彌沙塞部和醯五分律

THE FIVE-PART VINAYA OF THE MAHĪŚĀSAKA SCHOOL — VOLUME 3

FASCICLE 3
Part 1: THE PRECEPTS FOR BHIKKHUS

Section 2: ON THE THIRTEEN SANGHADISESA DHARMAS (Continued)

The Buddha was staying in the country of Kosambi. At that time, the bhikkhu Chanda frequently
visited householders to preach the Dharma, attended to affairs concerning the royal household, and
provided treatment for their sick children. Kings, ministers, elders, and
laypeople all respected him and were on intimate terms with him. On one occasion, people
from various social classes came together to visit him. Finding Chanda engaged in
walking meditation, they approached and bowed with their heads at his feet. Chanda expounded the
wondrous Dharma to them, and they rejoiced in the benefit of his instruction. When everyone had departed,
Chanda also returned to his room, but a senior monk had already
appropriated it. Likewise, every other room was occupied, down to
the smallest room, which also had an occupant. Having lost his lodging, Chanda had no choice but to
wander among the people. Later, those people from the various classes again came
to visit him. Seeing bhikkhus walking in meditation on the open ground, they asked:
“Where is our teacher Chanda now?”
The bhikkhus said, “We do not know.”
They searched everywhere without success and had no choice but to return home. After traveling away and then
returning, Chanda put on his robe, took up his bowl, and went to his former householders. They all came out
to welcome him and said, “Venerable sir! We recently went to the Sangha’s lodgings
to visit you but did not find you. From where have you now come?”
Chanda said, “I am the most junior among those of few rains. All the
rooms have been occupied by senior monks, so I had to go wandering. Therefore, when you came,
you were unable to find me and exchange greetings.”
The householders said, “Please find some suitable place, and we shall build a lodging
for the venerable to dwell in. Not only will we gain merit, but the venerable will also have
a secure place in which to practice; moreover, when we come to visit, we shall no longer be
hindered.”
Chanda replied, “I cannot undertake this myself, for it would distract me from
practicing the Path. As I grow older and advance in seniority, I will naturally obtain
a lodging.”
The householders again said, “Fortunately, we have materials and also wholesome
intentions. Wealth and possessions are impermanent, while wholesome intentions are difficult to preserve forever.
We therefore ask the venerable to find a place, for we wish to build a lodging as an
offering.”
Seeing how earnest they were and finding it difficult to refuse, Chanda went throughout the area
searching for land on which to build a dwelling. He saw that the site of a tree deity was an excellent place for
constructing a lodging, so Chanda immediately cut down that ancient tree.
The deity dwelling in that great tree was worshiped by all the people of the country,
and the deity answered every prayer according to their wishes. Now, suddenly witnessing
the tree being felled, everyone was utterly astonished. Those who had no
faith or devotion toward the Buddha-Dharma all reviled him, saying, “The Sakyan ascetics are truly
without the Way. They care only for their own benefit and thereby harm gods and human beings.”
Those who had faith and devotion toward the Buddha-Dharma said, “A deity dwells in this tree,
and everyone reveres and fears it. Day and night, they pray to it and dare not arrogantly
offend it. Yet now the bhikkhus have cut down the tree without the slightest hesitation. Nevertheless,
all the material and mental conditions at that dwelling place remain as peaceful as ever. It may be said that this deity
holds the bhikkhus in the highest respect.”
Words of praise and blame spread throughout the country. When the elder bhikkhus
heard of this, they reproached Chanda in every way and together brought him before
the Buddha, reporting the matter to him. On account of this incident, the Buddha assembled the Sangha of
bhikkhus and asked Chanda:
“Did you truly do this?”
Chanda replied:
“Blessed One, it is true.”
The Buddha sternly reproached him in every way and then told the
bhikkhus:
“For the sake of ten benefits, I now establish a precept for the bhikkhus. Henceforth, this precept
shall be recited as follows: ‘If a bhikkhu has a donor build a lodging for him,
he should invite the bhikkhus to come and designate the site. The bhikkhus should designate a site that is unobstructed
and has an approach road. If he does not invite the bhikkhus to come and designate the site,
he commits a Sanghadisesa offense.’”
“Has a donor” means that there is someone who makes the offering. The remainder is as explained in the preceding precept
concerning one who has no donor.
The seventh precept is concluded.
The Buddha was staying in the city of Rajagriha. At that time, King Bimbisara daily
invited five hundred members of the Sangha in due order into the inner city to receive a meal, and his
subjects did likewise. At that time, all the bhikkhus were intent upon
practicing the Path, and no one had been specially appointed to assign them in order to attend
the meal invitations. The group of six bhikkhus was always present at the finest places. People asked, “We invite members of the Sangha in order to receive meals. Why do the elders
always come here, while the others are never seen?” Although the people reproached them tactfully in this way,
they still showed not the slightest sense of shame. At that time, a son of the wrestler Dabba,
fourteen years of age, had gone forth to practice the Path. While in a quiet place, he thought:
“King Bimbisara now daily invites five hundred members of the Sangha in due order to receive meals
within the city, and his subjects likewise do the same. Yet within the Sangha there is
no one specially appointed to assign those who attend the meals. Consequently, the group of six always selects
the finest places to attend. This diminishes the general esteem in which the Sangha is held
and frustrates the intentions of the faithful donors. When I reach the age of twenty, receive full
ordination, attain arhatship, and acquire the six superknowledges, I shall serve the Sangha
by appointing members to attend invitations and assigning bedding and lodgings.” At the age of sixteen,
Dabba attained arhatship and acquired the six superknowledges; at twenty, he received
full ordination. The thought he had formerly entertained then arose again in Dabba:
“Previously, I vowed to serve the Sangha by appointing members to attend invitations and assigning
bedding and lodgings. The time has now come to perform this duty.” Dabba immediately went to Rajagriha
and told the bhikkhus of his former vow. Because of this vow,
the bhikkhus reported the matter to the Buddha. The Buddha assembled the Sangha of bhikkhus
and asked Dabba:
“Do you truly wish to serve the Sangha by appointing members to attend invitations and
assigning bedding and lodgings?”
Dabba replied:
“Blessed One, it is true.”
The Buddha praised in every way the practice of having few desires and knowing contentment, praised
the precepts, and praised those who uphold the precepts. He then told the bhikkhus:
“I now permit Dabba to serve the Sangha by appointing members to attend invitations and
assigning bedding and lodgings. The Sangha should appoint a bhikkhu to perform a motion followed by one proclamation:
“‘Venerable Sangha, please listen. This bhikkhu Dabba now wishes to serve the
Sangha by appointing members to attend invitations and assigning bedding and lodgings. If the time is
appropriate for the Sangha, may the Sangha give its approval. This is the motion.
“‘Venerable Sangha, please listen. This bhikkhu Dabba wishes to serve the Sangha
by appointing members to attend invitations and assigning bedding and lodgings. Those elders who
approve should remain silent. Whoever does not approve should speak.
“‘The Sangha has approved the appointment of the bhikkhu Dabba to assign members to attend invitations
and to allocate bedding and lodgings. The Sangha approves and therefore remains silent. Thus is this matter
understood and thus shall it be carried out.’”
Having assumed this duty, Dabba served the Sangha by appointing members to attend invitations and
assigning bedding and lodgings. Those with few desires and contentment were lodged together with others of few desires and
contentment. Those who delighted in tranquility were lodged together with others who delighted in tranquility. Those who recited the Sutras
were lodged together with others who recited the Sutras. Those who upheld the Vinaya were lodged together with others who upheld the Vinaya.
Dharma teachers were lodged together with other Dharma teachers. Those who chanted praises were lodged together with
others who chanted praises. Those who practiced in aranyas were lodged together with others who practiced in aranyas.
Alms gatherers were lodged together with other alms gatherers. Meditators were lodged together with other
meditators. Thus, those who cultivated different practices were by Dabba—

Dabba had divided them into groups and, according to their particular characteristics, assigned them lodging places and rooms. All the bhikkhus obtained secure accommodations. Bhikkhus from various places who arrived on business at dusk would also hurry to Dabba to request temporary lodging for the night.

Dabba would immediately enter the Fire-Radiance Samadhi, emit light from his left hand, and with his right hand accurately and appropriately indicate the sleeping accommodations. At that time, those in distant places all heard that the bhikkhu Dabba, serving the Sangha in Rajagriha, appointed members of the Sangha to attend invitations and allocated sleeping accommodations with such complete virtue. They eagerly conceived this thought: “We shall go to that dwelling place to pay our respects to the Blessed One and, at the same time, meet Dabba and behold his spiritual powers.” With this thought, they set out and arrived in the city at dusk.

They went to Dabba and requested temporary lodging. In accordance with the Dharma, Dabba arranged suitable accommodations for them. Likewise, he assigned them in due order to attend invitations.

At that time, in Rajagriha there was a householder named Suppavasa who had seen the Dharma and attained its fruit. Every day, he personally invited two bhikkhus to his home and made offerings to them of the finest food. Because the brothers Mettiya and Bhummajaka possessed little merit of their own, whenever sleeping accommodations were distributed or invitations to meals assigned, they usually received coarse, inferior things and low-ranking places.

Fortune now seemed to favor them, for Mettiya and Bhummajaka were assigned by the Sangha to the home of this donor. Suppavasa knew them well and thought: “These two are wicked men without pure conduct. Why should they receive the finest food that I offer?” Suppavasa then withdrew, found his wife, and instructed her: “Today you should prepare only simple, plain food.” When the brothers Mettiya and Bhummajaka arrived, a servant had already spread seats outside the door to receive them.

