四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

CHAPTER XIII.

CONCEALMENT^[1]

[904a7] The Blessed One was staying in the country of Śrāvastī. At that time, the group of six bhikṣus, while themselves undergoing the discipline for concealment, conferred upon one another the karma of concealment, the karma of being sent back to the beginning, mānatta, and rehabilitation. The bhikṣus reported this to the Buddha. The Buddha said:

“One who is himself undergoing the discipline for concealment should not confer upon another the karma of concealment, being sent back to the beginning, mānatta, or rehabilitation.”

Those bhikṣus who were undergoing the discipline of being sent back to the beginning also performed for one another the karmas of concealment, being sent back to the beginning, mānatta, and rehabilitation. The Buddha said:

“One who is himself undergoing the discipline of being sent back to the beginning should not perform for another the karmas of concealment, being sent back to the beginning, mānatta, or rehabilitation.”

Bhikṣus who were themselves undergoing mānatta also performed for one another the karma of concealment. The Buddha said:

“One who is himself undergoing mānatta should not confer upon another the karma of concealment, up to and including rehabilitation.”

Bhikṣus who were themselves undergoing rehabilitation also performed for one another the karma of concealment, up to and including rehabilitation. The Buddha said:

“One who is himself undergoing rehabilitation should not confer upon another the karma of concealment, up to and including rehabilitation.”

Some who were undergoing the discipline for concealment also performed for one another the karmas of concealment, being sent back to the beginning, and mānatta, and joined the quorum of twenty required for rehabilitation. The Buddha said:

“This should not be done. The same applies to one who is himself undergoing the discipline of concealment or being sent back to the beginning; the same applies to one who is himself undergoing mānatta; and the same applies to one who is himself undergoing rehabilitation.

Some who were undergoing the discipline for concealment also conferred the higher ordination upon others, granted dependence to others, maintained śrāmaṇeras, accepted an appointment from the Sangha, and, after being appointed, instructed bhikṣuṇīs. The Buddha said:

“One who is undergoing the discipline for concealment may not do such things.”

Some, while undergoing the discipline for concealment, knew that there were other bhikṣus capable of reciting the precepts, yet recited the precepts to them. Within the Sangha, they either asked or answered questions concerning the meaning of the Vinaya. They also joined the quorum when the Sangha carried out a karma. Or they accepted a Sangha appointment to serve as adjudicators of a matter, or agreed to serve as messengers for the Sangha. The Buddha said:

“One who is undergoing the discipline for concealment may not do such things.”

Some who were undergoing the discipline for concealment entered a village too early and returned too late; or they did not associate with śramaṇas but instead associated with non-Buddhist ascetics; they did not accord with the bhikṣus and spoke evasively. The Buddha said:

“This may not be done.”

Some who were undergoing the discipline for concealment committed this offense, an offense similar to it, an offense arising from it, or committed this offense again; they obstructed another’s karma of censure and acted as the performer of a karma. The Buddha said:

“This may not be done.”

Some who were undergoing the discipline for concealment allowed bhikṣus in good standing to spread out their seats, wash their feet, wipe their footwear, and massage their bodies. The Buddha said:

“This may not be done.”

Some who were undergoing the discipline for concealment accepted being welcomed, paid homage, respectfully greeted with folded hands, and having their robes and bowls carried by bhikṣus in good standing. The Buddha said:

“This may not be done.”

Some who were undergoing the discipline for concealment made accusations based on recollection or on an admission before bhikṣus in good standing, testified for others, obstructed the recitation of the precepts, obstructed the invitation ceremony, and engaged in disputes with bhikṣus in good standing. The Buddha said:

“This may not be done.”

Some who were undergoing the discipline for concealment entered the homes of householders together with bhikṣus in good standing, followed other bhikṣus, led other bhikṣus, accepted offerings from others, allowed bhikṣus in good standing to shave their heads, or asked bhikṣus in good standing to act as messengers. The Buddha said:

“This may not be done.”

Some who were undergoing the discipline for concealment went with bhikṣus in good standing before and after the meal; they walked ahead, conversed with them, or walked abreast of them; or they wore their robes turned back, covered both shoulders with their robes, covered their heads, draped their robes over both shoulders, or wore footwear. The Buddha said:

“This may not be done. From now on, I permit them to bare the right shoulder, remove their footwear, and walk behind.”

A bhikṣu undergoing the discipline for concealment thought, “I will not go to the place where the meal is served,” fearing that other bhikṣus would know that he was undergoing the discipline for concealment. The Buddha said:

“This may not be done.”

That bhikṣu undergoing the discipline for concealment then thought, “I will go to the meal but will not sit down,” fearing that other bhikṣus would know that he was undergoing the discipline for concealment.

Another bhikṣu undergoing the discipline for concealment thought, “I will eat only the food to which I have been invited,” fearing that the other bhikṣus would know that he was undergoing the discipline for concealment. The Buddha said:

“This may not be done.”

That bhikṣu undergoing the discipline for concealment sat in order together with bhikṣus in good standing. The Buddha said:

“He may not sit in this manner. I permit him to walk and sit behind them.”

The Blessed One had said:

“One who has committed an offense should walk and sit behind.”

Some therefore sat behind householders. The Buddha said:

“They should not sit in this manner.”

Some sat below śrāmaṇeras. The Buddha said:

“They should not sit in this manner. They should sit and walk behind the senior bhikṣus.”

A bhikṣu undergoing the discipline for concealment walked in meditation in the same walking-meditation area as bhikṣus in good standing. The other bhikṣus walked in the lower place while he walked in the higher place. Or he walked ahead, conversed with them, or walked abreast of them; wore his robe turned back, covered both shoulders with his robe, covered his head, draped his robe over both shoulders, or wore footwear. The Buddha said:

“I permit him to bare the right shoulder, remove his footwear, and walk behind.”

While traveling, that bhikṣu undergoing the discipline for concealment thought, “I will not walk on the main road,” fearing that other bhikṣus would know that he was undergoing the discipline for concealment. The Buddha said:

“He should not think in this way.”

While traveling, that bhikṣu undergoing the discipline for concealment thought, “I will walk behind,” fearing that other bhikṣus would know that he was undergoing the discipline for concealment. The Buddha said:

“He should not think in this way.”

That bhikṣu undergoing the discipline for concealment sat on the same bed or bench as a bhikṣu in good standing. The Buddha said:

“He should not sit in this manner.

“If it is a long bed or a long bench, the Buddha permits a partition to be made before he sits down. If it is any other kind of bed or seat, he should sit behind.”

At the minor and principal meals, that bhikṣu undergoing the discipline for concealment should sweep, spread out the seats, and fetch the vessel holding washing water and the receptacle for leftovers. He should set out a sitting mat for the bhikṣus in good standing, as well as the foot-washing vessel, foot cloth, and water container. When a bhikṣu in good standing arrives, he should go out a long way to welcome him and carry his robe and bowl.

If there is another bed or a place for bowls, he should put them there. He should take the saṅghāṭī from the bhikṣu’s head or shoulder and examine it for dust or dirt. If there is dust or dirt, he should shake it out.

If it needs washing, he should wash it. After washing it, he should dry it and hang it on a rope bed or wooden bed. He should spread out a seat for the bhikṣu in good standing, bring the foot-washing vessel, foot cloth, and water container, wipe the footwear, and place it to the left, taking care that muddy water does not soil it.

If it is soiled by muddy water, he should move it elsewhere. After the bhikṣu in good standing has washed his feet, he should put away the foot-washing stone and water container and return them to their original places. He should then wash his hands clean and serve the afternoon food to the bhikṣu in good standing.

While the bhikṣu in good standing is eating, he should provide whatever is needed, such as milk, sauce, man-nâu, vinegar, salt, and vegetables. If the weather is hot, he should fan him; if water is needed, he should offer water. If he fears that midday will pass, he should eat together with him.

When the bhikṣu in good standing has finished eating, he should receive his bowl and offer him water for washing his hands. If he himself has finished eating and food remains, he should give it to a person or a nonhuman being, pour it into water containing no living creatures, or place it on ground where no grass grows. After washing the food vessels, he should return them to their original places.

He should sweep the dining hall and put everything in order. That bhikṣu used the bowl from which he ordinarily ate to hold refuse and carry it away. When the other bhikṣus saw this, they were disgusted.

The Buddha said:

“The alms bowl should not be used to hold refuse. A basin or tray may be used, or it may be swept away. The alms bowl should be used only to hold clean things.”

When the Sangha needs to bathe,^[2] the bhikkhu undergoing concealment probation should approach a pure bhikkhu and ask, “Venerable sir, will you bathe?” If that bhikkhu replies that he will, the bhikkhu should go and see whether the bathhouse is dirty. If it is dirty, he should sweep and clean it. If water needs to be poured over it, he should [905a1] pour water over it; if firewood is needed, he should fetch firewood; if the wood needs splitting, he should split it; if a fire is needed, he should kindle it; and if water needs heating, he should heat it.

He should give the pure bhikkhu a vessel of bathing water, a bathing stool, a sweat scraper, a water vessel, a vessel for clay, bark, fine medicinal powder, or clay. Before kindling the fire, he should first ask the senior bhikkhu. If the pure bhikkhu is ill, old, or feeble, he should assist him to the bathhouse.

If the bhikkhu cannot walk, he should carry him to the bathhouse on a corded bed, a wooden bed, or in a robe. He should take the pure bhikkhu’s robe and hang it upon a pole, a nāgadanta peg, or a post. If there is oil, he should anoint that bhikkhu’s body with it.

When the oil vessel was left in an insecure place, the Buddha instructed that it be hung upon a nāgadanta peg or a post, or upon the wall.

If the pure bhikkhu is ill, old, or feeble, he should assist him into the bathhouse and give him a corded bed, a wooden bed, a vessel of bathing water, a sweat scraper, a water vessel, a vessel for clay, bark, fine medicinal powder, and clay. If smoke irritates his eyes, he should provide something with which to shield them. If his head or back becomes hot, he should provide something with which to cover it.

If he himself wishes to enter the bathhouse and bathe, he should inform the pure bhikkhu of his wish. If he fears that informing the pure bhikkhu would trouble or inconvenience him, he should attend upon him as he enters the bathhouse, stand behind the pure bhikkhu, and rub his body. He should then enter the bathhouse and stand behind the pure bhikkhu.

Those undergoing concealment probation should rub the bodies of the other bhikkhus and should not accept being rubbed by others. They should wait until the pure bhikkhu has bathed before bathing themselves. If the pure bhikkhu is old, they should assist him out.

If he is ill, they should carry him out of the bathhouse on a corded bed or a wooden bed. They should give the pure bhikkhu a seat, articles for washing his feet, a foot towel, and footwear. They should spread out and inspect the pure bhikkhu’s robe and shake it, ensuring that no snakes, scorpions, or other venomous creatures are inside it, and only then give it to him.

If there are eye medicine and fragrant pellets, they should give them to him. If there is grape juice, honey, or rock sugar, they should wash their hands clean, receive it, and then give it to him. If the pure bhikkhu is old or ill and lacks strength, they should assist him, or carry him back to his room on a corded bed, a wooden bed, or in a robe.

They should enter the pure bhikkhu’s room beforehand and spread out his bedding or a woolen mat. They should then carry or support the pure bhikkhu as he lies down, put an undergarment on him, and cover him with a blanket. When leaving the room, they should close the door and return to inspect the bathhouse.

If there are a corded bed, a wooden bed, a vessel of bathing water, a sweat scraper, a water vessel, a vessel for clay, bark, fine medicinal powder, or clay, they should return them to their former places. If the bathhouse needs to be rinsed with water, they should rinse it; if dirty water needs to be poured away, they should pour it away; if the fire needs to be extinguished, they should extinguish it; if anything needs to be covered, they should cover it; if the bathhouse door needs to be closed, they should close it; and if anything needs to be taken down, they should take it down.

Three times each day they should go to the pure bhikkhu. Whatever he needs, they should do everything for him in accordance with the Dharma. If the pure bhikkhu has any task that needs to be done, they must not oppose him.

