not accomplished. For the offense concealed now, you must request separate residence anew, combine the offenses and undergo it for them together. After completing it, request the manatta procedure for them together and then be released from the offenses together.

This is called requesting separately, undergoing separate residence together, requesting manatta together, and then being released from the offenses together.

A bhikkhu who had concealed an offense and then completed parivasa, manatta, and release from the offense again said to another bhikkhu:

– Venerable, I have another Sanghadisesa offense.

– Is it a former offense or an intervening offense?

– [436a] An intervening offense.

– When was it committed?

– It was committed during manatta.

– Was it concealed or not?

– It was concealed.

– The preceding parivasa and manatta procedures were carried out in accordance with the Dharma, but the manatta was short by one night. Therefore, the rehabilitation is invalid. The parivasa procedure must now be requested again for the concealed offense. After it has been completed, manatta must be requested again and the offenses combined for the observance; once it is completed, rehabilitation is to be performed for them together.

This is called requesting and observing parivasa separately, requesting manatta separately but observing it jointly, and undergoing rehabilitation together.

A bhikkhu concealed an offense and, while observing parivasa, said to another bhikkhu:

– Venerable, I have two more Sanghadisesa offenses.

– Are they former offenses or intervening offenses?

– Intervening offenses.

– When were they committed?

– They were committed during parivasa.

– Were they concealed or not?

– One offense was concealed and one was not.

– The initial parivasa procedure was carried out in accordance with the Dharma, but it was short by one night. The unconcealed offense is to be left as it is, while parivasa must be requested again for the concealed offense and the offenses combined for the observance; manatta is then to be observed jointly, followed by rehabilitation together.

This is called requesting parivasa separately, combining the offenses for the observance of parivasa, observing manatta jointly, and undergoing rehabilitation together.

A bhikkhu concealed an offense and, after completing the observance of parivasa, said to another bhikkhu when the time came to observe manatta:

– Venerable, I have two more Sanghadisesa offenses.

– Are they former offenses or intervening offenses?

– Intervening offenses.

– When were they committed?

– They were committed during manatta.

– Were they concealed or not?

– One offense was concealed and one was not.

– The preceding parivasa and manatta procedures were carried out in accordance with the Dharma, but the manatta was short by one night. The unconcealed offense is to be left as it is, while parivasa must be requested again for the concealed offense. After it has been observed, the offenses are to be combined in requesting manatta, followed by rehabilitation together.

This is called requesting and observing parivasa separately, requesting and observing manatta jointly, and undergoing rehabilitation together.

A bhikkhu concealed an offense and, after observing parivasa and manatta and undergoing rehabilitation, again said to another bhikkhu:

– Venerable, I have two more Sanghadisesa offenses.

– Are they former offenses or intervening offenses?

– Intervening offenses.

– When were they committed?

– They were committed during parivasa.

– Were they concealed or not?

– One offense was concealed and one was not.

– The initial parivasa procedure was carried out in accordance with the Dharma, but it was short by one night; therefore, the manatta and rehabilitation are invalid. The unconcealed offense is now to be left as it is, while the parivasa procedure must be requested again for the concealed offense and the offenses combined for the observance. After it has been completed, the offenses are again to be combined in requesting manatta, followed by rehabilitation together.

A bhikkhu concealed an offense and, after observing parivasa and manatta and undergoing rehabilitation, again said to another bhikkhu:

– Venerable, I have two more Sanghadisesa offenses.

– Are they former offenses or [436b] intervening offenses?

– Intervening offenses.

– When were they committed?

– They were committed during manatta.

– Were they concealed or not?

– One offense was concealed and one was not.

– The initial parivasa and manatta procedures were carried out in accordance with the Dharma, but the manatta was short by one night; therefore, the rehabilitation is invalid. The unconcealed offense is now to be left as it is, while parivasa must be requested again for the concealed offense. After it has been completed, the offenses are to be combined in requesting manatta, followed by rehabilitation together.

Again, a bhikkhu concealed an offense and, while observing parivasa, said to another bhikkhu:

– Venerable, I have three more Sanghadisesa offenses.

– Are they former offenses or intervening offenses?

– Intervening offenses.

– When were they committed?

– They were committed during parivasa.

– Were they concealed or not?

– One offense was concealed, one was not, and one remains doubtful.

– The initial portion of parivasa was carried out in accordance with the Dharma, but it was short by one night. The unconcealed offense is now to be left as it is, the doubtful offense must be determined, and parivasa must be requested again for the concealed offense, with the offenses combined for the observance; manatta is then to be observed jointly, followed by rehabilitation together.

The same is to be said regarding the manatta portion.

A bhikkhu concealed an offense and, after observing parivasa and manatta and undergoing rehabilitation, again said to another bhikkhu:

– Venerable, I have three more Sanghadisesa offenses.

– Are they former offenses or intervening offenses?

– Intervening offenses.

– When were they committed?

– They were committed during parivasa.

– Were they concealed or not?

– One offense was concealed, one was not, and one remains doubtful.

– The initial portion of parivasa was carried out in accordance with the Dharma, but it was short by one night; therefore, the manatta and rehabilitation were not successfully completed. The unconcealed offense is to be left as it is, the doubtful offense must be determined, and parivasa must be requested again for the concealed offense, with the offenses combined for the observance; manatta is likewise to be observed jointly, followed by rehabilitation together.

If he commits three more offenses during the manatta portion, the procedure is also as above. This is called requesting and observing parivasa separately, but observing manatta and undergoing rehabilitation jointly.

The foregoing are called intervening offenses.

If a bhikkhu intentionally emits semen, thereby committing a Sanghadisesa offense, and conceals it, but subsequently wishes to observe parivasa, he should make the following request to a bhikkhu skilled in karman procedures: “Venerable, please grant me the parivasa karman procedure.” He should then bring a bhikkhu whom he trusts to the sima for the karman procedure of seeking permission. The one performing the karman should speak as follows:

– Venerable Sangha, please listen. Bhikkhu So-and-so intentionally emitted semen, thereby committing a Sanghadisesa offense, and concealed it for ten nights. If the time is appropriate for the Sangha, the Sangha shall permit Bhikkhu So-and-so—who intentionally emitted semen, thereby committing a Sanghadisesa offense, and concealed it for ten nights—to request ten nights of parivasa in the midst of the Sangha.

The venerable ones have consented to permit Bhikkhu So-and-so—who intentionally emitted semen, thereby committing a Sanghadisesa offense, [436c] and concealed it for ten nights—to request ten nights of parivasa in the midst of the Sangha, because the Sangha is silent. Thus do I understand this matter.

This person must bare his right shoulder, kneel, place his palms together, and speak as follows:

– Venerable Sangha, please listen. I, Bhikkhu So-and-so, intentionally emitted semen, thereby committing one Sanghadisesa offense, and concealed it for ten nights. I now request ten nights of parivasa from the Sangha. May the Sangha, out of compassion, grant me ten nights of parivasa. (The request is to be made three times.)

The one performing the karman should speak as follows:

– Venerable Sangha, please listen. Bhikkhu So-and-so intentionally emitted semen, thereby committing one Sanghadisesa offense, and concealed it for ten nights. He has requested ten nights of parivasa from the Sangha. If the time is appropriate for the Sangha, the Sangha shall now grant Bhikkhu So-and-so—who intentionally emitted semen, thereby committing one Sanghadisesa offense, and concealed it for ten nights—ten nights of parivasa. This is the motion.

– Venerable Sangha, please listen. Bhikkhu So-and-so intentionally emitted semen, thereby committing one Sanghadisesa offense, and concealed it for ten nights. He has requested ten nights of parivasa from the Sangha. The Sangha now grants Bhikkhu So-and-so—who intentionally emitted semen, thereby committing one Sanghadisesa offense, and concealed it for ten nights—ten nights of parivasa. Any venerable one who consents to granting Bhikkhu So-and-so—who intentionally emitted semen, thereby committing one Sanghadisesa offense, and concealed it for ten nights—ten nights of parivasa should remain silent; anyone who does not consent should speak. This is the first proclamation of the karman. (The second and third proclamations are to be spoken in the same way.)

The Sangha has consented to grant Bhikkhu So-and-so—who intentionally emitted semen, thereby committing one Sanghadisesa offense, and concealed it for ten nights—ten nights of parivasa. The procedure is complete because the Sangha is silent. Thus do I understand this matter.

When the Sangha-kamma was completed, this person immediately entered the designated boundary, bared his right shoulder, knelt with palms joined, and addressed the Sangha as follows:

– Venerable Sangha, please listen. I, Bhikkhu So-and-so, intentionally emitted semen and committed one Sanghadisesa offense, which I concealed for ten nights. I requested ten nights of parivasa from the Sangha. Out of compassion, the Sangha granted me ten nights of parivasa.