The wife followed her husband’s instructions and prepared coarse food of poor quality. When the proper time came, the brothers Mettiya and Bhummajaka brought their bowls forward, while Suppavasa’s family remained seated in their own places. The servants came out and offered them coarse food of poor quality.

Seeing this, Mettiya and Bhummajaka asked: “Sisters! This household usually offers very delicious meals. Why today do you offer such coarse and unpalatable food?” The servants replied: “We are persons of low station.

How could we know the reason?”

After eating, they departed. On the road, Mettiya and Bhummajaka inwardly reviled Dabba, the son of the Malla: “This time we must teach Dabba a fitting lesson. When we return to the dwelling place, we shall declare before the elders: ‘Dabba, the son of the Malla, acts according to partiality—through affection, hatred, anger, resentment, delusion, and fear.

To those whom he fears, he gives good things; to those whom he does not fear, he gives poor things.’” The bhikkhus said: “Venerable ones, you should not speak such words. The bhikkhu Dabba does not act arbitrarily through affection, hatred, anger, resentment, delusion, or fear. Why is this?

The bhikkhu Dabba has attained arhatship and possesses the six higher knowledges. There is no basis for claiming that he acts through affection, hatred, anger, resentment, delusion, or fear.”

Mettiya and Bhummajaka said: “Precisely because he has attained spiritual powers, he knows which households have delicious food and which have poor food. He reserves the places with delicious food for others and sends us to those with poor food. Therefore, we conclude that he acts through affection, hatred, anger, resentment, delusion, and fear.” Not yet satisfied by saying this, Mettiya and Bhummajaka went to other places, where their foremost business was to spread slander against Dabba.

Afterward, they went to Rajagriha to see their younger sister, a bhikkhuni named Mettiya. When Mettiya saw her two brothers coming, she went out to welcome them, bowed to them, and exchanged greetings. The two brothers said nothing at all.

Mettiya said: “I do not recall having committed any offense. Why do my brothers behave toward me in this way?” Mettiya and Bhummajaka replied: “You have not helped your two brothers, and so Dabba has caused us such suffering.” Mettiya asked: “How do my brothers wish me to help you?” Mettiya and Bhummajaka said: “Help us by going to the Buddha and saying: ‘Venerable Blessed One, what was once a place free from apprehension and alarm has now, contrariwise, become a place of terror and fear.

Now I can find nowhere to obtain security! Dabba, who was formerly regarded as one living the holy life, has now approached, touched, and defiled me, thereby committing a parajika offense.’”

Mettiya said: “Dabba is pure. If I slander him, the Sangha will surely carry out against me the formal act based on my own declaration and expel me. Having gone forth, I must have a place of refuge.” Mettiya and Bhummajaka said: “Your two brothers will bear witness for you so that Dabba will be expelled.

How could you possibly be subjected to the formal act based on your own declaration and expelled?” Mettiya said: “Even if the Sangha expels Dabba, what more would we gain?” Her two brothers, Mettiya and Bhummajaka, said: “What matters is that the Blessed One will reject Dabba and that, because of us, Dabba will be expelled. Then we shall no longer suffer. Your two brothers will be able to live peacefully in the dwelling place.” Because the younger sister respected her two brothers, she did not dare disobey their command.

Mettiya went to the Buddha and made the accusation stated above. At that time, Dabba and Rahula were standing on either side of the Buddha. The Buddha asked Dabba: “Did you hear what Mettiya said?” He replied: “Venerable Blessed One, I heard it, but the Blessed One himself knows the truth of this matter.” The Buddha asked him this three times, and all three times Dabba answered in the same way.

Regarding this matter, Rahula said to the Buddha: “Venerable Blessed One! Why trouble yourself to question Dabba three times? It is enough simply to expel this bhikkhuni.” The Buddha asked in return: “If Mettiya were to use this matter to slander you, what would you do?”

Rahula replied: “I would say that the Buddha himself knows the truth of the matter for me.” The Buddha said: “You might say that, but should Dabba likewise speak in this way?” The Buddha told Dabba: “You should clarify this matter yourself. Now is not the time for silence. You must apply your memory: if it occurred, say that it occurred; if it did not occur, say that it did not occur.

You must not evade the matter by saying, ‘The Buddha himself knows the truth of this.’” Dabba immediately rose from his seat, adjusted his robes, knelt, joined his palms, and said: “Venerable Blessed One! From the time of my birth until now, I have never entertained such a thought, even in a dream. How, then, regarding such a matter, could there be anything of this kind in my memory?” The Buddha praised him: “Good!

Good! You have resolutely vindicated yourself. One who wishes to vindicate himself should speak in this way.” The Buddha told the bhikkhus: “You should grant Dabba the vinaya procedure of a verdict based on mindfulness, and no charge should be raised against him.

By a motion and three proclamations, you should impose upon Mettiya the formal act of expulsion based on her own declaration.” One bhikkhu proclaimed:

“Venerable Sangha, please listen. This bhikkhuni Mettiya has herself declared that Dabba defiled her. The Sangha now imposes upon her the formal act of expulsion based on her own declaration. If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.

“Venerable Sangha, please listen. This bhikkhuni Mettiya has herself declared that Dabba defiled her. The Sangha now imposes upon her the formal act of expulsion based on her own declaration. Those elders who approve should remain silent; those who do not approve should speak. The second and third proclamations are made in the same way.

“The Sangha has agreed to impose upon the bhikkhuni Mettiya the formal act of expulsion based on her own declaration. The Sangha agrees and therefore remains silent. Thus is this matter understood and upheld.”

After the bhikkhuni Mettiya had been expelled, she wandered on foot among the settlements. The brothers Mettiya and Bhummajaka continued in their former manner, saying to the bhikkhus: “Dabba, the son of the Malla, violated our sister’s holy life, and thus this matter came about.” The bhikkhus reported this to the Buddha. Because of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “You must conduct an investigation and ask Mettiya and Bhummajaka: ‘Is your statement that Dabba violated your sister’s holy life true or false?’” Following his instruction, the bhikkhus questioned Mettiya and Bhummajaka. They replied: “What we have said is true.”

The Sangha further asked: “When did you see it, where did you see it, and how did you see it?” Mettiya replied: “I saw it at that place, I saw it at that time, and I saw it in that manner.”

The Sangha then asked Dabba: “Where were you at that time?” Dabba said: “I was at that place.”

The Sangha again asked Mettiya: “The place does not correspond, and the time does not correspond. Why, then, do you say that you saw it at that place, at that time, and in that manner?” The Sangha further admonished Mettiya, saying: “If one tells a lie in the presence of a bhikkhu steadfast in faith, the offense is as grave as killing innumerable sentient beings. If one lies about such a bhikkhu in the presence of one steadfast in the Dharma, the offense is one hundred times graver than lying before one steadfast in faith. In this way, if you persist in uttering successive lies before the Sangha, your offense is as grave as lying before one hundred arhats.”

The Sangha further questioned Mettiya closely: “The Sangha has now assembled together without acting from partiality, hatred, delusion, or fear. Do you maintain that this matter is true or false?” Mettiya said: “Dabba acted from partiality, hatred, delusion, and fear, and therefore I had to speak as I did.”

The bhikkhus refuted him with every incisive argument and sternly rebuked him. They then took Mettiya to the Buddha and reported the matter. On this account, the Buddha assembled the Sangha of bhikkhus and asked Mettiya: “Is it true that you made a groundless accusation against Dabba of a parajika offense?”

Mettiya replied: “Blessed One, it is true.”

The Buddha rebuked him in many ways: “You foolish man! Why did you make a groundless accusation of a parajika offense against a bhikkhu whose holy life is pure? Have you not heard of the three kinds of persons who fall into hell?

The first is one who violates the precepts and, though possessing none of the qualities of a sramana, claims to possess them; though not cultivating the holy life, he claims that he does. Such a person is a thief within the Buddha-Dharma. The second is one who acts in this way, holds this view, declares sexual misconduct not to be wrong, and then indulges in heedlessness.

The third is one who makes a groundless accusation of a parajika offense against a bhikkhu whose holy life is pure. These three kinds of persons will certainly fall into hell. Why have you now committed this evil deed?”

After rebuking him, the Buddha told the bhikkhus: “For the sake of ten benefits, I establish this precept for the bhikkhus. From now on, this precept shall be recited as follows:

‘If a bhikkhu, himself not knowing what accords with the Dharma, being malicious and angry, makes a groundless accusation of a parajika offense against a bhikkhu who has not committed a parajika offense, intending to destroy that bhikkhu’s holy life, and afterward, whether questioned or not questioned, says: “This matter was groundless; because I was angry, I made the accusation,” he commits a sanghadisesa offense.’

‘Himself not knowing what accords with the Dharma’ means that everything he himself does is contrary to the Dharma.

‘Malicious and angry’ refers to the nine afflictions.

‘Groundless’ means that he did not see it, did not hear it, and had no suspicion of it.

‘One who has not committed a parajika offense’ means one who has committed none of the four parajika offenses.

‘Intending to destroy that bhikkhu’s holy life’ means wishing to cause that bhikkhu to return to lay life or become a follower of another path.

‘Afterward, whether questioned or not questioned’ means that he later examines again where, when, and in what manner he allegedly saw it.

There are four kinds of cases: a case of dispute over speech, a case of dispute over admonition, a case of dispute over an offense, and a case of dispute over a matter.

If a bhikkhu has neither seen, heard, nor suspected that another has committed a parajika offense, yet uses this allegation to accuse him, he commits a sanghadisesa offense.