If they oppose him, they shall be dealt with in accordance with the Dharma.

On the uposatha day, the bhikkhu undergoing concealment probation must sweep and clean the uposatha place, arrange the seats, bring the water vessels, foot-washing vessels, and oil lamps, and set out the śalākā tally sticks. When the uposatha is over, the bhikkhu undergoing concealment probation must put away the seats, water vessels, foot-washing vessels, and śalākā tally sticks, returning them to their former places.

A bhikkhu undergoing concealment probation was staying in a good room, while visiting bhikkhus had no place to stay. The bhikkhus reported this to the Buddha. The Buddha said:

“A bhikkhu undergoing concealment probation should not stay in a good room. He is permitted to stay in a small room.”

When visiting bhikkhus arrived, they told the bhikkhu undergoing concealment probation to leave. The Buddha said:

“They should not tell him this, nor should he leave. He is permitted to say, ‘We are not permitted to sleep together with two or three persons.’”

The bhikkhu undergoing concealment probation wondered whether he should receive the Sangha’s robes and other requisites according to seniority or according to his seat. The Buddha said:

“He should receive them according to seniority. After receiving them, he must return and sit in the last place.”

The bhikkhus undergoing concealment probation wondered, “May we assign tasks to one another?” The Buddha said, “You may.”

“May we show respect to one another, bow to one another, welcome one another, and greet one another with palms joined?” The Buddha said, “You may.”

Some wondered, “May we assign tasks to monastery attendants or sāmaṇeras?” The Buddha said, “You may.”

“May we accept the bows, welcomes, and greetings with joined palms of monastery attendants and sāmaṇeras?” The Buddha said, “You may accept them.”

The bhikkhu undergoing concealment probation did not make a declaration to the pure bhikkhus. The Buddha said, “He is permitted to make a declaration.”

The declaration should be made as follows: On the uposatha day, that bhikkhu must enter the midst of the Sangha, bare his right shoulder, remove his footwear, kneel with his right knee touching the ground, and make the following declaration:

“Venerable Sangha, please listen! I, the bhikkhu named ..., committed a saṅghāvaśeṣa offense. For the number of days that I concealed it, I requested the Sangha to grant me the formal act of concealment probation, and the Sangha granted me the formal act of concealment probation for the number of days it was concealed. I, the bhikkhu named ..., have observed it for ... days, and ... days remain. Venerable Sangha, please bear witness that I am a person undergoing concealment probation.”

If it is difficult for the assembly to gather, if he does not wish to observe it, or if he is very timid and ashamed, he should approach a pure bhikkhu and say:

“Venerable senior, I now ask temporarily to relinquish the prescribed observance and not practice it.”

Whenever he wishes to resume the observance, he should approach a pure bhikkhu and say:

“Venerable sir, I now ask to follow the prescribed observance and resume practicing it.”

When the bhikkhu undergoing concealment probation went elsewhere and encountered other bhikkhus, he did not make a declaration. The Buddha said:

“He must make a declaration. If he does not, he loses one night and commits a duṣkṛta offense.”

The Blessed One permitted the declaration, so a bhikkhu went from one place to another to make it. Because he repeatedly went from place to place making declarations, he became weary. The Buddha said:

“He should not go from one place to another to make the declaration. If an occasion brings him there, he is permitted and should make the declaration. If he does not make it, he loses one night and also commits a duṣkṛta offense.”

When visiting bhikkhus arrived, the bhikkhu undergoing concealment probation did not make a declaration to them. The Buddha said:

“He must make a declaration. If he does not, he loses one night and also commits a duṣkṛta offense.”

The Blessed One permitted the declaration. That bhikkhu then made the declaration to visiting bhikkhus while they were still on the road. When the bhikkhus needed to travel quickly, they became annoyed. The Buddha said:

“He should not make the declaration to bhikkhus traveling quickly along the road. Within the monastery, he should make the declaration to those proceeding at a leisurely pace. If he does not make it, he loses one night and commits a duṣkṛta offense.”

The bhikkhu undergoing concealment probation fell ill but did not entrust a reliable person to report it. The Buddha said:

“He must have it reported. If he does not have it reported, he loses one night and commits a duṣkṛta offense.”

The bhikkhu undergoing concealment probation slept in the same room with two or three persons. The Buddha said:

“He must not sleep in this way. If he sleeps in the same room with two or three persons, he loses one night and also commits a duṣkṛta offense.”

The bhikkhu undergoing concealment probation stayed in a place where there were no bhikkhus. The Buddha said:

“One should not dwell in that way. If one does, one loses a night and incurs a duṣkṛta.”

The monk undergoing concealment probation did not make a declaration at the fortnightly recitation of the precepts. The Buddha said:

“Permission is given to make a declaration. If one does not make a declaration, one loses a night and incurs a duṣkṛta.”

There are eight circumstances in which a night is lost: 1. Going to another monastery without making a declaration. 2. Failing to make a declaration when a visiting bhikṣu arrives. 3. Going outside on some necessary business without making a declaration. 4. Failing to make a declaration to those in the monastery who are walking at leisure. 5. When ill, failing to send a trustworthy person to make the declaration. 6. Two or three persons sleeping together in one room. 7. Staying in a place where there is no bhikṣu. 8. Failing to make a declaration at the fortnightly recitation of the precepts. These are the eight circumstances in which a night is lost.

The Buddha permitted the declaration to be made at the fortnightly recitation of the precepts. It should be made as follows: The monk undergoing concealment probation 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, the bhikṣu named..., committed a saṅghāvaśeṣa offense and concealed it. According to the number of days for which I concealed it, I, the bhikṣu..., approached the Sangha and requested a Sangha act imposing concealment probation for those days. The Sangha has granted me the Sangha act imposing concealment probation for the days of concealment. I, the bhikṣu..., have completed... (however many) [906a1] days and have not yet completed... (however many) days. May the venerable ones bear witness. I am undergoing concealment probation.”

The Buddha permitted a bhikṣu undergoing mānatta also to observe the foregoing procedure. The monk undergoing mānatta should always sleep within the Sangha and make the following declaration each day: He should bare his right shoulder, remove his footwear, kneel with his right knee on the ground, join his palms, and declare:

“Venerable Sangha, please listen! I, the bhikṣu..., committed a saṅghāvaśeṣa offense and did not conceal it. I approached the Sangha and requested six nights of mānatta. The Sangha has granted me six nights of mānatta. I, the bhikṣu..., have completed... (however many) days, with... (however many) days remaining to be completed. May the venerable members of the Sangha bear witness that I am undergoing mānatta.”

CHAPTER XIV.

ACT OF PROHIBITION^[1]

1. Requesting Permission

[906a10] The Blessed One was staying in the country of Śrāvastī. At that time, the group of six bhikṣus thought, “The Blessed One has, by countless skillful means, taught the bhikṣus that they must admonish one another and heed one another.” They then accused an innocent bhikṣu. The Buddha said, “One should not accuse an innocent bhikṣu who is pure.”

The Buddha continued:

“Permission is given to require that permission^[2] first be requested.”

When the group of six bhikṣus heard that the Buddha had permitted permission to be requested first, they went to an innocent bhikṣu who had previously followed the group of six bhikṣus to request permission and told him to request permission.^[3] The Buddha said:

“One should not do so. From now on, permission is given to accept a request for permission only when one personally possesses five qualities: 1. It is at the proper time, not at an improper time. 2. It is true, not untrue. 3. It is beneficial, not harmful. 4. It is gentle, not harsh. 5. It is spoken with loving-kindness, not with anger.”

The group of six bhikṣus did not themselves possess the five qualities, whereas another bhikṣu personally possessed them. When the group of six bhikṣus approached him to request permission, he did not grant it. The bhikṣus reported this to the Buddha. The Buddha said:

“If someone personally possesses the five qualities and is asked for permission, it should be granted.”

When others requested permission, the group of six bhikṣus immediately went away. Sometimes they promised to grant it to others and then went away. The Buddha said:

“One should not do so. Permission is given to call for a self-declaration.”^[4]

At that time, after the group of six bhikṣus had promised others that they would call for a self-declaration,^[5] they still went away. They themselves called for a self-declaration,^[6] and after doing so, they again went away. The Buddha said, “One should not do so.”

2. Prohibiting the Recitation of the Precepts

The Buddha said:

“Permission is given, during the uposatha recitation of the precepts, to prohibit the recitation.”

When the group of six bhikṣus heard that the Buddha had permitted the recitation of the precepts to be prohibited, they immediately prohibited an innocent bhikṣu from reciting the precepts. The Buddha said:

“One should not act in this way. Listen carefully. There are cases in which prohibiting the recitation of the precepts is in accordance with the Dharma, and cases in which it is not in accordance with the Dharma: one unlawful and one lawful; two unlawful and two lawful; three unlawful and three lawful; four unlawful and four lawful; five unlawful and five lawful; six unlawful and six lawful; seven unlawful and seven lawful; eight unlawful and eight lawful; nine unlawful and nine lawful; ten unlawful and ten lawful.

“What is the one unlawful case? Prohibiting it on the basis of an allegation^[7] that is groundless^[8] is the one unlawful case.

“What is the one lawful case? Prohibiting it on the basis of a well-founded allegation is the one lawful case.

“What are the two unlawful cases? Prohibiting it on the basis of a groundless allegation or on a groundless basis without an allegation^[9] constitutes the two unlawful cases.

“What are the two lawful cases? Prohibiting it on the basis of a well-founded allegation or on a well-founded basis without an allegation constitutes the two lawful cases.

“What are the three unlawful cases? Prohibiting it on the ground of a breach of morality, a breach of right view, or a breach of proper conduct, when these are groundless, constitutes the three unlawful cases.

“What are the three lawful cases? Prohibiting it on the ground of a breach of morality, a breach of right view, or a breach of proper conduct, when these are well-founded, constitutes the three lawful cases.

“What are the four unlawful cases? Prohibiting it on the ground of a breach of morality, a breach of right view, or a breach of proper conduct when these are groundless, or on the ground of wrong livelihood when that is groundless, constitutes the four unlawful cases.

“What are the four lawful cases? Prohibiting it on the ground of a breach of morality, a breach of right view, or a breach of proper conduct when these are well-founded, or on the ground of wrong livelihood when that is well-founded, constitutes the four lawful cases.

“What are the five unlawful cases? Prohibiting it on the ground of a pārājika, saṅghāvaśeṣa, pācittiya, pratideśanīya, or duṣkṛta offense, when the charge is groundless, constitutes the five unlawful cases.

“What are the five lawful cases? Prohibiting it on the ground of a pārājika, saṅghāvaśeṣa, pācittiya, pratideśanīya, or duṣkṛta offense, when the charge is well-founded, constitutes the five lawful cases.

“What are the six unlawful cases? Prohibiting it on the basis of an allegation or without an allegation concerning a breach of morality, when groundless; on the basis of an allegation or without an allegation concerning a breach of right view, when groundless; or on the basis of an allegation or without an allegation concerning a breach of proper conduct, when groundless—these constitute the six unlawful cases.

“What are the six lawful cases? Prohibiting it on the basis of an allegation or without an allegation concerning a breach of morality, when well-founded; on the basis of an allegation or without an allegation concerning a breach of right view, when well-founded; or on the basis of an allegation or without an allegation concerning a breach of proper conduct, when well-founded—these constitute the six lawful cases.

“What are the seven unlawful cases? Prohibiting it on the ground of a pārājika, saṅghāvaśeṣa, pācittiya, pratideśanīya, sthūlātyaya, duṣkṛta, or offense of wrong speech, when the charge is groundless, constitutes the seven unlawful cases.

“What are the seven lawful cases? Prohibiting it on the ground of a pārājika, saṅghāvaśeṣa, pācittiya, pratideśanīya, sthūlātyaya, duṣkṛta, or offense of wrong speech, when the charge is well-founded, constitutes the seven lawful cases.

“What are the eight unlawful cases? Prohibiting it on the basis of an allegation or without an allegation concerning a breach of morality, a breach of right view, or a breach of proper conduct, when groundless, or concerning wrong livelihood, when groundless, constitutes the eight unlawful cases.