Venerable Sangha! I, Bhikkhu So-and-so, intentionally emitted semen and committed one Sanghadisesa offense, which I concealed for ten nights. I am now undertaking the practice of parivasa; may the Sangha bear this in mind. (After saying this three times, he should declare:) I undertake to comply with the seven duties.

If he has committed two, three, or as many as ten offenses, they should all be combined in a single request for a Sangha-kamma granting parivasa in this manner. The officiant of the Sangha-kamma should then say:

– Venerable Sangha, please listen. Bhikkhu So-and-so has committed ten Sanghadisesa offenses, from the offense of intentionally emitting semen through the tenth offense, all of which he concealed for ten nights. If the Sangha is ready, the Sangha should now permit Bhikkhu So-and-so—who committed ten Sanghadisesa offenses, from the offense of intentionally emitting semen [437a] through the tenth offense, all of which he concealed for ten nights—to request from the Sangha a combined parivasa of ten nights for them all.

Venerable Sangha, please listen. Bhikkhu So-and-so has committed ten Sanghadisesa offenses, which he concealed for ten nights, and wishes to request from the Sangha a combined parivasa of ten nights for them all.

Because the Sangha consents, it remains silent. Thus do I understand this matter.

Then this person should bare his right shoulder, kneel with palms joined, and make the following request:

– Venerable Sangha, I, Bhikkhu So-and-so, have committed ten Sanghadisesa offenses, from the offense of intentionally emitting semen through the tenth offense, all of which I concealed for ten nights. I now request from the Sangha a combined parivasa of ten nights for them all. May the Sangha, out of compassion, grant me a combined parivasa of ten nights for them all. (He should make this request three times.)

The officiant of the Sangha-kamma should say:

– Venerable Sangha, please listen. Bhikkhu So-and-so has committed ten Sanghadisesa offenses, from the offense of intentionally emitting semen through the tenth offense, all of which he concealed for ten nights, and has requested from the Sangha a combined parivasa of ten nights for them all. If the Sangha is ready, the Sangha should grant Bhikkhu So-and-so—who committed ten Sanghadisesa offenses and concealed them for ten nights—a combined parivasa of ten nights for them all. This is the motion.

Venerable Sangha, please listen. Bhikkhu So-and-so has committed ten Sanghadisesa offenses, from the offense of intentionally emitting semen through the tenth offense, all of which he concealed for ten nights, and has requested from the Sangha a combined parivasa of ten nights for them all. The Sangha now grants Bhikkhu So-and-so—who committed ten Sanghadisesa offenses—a combined parivasa of ten nights for them all. Let those venerable ones who consent to granting Bhikkhu So-and-so—who committed ten Sanghadisesa offenses and concealed them for ten nights—a combined parivasa of ten nights for them all remain silent; whoever does not consent should speak. This is the first proclamation of the Sangha-kamma. (The second and third proclamations should be made in the same way.)

The Sangha has granted Bhikkhu So-and-so—who committed ten Sanghadisesa offenses and concealed them for ten nights—a combined parivasa of ten nights for them all. The Sangha consents and therefore remains silent. Thus do I understand this matter.

If he wishes to begin immediately, then on that very day he should bare his right shoulder, kneel with palms joined, and address the Sangha as follows:

– Venerable Sangha, I, Bhikkhu So-and-so, have committed ten Sanghadisesa offenses, from the offense of intentionally emitting semen through the tenth offense, all of which I concealed for ten nights, and I requested from the Sangha a combined parivasa of ten nights for them all. Out of compassion, the Sangha granted me a combined parivasa of ten nights for them all.

Venerable Sangha, I, Bhikkhu So-and-so—having committed ten Sanghadisesa offenses, from the offense of intentionally emitting semen through the tenth offense, all of which I concealed for ten nights—am now jointly undertaking [437b] the practice of parivasa for them; may the Sangha bear this in mind. (He should say this three times and then continue:) I undertake to comply with the seven duties.

Then this person should remember to count each day. When he has completed the required period, he should declare as follows:

– Venerable Sangha, please listen. I, Bhikkhu So-and-so, committed ten Sanghadisesa offenses, from the offense of intentionally emitting semen through the tenth offense, all of which I concealed for ten nights. I requested from the Sangha a combined parivasa of ten nights for them all. The Sangha granted me ten nights of parivasa. I have now completed the ten nights of parivasa; may the Sangha bear this in mind. (He should say this three times.)

If the Sangha present here has the required quorum, the mānatta practice should be carried out. If the quorum is insufficient, he should make the request at a place where the Sangha has the required quorum and invite a bhikkhu who is proficient in Sangha-kamma and whom he trusts to accompany him to the designated boundary. If there is no designated boundary and no ground where a Sangha-kamma may be performed, the Sangha’s act cannot be carried out. The ground for performing a Sangha-kamma is as described above.

The officiant of the Sangha-kamma should then ask: “Have you completed the parivasa? You did not undertake parivasa in a monastery where no Sangha was present, did you? You have not committed the original offense again or any intervening offense, have you? You did not stay in the same room or in the same enclosed place with another bhikkhu, did you? When visiting bhikkhus arrived, did you inform them? When the Sangha assembled at the proper time or at an extraordinary time, did you inform it?” When, upon such examination, everything is found to accord with the Dharma, then whether he has committed one offense, two offenses, three offenses, or as many as ten offenses, they should be combined in a single request for mānatta. The officiant of the Sangha-kamma should say:

– Venerable Sangha, please listen. Bhikkhu So-and-so has committed ten Sanghadisesa offenses, from the offense of intentionally emitting semen through the tenth offense, all of which he concealed for ten nights, and requested ten nights of parivasa from the Sangha. Bhikkhu So-and-so has completed the ten nights of parivasa. If the Sangha is ready, the Sangha should permit Bhikkhu So-and-so—who committed ten Sanghadisesa offenses, concealed them for ten nights, and has completed the parivasa—to request from the Sangha a combined mānatta of six nights.

Venerable Sangha, please listen. Bhikkhu So-and-so has committed ten Sanghadisesa offenses, which he concealed for ten nights, and has completed the practice of parivasa. He wishes to request from the Sangha a combined mānatta of six nights.

Because the Sangha consents, it remains silent. Thus do I understand this matter.

Then this person should bare his right shoulder, kneel with palms joined, and request the Sangha as follows:

– Venerable Sangha, I, Bhikkhu So-and-so, have committed ten Sanghadisesa offenses, from the offense of intentionally emitting semen through the tenth offense, all of which I concealed for ten nights. I requested ten nights of parivasa from the Sangha, and I have completed the ten nights of parivasa. I now request from the Sangha a combined mānatta of six nights. May the Sangha, out of compassion, grant me a combined mānatta of six nights. (He should make this request three times.)

The officiant of the Sangha-kamma should say:

– Venerable Sangha, please listen. Bhikkhu So-and-so has committed ten Sanghadisesa offenses, from the offense of intentionally emitting semen through the tenth offense, all of which he concealed for ten nights, [437c] and requested ten nights of parivasa from the Sangha. Bhikkhu So-and-so has completed the ten nights of parivasa and has requested from the Sangha a combined mānatta of six nights. If the Sangha is ready, the Sangha should grant Bhikkhu So-and-so—who committed ten Sanghadisesa offenses, from the offense of intentionally emitting semen through the tenth offense, all of which he concealed for ten nights, and who has completed the parivasa—a combined mānatta of six nights for them all. This is the motion.

– Venerable Sangha, please listen. Bhikkhu so-and-so committed ten Sanghavasesa offenses, from the offense of intentional emission of semen through the tenth offense, and concealed them all for ten nights. He has requested from the Sangha a combined ten-night period of parivasa. Bhikkhu so-and-so has completed the ten-night period of parivasa and has requested from the Sangha a combined six-night period of manatta. The Sangha now grants Bhikkhu so-and-so—who committed ten Sanghavasesa offenses, concealed them for ten nights, and completed parivasa—a combined six-night period of manatta. Those venerable ones who consent to granting Bhikkhu so-and-so—who committed ten Sanghavasesa offenses, concealed them for ten nights, and completed parivasa—a combined six-night period of manatta should remain silent; anyone who does not consent should speak. This is the first karman proclamation. (The second and third proclamations are spoken in the same way.)

The Sangha has consented to granting Bhikkhu so-and-so—who committed ten Sanghavasesa offenses, concealed them for ten nights, and completed parivasa—a combined six-night period of manatta. Because the Sangha is silent, I record this matter thus.

When the karman procedure has been completed, on that very day he should enter the midst of the Sangha and make the following declaration:

– Venerable Sangha, I, Bhikkhu so-and-so, committed ten Sanghavasesa offenses, from the offense of intentional emission of semen through the tenth offense, and concealed them all for ten nights. I requested from the Sangha a ten-night period of parivasa. I have completed the ten-night period of parivasa and requested from the Sangha a combined six-night period of manatta. The Sangha has granted me a six-night period of manatta.

