四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

At that time, the Blessed One used innumerable skillful means to rebuke Devadatta:

“Why do you use the five practices to instruct the bhikkhus... (as above)? Devadatta, you should not sever the four noble traditions (the four noble traditions are as stated above). Devadatta, you should not now seek by expedient means to divide the harmonious Sangha, nor cling firmly to the means of dividing the harmonious Sangha and persist without relinquishing them.

You should live in harmony with the Sangha, without contention, studying under the same teacher, united like water and milk; only then will there be benefit within the Buddha-Dharma and will you dwell in peace and happiness. Therefore, Devadatta, you should know that dividing the harmonious Sangha is evil and grievous and incurs a great and grave offense. One who divides the harmonious Sangha falls into hell for an eon and undergoes punishment from which there is no rescue.”

The Blessed One used innumerable skillful means to cause Devadatta’s intention to divide the Sangha to cease temporarily. Having rebuked Devadatta through innumerable skillful means, he told the bhikkhus:

“I permit the Sangha to impose upon Devadatta an act of formal admonition, admonishing him to relinquish this matter by a formal act with one motion and three proclamations.”

Within the assembly, a person capable of carrying out the formal act should be appointed and should make the motion as above, saying:

“Venerable Sangha, please listen! This Devadatta seeks by expedient means to divide the harmonious Sangha and persists without relinquishing this intention. If the Sangha considers the time appropriate, the Sangha may approve an act of formal admonition so that he will relinquish this matter, saying: ‘Devadatta, do not divide the harmonious Sangha and persist without relinquishing that intention. Devadatta, you should live in harmony with the Sangha, joyfully and without contention, united like water and milk; only then will you dwell in peace and happiness within the Buddha-Dharma.’ This is the motion.

“Venerable Sangha, please listen! This Devadatta intends to undertake the practice of dividing the harmonious Sangha and persists without relinquishing it. The Sangha now imposes upon him an act of formal admonition so that he will relinquish this matter: ‘Devadatta, do not divide the harmonious Sangha and persist without relinquishing that intention.

Devadatta, you should live in harmony with the Sangha, joyfully and without contention, united like water and milk; only then will you dwell in peace and happiness within the Buddha-Dharma.’ Those elders who approve the Sangha’s imposition upon Devadatta of an act of formal admonition so that he will relinquish this matter should remain silent. Whoever does not approve should speak. This is the first proclamation of the formal act.” (The second and third proclamations are spoken in the same manner.)

“The Sangha has approved the imposition upon Devadatta of an act of formal admonition so that he will relinquish [595a1] this matter. The Sangha approves and therefore remains silent. Thus do I record it.”

The act of formal admonition should be performed in this way. After the Sangha had performed for Devadatta this act of formal admonition with one motion and three proclamations, the bhikkhus reported the matter to the Blessed One.

The Blessed One said:

“If any other bhikkhu seeks by expedient means to divide the harmonious Sangha, this same act of formal admonition with one motion and three proclamations should also be used. From now on, I establish this precept for the bhikkhus, encompassing the ten benefits, up to and including the long endurance of the true Dharma.”

When reciting the precept, it should be recited as follows:

B. TEXT OF THE PRECEPT

Should any bhikkhu seek to destroy the harmony of the Sangha, proceed in the destruction of the Sangha’s harmony, cling firmly to a practice that divides the harmonious Sangha, and persist without relinquishing it,^[130] the bhikkhus should admonish that bhikkhu, saying: “Venerable sir, do not divide the harmonious Sangha, do not proceed in destroying the harmony of the Sangha, and do not cling firmly to the destruction of the Sangha’s harmony and persist without relinquishing it.

Venerable sir, you should live in harmony with the Sangha; for when you live in harmony with the Sangha, joyfully and without contention, studying under the same teacher and united like water and milk, there will be growth and benefit within the Buddha-Dharma, and you will dwell in peace and happiness.” That bhikkhu should be admonished as many as three times to relinquish the matter. If, after being admonished as many as three times, he relinquishes it, that is good; if he does not relinquish it, he commits a saṅghāvaśeṣa offense.

C. EXPLANATION OF THE MEANING

Bhikkhu: the meaning is as explained above.

Harmony: participating in the same formal acts and the same recitation of the precepts.^[131]

Sangha: a Sangha of four bhikkhus, five bhikkhus, ten bhikkhus, or even an innumerable number.

Division: division concerns eighteen matters: Dharma and non-Dharma; Vinaya and non-Vinaya; offense and non-offense; light and grave; remediable and irremediable; gross and not gross; customary practice and non-customary practice; what has been prescribed and what has not been prescribed; what has been taught and what has not been taught. These are the eighteen matters.

Abiding in a practice that divides the Sangha:^[132] that is, abiding in these eighteen matters.

D. CHARACTERISTICS OF AN OFFENSE

If a bhikkhu proceeds with the intention of dividing the harmonious Sangha,^[133] clings firmly to a practice that divides the Sangha,^[134] and persists without relinquishing it, another bhikkhu should admonish^[135] him, saying: “Venerable sir, do not proceed with the intention of dividing the harmonious Sangha, and do not cling firmly to a practice that divides the Sangha and persist without relinquishing it. Venerable sir, you should live in harmony with the Sangha, joyfully and without contention, united like water and milk; then there will be growth and benefit within the Buddha-Dharma, and you will dwell in peace and happiness.

Venerable sir, you should relinquish this matter. Do not allow the Sangha to perform an act of formal admonition and thereby cause you to incur a grave offense.” If he heeds these words, that is good. If he does not heed them, a bhikkhu, bhikkhuni, upāsaka, upāsikā, a great minister of the king, an ascetic of another path, or a brahmin should be asked to speak to him.

If a bhikkhu elsewhere learns that he trusts and accepts the words of certain persons, that bhikkhu should go and ask them to speak to him.

If he heeds their words, that is good. If he does not heed them, the motion should be made.^[136] After the motion has been made, he should again be told: “Venerable sir, I have completed the motion, and the proclamations of the formal act still remain. You should now relinquish this matter.

Do not allow the Sangha to carry out the formal act and thereby cause you to incur a grave offense.” If he heeds these words, that is good. If he does not heed them, the first proclamation of the formal act should be made, after which he should again be told: “Venerable sir, I have completed the first proclamation of the formal act, and two proclamations still remain. You should relinquish this matter.

Do not allow the Sangha to carry out the formal act for you and thereby cause you to incur a grave offense.” If he heeds these words, that is good. If he does not heed them, the second proclamation of the formal act should be made, after which he should again be told: “Venerable sir, I have completed the second proclamation of the formal act, and one proclamation still remains. You should relinquish this matter.

Do not allow the Sangha to carry out the formal act for you and thereby cause you to incur a grave offense.” If he relinquishes it, that is good. If he does not relinquish it, the third proclamation of the formal act should be performed. Once it has been imposed, he commits a saṅghāvaśeṣa offense.

If he relinquishes the matter after the second proclamation of the formal act has been completed, he commits three sthūlātyaya offenses. If he relinquishes it after the first proclamation of the formal act has been completed, he commits two sthūlātyaya offenses. If he relinquishes it after the motion has been completed, he commits one sthūlātyaya offense. If he relinquishes it after the motion has begun but before it is completed, he commits one duṣkṛta offense. If the motion has not yet been made at all, then whenever he proceeds with the intention of dividing the harmonious Sangha, clings firmly to dividing the harmonious Sangha, and persists without relinquishing it, each act constitutes a duṣkṛta offense.

If, while the Sangha is carrying out an act of formal admonition for one who would divide the Sangha, a bhikkhu encourages him, saying, “Do not relinquish it,” that bhikkhu commits a sthūlātyaya offense. If the act is not an act of formal admonition, that bhikkhu commits a duṣkṛta offense. If a bhikkhuni urges him, saying, “Do not relinquish it,” that bhikkhuni commits a sthūlātyaya offense. If the act of formal admonition has not yet been carried out and a bhikkhuni urges him, saying, “Do not relinquish it,” that bhikkhuni commits a duṣkṛta offense. Apart from bhikkhus and bhikkhunis, if any other person urges him, saying, “Do not relinquish it,” that person commits a duṣkṛta offense.

A bhikkhuni commits a saṅghāvaśeṣa offense. A śikṣamāṇā, śrāmaṇera, or śrāmaṇerī commits a duṣkṛta offense. Such constitutes an offense.