“What are the eight lawful cases? Prohibiting it on the basis of an allegation or without an allegation concerning a breach of morality, a breach of right view, or a breach of proper conduct, when well-founded, or concerning wrong livelihood, when well-founded, constitutes the eight lawful cases.

“What are the nine unlawful cases? Prohibiting it on the basis of an allegation, without an allegation, or both with and without an allegation concerning a breach of morality; on the basis of an allegation, without an allegation, or both with and without an allegation concerning a breach of right view; or on the basis of an allegation, without an allegation, or both with and without an allegation concerning a breach of proper conduct, when these are groundless, constitutes the nine unlawful cases.”

What are the nine procedures in accordance with the Dharma? An objection concerning a breach of precepts, based on a cause, based on no cause, or based on both a cause and no cause; an objection concerning a corruption of view, based on a cause, based on no cause, or based on both a cause and no cause; and an objection concerning a breach of deportment, based on a cause, based on no cause, or based on both a cause and no cause—when these have a basis, they are the nine procedures in accordance with the Dharma.

What are the ten procedures not in accordance with the Dharma? It is not a parajika offense; it cannot be classified among the parajika offenses;^[10] it is not a relinquishment of the precepts; it cannot be classified as a relinquishment of the precepts; one complies with the Sangha’s lawful request;^[11] one does not oppose the Sangha’s lawful request;^[12] one cannot be classified among those who oppose the Sangha’s lawful request; no breach of precepts has been seen, heard, or suspected; no corruption of view has been seen, heard, or suspected; and no breach of deportment has been seen, heard, or suspected. These are called the ten procedures not in accordance with the Dharma.

3. Ten Lawful Objections

What are the ten procedures in accordance with the Dharma? A parajika offense; being classified among the parajika offenses; relinquishment of the precepts; being classified as having relinquished the precepts; failure to comply with the Sangha’s lawful request; opposition to the Sangha’s lawful request; being classified among those who oppose the Sangha’s lawful request; a breach of precepts that has been seen, heard, or suspected; a corruption of view that has been seen, heard, or suspected; and a breach of deportment that has been seen, heard, or suspected. These are called the ten procedures in accordance with the Dharma.

What constitutes committing a parajika offense? It is known by relying on the characteristics of having committed a parajika offense. When a bhikkhu sees these characteristics, he knows that a parajika offense has been committed.

If he did not see this bhikkhu commit a parajika offense but heard that the other bhikkhu had committed a parajika offense, then, on the basis of what he has seen, heard, or suspected, in the presence of that bhikkhu during the uposatha, he rises from his seat, bares his right shoulder, places his right knee on the ground, joins his palms, and says: “This bhikkhu named... has committed a parajika offense. The Sangha should not recite the precepts in the presence of this bhikkhu.

I now object to the recitation of the precepts before this bhikkhu.” In this way, the recitation of the precepts is duly obstructed.

While the precepts are being recited, any of eight dangers may arise for the Sangha: danger from the king, danger from bandits, danger from fire, danger from flood, danger from illness, danger from human beings, danger from nonhuman beings, or danger from venomous creatures. If that bhikkhu wishes to act upon what he has seen, heard, or suspected,^[13] when the precepts are recited at this dwelling place or another dwelling place,^[14] he must, in the presence of this bhikkhu, rise from his seat, bare his right shoulder, place his right knee on the ground, join his palms, and say: “The bhikkhu named... is classified among those who have committed a parajika offense, but this matter has not yet been decided.

It must now be decided. The precepts should not be recited in the presence of this bhikkhu. I now object to the recitation of the precepts before this bhikkhu.” In this way, the recitation of the precepts is duly obstructed.

What is called relinquishing the precepts? It is known by relying on the characteristics indicating that a bhikkhu has relinquished the precepts. A bhikkhu sees the indications that this bhikkhu has relinquished the precepts.

If he did not see this bhikkhu relinquish the precepts but heard that the bhikkhu named... had relinquished the bhikkhu precepts, then, if he wishes to act upon what he has seen, heard, or suspected, during the uposatha he must, in the presence of the bhikkhu, bare his right shoulder, place his right knee on the ground, join his palms, and say: “The bhikkhu named... has relinquished the precepts. The precepts should not be recited in the presence of this bhikkhu.

I now [907a1] object to the recitation of the precepts before this bhikkhu.” In this way, the recitation of the precepts is duly obstructed.

At that time, any of the eight dangers may arise, from danger posed by the king through danger from venomous creatures. If that bhikkhu wishes to act upon what he has seen, heard, or suspected, then during the uposatha, at this dwelling place or another dwelling place, he must, in the presence of the bhikkhu, rise from his seat, bare his right shoulder, place his right knee on the ground, join his palms, and say: “The bhikkhu named... is classified among those who have relinquished the precepts, but this matter has not yet been decided. It must now be decided. The precepts should not be recited in the presence of this bhikkhu. I now object to the recitation of the precepts before this bhikkhu.” In this way, the recitation is duly obstructed.

What is failure to comply with the Sangha’s lawful request? It is known by relying on the characteristics of failure to comply with the Sangha’s lawful request. When a bhikkhu sees these indications, he knows that this bhikkhu does not comply with the Sangha’s lawful request.

If he did not see this bhikkhu fail to comply with the Sangha’s lawful request but merely heard that the bhikkhu named... was a bhikkhu who did not comply with the Sangha’s lawful request, then, if he wishes to act upon what he has seen, heard, or suspected, during the uposatha he must, in the presence of the bhikkhu, bare his right shoulder, place his right knee on the ground, join his palms, and say: “The bhikkhu named... does not comply with the Sangha’s lawful request.

The precepts should not be recited in the presence of this bhikkhu. I now object to the recitation of the precepts before this bhikkhu.” In this way, the recitation is duly obstructed.

What is opposition to the Sangha’s lawful request? It is known by relying on the characteristics of opposition to the Sangha’s lawful request. When a bhikkhu sees these indications, he knows that this bhikkhu opposes the Sangha’s lawful request.

If he did not see this bhikkhu oppose the Sangha’s lawful request but merely heard that the bhikkhu named... was a bhikkhu who opposed the Sangha’s lawful request, then, if he wishes to act upon what he has seen, heard, or suspected, during the uposatha he must, in the presence of the bhikkhu, rise from his seat, bare his right shoulder, place his right knee on the ground, join his palms, and say: “The bhikkhu named... opposes the Sangha’s lawful request.

The precepts should not be recited in the presence of this bhikkhu. I now object to the recitation of the precepts before this bhikkhu.” In this way, the recitation is duly obstructed.

When the recitation of the precepts is being obstructed, if any one of the eight dangers arises, from danger posed by the king through danger from venomous creatures, then, if that bhikkhu wishes to act upon what he has seen, heard, or suspected at this dwelling place or another dwelling place, during the uposatha he must, in the presence of this bhikkhu, rise from his seat, bare his right shoulder, place his right knee on the ground, join his palms, and say: “The bhikkhu named... is classified among those who oppose the Sangha’s lawful request. This matter has not yet been decided. It must now be decided. The precepts should not be recited in the presence of this bhikkhu. I now object to the recitation of the precepts before this bhikkhu.” In this way, the recitation is duly obstructed.

What is a breach of precepts? It is known by relying on the characteristics of a breach of precepts. When a bhikkhu sees these indications, he knows that the other bhikkhu has breached the precepts. If he did not see this bhikkhu breach the precepts but merely heard that the bhikkhu named... had breached the precepts, then, if this bhikkhu wishes to act upon what he has seen, heard, or suspected, during the uposatha he must, in the presence of this bhikkhu, bare his right shoulder, place his right knee on the ground, join his palms, and say: “The bhikkhu named... has breached the precepts. The precepts should not be recited in the presence of this bhikkhu. I now object to the recitation of the precepts before this bhikkhu.” In this way, the recitation is duly obstructed.

The same applies to corruption of view and breach of deportment. These are the ten procedures in accordance with the Dharma.

4. A Bhikkhu Accusing Another of an Offense

“If a bhikkhu wishes to accuse another bhikkhu of an offense, he himself must possess the following five qualities before he may accuse another: 1. He speaks at the proper time, not at an improper time. 2. He speaks what is true, not what is untrue. 3. He speaks what is beneficial, not what is harmful. 4. He speaks gently, not harshly. 5. He speaks with a mind of loving-kindness, not with anger.”

“A bhikkhu possessing these five qualities may accuse another. Why is this? I have seen a bhikkhu accuse another at an improper time rather than at the proper time, on the basis of what is untrue rather than what is true, intending harm rather than benefit, with harshness rather than gentleness, and with anger rather than loving-kindness.

The other bhikkhus should say to this bhikkhu: ‘The accusation against you was made at an improper time rather than at the proper time. Do not become angry because of those words. It was based on what is untrue rather than what is true; intended harm rather than benefit; expressed with harshness rather than gentleness; and made with anger rather than loving-kindness.

Do not become angry on that account.’ If a bhikkhu has been falsely accused by another, he should be counseled and reassured through these five matters: ‘You were accused at an improper time, falsely, harmfully, harshly, and angrily. Do not grieve on that account.’ One who has been falsely accused should be counseled and reassured through these five matters. One who falsely accuses another should be reproached on these five grounds: ‘You accused another at an improper time rather than at the proper time, on the basis of what is untrue rather than what is true, intending harm rather than benefit, with harshness rather than gentleness, and with anger rather than loving-kindness.

This is truly shameful.’ Anyone who falsely accuses another should be reproached on these five grounds. Why is this? So that in the future he will not falsely accuse a pure bhikkhu.

After reproaching him, he should be dealt with according to the Dharma.

“If the accusation against a bhikkhu is true, he should be reproached on the basis of these five qualities as follows: ‘The accusation against you was made at the proper time rather than at an improper time. Do not become angry. It was true rather than untrue, beneficial rather than harmful, gentle rather than harsh, and made with loving-kindness rather than anger. Do not become angry.’ A bhikkhu against whom a true accusation has been made should be reproached through these five qualities. After reproaching him, he should be dealt with according to the Dharma.

“One who truthfully accuses another should be commended on the basis of these five qualities: ‘You accused another at the proper time rather than at an improper time. Do not regret it. It was true rather than untrue, beneficial rather than harmful, gentle rather than harsh, and made with loving-kindness rather than anger. Do not give rise to regret.’ One who truthfully accuses another should be commended on the basis of these five qualities. Why is this? So that if he accuses another in the future, he will likewise make the accusation truthfully.”

5. Procedure for Barring

A bhikkhu who wishes to bar another from the recitation of the precepts should approach a senior bhikkhu and say: “I wish to bar the bhikkhu… from the recitation of the precepts. May the senior grant permission.” The senior bhikkhu should ask: “Do you yourself possess the five qualities?” If he says that he does not, the senior should advise him not to bar the other bhikkhu. If he says that he does, he should be asked what the five qualities are. If he is unable to state them, he should be told: “Do not bar him.” If he is able to state them, he should be asked: “Have you consulted a bhikkhu of middle standing?” If he says that he has not, he should be instructed to consult a bhikkhu of middle standing.

He may approach a bhikkhu of middle standing and say: “I wish to bar the bhikkhu… from the recitation of the precepts. I respectfully ask the venerable one to approve.” The bhikkhu of middle standing should ask: “Do you yourself possess the five qualities?” If he says that he does not, he should be advised not to bar the other bhikkhu. If he says that he does, he should be asked what those five qualities are.

If he is unable to state them, he should be told not to bar the other bhikkhu. If he is able to state them, he should be asked: “Have you consulted a senior bhikkhu?” If he says that he has not, he should be told to consult a senior bhikkhu. If he says that he has already consulted one, he should then be asked: “Have you consulted a junior bhikkhu?” If he says that he has not, he should be told to consult a junior bhikkhu.