If he saw but remained doubtful, heard but remained doubtful, suspected but remained doubtful, saw and then forgot, heard and then forgot, or suspected and then forgot, and afterward uses a groundless allegation to accuse him, he commits a sanghadisesa offense.

If the person hearing the accusation understands it clearly, the accuser commits a sanghadisesa offense; if that person does not understand it clearly, the accuser commits a thullaccaya offense.

If one makes an accusation by writing a letter, sending a messenger, making a sign, using suggestive words, or communicating with the hands, and the other person understands it clearly, one commits a thullaccaya offense; if the other person does not understand it clearly, one commits a dukkata offense. If one accuses a bhikkhuni, a siksamana, a samanera, or a samaneri, one commits a dukkata offense. If a bhikkhuni accuses another bhikkhuni, she commits a sanghadisesa offense. If she accuses a bhikkhu, she commits a pacittiya offense; if she accuses a siksamana, a samanera, or a samaneri, she commits a dukkata offense. If a siksamana, samanera, or samaneri accuses any of the five assemblies, each commits a dukkata offense.

The Eighth Precept Is Finished

The Buddha was residing in the city of Rajagriha. At that time, the bhikkhuni Thullananda, because the bhikkhu Dabba had attained supernormal powers and possessed great spiritual authority, frequently went to visit him and sat with him in the same dwelling place to hear the Dharma. Seeing this, Mettiya sought a way to slander him.

On one occasion, while descending from Mount Grdhrakuta, Mettiya saw two monkeys embracing and copulating. He then thought: “I should now use these two monkeys as the basis for an accusation, naming the male Dabba and the female Thullananda.” Acting upon this thought, Mettiya said to the elder bhikkhus: “Previously, I made a groundless accusation against Dabba. Now I myself have seen Dabba and Thullananda engaging in impure conduct.”

The bhikkhus reported this matter to the Buddha. The Buddha told them to assemble the Sangha and question Mettiya: “You said that previously you made a groundless accusation against Dabba, but that now you yourself have seen Dabba and Thullananda engaging in impure conduct. Is this true or false?”

In obedience to the Buddha’s instruction, the bhikkhus assembled the Sangha and questioned Mettiya, continuing up to the words: “Do you say that this is true or false?” as stated above.

In answer to this question, Mettiya said: “In truth, I did not see Dabba engaging in impure conduct. I merely saw that Thullananda frequently visited Dabba. Because I wished to slander him, I used as the basis of my accusation the two monkeys I had seen copulating while I was descending from Mount Grdhrakuta. I provisionally called the male monkey Dabba and the female monkey Thullananda, and then concluded: ‘I myself saw the two of them engaging in impure conduct.’ That is all.”

The bhikkhus rebuked him in every way: “Why did you take a small detail or a similar aspect from an unrelated matter, construe it as a parajika offense, and thereby slander a bhikkhu who had not committed a parajika offense?”

The bhikkhus then went together to the Buddha and reported the matter to him. On this account, the Buddha assembled the Sangha of bhikkhus and asked Mettiya: “Is it true that you acted in this way?”

Mettiya replied: “Blessed One, it is true that I acted in this way.”

After sternly rebuking him in every way, the Buddha told the bhikkhus: “For the sake of ten benefits, I now establish this precept for the bhikkhus. From now on, this precept shall be recited as follows:

‘If a bhikkhu, himself acting contrary to the Dharma and being angry and malicious, takes a small detail or a similar aspect from an unrelated matter, construes it as a parajika offense, and thereby accuses a bhikkhu who has not committed a parajika offense, intending to destroy that bhikkhu’s holy life, and afterward, whether questioned or not questioned, himself says: “Because I was angry, I took a small detail or a similar aspect from an unrelated matter and used it to make the accusation,” he commits a sanghadisesa offense.’

A ‘matter’ means a case of dispute over speech, a case of dispute over admonition, a case of dispute over an offense, or a case of dispute over a matter. If a bhikkhu sees another committing a sanghadisesa offense, or while in meditative concentration imagines that the other has committed a sanghadisesa offense, and, out of anger, takes a fragment or something resembling a fragment from that different matter and uses it to accuse a bhikkhu who has not committed a parajika offense, he commits a sanghadisesa offense. The same applies to hearing and suspicion. If one sees, hears, or suspects that another has committed a thullaccaya offense or a Ba-

dattiya, commits a Parajika, a Patidesaniya, or a Dukkata offense. Using a Parajika matter to slander is likewise. The remainder is as stated above.
End of the ninth precept.
The Buddha was dwelling in the A-nau grove in the settlement of Di Na. At that time, many nobles of the Sakya clan came to the Buddha, renounced the household life, and studied the Way. Without letting the opportunity pass, Thich-ma-nan said to A-na-luat: “Now the nobles have all renounced the household life to cultivate the holy life.

Why should we brothers alone not renounce it? If I renounce the household life, you will look after the household affairs. If you renounce it, I will remain at home and manage them.” A-na-luat said: “Elder brother, go forth; I will manage the household affairs.” Thich-ma-nan said: “Previously, I managed the household affairs, while you merely enjoyed comfort and knew nothing of hardship or toil.

Yet the rigors of renouncing the household life and practicing the Way are no less severe. Since you will now remain at home, I must teach you how to manage the family estate. Listen as I explain how to oversee everything: how one must conduct oneself during the day, what must be done at night, the methods of farming and commerce, and how to direct servants and retainers.

One must necessarily know how to employ words skillfully in this manner.” A-na-luat said: “If managing the family estate requires all this before results can be achieved, I could not manage it for even a single day. Elder brother, remain at home; I will go forth.” Thich-ma-nan said: “According to the Dharma of the Buddhas, the World-Honored Ones, one may not cultivate the Way without the permission of one’s parents. You must now go and ask our mother’s permission, personally expressing this aspiration.”
Before his mother, A-na-luat made his request: “Mother, for the sake of the Buddha-Dharma, I wish to renounce the household life and study the Way.” His mother replied: “You two brothers are all I have, and my maternal love for you is exceedingly deep. How could I bear to live separated from you? Our family is very wealthy and well suited to the cultivation of merit. Why must you trouble yourself to renounce the household life and cause your mother such grief?” A-na-luat earnestly entreated her three times, whereupon his mother said: “If King Bat-de renounces the household life, I will also consent to let you do so.”
For a long time, King Bat-de had shared a profound affection with A-na-luat, A-nan, Nan-de, Dieu-dat, Ba-ba, Kim-ty-lo, and the others; whatever they did, they had sworn never to oppose one another’s wishes. Knowing his mother’s intention, A-na-luat went to address King Bat-de: “I now have a small aspiration. Its fulfillment depends solely upon the King’s oath, for we solemnly swore never to oppose one another’s wishes, and that if anyone violated the oath, his head would split into seven pieces.” The King said: “I shall certainly ensure that your aspiration accords with the oath.” A-na-luat then related his mother’s condition to King Bat-de.

After hearing it, the King said: “I cannot immediately fulfill your wish. Why is that? I aspired to become King, and only today have I begun to enjoy its fruit.

My kinsmen are prosperous and honored, and there is nothing about which I need be concerned. How could I abandon this way of life to renounce the household life and study the Way?”
A-na-luat said: “Only if the King renounces the household life can my aspiration be fulfilled. If you remain attached to prosperity, I must continue to sink in samsara for a long time. I beg the King to consider this carefully and not violate our former oath.” King Bat-de said: “I will fulfill my friend’s wish, but grant me seven years; after that, I will renounce the household life and study the Way together with you.” A-na-luat said: “Who knows whether the Buddha will still be in the world after seven years?!

Moreover, even my own life cannot be guaranteed. Why does the King now set such a date?” King Bat-de said: “If seven years is too long, would six years be acceptable?” A-na-luat answered as before. The King then proposed five, four, three, two, and finally one year; then from seven months down to one month, and from seven days down to one day, but each time A-na-luat answered in the same manner.

The King said: “We are elders of noble families; how could we depart so abruptly? We must make complete preparations, equip splendid carriages, and set out on an excursion with the utmost magnificence. Taking that opportunity, we can then carry out our aspiration.

You may now inform A-nan-da and the others of this intention.” A-na-luat immediately informed his five friends. The five were greatly delighted, their hearts and intentions entirely in accord.
That very night, the four divisions of the army were fully equipped. With exceedingly magnificent and majestic adornment, the company departed from the city on an excursion at daybreak.... At the conclusion of the sightseeing excursion, Uu-ba-ly, the barber, was secretly informed....

The seven men left their retinue and went to a secluded, deserted place, where they concealed themselves, removed their costly garments, and gave them to the barber. They asked him to shave their heads, changed their clothing, and set out to renounce the household life. Not long after the seven had departed, Uu-ba-ly was startled and thought: “The powerful noble families of the Sakya clan will surely kill me if they learn that I shaved the heads of these seven men.

Furthermore, these nobles have abandoned their homes to renounce the household life. Why should I not abandon my barber’s tools and these costly garments and also renounce the household life?” Without hesitation, Uu-ba-ly shaved his own head, hung the costly garments on a tree, thinking, “Whoever needs them may take them,” and then hurried away. Before long, he caught up with the seven and said: “I now also wish to follow you and renounce the household life.” The seven immediately accepted him.

Together they went to the Buddha, bowed their heads at his feet, and said: “World-Honored One! We now wish to renounce the household life and purely cultivate the holy life. Uu-ba-ly alone was our servant.

