四分律
Chinese title:四分律
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Thích Nguyên Chứng - Thích Đức Thắng
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5. Suspension
[894a8]1. The Blessed One was staying at Kosambi. At that time, Bhikkhu Chanda[37] committed an offense. Another bhikkhu said to him: “You have committed an offense. Do you acknowledge it?” Chanda replied: “I do not acknowledge it.”
When the bhikkhus heard of this, those among them who had few desires, were content, practiced austerities, delighted in training in the precepts, and possessed a sense of shame reproached Bhikkhu Chanda, saying: “You committed an offense, and when the bhikkhus said, ‘You have committed an offense. Do you acknowledge it?’ why did you say, ‘I do not acknowledge it’?”
The bhikkhus then went to the Blessed One, bowed with their heads at his feet, and sat to one side. They reported this matter fully to the Buddha. On this account, the Blessed One assembled the Sangha of bhikkhus and reproached Bhikkhu Chanda:
“Bhikkhu Chanda, you committed an offense, and when the bhikkhus said, ‘You have committed an offense. Do you acknowledge it?’ why did you say, ‘I do not acknowledge it’?”
After reproaching Bhikkhu Chanda in countless ways, the Blessed One told the bhikkhus:
“I permit the Sangha to impose upon Bhikkhu Chanda an act of suspension for refusing to acknowledge an offense,[38] by means of a motion and three proclamations.”
It should be carried out as follows: Assemble the Sangha. Once the Sangha has assembled, make the accusation. After making the accusation, call the matter to his recollection. After calling it to his recollection, charge him with the offense. Within the assembly, a bhikkhu capable of performing the formal act should be appointed to make the following motion in accordance with the matter stated above:
“Venerable Sangha, please listen! This Bhikkhu Chanda has committed an offense. Another bhikkhu asked him: ‘You have committed an offense. Do you acknowledge it?’ Chanda replied: ‘I do not acknowledge it.’ If the time is appropriate for the Sangha, and the Sangha approves, the Sangha will now perform for Bhikkhu Chanda an act of suspension for refusing to acknowledge an offense. This is the motion.
“Venerable Sangha, please listen! Bhikkhu Chanda has committed an offense; this Bhikkhu Chanda has committed an offense. Another bhikkhu asked him: ‘You have committed an offense. Do you acknowledge it?’ Chanda replied: ‘I do not acknowledge it.’ The Sangha will now perform for Chanda an act of suspension for refusing to acknowledge an offense. Those elders who approve of the Sangha performing for Bhikkhu Chanda an act of suspension for refusing to acknowledge an offense should remain silent. Anyone who 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 performance for Bhikkhu Chanda of an act of suspension for refusing to acknowledge an offense. The Sangha approves; therefore it remains silent. Thus do I record this matter.”
“After the act of suspension for refusing to acknowledge an offense has been performed, there are five things he may not do: he may not confer the higher ordination upon another, up to and including that he may not engage in a dispute with a bhikkhu in good standing. It should be carried out in this way.”
After the Sangha had performed for Bhikkhu Chanda the act of suspension for refusing to acknowledge an offense by means of a motion and three proclamations, the bhikkhus reported it to the Buddha. The Buddha said:
“When an act of suspension for refusing to acknowledge an offense is performed on the basis of three factors or five factors, it may be contrary to the Dharma, contrary to the Vinaya, and invalid, as explained above.
“Again, when an act of suspension for refusing to acknowledge an offense is performed on the basis of three factors or five factors, it may accord with the Dharma, accord with the Vinaya, and be a valid formal act, as explained above.”
When the Sangha is taking a light meal or a full meal, when the Dharma is being taught, or when the uposatha is being held, the bhikkhu suspended for refusing to acknowledge an offense should come before the Sangha, stand to one side, bare his right shoulder, remove his sandals, kneel with his right knee touching the ground, join his palms, and say: “May the venerable ones accept my repentance and self-reproach. From this time onward, I will not dare to transgress again.”
Bhikkhu Chanda subsequently complied with the Sangha and did not dare oppose it. He came before the Sangha and requested the revocation of the act of suspension for refusing to acknowledge an offense. The bhikkhus reported this to the Buddha. The Buddha said:
“If Chanda has complied with the Sangha and does not dare oppose it, and he comes before the Sangha to request the revocation of the act of suspension for refusing to acknowledge an offense, the formal act of revocation should be granted to him by means of a motion and three proclamations.
“There are five things on account of which the act of suspension for refusing to acknowledge an offense should not be revoked: he confers the higher ordination upon another, up to and including that he engages in a dispute with a bhikkhu in good standing.
“There are five things on account of which the act of suspension for refusing to acknowledge an offense should be revoked: he does not confer the higher ordination upon another, up to and including that he does not engage in a dispute with a bhikkhu in good standing.”
The revocation should be carried out as follows: Within the assembly, a bhikkhu capable of performing the formal act should be appointed to make the motion in accordance with the matter stated above.
“Venerable Sangha, please listen! The bhikkhu named ... was given by the Sangha an act of suspension for refusing to acknowledge an offense. He has complied with the Sangha and does not dare oppose it. He now comes before the Sangha to request the revocation of the act of suspension for refusing to acknowledge an offense. If the time is appropriate for the Sangha, and the Sangha approves, the Sangha will now revoke for the bhikkhu named ... the act of suspension for refusing to acknowledge an offense. This is the motion.
“Venerable Sangha, please listen! The bhikkhu named ... was subjected by the Sangha to an act of suspension for refusing to acknowledge an offense. He has complied with the Sangha and does not dare transgress. He now comes before the Sangha to request the revocation of the act of suspension for refusing to acknowledge an offense. The Sangha will now revoke for Bhikkhu ... the act of suspension for refusing to acknowledge an offense. Those elders who approve of the Sangha revoking for Bhikkhu ... the act of suspension for refusing to acknowledge an offense should remain silent. Anyone who 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 revocation for Bhikkhu ... of the act of suspension for refusing to acknowledge an offense. The Sangha approves; therefore it remains silent. Thus do I record this matter.”
2. The Blessed One was staying at Kosambi. Bhikkhu Chanda committed an offense. The bhikkhus said to him: “You have committed an offense and must repent.” Chanda replied: “I will not repent.”
When the bhikkhus heard this, those among them who had few desires, were content, practiced austerities, delighted in training in the precepts, and possessed a sense of shame reproached Bhikkhu Chanda, saying:
“You committed an offense, and another bhikkhu said: ‘You have committed an offense and must repent.’ Why did you reply: ‘I will not repent’?”
The bhikkhus went to the Blessed One, bowed with their heads at his feet, and withdrew to sit to one side. They reported this matter fully to the Blessed One. On this account, the Blessed One assembled the Sangha of bhikkhus and reproached Bhikkhu Chanda in countless ways:
“What you have done is wrong. It is not proper conduct, not the conduct of a renunciant, not pure conduct, not conduct in accordance with the training; you have done what ought not to be done. You committed an offense, and another bhikkhu said: ‘You have committed an offense and must repent.’ Why did you reply: ‘I will not repent’?”
After reproaching him, the Buddha told the bhikkhus:
“I permit the Sangha to impose upon Bhikkhu Chanda an act of suspension for refusing to repent of an offense[39] by means of a motion and three proclamations. It should be carried out as follows: Assemble the Sangha. Once the Sangha has assembled, make the accusation. After making the accusation, call the matter to his recollection. After calling it to his recollection, charge him with the offense. Within the assembly, a bhikkhu capable of performing the formal act should be appointed to make the following motion in accordance with the matter stated above:
“Venerable Sangha, please listen! This Bhikkhu Chanda has committed an offense. Another bhikkhu said to him: ‘You have committed an offense and must repent.’ Chanda replied: ‘I will not repent.’ If the time is appropriate for the Sangha, and the Sangha approves, the Sangha will now impose upon Chanda an act of suspension for refusing to repent of an offense. This is the motion.
“Venerable Sangha, please listen! This Bhikkhu Chanda has committed an offense. Another bhikkhu said to him: ‘You have committed an offense and must repent.’ Chanda replied: ‘I will not repent.’ The Sangha will now impose upon Chanda an act of suspension for refusing to repent of an offense. Those elders who approve of the Sangha imposing upon Chanda an act of suspension for refusing to repent of an offense should remain silent. Anyone who 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 performance for Chanda of an act of suspension for refusing to repent of an offense. The Sangha approves; therefore it remains silent. Thus do I record this matter.”
After that monk had undergone the formal act of suspension for refusing to confess an offense, there were five things he was not permitted to do: he was not permitted to confer the higher ordination upon another, and so forth, up to and including engaging in a dispute with virtuous bhikkhus. It should be carried out in this manner.
After the Sangha had performed upon Chanda the formal act of suspension for refusing to confess an offense by means of a motion and three proclamations, the bhikkhus reported this to the Buddha. The Buddha said:
“There are three conditions and five conditions under which performing the formal act of suspension for refusing to confess an offense is contrary to the Dharma and contrary to the Vinaya [895a1], and the formal act is invalid, as stated above. [40]
“There are three conditions and five conditions under which performing the formal act of suspension for refusing to confess an offense accords with the Dharma and the Vinaya, and the formal act is valid, as stated above.
“When the Sangha gathers, whether for the lesser meal or the principal meal, or for a Dharma discourse or the uposatha, the monk upon whom the formal act of suspension for refusing to confess an offense has been performed should enter the Sangha, stand to one side, bare his right shoulder, remove his footwear, kneel with his right knee touching the ground, place his palms together, and say: ‘May the Venerable Ones accept my confession and self-reproach. From this day forward, I shall not dare to transgress again.’”
Bhikkhu Chanda had become compliant with the Sangha and no longer dared to oppose it. He came before the Sangha and requested the rescission of the formal act of suspension for refusing to confess an offense. The bhikkhus reported this to the Buddha. The Buddha said:
“If Bhikkhu Chanda has become compliant with the Sangha, no longer dares to transgress, and requests the rescission of the formal act of suspension for refusing to confess an offense, the Sangha should rescind it by means of a motion and three proclamations.
“There are five conditions under which the formal act of suspension for refusing to confess an offense should not be rescinded: conferring the higher ordination upon another, and so forth, up to and including engaging in a dispute with virtuous bhikkhus.
“There are five conditions under which the formal act of suspension for refusing to confess an offense should be rescinded: not conferring the higher ordination upon another, and so forth, up to and including not engaging in a dispute with virtuous bhikkhus.”
It should be rescinded as follows: The bhikkhu suspended for refusing to confess an offense should enter the Sangha, bare his right shoulder, remove his footwear, kneel with his right knee touching the ground, place his palms together, and say:
“Venerable Sangha, please listen! I, Bhikkhu named..., underwent from the Sangha the formal act of suspension for refusing to confess an offense. I have become compliant with the Sangha and do not dare to transgress. I now come before the Sangha to request the rescission of the formal act of suspension for refusing to confess an offense. May the Sangha, out of compassion for me, rescind the formal act of suspension for refusing to confess an offense.”
He should make the same request a second and a third time.
From among the assembly, a monk capable of carrying out the formal act should be appointed. In accordance with the matter stated above, he should make the following motion:
“Venerable Sangha, please listen! This Bhikkhu named... underwent from the Sangha the formal act of suspension for refusing to confess an offense. He has become compliant with the Sangha and does not dare to oppose it. He now comes before the Sangha to request the rescission of the formal act of suspension for refusing to confess an offense. If it is the right time for the Sangha, may the Sangha consent to rescind for this bhikkhu the formal act of suspension for refusing to confess an offense. This is the motion.