Cases in which there is no offense: if, as soon as the admonition begins, one abandons the matter. If an unlawful separate assembly performs the formal act of admonition; an unlawful harmonious Sangha performs the formal act of admonition; a lawful separate assembly, a semblance of the Dharma in a separate assembly, or a semblance of the Dharma in a harmonious assembly performs it; or if it is contrary to the Dharma, contrary to the Vinaya, or contrary to the Buddha’s instruction.

If the entire formal act of admonition has not yet been performed. Or if it is done to break up evil companions or evil friends; to thwart a scheme intended to cause a schism in the Sangha, admonishing them so that they do not cause a schism; to thwart a scheme assisting in a schism in the Sangha; when two or three persons perform a karma; or when they intend to perform a karma contrary to the Dharma or contrary to the Vinaya; or if, for the sake of the Sangha, a stupa, the two preceptors, those sharing the same preceptor, an acarya, those sharing the same acarya, or friends, one breaks up an action that would cause loss or leave them without a dwelling place.

If one breaks it up for these purposes, there is no offense.

Persons who do not commit an offense: the first offender before the precept was established; one who is insane, mentally deranged, afflicted by pain, or under duress.

XI. SUPPORTING A SCHISM IN THE SANGHA

A. ORIGIN

At one time, the Buddha was dwelling on Mount Grdhrakuta at Rajagrha. At that time, Devadatta obstinately adhered to these five practices and again went to instruct the bhikkhus, saying:

“The Blessed One, by countless skillful means, constantly praises those who practice the dhutanga austerities, have few desires, are content, and delight in renunciation. Therefore, throughout your lives, subsist on alms, wear rag robes, dwell in the open air, consume no salt, and eat neither meat nor fish.”

The bhikkhus then said to Devadatta:

“You should not disrupt the harmonious Sangha, nor should you obstinately adhere to a practice that causes schism in the Sangha and persist without abandoning it. Why? Only when one is united with the Sangha, joyful and free from contention, mingling like water and milk, can there be growth and well-being in the Buddha-Dharma.”

At that time, Devadatta’s faction, who were assisting in disrupting the harmonious Sangha, said to the bhikkhus:

“Venerable ones, you should not reproach Devadatta. What the bhikkhu Devadatta says is in accordance with the Dharma and in accordance with the Vinaya. We accept what Devadatta says.”

Among the bhikkhus who heard this, some had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread. They censured the bhikkhus of Devadatta’s faction:

“Why do you, Venerable Ones, say that Devadatta is a bhikkhu who speaks in accordance with the Dharma and in accordance with the Vinaya, and that you accept what Devadatta says?”

After censuring them, the bhikkhus went to the Blessed One, paid homage at the Buddha’s feet, and sat to one side. They then reported this matter fully to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and, by countless means, reproached the bhikkhus of Devadatta’s faction:

“What you have done is wrong. It is not proper conduct, not the conduct of a sramana, not pure conduct, and not conduct in harmony with the Dharma. You have done what ought not to be done. Why did you say to the bhikkhus: ‘Do not reproach Devadatta for what he says. Devadatta is a bhikkhu who speaks in accordance with the Dharma and in accordance with the Vinaya. We accept what Devadatta says’?”

At that time, after the Blessed One had reproached the bhikkhus of Devadatta’s faction by countless means, he told the bhikkhus:

“I permit the Sangha to perform a formal act of admonition for the bhikkhus of Devadatta’s faction, so that they may abandon this matter, by means of a motion and three proclamations.”

The assembly should appoint one who is capable of performing the karma to make the following motion concerning the matter described above:

“Venerable Sangha, please listen. These bhikkhus of Devadatta’s faction, following Devadatta, say: ‘Bhikkhus, do not reproach Devadatta. Why?

Because Devadatta is a bhikkhu who speaks in accordance with the Dharma and in accordance with the Vinaya. We accept what Devadatta says.’ If it is the appropriate time for the Sangha, and the Sangha approves, the Sangha will now perform a formal act of admonition for the bhikkhus [596a1] of Devadatta’s faction so that they may abandon this matter, saying: ‘Venerable ones, you should not say, “The bhikkhu Devadatta speaks in accordance with the Dharma and in accordance with the Vinaya.

We accept what Devadatta says.” Devadatta is not a bhikkhu who speaks in accordance with the Dharma or in accordance with the Vinaya. You should not disrupt the harmonious Sangha, but should instead assist the harmonious Sangha. Venerable ones, only when you are united with the Sangha, joyful and free from contention, mingling like water and milk, can there be growth and well-being in the Buddha-Dharma.’ This is the motion.”

“Venerable Sangha, please listen. These bhikkhus of Devadatta’s faction, following Devadatta, say: ‘Bhikkhus, do not reproach Devadatta. Why?

Because Devadatta is a bhikkhu who speaks in accordance with the Dharma and in accordance with the Vinaya. We accept what Devadatta says.’ The Sangha will now perform a formal act of admonition for the bhikkhus of Devadatta’s faction so that they may abandon that matter, saying: ‘Venerable ones, you should not say, “The bhikkhu Devadatta speaks in accordance with the Dharma and in accordance with the Vinaya. We accept what Devadatta says.” Devadatta is not a bhikkhu who speaks in accordance with the Dharma or in accordance with the Vinaya.

You should not disrupt the harmonious Sangha, but should instead assist the harmonious Sangha. Venerable ones, only when you are united with the Sangha, joyful and free from contention, mingling like water and milk, can there be growth and well-being in the Buddha-Dharma.’ Those elders who approve of the Sangha’s admonishing the bhikkhus of Devadatta’s faction so that they may abandon that matter should remain silent. Whoever does not approve should speak.

This is the first proclamation of the karma.” (The same should be said for the second and third proclamations.)

“The Sangha has approved the performance of the formal act of admonition for the bhikkhus of Devadatta’s faction so that they may abandon that matter. The Sangha approves; therefore, it remains silent. Thus do I record this.”

In this way, the formal act of reproach and admonition should be performed for the bhikkhus of Devadatta’s faction by means of a motion and three proclamations. The bhikkhus reported this to the Buddha. The Buddha told the bhikkhus:

“From now on, if there are factions that likewise assist in disrupting the harmonious Sangha, the formal act of admonition should also be performed for them by means of a motion and three proclamations. From now on, for the sake of the bhikkhus, I shall establish this precept, comprising the ten benefits, up to and including the long endurance of the true Dharma.”

The precept should be stated as follows:

B. TEXT OF THE PRECEPT

If a bhikkhu has a faction consisting of one, two, three, or even innumerable members, and those factional bhikkhus say to the other bhikkhus: “Venerable ones, do not admonish that bhikkhu. That bhikkhu speaks in accordance with the Dharma. That bhikkhu speaks in accordance with the Vinaya.

We are pleased with what that bhikkhu says. We accept what that bhikkhu says.” The other bhikkhus should say to them: “Venerable ones, do not say: ‘That bhikkhu speaks in accordance with the Dharma. That bhikkhu speaks in accordance with the Vinaya.

We are pleased with what that bhikkhu says. We accept what that bhikkhu says.’ Rather, that bhikkhu speaks contrary to the Dharma and contrary to the Vinaya. Venerable ones, do not disrupt the harmonious Sangha.

You should delight in the harmony of the Sangha. Venerable ones, only when you are united with the Sangha, joyful and free from contention, training together under one teacher, and mingling harmoniously like water and milk, can there be growth and well-being in the Buddha-Dharma.” If, when admonished in this way, those factional bhikkhus obstinately persist and do not abandon the matter, the other bhikkhus should admonish them up to three times so that they may abandon it.

If, after being admonished up to three times, they abandon it, that is good. If they do not abandon it, it is a sanghavasesa offense.

C. EXPLANATION

Bhikkhu: the meaning is as explained above.

Following:^[137] there are two kinds: following for the sake of the Dharma and following for the sake of robes and food.

– Conforming for the sake of the Dharma: using the Dharma to instruct in higher morality, higher mind, and higher wisdom, and to recite and retain the teachings.

– Conforming for the sake of robes and sustenance: providing robes, food and drink, beds, bedding, and medicines for treating illness.

A faction: from four persons, or more than four persons.

Words supporting a faction:^[138] from one, or two, or three, up to a multitude.

D. CHARACTERISTICS OF THE OFFENSE

If the faction of a bhikkhu speaks contrary to the Dharma, saying to the bhikkhus: “Venerable ones, do not admonish that bhikkhu. That bhikkhu speaks according to the Dharma and according to the Vinaya. We accept what that bhikkhu says…” (…)^[139] They should be told: “Venerable ones, do not speak thus: ‘That bhikkhu speaks according to the Dharma and according to the Vinaya.