We ask that you first admit him and confer full ordination upon him, and only afterward admit us. This should be done so that we and the other Sakyas may break down our pride toward Uu-ba-ly.” The Buddha therefore admitted Uu-ba-ly first and the seven men afterward.
Shortly thereafter, the World-Honored One reflected: “The city of Ca-duy-la-ve is not far from here. If the Sakyas learn of this, they may create obstacles.” The Buddha took the eight men with him to the city of Bat-de-la. Beneath the canopy of the Vong Lam trees, the Buddha taught them the wondrous Dharma: “The eye is impermanent; forms are impermanent; eye-consciousness, eye-contact, and feelings arising conditionally from eye-contact are impermanent.

Likewise, the mind is impermanent; dharmas are impermanent; mind-consciousness, mind-contact, and feelings arising conditionally from mind-contact are impermanent. As noble disciples, you should contemplate in this way, give rise to disenchantment and detachment, attain the wisdom of liberation, accomplish what had to be done, establish the holy life, and undergo no further existence.” After hearing this teaching, six of them completely ended the outflows and attained arhatship.

Because A-nan attended upon the Buddha, his outflows were not entirely ended, while Dieu-dat alone attained nothing.
After King Bat-de attained the fruit of arhatship, his mind was pure and fearless. Whether sitting in meditation or practicing walking meditation beneath a tree or in a secluded place, he personally experienced serene happiness and exclaimed: “How wonderful! How blissful!” Another bhikkhu heard these words and thought: “Bhikkhu Bat-de must be recalling worldly pleasures and no longer delighting in the holy life.” Immediately afterward, he went and reported to the Buddha: “I approached Bat-de and heard him say, ‘How wonderful!

How blissful!’ He must be recalling the pleasures he enjoyed when he was King and no longer delighting in the holy life.” The Buddha told that bhikkhu to summon Bat-de. The bhikkhu went to Bat-de and said: “The Teacher summons you.” Bat-de went to the Buddha, bowed his head reverently at the Buddha’s feet, and stood to one side. The Buddha asked Bat-de: “Is it true that you said, ‘How blissful’?” Bat-de replied: “World-Honored One!

I truly did say, ‘How blissful.’” The Buddha then asked Bat-de: “What did you mean when you said, ‘How blissful’?” Bat-de replied: “Formerly, when I lived the household life,”

within the seven concentric walls, with seven ranks of elephants, seven ranks of horses,
seven ranks of chariots, seven ranks of infantry, and the four divisions of the army surrounding me; yet whenever
I heard an unfamiliar sound, fear arose in my heart and my hair stood on end. Now,
beneath the canopy of a tree, on open ground, I remain serene and entirely unafraid. That
is why I cried aloud, “What bliss!” The Buddha told that bhikkhu: “It is
impossible that Bhaddiya, having attained arhatship, should take no delight in the holy life.”
Then, concerning Bhaddiya, the Buddha spoke these verses:

The matter concerning Devadatta: The Blessed One and the venerable great sravakas
accepted the invitation of the naga king Anavatapta. Devadatta had not yet attained
supernormal powers and therefore could not go. Deeply ashamed, he thought: “I must now
seek and learn a method for cultivating supernormal powers.” Devadatta went to the Buddha
and said: “I beseech the Buddha to teach me the method for cultivating supernormal powers.”
The Buddha instructed him, and Devadatta received the teaching. During the rains retreat,
Devadatta attained supernormal powers. Having achieved this result, Devadatta reflected:
“Whom should I teach first?” He immediately thought of Prince Ajatasattu, the son of King
Bimbisara: “I should first guide this man, and only afterward instruct others.” Acting upon
this thought, Devadatta instantly vanished from the Bamboo Grove. Upon the prince’s bed,
Devadatta appeared as a little child lying on his back and sucking his finger. Seeing this,
the prince became exceedingly frightened and asked: “Are you a deva, or are you a ghost
or spirit?” The child replied: “I am Devadatta. Do not be afraid!” The prince said: “If you
are Devadatta, you should resume your original form.” The child immediately transformed
back into Devadatta, complete in his former dignified bearing. The prince rejoiced,
honored Devadatta as his teacher, and personally visited him each day, accompanied by
five hundred carriages. Devadatta then transformed himself into five hundred little
children, each lying on his back and sucking his finger in one of the carriages. The prince
also used five hundred carriages to convey all manner of sumptuous, delicious food as
offerings. At that time, the people of the various countries were greatly impressed and
said to one another: “Devadatta possesses great supernormal power and is therefore able
to perform such transformations, causing the prince to visit him every day and offer him
so many kinds of delicious and nourishing food.” Devadatta, for his part, failed to measure
his own capacity and continued to act according to his desires, attracting, sheltering, and
supporting a following.

At that time, the Blessed One departed from the Bamboo Grove and journeyed through the
countryside teaching and converting beings. He reached the country of Kausambi and stayed
in Ghosita’s Park. The Venerable Maudgalyayana was then dwelling in a secluded place. In
that country there had formerly been a son of Kaundinya named Kakudha, who had purified
himself in the holy life, attained the fruit of a non-returner, and been reborn in the Brahma
heaven. In the stillness of midnight, he descended from the heavenly realm, radiating
brilliant light, and came to the Venerable Maudgalyayana. Bowing with his head at the
venerable one’s feet, he respectfully informed him: “Devadatta is now teaching Prince
Ajatasattu and displaying transformations through supernormal powers. I fear that
Devadatta has been attracting and nurturing a following with the intention of causing a
schism in the harmonious Sangha.” As soon as he had finished speaking, Kakudha vanished
as swiftly as lightning.

At daybreak, the Venerable Maudgalyayana dressed properly and went directly to the Buddha,
to whom he related everything concerning Devadatta that Kakudha had reported. The Buddha
asked the Venerable Maudgalyayana: “What do you think? Should Kakudha’s words be carefully
considered or not?” The Venerable Maudgalyayana replied: “That is indeed my view.” The
Buddha told Maudgalyayana: “You should not speak thus. Why? Throughout this world, I see
no ascetic, brahmin, deva, Mara, or Brahma capable of taking command of the Buddha’s
following.”

The Buddha further told Maudgalyayana: “There are five kinds of teachers in the world, all
of whom are present today:

1. Their precepts are impure, yet they claim to be pure. Their disciples all know the
truth, but conceal their teacher’s transgressions in the hope of obtaining offerings and
material gain.

2. Their livelihood is wrong, and they are flattering and deceitful, yet they claim to be
upright. Their disciples likewise conceal this.

3. They speak what is unwholesome, yet claim that their words are wholesome, and so their
disciples rejoice and declare them wholesome.

4. Their understanding is impure, yet they claim it to be pure, and so their disciples
lavishly praise that understanding as pure.

5. They teach what is neither Dharma nor Vinaya, yet claim it to be Dharma and Vinaya.
Their disciples likewise declare that it accords with the Dharma; therefore, they cannot
persuade the wise to accept and believe it.

“Maudgalyayana, the Tathagata’s precepts are pure and without deceit. He does not speak
what is unwholesome. His views and understanding are pure, and what he teaches accords
with the Dharma. The wise accept and trust it; there is no need for disciples to collude
in concealing faults or offering praise.”

At that time, another bhikkhu who had completed the rains retreat in Rajagriha put on his
robe, took up his bowl, and went to the Buddha. He said: “Blessed One, Devadatta has been
teaching Prince Ajatasattu, appearing as a little child... and so forth, up to the offering
of delicious and nourishing foods.” The Buddha said: “Bhikkhu, do not crave to perform
transformations in Devadatta’s manner... in order to obtain material gain and offerings.
Such honor and offerings, when they arise, only increase the burden of suffering endured
through the long night of birth and death. It is like a vicious dog: when struck with a
stick, it becomes even more vicious. Devadatta is the same; as he receives abundant gifts
and offerings, his afflictions swiftly increase.” Wishing to restate this meaning, the
Blessed One spoke these verses:

The Buddha further told the bhikkhus: “The plantain, the bamboo, and the reed die because
of their fruit. A female mule also loses her life through pregnancy. Devadatta’s present
greed for material gain is likewise.” Wishing to restate this meaning, the Blessed One
spoke these verses:

The account continues: Departing from the country of Kausambi, the Blessed One journeyed
on until he reached Rajagriha, where he stayed on Mount Grdhrakuta. Bhikkhus, bhikkhunis,
upasakas, upasikas, kings, great ministers, ascetics, brahmins, religious practitioners,
and householders revered, honored, praised, and made offerings to him of food, robes,
bedding, and medicines. Like a lotus flower, he remained entirely unattached. At that
time, while surrounded by a great gathering of people from every social rank who listened
to him teach the Dharma, Devadatta rose from his seat, adjusted his robes, bared his right
shoulder, bowed with his head at the Buddha’s feet, knelt with palms joined, and said:
“Blessed One, I beseech you to dwell at ease and in happiness. From this day onward, please
allow me to assume leadership and manage the affairs of the Sangha.”

The Buddha said to Devadatta: “Even Śāriputra and Maudgalyāyana are not yet able to lead my assembly of disciples, much less you, a foolish man, like spittle!” Having been rebuked, Devadatta’s heart was filled with resentment, and he thought: “Why did the Blessed One humiliate me so severely before the great assembly?” Because this evil thought arose in him and was directed toward the Buddha, Devadatta’s supernormal powers began to diminish. Devadatta further thought: “The Buddha praises Śāriputra and Maudgalyāyana, yet humiliates me.” Devadatta once again gave rise to evil thoughts toward Śāriputra and Maudgalyāyana, and so his supernormal powers diminished a second time.