“Venerable Sangha, please listen! The Bhikkhu named... underwent from the Sangha the formal act of suspension for refusing to confess an offense. He has become compliant with the Sangha and does not dare to oppose it. He has come before the Sangha to request the rescission of the formal act of suspension for refusing to confess an offense. The Sangha now rescinds for the Bhikkhu named... the formal act of suspension for refusing to confess an offense. Those elders who consent to the Sangha’s rescinding for Bhikkhu... the formal act of suspension for refusing to confess an offense should remain silent. Whoever does not consent should speak. This is the first proclamation.”
The same should be proclaimed a second and a third time.
“The Sangha has consented to grant Bhikkhu... the rescission of the formal act of suspension for refusing to confess an offense. The Sangha consents and therefore remains silent. Thus is this matter recorded.”
4. The Blessed One was staying in the country of Sravasti. A bhikkhu named Arittha [41] had given rise to the following pernicious view: “As I understand the meaning of the Dharma taught by the Buddha, engaging in sexual intercourse is not an impediment to the path.” The bhikkhus heard that the bhikkhu named Arittha had given rise to the pernicious view and said: “As I understand the meaning of the Dharma taught by the Buddha, engaging in sexual intercourse is not an impediment to the path.”
At that time, having heard this and wishing to eradicate the pernicious view that had arisen in Bhikkhu Arittha, the bhikkhus went to Bhikkhu Arittha, exchanged courteous greetings with him, and sat to one side. The bhikkhus said to Arittha:
“Is it true that you understand the Dharma taught by the Buddha to mean that engaging in sexual intercourse is not an impediment to the path?”
Arittha replied:
“It is true that I understand the Dharma taught by the Buddha to mean that engaging in sexual intercourse is not an impediment to the path.”
Wishing to eradicate the pernicious view that had arisen in Arittha, the bhikkhus earnestly admonished him:
“Arittha, do not speak in this way. Do not misrepresent the Blessed One. It is not good to misrepresent the Blessed One, for the Blessed One has never spoken in this way.
Arittha, by innumerable skillful means the Blessed One has taught the Dharma for abandoning sensual desire, abandoning perceptions of sensual desire, extinguishing thoughts of sensual desire, removing the fire of sensual desire, and transcending the fetter of craving. By innumerable skillful means the Blessed One has described sensual desires as being like a great pit of fire, a torch of dry grass, ripe fruit, borrowed goods, a dry bone, a piece of meat, a scene in a dream, the point of a sharp sword, a newly made clay vessel filled with water and placed beneath the sun, the head of a venomous snake, grasping the blade of a sharp sword, and a keenly pointed spear.
Thus has the Blessed One spoken. Arittha, the Tathagata has skillfully taught the Dharma of abandoning sensual desire and being free from sensual desire, of removing defilement and being undefiled, of extinguishing craving and destroying its lair; [42] of liberation from every bond, and nirvana through the complete cessation of craving. Thus has the Buddha spoken.
Why, then, do you say that sexual intercourse is not an impediment to the path?”
Although the bhikkhus earnestly questioned Bhikkhu Arittha in this way, Bhikkhu Arittha persisted in his pernicious view and resolutely declared:
“This alone is true; all else is false.”
Since the bhikkhus were unable to eradicate Arittha’s pernicious view, they went to the Blessed One, sat to one side, and reported the entire matter to him in full. The Blessed One then said to another bhikkhu:
“Go in my name and summon Bhikkhu Arittha here.”
That bhikkhu obeyed the Blessed One, went to Bhikkhu Arittha, and said:
“The Blessed One summons you.”
Hearing that the Blessed One had summoned him, Arittha went to the Blessed One, bowed his head at the Blessed One’s feet, and sat to one side. The Blessed One said:
“Arittha, is it true that you said, ‘As I understand the Dharma taught by the Blessed One, sexual intercourse is not an impediment to the path’?”
Arittha replied:
“Venerable Sir, it is true that I said this.”
The Buddha asked:
“How could you understand what I taught in this way? Have I not employed innumerable skillful means for the abandonment of sensual craving, as stated above?”
The Blessed One then rebuked Bhikkhu Arittha in many ways and told the bhikkhus:
“I permit the Sangha to perform upon Bhikkhu Arittha a formal act of admonition, by means of a motion and three proclamations, so that he will abandon this matter.”
He should be admonished as follows: From among the assembly, a monk capable of carrying out the formal act should be appointed. In accordance with the matter stated above, he should make the following motion:
“Venerable Sangha, please listen! This Bhikkhu Arittha has said: ‘Engaging in sexual intercourse is not an impediment to the path.’ If it is the right time for the Sangha, may the Sangha consent now to impose upon Bhikkhu Arittha a formal act of admonition so that he will abandon this matter. The Sangha says: ‘Arittha, do not speak in this way. Do not misrepresent the Blessed One. It is not good to misrepresent the Blessed One. The Blessed One did not speak in this way. By innumerable skillful means the Blessed One has taught that engaging in sexual intercourse is an impediment to the path. If one engages in sexual intercourse, it is indeed an impediment to the path.’ This is the motion.”
“Venerable Sangha, please listen! Bhikkhu Ariṭṭha has said: ‘As I understand the Dharma taught by the Buddha, engaging in sexual intercourse is not an obstacle to the Path.’ The Sangha will now formally admonish him to abandon this view. The Sangha says: ‘Ariṭṭha, do not speak thus. Do not slander the Blessed One; slandering the Blessed One is not good. The Blessed One did not speak thus. The Blessed One has explained by innumerable means that engaging in sexual intercourse is an obstacle to the Path. If one engages in sexual intercourse, it is indeed an obstacle to the Path.’ Those Elders who approve of the Sangha formally admonishing Bhikkhu Ariṭṭha to abandon this view should remain silent. Whoever does not approve should speak.”
A second and a third time this was said in the same way.
“The Sangha has formally admonished and reproved Bhikkhu Ariṭṭha. The Sangha approves and is therefore silent. Thus is this matter recorded.”
Although Bhikkhu Ariṭṭha had been formally admonished and reproved by the Sangha, he deliberately refused to abandon his wrong view. When the bhikkhus heard of this, those among them who had few desires, were content, practiced austerities, delighted in training, and possessed a sense of shame reproved Bhikkhu Ariṭṭha: “Although the Sangha has formally admonished you, why do you deliberately refuse to abandon your wrong view?”
The bhikkhus then went to the Blessed One, bowed with their heads at his feet, sat to one side, and reported these circumstances fully to the Buddha. On this account, the Blessed One assembled the Sangha of bhikkhus and reproved Bhikkhu Ariṭṭha, saying:
“What you have done [896a1] is wrong. It is not proper conduct, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the teaching. You have done what ought not to be done. Although the Sangha formally admonished you, why did you deliberately refuse to abandon your wrong view?”
Having reproved him by innumerable means, the Buddha told the bhikkhus:
“I permit the bhikkhus to impose upon Bhikkhu Ariṭṭha an act of suspension for failure to relinquish a wrong view[43] by a formal act consisting of one motion and three proclamations.”
It should be carried out as follows: Assemble the Sangha. Once the Sangha has assembled, the suspension should be imposed; after imposing the suspension, he should be called to recollect the matter; after calling him to recollect it, the offense should be assigned. Within the assembly, a bhikkhu capable of conducting the formal act should be appointed. Based on the matter above, he should make the following motion:
“Venerable Sangha, please listen! Bhikkhu Ariṭṭha has given rise to a wrong view. Although the Sangha formally admonished him, he deliberately refused to abandon that wrong view. If the time is appropriate for the Sangha, the Sangha approves that it now impose upon Bhikkhu Ariṭṭha an act of suspension for failure to relinquish a wrong view. This is the motion.
“Venerable Sangha, please listen! Bhikkhu Ariṭṭha has not abandoned his wrong view. Although the Sangha formally admonished and reproved him, he deliberately refused to relinquish that wrong view. The Sangha will now impose upon Bhikkhu Ariṭṭha an act of suspension for failure to relinquish a wrong view. Those Elders who approve of the Sangha now imposing upon Bhikkhu Ariṭṭha an act of suspension for failure to relinquish a wrong view should remain silent. Whoever does not approve should speak. This is the first proclamation.”
A second and a third time this was said in the same way.
“The Sangha has approved the imposition upon Bhikkhu Ariṭṭha of an act of suspension for failure to relinquish a wrong view. The Sangha approves and is therefore silent. Thus is this matter recorded.”
“One upon whom an act for failure to relinquish a wrong view has been imposed must not do five things: he must not confer the higher ordination upon another, and so forth, up to and including engaging in disputes with bhikkhus in good standing. It should be observed in this way.”
After the Sangha had imposed upon Bhikkhu Ariṭṭha the act for failure to relinquish a wrong view by a formal act consisting of one motion and three proclamations, the bhikkhus reported the matter to the Buddha. The Buddha said:
“If an act of suspension for failure to relinquish a wrong view is performed on the basis of three factors or five factors, it is contrary to the Dharma, contrary to the Vinaya, and the formal act is invalid, as explained above.[44]
“If an act of suspension for failure to relinquish a wrong view is performed on the basis of three factors or five factors, it is in accordance with the Dharma, in accordance with the Vinaya, and the formal act is valid, as explained above.”
When the Sangha is taking the lesser meal or the greater meal, when the Dharma is being taught, or when the uposatha is being held, the bhikkhu suspended by the formal act for failure to relinquish a wrong view should approach the Sangha, stand to one side, bare his right shoulder, remove his footwear, kneel with his right knee on the ground, join his palms, and say: “May the Venerable Ones accept my confession. I reproach myself in my own mind, and from now onward I shall not dare to transgress again.”
Bhikkhu Ariṭṭha subsequently conformed to the Sangha and did not dare to oppose it. He therefore approached the Sangha and requested the revocation of the act of suspension for failure to relinquish a wrong view. The bhikkhus reported this to the Buddha. The Buddha said:
“If Bhikkhu Ariṭṭha has conformed to the Sangha and does not dare to oppose it, and has approached the Sangha to request the revocation of the act of suspension for failure to relinquish a wrong view, the Sangha should revoke it by a formal act consisting of one motion and three proclamations.
“There are five conditions under which the act of suspension for failure to relinquish a wrong view must not be revoked: he confers the higher ordination upon another, and so forth, up to and including engaging in disputes with bhikkhus in good standing.
“There are five conditions under which the act of suspension for failure to relinquish a wrong view should be revoked: he does not confer the higher ordination upon another, and so forth, up to and including not engaging in disputes with bhikkhus in good standing.”
It should be revoked as follows: The bhikkhu who has been suspended by the formal act for failure to relinquish a wrong view should approach the Sangha, bare his right shoulder, remove his footwear, kneel with his right knee on the ground, join his palms, and say:
“Venerable Sangha, please listen! I, Bhikkhu named ..., was subjected by the Sangha to an act of suspension for failure to relinquish a wrong view. I have conformed to the Sangha and have not dared to transgress against it. I now approach the Sangha to request the revocation of the act of suspension for failure to relinquish a wrong view. May the Sangha, out of compassion, revoke for me the act of suspension for failure to relinquish a wrong view.”
A second and a third time he should make the same request.
Within the assembly, a bhikkhu capable of conducting the formal act should be appointed. Based on the matter above, he should make the following motion:
“Venerable Sangha, please listen! The bhikkhu named ... was subjected by the Sangha to an act of suspension for failure to relinquish a wrong view. He has now conformed to the assembly and has not dared to transgress against it. He has approached the Sangha to request the revocation of the act of suspension for failure to relinquish a wrong view. If the time is appropriate for the Sangha, the Sangha approves that it now revoke for the bhikkhu named ... the act of suspension for failure to relinquish a wrong view. This is the motion.
“Venerable Sangha, please listen! This bhikkhu named ... was subjected by the Sangha to an act of suspension for failure to relinquish a wrong view. He has conformed to the Sangha and has not dared to oppose it. He has now approached the Sangha to request the revocation of the act of suspension for failure to relinquish a wrong view. The Sangha will now revoke for the bhikkhu named ... the act of suspension for failure to relinquish a wrong view. Those Elders who approve of the Sangha revoking for Bhikkhu ... the act of suspension for failure to relinquish a wrong view should remain silent. Whoever does not approve should speak. This is the first proclamation.”