We accept what that bhikkhu says.’ Rather, that bhikkhu speaks contrary to the Dharma and contrary to the Vinaya. You should not disrupt the harmony of the Sangha, but should assist the Sangha in remaining united. Let the venerable ones be united with the Sangha, joyful and free from disputes, mingling like water and milk; only then will there be growth and well-being in the Buddha-Dharma.

You should abandon this matter. Do not allow the Sangha to reprimand you and thereby commit a grave offense.” If, upon being told, they obey, that is good. If they do not obey, a motion should be made.

After the motion has been made, they should be told: “I have completed the motion; several proclamations remain. You should abandon this matter. Do not allow the Sangha to reprimand you and thereby commit a grave offense.” If they obey, that is good.

If they do not obey, the first proclamation should be made. After the first proclamation has been completed, they should be told: “I have made the motion and completed the first proclamation; two proclamations remain. You should abandon this matter.

Do not allow the Sangha to reprimand you and thereby commit a grave offense.” If they obey, that is good. If they do not obey, the second proclamation should be made. After the second proclamation has been completed, they should be told: “I have made the motion and completed two proclamations.

One proclamation remains. You should abandon that matter. Do not allow the Sangha to reprimand you and thereby commit a grave offense.” If they obey, that is good.

If they do not obey, the third proclamation should be made. When the third proclamation has been completed, they commit a saṅghādisesa offense.

If they abandon it after the motion and two proclamations have been completed, they commit three thullaccaya offenses. If they abandon it after the motion and one proclamation have been completed, they commit two thullaccaya offenses. If they abandon it after the motion has been completed, they commit one thullaccaya offense.

If they abandon it before the motion has been completed, they commit a dukkaṭa offense. If the motion has not yet been made, all who follow the faction in its act of splitting the Sangha commit dukkaṭa offenses. If, while a bhikkhu is admonishing the factional bhikkhus, another bhikkhu tells them not to abandon the matter, that bhikkhu who incites them commits a thullaccaya offense.

If the formal reprimand and admonition have not yet been performed, he commits a dukkaṭa offense. If, while a bhikkhu is admonishing the factional bhikkhus, a bhikkhunī says, “Stand firm; do not abandon it,” that bhikkhunī commits a thullaccaya offense. If the formal admonition has not yet been performed and a bhikkhunī says, “Do not abandon it,” she commits a dukkaṭa offense.

Apart from bhikkhus and bhikkhunīs, any other person who says, “Do not abandon it,” commits a dukkaṭa offense.

For a bhikkhunī, it is a saṅghādisesa offense. For a śikṣamāṇā, sāmaṇera, or sāmaṇerī, it is a dukkaṭa offense. This is called an offense.

There is no offense if they abandon it as soon as they are first told; if the Sangha act is contrary to the Dharma and performed by an incomplete assembly; contrary to the Dharma and performed by a complete assembly; in accordance with the Dharma but performed by an incomplete assembly; resembling the Dharma and performed by an incomplete assembly; resembling the Dharma and performed by a complete assembly; or if it is contrary to the Dharma, contrary to the Vinaya, or contrary to the Buddha’s teaching. Or, if the formal admonition has not yet been performed at all, there is no offense.

Those who do not commit an offense are: the first offender before the precept was established; one who is insane, mentally deranged, tormented by pain, or under duress.

XII. Ô THA GIA^[140]

A. ORIGIN

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī.

At that time, there were two bhikkhus at Kīṭāgiri.^[141] One was named Assaji,^[142] and the other was named Punabbasuka.^[143] Both lived at Kīṭāgiri, where they behaved badly and corrupted families. Their bad behavior was seen and heard by everyone. Their corruption of families was seen and heard by everyone.

They engaged in improper acts such as planting flowering plants themselves or having others plant them; watering them themselves or having others water them; picking flowers themselves or having others pick them; making garlands themselves or having others make them; threading and tying flowers themselves or having others thread and tie them; carrying flowers themselves or having others carry them; and giving garlands to others themselves or having others give garlands to them.

Or, when there were women or maidens in that village, they sat together with them on the same bed or seat, ate and drank with them from the same tray, and conversed and jested with them. They sang, danced, and performed music themselves; or, when others did so, they joined in. They performed theatrical plays, beat drums, and played pipes and flutes.

They imitated the chirping of sparrows and the calls of other birds. They ran, walked on tiptoe in imitation, whistled, [597a1] contorted their bodies,^[144] or entertained others…

At that time, a large number of bhikkhus traveling in stages from the country of Kāśī^[145] arrived at Kīṭāgiri and stayed there overnight. In the morning, they put on their robes, took their bowls, and entered the village for alms. Their monastic robes were neat and orderly.

They walked at a measured pace, looking ahead along their path without turning to glance from side to side. They went for alms in due order. When the laypeople saw them, they discussed the matter among themselves, saying: “What sort of people are these, walking with lowered heads, not looking from side to side, neither speaking nor laughing, unsociable and unskilled in exchanging greetings?

We should not give them food. Our Assaji and Punabbasuka do not walk with lowered heads. They look from side to side.

They are sociable with everyone and skilled in exchanging greetings. We should offer food to them.”

At that time, while seeking alms at Kīṭāgiri, that large number of bhikkhus obtained food only with great difficulty. They therefore thought: “Bad bhikkhus presently dwell at this residence, engaging in such evil conduct… up to and including entertaining others.”

The bhikkhus then departed from Kīṭāgiri for Rājagṛha. They approached the Blessed One, bowed at the Buddha’s feet, and sat to one side. As was his custom, the Blessed One inquired after and comforted the visiting bhikkhus:

“Have your travels been peaceful? Has the Sangha been harmonious? Have you experienced any difficulty in obtaining food and drink?”

The bhikkhus said to the Blessed One:

“Venerable Sir, our travels have been peaceful. The Sangha has been harmonious. We traveled from the country of Kāśī to Kīṭāgiri…” They then related the foregoing circumstances in full to the Blessed One.

At that time, the Blessed One, in countless ways and from afar, reprimanded the two bhikkhus Assaji and Punabbasuka, saying: “What those men have done is wrong. It is not proper conduct, not the practice of a śramaṇa, not pure conduct, and not conduct in conformity with the Dharma. They have done what ought not to be done. Why do Assaji and Punabbasuka, while dwelling at Kīṭāgiri, corrupt families and engage in bad behavior? Their corruption of families is seen and heard by everyone. Their bad behavior is seen and heard by everyone, (…) up to and including entertaining others.”

After reprimanding them in countless ways, the Blessed One told the Venerable Śāriputra and Maudgalyāyana:

“You two should go to Kīṭāgiri and impose the Sangha act of banishment^[146] upon Assaji and Punabbasuka. Why is this? Because they are your disciples.”

The motion and three proclamations are as follows:

After the Sangha has assembled, it should formally charge^[147] those two men with the offense. After charging them, it should perform the formal act of calling the matter to their recollection.^[148] After calling it to their recollection, it should assign the offense^[149] to them. Then a bhikkhu capable of carrying out the Sangha act should be appointed to make the motion on the basis of what occurred:

“Venerable Sangha, please listen. These Assaji and Punabbasuka have corrupted families at Kitagiri and engaged in bad conduct. Their corruption of families is both seen and heard, and their bad conduct is both seen and heard. If the time is appropriate for the Sangha, the Sangha approves: the Sangha shall now perform an act of banishment against Assaji and Punabbasuka, saying: ‘You have corrupted families and engaged in bad conduct. Your corruption of families is both seen and heard, and your bad conduct is both seen and heard. Since you have committed such bad deeds, you should depart from here and should not remain in this place.’ This is the motion.

“Venerable Sangha, please listen. These Assaji and Punabbasuka have corrupted families at Kitagiri and engaged in bad conduct. Their corruption of families is both seen and heard, and their bad conduct is both seen and heard.

The Sangha now imposes an act of banishment upon Assaji and Punabbasuka, saying: ‘You have corrupted families and engaged in bad conduct. Your corruption of families is both seen and heard, and your bad conduct is both seen and heard. Since you have committed such bad deeds, you should depart from here and should not remain in this place.’ Those venerable ones who consent to the Sangha’s performance of the act of banishment against these two should remain silent.

Anyone who does not consent should speak. This is the first proclamation.” (The second and third proclamations were made in the same way.)

“The Sangha has approved the imposition of the act of banishment upon Assaji and Punabbasuka. The Sangha consents, and therefore remains silent. Thus do I record this matter.”