Venerable Sangha, I, Bhikkhu so-and-so, committed ten Sanghavasesa offenses, concealed them for ten nights, completed parivasa, and am undertaking a combined six-night period of manatta. May the Sangha remember this. (Having spoken thus three times, he should continue:) I undertake to act in conformity with the seven duties. (He should say this three times.)

On the second day, he should make the following declaration:

– Venerable Sangha! I, Bhikkhu so-and-so, committed ten Sanghavasesa offenses, from the offense of intentional emission of semen through the tenth offense, and concealed them all for ten nights. I requested from the Sangha a ten-night period of parivasa. The Sangha granted me a ten-night period of parivasa. I completed the ten-night period of parivasa and requested from the Sangha a combined six-night period of manatta. The Sangha granted me a six-night period of manatta. I have completed one night of manatta, [438a] with five nights remaining. May the Sangha remember this. (He should say this three times.)

Thereafter, he should make such a declaration every day. On the sixth night, he should make the following declaration:

– Venerable Sangha! I, Bhikkhu so-and-so, committed ten Sanghavasesa offenses, from the offense of intentional emission of semen through the tenth offense, and concealed them all for ten nights. I requested from the Sangha a ten-night period of parivasa. The Sangha granted me a ten-night period of parivasa. I completed the ten-night period of parivasa and requested a combined six-night period of manatta. The Sangha granted me a six-night period of manatta. I have completed the six-night period of manatta. The time has now come for rehabilitation from the offenses. May the Sangha remember this.

If the Sangha present here constitutes a quorum, he should invite one who is proficient in karman procedures, saying: “Venerable sir, please perform the karman procedure for me.”

The one performing the karman procedure should ask: “While you were observing manatta, the Sangha did not lack a quorum, did it? Has the manatta been fully completed? Did you repeat the former offenses or commit any intervening offenses? You did not dwell with a bhikkhu in the same room or in the same screened enclosure, did you? When visiting bhikkhus arrived, did you make the declaration? When the Sangha assembled at the proper time or at an irregular time, did you make the declaration? Did you make the declaration daily to the Sangha in the dwelling place?” If each matter was carried out in accordance with the Dharma, the one performing the karman procedure should make the following announcement:

– Venerable Sangha, please listen. Bhikkhu so-and-so committed ten Sanghavasesa offenses, from the offense of intentional emission of semen through the tenth offense, and concealed them all for ten nights. He requested from the Sangha a ten-night period of parivasa. The Sangha granted him a ten-night period of parivasa. So-and-so completed the ten-night period of parivasa and requested from the Sangha a combined six-night period of manatta. The Sangha granted him a six-night period of manatta. Bhikkhu so-and-so has completed the six-night period of manatta. If the time is appropriate for the Sangha, the Sangha should permit Bhikkhu so-and-so—who committed ten Sanghavasesa offenses, concealed them for ten nights, and completed the ten-night period of parivasa and manatta—to request from the Sangha combined rehabilitation from the offenses.

Venerable Sangha, please listen. Bhikkhu so-and-so—who committed ten Sanghavasesa offenses, concealed them for ten nights, and completed the combined periods of parivasa and manatta—requests from the Sangha combined rehabilitation from the offenses.

Because the Sangha consents, it remains silent. I record this matter thus.

Then this person should bare his right shoulder, kneel, place his palms together, approach the Sangha, and make the following request:

– Venerable Sangha, I, Bhikkhu so-and-so, committed ten Sanghavasesa offenses, from the offense of intentional emission of semen through the tenth offense, and concealed them all for ten nights. I requested from the Sangha a combined ten-night period of parivasa. The Sangha granted me a ten-night period of parivasa. I completed the ten-night period of parivasa and requested from the Sangha a combined six-night period of manatta. The Sangha granted me a six-night period of manatta. I have completed the six-night period of manatta. I now request from the Sangha [438b] combined rehabilitation from the offenses that I concealed for ten nights. May the Sangha, out of compassion, grant me rehabilitation from the offenses that I concealed for ten nights. (He should make this request three times.)

The one performing the karman procedure should speak as follows:

– Venerable Sangha, please listen. Bhikkhu so-and-so committed ten Sanghavasesa offenses, from the offense of intentional emission of semen through the tenth offense, and concealed them all for ten nights. He requested from the Sangha a combined ten-night period of parivasa. The Sangha granted him a ten-night period of parivasa. Bhikkhu so-and-so completed the ten-night period of parivasa and requested from the Sangha a combined six-night period of manatta. The Sangha granted him a six-night period of manatta. Bhikkhu so-and-so completed the six-night period of manatta and requested from the Sangha combined rehabilitation from the offenses that he concealed for ten nights. If the time is appropriate for the Sangha, the Sangha should grant Bhikkhu so-and-so—who committed ten Sanghavasesa offenses, from the offense of intentional emission of semen through the tenth offense, concealed them all for ten nights, and completed the combined periods of parivasa and manatta—combined rehabilitation from the offenses. This is the motion.

Venerable Sangha, please listen. Bhikkhu so-and-so committed ten Sanghavasesa offenses, from the offense of intentional emission of semen through the tenth offense, and concealed them all for ten nights. He requested from the Sangha a combined ten-night period of parivasa.

The Sangha granted him a ten-night period of parivasa. Bhikkhu so-and-so completed the ten-night period of parivasa and requested from the Sangha a combined six-night period of manatta. The Sangha granted him a six-night period of manatta.

Bhikkhu so-and-so completed the six-night period of manatta and requested from the Sangha combined rehabilitation from the offenses that he concealed for ten nights. The Sangha now grants Bhikkhu so-and-so—who committed ten Sanghavasesa offenses, from the offense of intentional emission of semen through the tenth offense, concealed them all for ten nights, and completed the combined ten-night period of parivasa and six-night period of manatta—combined rehabilitation from the offenses.

Those venerable ones who consent to granting Bhikkhu so-and-so—who committed ten Sanghavasesa offenses, concealed them for ten nights, and completed the ten-night period of parivasa and manatta—combined rehabilitation from the offenses should remain silent; anyone who does not consent should speak. This is the first karman proclamation. (The second and third proclamations are spoken in the same way.)

The Sangha has consented to granting Bhikkhu so-and-so—who concealed the offenses for ten nights and completed the combined ten-night period of parivasa and manatta—rehabilitation from the offenses. Because the Sangha is silent, I record this matter thus.

Then the monk who performed the karmavacana turned to the offender and said: “Good man, listen attentively. You have been released from the offense in accordance with the Dharma, through one motion and three proclamations, with a harmonious Sangha complete with twenty members. It is very difficult to assemble the Sangha to perform a karmavacana. You must be careful not to offend again.”

This concludes the matters of probation, manatta, and release from an offense pertaining to bhikkhus.

FORMAL ACTS THAT SHOULD BE PERFORMED, [438C] AND FORMAL ACTS THAT SHOULD NOT BE PERFORMED

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the bhikkhus at Campa were disputing and quarreling with one another and living in disharmony. One person charged one person with an offense, two persons charged two persons with offenses, and many persons charged many persons with offenses. The bhikkhus then brought this matter before the Blessed One and said:

“Blessed One! The bhikkhus at Campa are acting contrary to the Dharma. One bhikkhu charges one bhikkhu with an offense, two bhikkhus charge two bhikkhus with offenses, and many bhikkhus charge many bhikkhus with offenses.”

The Buddha then told the bhikkhus:

“There are four kinds of karmavacana. What are the four? They are:

1/ A karmavacana contrary to the Dharma and performed in disharmony;

2/ A karmavacana contrary to the Dharma and performed in harmony;

3/ A karmavacana in accordance with the Dharma and performed in disharmony;

4/ A karmavacana in accordance with the Dharma and performed in harmony.”

1/ A karmavacana contrary to the Dharma and performed in disharmony: Though a bhikkhu has committed no offense, the Sangha performs a karmavacana of censure against him. Knowing that this is contrary to the Dharma, the bhikkhus object. Bhikkhus who do not attend do not send their consent, while those who come bearing consent do not declare it.

Though a bhikkhu has committed no offense, the Sangha performs a karmavacana of censure against him; then, although he has not complied with it, the Sangha releases him from the offense. Knowing that this is contrary to the Dharma, the bhikkhus object. Bhikkhus who do not attend do not send their consent, while those who come bearing consent do not declare it.

These two cases are called karmavacanas contrary to the Dharma and performed in disharmony.

2/ A karmavacana contrary to the Dharma and performed in harmony: Though a bhikkhu has committed no offense, the Sangha performs a karmavacana of censure against him. Not knowing that this is contrary to the Dharma, the bhikkhus do not object. Bhikkhus who do not attend send their consent, and those who come bearing consent declare it.

Though a bhikkhu has committed no offense, the Sangha performs a karmavacana of censure against him; then, although he has not complied with it, the Sangha releases him from the offense. Not knowing that this is contrary to the Dharma, the bhikkhus do not object. Bhikkhus who do not attend send their consent, and those who come bearing consent declare it.