A second and a third time this was said in the same way.
“The Sangha has approved the revocation for the bhikkhu named ... of the act of suspension for failure to relinquish a wrong view. The Sangha approves and is therefore silent. Thus is this matter recorded.”
CHAPTER XII.
PERSONS[1]
1. Concealment
i. Undergoing parivāsa
[896b26] The Blessed One was staying in the country of Śrāvastī. At that time, a bhikkhu committed a saṅghādisesa offense and concealed it. He thought: ‘What should I do?’ He then informed the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“I permit the Sangha, according to the number of days for which the offense was concealed, to impose upon that bhikkhu the disciplinary measure of parivāsa for concealment[2] by a formal act consisting of one motion and three proclamations.
It should be carried out as follows: That bhikkhu should enter the midst of the Sangha, bare his right shoulder, remove his footwear, respectfully bow with his head at the feet of the Sangha, kneel, join his palms, and say:
“Venerable Sangha, please listen! I, Bhikkhu named ..., committed a saṅghādisesa offense[3] and concealed it. I, Bhikkhu named ..., committed a saṅghādisesa offense and, according to the number of days for which I concealed it,[4] now come before the Sangha to request the formal act of parivāsa for concealment.[5] May the Sangha, out of compassion, grant me the formal act of parivāsa according to the number of days.”
A second and a third time he should say this in the same way. Within the assembly, a bhikkhu capable of conducting the formal act should be appointed. Based on the matter above, he should make the following motion:
“Venerable Sangha, please listen! The bhikkhu named... committed a sanghadisesa offense and concealed it. That bhikkhu named... committed a sanghadisesa offense and concealed it, and has now come before the Sangha to request a parivasa kamma corresponding to the number of days of concealment. If the time is appropriate for the Sangha, the Sangha consents to grant the bhikkhu... a parivasa kamma corresponding to that number of days. This is the motion.
“Venerable Sangha, please listen! The bhikkhu named... committed a sanghadisesa offense. That bhikkhu named... committed a sanghadisesa offense and has come before the Sangha to request a parivasa kamma corresponding to the number of days of concealment. The Sangha now grants the bhikkhu named... a parivasa kamma corresponding to that number of days. Those venerable ones who consent to the Sangha’s granting the bhikkhu named... a parivasa kamma corresponding to that number of days should remain silent. Whoever does not consent should speak. This is the first proclamation of the kamma.”
The same should be proclaimed a second and a third time.
“The Sangha has consented to grant the bhikkhu named... a parivasa kamma corresponding to that number of days. The Sangha consents and therefore remains silent. Thus do I record this matter.”
ii. Recommencement from the Beginning
While that bhikkhu was undergoing parivasa, he again committed the same offense.[6][7] He thought: “What should I do?” and then informed the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“I permit the Sangha to perform for that bhikkhu the kamma of recommencement from the beginning[8] by a motion followed by three proclamations.”
The request should be made as follows: That bhikkhu should enter the midst of the Sangha, bare his right shoulder, remove his footwear, reverently bow at the feet of the Sangha, kneel with his right knee touching the ground, join his palms, and say:
“Venerable Sangha, please listen! I, the bhikkhu named..., committed a sanghadisesa offense and concealed it. I, the bhikkhu named..., having committed a sanghadisesa offense, came before the Sangha to request a parivasa kamma corresponding to the number of days of concealment. The Sangha granted me a parivasa kamma corresponding to the number of days of concealment. While undergoing parivasa, I, the bhikkhu named..., again committed the former offense.[9] I, the bhikkhu named..., now come before the Sangha to request the kamma of recommencement from the beginning for the parivasa procedure. May the Sangha grant me, the bhikkhu named..., the kamma of recommencement from the beginning for the parivasa procedure, out of compassion.”
The same request should be made a second and a third time.
A member of the assembly who is competent to perform the kamma should, in accordance with the matter stated above, make the following motion:
“Venerable Sangha, please listen! The bhikkhu named... committed a sanghadisesa offense and concealed it. The bhikkhu named... committed a sanghadisesa offense [897a1] and came before the Sangha to request a parivasa kamma corresponding to the number of days of concealment. The Sangha granted him a parivasa kamma corresponding to the number of days of concealment. While undergoing the parivasa procedure, he again committed the former offense. He has now come before the Sangha to request the kamma of recommencement from the beginning for the parivasa procedure. If the time is appropriate for the Sangha, the Sangha consents to grant the bhikkhu named... the kamma of recommencement from the beginning for the parivasa procedure. This is the motion.
“Venerable Sangha, please listen! The bhikkhu named... committed a sanghadisesa offense and concealed it. This bhikkhu committed a sanghadisesa offense and came before the Sangha to request a parivasa kamma corresponding to the number of days of concealment.
The Sangha granted the bhikkhu... a parivasa kamma corresponding to the number of days of concealment. While undergoing the parivasa procedure, that bhikkhu again committed the former offense. That bhikkhu came before the Sangha to request the kamma of recommencement from the beginning for the parivasa procedure.
The Sangha now grants the bhikkhu... the kamma of recommencement from the beginning for the parivasa procedure. Those venerable ones who consent to the Sangha’s granting the bhikkhu... the kamma of recommencement from the beginning for the parivasa procedure should remain silent. Whoever does not consent should speak.
This is the first proclamation of the kamma.”
The same should be proclaimed a second and a third time.
“The Sangha has consented to grant the bhikkhu... the kamma of recommencement from the beginning for the parivasa procedure. The Sangha consents and therefore remains silent. Thus do I record this matter.”
iii. Manatta
After that bhikkhu had completed the parivasa procedure, he informed the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“I permit the Sangha to perform for that bhikkhu the six-night manatta procedure[10] by a motion followed by three proclamations.”
It should be granted as follows: That bhikkhu should enter the midst of the Sangha, bare his right shoulder, remove his footwear, reverently bow at the feet of the Sangha, kneel with his right knee touching the ground, join his palms, and say:
“Venerable Sangha, please listen! I, the bhikkhu named..., committed a sanghadisesa offense and concealed it. I, the bhikkhu named..., having committed a sanghadisesa offense, came before the Sangha to request a parivasa kamma corresponding to the number of days of concealment.
The Sangha granted me a parivasa kamma corresponding to the number of days of concealment. While undergoing parivasa, I again committed the former offense and came before the Sangha to request the kamma of recommencement from the beginning for the parivasa procedure. The Sangha granted me the kamma of recommencement from the beginning for the parivasa procedure.
I, the bhikkhu named..., have completed the recommencement-from-the-beginning procedure for parivasa and now come before the Sangha to request the six-night manatta kamma. May the Sangha grant me the six-night manatta kamma, out of compassion.”
The same request should be made a second and a third time.
A member of the assembly who is competent to perform the kamma should, in accordance with the matter stated above, make the following motion:
“Venerable Sangha, please listen! This bhikkhu named... committed a sanghadisesa offense and concealed it. The bhikkhu named... committed a sanghadisesa offense and came before the Sangha to request a parivasa kamma corresponding to the number of days of concealment.
The Sangha granted the bhikkhu... a parivasa kamma corresponding to the number of days of concealment. While undergoing the parivasa procedure, he again committed the former offense. This bhikkhu... came before the Sangha to request the kamma of recommencement from the beginning for the parivasa procedure.
The Sangha granted the bhikkhu... the kamma of recommencement from the beginning for the parivasa procedure. This bhikkhu... has completed the recommencement-from-the-beginning procedure for parivasa and has now come before the Sangha to request the six-night manatta kamma. If the time is appropriate for the Sangha, the Sangha now grants the bhikkhu... the six-night manatta kamma.
This is the motion.
“Venerable Sangha, please listen! This bhikkhu named... committed a sanghadisesa offense and concealed it. The bhikkhu named... committed a sanghadisesa offense and came before the Sangha to request a parivasa kamma corresponding to the number of days of concealment.
The Sangha granted the bhikkhu... a parivasa kamma corresponding to the number of days of concealment. While undergoing the parivasa procedure, he again committed the former offense. This bhikkhu... came before the Sangha to request the kamma of recommencement from the beginning for the parivasa procedure.
The Sangha granted the bhikkhu... the kamma of recommencement from the beginning for the parivasa procedure. This bhikkhu... has completed the recommencement-from-the-beginning procedure for parivasa and has now come before the Sangha to request the six-night manatta kamma. The Sangha now grants the bhikkhu... the six-night manatta kamma.
Those venerable ones who consent to the Sangha’s granting the bhikkhu... the six-night manatta kamma should remain silent. Whoever does not consent should speak. This is the first proclamation of the kamma.”
The same should be proclaimed a second and a third time.
“The Sangha has consented to grant the bhikkhu... the six-night manatta kamma and therefore remains silent. Thus do I record this matter.”
iv. Rehabilitation
After he had completed manatta, he informed the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“I permit the Sangha to grant that bhikkhu rehabilitation[11] by a motion followed by three proclamations.”
Rehabilitation should be carried out as follows: That bhikkhu should enter the midst of the Sangha, bare his right shoulder, remove his footwear, reverently bow at the feet of the Sangha, kneel with his right knee touching the ground, join his palms, and say:
“Venerable Sangha, please listen! I, the bhikkhu named..., committed a sanghadisesa offense and concealed it. I, the bhikkhu named..., having committed a sanghadisesa offense, approached the Sangha and requested a formal act of parivasa for the number of days it was concealed.
The Sangha granted me the formal act of parivasa for the number of days it was concealed. While undergoing parivasa, I repeated the former offense and approached the Sangha to request the formal act of being sent back to the beginning in regard to parivasa. The Sangha granted me the formal act of being sent back to the beginning in regard to parivasa.
I, the bhikkhu named..., having completed the period of being sent back to the beginning in regard to parivasa, approached the Sangha and requested the formal act of manatta. The Sangha granted me the formal act of six nights of manatta. I, the bhikkhu named..., have completed the six nights of manatta.
I now approach the Sangha and request the formal act of rehabilitation from the offense. Out of compassion.”
He should make this request a second and a third time in the same way.
Within the assembly, a competent monk should be appointed to perform the formal act. In accordance with the matter stated above, he should make the motion as follows:
“Venerable Sangha, please listen! This bhikkhu named... committed a sanghadisesa offense and concealed it. The bhikkhu named..., having committed a sanghadisesa offense, approached the Sangha and requested the formal act of parivasa for the number of days it was concealed.
The Sangha granted the bhikkhu named... the formal act of parivasa for the number of days it was concealed. While undergoing parivasa, he repeated the former offense. This bhikkhu named... approached the Sangha and requested the formal act of being sent back to the beginning in regard to parivasa.
The Sangha granted the bhikkhu named... the formal act of being sent back to the beginning in regard to parivasa. This bhikkhu named..., having completed the period of being sent back to the beginning in regard to parivasa, approached the Sangha and requested the formal act of six nights of manatta. The Sangha granted the bhikkhu named... the formal act of six nights of manatta.
This bhikkhu has completed the six nights of manatta. He now comes before the Sangha and requests the formal act of rehabilitation from the offense. If it is the right time for the Sangha, may the Sangha consent.
The Sangha will now perform the formal act of rehabilitation from the offense for the bhikkhu named.... This is the motion.
“Venerable Sangha, please listen! This bhikkhu named... committed a sanghadisesa offense and concealed it. The bhikkhu named..., having committed a sanghadisesa offense, approached the Sangha and requested the formal act of parivasa for the number of days it was concealed.
