Bu Ss 10

10. Saṅghabhedasikkhāpada

Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho devadatto yena kokāliko kaṭamodakatissako khaṇḍadeviyā putto samuddadatto tenupasaṅkami; upasaṅkamitvā kokālikaṁ kaṭamodakatissakaṁ khaṇḍadeviyā puttaṁ samuddadattaṁ etadavoca— “etha mayaṁ, āvuso, samaṇassa gotamassa saṅghabhedaṁ karissāma cakkabhedan”ti. Evaṁ vutte, kokāliko devadattaṁ etadavoca— “samaṇo kho, āvuso, gotamo mahiddhiko mahānubhāvo. Kathaṁ mayaṁ samaṇassa gotamassa saṅghabhedaṁ karissāma cakkabhedan”ti? “Etha mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācissāma— ‘bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattanti. Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ piṇḍapātikā assu; yo nimantanaṁ sādiyeyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ paṁsukūlikā assu; yo gahapaticīvaraṁ sādiyeyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ rukkhamūlikā assu; yo channaṁ upagaccheyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā’ti. Imāni samaṇo gotamo nānujānissati. Te mayaṁ imehi pañcahi vatthūhi janaṁ saññāpessāmāti. Sakkā kho, āvuso, imehi pañcahi vatthūhi samaṇassa gotamassa saṅghabhedo kātuṁ cakkabhedo. Lūkhapasannā hi, āvuso, manussā”ti.

Causing a schism in the Sangha Origin story

At one time when the Buddha was staying at Rājagaha in the Bamboo Grove, Devadatta went to Kokālika, Kaṭamodakatissaka, Khaṇḍadeviyāputta, and Samuddadatta. He said to them, “Let’s cause a schism in the Sangha of the ascetic Gotama. Let’s break its authority.” Kokālika said to Devadatta, “The ascetic Gotama is powerful and mighty. How can we achieve this?” “Well, let’s go to the ascetic Gotama and request five things: ‘In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, the reduction in things, and being energetic. And there are five things that lead to just that. It would be good, sir: If the monks stayed in the wilderness for life, and whoever stayed near an inhabited area would commit an offense, If they ate only almsfood for life, and whoever accepted an invitational meal would commit an offense, If they wore rag robes for life, and whoever accepted robe-cloth from a householder would commit an offense, If they lived at the foot of a tree for life, and whoever took shelter would commit an offense, If they didn’t eat fish or meat for life, and whoever did would commit an offense.’ The ascetic Gotama won’t allow this. We’ll then be able to win people over with these five points.” Kokālika said, “It might be possible to cause a schism in the Sangha with these five points, for people have confidence in austerity.”

Atha kho devadatto sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho devadatto bhagavantaṁ etadavoca— “bhagavā, bhante, anekapariyāyena appicchassa …pe… vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya …pe… vīriyārambhāya saṁvattanti. Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya vajjaṁ naṁ phuseyya …pe… yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ, yo macchamaṁsaṁ khādeyya vajjaṁ naṁ phuseyyā”ti. “Alaṁ, devadatta, yo icchati āraññiko hotu, yo icchati gāmante viharatu; yo icchati piṇḍapātiko hotu, yo icchati nimantanaṁ sādiyatu; yo icchati paṁsukūliko hotu, yo icchati gahapaticīvaraṁ sādiyatu. Aṭṭhamāse kho mayā, devadatta, rukkhamūlasenāsanaṁ anuññātaṁ, tikoṭiparisuddhaṁ macchamaṁsaṁ— adiṭṭhaṁ asutaṁ aparisaṅkitan”ti. Atha kho devadatto— “na bhagavā imāni pañca vatthūni anujānātī”ti haṭṭho udaggo sapariso uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho devadatto sapariso rājagahaṁ pavisitvā pañcahi vatthūhi janaṁ saññāpesi— “mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācimhā— ‘bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattanti. Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ piṇḍapātikā assu; yo nimantanaṁ sādiyeyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ paṁsukūlikā assu; yo gahapaticīvaraṁ sādiyeyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ rukkhamūlikā assu; yo channaṁ upagaccheyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā’ti. Imāni samaṇo gotamo nānujānāti. Te mayaṁ imehi pañcahi vatthūhi samādāya vattāmā”ti.

Devadatta and his followers then went to the Buddha, bowed and sat down, and Devadatta made his request. The Buddha replied, “No, Devadatta. Those who wish may stay in the wilderness, and those who wish may live near inhabited areas. Those who wish may eat only almsfood, and those who wish may accept invitational meals. Those who wish may wear rag robes, and those who wish may accept robe-cloth from householders. I have allowed the foot of a tree as a resting place for eight months of the year, as well as fish and meat that are pure in three respects: one hasn’t seen, heard, or suspected that the animal was specifically killed to feed a monastic.” Devadatta thought, “The Buddha doesn’t allow the five points.” Glad and elated, he got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left with his followers. Devadatta then entered Rājagaha and won people over with the five points, saying, “The ascetic Gotama doesn’t agree to them, but we practice in accordance with them.”