Venerable Sariputta and Moggallana obeyed the Buddha’s instruction, rose from their seats, bowed at the Buddha’s feet, circumambulated him three times, and departed.

Sariputta and Moggallana donned their robes, took up their bowls, and, together with a great assembly of five hundred bhikkhus, journeyed from Kasi to Kitagiri.

At that time, Assaji and Punabbasuka heard that Sariputta and Moggallana were leading five hundred great bhikkhus from Kasi to Kitagiri. They thought, “Surely they are coming to perform an act of banishment against us.” The two then went to the lay followers and said:

“Two bhikkhus are now coming. One is named Sariputta, and the other is named Moggallana. One is skilled in magical arts and flies through the air. The second bhikkhu engages in bad conduct, yet is himself capable of teaching the Dharma. You should carefully observe them for yourselves and not allow yourselves to be deceived.”

Sariputta and Moggallana then journeyed by stages from the country of Kasi to Kitagiri and spent the night there. In the morning, they donned their robes, took up their bowls, and entered the village for alms. Mahamoggallana manifested his supernormal powers and rose bodily into the air, while Sariputta personally taught the Dharma.

When the lay followers saw this, they discussed it among themselves: “Of these two bhikkhus, one is skilled in magical arts and flies through the air. The second bhikkhu engages in bad conduct, yet is able to teach the Dharma himself.” Sariputta and Moggallana then taught the Dharma to the lay followers at Kitagiri, causing them to gain faith and delight.

When Venerable Sariputta and Moggallana had finished eating and washed their bowls, they returned to their dwelling place and, on account of this matter, assembled the Sangha of bhikkhus. Once the Sangha had assembled, they formally charged Assaji and Punabbasuka with their offense. After charging them, they called the matter to their recollection. After calling it to their recollection, they assigned the offense. Venerable Sariputta then performed the formal act amid the assembly as described above. After the Sangha had performed the formal act against them, Assaji and Punabbasuka said:

“The Sangha acts out of partiality, hostility, fear, and ignorance. Among bhikkhus guilty of the same offense, some are expelled and others are not. Yet only we are expelled.”

After Sariputta and Moggallana had performed the formal act against Assaji and Punabbasuka at Kitagiri, they returned to Anathapindika’s Park in the Jeta Grove at Savatthi. They approached the Blessed One, bowed at the Buddha’s feet, sat to one side, and said to him:

“We went to Kitagiri and imposed the act of banishment upon Assaji and Punabbasuka. When the Sangha performed the act of banishment, Assaji and Punabbasuka said in response: ‘The Sangha acts out of partiality, hostility, fear, and ignorance. Among bhikkhus guilty of the same offense, some are expelled and others are not.’”

The Blessed One then reproached Assaji and Punabbasuka from afar in numerous ways:

“What you have done is wrong. It is not proper conduct, not the practice of a samana, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why, when the Sangha imposed the act of banishment upon you, did you say, ‘The Sangha acts out of partiality, hostility, fear, and ignorance. Among bhikkhus guilty of the same offense, some are expelled and others are not’?”

After reproaching Assaji and Punabbasuka in numerous ways, the Blessed One told the bhikkhus:

“From now on, I permit the Sangha to impose an act of formal admonition upon Assaji and Punabbasuka by a motion followed by three proclamations.”

Someone within the assembly who was capable of performing the formal act was to be appointed and, according to what had occurred, make the motion:

“Venerable Sangha, please listen. When the Sangha imposed a formal act upon these Assaji and Punabbasuka at Kitagiri, they said in response: ‘The Sangha acts out of partiality, hostility, fear, and ignorance. Among bhikkhus guilty of the same offense, some are expelled and others are not.’ If the time is appropriate for the Sangha, the Sangha approves: the Sangha shall now impose an act of formal admonition upon Assaji and Punabbasuka so that they abandon this assertion, saying: ‘Do not say that the Sangha acts out of partiality, hostility, fear, and ignorance, and that among bhikkhus guilty of the same offense, some are expelled and others are not.

The bhikkhus do not act out of partiality, hostility, fear, or ignorance. You have corrupted families and engaged in bad conduct. Your corruption of families is both seen and heard.

Your bad conduct is both seen and heard. You have corrupted families and have engaged in bad conduct.’ This is the motion.

“Venerable Sangha, please listen. When the Sangha imposed a formal act upon these Assaji and Punabbasuka at Kitagiri, they said: ‘The Sangha acts out of partiality, hostility, fear, and ignorance, because among bhikkhus guilty of the same offense, some are expelled and others are not.’ The Sangha now imposes an act of formal admonition upon Assaji and Punabbasuka so that they abandon this assertion, saying: ‘Do not say that the Sangha acts out of partiality, hostility, fear, and ignorance, and that among bhikkhus guilty of the same offense, some are expelled and others are not.

The bhikkhus do not act out of partiality, hostility, fear, or ignorance. You have corrupted families and engaged in bad conduct. Your corruption of families is both seen and heard.

Your bad conduct is both seen and heard. You have corrupted families and have engaged in bad conduct.’ Those venerable ones who consent to the Sangha’s imposition of the act of formal admonition upon Assaji and Punabbasuka so that they abandon this assertion should remain silent. Anyone who does not consent should speak.

This is the first proclamation. (The second and third proclamations were made in the same way.)

“The Sangha has approved the imposition of the act of formal admonition upon Assaji and Punabbasuka so that they abandon this assertion. The Sangha consents, and therefore remains silent. Thus do I record this matter.”

After Aśvaka and Punarvasu had thus been given the formal act of admonition by a motion and three proclamations, the bhikkhus went to report the matter to the Blessed One. The Buddha said:

“If any bhikkhu, after the Sangha has banished him, while he is being banished, or before he has been banished, says: ‘The Sangha acts with partiality, hostility, fear, and ignorance,’ he too should be given this formal act of admonition by a motion and three proclamations.

“From now on, for the sake of the bhikkhus, I shall establish this precept, comprising the ten benefits, up to and including the long continuance of the true Dharma.”

The precept is to be stated as follows:

B. TEXT OF THE PRECEPT

If a bhikkhu, living in dependence upon a village or town, corrupts families and engages in bad conduct, and his corruption of families is both seen and heard, and his bad conduct is both seen and heard, the bhikkhus should say to that bhikkhu: “Venerable sir, you are one who corrupts families and engages in bad conduct. Your corruption of families is both seen and heard, and your bad conduct is both seen and heard. Venerable sir, because you corrupt families and engage in bad conduct, you should now leave this village and no longer live here.” If that bhikkhu says to the bhikkhus: “Venerable sirs, the bhikkhus act with partiality, hostility, fear, and ignorance.

Among bhikkhus guilty of the same offense, some are expelled and others are not,” the bhikkhus should reply to that bhikkhu: “Venerable sir, do not say, ‘The Sangha acts with partiality, hostility, fear, and ignorance. Among bhikkhus guilty of the same offense, some are expelled and others are not.’ The bhikkhus do not act with partiality, hostility, fear, or ignorance. Venerable sir, you corrupt families and engage in bad conduct.

Your corruption of families is both seen and heard, and your bad conduct is both seen and heard.” If, after being admonished in this way, that bhikkhu persists and does not relinquish the matter, the bhikkhus should admonish him up to three times so that he will relinquish it. If, upon being admonished up to three times, he relinquishes it, that is good. If he does not relinquish it, he commits a sanghādisesa offense.

C. EXPLANATION OF TERMS

Bhikkhu: the meaning is as explained above.

Village: there are four kinds, as previously explained.

Village or town: property belonging to the King.

Family: one in which there are men and women.^[150]

Corrupting families:^[151] there are four ways. One corrupts families through dependence^[152] upon families, through material gains, through personal connections, or through dependence upon the monastery of the Sangha.

– What is corrupting families through dependence upon families? Having received an article from one family, one gives it to another family. When the family from which the article was received hears of this, they are displeased. The family to which the article was given, meanwhile, thinks about repaying the favor and says: “If he gives something to us, we shall give something in return. If he gives us nothing, on what grounds should we give anything in return?” This is called corrupting families through dependence upon families.

– What is called corrupting families through material gains? A bhikkhu receives material gains in accordance with the Dharma, even so much as food left over in his bowl, and gives them to one householder but not to another. The householder who receives them immediately thinks of repaying the favor and says: “If he gives something to me, I shall repay the favor. If he gives me nothing, why should I give him anything in return?” This is called corrupting families through material gains.