Devadatta returned to his dwelling. The king and a great multitude surrounded Devadatta to hear him teach the Dharma. Among that multitude was a bhikṣu who went to the Buddha and reported: “The king and a very great multitude are now surrounding Devadatta to hear him teach the Dharma.” The Buddha said: “Bhikṣu, it is not only in this life that Devadatta has had a great assembly. In a past life, too, he once had a great number surrounding him.

“In the distant past, there was a māṇava who dwelt in a mountain cave and recited a book of the kṣatriyas. A jackal living nearby listened intently to the recitation of that book and gained some understanding in its mind. It then conceived this thought: ‘According to my understanding of the words in this book, I am fit to become king of the beasts.’ Having formed this intention, the jackal set out on its way.

“While traveling, it encountered another weak jackal and wanted to kill it outright. The other jackal asked: ‘Why do you want to kill me?’ It replied: ‘I am king of the beasts. If you do not submit to me, you will be killed at once.’ The other jackal obeyed, saying: ‘Please do not kill me. I shall become your follower.’ Thus, the two jackals traveled on together. They encountered another jackal and likewise wanted to kill it immediately. Their exchange was the same as before, and that jackal also asked to become a follower. Continuing in this manner, it gradually subdued all the jackals.

“It then used the pack of jackals to subdue all the elephants. It used the elephants to subdue the tigers. It used the tigers to subdue all the lions. That jackal thus temporarily became king of the beasts. After becoming king, it gave rise to another thought: ‘Now that I am king of the beasts, I should not take a beast as my wife.’ It rode upon the back of the great white elephant, surrounded by countless beasts, and ordered them to encircle the city of Kāśī a thousand times.

“The king sent an envoy to ask: ‘You are beasts; why are you doing this?’ The jackal replied: ‘I am king of the beasts, and therefore I wish to marry the king’s daughter. If you comply with my wish, all will be well; otherwise, I shall destroy your kingdom.’ The envoy returned and reported this. The king assembled his ministers to deliberate together.

With the exception of one minister, all the others were of the opinion that the princess should be given in marriage. Why was this? They reasoned: ‘The might of our country depends solely upon our elephants and horses.

We have elephants and horses, but the other side has lions. When the elephants and horses hear the lions roar, they will all be terrified and lie flat upon the ground. Therefore, victory in battle is uncertain, and we may be destroyed by the beasts.

Why allow the kingdom to perish merely for the sake of one daughter?’

“At that time, the wise and resourceful chief minister said to the king: ‘Never before have I heard of a king’s daughter being given in marriage to a lowly beast. Though I am indeed feeble, I beg leave to kill that jackal without fail and cause all those beasts to scatter and flee.’

“The king asked: ‘What is your strategy? Present it.’

“The chief minister replied: ‘The king need only send an envoy to appoint a day for battle. Before the fighting begins, request one thing of the king of beasts: order the lions to attack first and roar afterward. Thinking that we are afraid, they will certainly have the lions roar first and attack afterward. On the day of battle, the king must order everyone in the city to plug their ears.’

“The king adopted this strategy, sending an envoy to appoint a day for battle and to make the request stated above. Before the battle, he repeated the request and only then sent forth the troops. When the battle began, the jackal did indeed order the lions to roar thunderously first. Upon hearing the lions’ roar, the jackal’s heart burst into

72 _ VINAYA PIṬAKA 1

seven pieces. It died upon the elephant’s back and fell crashing to the ground. At that very moment, all the beasts scattered and fled.”

On account of this event, the Buddha spoke this verse:

The Buddha told the bhikṣus: “The king of Kāśī at that time was none other than I myself. That wise chief minister was Śāriputra, and that jackal king of beasts was the present Devadatta. Bhikṣus! In the past, Devadatta used deceit to gather followers and supporters around him, and now he does the same.

“Śāriputra! You should go into Devadatta’s assembly and proclaim as follows: ‘Whoever accepts Devadatta’s five principles will not see the Buddha, the Dharma, or the Sangha.’”

The Venerable Śāriputra said: “In the past, I praised Devadatta. How can I now disparage him?”

The Buddha said: “When you praised him before, was it in accordance with the truth?”

Śāriputra replied: “It was in accordance with the truth.”

The Buddha said: “Now Devadatta is worthy of censure. When you censure him, that too is in accordance with the truth.”

The Buddha told the bhikṣus: “The Sangha should now perform a motion followed by one proclamation to appoint Śāriputra to go into Devadatta’s assembly and publicly declare this censure.”

One bhikṣu made the motion:

“Venerable Sangha, please listen! The Sangha now appoints the Venerable Śāriputra to go into Devadatta’s assembly and proclaim: ‘Any person who accepts Devadatta’s five principles will not see the Buddha, the Dharma, or the Sangha.’ If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.

“Venerable Sangha, please listen! The Sangha now appoints the Venerable Śāriputra to go into Devadatta’s assembly and proclaim: ‘Any person who accepts Devadatta’s five principles will not see the Buddha, the Dharma, or the Sangha.’ Those elders who approve should remain silent; anyone who does not approve should speak.

“The Sangha has agreed to appoint the Venerable Śāriputra. Because the Sangha approves, it remains silent. Thus is this matter understood; thus is it upheld.”

In accordance with this procedure, the Venerable Śāriputra went directly into Devadatta’s assembly and boldly proclaimed: “Any person who accepts Devadatta’s five principles will not see the Buddha, the Dharma, or the Sangha.”

At that time, everyone in Devadatta’s assembly cried out loudly: “The Śākya ascetics are jealous of one another! Seeing Devadatta receive many offerings, they jealously speak in this way.”

King Bimbisāra was also present in that assembly and issued this command: “Do not speak in this way. Why? The Buddha’s disciples are pure and have no such jealousy.”

At that very moment, Devadatta said to the assembly: “Who wishes to see māndārava flowers from the heavenly realm?”

The entire assembly said that they wished to see them. Devadatta immediately vanished from sight before the assembly and went to the flower pond. Because he greedily desired to break off a flowering branch, he lost his supernormal powers permanently. After returning to his former place, Devadatta, having lost his supernormal powers, gave rise to the evil intention of harming the Buddha. He therefore said to the crown prince: “Your royal father now governs according to the true Dharma. As I understand it, no one knows when his reign will decline. Human life is impermanent; even the next breath cannot be assured. Why should the crown prince have to wait so long for the throne? You could devise a plan to take possession of the four seas without delay.”

I shall kill the Buddha and take his place as Dharma King. In this land of Magadha, there will then be a new king and a new Buddha who together propagate and transform through the Way. Would that not be good?

The crown prince replied: “The kindness of one’s parents is greater than heaven and earth. I wish to repay their boundless kindness in nurturing me, yet have not been able to do so. Why, then, do you show me the way to commit such an act of treason?!”

Hearing this, Devadatta still felt no shame but continued using cunning words to entice the crown prince, causing him to sink into delusion and agree to follow Devadatta’s counsel. The crown prince then secretly carried a sharp sword through the gate of the royal palace. Because he harbored malicious and treasonous intentions, he was suddenly overcome by inner turmoil and fear, staggered, and fell headlong before the royal palace, after which he rose again.

The gatekeeper saw this and immediately thought: “The crown prince normally enters here with dignified bearing. Why does he behave this way today? There must be some reason.” He hurried over and questioned him.

The crown prince replied: “I intend to kill my royal father; that is why I am like this.”

The official asked: “Who incited the crown prince to rebel?”

The crown prince said: “Devadatta.”

The gatekeepers conferred among themselves: “How should this be handled?”

The first proposed: “We should kill all the ascetics, together with Crown Prince Chúng Lạc.”

The second offered his opinion: “Previously, the Buddha instructed Venerable Sariputra to proclaim Devadatta’s evil treachery. Why, then, should all the ascetics be killed? This crime was committed only by the crown prince and Devadatta, those two alone.”

The third recommended: “We should not hastily pass judgment in this matter. We must report it to the king. The king will issue a decree, and we shall carry it out according to his command.”

After deliberating in this way, the officials reported the matter to the king. The king asked: “Ministers, what are your opinions?”

The officials then presented in full what they had discussed. The king dismissed the official who had expressed the first opinion, transferred the official who had expressed the second, and conferred additional authority upon the one who had made the third recommendation.

The king again assembled his ministers to deliberate on the matter. The officials all said: “The second official’s opinion was reasonable, yet the king still transferred him. It is therefore clear that His Majesty, in his holy heart, cannot bear to inflict harm. Since the principal punishment will not be imposed, a lesser expedient must be used.”

The officials said: “The crown prince is heir to the throne. He rebelled only because he was impatient to become king. The throne should now be given to the crown prince, and his malicious intent will cease.”

This opinion accorded with the king’s heart, so he abdicated and transmitted the throne to the crown prince, whose royal title was Ajatashatru. At the beginning of his reign, he enjoyed the five sensual pleasures, and so for a time forgot his murderous and treasonous intent. After only a short while, however, even though nothing had happened, Ajatashatru still brought harm upon the life of his father.

At that time, King Ajatashatru possessed a very ferocious elephant. Devadatta secretly went to the elephant keeper and said to him: “Tomorrow, the ascetic Gautama will travel along this road. For my sake, make the elephant thoroughly drunk and release it onto that stretch of road. The Buddha, being exceedingly proud, will surely continue onward without avoiding it and will therefore be trampled to death. I shall reward you generously.”

Early the next morning, when it was time to go for alms, the Buddha donned his robe, took his bowl, and entered the city with five hundred disciples. The elephant keeper had already made the elephant completely drunk with wine. Seeing the Buddha approaching from afar, he released the elephant.