The Sangha granted the bhikkhu named... the formal act of parivasa for the number of days it was concealed. While undergoing parivasa, he repeated the former offense. This bhikkhu named... approached the Sangha and requested the formal act of being sent back to the beginning in regard to parivasa.
The Sangha granted the bhikkhu named... the formal act of being sent back to the beginning in regard to parivasa. This bhikkhu named..., having completed the period of being sent back to the beginning in regard to parivasa, approached the Sangha and requested the formal act of six nights of manatta. The Sangha granted the bhikkhu named... the formal act of six nights of manatta.
This bhikkhu has completed the six nights of manatta. He now comes before the Sangha and requests the formal act of rehabilitation from the offense. The Sangha will now perform the formal act of rehabilitation from the offense for this bhikkhu.
Let those venerable ones who consent to the Sangha’s granting the bhikkhu named... the formal act of rehabilitation from the offense remain silent. Whoever 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 perform the formal act of rehabilitation from the offense for the bhikkhu named.... The Sangha consents; therefore, it remains silent. Thus do I record this matter.”
2. Without Concealment
At that time, a bhikkhu committed a sanghadisesa offense but did not conceal it. He thought, “What should I do?” He then informed the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“I permit the Sangha to grant that bhikkhu six nights of manatta by a formal act consisting of one motion and three proclamations.”
It should be granted as follows: That bhikkhu should enter the midst of the Sangha, bare his right shoulder, remove his sandals, reverently bow at the feet of the Sangha, kneel with his right knee touching the ground, place his palms together, and say:
“Venerable [898a1] Sangha, please listen! I, the bhikkhu named..., committed a sanghadisesa offense but did not conceal it. I now come before the Sangha to request six nights of manatta. May the Sangha grant me six nights of manatta. Out of compassion.”
He should make this request a second and a third time in the same way.
Within the assembly, a monk competent to perform the formal act should be appointed. In accordance with the matter stated above, he should make the motion as follows:
“Venerable Sangha, please listen! This bhikkhu named... committed a sanghadisesa offense but did not conceal it. He now comes before the Sangha and requests six nights of manatta. If it is the right time for the Sangha, may the Sangha consent. The Sangha will now grant the bhikkhu named... six nights of manatta. This is the motion.
“Venerable Sangha, please listen! The bhikkhu named... committed a sanghadisesa offense but did not conceal it. He now comes before the Sangha and requests six nights of manatta. The Sangha will now grant the bhikkhu named... six nights of manatta. Let those venerable ones who consent to the Sangha’s granting the bhikkhu named... six nights of manatta remain silent. Whoever 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 named... six nights of manatta. The Sangha consents; therefore, it remains silent. Thus do I record this matter.”
While undergoing manatta, that bhikkhu again repeated the former offense. He thought, ‘What should I do?’ He then informed the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“I permit the Sangha to grant that bhikkhu the formal act of being sent back to the beginning in regard to manatta, by a formal act consisting of one motion and three proclamations.”
It should be granted as follows: That bhikkhu should approach the Sangha, bare his right shoulder, remove his sandals, reverently bow at the feet of the Sangha, kneel with his right knee touching the ground, place his palms together, and say:
“Venerable Sangha, please listen! I, the bhikkhu named..., committed a sanghadisesa offense but did not conceal it. I approached the Sangha and requested six nights of manatta, and the Sangha granted me six nights of manatta. While undergoing manatta, I again repeated the former offense. I now approach the Sangha and request the formal act of being sent back to the beginning in regard to manatta. May the Sangha grant me the formal act of being sent back to the beginning in regard to manatta. Out of compassion.”
He should make this request a second and a third time in the same way. Within the assembly, a monk competent to perform the formal act should be appointed. In accordance with the matter stated above, he should make the motion as follows:
“Venerable Sangha, please listen! This bhikkhu named... committed a sanghadisesa offense but did not conceal it. He approached the Sangha and requested six nights of manatta, and the Sangha granted him six nights of manatta. While undergoing manatta, that bhikkhu again repeated the former offense. He has approached the Sangha and requested the formal act of being sent back to the beginning in regard to manatta. If it is the right time for the Sangha, may the Sangha consent to grant the bhikkhu named... the formal act of being sent back to the beginning in regard to manatta. This is the motion.
“Venerable Sangha, please listen! This bhikkhu named... committed a sanghadisesa offense but did not conceal it. He approached the Sangha and requested six nights of manatta, and the Sangha granted him six nights of manatta. While undergoing manatta, this bhikkhu again repeated the former offense. He has approached the Sangha and requested the formal act of being sent back to the beginning in regard to manatta. The Sangha will now grant the bhikkhu named... the formal act of being sent back to the beginning in regard to manatta. Let those venerable ones who consent to the Sangha’s granting the bhikkhu named... the formal act of being sent back to the beginning in regard to manatta remain silent. Whoever 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 named... the formal act of being sent back to the beginning in regard to manatta. The Sangha consents; therefore, it remains silent. Thus do I record this matter.”
After that bhikkhu had completed manatta, he informed the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“I permit the Sangha to rehabilitate that bhikkhu from the offense by a formal act consisting of one motion and three proclamations.”
The rehabilitation should be performed as follows: That bhikkhu should approach the Sangha, bare his right shoulder, remove his sandals, reverently bow at the feet of the Sangha, kneel with his right knee touching the ground, place his palms together, and say:
“Venerable Sangha, please listen! I, the bhikkhu named... committed a Sanghadisesa offense and did not conceal it. I came before the Sangha and requested six nights of ma-na-đỏa. While undergoing ma-na-đỏa, I again committed the former offense, and I came before the Sangha to request a formal act restoring me to the beginning of ma-na-đỏa. The Sangha granted me the formal act restoring me to the beginning of ma-na-đỏa. I, the bhikkhu named..., have completed the period of restoration to the beginning of ma-na-đỏa, and now come before the Sangha to request a formal act of release from the offense. I beseech the Sangha to grant me the formal act of release from the offense, out of compassion.”
He should make the same request a second and a third time. One who is competent to perform the formal act should be appointed from within the assembly. Based on the matter stated above, he should make the motion as follows:
“Venerable Sangha, please listen! This bhikkhu... committed a Sanghadisesa offense and did not conceal it. He came before the Sangha and requested six nights of ma-na-đỏa, and the Sangha granted him six nights of ma-na-đỏa. While that bhikkhu was undergoing the six nights of ma-na-đỏa, he again committed the former offense. He came before the Sangha to request a formal act restoring him to the beginning of ma-na-đỏa, and the Sangha granted that bhikkhu the formal act restoring him to the beginning of ma-na-đỏa. He has now completed ma-na-đỏa and has come before the Sangha to request a formal act of release from the offense. If it is the proper time for the Sangha, the Sangha should consent. The Sangha will now release the bhikkhu... from the offense. This is the motion.
“Venerable Sangha, please listen! This bhikkhu... committed a Sanghadisesa offense and did not conceal it. He came before the Sangha and requested six nights of ma-na-đỏa.
The Sangha granted him six nights of ma-na-đỏa. While undergoing ma-na-đỏa, he again committed a grave offense. He came before the Sangha to request a formal act restoring him to the beginning of ma-na-đỏa, and the Sangha granted him the formal act restoring him to the beginning of ma-na-đỏa.
This bhikkhu has completed the period of restoration to the beginning of ma-na-đỏa and now comes before the Sangha to request a formal act of release from the offense. The Sangha now grants the bhikkhu... the formal act of release from the offense. Those Venerable Ones who agree that the Sangha should now grant the bhikkhu... the formal act of release from the offense should remain silent.
Any who do not agree should speak.”
The same should be said a second and a third time.
“The Sangha has consented to grant the bhikkhu... the formal act of release from the offense. The Sangha consents, and therefore remains silent. Thus do I record this matter.”
3. Collective Treatment of Sanghadisesa Offenses
1. At that time, a certain bhikkhu committed many Sanghadisesa offenses. After committing them, he concealed some for one night; after committing others, he concealed them for two nights; and in this manner, he concealed some for as many as ten nights. That bhikkhu thought: “What should I do?” He then told the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“I permit the Sangha to grant that bhikkhu a combined ten-day period of probation for the many Sanghadisesa offenses he has committed,[12] by a formal act consisting of one motion and three proclamations.”
It should be granted as follows: That bhikkhu should enter the Sangha, bare his right shoulder, remove his footwear, pay homage at the feet of the Sangha, kneel with his right knee touching the ground, join his palms, and say:
“Venerable Sangha, please listen! I, the bhikkhu named..., committed many Sanghadisesa offenses. I concealed some for one night, some for two nights, and some for as many as ten nights. I now come before the Sangha to request a formal act of probation ranging from one night to ten nights. I beseech the Sangha to grant me the formal act of probation ranging from one night to ten nights, out of compassion.”
He should make the same request a second and a third time. One who is competent to perform the formal act should be appointed from within the assembly. Based on the matter stated above, he should make the motion as follows:
“Venerable Sangha, please listen! This bhikkhu... committed many Sanghadisesa offenses, concealing some for one night and others for as many as ten nights. He now comes before the Sangha to request a formal act of probation ranging from one night to ten nights. If it is the proper time for the Sangha, the Sangha should consent. The Sangha will now grant the bhikkhu... the formal act of probation ranging from one night to ten nights. This is the motion.
“Venerable Sangha, please listen! This bhikkhu... committed many Sanghadisesa offenses, concealing some for one night and others for as many as ten nights. He now comes before the Sangha to request a formal act of probation ranging from one night to ten nights. The Sangha now grants the bhikkhu... the formal act of probation ranging from one night to ten nights. Those Venerable Ones who agree that the Sangha should grant that bhikkhu the formal act of probation ranging from one night to ten nights should remain silent. Any who do not agree should speak.”
The same should be said a second and a third time.
“The Sangha has consented to grant the bhikkhu... the formal act of probation ranging from one night to ten nights. The Sangha agrees, and therefore remains silent. Thus [899a1] do I record this matter.”
That bhikkhu completed the probation and told the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“I permit the Sangha to grant that bhikkhu six nights of ma-na-đỏa by a formal act consisting of one motion and three proclamations.”
That bhikkhu should come before the Sangha, bare his right shoulder, remove his footwear, pay homage at the feet of the Sangha, kneel with his right knee touching the ground, join his palms, and say:
“Venerable Sangha, please listen! I, the bhikkhu named..., committed many Sanghadisesa offenses, concealing some for one night, some for two nights, and some for as many as ten nights. I came before the Sangha to request a formal act of probation ranging from one night to ten nights, and the Sangha granted me the formal act of probation. I, the bhikkhu named..., have completed the probation and now come to request six nights of ma-na-đỏa from the Sangha. I beseech the Sangha to grant me six nights of ma-na-đỏa, out of compassion.” He should make the same request a second and a third time.
One who is competent to perform the formal act should be appointed from within the assembly. Based on the matter stated above, he should make the motion as follows:
“Venerable Sangha, please listen! This bhikkhu... committed many Sanghadisesa offenses, concealing some for one night, some for two nights, and some for as many as ten nights. He came before the Sangha to request a formal act of ten nights’ probation, and the Sangha granted this bhikkhu... the formal act of ten nights’ probation. This bhikkhu has completed the probation and now comes to request six nights of ma-na-đỏa from the Sangha. If it is the proper time for the Sangha, the Sangha should consent. The Sangha will now grant the bhikkhu... six nights of ma-na-đỏa. This is the motion.
“Venerable Sangha, please listen! This bhikkhu committed many Sanghadisesa offenses, concealing some for one night, some for two nights, and some for as many as ten nights. He came before the Sangha to request a formal act of ten nights’ probation, and the Sangha granted him the formal act of ten nights’ probation. That bhikkhu has completed the ten nights of probation and now comes before the Sangha to request six nights of ma-na-đỏa. The Sangha now grants that bhikkhu six nights of ma-na-đỏa. Those Venerable Ones who consent to the Sangha granting that bhikkhu six nights of ma-na-đỏa should remain silent. Any who do not agree should speak. This is the first proclamation of the formal act.”