– What is called corrupting families through dependence upon personal connections? A bhikkhu relies upon the King or a great minister and then acts on behalf of one householder but not another. The householder who receives assistance immediately thinks of repaying the favor and says: “If he acts on my behalf, I shall make offerings. If he does not act on my behalf, I shall make no offerings.” This is called corrupting families through dependence upon personal connections.

– What is called corrupting families through dependence upon the monastery of the Sangha? A bhikkhu takes flowers or fruit belonging to the Sangha and gives them to one householder but not another. The householder who receives them immediately thinks of repaying the favor and says: “If he gives something to me, I shall make offerings. If he gives me nothing, I shall make no offerings.” This is called corrupting families through dependence upon the monastery of the Sangha. Because these four practices cause families to become corrupted,^[153] they are called corrupting families.

Engaging in bad conduct:^[154] personally planting flowering trees, causing others to plant flowering trees, and so forth, up to providing entertainment for others, as explained above.

D. CHARACTERISTICS OF THE OFFENSE

A bhikkhu living in dependence upon a settlement corrupts families, and this is both seen and heard; he engages in bad conduct, and this is both seen and heard. Another bhikkhu admonishes him, saying: “Venerable sir, your corruption of families is both seen and heard. Your bad conduct is both seen and heard. Venerable sir, you corrupt families and engage in bad conduct. You should relinquish this matter. Do not cause the Sangha to censure you and thereby incur a grave offense.”

If he heeds this, that is good. If he does not heed it, a motion should be made. After the motion has been made, he should be earnestly told: “Venerable sir, the Sangha has already made the motion. Three proclamations remain. You should relinquish this matter. Do not cause the Sangha to censure you and thereby incur a grave offense.”

If he relinquishes it, that is good. If he does not relinquish it, the first proclamation should be made. After the first proclamation has been made, he should again be earnestly told: “Venerable sir, the Sangha has already made the motion and the first proclamation. Two proclamations remain. Venerable sir, you should relinquish this matter. Do not cause the Sangha to censure you and thereby incur a grave offense.”

If he heeds this, that is good. If he does not heed it, the second proclamation should be made. After the second proclamation has been made, he should again be earnestly told: “Venerable sir, the Sangha has already made the second proclamation. One proclamation remains. Venerable sir, you should relinquish this matter. Do not cause the Sangha to censure you and thereby incur a grave offense.”

If he complies, that is good. If he does not heed it, the third proclamation should be made. When the third proclamation has been completed, he commits a sanghādisesa offense.

If he relinquishes the matter after the second proclamation has been completed, he commits three thullaccaya offenses. If he relinquishes it after the first proclamation has been completed, he commits two thullaccaya offenses. If he relinquishes it after the motion has been completed, he commits one thullaccaya offense. If he relinquishes it before the motion has been completed, he commits a dukkata offense. If, before the motion is made, he says that the Sangha acts with partiality, hostility, fear, and ignorance, each such statement constitutes a dukkata offense.

If, while the Sangha is formally censuring and admonishing him, another bhikkhu tells him, “Do not relinquish it,” that bhikkhu commits a thullaccaya offense. If the formal censure and admonition have not yet been performed, he commits a dukkata offense. If, while the Sangha is formally admonishing and censuring him, a bhikkhuni tells him, “Do not relinquish it,” that bhikkhuni commits a thullaccaya offense. If the formal censure and admonition have not yet been performed, that bhikkhuni commits a dukkata offense.

Apart from a bhikkhu or bhikkhuni, if any other person tells him, “Do not relinquish it,” whether the censure has been performed or not, that person commits a dukkata offense. If one carries a letter without examining it, one commits a dukkata offense. If one acts as a courier or messenger for a layperson, one commits a dukkata offense.

For a bhikkhuni, it is a sanghādisesa offense. For a sikkhamana, samanera, or samaneri, it is a dukkata offense. This is called the commission of the offense.

There is no offense if one desists as soon as the matter is first mentioned. Or if the Sangha act is unlawful and performed by a faction; unlawful and performed by a harmonious Sangha; apparently lawful and performed by a faction; apparently lawful and performed by a harmonious Sangha; contrary to Dharma, contrary to Vinaya, or contrary to the Buddha’s teaching. If, before any formal act has been carried out, the rebuke and admonition have not yet been administered, there is no offense.

If one gives something to one’s father [599a1] or mother, to a sick person, to a child, to a pregnant woman, to a person confined in prison, or to a hired worker in the monastery, there is no offense. If one plants flowering trees or has others plant flowering trees as offerings to the Buddha, Dharma, and Sangha; makes flower garlands oneself or has others make flower garlands as offerings to the Buddha, Dharma, and Sangha; strings flowers oneself or has others string flowers as offerings to the Buddha, Dharma, and Sangha; carries flowers oneself or has others carry flowers as offerings to the Buddha, Dharma, and Sangha; or strings garlands oneself or has others string garlands as offerings to the Buddha, Dharma, and Sangha, in every case there is no offense.

If someone raises a hand intending to strike one,^[155] or if one is fleeing from bandits, elephants, leopards, lions, tigers, wolves, or some other danger, or if one runs aside to avoid a person carrying thorny branches, there is no offense. If, when crossing a river, ditch, channel, or pit, one must rise on tiptoe and leap, there is no offense.

If a companion is walking behind, and one turns back, does not see the person, and whistles to call them, there is no offense. If, on account of one’s sick father or mother, or on behalf of a person confined in prison, or a deeply faithful upasaka who is sick or imprisoned, one reads a letter and then carries it onward; or if, on behalf of a stupa, the Sangha, or a sick bhikkhu, one carries a letter to or fro, in every case there is no offense.

Those who do not commit an offense are: the first offender before the rule was established; one who is insane, mentally deranged, tormented by pain, or under duress.

XIII. STUBBORNLY REFUSING TO ACCEPT OTHERS’ ADMONITION^[156]

A. ORIGIN

At one time, the Buddha was staying in Ghosita’s Park in the country of Kosambi.^[157]

At that time, the Venerable Bhikkhu Chanda,^[158] being stubborn by nature, would not accept the admonition of others. Moreover, he said to the bhikkhus: “Venerable ones, do not say anything to me, whether good or bad. Nor shall I say anything to the venerable ones, whether good or bad.

Venerable ones, enough! Say no more! Why should the venerable ones instruct me?

It is I who ought to instruct the venerable ones. Why is that? My Noble Master attained Perfect Awakening.

It is just as a great flood, from its source onward, sweeps grasses and trees together into one place. So too, the venerable ones, coming from all manner of clans, bearing all manner of names, and having gone forth from all manner of families, have gathered together in one place. It is also like a great wind that blows grasses and trees together into one place.

So too, the venerable ones, coming from all manner of clans, bearing all manner of names, and having gone forth from all manner of families, have gathered together in one place. Therefore, the venerable ones are not worthy to instruct me. It is I who ought to instruct the venerable ones.

Why is that? My Noble Master attained Perfect Awakening.”

At that time, among the bhikkhus who heard this were some of few desires and contentment, who practiced the dhutanga observances, delighted in training, and possessed a sense of shame and moral dread. They reproached Bhikkhu Chanda:

“Why are you so stubborn that you refuse to accept the admonition of others? Moreover, you say to the bhikkhus: ‘Venerable ones, do not say anything to me, whether good or bad. Nor shall I say anything to the venerable ones, whether good or bad.

Venerable ones, enough! Say no more! Why should the venerable ones instruct me?

It is I who ought to instruct the venerable ones. Why is that? My Noble Master attained Perfect Awakening.

It is just as a great flood, from its source onward, sweeps grasses and trees together into one place. So too, the venerable ones, coming from all manner of clans, bearing all manner of names, and having gone forth from all manner of families, have gathered together in one place. It is also like a great wind that blows grasses and trees together into one place.

So too, the venerable ones, coming from all manner of clans, bearing all manner of names, and having gone forth from all manner of families, have gathered together in one place. Therefore, the venerable ones are not worthy to instruct me. It is I who ought to instruct the venerable ones.

Why is that? My Noble Master attained Perfect Awakening.’”

The bhikkhus went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They then reported this matter fully to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and, using innumerable means, rebuked Bhikkhu Chanda:

“What you have done is wrong. It is not in accordance with proper conduct, not the conduct of a renunciant, not pure conduct, not a practice conducive to harmony; you have done what ought not to be done. Chanda, why are you so stubborn that you refuse to accept the admonition of others? … and so forth as above, through: ‘My Noble Master attained Perfect Awakening.’”