These two cases are both called karmavacanas contrary to the Dharma and performed in harmony.

3/ A karmavacana in accordance with the Dharma and performed in disharmony: When a bhikkhu has committed an offense for which the Sangha should perform a karmavacana of censure, the bhikkhus, not knowing that it accords with the Dharma, object. Bhikkhus who do not attend do not send their consent, while those who come bearing consent do not declare it.

When a bhikkhu has committed an offense for which the Sangha should perform a karmavacana of censure, he complies with it and is released from the offense. The bhikkhus, not knowing that this accords with the Dharma, object. Bhikkhus who do not attend do not send their consent, while those who come bearing consent do not declare it.

These two cases are both called karmavacanas in accordance with the Dharma and performed in disharmony.

4/ A karmavacana in accordance with the Dharma and performed in harmony: When a bhikkhu has committed an offense, the Sangha performs a karmavacana of censure against him. Knowing that this accords with the Dharma, the bhikkhus do not object. Bhikkhus who do not attend send their consent, and those who come bearing consent declare it.

When a bhikkhu has committed an offense, the Sangha performs a karmavacana of censure against him; after he has complied with it, he is released from the offense. Knowing that this accords with the Dharma, the bhikkhus do not object. Bhikkhus who do not attend send their consent, and those who come bearing consent declare it.

These two cases are both called karmavacanas in accordance with the Dharma and performed in harmony.

[439a] Here, a karmavacana that accords with the Dharma and is performed in harmony is called a proper karmavacana. All other karmavacanas are improper.

There are also improper karmavacanas:

When a bhikkhu has committed no offense warranting censure, yet a karmavacana of censure is performed against him, the bhikkhus, knowing that this is contrary to the Dharma, object. The person concerned is not present; he is not questioned; his transgression is not substantiated; the act is performed contrary to the Dharma and in disharmony; the assembly is incomplete; the motion is invalid; and the karmavacana is invalid. If any one of these elements is incomplete, it is called an improper karmavacana.

If he has complied with the act, he should then be released from it. There are six matters of release:

1/ Release from a karmavacana of censure;

2/ Release from a karmavacana of non-conversation;

3/ Release from a karmavacana of banishment;

4/ Release from a karmavacana requiring reconciliation;

5/ Release from a karmavacana of charging with an offense;

6/ Release from a karmavacana of probation and manatta.

1/ A karmavacana of censure: He should compliantly carry out five matters: matters pertaining to bhikkhus; matters pertaining to bhikkhunis; matters pertaining to his retinue; matters pertaining to karmavacanas; and matters pertaining to the king. After the karmavacana has been performed, he should be told: “Venerable one, do not offend again. If you offend again, the Sangha will impose a more severe penalty upon you. You should compliantly carry out all these five matters.” When he has done so and his mind has become subdued and gentle, the Sangha should perform a karmavacana releasing him from the offense. This is called release from the imposed act, so that it need no longer be carried out.

2/ A karmavacana of non-conversation: He should compliantly carry out five matters: matters pertaining to bhikkhus; matters pertaining to bhikkhunis; matters pertaining to his retinue; matters pertaining to karmavacanas; and matters pertaining to the king. After the karmavacana has been performed, he should compliantly carry out the five matters above. Even if he is a hundred years old, he must live in dependence upon a bhikkhu who observes the precepts, knows both Vinayas, and has at least ten rains.

Upon rising early in the morning, he must inquire after his preceptor’s well-being, empty the vessels for urine and feces and the spittoon, return them to their proper places, provide tooth-cleaning implements, sweep the room, bring food, wash the robes, and dry the bowl. He must provide everything except homage and massage. However, if the preceptor upon whom he depends is ill, he may be instructed to massage him.

The preceptor should teach him both Vinayas. If he is unable to do so, he should teach him one. If he is unable even to do that, he should clearly teach him the five classes of offenses; he should clearly teach him the skandhas, dhatus, ayatanas, and the twelve links of dependent origination; he should teach him what constitutes an offense and what does not constitute an offense.

When he observes proper deportment, he should encourage him; when the deportment is improper, he should restrain him. When he has completed his studies, this is called release.

3/ A karmavacana of banishment: He should compliantly carry out the five matters, from matters pertaining to bhikkhus through matters pertaining to the king. After the karmavacana has been performed, he should be made to dwell beside the Sangharama so that he may compliantly carry out the five matters. If he completes each matter in accordance with the Dharma, he should be released from the offense. This is called release from banishment.

4/ A karmavacana requiring reconciliation: He should compliantly carry out the five matters, from matters pertaining to bhikkhus through matters pertaining to the king. After the karmavacana has been performed, he should be sent to apologize at the lay household where he committed the offense. If the layperson asks, “Does the venerable one still remain at the former monastery? I shall cut off the food, robes, money, and other provisions supplied to that place,” the Sangha should say to the offender: “This is not the Sangha’s fault. You should return to that person, appease his anger, and cause him to rejoice.” [439b] If that person becomes joyful, this is called release.

5/ Performing an act of suspension: One should comply with five matters, from matters pertaining to bhikkhus to matters pertaining to the king. After the act has been carried out, the offender should be placed outside the gate of the Sangharama, facing the wilderness. If that person enters to sweep the Stupa precinct, monastery, or monks’ quarters, the bhikkhus should sweep away his footprints.

If he draws water and pours it into the vessel used for washing feet or the vessel used after urination and defecation, the water should be drawn out and discarded. If he has accompanying disciples or dependent disciples, they must not be called disciples of an Upadhyaya or Acarya. No one should speak with the suspended person; one should only say to others, “Comply with the prescribed conduct; abandon evil and wrong views.” One should not speak with the bhikkhu who holds evil and wrong views, live together with him, eat together with him, or participate together with him in activities concerning the Buddha, Dharma, and Sangha.

One must not perform the Uposatha with him, carry out the invitation ceremony with him, or perform a Sangha act with him. One may say to a non-Buddhist ascetic, “If you wish to sit, then sit,” but one must not tell the suspended person to sit. If that person falls ill, one should not tend to him, but one may tell his donor or relatives, “The suspended person has fallen ill; go and tend to him.” If impermanence—that is, death—befalls him, one should not make offerings of incense and flowers to the corpse, nor prepare food, drink, or drinks at improper times as offerings.

The Sangha should not distribute his robes and bowl, nor arrange for the cremation of his body. His robes and bowl should be tied around the corpse’s neck; the corpse should be placed upon the bed on which he slept and carried outside, while saying, “The affairs of the Sangha are now purified; the affairs of the Sangha are now purified.” One should not arouse an evil thought toward this bhikkhu who holds evil and wrong views.

Why is this? Because even if one were being burned (?), one still should not arouse an evil thought. One should reflect thus: “Do not allow people in future generations to imitate this wrong view.” If cowherds or firewood gatherers bring that person’s robes and bowl as offerings, they may be accepted, for those people are regarded as donors.

6/ Performing the Sangha acts of Parivasa and Manatta. If the suspended person complies with the five matters, acquires right view, and becomes gentle and compliant in mind, he should be allowed to relinquish his offense. A bhikkhu undergoing Parivasa or Manatta should comply with seven matters, from matters pertaining to bhikkhus to matters pertaining to the king, as explained clearly above. This is called relinquishing the offense.

PERFORMING THA-LA-THA (Resolving Discord).

When the Buddha was dwelling in the city of Sravasti, as related fully above, the householder Sudatta said to his elder sister:

– While staying in this village, please help me care for visiting members of the Sangha.

When she saw bhikkhus from Campa arrive, she was delighted and welcomed them warmly:

– It is good that the venerable ones have come here.

She then spread out beds and cushions and invited the Sangha to sit. When the Sangha had taken their seats, she offered water for washing their feet, oil for anointing their feet, and refreshments. At night she lit lamps, then bowed her head at their feet, knelt with palms joined, and said, “May the venerable Sangha accept my invitation to come tomorrow for the meal.”

The Sangha accepted her invitation. Soon afterward, a second group arrived. She again spread out beds and cushions and invited them to sit. She then offered water for washing their feet, oil for anointing their feet, and refreshments. Afterward, she bowed her head [439c] at their feet, knelt with palms joined, and said, “May the venerable Sangha accept my invitation to come to my home tomorrow for the meal.” This group said:

– We do not eat together with those people.

– Why is that?

– Because they are suspended persons.

Those bhikkhus said:

– We are not suspended persons.

The other members of the Sangha replied:

– You are suspended persons; why do you claim that you are not?

Thus they argued throughout the night over whether they had or had not been suspended, causing the laypeople living nearby to become displeased. When the householder’s elder sister heard this, she reproached them:

– Why do these sramanas argue throughout the night over whether they have or have not been suspended?