The same should be said a second and a third time.
“The Sangha has consented to grant that bhikkhu six nights of ma-na-đỏa. The Sangha consents, and therefore remains silent. Thus do I record this matter.”
After that bhikkhu had completed ma-na-đỏa, he told the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“I permit the Sangha to grant that bhikkhu release from the offense by a formal act consisting of one motion and three proclamations.”
That bhikkhu should enter the Sangha, bare his right shoulder, remove his footwear, pay homage at the feet of the Sangha, kneel with his right knee touching the ground, and say as follows:
“Venerable Sangha, please listen! I, the bhikkhu named..., committed many Sanghadisesa offenses, concealing some for one night, some for two nights, and some for as many as ten nights. I came before the Sangha to request a formal act of ten nights’ probation, and the Sangha granted me the formal act of ten nights’ probation. I completed the probation for the Sanghadisesa offenses, came before the Sangha to request six nights of ma-na-đỏa, and the Sangha granted me six nights of ma-na-đỏa. I have completed the six nights of ma-na-đỏa and now come before the Sangha to request a formal act of release from the offense. May the Sangha grant me the formal act of release from the offense, out of compassion.”
The same should be said a second and a third time. One who is competent to perform the formal act should be appointed from within the assembly. Based on the matter stated above, he should make the motion as follows:
“Venerable Sangha, please listen! This bhikkhu... committed several Sanghadisesa offenses and concealed them for one night, two nights, or as many as ten nights. He came before the Sangha to request a formal act granting ten nights of probation for concealment, and the Sangha granted him a formal act of ten nights of probation for concealment.
That bhikkhu has completed the observance for the ten nights of concealment. He then came before the Sangha to request six nights of manatta, and the Sangha granted that bhikkhu six nights of manatta. The bhikkhu has completed the observance of six nights of manatta and now comes before the Sangha to request a formal act of rehabilitation.
If the time is appropriate for the Sangha, may the Sangha consent to confer upon the bhikkhu... the formal act of rehabilitation. This is the motion.
“Venerable Sangha, please listen! This bhikkhu... committed several Sanghadisesa offenses and concealed them for one night, two nights, or as many as ten nights. He came before the Sangha to request a formal act granting ten nights of probation for concealment, and the Sangha granted him a formal act of ten nights of probation for concealment.
That bhikkhu has completed the observance of ten nights of probation for concealment. He then came before the Sangha to request six nights of manatta, and the Sangha granted that bhikkhu six nights of manatta. That bhikkhu has completed the observance of manatta and now comes before the Sangha to request a formal act of rehabilitation.
The Sangha now confers upon that bhikkhu... the formal act of rehabilitation. Those Venerable Ones who consent to the Sangha’s conferring upon that bhikkhu the formal act of rehabilitation should remain silent. Whoever does not consent should speak.
This is the first proclamation.”
The same is said for the second and third proclamations.
“The Sangha has consented to confer upon that bhikkhu... the formal act of rehabilitation. The Sangha consents and is therefore silent. Thus is this matter recorded.”
2. At that time, a bhikkhu committed two Sanghadisesa offenses and concealed both of them. He remembered only one offense and did not remember the other. According to the offense he remembered and the number of days for which it had been concealed, that bhikkhu came before the Sangha to request a formal act corresponding to the period of concealment. The Sangha granted that bhikkhu a formal act according to what he remembered and the number of days of concealment. While that bhikkhu was observing the probation for concealment, he remembered the second offense and did not know what he should do. He informed the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“The Sangha is permitted to confer upon that bhikkhu a formal act of probation corresponding to the number of days for which the second offense he has remembered was concealed.”
At that time, a bhikkhu committed two Sanghadisesa offenses and concealed both of them. He had no doubt concerning one offense. Regarding the offense about which he had no doubt, he came before the Sangha, according to the number of days of concealment, to request a formal act corresponding to those days of concealment. The Sangha granted that bhikkhu a formal act according to the number of days of concealment. While that bhikkhu was observing the probation for concealment, his doubt concerning the other offense was dispelled. He thought, “What should I do?” He then informed the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“The Sangha is permitted to grant a formal act of probation corresponding to the number of days of concealment.”
At that time, a bhikkhu committed two Sanghadisesa offenses and concealed both of them. He knew one offense but did not know the other. Regarding the offense he knew, he came before the Sangha to request a formal act of probation for concealment, and the Sangha granted him a formal act of probation corresponding to the number of days of concealment. While observing the probation for concealment, he came to know the second offense. He thought, “What should I do?” He then informed the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“The Sangha is permitted to confer upon that bhikkhu a formal act of probation corresponding to his knowledge of the second offense and the number of days for which it was concealed.”
At that time, a bhikkhu committed two Sanghadisesa offenses and concealed both of them. When requesting probation for concealment, he disclosed only one offense and concealed the other. According to the offense he disclosed, he came before the Sangha to request a formal act of probation for concealment, and the Sangha granted him the formal act of probation for concealment. While he was observing the probation for concealment, a sense of shame and moral dread regarding the second offense arose in him. He thought, “What should I do?” He then informed the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“The Sangha should grant a formal act of probation corresponding to the number of days for which the second offense was concealed.
The Buddha continued:
“Listen attentively and carefully. Suppose a bhikkhu commits two Sanghadisesa offenses and conceals both of them. He remembers only one offense and does not remember the other. That bhikkhu brings before the Sangha both the offense he remembers and the offense he does not remember, requesting a formal act of probation for concealment, and the Sangha grants that bhikkhu a formal act of probation for concealment for both offenses. While he is observing the probation for concealment, a visiting bhikkhu arrives who knows the Dharma, knows the Vinaya, and knows the Matrika. That visiting bhikkhu asks the resident bhikkhus:
“‘Venerable Ones, what offense did this bhikkhu commit? Why is he observing probation for concealment?’
“The resident bhikkhus reply:
“‘Venerable One, this bhikkhu committed two Sanghadisesa offenses and concealed both of them. He remembers only one offense and does not remember the other. He brought both before the Sangha and requested a formal act of probation for concealment. The Sangha granted that bhikkhu a formal act of probation for concealment for both offenses. Therefore, that bhikkhu is observing probation for concealment.’
“That visiting bhikkhu says:
“‘Venerable Ones, the formal act granting probation for concealment to that bhikkhu is invalid. Why is this? It was proper to grant a formal act of probation for concealment regarding the offense that the bhikkhu remembered. To grant a formal act of probation for concealment regarding the offense that the bhikkhu did not remember was improper and contrary to the Dharma; the formal act was invalid. The Sangha should perform an act of confession for a dukkata offense. That bhikkhu should be granted manatta.’” [900a1]
The same applies to doubt and absence of doubt, and to knowing and not knowing.
3. At that time, a bhikkhu committed a Sanghadisesa offense and concealed it for two months. He remembered only one month and did not remember the other month. According to the one month he remembered, he came before the Sangha to request a formal act of probation for concealment. The Sangha granted him a formal act of probation for one month. While he was observing the probation for concealment, he remembered the second month. He thought, “What should I do?” He then informed the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“The Sangha is permitted to confer upon that bhikkhu a formal act of probation for concealment corresponding to the second month he has remembered.”
The same applies to doubt and absence of doubt. The same applies to knowing and not knowing. The same also applies when, in requesting probation for concealment, one month was concealed and one month was disclosed.
The Buddha said:
“Bhikkhus, listen! Suppose a bhikkhu commits a Sanghadisesa offense and conceals it for two months. He remembers only one month and does not remember the other month. He brings both months before the Sangha and requests a formal act of probation for concealment. The Sangha grants him a formal act of probation for the two months. While he is observing the probation for concealment, a visiting bhikkhu arrives who knows the Dharma, knows the Vinaya, and knows the Matrika. The visiting bhikkhu asks the resident bhikkhus:
“‘Venerable Ones, what offense did that bhikkhu commit? Why is he observing probation for concealment?’
“The resident bhikkhus reply:
“‘This bhikkhu committed a Sanghadisesa offense and concealed it for two months. He remembered one month and did not remember the other month. He brought both—the month remembered and the month not remembered—before the Sangha and requested a formal act for two months of concealment. The Sangha accordingly granted him a formal act for two months of concealment. Therefore, that bhikkhu is observing probation for concealment.’
“That visiting bhikkhu says to the resident bhikkhus:
“‘The granting of probation for concealment was improper. Why is this? It was proper to grant that bhikkhu probation for the one month he remembered. To grant probation for the one month he did not remember was improper and contrary to the Dharma; the formal act was invalid. The Sangha should perform an act of confession for a dukkata offense. That bhikkhu should be granted manatta.’
The same applies to doubt and absence of doubt, and to knowing and not knowing.
4. At that time, a bhikkhu committed two Sanghadisesa offenses and concealed both of them. He abandoned the training. Later, he again received the higher ordination. After receiving the higher ordination, he thought regarding the two offenses he had previously concealed, “What should I do?” He then informed the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“If a bhikkhu commits two sanghadisesa offenses and conceals both, then relinquishes the training and afterward returns to receive full ordination, once he has received full ordination, the Sangha should, in regard to the two concealed offenses, impose upon him a probationary kamma according to the number of days he concealed them before and the number of days he concealed them afterward. After imposing the probationary kamma, the Sangha should grant him manatta.”
At that time, a bhikkhu committed two sanghadisesa offenses and concealed both. He relinquished the training and afterward returned to receive full ordination. After receiving full ordination, he disclosed both offenses. The Sangha should impose upon the bhikkhu a probationary kamma according to the number of days he had formerly concealed the offenses. After imposing the probationary kamma, the Sangha should grant him manatta.
At that time, a bhikkhu committed two sanghadisesa offenses and concealed neither. He relinquished the training and afterward returned to receive full ordination. After receiving full ordination, he concealed both offenses. He thought to himself, “What should I do?” He then told the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“If a bhikkhu commits two sanghadisesa offenses and conceals neither, then relinquishes the training and afterward returns to receive full ordination, but after receiving full ordination conceals both offenses, the Sangha should impose upon that bhikkhu a probationary kamma according to the number of days he concealed them afterward. Only then should the Sangha grant him the practice of manatta.”
At that time, a bhikkhu committed two sanghadisesa offenses and concealed neither. He relinquished the training and afterward returned to receive full ordination. After receiving full ordination, he disclosed both offenses. The Sangha should grant him manatta for both offenses.
At that time, a bhikkhu committed two sanghadisesa offenses, concealing one and not concealing the other. He relinquished the training and afterward returned to receive full ordination. After receiving full ordination, he disclosed only one offense that he had committed previously, but later concealed both. He thought, “What should I do?” He then told the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“If a bhikkhu commits two sanghadisesa offenses, concealing one and not concealing the other, then relinquishes the training and afterward returns to receive full ordination, and after receiving full ordination discloses only one offense committed previously but later conceals both, the Sangha is permitted to impose upon that bhikkhu the appropriate kamma according to the days of concealment: for the one offense concealed both before and after, and for the one offense concealed only afterward.”
At that time, a bhikkhu committed two sanghadisesa offenses, concealing one and disclosing the other. He relinquished the training and afterward returned to receive full ordination. After receiving full ordination, he continued to conceal the offense he had formerly concealed, and continued to disclose the offense he had formerly disclosed. For the offense concealed both before and after, the Sangha should impose a probationary kamma; for the second offense, which was not concealed, the Sangha should grant the practice of manatta.
A bhikkhu committed two sanghadisesa offenses, concealing one and disclosing the other. He relinquished the training and afterward returned to receive full ordination. After receiving full ordination, he disclosed the offense he had formerly concealed, but concealed the offense he had formerly disclosed. The Sangha should impose upon him a probationary kamma according to the one offense he formerly concealed, and should impose a probationary kamma according to the second offense, which he concealed afterward.