He may approach a junior bhikkhu and say: “I wish to bar the bhikkhu… from the recitation of the precepts. I respectfully ask the junior bhikkhu to approve.” The junior bhikkhu should ask: “Do you yourself possess the five qualities?” If he says that he does not, he should be advised not to bar the other bhikkhu. If he says that he does, he should be asked what those five qualities are.

If he is unable to state them, he should be told not to bar the other bhikkhu. If he is able to state them, he should be asked: “Have you consulted a senior bhikkhu?” If he says that he has not, he should be instructed to consult a senior bhikkhu. If he says that he has already done so, he should be asked: “Have you consulted a bhikkhu of middle standing?” If he says that he has not, he should be told to consult one.

If he says that he has already done so, he should be asked: “Have you spoken to that bhikkhu?” If he says that he has not, he should be instructed to speak to him.

This bhikkhu should go to the other bhikkhu and say: “I wish to bar the venerable one from the recitation of the precepts. May the venerable one take note.” The other may ask: “Do you yourself fully possess the five qualities?” If he says that he does not, he should be advised not to bar him. If he says that he does, he should be asked what those five qualities are. If he is unable to state them, he should be advised not to bar him. If he is able to state them, he should be asked: “Have you consulted a senior bhikkhu?” If he has not, he should be told to [9081a] consult a bhikkhu of middle standing and a junior bhikkhu in the same manner.

The bhikkhu who intends to bar another should examine himself: “In undertaking this matter, do I have any fellow bhikkhus as companions?” If he has no companions, he should be told: “Do not bar that bhikkhu.” If he has companions, he should be told: “You must act at the appropriate time.”

6. Reporting an Offense

At that time, in a certain residence, when the uposatha was to be held, a bhikkhu who had committed a saṅghādisesa offense thought: “What should I do?” He then informed the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:

“If, in any residence, a bhikkhu has committed a saṅghādisesa offense, the Sangha should grant him parivāsa.^[15] After granting parivāsa, if he must undergo the discipline of being returned to the beginning, it should be imposed; if mānatta should be granted, it should be granted; and if rehabilitation from the offense should be granted, it should be granted. After carrying out the formal acts in this manner, the precepts may be recited.”

At that time, in a certain residence,^[16] a bhikkhu committed a pācittiya offense. Some bhikkhus there said that he had committed a pācittiya offense, while others said that he had committed a pāṭidesanīya offense. That bhikkhu thought: “What should I do?” He then informed the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:

“If, in any residence, a bhikkhu has committed a pācittiya offense, and some say that he has committed a pācittiya offense while others say that he has committed a pāṭidesanīya offense, then, in that case, a bhikkhu who sees it as a pācittiya offense should lead that bhikkhu to a place within sight of the others but beyond their hearing and have him confess according to the Dharma. After he has confessed, they should go to the other bhikkhus and say: ‘This bhikkhu has confessed according to the Dharma.’ After performing the formal act in this manner, the precepts may be recited.”

In a certain residence, a bhikkhu committed a thullaccaya offense. Some bhikkhus there said that he had committed a thullaccaya offense, while others said that he had committed a pārājika offense. Those who said that he had committed a thullaccaya offense were all learned, had studied the Āgamas, upheld the Dharma, upheld the Vinaya, and upheld the Mātṛkā, and were supported by bhikkhus, bhikkhunīs, upāsakas, upāsikās, kings, great ministers, non-Buddhist ascetics, and brahmins.

Those who said that he had committed a pārājika offense were likewise all learned, had studied the Āgamas, upheld the Dharma, upheld the Vinaya, and upheld the Mātṛkā, and were supported by bhikkhus, bhikkhunīs, upāsakas, upāsikās, kings, great ministers, non-Buddhist ascetics, and brahmins. A bhikkhu thought: “If the precepts are recited now, the Sangha will quarrel and slander one another, causing the Sangha to be broken, defiled, and divided.

What should I do?” He then informed the bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:

“If, at a certain dwelling place, a bhikkhu commits a sthulatyaya offense, some say that he has committed a sthulatyaya, while others say that he has committed a parajika. Those who say that he has committed a sthulatyaya are all learned, even up to being bearers of the matrika, and are supported by bhikkhus, bhikkhunis, and even non-Buddhist ascetics and brahmins. Those who say that he has committed a parajika are likewise all learned, even up to being bearers of the matrika, and are supported by bhikkhus, bhikkhunis, and even non-Buddhist ascetics and brahmins.

Someone may give rise to this thought: ‘If the precepts are recited today, the Sangha will quarrel and slander one another, causing the Sangha to be broken, causing the Sangha to be defiled, and causing the Sangha to become divided. If a bhikkhu considers this matter of schism in the Sangha to be serious, the precepts should not be recited today.’”

The Buddha said: “I permit the recitation of the precepts to be stayed.”

7. A Bhikkhu Stays the Recitation

1. When the group of six bhikkhus heard that the Buddha had permitted the recitation of the precepts to be stayed, they immediately stayed the recitation of the precepts by a pure bhikkhu. The Buddha said:

“One should not stay the recitation of the precepts by a pure bhikkhu. Listen carefully: although the recitation of the precepts is stayed, the stay may not be valid. A stay that has a motivating cause but no basis^[17] is not a valid stay.

Only a stay that has both a motivating cause and a basis is valid. A stay that has neither a motivating cause nor a basis is not valid. A stay that has no motivating cause but has a basis is also valid.

A stay involving both a motivating cause and no motivating cause, neither of which has a basis, is not valid. A stay involving both a motivating cause and no motivating cause, all of which have a basis, is valid. A stay involving both a motivating cause and no motivating cause, all of which are incomplete and have no basis, is likewise not valid.

A stay involving both a motivating cause and no motivating cause, all of which are complete and have a basis, is likewise valid.

2. Among the five modes of reciting the precepts, if the recitation is stayed before the precepts have begun to be recited, the stay is not valid. If the recitation is stayed only after the precepts have been recited, the stay is not valid. If the recitation is stayed while the precepts are being recited, the stay is valid.

If the bhikkhu who stays the recitation of the precepts is impure in bodily conduct, impure in verbal conduct, engages in wrong livelihood, is deluded, is incapable of speaking, does not know the appropriate means, and does not clearly understand how to ask and answer questions, another bhikkhu should say: ‘Enough, Venerable. There is no need to provoke this dispute.’ Having said this, they should recite the precepts. If the bhikkhu who stays the recitation of the precepts is pure in bodily conduct but impure in verbal conduct, engages in wrong livelihood, is deluded, is incapable of speaking, does not know the appropriate means, and does not understand how to ask and answer questions, another bhikkhu should say: ‘Enough, Venerable.

There is no need to provoke this dispute.’ Having said this, they should recite the precepts.

If the bhikkhu who stays the recitation of the precepts is pure in bodily conduct and pure in verbal conduct, but engages in wrong livelihood, is deluded, is incapable of speaking, does not know the appropriate means, and does not understand how to ask and answer questions, another bhikkhu should say: ‘Enough, Venerable. There is no need to provoke this dispute.’ Having said this, they should recite the precepts. If the bhikkhu who stays the recitation of the precepts is pure in bodily conduct, pure in verbal conduct, does not engage in wrong livelihood, possesses wisdom, is capable of speaking, knows the appropriate means, and is proficient in asking and answering questions, another bhikkhu should say: ‘For what reason does the Venerable stay this bhikkhu’s recitation of the precepts?

Is it because of a breach of the precepts? Because of a breach of right view? Because of a breach of proper conduct?’ If he says, ‘Because of a breach of the precepts,’ he should be asked which precepts were breached.

If he says, ‘He committed a parajika,’ ‘He committed a sanghavasesa,’ or ‘He committed a sthulatyaya,’ this is called a breach of the precepts. If he says that it was not a breach of the precepts but that he stayed the recitation because of a breach of right view, he should be asked: ‘Which views were breached?’ If he says, ‘The sixty-two views,’ this is a breach of right view. If he says that it was not a breach of right view but that he stayed the recitation because of a breach of proper conduct, he should be asked: ‘Which forms of proper conduct were breached?’ If he says, ‘He committed a pacittiya, patidesaniya, duskrta, or offense of wrong speech,’ this is called a breach of proper conduct.

He should then be asked: ‘On what grounds did you stay this bhikkhu’s recitation of the precepts? Was it because you saw something, because you heard something, or because you suspected something?’ If he says it was because he saw something, he should be asked: ‘What did you see? How did you see it?

Where were you? Where was he? What did you see concerning a parajika, sanghavasesa, pacittiya, patidesaniya, sthulatyaya, duskrta, or offense of wrong speech?’ If he says that he did not see anything but heard something, he should be asked: ‘What did you hear?

From whom did you hear it? Was that person a bhikkhu or a bhikkhuni? A male lay follower or a female lay follower?

Where did you hear that this bhikkhu had committed a parajika, sanghavasesa, pacittiya, patidesaniya, sthulatyaya, duskrta, or offense of wrong speech?’ If he says that he did not hear anything but merely suspects something, he should be asked: ‘What do you suspect? Why do you suspect it? From whom did you hear something that caused you to suspect it?

Was it a bhikkhu, a bhikkhuni, a male lay follower, or a female lay follower? What offense do you suspect was committed? Was it a parajika, sanghavasesa, pacittiya, patidesaniya, sthulatyaya, duskrta, or offense of wrong speech?’ If the bhikkhu who stays the recitation of the precepts cannot give an answer that satisfies the wise bhikkhu who observes the precepts, then, if he made the stay on the basis of a parajika offense, the act imposing a sanghavasesa offense should be carried out against him;^[18] afterward, the precepts should be recited.

If he made the stay on the basis of a sanghavasesa offense, a pacittiya offense should be imposed upon him; afterward, the precepts should be recited. If he made the stay on the basis of a pacittiya offense, the appropriate procedures of confession should be applied; afterward, the precepts should be recited. If the bhikkhu who stays the recitation of the precepts can give an answer that satisfies the wise bhikkhu who observes the precepts, then, if he made the stay on the basis of a parajika offense, the bhikkhu whose recitation was stayed must be expelled; afterward, the precepts should be recited.

If he made the stay on the basis of a sanghavasesa offense, the period of concealment should be imposed upon the bhikkhu whose recitation was stayed; afterward, the precepts should be recited. If he must undergo the discipline of resuming from the beginning, he should be made to undergo the discipline of resuming from the beginning; afterward, the precepts should be recited. If he must undergo manatta, he should be made to undergo manatta; afterward, the precepts should be recited.

If a Sanghakarman of rehabilitation is required, the rehabilitation should be granted; afterward, the precepts should be recited. If the stay was made on the basis of a pacittiya offense, the bhikkhu whose recitation was stayed should be instructed to confess in accordance with the Dharma; afterward, the precepts should be recited. If the stay was made because of other matters [909a1], he should confess in accordance with the Dharma, and afterward the precepts should be recited.

3. At that time, at a certain dwelling place, while the precepts were being recited, a sick bhikkhu stayed the recitation of the precepts by another sick bhikkhu. The sick bhikkhu thought: ‘What should I do?’ He then reported the matter to the bhikkhus. The bhikkhus reported it to the Buddha. The Buddha said:

“If a sick bhikkhu stays the recitation of the precepts by another sick bhikkhu, the other bhikkhus should say: ‘The Blessed One has taught thus: “One should not stay the recitation of the precepts by a sick bhikkhu. It is necessary to wait until the Venerable’s illness has been cured and the other sick bhikkhu has also recovered. The Venerable should then speak in accordance with the Dharma.” That bhikkhu should also speak in accordance with the Dharma.’ Having said this, they should recite the precepts.”

At a certain dwelling place, while the precepts were being recited, a sick bhikkhu stayed the recitation of the precepts by a bhikkhu who was not sick. The other bhikkhus should say: ‘The Blessed One has taught thus: “A sick person should not stay the recitation of the precepts. It is necessary to wait until the illness has been cured, and then he may speak in accordance with the Dharma.” That bhikkhu should also speak in accordance with the Dharma.’ Having said this, they should recite the precepts.”