She then became displeased. Consequently, in the morning she served neither the earlier meal nor the later meal. She mounted a horse-drawn carriage and traveled to the city of Sravasti, where she went to the householder Sudatta and related the entire matter described above, including her failure to entertain them. Upon hearing this, the householder became troubled and displeased, and said to his sister:

– That was wrong. You should simply have given them food; why did you not? Whether something accords with the Dharma or does not accord with the Dharma is the concern of the sramanas—what has it to do with you?

Sudatta then went to the Blessed One, bowed his head at his feet, sat to one side, and related the entire matter described above to the Blessed One, including the dispute over who was suspended and who was not. He then said:

– Blessed One, how should we respectfully make offerings to suspended persons? May the Blessed One distinguish and explain this clearly.

The Buddha said to the householder:

– You should understand what accords with the meaning and what does not accord with the meaning; you should understand what accords with the Dharma and what does not accord with the Dharma, and what accords with the Vinaya and what does not accord with the Vinaya. Among them, provide support to those whose conduct accords with the meaning, the Dharma, and the Vinaya. If there are no other means available, you should assist the suspended bhikkhus through your labor. Householder, you should simply practice generosity and perform meritorious deeds; whether something accords with the Dharma or does not accord with the Dharma should be left for the sramanas themselves to determine.

Then the bhikkhuni Mahaprajapati Gautami went to the Blessed One, bowed her head at his feet, stood respectfully to one side, and said to the Buddha:

– Blessed One, what should we do...?

In the end, the Buddha instructed, “If there are no other means available, you should assist the suspended bhikkhus through your labor.”

At that time, the venerable Ananda and Upali went to the Blessed One and asked the same question.

Then the venerable Sariputra said to the Buddha:

– Blessed One, how are we to recognize bhikkhus who have been suspended?

And so forth, until the Buddha instructed, “If there are no other means available, you should help the suspended bhikkhus through your work.”

Then Sariputra said to the Buddha:

– Blessed One, what is called Tha-la-tha?

The Buddha said to Sariputra:

– There are seven cases comprising what is not Tha-la-tha but resembles Tha-la-tha, and the twofold Tha-la-tha. The seven cases are as follows: Someone may be insane and therefore support neither this community nor the other community. This is the first kind of Tha-la-tha, belonging to what is not Tha-la-tha but resembles Tha-la-tha. Likewise, because one’s mind is disturbed, or because one is dull, foolish, or ill, one may support neither this community nor the other community.

Furthermore, Sariputra, someone may wish to benefit others and therefore reflect:

– If I support [440a] this community, the other community will lose its benefit. If I support the other community, this community will lose its benefit.

Therefore, he supports neither side.

Again, someone may receive benefits from both sides and therefore reflect, “Because I receive benefits from both sides, I support neither this community nor the other community.”

Sariputra, these are called the seven cases that are not Tha-la-tha but resemble Tha-la-tha.

The twofold Tha-la-tha comprises guarding one’s own mind and waiting for the proper time.

Guarding one’s own mind: When one sees people disputing over right and wrong, one reflects, “Karma runs its course, and each person knows what he has done. It is like being caught in a fire: I am concerned only with saving myself; how could I have leisure to concern myself with the affairs of others?” This is called guarding one’s own mind.

Waiting for the proper time: When someone sees others contending and arguing, he reflects, “When the proper time comes, this contention and quarrel will end by itself.”

This is called the twofold Tha-la-tha.

Then Sariputra said to the Buddha:

– Blessed One, what is called the intermediate Tha-la-tha?

The Buddha said to Sariputra:

– There is a person who shares the Dharma fare and food with this community and also shares the Dharma fare and food with that community, and who is then invited to come forward and resolve the matter in dispute.

Furthermore, Sariputra, there is a person who shares the Dharma fare and food with this community and also shares the Dharma fare and food with that community, and who comes forward to resolve the dispute without being invited. Such a person is called a Middle Thalatha.

At that time, Sariputra said to the Buddha:

– Blessed One, when a Thalatha bhikkhu wishes to deal with a bhikkhu who has been suspended, what should he do?

The Buddha said to Sariputra:

– If the suspended person has shown compliance, has carried out the ruling, and his mind has become gentle, and one wishes to deal with his case, one should not do so when the Sangha has assembled at a regular or an irregular time. Instead, one should first enter a private room, a warming room, an assembly hall, or a place where many people have gathered, and ask a junior bhikkhu:

– Venerable, have you heard your preceptor and acarya say, “If someone comes forward as an intermediary to resolve the matter, the person who has been suspended should heed his words,” or not? If he replies:

– I have heard my preceptor and acarya say that if the suspended person has complied, carried out the ruling, and his mind has become gentle, yet someone still dredges up accusations against him, that person should be disciplined.

If he says this, one should remain silent and leave the matter alone. But if he replies:

– I have heard my preceptor and acarya say that although the suspended person has complied, carried out the ruling, and his mind has become gentle and deserving of compassion, no one has helped resolve his case.

Upon hearing this, Sariputra, one must not deliberately convene the community. Instead, when the community happens to assemble at a regular or an irregular time, or on the days of Uposatha or the invitation ceremony, the suspended person should go before the Sangha and make this request:

– I am a suspended bhikkhu who has complied, carried out the ruling, and whose mind has become gentle. I ask that the offense be relinquished for me.

Having said this three times, he should depart. When departing, however, he must not remain silent; he should bare his right shoulder, place his palms together, and then leave. If someone in the community continues to dredge up accusations, the Thalatha bhikkhu should ask:

– Venerable, for what matter was this person originally suspended?

If someone rebukes him, saying, “This person was suspended [440c], so how can you not know?”, both should be disciplined together. But if, upon hearing the question, that person remains silent or says, “Venerable, this person was suspended for an offense. He has complied, carried out the ruling, and his mind has become gentle, yet no one has helped resolve the matter and release him from the offense,” the Thalatha bhikkhu should say, “Venerable, the Blessed One taught that there are two kinds of resolute persons: one who has not yet been disciplined should be disciplined, while one who, after being disciplined, has become gentle should be released.”

If the Sangha agrees, an act of requesting permission should be performed. Once permission to make the request has been granted, the officiant should say:

– Venerable Sangha, please listen. The bhikkhu so-and-so was involved in such a matter, and the Sangha, seeking his benefit, performed an act of suspension against him. He has complied, carried out the ruling, and his mind has become gentle. If the time is appropriate for the Sangha, may the Sangha permit the bhikkhu so-and-so to request from the Sangha that the formal act of suspension be revoked.

Venerable Sangha, please listen. The bhikkhu so-and-so wishes to request from the Sangha that the formal act of suspension be revoked.

The Sangha has consented; therefore it remains silent. Thus do I record this matter.

Then this person should bare his right shoulder, kneel, place his palms together, and make this request:

– Venerable Sangha, I, the bhikkhu so-and-so, was involved in such a matter, and the Sangha, seeking my benefit, performed an act of suspension against me. I have complied, carried out the ruling, my mind has become gentle, and I have abandoned my former wrong view. I now request from the Sangha that the formal act of suspension be revoked. May the Sangha, out of compassion for me, perform the formal act revoking the suspension. (He should make this request three times.)

The officiant should say:

– Venerable Sangha, please listen. The bhikkhu so-and-so committed such an offense, and the Sangha, seeking his benefit, performed an act of suspension against him. He has complied, carried out the ruling, his mind has become gentle, and he has abandoned his former wrong view. He has requested from the Sangha the formal act revoking the suspension. If the time is appropriate for the Sangha, may the Sangha grant the bhikkhu so-and-so the formal act revoking the suspension. This is the motion.

Venerable Sangha, please listen. The bhikkhu so-and-so was involved in such a matter, and the Sangha, seeking his benefit, performed an act of suspension against him. He has complied, carried out the ruling, his mind has become gentle, and he has abandoned his former wrong view. He has requested from the Sangha the formal act revoking the suspension. The Sangha now grants the bhikkhu so-and-so the formal act revoking the suspension. Those venerable ones who consent to the Sangha granting the bhikkhu so-and-so the formal act revoking the suspension should remain silent; anyone who does not consent should speak. This is the first proclamation of the formal act. (The second and third proclamations should be made in the same way.)

The Sangha has consented to grant the bhikkhu so-and-so the formal act revoking the suspension, because the Sangha remains silent. Thus do I record this matter.

This is called thalatha.

SEPARATE RESIDENCE (Splitting the Sangha’s Formal Acts)

When the Buddha was dwelling in the city of Sravasti, as related fully above, the householder Sudatta said to his elder sister:

– You live in this village, so whenever visiting members of the Sangha arrive, please provide for them on my behalf.

Then some bhikkhus from Campa arrived. Upon seeing them, she joyfully invited them to sit and provided for them as appropriate. She then knelt, placed her palms together, and said:

– I respectfully invite the venerable ones to come tomorrow and receive my offering of a meal.