Those who had faith and rejoiced in the Buddha’s Dharma saw the drunken elephant being released and hurried to inform the Buddha: “We humbly implore the Blessed One to take another road.” The five hundred disciples and Venerable Ananda also spoke to the Buddha in this way.

Three times the Buddha replied: “There is no danger! Even a dragon could not harm me, much less an elephant.”

Reacting instinctively, the disciples left the Buddha and went by another road. Only Venerable Ananda continued to follow him alone.

At that time, a dense crowd of spectators surrounded the place. Everyone discussed the event, saying: “Today two mighty dragons will test their strength; let us see which is superior.”

The non-Buddhist ascetics said: “The elephant-dragon is powerful and will certainly overcome the man.”

The Buddha’s disciples said: “The man-dragon is lofty in the Way and weighty in virtue; he will certainly subdue the elephant.”

Their argument led nowhere, so they wagered money to determine who would prevail.

When the drunken elephant saw the Buddha approaching from afar, it flapped its ears, raised its trunk, and charged straight at the Buddha like a violent gale. Venerable Ananda, startled and terrified, involuntarily darted beneath the Buddha’s arm.

The Buddha said: “Ananda! You yourself just heard me say three times that there was no danger. Why did you not believe me and become so frightened?”

Seeing the elephant advancing, the Buddha entered the samadhi of loving-kindness and spoke this verse:

After hearing the verse, the elephant extended its trunk and laid it upon the ground, embracing the feet of the Blessed One. In a short while, it reverently repeated this action three times and gazed upon the Buddha from head to foot. The elephant circumambulated him clockwise three times, withdrew backward, and departed. From that time onward, it became a gentle elephant.

This was truly a wondrous event! Everyone praised it with one voice: “The ascetic, the son of the Shakyans, has subdued this ferocious elephant without using blade or staff. The people of the land need no longer be afraid. How marvelous!”

All the non-Buddhist ascetics were ashamed, while the Buddha’s disciples rejoiced with great delight. When the winnings from the wagers were counted, they amounted to more than seven hundred thousand.

After subduing the elephant, the Buddha spoke another verse:

After witnessing this, Devadatta conceived another evil thought: “It is now clear that I cannot kill the Buddha by this method. I shall find a ruthless murderer who does not know who the Buddha is and hire him at a high price to kill him.”

Devadatta immediately searched everywhere until he found a powerfully built man. He said: “Kill the Buddha for me, and I shall reward you generously.”

Greedy for wealth, the man agreed.

At that time, the Buddha was walking in meditation in an open place. Seeing the murderer from afar, he pervaded the man’s body with the samadhi of loving-kindness and beckoned to him with his hand. The murderer involuntarily dropped his knife and hurried to the Buddha. He bowed with his head and face at the Buddha’s feet and said: “Today I was a deluded madman who wished to harm the Blessed One. I know that I have committed a grave offense. I humbly implore you to allow me to repent.”

The Buddha taught: “You were indeed a foolish man, willing to harm the Tathagata out of greed for money. In my teaching, when a person recognizes that he has committed an offense and repents, his wholesome roots will increase.”

The Blessed One then taught the Dharma to deliver him. He explained generosity, observance of the precepts, rebirth in the heavens, the defilements of household life, and the peace and joy of renunciation. The man’s mind became joyful. Knowing this, the Buddha further taught him the Dharma of suffering, its origin, its cessation, and the path.

Upon hearing these teachings, insight burst forth within him. Through the Dharma he had realized, he became free from dust and defilement and attained the pure Dharma eye. Having seen the Dharma and attained its fruit, he requested refuge in the Three Jewels and undertook the five precepts.

The Blessed One told him to return by another road, because Devadatta had hired two men to lie in wait on the former road and kill this man, in order to conceal his evil infamy. In this manner, one after another, Devadatta hired four men, and eventually as many as thirty-two men. They all came before the Buddha, and the Buddha admitted them into the Order successively in this way; finally, he taught them the Dharma. Upon hearing the Dharma, they all attained the fruit of stream-entry.
When the bhikkhus heard that Devadatta had hired men to harm the Buddha, they took up knives and staves and came together to guard the Blessed One. The bhikkhus stationed themselves everywhere. It is the custom of Buddhas to leave their chambers each morning when the sun rises. One morning, when the Blessed One came out of his chamber, he saw the bhikkhus standing on both sides and asked: “Why are you standing here holding knives and staves?” The bhikkhus replied: “We heard that Devadatta had hired men to harm the Buddha. Being anxious, we came to stand guard here.” The Buddha told the bhikkhus: “It is impossible for a Tathagata to die before his appointed time. Five kinds of teachers in the world require protection, but Tathagatas do not. You may return in peace and guard your own minds.”
Devadatta, clearly recognizing his failure, again brooded over another scheme: “This plot of mine to harm the Buddha has also failed. If I find someone to cooperate with me in carrying it out, it will be more successful.” Devadatta immediately found a man, and together they climbed Mount Grdhrakuta. At that time, the Blessed One was walking in meditation upon a rock below the mountain.

Devadatta hastily ordered the man to push down a rock to harm the Buddha. As soon as the man formed the intention to push the rock, his hands and feet became unable to move. He then recollected the Buddha’s great merit.

With that thought, his hands and feet recovered as before. Seeing this, Devadatta became enraged and said: “Why are you so wretched? Get out of my sight at once!” Devadatta then personally pushed down a great boulder to harm the Buddha.

Below there was a mountain deity named Kimbila, who caught the boulder and cast it far away; only a small fragment flew off and struck the Blessed One, injuring his great toe. Witnessing this, the Blessed One said to Devadatta: “You have now committed an offense entailing immediate retribution. Whoever, with an evil mind, causes the body of a Buddha to bleed will certainly fall into the Avici hell of uninterrupted suffering.”
Devadatta then devised another scheme: “I have been unable to harm the Buddha. The only course remaining is to disrupt the harmony of the Sangha. The Buddha possesses great spiritual power; if I can divide his Sangha, my renown will resound everywhere.” Knowing this thought, the Buddha said to Devadatta: “You must not disrupt the harmony of the Sangha. If the Sangha has been divided and someone is able to restore its harmony, that person will be reborn in a heavenly realm and enjoy happiness there for a kalpa. Whoever disrupts the harmony of the Sangha will fall into hell and undergo suffering for a kalpa.” Having heard this, Devadatta temporarily abandoned that evil intention, but after some time it arose again. The Buddha admonished him as before and spoke these verses:

Having heard this, Devadatta temporarily abandoned that evil intention, but after some time it arose again more strongly than before. When the bhikkhus heard that Devadatta was intent on disrupting the harmony of the Sangha, they went and reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus, rebuked Devadatta in various ways through a messenger, and then told the bhikkhus: “A bhikkhu who is on intimate terms with Devadatta should be sent to admonish him: ‘Venerable, do not disrupt the harmony of the Sangha or engage in the division of the Sangha.

You should remain in harmony with the Sangha. When the Sangha is harmonious, it rejoices without dispute, trains together with one mind, mingles like water and milk, and together promotes the Teacher’s teaching concerning the practice of peace and happiness.’ If Devadatta complies, that is good. If not, a group of bhikkhus should be sent to admonish him.

If Devadatta still does not heed them, the Sangha should admonish him.” The bhikkhus obeyed the Buddha’s instruction and admonished him three times in this way, but Devadatta did not heed them. After rebuking him in every way, the bhikkhus reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus, again rebuked Devadatta in various ways through a messenger, and told the bhikkhus: “For the sake of ten benefits, a precept should be established for the bhikkhus.

From now on, this precept shall be stated as follows: ‘If any bhikkhu seeks means to disrupt the harmony of the Sangha, the bhikkhus should say to that bhikkhu: “Venerable, do not seek means to disrupt the harmony of the Sangha. You should remain in harmony with the Sangha. When you are in harmony with the Sangha, there is joy without dispute; all train together with one mind, mingling like water and milk, and together promote the Root Teacher’s teaching concerning the practice of peace and happiness.” If, when admonished in this way, he persists and does not desist, he should be admonished a second and a third time.

If he desists after the second or third admonition, that is good. If he does not desist, he commits a Sanghadisesa offense.’”

Division of the Sangha: Seeking every possible means to divide the Sangha.

Harmony: Performing the uposatha together, the invitation ceremony and Sangha acts together, and carrying out the affairs of the Sangha together with the Sangha.

Sangha: Four or more members. If that bhikkhu wishes to divide the Sangha, the other bhikkhus who see, hear, or know of it should send a bhikkhu who is acquainted with him to admonish him. If he then desists, he incurs one Dukkata offense, which must be confessed. If he does not desist, a group of bhikkhus should be sent to admonish him. If he then desists, he incurs two Dukkata offenses, which must be confessed. If he again does not desist, the Sangha should admonish him. If he then desists, he incurs three Dukkata offenses, which must be confessed. If he does not desist, the Sangha should admonish him by a formal act consisting of one motion and three proclamations.

One bhikkhu should make the following proclamation:

“Venerable Sangha, please listen! This bhikkhu ___ is vigorously seeking means to disrupt the harmony of the Sangha. The Sangha has admonished him: ‘Venerable, you should not vigorously seek means to disrupt the harmony of the Sangha.’ Although admonished in this way, he persists and does not desist.

The Sangha will now formally admonish him. If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.” After making the motion, they should say to that bhikkhu: “The Sangha has made the motion; three proclamations remain.