At a certain dwelling place, while the precepts were being recited, a bhikkhu who was not sick stayed the recitation of the precepts by a sick bhikkhu. The other bhikkhus should say: ‘Venerable, the Blessed One has taught thus: “One should not stay the recitation of the precepts by a sick bhikkhu. It is necessary to wait until the illness has been cured and then question him in accordance with the Dharma. That bhikkhu should also speak in accordance with the Dharma.” Having said this, they should recite the precepts.’

4. At a certain dwelling place, a large number of bhikkhus, on the day for reciting the precepts, heard that bhikkhus from another dwelling place who delighted in quarreling, reviling, and slandering one another, and whose mouths poured forth words like swords and spears, intended to come there for the recitation of the precepts. They asked: “What should we do?” The bhikkhus reported the matter to the Buddha. The Buddha said:

“If such a matter arises, the uposatha should be conducted in two or three alternative ways, as follows: If the recitation is ordinarily held on the fifteenth day, it should be held on the fourteenth day. If it is ordinarily held on the fourteenth day, it should be held on the thirteenth day. If it is heard that they will arrive today, the Sangha should quickly assemble in one place to conduct the uposatha.

If it is heard that they have already entered within the boundary, the Sangha should go outside the boundary to conduct the uposatha. If they have already entered the monastery, the bathhouse should be swept, wiped, and prepared, together with the bathing seats, bathing-water vessels, sweat scrapers, water jars, containers for clay, bark, fine medicinal powder, and clay; then, after asking the senior monk, a fire should be kindled.

When the visiting bhikkhus enter the bathhouse to bathe, all the resident bhikkhus should find a way to go outside the boundary to recite the precepts. If the visiting bhikkhus invite the resident bhikkhus to recite the precepts together, the residents should say, ‘We have already recited the precepts.’ If the resident bhikkhus have already recited the precepts and the visiting bhikkhus object to the recitation, their objection is invalid.

If the visiting bhikkhus are reciting the precepts and the resident bhikkhus object to the recitation, their objection is valid. If this can be done, it is good. If not, a motion should be made to postpone the day for reciting the precepts.

The motion is as follows:

“Venerable Sangha, please listen! The precepts will not be recited today; they will be recited in the dark fortnight. This is the motion.”

Such a motion should be made to postpone the day for reciting the precepts. If the visiting bhikkhus remain and do not depart, the bhikkhus should make a second motion to postpone the day for reciting the precepts. The motion is as follows:

“Venerable Sangha, please listen! The Sangha will not recite the precepts today; they will be recited in the bright fortnight. This is the motion.”

Such a second motion should be made to postpone the day for reciting the precepts. If the visiting bhikkhus do not depart, then when the bright fortnight arrives, the visiting bhikkhus should, in accordance with the Dharma, be compelled to participate in the questioning and answering.^[19]

CHAPTER XV.

SCHISM IN THE SANGHA^[1]

1. Devadatta

[909b8] The Blessed One was staying in the city of Rajagriha. At that time, because of a certain matter, the Sangha assembled. Devadatta^[2] rose from his seat and distributed voting sticks:

“Let those elders who accept these five matters^[3] as Dharma, as Vinaya, and as the Buddha’s teaching draw a stick.”

At that time, five hundred newly ordained, ignorant bhikkhus drew sticks. Then Venerable Ananda rose from his seat, arranged his upper robe over one shoulder, and said:

“Let those elders who accept these five matters as contrary to the Dharma, contrary to the Vinaya, and contrary to the Buddha’s teaching arrange their upper robes over one shoulder.”

Among them, sixty elder bhikkhus arranged their upper robes over one shoulder. Devadatta then said to the bhikkhus:

“Elders, we have no need of the Buddha or the Sangha. Let us perform the formal act and recite the precepts among ourselves.”

They then went to Mount Gaya.^[4] At Mount Gaya, Devadatta separated from the Buddha and the Sangha and independently performed the formal act of reciting the precepts. At that time, many bhikkhus went to the Blessed One, bowed their heads at his feet, sat to one side, and said to him:

“In the city of Rajagriha, because of a certain matter, the Sangha assembled. Devadatta rose from his seat, distributed voting sticks, and said, ‘Let those elders who accept these five matters as Dharma, as Vinaya, and as the Buddha’s teaching draw a stick.’ Thereupon five hundred newly ordained, ignorant bhikkhus drew sticks. Elder Ananda then rose from his seat, arranged his upper robe over one shoulder, and said, ‘Let those elders who accept these five teachings as contrary to the Dharma, contrary to the Vinaya, and contrary to the Buddha’s teaching remove their upper robes and arrange them over one shoulder.’ At that time, sixty elder bhikkhus removed their upper robes and arranged them over one shoulder.

Devadatta said to the bhikkhus, ‘We can abandon the Buddha and the Sangha and independently perform the formal act of reciting the precepts.’ They then went to Mount Gaya, abandoned the Buddha and the Sangha, and performed the formal act of reciting the precepts.”

The Buddha said:

“This foolish schismatic is bound, obscured, and deprived of wholesome thought by eight unrighteous conditions.^[5] Devadatta has entered an evil path and will remain in hell^[6] for an eon, beyond rescue. What are these eight unrighteous conditions? Gain, loss, praise, blame, honor, dishonor, evil spiritual friends, and delight in evil companions.^[7] Bound, obscured, and deprived of wholesome thought by these eight unrighteous conditions, Devadatta has entered an evil path and will remain in hell for an eon, beyond rescue.

If I had seen in Devadatta even so much wholesome Dharma as the breadth of a hair or strand of hair, I would not have declared and said, ‘Devadatta will remain in hell for an eon, beyond rescue.’ Because I did not see in Devadatta even so much wholesome Dharma as the breadth of a hair or strand of hair, I declared and said, ‘Devadatta will remain in hell for an eon, beyond rescue.’ It is like a person submerged in a cesspit.

Someone wishes to pull him out but cannot find on him even a clean spot the breadth of a hair or strand of hair that can be grasped by hand to pull him out. My observation of Devadatta is likewise. I do not see in him even so much as a single wholesome quality the breadth of a hair or strand of hair.

Therefore I say, ‘Devadatta will remain in hell for an eon, beyond rescue.’”

At that time, Venerable Shariputra and Maudgalyayana went to Mount Gaya. A bhikkhu who saw this wept bitterly and went to the Blessed One, bowed his head at the Blessed One’s feet, withdrew to sit to one side, and said:

“The Blessed One’s foremost disciples have also gone to Mount Gaya.”

The Buddha said:

“Bhikkhu, do not be afraid. Shariputra and Maudgalyayana have gone to Mount Gaya for a beneficial purpose.”

At Mount Gaya, Devadatta, surrounded by a countless assembly, was teaching the Dharma. Seeing Shariputra and Maudgalyayana approaching from afar, he said:

“Welcome! You are great disciples. Although you did not approve before, now you have approved. Though late, it is good.”

Elders Shariputra and Maudgalyayana arrived, spread out their seats, and sat down. Then, before the great assembly, Devadatta imitated the Buddha’s customary practice and told Shariputra to teach the Dharma to the Sangha, saying, “My back aches; I shall rest for a little while.” Devadatta then further imitated the Blessed One, folding his sanghati robe into four layers and lying on his right side in the lion’s posture. Suddenly, however, he rolled onto his left side like a jackal and lay there asleep and snoring. Elder Shariputra said to Maudgalyayana:

“You may now display your powers before the great assembly so that they may give rise to a mind of disillusionment and detachment.”

Hearing Shariputra say this, Elder Maudgalyayana used his spiritual powers to fly into the sky. At times he manifested his form while teaching the Dharma; at times he concealed his form while teaching the Dharma; at times he manifested half his form while teaching the Dharma; at times he concealed half his form while teaching the Dharma. At times he emitted smoke, and at times he emitted fire.

At times [910a] the lower part of his body emitted fire while the upper part emitted water; at other times the upper part of his body emitted fire while the lower part emitted water. At times his entire body became a blazing mass of flame while water streamed from his pores. Elder Shariputra, knowing that Great Maudgalyayana had displayed these manifestations before the great assembly and caused them to give rise to a mind of disillusionment and detachment, then taught the Dharma of the Four Noble Truths: suffering, its origin, its cessation, and the path.

The bhikkhus, while still seated, became free from dust and defilement and attained the pure Dharma eye. Then Elders Shariputra and Maudgalyayana said to the bhikkhus:

“Whoever is a disciple of the Blessed One, follow us back.”

Shariputra and Maudgalyayana, together with the five hundred bhikkhus, rose from their seats and departed. Not long after Elders Shariputra and Maudgalyayana had left, Samudradatta^[8] nudged Devadatta’s toe and said to him:

“Wake up! Wake up! Sariputra and Maudgalyayana have led the five hundred bhikkhus from their seats and departed.”

Devadatta awoke in alarm; hot blood surged up and issued from his face and pores. When the bhikkhus saw that the elders Sariputra and Maudgalyayana had brought the five hundred bhikkhus back, they joyfully went to the Blessed One, bowed with their heads at his feet, sat to one side, and said to the Buddha:

“Sariputra and Maudgalyayana have brought the five hundred bhikkhus back!”

The Buddha told the bhikkhus:

“This is not the first time Sariputra has defeated Devadatta; it is the second time Sariputra has broken Devadatta’s following.”

Long ago in a past life, there was a young brahmin named Sanjña,^[9] who went to an archery teacher and said, “I wish to learn the art of archery.” The archery teacher said, “Very well!” Sanjña studied archery under him for seven years. After seven years had passed, he thought, “I am now studying archery, but when will my training be complete?” He then went to his teacher and asked, “How much longer must I study this art of archery?” The teacher told him to take up a bow, draw the bowstring, and set an arrow upon it, saying:

“I have some business in the village. Wait until I return, and then shoot.”

Having given this instruction, the teacher went into the village. Sanjña then thought, “Why did my teacher tell me to draw the string and set the arrow, yet wait until he returns before shooting? I shall shoot now and see what happens.”

Before Sanjña stood a great sala tree. When the arrow was released, it pierced through the tree and plunged so deeply into the earth that it could no longer be seen. After finishing his business in the village, the teacher returned to Sanjña and asked:

“You have not shot it, have you?”

Sanjña replied:

“I have already shot it.”

The teacher said:

“You have done an unfortunate thing. Had you not shot that arrow, you would have become the foremost great master in Jambudvipa. At present, I am the foremost master; after I died, you would have succeeded me.”

The teacher then adorned his daughter and gave her, together with five hundred arrows and a horse-drawn carriage, to his pupil. Sanjña accepted them, and on his journey he had to cross a wilderness. He seated his wife in the carriage and set out across the wilderness with the five hundred arrows. At that time, a band of five hundred robbers was eating in the wilderness. Sanjña said to his wife:

“Go to the robbers and ask them for food.”

His wife went and said to the robbers:

“Sanjña sent me here to ask for food.”

The leader of the robbers looked her over and said:

“Judging by the person he has sent, we know that he is no ordinary man. Give her food.”

Meanwhile, one robber thought, “Are we going to let this man live and carry his wife away?” Sanjña immediately shot an arrow. It struck that robber and killed him. Another robber then stood up and likewise said, “Are we going to let this man live and carry his wife away?” Sanjña shot another arrow. It struck that robber and killed him. In this way, they stood up one after another, and each was struck by an arrow and killed. Sanjña now had only one arrow left. Only the leader of the robbers remained, but he had not yet exposed an opening at which Sanjña could release his arrow. Sanjña then said to his wife:

“Take off your robe and put it on the ground.”

His wife immediately took off her robe. The robber became distracted. At once the arrow was released and killed him.

The Buddha told the bhikkhus:

“Do you know who those five hundred robbers of the past were? They were none other than the present five hundred bhikkhus. The leader of the robbers was Devadatta. The brahmin Sanjña was none other than Sariputra. Thus, Sariputra defeated him in the past, and now he has defeated him a second time.”

At that time, Sariputra and Maudgalyayana led the five hundred bhikkhus to the Buddha, bowed with their heads at his feet, withdrew to sit to one side, and said to the Buddha:

“These five hundred bhikkhus followed Devadatta and formed a separate assembly. Must they now receive the higher ordination again?”