After the Blessed One had rebuked Chanda, he told the bhikkhus:

“I permit the Sangha to impose upon Bhikkhu Chanda an act of formal admonition by a motion and three proclamations. The procedure for rebuke and admonition is as follows: Within the Sangha, a bhikkhu capable of carrying out a Sangha act should be appointed. Based on the matter described above, he should make the motion:

“‘Venerable Sangha, please listen. This Bhikkhu Chanda, being stubborn by nature, refuses to accept the admonition of others. Although the bhikkhus have admonished him in accordance with the Dharma concerning the rules of training, he makes himself unreceptive to counsel and says to the bhikkhus: “Venerable ones, do not say anything to me, whether good or bad.

Nor shall I say anything to you, whether good or bad. Venerable ones, enough! There is no need for you to instruct me.” If the time is appropriate for the Sangha, the Sangha may approve that it now impose upon Bhikkhu Chanda an act of admonition so that he may abandon this conduct, saying: “Chanda, do not make yourself unreceptive to counsel.

Make yourself receptive to counsel. Chanda, you should admonish the bhikkhus in accordance with the Dharma, and the bhikkhus should likewise admonish you in accordance with the Dharma. In this way, the community of the Buddha’s disciples increases and prospers: by instructing one another, admonishing one another, and confessing to one another.” This is the motion.

“‘Venerable Sangha, please listen. This Bhikkhu Chanda, being stubborn by nature, refuses to accept the admonition of others. Although the bhikkhus have admonished him in accordance with the Dharma concerning the rules of training, he makes himself unreceptive to counsel and says to the bhikkhus: “Venerable ones, do not say anything to me, whether good or bad.

Nor shall I say anything to you, whether good or bad. Venerable ones, enough! There is no need for you to instruct me.” The Sangha is now carrying out an act of admonition for Bhikkhu Chanda so that he may abandon this conduct, saying: “Chanda, do not make yourself unreceptive to counsel.

Make yourself receptive to counsel. Chanda, you should admonish the bhikkhus in accordance with the Dharma, and the bhikkhus should likewise admonish you in accordance with the Dharma. In this way, the community of the Buddha’s disciples increases and prospers: by instructing one another, admonishing one another, and confessing to one another.” Those elders who approve the Sangha’s carrying out an act of admonition for Bhikkhu Chanda so that he may abandon this conduct should remain silent.

Any elder who does not approve should speak. This is the first proclamation.’ (The second and third proclamations should be spoken in the same way.)

“‘The Sangha has imposed upon Bhikkhu Chanda an act of admonition so that he may abandon this conduct. The Sangha approves and therefore remains silent. Thus do I record this matter.’”

After the admonition had been administered in this manner and the Sangha had imposed upon Bhikkhu Chanda an act of formal admonition by a motion and three proclamations so that he might abandon this conduct, the bhikkhus reported the matter to the Buddha. The Buddha said:

“If there are other bhikkhus who, being stubborn by nature, refuse to accept the admonition of others, the Sangha should likewise impose upon them an act of formal admonition by a motion and three proclamations. From now on, for the bhikkhus I establish this rule, comprising the ten benefits, up to and including the long endurance of the true Dharma.”

When wishing to state the precept, it should be stated thus:

B. TEXT OF THE PRECEPT

If any bhikkhu, being obstinate by nature, refuses to accept admonition from others, and when the bhikkhus admonish him in accordance with the Dharma concerning matters within the training precepts, he himself refuses to accept their admonition and says: “Venerable Ones, do not say anything to me, whether good or bad. Neither will I say anything to the Venerable Ones, whether good or bad. Venerable Ones, desist; do not admonish me.” The bhikkhus should admonish that bhikkhu, saying: “Venerable One, do not make yourself one who refuses admonition.

Venerable One, make yourself one who accepts admonition. Admonish the bhikkhus in accordance with the Dharma, and the bhikkhus will likewise admonish you in accordance with the Dharma. In this way, the community of the Buddha’s disciples increases and flourishes through mutually instructing one another, mutually admonishing one another, and mutually confessing to one another.” If, after being admonished in this way, that bhikkhu persists and does not relinquish the matter, the bhikkhus should admonish him three times so that he may relinquish it.

If, after being admonished up to three times, he relinquishes it, that is good. If he does not relinquish it, it is a sanghadisesa offense.

C. EXPLANATION OF TERMS

Bhikkhu: the meaning is as explained above.

Being obstinate by nature and refusing the words of others:^[159] he will not patiently endure or accept the instruction of others.

To instruct in accordance with the disciplinary precepts: there are seven classes of offenses: parajika, sanghadisesa, pacittiya, patidesaniya, thullaccaya, dukkata, and wrong speech.

In accordance with the Dharma: in conformity with the Dharma, in conformity with the Vinaya, and in conformity with the Buddha’s teaching. If a bhikkhu, being obstinate by nature, refuses to accept the words of others, the bhikkhus should instruct him in accordance with the disciplinary precepts.

He himself makes it impossible to speak with him, saying: “Venerable One, [600a1] do not say anything to me, whether good or bad. Neither will I say anything to you, Venerable One, whether good or bad. Venerable One, desist; do not admonish me.”^[160]

D. CHARACTERISTICS OF THE OFFENSE

That bhikkhu should admonish this bhikkhu, saying: “Venerable One, do not make yourself a person with whom it is impossible to speak. Make yourself a person with whom it is possible to speak. Venerable One, you should admonish the bhikkhus in accordance with the Dharma, and the bhikkhus should likewise admonish you in accordance with the Dharma. In this way, the community of the Buddha’s disciples increases and flourishes through mutually instructing one another, mutually admonishing one another, and mutually confessing to one another. Venerable One, you should relinquish this matter. Do not allow the Sangha to rebuke you, thereby incurring a grave offense.”

If he heeds these words, that is good. If he does not heed them, the second karman procedure should be performed. After the second karman procedure has been performed, he should again be earnestly told: “Venerable One, the Sangha has already performed the second karman procedure; only one more karman remains. Venerable One, you should relinquish this matter. Do not allow the Sangha to rebuke you again, thereby incurring a grave offense.”

If he complies, that is good. If he does not heed them, the third karman procedure should be performed. After the third karman procedure has been performed, it is a sanghadisesa offense.

If he relinquishes it after the motion and the second karman have been completed, he commits three thullaccaya offenses. If he relinquishes it after the motion and the first karman have been completed, he commits two thullaccaya offenses. If he relinquishes it after the motion has been completed, he commits one thullaccaya offense. If he relinquishes it before the motion has been completed, he commits a dukkata offense. If, before the motion has been made, he obstinately refuses to accept the admonition of others, all such cases constitute dukkata offenses.

If, while the Sangha is performing the procedure of rebuke and admonition, another bhikkhu tells him, “Do not relinquish it!” that bhikkhu commits a thullaccaya offense. If the procedure of rebuke and admonition has not yet been performed, he commits a dukkata offense. If, while the Sangha is performing the procedure of admonition and rebuke, a bhikkhuni tells him, “Do not relinquish it!” that bhikkhuni commits a thullaccaya offense. If it is before the procedure of rebuke and admonition has been performed, that bhikkhuni commits a dukkata offense.

Apart from a bhikkhu or bhikkhuni, if any other person tells him, “Do not relinquish it!” whether the rebuke has been performed or not, that person commits a dukkata offense.

For a bhikkhuni, it is a sanghadisesa offense. For a sikkhamana, samanera, or samaneri, it is a dukkata offense. This is called an offense.

There is no offense if he relinquishes it as soon as it is first spoken of; if the karman is unlawful and performed by a divided community; unlawful and performed by a united community; lawful and performed by a divided community; apparently lawful and performed by a divided community; apparently lawful and performed by a united community; contrary to the Dharma; contrary to the Vinaya; or contrary to the Buddha’s teaching.

In all cases before the admonition has been given, there is no offense. If he is rebuked and admonished by an ignorant person and says to that person, “The conduct of your preceptor and acarya is likewise. You should study and recite the sutras further”; or if the matter is indeed so; or if he speaks in jest, speaks hastily, speaks to himself, speaks in a dream, or intends to speak of one matter but mistakenly speaks of another, there is no offense.

Those who do not offend are: the first offender before the precept was established; one who is insane, mentally deranged, tormented by pain, or under duress.