You should abandon the effort to disrupt the harmony of the Sangha. Do not incur a Sanghadisesa offense.” If he desists, he is assigned three Dukkata offenses and one Thullaccaya offense, which must be confessed. If he does not desist, the proclamation should continue: “Venerable Sangha, please listen!

This bhikkhu ___ is vigorously seeking means to disrupt the harmony of the Sangha. Thus far, the Sangha has formally admonished him. Those elders who approve should remain silent; those who do not approve should speak.” They should again say to that bhikkhu: “The Sangha has completed the first proclamation; two proclamations remain.

You should abandon the effort to disrupt the harmony of the Sangha. Do not incur a Sanghadisesa offense.” If he desists, he is assigned three Dukkata offenses and two Thullaccaya offenses, which must be confessed. If he does not desist, the second proclamation should be made as above.

When the second proclamation has been completed, they should again speak as above. If he desists, he is assigned three Dukkata offenses and three Thullaccaya offenses, which must be confessed. If he does not desist, the third proclamation should be made as above.

If he desists before the third proclamation is completed, he is assigned three Dukkata offenses and three Thullaccaya offenses, which must be confessed. Once the third proclamation has been completed, whether he desists or does not desist, he commits a Sanghadisesa offense. The same applies when a bhikkhuni commits the offense.

A sikkhamana, samanera, or samaneri who commits the offense

Dushkrita. If the motion is not validly made, then all three karmas are invalid.
If another karma is performed, if the karma is obstructed, if the karma is contrary to the Dharma, or if, without being admonished, they desist of their own accord, there is no offense.

End of the Tenth Rule

The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus who supported Devadatta said to the other bhikkhus: “Whatever Devadatta says, he says with knowledge, not without knowledge; he speaks in accordance with the Dharma, not contrary to the Dharma; he speaks in accordance with the Vinaya, not contrary to the Vinaya. We all accept and rejoice in it.” When the elder bhikkhus heard this, they reproached them in every way: “Why do you say: ‘Whatever Devadatta says, he says with knowledge, not without knowledge; he speaks in accordance with the Dharma, not contrary to the Dharma; he speaks in accordance with the Vinaya, not contrary to the Vinaya. We all accept and rejoice in it’?” After reproaching them, they reported the matter to the Buddha.

Because of this matter, the Buddha assembled the Bhikkhu Sangha. After conveying his reproach to the bhikkhus who supported Devadatta, he told the bhikkhus: “A bhikkhu who is well acquainted with the bhikkhus supporting Devadatta should be appointed to admonish them: ‘Venerable ones, do not say: “Whatever Devadatta says, he says with knowledge, not without knowledge; he speaks in accordance with the Dharma, not contrary to the Dharma; he speaks in accordance with the Vinaya, not contrary to the Vinaya.

We all accept and rejoice in it.” Why is this? Devadatta speaks without knowledge; he speaks contrary to the Dharma and contrary to the Vinaya. Do not support an undertaking that causes a schism in the Sangha; you should support the harmony of the Sangha.

When the Sangha is harmonious, it is joyful and free from disputes. United in purpose and training, like water mingled with milk, together proclaim the practice of peace and happiness taught by the Teacher.’ If they accept this, it is well. If not, a large number of bhikkhus from the Sangha should be appointed to admonish them.”

The bhikkhus obeyed the Buddha’s instruction and admonished them in this way three times, but all the bhikkhus who supported Devadatta refused to accept it. The bhikkhus reproached them in every way and then reported the matter to the Buddha. Because of this matter, the Buddha assembled the Bhikkhu Sangha, conveyed his reproach to the bhikkhus who supported Devadatta by many skillful means, and then told the bhikkhus: “For the sake of ten benefits, I establish this precept for the bhikkhus. From now on, this precept shall be stated as follows:

“‘If one, two, or many bhikkhus support an undertaking that causes a schism in the Sangha, saying to the other bhikkhus: “This bhikkhu speaks with knowledge, not without knowledge; he speaks in accordance with the Dharma, not contrary to the Dharma; he speaks in accordance with the Vinaya, not contrary to the Vinaya. Whatever this bhikkhu says, we accept and rejoice in it,” the other bhikkhus shall say to those bhikkhus: “Venerable ones, do not say: ‘This bhikkhu speaks with knowledge, not without knowledge; he speaks in accordance with the Dharma, not contrary to the Dharma; he speaks in accordance with the Vinaya, not contrary to the Vinaya.

Whatever this bhikkhu says, we accept and rejoice in it.’ Why is this? That bhikkhu speaks without knowledge; he does not speak the Dharma and does not speak the Vinaya. You should not delight in supporting an undertaking that causes a schism in the Sangha; you should delight in supporting the harmony of the Sangha.

When the Sangha is harmonious, it rejoices and is free from disputes. United in purpose and training, like water mingled with milk, together proclaim the practice of peace and happiness taught by the Teacher.” If, after being admonished in this way, they persist and do not desist, they should be admonished a second and a third time. If they desist after the second or third admonition, it is well; if they do not desist, they commit a Sanghavasesa offense.’”

Supporting a schism in the Sangha: Supporting in various ways an undertaking that results in a schism in the Sangha.

Harmony: Performing the uposatha and the invitation ceremony together. A person well acquainted with them should be appointed to admonish them. If they desist, they commit a dushkrita offense requiring confession. The cases extending through desisting of their own accord without being admonished are all as explained in the preceding rule.

End of the Eleventh Rule

The Buddha was staying in the country of Kausambi. At that time, the bhikkhu Chanda committed various offenses: when entering the houses of laypeople, he would lie or sit on any bed without observing the proper procedure; eating separately from the Sangha and eating at improper times were habitual for him. When Chanda entered a village, he also failed to inform a well-behaved bhikkhu. Seeing this, the bhikkhus reproached him: “By violating the rules of conduct in this way, you have committed offenses. You must recognize this and repent. Do not forfeit your purity in the practice of the holy life. Would you dwell forever throughout the long night with these offenses and thereby incur suffering and affliction? How could you bear to cause donors to lose all their merit?”

Chanda replied: “Venerable ones, you should not instruct me; it is I who should instruct you. Why is this? The Dharma King, the Noble Teacher, is my master, and it is from him that I have received the rules. This has nothing to do with you venerable ones. It is like a great wind blowing all kinds of filthy grass and refuse together into one place. All you venerable ones come from many clans, many families, and many countries, and your going forth is likewise of many kinds. Why do you wish to admonish and instruct me? Venerable ones, do not say anything to me, whether good or bad, and I likewise will not say anything to you, whether good or bad.”

The bhikkhus again said to Chanda: “Do not be arrogant. You cannot refuse to communicate and cooperate with one another. You should speak to the bhikkhus concerning what is good and bad, and the bhikkhus will likewise speak to you concerning what is good and bad. By exchanging instruction with one another and helping one another confess and be absolved of offenses in this way, the Sangha of the Tathagata will flourish.” Although the bhikkhus admonished him in this way, Chanda stubbornly persisted and would not desist. The bhikkhus therefore brought him before the Buddha and reported the matter to him.

Because of this matter, the Buddha assembled the Bhikkhu Sangha and asked Chanda: “Is it true that you have acted in this way?”

“Blessed One, it is indeed true that I have acted in this way,” Chanda replied.

The Buddha reproached him in every way: “You foolish man, why did you say that you could not communicate and cooperate with one another? When the bhikkhus see that you have committed an offense and therefore do not wish to perform the uposatha, the invitation ceremony, karmas, or other acts of the Sangha together with you, they compassionately reproach and admonish you. Why do you refuse to accept their admonition?”

After reproaching him in every way, the Buddha told the bhikkhus: “A bhikkhu who is friendly with Chanda should be appointed to admonish him as stated above. Next, a large group of bhikkhus should be appointed, and after that the Sangha should admonish him.” The bhikkhus obeyed the Buddha’s instruction and admonished Chanda three times, but he still refused to heed them. They therefore reported the matter to the Buddha.

Because of this matter, the Buddha assembled the Bhikkhu Sangha. After conveying his reproach to Chanda in every way, he told the bhikkhus: “For the sake of ten benefits, I establish this precept for the bhikkhus. From now on, this precept shall be stated as follows:

“‘If a bhikkhu is ill-natured and difficult to instruct, and frequently commits offenses among bhikkhus who train together in the sutras and Vinaya, and the bhikkhus admonish that offender in accordance with the Dharma and the Vinaya, but he says: “Venerable one, do not say anything to me, whether good or bad, and I likewise will not speak to you about anything good or bad,” the bhikkhus shall again say: “Do not be arrogant.

We cannot refuse to cooperate with one another. You should speak to the bhikkhus in accordance with the Dharma, and the bhikkhus will likewise speak to you in accordance with the Dharma. By exchanging instruction with one another in this way, you will help one another eliminate offenses and cause the Sangha of the Tathagata to flourish.” If, after being admonished in this way, he persists and does not desist, he should be admonished a second and a third time.

If he desists after the second or third admonition, it is well; if he does not desist, he commits a Sanghavasesa offense.’”

Ill-natured and difficult to admonish: He does not accept admonition or correction, has no respectful mind, considers himself right, and considers others wrong.

Fellow students of the sutras and Vinaya: “Sutras” means all the teachings of the Buddha, and “Vinaya” means the Pratimoksha. If, when a close bhikkhu is sent to admonish him, he desists, he commits one duskrta offense requiring repentance; and likewise, if he desists on his own without being admonished, everything is as stated in the preceding precept.

The twelfth precept is concluded.