[440c] A short while later, a second community arrived. She likewise invited them into the house to sit, provided them with various necessities, and invited them to receive a meal the following day. This community said:

– We do not eat together with those people.

She asked:

– Why is that?

They replied:

– Because those people have split the Sangha.

The other community immediately replied:

– We have not split the Sangha.

The former community retorted:

– You truly have split the Sangha. Why do you say that you have not?

They continued arguing in this way throughout the night, causing the laypeople living nearby to become disgusted when they heard them. The householder’s sister was displeased and therefore provided nothing at all. Early in the morning, she arose, boarded a horse-drawn carriage, and returned to the city of Sravasti, where she gave Sudatta a full account of the foregoing events. After hearing it, the householder went to the Blessed One, bowed his head at the Buddha’s feet, and stood to one side. He then gave the Blessed One a full account of the foregoing events and said:

– Blessed One, should we honor and make offerings to these people who have split the Sangha or not? May the Blessed One distinguish and explain this clearly.

The Buddha said to the householder:

– You should know those who accord with the true meaning, and you should also know those who do not accord with the true meaning. You should know what accords with the Dharma and what does not accord with the Dharma, what accords with the Vinaya and what does not accord with the Vinaya; you should know all of these. Among them, you should provide for those who accord with the true meaning, the Dharma, and the Vinaya. If there is no other means, those who have split the Sangha should be allowed to dwell together. Householder, you should simply practice generosity and perform meritorious deeds; leave questions of what accords with the Dharma and what does not accord with the Dharma to the sramanas.

At that time, the bhikkhuni Mahaprajapati said to the Buddha:

– Blessed One, how are we to recognize those who have split the Sangha?

The matter was explained fully as above.

At that time, the venerable Ananda, Sariputra, and Upali went to the Blessed One, bowed their heads at his feet, stood to one side, and said to the Buddha:

– Blessed One, how are we to recognize those who have split the Sangha?

The Buddha said to Upali:

– You should know those who accord with the true meaning, and you should also know those who do not accord with the true meaning. You should know what accords with the Dharma and what does not accord with the Dharma, and what accords with the Vinaya and what does not accord with the Vinaya. Among them, you should provide for those who accord with the true meaning, the Dharma, and the Vinaya. If there is no other means, those who have split the Sangha should be allowed to dwell together.

Then Venerable Upāli addressed the Buddha:

“Blessed One, what is called a schism in the Sangha?” The Buddha said to Upāli:

“Two things are called a schism in the Sangha: 1/ the addition of an evil doctrine; 2/ the addition of evil persons.”

“If the group acting contrary to the Dharma has many members and the group acting in accordance with the Dharma has few members, is this called a schism in the Sangha?”

“No.”

“If the group acting in accordance with the Dharma has many members and the group acting contrary to the Dharma has few members, is this called a schism in the Sangha?”

“No.”

“If the group acting contrary to the Dharma has many members, while the group acting in accordance with the Dharma is short by either ten or fifteen persons, is this called a schism in the Sangha?”

“No.”

“If the group acting contrary to the Dharma has the required number and the group acting in accordance with the Dharma also has the required number, but when ten or fifteen persons are absent, all those who remain seated speak in accordance with the Dharma, is this called a schism in the Sangha?”

“No.”

“If the group acting contrary to the Dharma has the required number and the group acting in accordance with the Dharma also has the required number, but when ten or fifteen persons are absent, all those who speak in accordance with the Dharma neither sit in the assembly, nor send their consent, nor make their disapproval known, is this called a schism in the Sangha?”

“No.”

“[441a] If the group acting contrary to the Dharma has the required number and the group acting in accordance with the Dharma also has the required number, but when ten or fifteen persons are absent, all those who speak in accordance with the Dharma neither sit in the assembly, nor send their consent, nor make their disapproval known, and persons who have not received full ordination are forcibly brought in to complete the required number, is this called a schism in the Sangha?”

“No.”

“If the group acting contrary to the Dharma has the required number and the group acting in accordance with the Dharma also has the required number, but when ten or fifteen persons are absent, all those who speak in accordance with the Dharma neither sit in the assembly, nor send their consent, nor make their disapproval known, and persons who have not received full ordination are not forcibly brought in to complete the required number, yet all of them wish to cause a schism in the Sangha, is this called a schism in the Sangha?”

“No. Upāli, if the group acting contrary to the Dharma has the required number and the group acting in accordance with the Dharma also has the required number, or is short by ten or fifteen persons, while all those who speak in accordance with the Dharma do not remain seated, do not send their consent, do not make their disapproval known, persons who have not received full ordination are not forcibly counted to complete the required number, and not all of them wish to cause a schism in the Sangha; nevertheless, if within one residence and the same boundary they conduct the Uposatha separately, conduct the Invitation separately, and perform acts of the Sangha separately, this is called a schism in the Sangha.

If it is known that someone wishes to cause a schism in the Sangha, the bhikkhus should admonish him: ‘Venerable sir, do not cause a schism in the Sangha. Causing a schism in the Sangha is a very grave offense; you will fall into an evil destination and descend into hell. I shall give you robes and an alms bowl, transmit the scriptures to you, teach you the scriptures, inquire after your affairs, and instruct you.’ If, after being admonished in this way, he deliberately refuses to desist, they should say to an influential upāsaka: ‘Good sir, this person wishes to cause a schism in the Sangha.

You should go and admonish him so that he understands, and tell him that he must desist.’”

Then the upāsaka should admonish him:

“Venerable sir, do not cause a schism in the Sangha. Causing a schism in the Sangha is a grave offense; you will fall into an evil destination and descend into hell. I shall give the venerable one robes and an alms bowl and provide medicine for treating illness. If you no longer wish to practice the holy life, you may return to lay life. I shall arrange a wife for you and provide whatever necessities you require.”

If he still deliberately refuses to desist, lots should be drawn and he should be expelled. After he has been expelled, the following proclamation should be made:

“Venerable ones, a person who causes schism in the Sangha is coming there; you should be on your guard.”

If, after all such measures have been taken, he still deliberately causes a schism in the Sangha, it is called a schism in the Sangha. However, if offerings are made to them, this is called a good field of merit. If one receives ordination from them, it is called full ordination properly received. If one knows that they have caused a schism in the Sangha, one should leave them. If one does not leave, one is a companion of those who cause schism in the Sangha and a member of the schismatic faction. Therefore, throughout their lives the Sangha should not converse with them, eat together with them, or associate with them in the Buddha, Dharma, and Sangha; nor should they conduct the Uposatha, rains retreat, Invitation, or acts of the Sangha together with them.

One may say to renunciants of other sects:

“There are seats here; if you wish to sit, you may sit.”

But those who cause schism in the Sangha must not be invited to sit.

This is called separate residence.

CONFERRING THE TRAINING IN REPENTANCE FOR A PĀRĀJIKA OFFENSE.

When the Buddha was dwelling in the city of Śrāvastī, as related fully above, there was in Śrāvastī a man named Nandi who did not delight in household life. He left home and went forth; while walking he practiced meditation, while standing he practiced meditation, while sitting he practiced meditation, and [441b] while lying down he practiced meditation. At that time, many other men named Nandi did likewise, so these persons were called Meditation Nandis, as explained in detail in the rule concerning pārājika. Therefore, the bhikkhus expelled them. After being expelled, they stood before the gate of the Jetavana Monastery, weeping, and said to the bhikkhus:

“Venerable sirs, I committed a pārājika offense, but I did not have even the slightest intention of concealing it. I delight in wearing the kāṣāya robe and do not wish to abandon the Buddha-Dharma.”

Then Nandi’s mother came and also wept, saying:

“My son delights in the renunciant life, but the Blessed One has expelled him.”

Then Nandi’s elder sister came and also wept, saying:

“My younger brother delights in being a śramaṇa, but the Blessed One has expelled him.”

The bhikkhus then reported this matter to the Blessed One. The Buddha said to the bhikkhus:

“This Nandi committed a pārājika offense but did not have even the slightest intention of concealing it. Therefore, the Sangha should confer upon him, by an act of the Sangha, the training in repentance for a pārājika offense. This person should bare his right shoulder, kneel with his palms joined, and make the following request of the Sangha:

“‘Venerable Sangha, I, Nandi, committed a pārājika offense without having even the slightest intention of concealing it. I now request from the Sangha the training in repentance for a pārājika offense. May the Sangha, out of compassion, confer upon me, by an act of the Sangha, the training in repentance for a pārājika offense.’ (He should make this request three times.)

The person performing the act of the Sangha should say:

“‘May the Venerable Sangha listen. The bhikkhu Nandi committed a pārājika offense without having even the slightest intention of concealing it, and he has requested from the Sangha the training in repentance for a pārājika offense. If the time is appropriate for the Sangha, the Sangha shall confer upon Nandi, by an act of the Sangha, the training in repentance for a pārājika offense. This is the motion.