CHAPTER III

INDETERMINATE OFFENSES ^[1]

I. FIRST PRECEPT

A. ORIGIN

At one time, the Blessed One was dwelling in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, when Kaludayin was still a layman, he had a friend whose wife was named the laywoman Trai,^[2] and she was beautiful in appearance. Kaludayin was also handsome in appearance. Kaludayin was attracted to the laywoman Trai, and the laywoman Trai was likewise attracted to Kaludayin.

When the proper time came, Kaludayin put on his robe, took up his bowl, and went to the home of the laywoman Trai. The two sat together in a secluded place.

While Kaludayin and the laywoman Trai were conversing, Mother Visakha^[3] came there on some business. From a distance, Visakha heard Kaludayin’s voice. This laywoman was devoted to the path, and upon hearing the voice of a bhikkhu inside, she thought: “Perhaps the bhikkhu is teaching the Dharma.” She therefore went and leaned against the wall to listen.

But she heard only improper speech. Visakha then thought: “I hear the voice of a bhikkhu, yet he is speaking of improper matters. A bhikkhu should not speak such words!” She then looked through a small opening and saw Kaludayin and the laywoman Trai sitting together on a bed, speaking of improper matters.

Seeing this, Mother Visakha thought: “This bhikkhu is sitting in an improper place and speaking improper words. If this woman’s husband were to see them, he would revile his wife and give rise to a mind devoid of faith.” Thereupon, the laywoman Mother Visakha left that house and hurried to the Blessed One. She bowed at the Buddha’s feet, stood to one side, and reported the entire circumstances fully to the Buddha.

Having addressed the Blessed One, she bowed at the Buddha’s feet, circumambulated him three times, and withdrew.

Thereupon, the Blessed One assembled the Sangha of bhikkhus. Though he knew the facts, he deliberately asked Kaludayin:

“Is it true that you sat alone with the laywoman Trai in a concealed and secluded place?”

Kaludayin replied:

“It is true, Blessed One.”

The Blessed One rebuked him in countless ways:

“What you have done is wrong. It is not proper conduct, not the conduct of a samana, not pure conduct, and not conduct in harmony with the training. You have done what ought not to be done. Why did you sit alone with the laywoman Trai in a concealed and secluded place?”

After rebuking Kaludayin in countless ways, the Blessed One told the bhikkhus:

“Kaludayin is a foolish man, a field in which many seeds of the taints are planted, and the first offender against this precept. From now on, for the sake of the bhikkhus, I shall establish this precept, encompassing the ten benefits, up to and including the long endurance of the true Dharma.”

When wishing to state this precept, it should be stated thus:

If any bhikkhu sits alone with a woman in a concealed and private place, a screened place suitable for engaging in sexual intercourse, and speaks of what is contrary to the Dharma, and a trustworthy female lay devotee states that one of three offenses occurred—either parajika, sanghavasesa, or pacittiya—and the bhikkhu who was sitting there himself acknowledges, “I committed this offense,” then he should be dealt with according to one of the three offenses: either sanghavasesa, pacittiya, or in accordance with the statement of the trustworthy female lay devotee. That bhikkhu should be dealt with according to the Dharma. This is called an indeterminate rule.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

Woman: an intelligent woman who is still alive.

Sitting privately: one bhikkhu and one woman.

A concealed and private place: there are two kinds. The first is concealed from sight; the second is concealed from hearing. Concealed from sight means that, because of dust, mist, or darkness, they cannot see one another. Concealed from hearing means a place where ordinary speech cannot be heard.

A screened place: screened by trees, a wall, a fence, cloth, or other objects capable of providing concealment.

A place suitable for engaging in sexual intercourse: a place that can accommodate the act of sexual intercourse.

Speaking of what is contrary to the Dharma: that is, speaking about sexual matters.

A trustworthy female lay devotee:^[4] one who has faith in the Buddha, Dharma, and Sangha; has taken refuge in the Buddha, Dharma, and Sangha; does not kill, steal, engage in sexual misconduct, speak falsely, or drink intoxicants; remembers events accurately without confusion; and speaks truthfully, without falsehood.

If the bhikkhu himself states where he intended to go, where he went, that he sat, that he lay down, and that he performed that act, he should be dealt with according to the bhikkhu’s own statement.

If the bhikkhu himself states where he intended to go, where he went, that he sat, and that he lay down, but does not himself state that he performed that act, he should be dealt with according to the statement of the female lay devotee.^[5]

If the bhikkhu himself states where he intended to go, where he went, and that he sat, but does not himself state that he lay down or that he performed that act, he should be dealt with according to the statement of the female lay devotee.

If the bhikkhu himself states where he intended to go and where he went, but does not himself state that he sat, that he lay down, or that he performed that act, he should be dealt with according to the statement of the female lay devotee.

If the bhikkhu himself states where he intended to go, [601a1] but does not himself state where he went, that he sat, that he lay down, or that he performed that act, he should be dealt with according to the statement of the female lay devotee.

If the bhikkhu does not himself state where he intended to go, where he went, that he sat, that he lay down, or that he performed that act, he should be dealt with according to the statement of the female lay devotee.

Here, because it is not determined which offense applies, it is called indeterminate.^[6]

II. THE SECOND PRECEPT

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, when Kaludayi was still a layman, he had a married friend whose wife, a female lay devotee named Trai,^[7] was beautiful in appearance. Kaludayi was also handsome in appearance. Kaludayi was attracted to the female lay devotee Trai, and the female lay devotee Trai was likewise attracted to Kaludayi.

When the time came, Kaludayi donned his robe, took his bowl, and went to the home of the female lay devotee Trai. The two sat together in an open place and conversed.

While Kaludayi was conversing with the female lay devotee Trai, Mother Visakha came there on some business. From a distance, Visakha heard Kaludayi’s voice. This female lay devotee was devoted to the path, and when she heard a bhikkhu’s voice inside, she thought, “Perhaps the bhikkhu is teaching the Dharma.” She therefore approached and leaned against the wall to listen.

But she heard only speech contrary to the Dharma. Visakha then thought, “I hear the voice of a bhikkhu, yet he is speaking of matters contrary to the Dharma. A bhikkhu should not speak such words!” She then looked through a small opening and saw Kaludayi sitting with the female lay devotee Trai in an open place, speaking of matters contrary to the Dharma.

Seeing this, Mother Visakha thought, “This bhikkhu is sitting in an improper place and speaking improper words. If this woman’s husband sees them, he will revile his wife and give rise to a mind devoid of faith.” Thereupon Mother Visakha, the female lay devotee, left that house and hastened to the Blessed One. She bowed at the Buddha’s feet, stood to one side, and fully reported this matter to the Buddha.

Having addressed the Blessed One, she bowed at the Buddha’s feet, circumambulated him three times, and departed.

The Blessed One then assembled the Sangha of bhikkhus. Though he already knew, he deliberately asked Kaludayi:

“Is it true that you sat alone with the female lay devotee Trai in an open place?”

Kaludayi replied:

“It is true, Blessed One.”

The Blessed One rebuked him in countless ways:

“What you have done is wrong. It is not proper conduct, not the Dharma of a samana, not pure conduct, and not conduct in harmony with the path. You have done what should not be done. Why did you sit alone with the female lay devotee Trai in an open place?”

After rebuking Kaludayi in countless ways, the Blessed One told the bhikkhus:

“Kaludayi is a foolish man, a field in which many seeds of the taints are planted, and the first offender against this precept. From now on, for the sake of the bhikkhus, I shall establish this precept, gathering together the ten benefits, up to and including the long endurance of the true Dharma.”

This precept should be stated as follows:

If any bhikkhu sits alone with a woman in an open place unsuitable for engaging in sexual intercourse and speaks lewd words, and a trustworthy female lay devotee states that one of two offenses occurred—either sanghavasesa or pacittiya—and the bhikkhu who was sitting there himself acknowledges, “I committed this offense,” then he should be dealt with according to one of the two offenses: either sanghavasesa, pacittiya, or in accordance with the statement of the trustworthy female lay devotee. That bhikkhu should be dealt with according to the Dharma. This is called an indeterminate rule.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

An open place: a place without enclosing walls, without trees or fences providing concealment, and without other screening objects.

A place unsuitable for engaging in sexual intercourse: a place that cannot accommodate the act of sexual intercourse.

Lewd speech: speaking about sexual matters and praising the good or bad qualities of the two sexual passages.

A trustworthy female lay devotee: one who has faith in the Buddha, Dharma, and Sangha; has taken refuge in the Buddha, Dharma, and Sangha; does not kill, steal, engage in sexual misconduct, speak falsely, or drink intoxicants; remembers events accurately without confusion; and speaks truthfully, without falsehood.