At that time, a bhikkhu committed two sanghadisesa offenses, concealing one and disclosing the other. He relinquished the training and then returned to receive full ordination. After receiving full ordination, he disclosed both offenses, including the offense he had formerly concealed. The Sangha should impose upon that bhikkhu a probationary kamma according to the number of days he had formerly concealed the one offense. The Sangha should grant the practice of manatta for both offenses, including the second offense.
Remembering one offense and not remembering the other forms four cases; likewise in this manner.
Being doubtful about one offense and not doubtful about the other forms four cases; likewise in this manner.
Knowing one offense and not knowing the other forms four cases; likewise in this manner.
When requesting probation for an offense, concealing one offense and disclosing the other forms four cases; likewise in this manner.
(Here, from concealing one offense and not concealing the other up to this point, there are altogether five groups. Each group has four cases, just as concealing one and not concealing the other forms four cases. Altogether there are twenty cases.)
While undergoing probation, there are twenty cases; likewise in this manner. After undergoing probation, there are twenty cases; likewise in this manner. While undergoing manatta, there are twenty cases; likewise in this manner. After undergoing manatta, there are twenty cases; likewise in this manner.
Becoming a novice and afterward returning to receive full ordination gives rise to one hundred cases; likewise in this manner. Insanity gives rise to one hundred cases; likewise in this manner. Mental anguish gives rise to one hundred cases; likewise in this manner. The Sangha’s imposing suspension for refusing to acknowledge an offense gives rise to one hundred cases; likewise in this manner. Suspension for refusing to make amends for an offense gives rise to one hundred cases; likewise in this manner. Suspension for refusing to relinquish a pernicious view gives rise to one hundred cases; likewise in this manner.
5. At that time, a bhikkhu relinquished the training while undergoing probation. Afterward, he returned to receive full ordination. After receiving full ordination, he thought to himself, “What should I do?” He then told the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“If a bhikkhu relinquishes the training while undergoing probation and afterward returns to receive full ordination, once he has received full ordination, the days of probation he previously completed should be counted, and he should then continue undergoing probation for the remaining days.”
At that time, there was a bhikkhu upon whom the penalty of recommencement should have been imposed. That bhikkhu relinquished the training and afterward returned to receive full ordination. After he had received full ordination, the Sangha should impose the penalty of recommencement upon him by a kamma consisting of a motion and three proclamations.
At that time, a bhikkhu completed probation and then relinquished the training. Afterward, he returned to receive full ordination. After he had received full ordination, the Sangha should grant that bhikkhu six nights of manatta by a kamma consisting of a motion and three proclamations.
At that time, a bhikkhu relinquished the training while undergoing manatta. Afterward, he returned to receive full ordination. After he had received full ordination, however many days of manatta that bhikkhu had completed before stopping should be counted, and he should continue undergoing it for the remaining days not yet completed.
At that time, a bhikkhu completed manatta and then relinquished the training. Afterward, he returned to receive full ordination. After he had received full ordination, the Sangha should rehabilitate him by a kamma consisting of a motion and three proclamations.
The case of returning to become a novice likewise has five cases. Insanity likewise has five cases. Mental derangement likewise has [901a1] five cases. Mental anguish likewise has five cases. The Sangha’s imposing the kammas of suspension for refusing to acknowledge an offense, suspension for refusing to make amends for an offense, and suspension for refusing to relinquish a pernicious view likewise has five cases for each type of suspension.
6. At that time, while a bhikkhu was undergoing probation, he committed another offense in the interim, knew the number of days, and concealed it. He thought to himself, “What should I do?” He then told the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“If, while undergoing probation, a bhikkhu commits another offense in the interim, knows the number of days, and conceals it, the Sangha should impose upon him a probationary kamma according to the offense committed in the interim. After imposing the probationary kamma, the Sangha should impose the penalty of recommencement. After he has undergone the recommenced probation, the Sangha should grant him manatta. After granting him manatta, the Sangha should rehabilitate him.”
The case in which he does not know the number of days of concealment is likewise. The case involving both knowing and not knowing the number of days of concealment is likewise. The case arising after he has undergone probation is likewise.
At that time, while a bhikkhu was undergoing manatta, he committed another offense in the interim, knew the number of days, and did not conceal it. He thought, “What should I do?” He then told the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“If, while undergoing manatta, a bhikkhu commits another offense in the interim, knows the number of days, and does not conceal it, the Sangha should grant him the practice of manatta. After granting manatta, the Sangha should impose upon him the penalty of recommencement of manatta. After he has undergone the recommenced manatta, the Sangha should rehabilitate him by a kamma.”
Not knowing the number of days and not concealing it: likewise. Knowing the number of days, not knowing the number of days, and not concealing it: likewise. Having undergone mānatta, knowing the number of days and not concealing it: likewise. Knowing the number of days, not knowing the number of days, and not concealing it: likewise.
7. At that time, a bhikkhu committed a Sanghādisesa offense involving: knowing the number of days, not knowing the number of days; concealing, not concealing; concealing entirely, not concealing entirely; one designation of offense, many kinds; offenses of the same nature, offenses of a different nature; and different residences. He thought: “What should I do?” He then told the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“I permit the Sangha to confer upon that bhikkhu a karman of concealment probation corresponding to the number of days for which the offense was concealed.”
It should be conferred as follows: That bhikkhu should approach the midst of the Sangha, bare his right shoulder, remove his footwear, reverently bow at the feet of the Sangha, kneel with his right knee touching the ground, place his palms together, and say:
“Venerable Sangha, please listen! I, the bhikkhu named..., committed a Sanghādisesa offense involving: knowing the number of days, not knowing the number of days; concealing, not concealing; concealing entirely, not concealing entirely; one designation of offense, many kinds; offenses of the same nature, offenses of a different nature; and different residences. According to the number of days for which I concealed it, I have come before the Sangha to request a karman of concealment probation. May the Sangha grant me a karman of concealment probation corresponding to the number of days for which I concealed it, out of compassion.”
He should say this a second and a third time. Among the assembly, a bhikkhu capable of performing the karman should be appointed. Based upon the foregoing matter, he should make the motion as follows:
“Venerable Sangha, please listen! This bhikkhu named... committed a Sanghādisesa offense involving: knowing the number of days, not knowing the number of days; concealing, not concealing; concealing entirely, not concealing entirely; one designation of offense, many kinds; offenses of the same nature, offenses of a different nature; and different residences. According to the number of days for which he concealed it, he has come before the Sangha to request a karman of concealment probation. If the time is appropriate for the Sangha, let the Sangha consent now to confer upon that bhikkhu a karman of concealment probation corresponding to the number of days for which he concealed it. This is the motion.
“Venerable Sangha, please listen! That bhikkhu named... committed a Sanghādisesa offense involving knowing the number of days, not knowing the number of days, and so forth, up to and including different residences. According to the number of days for which he concealed it, he has come before the Sangha to request a karman of concealment probation. The Sangha now confers upon the bhikkhu named... a karman of concealment probation corresponding to the number of days for which he concealed it. Those Venerable Ones who consent to the Sangha’s conferring upon the bhikkhu named... a karman of concealment probation corresponding to the number of days for which he concealed it should remain silent. Whoever does not consent should speak.”
He should say this a second and a third time.
“The Sangha has consented to confer upon the bhikkhu named... a karman of concealment probation corresponding to the number of days for which he concealed it. The Sangha consents and therefore remains silent. Thus do I record this matter.”
While that bhikkhu was undergoing the practice of concealment probation, he committed another offense in the interim, knew the number of days for which he concealed it, and thought: “What should I do?” He then told the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“I permit the Sangha, by a motion followed by three proclamations, to confer upon that bhikkhu a karman of being sent back to the beginning for the intervening offense committed while undergoing concealment probation for the former offense.”
It should be conferred as follows: That bhikkhu should approach the midst of the Sangha, bare his right shoulder, remove his footwear, reverently bow at the feet of the Sangha, kneel with his right knee touching the ground, place his palms together, and say:
“Venerable Sangha, please listen! I, the bhikkhu named..., committed a Sanghādisesa offense involving knowing the number of days, not knowing the number of days, and so forth, up to and including different residences. According to the number of days for which I concealed it, I approached the Sangha and requested a karman of concealment probation; the Sangha conferred upon me the karman of concealment probation.
While I, the bhikkhu named..., was undergoing the practice of concealment probation, I committed another offense, knew the number of days for which I concealed it, and have now come before the Sangha to request a karman of being sent back to the beginning for the repeated intervening offense committed while undergoing concealment probation for the former offense. May the Sangha confer upon me a karman of being sent back to the beginning for the repeated intervening offense committed while undergoing concealment probation for the former offense, out of compassion.”
He should say this a second and a third time. Among the assembly, a bhikkhu capable of performing the karman should be appointed. Based upon the foregoing matter, he should make the motion:
“Venerable Sangha, please listen! This bhikkhu named... committed a Sanghādisesa offense involving knowing the number of days, not knowing the number of days, and so forth, up to and including different residences. This bhikkhu approached the Sangha and requested a karman of concealment probation corresponding to the number of days for which he concealed it.
While this bhikkhu was undergoing the practice of concealment probation, he committed an offense in the interim and again knew the number of days for which he concealed it. He has now come before the Sangha to request a karman of being sent back to the beginning for the repeated intervening offense committed while undergoing concealment probation for the former offense. If the time is appropriate for the Sangha, let the Sangha consent to confer upon this bhikkhu a karman of being sent back to the beginning for the former offense and the repeated intervening offense committed during concealment probation.
This is the motion.
“Venerable Sangha, please listen! This bhikkhu named... committed a Sanghādisesa offense involving knowing the number of days, not knowing the number of days, and so forth, up to and including different residences. According to the number of days for which he concealed it, this bhikkhu approached the Sangha and requested a karman of concealment probation, and the Sangha conferred upon this bhikkhu the karman corresponding to the number of days for which he concealed it.
While this bhikkhu was undergoing the practice of concealment probation, he again committed an offense in the interim and knew the number of days for which he concealed it. He has now come before the Sangha to request a karman of being sent back to the beginning for the repeated intervening offense committed while undergoing concealment probation for the former offense. The Sangha now confers upon this bhikkhu a karman of being sent back to the beginning for the repeated intervening offense committed while undergoing concealment probation for the former offense.
Those Venerable Ones who consent to the Sangha’s conferring upon the bhikkhu named... a karman of being sent back to the beginning for the repeated intervening offense committed while undergoing concealment probation for the former offense should remain silent. Whoever does not consent should speak. This is the first proclamation of the karman.”
He should say this a second and a third time.
“The Sangha has consented to confer upon the bhikkhu named... a karman of being sent back to the beginning for the repeated intervening offense committed while undergoing concealment probation for the former offense. The Sangha consents and therefore remains silent. Thus do I record this matter.”
If, while undergoing the practice of concealment probation, the bhikkhu committed another offense a second time in the interim, the procedure was likewise. After that bhikkhu had completed the practice of concealment probation, the matter was reported to the Buddha. The Buddha said:
“I permit the Sangha, by a motion followed by three proclamations, to confer upon this bhikkhu six nights of mānatta.”
It should be conferred as follows: That bhikkhu should approach the midst of the Sangha, bare his right shoulder, remove his footwear, reverently bow at the feet of the Sangha, kneel with his right knee touching the ground, place his palms together, and say:
“Venerable Sangha, please listen! I, the bhikkhu named..., committed a Sanghādisesa offense involving knowing the number of days, not knowing the number of days, and so forth, up to and including different residences. According to the number of days for which I concealed it, I approached the Sangha and requested a karman of concealment probation corresponding to the number of days for which I concealed it.