“‘May the Venerable Sangha listen. The bhikkhu Nandi committed a pārājika offense without having even the slightest intention of concealing it, and he has requested from the Sangha the training in repentance for a pārājika offense. The Sangha now confers upon the bhikkhu Nandi, by an act of the Sangha, the training in repentance for a pārājika offense. Those venerable ones who approve of the Sangha conferring upon the bhikkhu Nandi, by an act of the Sangha, the training in repentance for a pārājika offense should remain silent; whoever does not approve should speak. This is the first proclamation.’ (The second and third proclamations should be made in the same way.)

“‘The Sangha has approved the conferral upon the bhikkhu Nandi, by an act of the Sangha, of the training in repentance for a pārājika offense, because the Sangha remains silent. Thus do I record this matter.’

Thereafter, this person should sit below all bhikkhus and above all śrāmaṇeras. He must not sleep in the same room with a bhikkhu for more than three nights, nor may he sleep with a śrāmaṇera for more than three nights. Whatever foods are unlawful for bhikkhus are also unlawful for him. Whatever foods are unlawful for him are also unlawful for bhikkhus. He may receive food given to him by a bhikkhu, except for the five kinds of foods purified by fire and gold and silver. He may receive food together with the śrāmaṇeras. A bhikkhu must not speak to him about the Prātimokṣa, about pārājika offenses, Sanghāvaśeṣa offenses, or offenses down to a vinayātikrama offense. But he may tell him:

“‘You must not engage in conduct contrary to the holy life; you must not steal; you must not kill living beings; you must not speak falsehood; and you must not drink intoxicants.’ [441c] He may be instructed in all such matters.

If he was formerly a reciter of the Prātimokṣa, he must no longer recite it aloud.

If he reveres the Dharma, he may recite it silently. The Sangha must not permit him to participate in the Uposatha or the Invitation. On the day of the Uposatha or the Invitation, he should enter the midst of the Sangha and say:

– I am pure; may the Sangha acknowledge this.

Having said this three times, he should withdraw. If he violates any of the four parajika rules, he must be expelled; but if he commits any offense from sanghavasesa downward, he is in every case permitted to confess it as an offense of dukkata.

This is called granting the formal act of training in repentance for a parajika offense.

CONDUCT IN ACCORDANCE WITH THE FORMAL ACT OF SEEKING THE MARKS OF AN OFFENSE.

When the Buddha was dwelling in the city of Sravasti, as related fully above, at that time the bhikkhu Siriyavasa frequently committed sanghavasesa offenses. The Sangha assembled, intending to perform a formal act, but Siriyavasa did not come. The Sangha therefore sent a messenger to summon him:

– Venerable sir! The Sangha has assembled, intending to perform a formal act. Why have you not come?

Siriyavasa said, “Surely the Sangha intends to perform a formal act against me!” He immediately became frightened and went there. The bhikkhus asked:

– Venerable sir! Did you commit a sanghavasesa offense?

He replied:

– I did.

Then joy arose in his heart, and he thought:

– My companions in the holy life have aroused compassion toward me and have raised an offense that can be confessed, not one that cannot be confessed.

He then said:

– Allow me to go outside for a moment.

After he had gone out, the bhikkhus discussed among themselves:

– This bhikkhu is rash and irresolute. Now that he has gone out, he will surely lie when he returns. We must question him three times to establish the matter with certainty before performing the formal act.

After Siriyavasa had gone outside, he thought, “Why did I admit that offense? The bhikkhus are constantly disciplining me; I should not admit it.”

The bhikkhus then summoned Siriyavasa inside and asked:

– Did you truly commit a sanghavasesa offense?

– I did not commit it.

– Why did you say in the midst of the Sangha that you had committed that offense, but now say that you did not?

– I do not remember that matter.

The bhikkhus then reported the matter to the Blessed One. The Buddha instructed them to summon Siriyavasa. When he arrived, the Buddha questioned him fully concerning the foregoing events:

– Did you truly do this?

– It is indeed so, Blessed One.

The Buddha then addressed the bhikkhus:

– This Siriyavasa, while in the midst of the Sangha, says that when he sees an offense, he does not see it; when he does not see it, he says that he sees it; and he also says that he does not remember. The Sangha should therefore perform upon him the formal act of seeking the marks of an offense. The one performing the formal act should say:

– Venerable Sangha, may you listen. When the bhikkhu Siriyavasa is in the midst of the Sangha, if he sees an offense, he says that he does not see it; if he does not see it, he says that he sees it; and then he says that he does not remember. If the time is appropriate for the Sangha, the Sangha shall impose upon Siriyavasa the formal act of seeking the marks of an offense. This is the motion.

Venerable Sangha, may you listen. When the bhikkhu [442a] Siriyavasa is in the midst of the Sangha, if he sees an offense, he says that he does not see it; if he does not see it, he says that he sees it; and then he says that he does not remember. The Sangha now imposes upon him the formal act of seeking the marks of an offense. Let those venerable ones who consent to the Sangha’s imposing upon Siriyavasa the formal act of seeking the marks of an offense remain silent; let anyone who does not consent speak. This is the first proclamation of the formal act. (The second and third proclamations are spoken in the same way.)

The Sangha has consented to impose upon Siriyavasa the formal act of seeking the marks of an offense, because the Sangha remains silent. Thus do I record this matter.

Thereafter, for the rest of his life, this person must observe the following eight restrictions:

1/ He may not ordain anyone;

2/ He may not confer full ordination upon anyone;

3/ He may not grant dependence to anyone;

4/ He may not accept service or massage from a bhikkhu;

5/ He may not act as a messenger for a bhikkhu;

6/ He may not accept an assignment from the Sangha according to seniority;

7/ He may not serve as a Dharma teacher for the Sangha;

8/ For the rest of his life, he may not be released from the offense.

Once the harmonious Sangha has performed the formal act of seeking the marks of an offense, he must observe these eight restrictions throughout his life and may not relinquish them. This is called conduct in accordance with the formal act of seeking the marks of an offense.

Summary verse:

“Formal act of suspension, separate residence,

Manatta, and rehabilitation.

What should and should not be followed,

Thalatha, and dwelling apart.

Training in repentance, seeking the marks of an offense:

Thus concludes the second chapter.”

THE MATTER OF RAISING AN OFFENSE.

When the Buddha was dwelling in the city of Sravasti, as related fully above, at that time the bhikkhus at Campa were disputing and quarreling with one another and lived in disharmony. One bhikkhu raised an offense against one bhikkhu; two bhikkhus raised offenses against two bhikkhus; and many bhikkhus raised offenses against many bhikkhus, saying:

– Venerable sir, I raise an offense against you; venerable sir, I raise an offense against you.

At that time the Venerable Upali reported the matter to the Blessed One:

– Blessed One, the bhikkhus at Campa have initiated an unlawful proceeding. One bhikkhu raises an offense against one bhikkhu, and so forth, up to many bhikkhus raising offenses against many bhikkhus. Blessed One, on the basis of how many matters may a bhikkhu raise an offense against another?

The Buddha said to Upali:

– When there are three matters and three causes, a bhikkhu may raise an offense against another.

What are the three matters? They are: impurity of precepts, impurity of view, and impurity of livelihood.

What are the three causes? They are: seeing, hearing, and suspicion. These are called the three.

Furthermore, when a bhikkhu himself possesses five qualities, he may raise an offense against another. What are the five qualities? They are:

1/ The matter is true and not false;

2/ He speaks at the proper time, not at an improper time;

3/ He speaks for the person’s benefit, not for the person’s harm;

4/ He speaks gently, not harshly;

5/ He speaks out of loving-kindness, not out of anger. These are called the five qualities by which one may raise an offense against another.

Furthermore, one who possesses five qualities may raise an offense against another. What are the five? They are:

1/ Purity of bodily action;

2/ Purity of verbal action;

3/ Right livelihood;

4/ Thorough knowledge of the Abhidharma Pitaka;

5/ Proficiency in the Vinaya Pitaka.

Upali, if one whose bodily action is impure raises an offense against another, that other person should say:

– Venerable sir! Your bodily action [442b] is impure. Why do you raise an offense against another? First purify your own bodily action, and only then raise an offense against another.

Therefore, Upali, one who wishes to raise an offense against another must first have pure bodily action, pure verbal action, and right livelihood. If one who has heard little of the treatises raises an offense against another, the other person should say:

– Venerable sir! Why do you, who have heard little of the treatises, raise an offense against another? It would be good, venerable sir, if you first learned many treatises and only then raised an offense against another.

Thus, Upali, when one wishes to raise an offense against another, one must first have heard many treatises. If one who has heard little of the Vinaya Pitaka wishes to raise an offense against another, the other person should say:

– Venerable sir! Why do you, who have heard little of the Vinaya Pitaka, raise an offense against another? You do not even know on account of what matter this rule was established, nor in what city, town, village, or country it was established. It would be good, venerable sir, when you wish to raise an offense against someone, first to learn much of the Vinaya Pitaka and only then raise the offense.