The Buddha told Sariputra and Maudgalyayana:

“The bhikkhus who formerly followed Devadatta already possess the precepts. You should now merely guide them in performing the act of repentance for a thullaccaya offense.”

The Venerable Maudgalyayana said to the Buddha:

“When the Blessed One was amid an innumerable assembly, he told Sariputra, ‘Teach the Dharma. My back is aching, and I need to rest for a while.’ Devadatta imitated this exactly. He folded his sanghati into four layers and lay down upon his left side, sleeping and snoring like a jackal.”

The Buddha told Maudgalyayana:

“It is not only today that Devadatta has imitated me and consequently suffered. This is the second time that he has suffered distress because he imitated me. Maudgalyayana, long ago in a past life, to the left of the king of mountains, the Himalayas, there was a great lake, beside which lived a great elephant.

That great elephant would enter the lake to bathe and drink, then use its trunk to pull up lotus roots, wash them clean, and eat them. Its strength was abundant and its form radiant. A young elephant constantly followed the great elephant.

Imitating the great elephant, the young elephant entered the lake to bathe and then pulled up lotus roots, but ate them without washing away the mud. Because it ate those unclean lotus roots, its strength was deficient and its form lacked radiance, and it consequently fell ill.”

The Blessed One spoke this verse:

We are free from craving;

We eat lotus roots utterly pure.

The young elephant ate them mixed with mud;

By imitating another, it became ill.

A corpse gives off a foul odor;

Once food is digested, belching naturally ceases.

Whoever practices contrary to the Dharma,

Through the long night, his breath does not cease:

Craving, anger, and delusion—

A man harboring an evil mind.

A fool brings harm upon himself,

As many fruits cause a branch to break.

The banana tree dies when its sheaths are stripped away;

Bamboo and reeds are likewise.

A wretched man is harmed by gains and offerings;

A pregnant she-ass dies.

2. The Account of Wholesome Conduct

The Buddha told Maudgalyayana:

“The great elephant was I myself. The young elephant was Devadatta.”

The Buddha said:

“This is the second time that Devadatta has suffered distress by imitating me.”

The bhikkhus then thought, “How extraordinary! Devadatta, a disciple of the Blessed One, has nevertheless repaid kindness with ingratitude, acted contrary to the Dharma, and used a false teaching to lead five hundred disciples astray in this way.”

The Blessed One knew the thoughts in the bhikkhus’ minds and told them:

“It is not only today that Devadatta has led my disciples astray.”

In the past, there were two kings in Jambudvipa. One was named Moon, and the other was named Moon-Increase. The one born on the fourteenth day was named Moon; the one born on the fifteenth day was named Moon-Increase.

The two lived in harmony, without any animosity toward each other. In Jambudvipa there was a river named Suratra. On each bank of the river there were forty-two thousand cities.

The land was vast, level, splendid, and beautiful. The people were wealthy, their possessions abundant, and food plentiful. At that time, on King Moon-Increase’s bank of the Suratra River, there was a city likewise named Suratra, extending twelve yojanas from east to west and seven yojanas from north to south.

The two kings promised each other, ‹If I have a son, he shall marry your daughter. If you have a son, he shall marry my daughter.›

At that time, King Moon-Increase had no children. Wishing to seek [911a1] a child, he went to shrines and sanctuaries of the spirits of the land to pay homage and make offerings to the devas, such as the Deva Full-Goodness, the Deva Jewel-Goodness, the sun, the moon, Shakra, Brahma, the earth spirit, the fire spirit, the wind spirit, the Deva Maheshvara, the garden spirits, the forest spirits, the spirits of open fields, the market spirits, the mother-and-child yaksha spirits, and the spirits of cities and fortifications. At all these places, he performed meritorious deeds in the hope of having a child.

At that time, on the other side of the Suratra River, there were two seers who had attained the five superknowledges. The River Spirit then reported to the king: ‹On the other side of the Suratra River are two seers who have attained the five superknowledges. If one of those seers vows to be born as Your Majesty’s son, Your Majesty will have a child.› King Moon-Increase immediately went to the riverbank and searched in succession until he reached the seers’ dwelling. He said to them: ‹Seers, you should know that my household has no children. If you vow to be born into my household, then after the end of your lives you will be reborn there. If you are born into my household, the five sensual pleasures will be fully provided; you will enjoy delights and never lack anything.›

The seers replied: ‹That can be done.›

King Moon-Increase rejoiced and returned home. Seven days later, one of the seers died. At that very moment, the chief queen conceived. Women possess three kinds of knowledge: they know when they have conceived, they know through whom they conceived, and they know when a man feels desire. The queen said to the king:

«Does Your Majesty know? I have now conceived.»

The king said:

«This is most joyful.»

The king increased his provisions and offerings,^[10] making them many times more abundant. Seven days later, the second seer also died. At that very moment, the second queen conceived. The queen said to the king:

«Does Your Majesty know? I have now conceived.»

The king again increased her provisions, as described above. The king then sent someone to the bank of the Suratra River to see how many seers had died. The messenger immediately went to investigate, saw that both seers had died, and returned to report to the king: the two seers had died. The king thought to himself: ‹Those two seers died and were conceived in the wombs of my two queens.›

After nine months, the queens gave birth to sons of handsome and upright appearance. When the king’s chief queen gave birth to her son, auspicious events manifested of themselves. Five hundred merchants arrived.

These five hundred merchants returned from the sea bearing precious jewels. Five hundred precious mines appeared of themselves. Five hundred prisoners condemned to death were released from prison.

King Moon-Increase then thought to himself: ‹What name should be given to this infant?› According to the law of that country, when a boy was newly born, either his parents or shramanas and brahmins would give him a name. The king thought: ‹There is no need to trouble shramanas and brahmins to name him. On the day this infant was born, many auspicious events appeared; therefore, he should be named Good Conduct.›

The king then entrusted him to four nurses for his care: one carried him in her arms, the second bathed him, the third nursed him, and the fourth entertained him. Elephants, horses, carriages, musical performances, and various amusements were provided, and attendants also held peacock-feather fans behind him; such were the splendid forms of entertainment prepared for him. When Prince Good Conduct reached eight or nine years of age, he was taught all manner of arts: writing and mathematics, seals and painting, jesting, singing and dancing, music, horseback riding, elephant riding, chariot driving, archery, and the arts of warfare. The prince was instructed in every discipline.

When the king’s second queen gave birth to her son, many evil and inauspicious events arose of themselves. Jackals howled. An asura seized the sun.^[11] Five hundred people deserving the death penalty arrived. According to the law of that country, when an infant was newly born, shramanas and brahmins were to be invited to give him a name. But the king thought to himself: ‹There is no need to trouble shramanas and brahmins to name him. On the day this infant was born, many evil and inauspicious events appeared; therefore, he should be named Evil Conduct.›

The king likewise entrusted him to four nurses for his care: one carried him in her arms, the second bathed him, the third nursed him, and the fourth provided amusements. Elephants, horses, carriages, musical performances, and various kinds of entertainment were provided for him, and he was taught even the disciplines of warfare.

At that time, Good Conduct was greatly loved by the king, and there was not one among the other princes, the queens, the ministers, the attendants, all the people, or the people of the other minor kingdoms who did not cherish him. Prince Evil Conduct, however, was not loved by the king, nor was he loved by anyone else. Prince Evil Conduct then conceived this thought: ‹Prince Good Conduct is greatly loved by the king and all the people. As for me, not only does the king not love me, but no one else loves me either. What means can I devise to end his life?›

At that time, the chief queen of King Moon of the neighboring kingdom gave birth to a daughter. He immediately sent a messenger to King Moon-Increase to announce: ‹My chief queen has given birth to a daughter. She shall become the wife of your son Good Conduct, my friend.›

One day, Prince Good Conduct thought: ‹The beings of Jambudvipa suffer greatly from poverty. I should enter the great ocean and seek the wish-fulfilling jewel so that the beings of Jambudvipa may be freed from poverty.› Good Conduct immediately went to his royal father and said:

«The beings of Jambudvipa suffer greatly from poverty. I wish to enter the great ocean and seek the wish-fulfilling jewel so that the beings of Jambudvipa may be freed from poverty.»

His royal father said:

«I possess a great abundance of gold, silver, the seven precious substances, and countless treasuries, all of them filled to overflowing. You may take whatever you wish.»

Good Conduct replied:

«That will not do! I wish to enter the great ocean and seek the wish-fulfilling jewel so that the beings of Jambudvipa may be freed from poverty.»

His royal father said:

«Do as you wish.»

Prince Evil Conduct then thought: «Now is precisely the occasion for me to end his life.»

Evil Conduct immediately went to the king and said:

«Good Conduct is my elder brother, whom I greatly revere. Now my brother wishes to enter the great ocean. If I am not present, I fear that he may perish and lose his life. I now wish to accompany my brother into the great ocean.»

His royal father said:

«Do as you wish.»

After taking leave of the king, the queens, and their retinues, Good Conduct went into the city of Supara, rang a bell, and proclaimed:

«Whoever is able to leave behind father and mother, wife and children, brothers and sisters, and all other relatives, and wishes to seek gold, silver, precious treasures, and priceless jewels, let him follow me into the sea. I shall provide all necessities of food and drink and every kind of adornment.»

At that time, five hundred merchants assembled at that very place. Good Conduct and the five hundred merchants all went to the city of Supara to purchase a ship and seek a navigator. The navigator told them of the perils in the sea, such as the peril of tidal waves, the peril of whirlpools, the peril of great fish, and so forth. When the ship had been prepared, the announcement was made a second time as above, and then the ship set out to sea. Through the merit of Good Conduct, the ship enjoyed favorable winds and reached the shore of the seven treasures. Good Conduct said to the merchants:

“Now we have reached the shore of treasures. Secure the ship firmly, then gather treasures as you wish, only enough to fill the ship. Do not cause it to sink.”

The merchants obeyed and gathered the treasures. After instructing the merchants, Good Conduct went elsewhere. At that time, Prince Evil Conduct addressed the merchants with malicious words:

“If Prince Good Conduct returns safely, he will seize all your treasures. We should sink Good Conduct’s ship now and depart.”

Thus Evil Conduct spoke to the five hundred merchants. They agreed, sank Good Conduct’s ship, and departed. As the karmic retribution of their meager merit, their ship was shattered by the wind, and the five hundred merchants drowned. Prince Evil Conduct, however, managed to cling to a plank from the ship and was gradually blown ashore by the wind. Evil Conduct now lived in a poor village by the seashore, going from house to house each day to beg for food and sustain his life.

When Good Conduct returned to the former place and saw neither the merchants nor the ship, he beat his breast and wept in anguish, fearing that the merchants had been slain by evil rakshasas. The deity of the shore of treasures then said to Good Conduct:

“The five hundred merchants were not slain by evil rakshasas. They were ruined by the malicious words of Prince Evil Conduct. Incited by him, the five hundred merchants sank your ship and departed. As the karmic retribution of their meager merit, the wind shattered their ship, and all five hundred merchants drowned in the sea. Prince Evil Conduct, however, clung to a plank from the ship and was carried ashore by the wind. He is now living by the seashore, begging for food each day.”

Good Conduct thought to himself, [912a1] “I shall now first go to the palace of the Sea Dragon King and ask for the wish-fulfilling jewel.” Having formed this thought, he followed the route toward the shore of the rakshasas. Five hundred female rakshasas came out to welcome him. Seeing him from afar, they called out in greeting:

“Welcome, young man! Where do you wish to go?”

Good Conduct replied:

“The beings of Jambudvipa are poor and afflicted. I wish to go to the palace of the Sea Dragon King to ask for the precious wish-fulfilling jewel, so that the beings of Jambudvipa may be freed from poverty and hardship.”

The rakshasas asked:

“Which vehicle do you wish to use?”

Good Conduct said:

“I wish to use the Great Vehicle.”

The female rakshasas said:

“Excellent! If you attain Supreme Perfect Enlightenment, I shall renounce the household life and become your disciple.”