The Blessed One was staying in the city of Sravasti. At that time, in the settlement of Kit La, there were two bhikkhus, one named At-be and the other Phan-na-ba. Together they engaged in evil conduct, corrupted households, and committed acts contrary to proper deportment, such as making flower garlands themselves, teaching others to make flower garlands, wearing them themselves, teaching others to wear flower garlands, sitting on the same bed with women, eating from the same dish, eating meat, drinking alcohol, singing and dancing to music, imitating the calls of various birds, and making birds fight one another.

At times they gambled; at times they staggered about, laughing and jesting; at times they played games of throwing and catching, pointed with their fingers and winked their eyes, and performed various antics toward women to tease them. Thus, with body, speech, and mind, they committed evil deeds, violating the precepts, corrupting right view, and impairing proper deportment and right livelihood.

At that time, five hundred bhikkhus of perfect deportment came from the country of Kasi to this settlement. When the proper time arrived, they took their bowls and entered the village to seek alms. Seeing these monks, the laypeople all said, “Where have these bhikkhus come from? Why do they bow their heads and behave like dutiful sons, not knowing how to open their mouths and converse with people? In our settlement we already have two virtuous and capable bhikkhus, skilled in many arts and adept at pleasing people. What need is there to let people of this sort remain in our settlement?” They resolutely gave them no food, so the bhikkhus had to return with empty bowls.

At that time, the Venerable Sariputra and Maudgalyayana were also traveling from Kasi to this settlement. Upon hearing this news, At-be and his group became worried and thought, “When these two arrive here, they will certainly hear of our notorious evil conduct and cut off all offerings to us.” The two therefore went to the laypeople and said, “Before long, two bhikkhus will come here. One is named Maudgalyayana, who is extremely skilled in magical arts and can manifest and transform himself into all manner of forms.

The second is named Sariputra, who is highly skilled in spells and clever speech and is adept at deluding people. You disciples of the Buddha should be of one mind and not allow yourselves to be deluded by them! We will remain here.

If this reasonable request is not fulfilled, we shall leave.” The laypeople said, “Venerable Elders, set your minds at ease. We shall never be deluded by them.”

When the two venerables arrived at this settlement, laypeople young and old, great and small, all came out to welcome and greet them, respectfully bowed at their feet, and then sat to one side. On that occasion, Maudgalyayana displayed supernatural transformations: he divided his body into hundreds of thousands and then reunited them into one; passed through walls and ramparts; walked upon water as though walking on land; sat and reclined in midair like a bird in flight; reached the Brahma heaven with his body and touched the sun and moon with his hands; emitted fire from the upper part of his body and water from the lower part; emitted water from the upper part of his body and fire from the lower part; manifested half of his body or his entire body;

emerged in the east and disappeared in the west; emerged in the west and disappeared in the east; emerged in the south and disappeared in the north; emerged in the north and disappeared in the south; emerged in the center and disappeared at one side; and emerged at one side and disappeared in the center.

Having displayed these supernatural transformations, he returned and sat in his former place.

The laypeople then said to one another, “Maudgalyayana is skilled in magical arts; this is clearly true.” It was then Sariputra’s turn to expound the sublime Dharma. From the beginning to the end of the discourse, there was nothing that was not easy to understand, possessed of wholesome meaning and wholesome flavor of the Dharma, and complete with the pure characteristics of the holy life. After teaching the Dharma, the Venerable sat quietly in meditative concentration. The laypeople again discussed among themselves, saying, “Sariputra is indeed skilled in teaching the Dharma.” Yet even though both had been put to the test, the people still did not accept them with faith and made no offerings.

At that time, there were two upasakas in this settlement, one named Phu Xa and the other Uu-lau-gia. With joyful faith in the Buddha-Dharma, they had seen the truth and attained the fruit; therefore, they took great delight in giving alms and making offerings to sramanas. When these two men heard that the Venerable Sariputra and Maudgalyayana had come from Kasi, they went together to welcome them and bowed with their heads and faces at their feet. The two venerables taught them the sublime Dharma, and they rejoiced greatly in the benefit that had been revealed to them.

After hearing the Dharma, the two men addressed the Venerable Sariputra: “In this settlement there are two bhikkhus who, through many deeds, have behaved in a manner utterly devoid of proper deportment.” They then related everything fully as above. “Recently, five hundred bhikkhus of the utmost proper deportment entered the village seeking alms, yet were compelled to return carrying empty bowls. We beseech the Venerable to report this matter to the Buddha.” Once again, the Venerable expounded the sublime Dharma to the two upasakas, instructed them in what was beneficial, and caused them to depart filled with joy.

Upon returning to the city of Sravasti, the two venerables reported the foregoing matter fully to the Buddha. Because of this matter, the Buddha assembled the Bhikkhu Sangha and told the Venerable Ananda, “Go to the settlement of Kit La and impose upon those two bhikkhus the karma procedure of banishment, expelling them from the settlement.”

The Venerable Ananda said to the Buddha, “Those bhikkhus of evil views are not sramanas, though they call themselves sramanas. They constantly commit impure deeds, and their minds have become so corrupt that if I go alone, with their extreme wickedness they will surely harass and trouble me without restraint.”

The Buddha said to the Venerable Ananda, “So it is, so it is. Your assessment is true. You may now go with a number of bhikkhus, as many or as few as you wish, to the settlement of Kit La. First assemble the community; then formally charge At-be and his group with their offenses and, by a motion followed by three proclamations, expel them from the settlement.” One bhikkhu shall perform the procedure as follows:

“May the Venerable Sangha listen! This bhikkhu named _ has engaged in evil conduct and corrupted households. His evil conduct has been heard of and clearly known by everyone. The Sangha now expels him from this settlement. If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.

“May the Venerable Sangha listen! This bhikkhu named _ has engaged in evil conduct and corrupted households. His evil conduct has been seen, heard, and clearly known by everyone; his corruption of households has likewise been heard of, seen, and clearly known by all. The Sangha now expels him from this settlement. Those elders who approve shall remain silent; anyone who does not approve should speak.” (The same shall be proclaimed a second and a third time.)

“The Sangha has agreed to expel the bhikkhu _ from the settlement. The Sangha consents and therefore remains silent. Thus do I understand this matter.”

The Venerable Ananda received and followed the Buddha’s instruction, taking five hundred bhikkhus with him to the settlement of Kit La. When the laypeople heard that the Venerable Ananda and five hundred bhikkhus had come to the settlement, they all went out to welcome them, greeted them, bowed at their feet, and then withdrew to sit to one side. Ananda immediately assembled the community and proceeded through the karma procedure. After the karma procedure had been performed, the two bhikkhus stubbornly refused to leave.

The bhikkhus asked, “Why do you two venerables not leave?”

They replied, “The Venerable Ananda has acted arbitrarily out of favoritism and hostility, anger, delusion, and fear; therefore, we will not leave. Why is this? There are bhikkhus guilty of the same offenses, yet some are expelled and others are not!”

The bhikkhus said, “You two venerables should not say that the Venerable Ananda has acted arbitrarily out of favoritism, anger, delusion, and fear, or that there are bhikkhus

For the same offense, some are expelled while others are not expelled. You conduct yourselves in evil ways and defile households. Your evil conduct is heard of and clearly known by everyone, and your defilement of households is plainly known to all and has become utterly wearisome. You should leave this place and should not remain here.

Although the bhikkhus admonished them in this way, they persisted and would not desist. The bhikkhus reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and, in every way, conveyed a rebuke to those two bhikkhus.

He then told the bhikkhus: “A bhikkhu who is close and intimate with those two bhikkhus should be sent to admonish them as above. Next, a group of bhikkhus should be sent, and thereafter the Sangha.” The bhikkhus obeyed the Buddha’s instruction and admonished the offenders three times, but they still would not accept the admonition, so they reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and once again conveyed a rebuke to the offenders.

He then told the bhikkhus: “For the sake of ten benefits, a precept should be established for the bhikkhus. From now on, this precept shall be recited as follows:

‘If a bhikkhu, dwelling in dependence upon a village, conducts himself badly and defiles households, and his bad conduct is seen and heard by everyone, and his defilement of households is likewise seen and heard by everyone, the bhikkhus shall say to that bhikkhu: “Venerable, you conduct yourself badly and defile households. Your bad conduct is seen and heard by everyone, and your defilement of households is likewise seen and heard by everyone. You should depart from this place and should not remain here.”

That bhikkhu says: “The venerable ones act arbitrarily out of attachment, anger, delusion, and fear. Why is this? Because among bhikkhus guilty of the same offense, some are expelled while others are not expelled.”

The bhikkhus shall again say: “Venerable, do not exaggerate by saying: ‘The venerable ones act out of attachment, anger, fear, and delusion; among those guilty of the same offense, some are expelled while others are not expelled.’ You conduct yourself badly and defile households. Your bad conduct is seen and heard by everyone, and your defilement of households is likewise seen and heard by everyone. You should abandon this statement concerning attachment, anger, delusion, and fear. You should leave this place and should not remain here.”

If, when admonished in this way, he persists and does not desist, he should be admonished a second and a third time. If, upon being admonished a second and a third time, he abandons the matter, it is well; if he does not abandon it, he commits a Sanghadisesa offense.’

Evil conduct: Evil conduct arising through body, speech, and mind.

Defiling households: Causing householders to lose faith in the Buddha-Dharma.

Seen: Seen with one’s own eyes.

Heard: Heard from a trustworthy person.

Known: Known both near and far.

If a close bhikkhu is sent to admonish him and he then desists, he commits a Dukkata offense requiring confession; even if he desists on his own without being admonished, all is as explained above.

End of the thirteenth precept

THE FIVE-PART VINAYA OF THE MAHISASAKA SCHOOL