Therefore, Upali, when one wishes to raise an offense against someone, one must first have learned much of the Vinaya Pitaka.

This is called personally possessing the five qualities required before one may raise an offense against another.

Furthermore, Upali, there are five cases of unlawfully raising an offense against another person. What are the five? They are:

1/ There is a case in which one first reviles a person and then raises an offense against him;

2/ There is a case in which one first raises an offense against a person and then reviles him;

3/ There is a case in which one both raises an offense against a person and reviles him;

4/ There is a case in which one reviles a person but does not raise an offense against him;

5/ There is a case in which one raises an offense against a person but does not revile him.

1/ Reviling first and then bringing a charge: First one pours out abuse and only afterward brings forth a particular offense from among the five classes of offenses. This is called reviling first and then bringing a charge.

2/ Bringing a charge first and then reviling: First one brings forth a particular offense from among the five classes of offenses and only afterward reviles the person. This is called bringing a charge first and then reviling.

3/ Bringing a charge while reviling: One pours out abuse and then says, “You have committed a parajika offense.” One pours out abuse and then says, “You have committed a sanghadisesa offense,” and so forth, down to an offense of improper conduct. This is called bringing a charge while reviling.

4/ Reviling without bringing a charge: One hurls all manner of abuse but brings no charge. This is called reviling without bringing a charge.

5/ Bringing a charge without reviling: One brings forth a particular offense from among the five classes of offenses without uttering abuse. This is called bringing a charge without reviling.

In these cases, when one first reviles and afterward brings a charge, first brings a charge and afterward reviles, or brings a charge while reviling, the Sangha should neither question the accused nor accept the accusation. In contrast, when one brings a charge without reviling, the Sangha should investigate it.

When one wishes to bring a charge against someone, one should first say:

– Venerable sir, I wish to raise a matter concerning you. Are you willing to hear it?

The accused should say:

– If you wish to bring a charge, you may do so.

If one brings a charge without asking whether the accused is willing to hear it, one commits an offense of improper conduct.

Upali, if the accused is impure in moral discipline, yet one has neither seen it nor clearly ascertained the truth, and one brings a charge at an improper time, not for the person’s benefit, speaking harshly rather than gently, with anger and without loving-kindness, one commits an offense of improper conduct. The same applies when the matter is based on hearing or suspicion.

Furthermore, if the accused holds impure views, yet one has neither seen it nor clearly ascertained the truth, and one brings a charge at an improper time, not for the person’s benefit, speaking harshly rather than gently, with anger and without loving-kindness, one commits an offense of improper conduct. [442c] The same applies when the matter is based on hearing or suspicion.

Furthermore, if the accused’s livelihood is impure, yet one has neither seen it nor clearly ascertained the truth, and one brings a charge at an improper time, not for the person’s benefit, speaking harshly rather than gently, with anger and without loving-kindness, one commits an offense of improper conduct. The same applies when the matter is based on hearing or suspicion.

Upali, if the accused is impure in moral discipline and one has personally seen the matter as it truly is, acts for the person’s benefit, speaks gently rather than harshly, possesses loving-kindness, and is free from anger, but brings the charge without first speaking to the accused and obtaining the accused’s consent, one commits an offense of improper conduct. The same applies when the matter is based on hearing or suspicion.

If the accused holds impure views and one has personally seen the matter correctly, acts for the person’s benefit, speaks gently rather than harshly, possesses loving-kindness, and is free from anger, but brings the charge without first speaking to the accused and obtaining the accused’s consent, one commits an offense of improper conduct. The same applies when the matter is based on hearing or suspicion.

If the accused’s livelihood is impure and one has personally seen the matter correctly, acts for the person’s benefit, speaks gently rather than harshly, possesses loving-kindness, and is free from anger, but brings the charge without first speaking to the accused and obtaining the accused’s consent, one commits an offense of improper conduct. The same applies when the matter is based on hearing or suspicion.

Furthermore, anyone possessing the following five bad qualities may not bring a charge against another in the midst of the Sangha. They are: partiality, anger, fear, delusion, and self-interest. If one possessing these five bad qualities brings a charge against another, then after the breakup of the body and the end of life, one will fall into an evil destination and descend into hell.

Furthermore, anyone endowed with the following five qualities may bring a charge against another. They are: impartiality, freedom from anger, freedom from fear, freedom from delusion, and freedom from self-interest. If one endowed with these five qualities brings a charge against another, then after the breakup of the body and the end of life, one will be reborn in a good destination and praised by practitioners of the holy life.

This is called bringing a charge.

DISCIPLINARY MEASURES.

What are called disciplinary measures?

– If a person commits a parajika offense, the Sangha should expel him and return him to the status of a layperson, or make him a novice. If a person commits a sanghadisesa offense and has concealed it, the Sangha should impose parivasa and manatta upon him and then restore him from the offense. If he has not concealed it, he should undergo manatta and then be restored from the offense. If a person commits a nissaggiya-pacittiya offense, he must bring out the retained article and relinquish it in the midst of the Sangha. He should then approach a senior bhikkhu, bare his right shoulder, kneel with palms joined, and say:

– Venerable sir, I retained an extra robe for more than ten days. I now relinquish it in the midst of the Sangha and confess the pacittiya offense.

The bhikkhu receiving the confession should ask:

– Do you see this offense?

– Yes, I see it.

– Do not commit it again.

– I bow my head and undertake to observe this.

The Sangha should then perform the formal act, entrusting the robe to someone for safekeeping, after which it should be returned to its former owner. Pacittiya offenses and offenses down to improper conduct should likewise be confessed in this manner.

EXPULSION.

There are seven cases:

1/ Violating a bhikkhuni’s purity of conduct;

2/ Living within the community in order to steal the Dharma;

3/ Deception;

4/ Committing one of the five heinous offenses;

5/ Being a sexually deficient male;

6/ Committing one of the four parajika offenses;

7/ A novice who holds evil views.

These are called the seven matters warranting expulsion.

SEPARATE RESIDENCE (Splitting the Sangha and Breaking the Wheel of Dharma).

When the Buddha was residing in the city of Rajagriha, Devadatta caused a schism in the Sangha, as has already been explained in detail above. Then [443a] Devadatta went to the city of Gaya. Afterward, the Buddha also went to Gaya. That day was the Uposatha day, and the Buddha told Ananda:

– Go and summon Devadatta to return. Today the Sangha will perform the Uposatha formal act.

Ananda went there and said:

– Venerable sir, today the Sangha will perform the Uposatha formal act. The Blessed One summons you.

Devadatta replied:

– I will not go. From now on, I will no longer participate together with the Buddha’s Dharma and Sangha, nor will I observe the Uposatha, hold the invitation ceremony, or perform formal acts together with them. From now on, regarding the precepts and discipline, whether I wish or do not wish to train in any rule will be decided according to my own will.

Hearing this, Ananda thought, “This is extraordinary. How could uttering such evil words fail to harm the Sangha?”

Ananda then returned and reported the entire matter to the Blessed One. The Buddha said to Ananda:

– Return once more to Devadatta.

And so it continued until Ananda thought, “This is truly extraordinary. How could uttering such evil words fail to harm the Sangha?”

After Ananda had returned, the group of six bhikkhus discussed the matter among themselves: “The ascetic Gautama will surely send a messenger for a third time. We must mindfully conduct the Uposatha beforehand. Let us leave a record for posterity, so that it may be known that while the Buddha was still in the world, Devadatta and the group of six bhikkhus together caused a schism in the Sangha.” They then performed the Uposatha. Ananda immediately reported the entire matter to the Blessed One. The Buddha said:

– Return for the third time and tell Devadatta to come, for today the Sangha will perform the Uposatha formal act.

Ananda immediately went there and said:

– The Blessed One summons you. Today the Sangha will perform the Uposatha formal act.

They replied:

– We will not go. From today onward, we will no longer participate together with the Buddha’s Dharma and Sangha, nor will we observe the Uposatha, hold the invitation ceremony, or perform formal acts together with them. From now on, regarding the precepts and discipline, whether we wish or do not wish to train in any rule will be decided according to our own will. Moreover, we have already completed the Uposatha.

Hearing this, Ananda thought, “This is truly extraordinary. They have now indeed caused a schism in the Sangha.” He then returned and reported the entire matter to the Blessed One. Having heard it, the Blessed One uttered this verse:

“Pure as the full moon,

In purity is the Uposatha observed.

When bodily and verbal karma are pure,

Only then should one observe the Uposatha.”

The Buddha then said to Ananda:

– Those who act contrary to the Dharma have completed their Uposatha; those who act in accordance with the Dharma should now observe the Uposatha.

At that time, Devadatta caused a schism in the Sangha, while the group of six bhikkhus were his accomplices in causing the schism.

This is called Separate Dwelling.

MAHASANGHIKA VINAYA

End of the twenty-sixth fascicle.