Good Conduct said:

“So may it be.”

From afar, Good Conduct saw a city made of gold. Within the city was a golden couch, upon which a dragon was seated. Prince Good Conduct went at once to the golden city, to the place where the dragon sat. Seeing him from afar, the Dragon King called out in greeting:

“Welcome, young man! Where do you wish to go?”

Good Conduct replied:

“Dragon King, you should know that all the beings in Jambudvipa are poor and destitute. I wish to go to the palace of the Sea Dragon King to obtain the wish-fulfilling jewel, so that the people of Jambudvipa may be freed from poverty and hardship.”

The Dragon King then said:

“The palace of the Sea Dragon King is difficult to reach. For seven days you must wade through water that constantly reaches your knees; for seven days, through water reaching your navel; for seven days, through water reaching your armpits; for seven days, you must swim across; for seven days, you must walk upon lotus blossoms; and for seven days, you must walk upon the heads of snakes. Only after that will you reach the palace of the Sea Dragon King. Abandon your journey now. I possess a precious jewel capable of raining down the seven kinds of treasures for two thousand yojanas throughout the eastern direction. I shall give it to you.”

Good Conduct replied:

“That will not do. In any event, I must reach the palace of the Sea Dragon King.”

The Dragon King asked:

“Which vehicle do you seek?”

“I seek the Great Vehicle.”

The Dragon King said:

“If you attain Supreme Perfect Enlightenment, I shall renounce the household life and become your foremost disciple in wisdom.”

Good Conduct then left the golden city and continued onward. From afar, he saw a city made of silver, within which a Dragon King sat upon a silver couch. Prince Good Conduct entered the silver city and approached the Dragon King. Seeing him from afar, the Dragon King called out in greeting:

“Welcome, young man! Where do you wish to go?”

Good Conduct said:

“Dragon King, you should know that all the beings of Jambudvipa are poor and destitute. I wish to go to the palace of the Sea Dragon King to obtain the wish-fulfilling jewel, so that the people of Jambudvipa may be freed from poverty and hardship.”

The Dragon King said:

“The palace of the Sea Dragon King is difficult to reach. For seven days you must wade through water that constantly reaches your knees; for seven days, through water reaching your navel; for seven days, through water reaching your armpits; for seven days, you must swim across; for seven days, you must walk upon lotus blossoms; and for seven days, you must walk upon the heads of snakes. Only after that will you reach the palace of the Sea Dragon King. Abandon your plan to go there now. I possess a precious jewel capable of raining down the seven kinds of treasures for four thousand yojanas throughout the southern direction. I shall give it to you.”

Good Conduct said:

“I will not accept it. In any event, I must reach the palace of the Sea Dragon King.”

The Dragon King asked:

“Which vehicle do you wish to take?”

“I wish to take the Great Vehicle.”

The Dragon King further said:

“If you attain Supreme Perfect Enlightenment, I shall renounce the household life and become your foremost disciple in spiritual powers.”

Good Conduct then left the silver city and continued onward. He next saw a city made of vaidurya, with Dragon Kings seated within it... as above... “I shall give you a wish-fulfilling jewel capable of raining down the seven kinds of treasures for sixty thousand yojanas throughout the western direction.”

Good Conduct said:

“I will not accept it. Above all, I must reach the palace of the Sea Dragon King.”

The Dragon King again asked:

“Which vehicle do you seek?”

“I seek the Great Vehicle.”

The Dragon King said:

“If you attain Supreme Perfect Enlightenment, I shall renounce the household life and become your foremost disciple in extensive learning.”

Good Conduct then began to wade for seven days through water reaching his knees, and so on until he had walked for seven days upon lotus blossoms and reached the venomous snakes. He thought, “Through what cause have they received the karmic retribution of being born among venomous snakes? Is this not the karmic retribution of anger in a former life? By what Dharma should they be subdued? Only by loving-kindness.” Good Conduct then entered the samadhi of loving-kindness. At that time, all the venomous snakes lowered their heads, and Good Conduct passed over them. He reached the palace of the Sea Dragon King. Seeing him from afar, the Sea Dragon King welcomed him and asked:

“Welcome, young man. What do you desire?”

“I now wish to obtain the precious wish-fulfilling jewel in your topknot.”

The Sea Dragon King said:

“Your human lives are short. This jewel is exceedingly precious. It is not that I will refuse to give it to you. I shall give it to you on the condition that, when you are near death, you return this jewel.”

Having spoken thus, the Sea Dragon King removed the jewel and handed it to Good Conduct. He also ordered two dragons to retrieve the jewel afterward. Holding the jewel, Good Conduct made this vow:

“If this is indeed the wish-fulfilling jewel, may it instantly convey me back to the city of Supara.”

As soon as Good Conduct formed this wish in his mind, he returned to the city of Supara in an instant.

At that time, Prince Evil Conduct heard that Prince Good Conduct had returned safely from the great ocean, and he went to Good Conduct and said:

“Elder brother, do you know? I now dwell in an impoverished village, sustaining my life by begging from house to house. You have returned safely from the great ocean; what did you obtain?”

Good Conduct said:

“I obtained a wish-fulfilling precious jewel and brought it back here.” Good Conduct continued, “I am weary at present and wish to rest for a while.”

Good Conduct then laid his head upon Evil Conduct’s knees and fell asleep. Thereupon Evil Conduct took thorns from a khadira tree^[12] and pierced both of Good Conduct’s eyes, then took the jewel and departed. Good Conduct’s eyes were injured, and blood flowed over his entire body. Groping about in fear, he wandered everywhere, unable to see the way. Eventually he came to the garden of King Moon. At that time, the old woman who tended the garden had two young children. From afar she saw a man approaching, his body covered with blood, unable to see his way and groping about in fear. Moved by compassion, she asked, “Why are you wandering back and forth in King Moon’s garden, groping fearfully and unable to see your way like this?”

Good Conduct related the entire course of events to the old woman. The old woman said:

“I have two children who can keep you company. You may now remain here as though you were my own child.”

At that time, Evil Conduct returned to the city of Surashtra, went before King Moon Increase, and reported to the king:

“Your Majesty should know that while I was on the great ocean, a fierce wind shattered the ship. All five hundred merchants drowned in the sea. I alone returned safely.”

The king said:

“You have returned safely from the great ocean. Did you obtain anything?”

Evil Conduct replied:

“I obtained this wish-fulfilling precious jewel.”

The king then asked:

“What power does this jewel possess?”

Evil Conduct replied:

“I do not know.”

The king then gave the jewel to the treasurer for safekeeping. Evil Conduct subsequently sent an envoy to King Moon of the neighboring kingdom, saying, “Good Conduct and five hundred merchants entered the great ocean in search of treasures and drowned. Your Majesty may now give your daughter to me in marriage.” The king replied, “Wait until I have asked my daughter’s opinion.” The king then summoned his daughter and asked:

“Good Conduct and five hundred merchants entered the great ocean in search of treasures and drowned. Evil Conduct has returned safely and now wishes to marry you. What do you think?”

King Moon’s daughter replied:

“That cannot be! I wish to go personally in search of my husband.”

The king then issued an order throughout the kingdom, assembling people to adorn his daughter. She went forth and searched everywhere for her husband. At that time, Good Conduct was in the garden, playing a lute whose melodious notes rose and fell. The king’s daughter heard and delighted in that beautiful sound. She then went to her royal father and said:

“Royal Father, you should know that I wish to take this man as my husband.”

Her royal father said:

“But this man is blind.”

The king’s daughter said:

“That does not matter.”

King Moon then summoned Good Conduct and said:

“Young man, where are you from?”

Good Conduct replied:

“Your Majesty should know that I am the first crown prince of King Moon Increase, and my name is Good Conduct.”

The king asked:

“How did both your eyes become blind?”

Good Conduct then clearly related the entire course of events to the king. The king said:

“If you are the son of King Moon Increase, you should now make a vow that will cause your eyes to be restored.”

Good Conduct then made this vow:

“For the sake of the poor, distressed, and imperiled beings of Jambudvipa, I entered the great ocean in search of the wish-fulfilling precious jewel, wishing to free the beings of Jambudvipa from poverty and suffering. Prince Evil Conduct used malicious words to sow discord, causing the five hundred merchants to abandon me and return home. He then used khadira thorns to pierce both my eyes and took away my wish-fulfilling jewel. Yet I have never harbored any ill will toward Evil Conduct. If my words are true [913a1] and not false, may both my eyes be restored.”

As soon as he completed this vow, both his eyes were fully restored. The king then ordered that his daughter be adorned with utmost splendor and gave her in marriage to Good Conduct. The king sent an envoy to inform King Moon Increase: “Your Majesty should know that Prince Good Conduct has returned safely from the ocean. I have now adorned my daughter with utmost splendor and given her in marriage to Good Conduct. You should now come to the city of Surashtra.” King Moon Increase then ordered the entire kingdom to be adorned in every manner.

Prince Good Conduct went to the city of Surashtra, bowed with his head at the king’s feet, and related the entire course of events to him. The king immediately ordered that Evil Conduct be put to death. Good Conduct said to his royal father:

“May Royal Father please not have him killed.”

King Moon Increase then ordered Evil Conduct expelled from the kingdom. Good Conduct asked his royal father:

“Evil Conduct brought back the jewel. Where is it now?”

His royal father said:

“It is presently kept in the treasury.”

Good Conduct asked his royal father to have the jewel brought out. Good Conduct then bathed thoroughly, put on new and clean white robes, reverently placed the jewel atop a banner pole, set it upon a lofty and beautiful palace hall, and made this vow:

“If this truly is the wish-fulfilling precious jewel, may it cause a rain of treasures to fall and fill all of Jambudvipa. If anyone in Jambudvipa is ill, may that person be healed.”

As soon as Good Conduct completed his vow, in an instant a rain of the seven treasures fell and filled all of Jambudvipa. Some time afterward, King Moon Increase passed away, and Good Conduct succeeded to the throne. At that time, Prince Evil Conduct came before Good Conduct and said:

“I now live beyond the kingdom, sustaining myself by begging from house to house.”

The king said:

“If you can protect my head, I will ensure your livelihood.”

Evil Conduct replied:

“Yes.”

Later, while the king was asleep, Evil Conduct thought, “Now I can take his life.” Just as he drew his knife to strike, Evil Conduct’s arm spontaneously fell off, and he cried out:

“A great calamity!”

The king immediately awoke and asked:

“Young man, why do you cry out, ‘A great calamity’?”

Evil Conduct replied:

“Heaven has wrought this karma.”

The king said:

“How is that so?”

Evil Conduct related the course of events to the king, and the king said:

“In truth, you yourself created this karma.”

The Buddha told the bhikkhus:

“King Moon Increase was none other than King Shuddhodana. His chief consort was Maya. King Moon was the Shakyan lord Staff-Bearer. King Moon’s daughter was Gopi. The old woman who tended the garden was the bhikkhuni Mahaprajapati. The two young children were Nanda and Ananda. Good Conduct was I myself. Evil Conduct was Devadatta. The five hundred merchants were these present five hundred bhikkhus. In the past, Devadatta used malicious words to instruct and sow discord among everyone; now too he uses malicious words to instruct and sow discord.”

3. Upali’s Questions

At that time, Upali rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, joined his palms, and asked:

“Venerable Blessed One, what is called causing a schism in the Sangha? How many people are required for it to be called a schism in the Sangha? Who is one who disrupts the harmonious Sangha?”^[13]

The Buddha told Upali:

“There are two matters that cause a schism in the Sangha: false speech and speech that resembles the truth. Because these two matters are employed, it is called causing a schism in the Sangha. Upāli, there are also two matters that cause a schism in the Sangha: performing a karman and distributing voting tickets.