The Sangha conferred upon me a karman of concealment probation corresponding to the number of days for which I concealed it. While I was undergoing the practice of concealment probation, I committed another offense in the interim, knew the number of days for which I concealed it, and approached the Sangha to request a karman of being sent back to the beginning for the repeated intervening offense committed while undergoing concealment probation for the former offense.
The Sangha conferred upon me a karman of being sent back to the beginning for the repeated intervening offense committed while undergoing concealment probation for the former offense. Yet while I was undergoing the practice of concealment probation, I committed another offense a second time in the interim, knew the number of days for which I concealed it, and approached the Sangha to request a karman of being sent back to the beginning for the second repeated intervening offense committed while undergoing concealment probation for the former offense.
The Sangha conferred upon me a karman of being sent back to the beginning for the second repeated intervening offense committed while undergoing concealment probation for the former offense. I, the bhikkhu named..., have now completed the practice of concealment probation and have come before the Sangha to request six nights of mānatta, out of compassion.” [902a1]
He should say this a second and a third time. Among the assembly, a bhikkhu capable of performing the karman should be appointed. Based upon the foregoing matter, he should make the motion as follows:
“Venerable Sangha, please listen! This bhikkhu... committed a Sanghadisesa offense, for a known number of days or an unknown number of days, and so forth, up to residing in different places. According to the number of days he concealed it, this bhikkhu approached the Sangha and requested a formal act of parivasa.
The Sangha granted this bhikkhu the formal act of parivasa. While this bhikkhu was undergoing parivasa, he committed the offense again in the interim and concealed it for a known number of days. He approached the Sangha and requested a formal act of being sent back to the beginning of parivasa for the repeated commission in the interim of the former offense.
The Sangha conferred upon this bhikkhu the formal act of being sent back to the beginning of parivasa for the repeated commission in the interim of the former offense. Yet while this bhikkhu was undergoing parivasa, he committed the offense again in the interim for a second time and concealed it for a known number of days. He approached the Sangha and requested a formal act of being sent back to the beginning of parivasa for the second repeated commission in the interim of the former offense.
The Sangha conferred upon this bhikkhu the formal act of being sent back to the beginning of parivasa for the second repeated commission in the interim of the former offense. Having completed parivasa, that bhikkhu now approaches the Sangha and requests six nights of manatta. If it is the proper time for the Sangha, may the Sangha consent to confer upon the bhikkhu... six nights of manatta.
This is the motion.
“Venerable Sangha, please listen! This bhikkhu... committed a Sanghadisesa offense, for a known number of days or an unknown number of days, and so forth, up to residing in different places. According to the number of days he concealed it, he approached the Sangha and requested a formal act of parivasa.
The Sangha granted this bhikkhu the formal act of parivasa according to the number of days of concealment. While this bhikkhu was undergoing parivasa, he committed the offense again in the interim and concealed it for a known number of days. He approached the Sangha and requested a formal act of being sent back to the beginning of parivasa for the repeated commission in the interim of the former offense.
The Sangha conferred upon that bhikkhu the formal act of being sent back to the beginning of parivasa for the repeated commission in the interim of the former offense. Yet while that bhikkhu was undergoing parivasa, he committed the offense again in the interim for a second time and concealed it for a known number of days. He approached the Sangha and requested a formal act of being sent back to the beginning of parivasa for the second repeated commission in the interim of the former offense.
The Sangha conferred upon that bhikkhu the formal act of being sent back to the beginning of parivasa for the second repeated commission in the interim of the former offense. Having completed parivasa, that bhikkhu now approaches and requests six nights of manatta. The Sangha now confers upon that bhikkhu six nights of manatta.
Those venerable ones who consent to the Sangha’s conferring upon the bhikkhu... six nights of manatta should remain silent. Whoever does not consent should speak. This is the first proclamation.”
The second and third proclamations should be spoken in the same way.
The Sangha has consented to confer upon the bhikkhu... six nights of manatta. Because the Sangha consents, it remains silent. Thus do I record this matter.
At that time, after the bhikkhu had undergone manatta, he informed the bhikkhus. The bhikkhus informed the Buddha. The Buddha said:
“The Sangha should confer rehabilitation upon that bhikkhu by a formal act consisting of one motion and three proclamations, as above.”
Rehabilitation should be carried out as follows: When the Sangha rehabilitated that bhikkhu in a manner not in accordance with the Dharma, the Buddha told the bhikkhus:
“Listen carefully: Suppose a bhikkhu commits a Sanghadisesa offense, for a known number of days or an unknown number of days, and so forth, up to residing in different places. That bhikkhu approaches the Sangha and requests a formal act of parivasa according to the number of days of concealment, and the Sangha confers upon him the formal act of parivasa according to the number of days of concealment. While undergoing parivasa, he commits the offense again in the interim and conceals it for a known number of days.
He approaches the Sangha and requests a formal act of being sent back to the beginning of parivasa for the repeated commission in the interim of the former offense. The Sangha confers upon the bhikkhu the formal act of being sent back to the beginning of parivasa for the repeated commission in the interim of the former offense. Yet while that bhikkhu is undergoing parivasa, he commits the offense again in the interim for a second time and conceals it for a known number of days.
He approaches the Sangha and requests a formal act of being sent back to the beginning of parivasa for the second repeated commission in the interim of the former offense. The Sangha confers upon that bhikkhu the formal act of being sent back to the beginning of parivasa for the second repeated commission in the interim of the former offense. Thinking this to be proper, that bhikkhu completes parivasa and then approaches the Sangha and requests six nights of manatta.
The Sangha improperly confers upon that bhikkhu six nights of manatta. Thinking this to be proper, that bhikkhu completes manatta, approaches the Sangha, and requests a formal act of rehabilitation. The Sangha improperly rehabilitates that bhikkhu.
I declare that this bhikkhu is not purified and is not absolved of the offense.
“Suppose a bhikkhu commits a Sanghadisesa offense, for a known number of days or an unknown number of days, and so forth, up to residing in different places. According to the number of days he concealed it, that bhikkhu approaches the Sangha and requests a formal act of parivasa. The Sangha confers upon that bhikkhu the formal act of parivasa according to the number of days of concealment.
While that bhikkhu is undergoing parivasa, he commits the offense again in the interim and conceals it for a known number of days. He approaches the Sangha and requests a formal act of being sent back to the beginning of parivasa for the repeated commission in the interim. The Sangha confers upon that bhikkhu the formal act of being sent back to the beginning of parivasa for the repeated commission in the interim.
Yet while that bhikkhu is undergoing parivasa, he commits the offense again in the interim for a second time and conceals it for a known number of days. He approaches the Sangha and requests a formal act of being sent back to the beginning of parivasa for the second repeated commission in the interim of the former offense. The Sangha duly confers upon that bhikkhu the formal act of being sent back to the beginning of parivasa for the second repeated commission in the interim of the former offense.
After that bhikkhu has completed parivasa, he approaches the Sangha and requests six nights of manatta. The Sangha confers upon that bhikkhu six nights of manatta in a manner not in accordance with the Dharma. Thinking this to be in accordance with the Dharma, that bhikkhu completes manatta, approaches the Sangha, and requests a formal act of rehabilitation.
The Sangha improperly rehabilitates that bhikkhu. I declare that the bhikkhu is not purified and is not absolved of the offense.
“Suppose a bhikkhu commits a Sanghadisesa offense, for a known number of days or an unknown number of days, and so forth, up to residing in different places. According to the number of days he concealed it, that bhikkhu approaches the Sangha and requests a formal act of parivasa. The Sangha confers upon that bhikkhu the formal act of parivasa according to the number of days of concealment.
While that bhikkhu is undergoing parivasa, he commits the offense again in the interim and conceals it for a known number of days. He approaches the Sangha and requests a formal act of being sent back to the beginning of parivasa for the repeated commission in the interim. The Sangha confers upon that bhikkhu the formal act of being sent back to the beginning of parivasa for the repeated commission in the interim.
Yet while that bhikkhu is undergoing parivasa, he commits the offense again in the interim for a second time and conceals it for a known number of days. He approaches the Sangha and requests a formal act of being sent back to the beginning of parivasa for the second repeated commission in the interim of the former offense. The Sangha duly confers upon that bhikkhu the formal act of being sent back to the beginning of parivasa for the second repeated commission in the interim of the former offense.
After that bhikkhu has completed parivasa, he approaches the Sangha and requests six nights of manatta. The Sangha duly confers upon that bhikkhu six nights of manatta. After that bhikkhu has completed manatta, he approaches the Sangha and requests a formal act of rehabilitation.
The Sangha improperly rehabilitates that bhikkhu. I declare that this person is not purified and is not absolved of the offense.
“Herein, the three cases concerning a known number of days without concealment are also the same. The three cases concerning a known number with concealment and without concealment are also the same. The three cases concerning an unknown number of days with concealment are also the same.
The three cases concerning an unknown number of days without concealment are also the same. The three cases concerning an unknown number of days with concealment and without concealment are also the same. The three cases concerning a known number of days and an unknown number of days with concealment are also the same.
The three cases concerning a known number of days and an unknown number of days without concealment are also the same. The three cases concerning a known number of days and an unknown number of days with concealment and without concealment are also the same.”
“Here, there is a bhikkhu who committed a sanghavasesa offense, knowing the number of days or not knowing the number of days, and so forth, while residing in different places. According to the number of days he had concealed it, that bhikkhu approached the Sangha and requested the formal act of parivasa. The Sangha granted him the formal act of parivasa according to the number of days of concealment.
While that bhikkhu was undergoing parivasa, he reoffended in the interim, knew the number of days he had concealed it, and approached the Sangha to request the formal act of returning to the beginning of parivasa for the first interim repetition of the previous offense. The Sangha granted this bhikkhu the formal act of returning to the beginning of parivasa for the interim repetition. Yet while that bhikkhu was undergoing parivasa, he reoffended a second time in the interim, knew the number of days he had concealed it, and approached the Sangha to request the formal act of returning to the beginning of parivasa for the second interim repetition.
The Sangha granted that bhikkhu [903a1] the formal act of returning to the beginning of parivasa for the second interim repetition of the previous offense. After that bhikkhu completed parivasa, he approached the Sangha and requested six nights of manatta. The Sangha duly granted that bhikkhu six nights of manatta.
After the bhikkhu had undergone manatta, he approached the Sangha and requested the formal act of rehabilitation. The Sangha duly rehabilitated that bhikkhu. I declare that this bhikkhu is pure and free from the offense; he is released from the offense.
“Knowing the number, without concealment, the three cases are likewise. Knowing the number, with concealment and without concealment, the three cases are likewise. Not knowing the number, with concealment, the three cases are likewise. Not knowing the number, without concealment, the three cases are likewise. Not knowing the number, with concealment and without concealment, the three cases are likewise. Knowing the number and not knowing the number, with concealment, the three cases are likewise. Knowing the number and not knowing the number, without concealment, the three cases are likewise. Knowing the number and not knowing the number, with concealment and without concealment, the three cases are likewise.”
8. At that time, at a certain dwelling place, there were two bhikkhus who had committed sanghavasesa offenses. During the day, those bhikkhus departed from the dwelling place and said, “If we encounter a pure bhikkhu, we shall confess.” The first bhikkhu concealed the offense from the moment he set out.
The second bhikkhu concealed it when he saw another bhikkhu; thus, both concealed their offenses. The first remembered the offense. The second did not remember the offense.
For the one who remembered and concealed it, there was concealment. For the one who did not remember, there was no concealment. The first had doubt; the second had no doubt.
For the one who had doubt and concealed it, there was no concealment. For the one who had no doubt and concealed it, there was concealment. The first knew; the second did not know.
For the one who knew and concealed it, there was concealment. For the one who did not know and concealed it, there was no concealment.