If the bhikkhu himself states where he intended to go, where he went, that he sat, and that he lay down, he should be dealt with according to the bhikkhu’s own statement.

If the bhikkhu himself states where he intended to go, where he went, that he sat, that he lay down, and that he performed that act, he should be dealt with according to the bhikkhu’s own statement.

If the bhikkhu himself states where he intended to go, where he went, that he sat, and that he lay down, but does not himself state that he performed that act, he should be dealt with according to the statement of the female lay devotee.

If the bhikkhu himself states where he intended to go, where he went, and that he sat, but does not himself state that he lay down or that he performed that act, he should be dealt with according to the statement of the female lay devotee.

If the bhikkhu himself states where he intended to go and where he went, but does not himself state that he sat, that he lay down, or that he performed that act, he should be dealt with according to the statement of the female lay devotee.

If the bhikkhu himself states where he intended to go, but does not himself state where he went, that he sat, that he lay down, or that he performed that act, he should be dealt with according to the statement of the female lay devotee.

If the bhikkhu does not himself state where he intended to go, where he went, that he sat, that he lay down, or that he performed that act, he should be dealt with according to the statement of the female lay devotee.

Here, no specific offense is determined; therefore, it is called undetermined.^[8] *

Notes:

^[130] Chinese: “undertaking and firmly maintaining without relinquishing a measure that disrupts the harmonious Sangha” 方便受壞和合僧法堅持不捨. Pali (Vin. iii.172): adhikaraṇaṃ samādāya paggayha tiṭṭheyya, after creating a cause for dispute, one clings firmly to it and does not relinquish it.

^[131] Pali: samānasaṃvāsako samānasīmayaṃ, sharing the same residence within the same boundary.

^[132] “Persisting in a measure that causes schism in the Sangha” 住破僧法; the phrase being explained does not occur in the text of the precept. In the text of the precept, this phrase is translated into Chinese as “firmly maintaining (without relinquishing)” 堅持不捨; Pali: tiṭṭheyya (na paṭinissajeyya): to persist firmly, obstinately refusing to relinquish it.

^[133] Chinese: “endeavoring with the intention of disrupting the harmonious Sangha” 方便欲破和合僧; Pali: samaggassa saṅghassa bhedāya parakkameyya, acting with the aim of breaking up the harmonious Sangha.

^[134] Chinese: “undertaking a measure that causes schism in the Sangha” 受破僧法; Pali: bhedanasaṃvattanikaṃ adhikaraṇaṃ samādāya, adopting or maintaining a dispute that tends to cause a schism in the Sangha.

^[135] Pali: vattabbo, “should be admonished”; that is, the individual is to be persuaded. If the bhikkhu does not heed this persuasion, he commits a dukkaṭa offense.

^[136] If, after being persuaded three times, he still remains obstinate, the Sangha performs a formal act of admonition; Pali: samanubhāsitabbo.

^[137] Chinese: “follower” 順從; a term that is glossed but does not occur in the text of the precept. Pali: anuvattaka, one who follows or conforms; explained as follows: whatever views, inclinations, and preferences the other person has, this person likewise shares those views, inclinations, and preferences.

^[138] Chinese: “an associate who speaks in support of the faction” 助伴黨語; a term that is explained but does not occur in the text of the precept. Pali: vaggavādaka.

^[139] The Chinese translation skips a passage, so the text lacks coherence.

^[140] Mahīśāsaka Vinaya, Saṅghādisesa 13; Pali, Saṅghādisesa 13.

^[141] Kỳ-liên 羈連. Pali: Kiṭāgiri.

^[142] A-thấp-bà 阿濕婆. Pali: Assaji. This is a bhikkhu belonging to the Group of Six (chabbagiyā), not Assaji Thera, one of the first five bhikkhus (pañcavaggiya).

^[143] Phú-na-bà-sa 富那婆娑. Pali: Punabbasu.

^[144] Chinese: “making sport of one’s own body” 自作弄身; literally, using one’s own body as an object of amusement. The specific kind of performance intended, however, is unclear.

^[145] The country of Kāśī 迦尸國. Pali: Kāsī, one of the sixteen great states during the Buddha’s time. Its capital was Bārāṇasī.

^[146] Act of banishment 擯羯磨. Pali: pabbājaniyakamma; expelling bhikkhus from the locality where they have acquired a bad reputation.

^[147] Chinese: “making an accusation” 作舉; conducting an inquiry into an offense and bringing a charge. Pali: codetabba.

^[148] “Causing recollection” 作憶念, making one recall an offense and acknowledge it. Pali: sāretabba.

^[149] “Assigning the offense” 與罪, determining the offense. Pali: āpattiṃ ropetabba.

^[150] Family 家; understood as a household or lineage. Pali: kula; explained as comprising four: khattiya-kulaṃ, brāhma-kulaṃ, vessakulaṃ, sudda-kulaṃ—that is, the four social classes.

^[151] “Corrupting another’s family” 污他家. Pali: kuladusāko, explained as bringing disrepute upon a family by giving gifts as a form of bribery.

^[152] Living there in dependence upon it. Pali: upanissāya viharati, explained as obtaining from that place the four requisites of food and drink, robes, lodging, and medicines.

^[153] That is, causing it to acquire a bad reputation.

^[154] “Engaging in evil conduct” 行惡行. Pali: pāpasamācāro, explained as planting flowers or having others plant flowers; watering plants or having others water them…

^[155] This explains conduct and gestures resembling playful behavior. Some of these relate to pācittiya offenses, while others relate to the rules of training.

^[156] Pali, Saṅghādisesa 12.

^[157] Pali: Kosambiyaṃ Ghositārāme.

^[158] Xiển-đà 闡陀, commonly called Xa-nặc, the groom of the Prince. Pali: Channa.

^[159] Chinese: “of an evil disposition, not accepting the words of others” 惡性不受人语. Pali: dubbacajātiko, by nature difficult to admonish; difficult to speak with.

^[160] The Chinese text may have omitted a sentence: “A bhikkhu who speaks in this way thereby makes himself a person with whom it is impossible to speak.”

^[1] Mahīśāsaka Vinaya 4 (T22n1421, p.22c14). Mahāsāṃghika Vinaya 7 (T22n1425, p.289c18). Sarvāstivāda Vinaya 4 (T23n1435, p.28b8). Mūlasarvāstivāda Vinaya 16 (T23n1442, p.710a24). Pali, Aniyakaṇḍaṃ, Vin. iii. 186ff.

^[2] A fasting upāsikā 齋優婆私. Mahāsāṃghika Vinaya 7: the daughter of a Brahmin acquaintance. Sarvāstivāda Vinaya: an old acquaintance, the upāsikā Quật-đa. Mūlasarvāstivāda Vinaya 16: the upāsikā Cấp-đa 笈多. Pali: the daughter of a donor’s family; the girl’s name is not given.

^[3] Mother Visākhā 毘舍佉母. Pali: Visakhā Migaramātā. She had many children and grandchildren, all of whom were wealthy. Therefore, she was invited to every ceremony and banquet. She also came to this house because she had been invited.

^[4] A faithful upāsikā 信樂優婆私. In the text of the precept, she is called an upāsikā established in faith 住信優婆私. Mahāsāṃghika Vinaya 7 (T22n1425, p.290c13): a trustworthy upāsikā 可信優婆夷; there are sixteen qualities by which an upāsikā is called trustworthy: the Three Refuges; the four kinds of unshakable purity; when the Sangha has not obtained offerings, she helps it obtain them; when it has obtained offerings, she helps them increase; when the Sangha has acquired a bad reputation, she seeks a way to dispel it; she does not act under the influence of attachment, anger, fear, or delusion; and, having abandoned sensual desire, she is directed toward the fulfillment of morality.

Pali: saddheyyavacasā upāsikā, an upāsikā whose word is trustworthy; explained as referring only to a woman who has attained the fruit, attained direct realization, and studied and understood the teaching.

^[5] Mahāsāṃghika Vinaya 7: she is dealt with by performing a formal act to seek the evidence of the offense.

^[6] Pali: aniyato; because it is not determined whether the offense is a pārājika, Saṅghādisesa, or pācittiya, it is called undetermined.

^[7] A fasting upāsikā 齋優婆私. See note 2 above.

^[8] Pali: aniyato; because it is not determined whether the offense is a pārājika, Saṅghādisesa, or pācittiya, it is called undetermined.

– End of fascicle 5 in the Chinese edition.