Upāli, a single bhikkhu cannot cause a schism in the Sangha; even if he seeks the means to do so, he still cannot cause a schism in the Sangha. Nor can a bhikkhunī, śikṣamāṇā, śrāmaṇera, or śrāmaṇerikā cause a schism in the Sangha; even if they seek the means to cause a schism in the Sangha, they still cannot do so. Upāli, if there is one bhikkhu in this assembly and one bhikkhu in that assembly, and they undertake the work of causing a schism in the Sangha, distribute voting tickets, and perform a karman in this way, they still cannot cause a schism in the Sangha; they merely defile the Sangha.^[14] The same applies when there are two or three persons.

Upāli, if there are four or more persons in this assembly and four or more persons in that assembly, and they undertake the work of causing a schism in the Sangha, distribute voting tickets, and perform a karman, then, Upāli, with such numbers it is called causing a schism in the Sangha. This is called disrupting the harmony of the Sangha.”

Upāli again asked:

“What offenses are incurred by disrupting the harmony of the Sangha?”

The Buddha said:

“One who disrupts the harmony of the Sangha undergoes suffering in niraya for a kalpa, beyond rescue.”

Upāli again asked:

“After the Sangha has been divided, what merit is gained by one who restores its harmony?”

The Buddha said:

“He receives happiness in the Brahmā realm for a kalpa.”

He then spoke this verse:

Happy indeed is a harmonious Sangha!

In harmony, there is no contention.

Where there is harmony, the Dharma abides,

And is ever diligently cultivated.

One who brings harmony to the Sangha

Dwells happily in heaven for a kalpa.

Upāli again asked:

“Do all who cause a schism in the Sangha fall into hell and undergo suffering there for a kalpa?”

The Buddha said to Upāli:

“Not all who cause a schism in the Sangha merely fall into hell and undergo suffering there for one kalpa, after which it ends.

“Upāli, suppose a bhikkhu declares what is not Dharma to be Dharma, clings firmly to this position, and disrupts the harmony of the Sangha. He himself knows that causing a schism in the Sangha is contrary to Dharma,^[15] yet, with the perception that it is contrary to Dharma, he acts and says: ‘This is the Dharma; this is the Vinaya; this is the Buddha’s teaching.’ With divergent views and divergent inclinations, he distributes voting tickets^[16] to cause a schism in the Sangha.^[17] Upāli, this person who causes a schism in the Sangha undergoes suffering in niraya for a kalpa, beyond rescue.

“Suppose a bhikkhu declares what is not Dharma to be Dharma, clings firmly to this matter, and devises means to cause a schism in the Sangha. Knowing that causing a schism in the Sangha is contrary to Dharma, he says: ‘This is the Dharma; this is the Vinaya; this is the Buddha’s teaching.’ He then distributes voting tickets to cause a schism in the Sangha and performs a karman. Upāli, one who causes a schism in the Sangha in this way undergoes suffering in niraya for a kalpa, beyond rescue.

“The same applies when, while causing a schism in the Sangha with the perception that it is Dharma, one nevertheless speaks with the perception that it is contrary to Dharma.^[18]

“Upāli, suppose a bhikkhu declares what is not Dharma to be Dharma, clings firmly to this matter, and disrupts the harmony of the Sangha. He causes the schism with the perception that it is Dharma and, perceiving it as Dharma, says: ‘This is the Dharma; this is the Vinaya; this is the Buddha’s teaching.’ Without differing in view or differing in acceptance, they distribute voting tickets and perform a karman in this way to cause a schism in the Sangha. Upāli, this person does not fall into hell and undergo suffering there for a kalpa. The four alternatives concerning doubt and absence of doubt are likewise.^[19] The four alternatives concerning doubt while perceiving what is contrary to Dharma are likewise. Thus, up to speaking and not speaking, the same applies.^[20]

Notes:

^[1] Cf. Pali, Cūḷavagga 2, Pārivāsakkhandhaṃ, Vin. ii. 31; Mahīśāsaka Vinaya 28, “The Procedure for Separate Residence” (T22n1421, p.181b); Sarvāstivāda Vinaya 33, “The Procedure for Repentance for a Saṅghāvaśeṣa Offense” (T23n1435, p.236c).

^[2] From this point onward, see the section on a disciple attending upon his preceptor in the chapter on ordination.

^[1] Cf. Sarvāstivāda Vinaya 33, “The Procedure for Objection” (T23n1435, p.239b); Mahīśāsaka Vinaya 28, “The Procedure for Objecting to the Poṣadha” (T22n1421, p.180c).

^[2] Requesting permission: see Part iii, Ch. iv, Invitation, section 2, “Requesting Permission,” and note 2. Pali okāsakata, to afford an opportunity or grant permission. Cf. Mahāvagga ii (Vin. i. 114): okāsaṃ kārāpetvā āpattiṃ codetuṃ, after asking permission—requesting an opportunity—one then charges another with an offense.

^[3] Pali, ibid., karotu āyasmā okāsaṃ, ahaṃ taṃ vattukāmo: before charging another with an offense, one must say, “May the Venerable One grant me an opportunity; I wish to speak with you.”

^[4] “Making one’s own declaration” 作自言; probably Pali paṭiññātakaraṇa, identical with settlement by acknowledgment, one of the seven methods for settling disputes. Paṭiññā—one’s own declaration or avowal—can also mean a promise.

^[5] Accepting the promise of the person who will request permission. See the previously cited chapter on Invitation.

^[6] Personally making a promise to the person who will come to request permission. See the previously cited chapter on Invitation.

^[7] “Ground” 作; here understood as a cause or reason. Pali: kāraṇa.

^[8] “Without basis” 無根, Pali avatthu, “without foundation.” Cf. Sarvāstivāda Vinaya 33: “objecting to the recitation of the precepts without basis” 無根遮說戒. Among the five classes of offenses, no evidence of any offense can be produced to prevent the recitation of the precepts. Here the recitation of the precepts is prevented because it is alleged that a bhikkhu in the assembly has committed an offense and has not yet confessed it. However, the objector cannot produce evidence that an offense was committed.

^[9] “Acting or not acting without basis” 無根作不作.

^[10] Sarvāstivāda Vinaya 33: A bhikkhu has committed a pārājika offense but has not yet been formally charged by the Sangha. That is, he has not yet been accused of having committed a pārājika offense.

^[11] Sarvāstivāda Vinaya 33: Acting in conformity with the lawful proceedings of the Sangha.

^[12] Sarvāstivāda Vinaya 33: Not showing contempt for the Sangha; that is, not rejecting the lawful decisions of the Sangha.

^[13] This passage is fragmentary. The Sarvāstivāda Vinaya should be cited to supplement it: “The Sangha is preparing to bring forth a pārājika matter against a bhikkhu. While the matter is being investigated, one of the following eight calamities occurs.… Before the matter has been adjudicated, the Sangha must leave that place. Later, when the Sangha holds the poṣadha, it must first adjudicate the matter concerning this bhikkhu.…”

^[14] While the Sangha is adjudicating a matter at this residence before reciting the precepts, a calamity occurs, so it moves to another residence to hold the poṣadha and continues the adjudication there.

^[15] See note 4 above.

^[16] See the section “Objecting to the Invitation” in the chapter on Invitation.

^[17] “An objection without basis”: the objection has a stated reason but no foundation. See notes 7 and 8 above.

^[18] Saṅghāvaśeṣa 8, “Making a baseless accusation of a pārājika offense.”

^[19] Most of this passage concerning objection to the recitation of the precepts parallels the objection to the Invitation. See the section “Objecting to the Invitation” in the chapter on Invitation.

^[1] Cf. Pali, Cūḷavagga 7, Saṅghabhedakakkhandhaṃ, Vin. ii. 179; Mahīśāsaka Vinaya 25, “The Dharma of Increasing the Sangha” (T22n1421, p.164a); Sarvāstivāda Vinaya 36, “Miscellaneous Recitation: The Affair of Devadatta” (T23n1435, p.257a); Mūlasarvāstivāda Vinaya, Saṅghabhedavastu, 20 fascicles (T23n1450, p.99).

^[2] See Part i, Ch. ii, Saṅghāvaśeṣa 10, causing a schism in the Sangha wheel.

^[3] See Part i, p. / and note 118.

^[4] Mount Gayā 伽耶山. Vin. ii. 196: Gaya-sīsa.

^[5] The eight improper conditions 八非正法. Also called the eight worldly conditions or the eight winds. See Saṅgītiparyāya 18 (p.442c28). Pali: aṭṭha-lokadhamma. Cf. Saṅgīti, D. iii. 260.

^[6] Niraya 泥犁; that is, hell. Pali (Skt.): niraya.

^[7] See the Saṅgītiparyāya cited above: gain, lack of gain, disgrace, honor, praise, blame, suffering, and happiness. In the Pali passage cited above: lābho (gain), alābho (loss), yaso (honor), ayaso (disgrace), nindā (blame), pasaṃsā (praise), sukhaṃ (happiness), dukkhaṃ (suffering).

^[8] A companion of Devadatta; see Part i, Ch. v, Pācittiya 33 and 157.

^[9] Sāñjaya 散若.

^[10] In most occurrences, the term “make offerings” in the Chinese text means “attend upon.” Here, the king increased the care given to his wife.

^[11] A solar eclipse.

^[12] A khadira-wood stake 佉陀羅木刺. Skt. khadira, the name of a tree that yields very hard wood.

^[13] Cf. Vin. ii. 202: “Upāli asked: To what extent is there a fissure in the Sangha but not a schism? To what extent is there both a fissure and a schism in the Sangha?” (kittāvatā … saṅgharāji hoti, no cva saṅghabhedo? Kittāvatā ca pana saṅgharāji ceva hoti saṅghabhedo ca?)

^[14] Defilement of the Sangha 僧塵垢. The Sangha is soiled by dust. The Chinese text reads saṅgharaja instead of saṅgharāji. See n. 13 above.

^[15] Schism made with the perception of what is contrary to the Dharma 非法想破: What is contrary to the Dharma is known to be contrary to the Dharma; and it is proclaimed as contrary to the Dharma with the perception that it is contrary to the Dharma. The bhikkhu who causes a schism in the Sangha knows that this schism will set forth a teaching different from the true Dharma. Cf. Pali, Vin.ii. 205: tasmi adhammadiṭṭhi, bhede adhammadiṭṭhi: herein there is a view of what is contrary to the Dharma; in this schism, there is a view of what is contrary to the Dharma.

^[16] Casting ballots, taking a vote.

^[17] Cf. Pali: “A bhikkhu explains what is contrary to the Dharma as Dharma, knowing that herein it is contrary to the Dharma and that in this schism of the Sangha it is contrary to the Dharma, yet persisting in a divergent view, a divergent inclination, and a divergent preference, proposes that ballots be taken, saying, ‘This is the Dharma, this is the Vinaya, this is the Teacher’s dispensation.’” (bhikkhu dhammaṃ dhammoti dīpeti. tasmiṃ adhammadiṭṭhi, bhede adhammadiṭṭhi, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ, anussāveti, salākaṃ gāheti, ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ…)

^[18] That is, what is contrary to the Dharma is perceived as Dharma, and it is then proclaimed with the perception that it is contrary to the Dharma. See nn. 14 and 16 above.

^[19] That is, Dharma is doubted to be Dharma, and what is contrary to the Dharma is doubted to be contrary to the Dharma; Dharma is undoubtingly regarded as Dharma, and what is contrary to the Dharma is undoubtingly regarded as contrary to the Dharma. The four alternatives according to Cūḷavagga vii are: tasmiṃ adhammadiṭṭhi, bhede adhammadiṭṭhi (herein he sees it as contrary to the true Dharma, and in the schism of the Sangha he also sees it as contrary to the true Dharma); tasmiṃ adhammadiṭṭhi, bhede dhammadiṭṭhi (herein he sees it as contrary to the true Dharma, but in the schism of the Sangha he sees it as Dharma); tasmiṃ adhammadiṭṭhi, bhede vematiko (herein he sees it as contrary to the Dharma, but concerning the schism of the Sangha he is doubtful);

tasmiṃ dhammadiṭṭhi, bhede adhammadiṭṭhi (herein he sees it as Dharma, but in the schism of the Sangha he sees it as contrary to the Dharma).

^[20] End of fascicle 46.