9. At that time, a bhikkhu committed a sanghavasesa offense but regarded it as a concealed parajika offense. He thought, “What should I do?” He then told the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“If a bhikkhu commits a sanghavasesa offense but regards it as a concealed parajika offense, he should be instructed to perform the act of confessing a dukkata offense, after which manatta should be granted to him.”
At that time, a bhikkhu committed a sanghavasesa offense but regarded it as a concealed pacittiya, patidesaniya, thullaccaya, dukkata, or offense of wrong speech. He thought, “What should I do?” He then told the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“If a bhikkhu commits a sanghavasesa offense but calls it a concealed pacittiya offense, and so forth up to an offense of wrong speech, instruct him to perform the act of confessing a dukkata offense and then grant him manatta.”
At that time, a bhikkhu committed a pacittiya offense but regarded it as a concealed parajika offense. The Buddha said:
“If a bhikkhu commits a pacittiya offense but regards it as a concealed parajika offense, he should be instructed to confess a dukkata offense and then duly confess the original offense.”
At that time, a bhikkhu committed a pacittiya offense but regarded it as a concealed sanghavasesa offense, and so forth up to an offense of wrong speech. The Buddha said:
“He should be instructed to confess a dukkata offense and then duly confess the original offense. The same applies to pacittiya, patidesaniya, thullaccaya, dukkata, and offenses of wrong speech.”
At that time, if a bhikkhu who had committed a sanghavasesa offense intentionally concealed it as a sanghavasesa offense, he should be instructed to confess a dukkata offense; after he has confessed it, parivasa should be granted to him. The same applies to a pacittiya offense and so forth up to an offense of wrong speech.
10. At that time, at a certain dwelling place, a bhikkhu committed many sanghavasesa offenses. That bhikkhu did not remember the number of offenses or the number of days. He thought, “What should I do?” He then told the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“If a bhikkhu commits sanghavasesa offenses but does not remember the number of offenses or the number of days, the period of concealment should be reckoned from the time he was last pure onward. If he remembers the number of offenses but not the number of days, the period of concealment should likewise be reckoned from the time he was last pure onward. If he remembers the number of days but not the offenses, parivasa should be imposed for the offense according to the number of days.
“With doubt and without doubt, it is likewise. With knowledge and without knowledge, it is likewise.”
If that bhikkhu remembers the number relating to one offense, or does not remember the number relating to one offense, or remembers the number of days relating to one offense, or does not remember the number of days relating to one offense, the period of concealment should be reckoned from the day he was last pure onward. If he remembers the number of offenses or remembers the number of days pertaining to one offense, but does not remember the number of days pertaining to another offense, the period of concealment should be reckoned from the time he was last pure onward.
If he remembers the number of days or the number of offenses, or does not remember the number of offenses, parivasa should be granted for the concealed offense according to the number of days. With doubt and without doubt, it is likewise. With knowledge and without knowledge, it is likewise.”
11. At that time, a bhikkhu committed a sanghavasesa offense, knew the number, and did not conceal it. He approached the Sangha and requested six nights of manatta, and the Sangha granted him six nights of manatta. On that very day, he reoffended, knew the number, and concealed it. He thought, “What should I do?” He then told the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:
“If a bhikkhu commits a sanghavasesa offense, knows the number, does not conceal it, approaches the Sangha and requests six nights of manatta, and the Sangha grants him six nights of manatta, but on that very day he reoffends, knows the number, and conceals it, the Sangha should grant that bhikkhu manatta and say, ‘Bhikkhu, you should undergo manatta again.’ If, after undergoing manatta for one night and up to six nights, he reoffends during that period, knows the number, and conceals it, the Sangha should grant this bhikkhu manatta. After granting him manatta, it should impose the return to the beginning of manatta. After he has undergone the return to the beginning of manatta, the formal act of rehabilitation should be performed for him.”
At that time, a bhikkhu committed a sanghavasesa offense, knew the number, and did not conceal it. He approached the Sangha and requested six nights of manatta, and the Sangha granted him six nights of manatta. On that very day, during the interim, the bhikkhu reoffended, did not know the number, and concealed it. The Sangha should grant that bhikkhu six nights of manatta and say, “Bhikkhu, you should undergo manatta again. If, after undergoing it for one night and up to six nights, you reoffend during that period, do not know the number, and conceal it, the Sangha should grant you manatta. After granting you manatta, it should impose the return to the beginning of manatta; after imposing the return to the beginning of manatta, it should perform the formal act of rehabilitation.”
At that time, a bhikkhu committed a Saṅghādisesa offense, knew the number of days, and did not conceal it. He went to the Sangha and requested six nights of mānatta, and the Sangha granted him six nights of mānatta. On that very day, that bhikkhu committed the offense again, whether he knew or did not know the number of offenses, and concealed it.
The Sangha should grant that bhikkhu six nights of mānatta and say: “Bhikkhu, you should undertake mānatta again.” If, after undertaking it for one night, or up to six nights, he committed the offense again during that period, whether he knew or did not know the number of offenses, and concealed it, the Sangha should grant that bhikkhu six nights of mānatta. After he has completed the mānatta, he should be given the treatment of returning to the beginning for mānatta.
After he has been given the treatment of returning to the beginning for mānatta, he should be given the procedure for rehabilitation.
If he did not know the number and did not conceal it, the procedure is likewise. If he knew or did not know the number and did not conceal it, the procedure is likewise.[13]
Notes:
[37] Chanda; see Part I, Ch. II, Saṅghādisesa 13.
[38] Suspension for refusing to acknowledge an offense, 不見罪舉. The Sarvāstivāda Vinaya has: expulsion for refusing to acknowledge, 不見擯. Pali (Vin. ii. 20): āpattiyā adassane ukkhepanīya, being suspended—left apart—for refusing to acknowledge an offense.
[39] Suspension for refusing to repent of an offense, 不懺悔罪舉. The Sarvāstivāda Vinaya has: an act of expulsion for refusing to perform the required act, 不作擯羯磨. Pali, ibid. (25): āpattiyā appaṭikamme ukkhepanīya, being suspended for refusing to make amends for an offense.
[40] See the act of censure.
[41] Ariṭṭha, 阿利吒. Above, the name is transliterated A-lê-tra. See Part I, Ch. V, Pācittiya 68.
[42] Nest or den, 巢窟; see note 57, Part III, Ch. I (Ordination).
[43] Suspension for refusing to relinquish a pernicious view, 不捨惡見. The Sarvāstivāda Vinaya has: expulsion for failing to abandon a pernicious false view, 惡邪不除擯. Pali: pāpikāya diṭṭhiyā appaṭinissage upekkhanīya, suspension for refusing to relinquish a pernicious view.
[44] See the act of censure.
[1] Cf. the Pali, Cullavagga II, Pārivāsikakkhandhakaṃ, Vin. ii. 31; Mahīśāsaka Vinaya 23, Part IV, Ch. II, Procedures for Acts of the Sangha (T22n1421, p. 156b); Mahāsāṅghika Vinaya 26, Miscellaneous Recitation, Varga (T22n1425, p. 435a); Sarvāstivāda Vinaya 32, Procedure for Repentance of Saṅghādisesa Offenses (T23n1435, p. 228b).
[2] A corresponding period of probation is assigned according to the number of days for which the offense was concealed. See Sarvāstivāda Vinaya 32 (T23n1435, p. 232c08); Cūḷavagga III (Vin. ii. 40); Mahīśāsaka Vinaya 32 (p. 136c29).
[3] The Sarvāstivāda Vinaya explicitly states the name of the offense: “I, the bhikkhu Kāludāyin, intentionally emitted semen and committed this one concealed Saṅghādisesa offense.”
[4] In the Pali formula of request, the number of days of concealment is explicitly stated in making the request. If the offense was concealed for one day (Vin. ii. 40): (…) Sohaṃ, bhante, saṅghaṃ ekisā āpattiyā sañcetanikāya sukkavisaṭṭhiyā ekāhappaṭic-channāya ekāhaparivāsaṃ yācāmi, “Therefore, Venerable Sirs, I request from the Sangha one day of probation for one offense of intentionally emitting semen that was concealed for one day.” If it was concealed for five days (Vin. ii. 42): … pañcāhappaṭic-channāya pañcāhaparivāsaṃ yācāmi, “I request five days of probation for five days of concealment.” Sarvāstivāda Vinaya 32 (T23n1435, p. 233a09): “…according to the number of days of concealment,
I request from the Sangha the procedure of probation.” Mahīśāsaka Vinaya 32 (p. 137a12): “…having concealed it for one night, I now request from the Sangha the procedure of one night’s probation.”
[5] All the Vinayas say: “request probation.” That is, to request the undertaking of parivāsa, 波利婆沙. The Xing shi chao, fascicle 8, says: “Parivāsa is sometimes translated as concealment.” This is incorrect. Parivāsa is a transliteration of the Sanskrit and Pali parivāsa. This term is also applied to non-Buddhist renunciants and is called “four months’ probation” (Pali: cattaro māse parivāso); it has nothing to do with the meaning of “concealment.”
[6] Repeated offense, 重犯: committing the former offense again. Cf. the Pali, Vin. ii. 43: While Udāyī was undergoing probation for having concealed for five days an offense of intentionally emitting semen, he committed the former offense again but did not conceal it. The Sangha required him to undergo the treatment of returning to the beginning for the unconcealed offense. Later (Vin. ii. 48), he committed an offense of intentionally emitting semen and underwent a fortnight of probation for concealing it for fifteen days. While undergoing probation, he committed the offense again and concealed it for five days. The Sangha combined the earlier and later periods of concealment into the procedure of combined probation (samodhānaparivāsa).
[7] The Sarvāstivāda Vinaya, cited above, states: if one commits the former offense again and does not conceal it for even one day, one is given the treatment of returning to the beginning.
[8] Treatment of returning to the beginning, 本日治. Pali: mūlāyapaṭikissanā, being drawn back to the beginning.
[9] Cf. Vin. ii. 43: When a bhikkhu undergoing probation for an offense of intentionally emitting semen commits the former offense again, he explicitly states the former offense when requesting the act of the Sangha: (…) sohaṃ parivasanto antarā ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ appaṭicchanaṃ. Sohaṃ, bhante, saṅghaṃ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassanaṃ yācāmi’ti. “While undergoing probation, I committed in the interim one offense of intentionally emitting semen, which I did not conceal. Now, Venerable Sirs, I request from the Sangha the treatment of returning to the beginning for this one unconcealed offense of intentionally emitting semen committed in the interim.”
[10] Mānatta, 摩那埵. Pali: mānatta; the PTS Dictionary says that its etymology is unclear. It has been conjectured to derive from māna, “measure,” and thus may mean “the application of a measure.” According to BSK, its etymon is mānāpya, “causing satisfaction.” The common Chinese translation is “pleasing.”
[11] Rehabilitation, 出罪. Pali: abbhāna, restoration.
[12] Sarvāstivāda Vinaya 32 (T23n1435, p. 236b22): “On the first occasion, he intentionally emitted semen, committing one Saṅghādisesa offense, which he concealed for one night. On the second occasion, he touched a woman and concealed the offense for two nights. On the third… and so on, until on the thirteenth occasion, following the same formula, he concealed it for thirteen nights.
That person is to be given thirteen nights of probation.” This means that the longest period of concealment is selected for all the concealed offenses, rather than adding the periods together. Mahāsāṅghika Vinaya 26 (T22n1425, p. 436c26): he committed the first offense and concealed it for ten nights, committed the second offense and concealed it for ten nights, and so on through the tenth offense, each concealed for ten nights.
They are combined into a probation of ten nights. Mahīśāsaka Vinaya 22 (T22n1421, p. 157c04): “If one commits one or many Saṅghādisesa offenses and conceals them for two or more nights, only the longest number of nights of concealment is counted. Probation is assigned according to that number.”
[13] End of fascicle 45.
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