Tattha ye te manussā assaddhā appasannā dubbuddhino te evamāhaṁsu— “ime kho samaṇā sakyaputtiyā dhutā sallekhavuttino, samaṇo pana gotamo bāhulliko bāhullāya cetetī”ti. Ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma devadatto bhagavato saṅghabhedāya parakkamissati cakkabhedāyā”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma devadatto saṅghabhedāya parakkamissati cakkabhedāyā”ti. Atha kho te bhikkhū devadattaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tvaṁ, devadatta, saṅghabhedāya parakkamasi cakkabhedāyā”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, saṅghabhedāya parakkamissasi cakkabhedāya. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

The foolish people with little faith and confidence said, “These Sakyan monastics are practicing asceticism and living with the aim of self-effacement. But the ascetic Gotama is extravagant and has chosen a life of indulgence.” But the wise people who had faith and confidence complained and criticized Devadatta, “How can Devadatta pursue schism in the Sangha of the Buddha? How can he break its authority?” The monks heard the criticism of those people, and the monks of few desires complained and criticized him in the same way. After rebuking Devadatta in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Devadatta: “Is it true, Devadatta, that you are doing this?” “It’s true, sir.” The Buddha rebuked him … “Foolish man, how can you do this? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

“Yo pana bhikkhu samaggassa saṅghassa bhedāya parakkameyya, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha tiṭṭheyya, so bhikkhu bhikkhūhi evamassa vacanīyo—

Final ruling

‘If a monk pursues schism in a united Sangha or persists in taking up a legal issue conducive to schism, the monks should correct him like this:

‘māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha aṭṭhāsi. Sametāyasmā saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī’ti. Evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya. Yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ; no ce paṭinissajjeyya, saṅghādiseso”ti.

“Venerable, don’t pursue schism in the united Sangha or persist in taking up a legal issue conducive to schism. Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.” If that monk continues as before, the monks should press him up to three times to make him stop. If he then stops, all is well. If he does not stop, he commits an offense entailing suspension.’”

Yo panāti yo yādiso …pe… bhikkhūti …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti. Samaggo nāma saṅgho samānasaṁvāsako samānasīmāyaṁ ṭhito. Bhedāya parakkameyyāti— “kathaṁ ime nānā assu, vinā assu, vaggā assū”ti pakkhaṁ pariyesati, gaṇaṁ bandhati. Bhedanasaṁvattanikaṁ vā adhikaraṇanti aṭṭhārasabhedakaravatthūni. Samādāyāti ādāya. Paggayhāti dīpeyya. Tiṭṭheyyāti na paṭinissajjeyya. So bhikkhūti yo so saṅghabhedako bhikkhu. Bhikkhūhīti aññehi bhikkhūhi. Ye passanti, ye suṇanti, tehi vattabbo— “māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha aṭṭhāsi. Sametāyasmā saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī”ti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace paṭinissajjati, iccetaṁ kusalaṁ; no ce paṭinissajjati, āpatti dukkaṭassa. Sutvā na vadanti, āpatti dukkaṭassa. So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo— “māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha aṭṭhāsi. Sametāyasmā saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī”ti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace paṭinissajjati, iccetaṁ kusalaṁ; no ce paṭinissajjati, āpatti dukkaṭassa. So bhikkhu samanubhāsitabbo— “evañca pana, bhikkhave, samanubhāsitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. So taṁ vatthuṁ na paṭinissajjati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ samanubhāseyya tassa vatthussa paṭinissaggāya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. So taṁ vatthuṁ na paṭinissajjati. Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi— suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. So taṁ vatthuṁ na paṭinissajjati. Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya. Samanubhaṭṭho saṅghena itthannāmo bhikkhu tassa vatthussa paṭinissaggāya. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Ñattiyā dukkaṭaṁ, dvīhi kammavācāhi thullaccayā, kammavācāpariyosāne āpatti saṅghādisesassa. Saṅghādisesaṁ ajjhāpajjantassa ñattiyā dukkaṭaṁ, dvīhi kammavācāhi thullaccayā paṭippassambhanti. Saṅghādisesoti …pe… tenapi vuccati saṅghādisesoti.

Definitions

A: whoever … Monk: … The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case. A united Sangha: those belonging to the same Buddhist sect and staying within the same monastery zone. Pursues schism: thinking, “What can I do to split, separate, and divide them?” he searches for a faction and puts together a group. A legal issue conducive to schism: the eighteen grounds for schism. Taking up: having adopted. Taking up: he proclaims. If he persists in: if he does not stop. Him: the monk who is pursuing schism in the Sangha. The monks: other monks who see it or hear about it. They should correct him like this: “Venerable, don’t pursue schism in the united Sangha or persist in taking up a legal issue conducive to schism. Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.” And they should correct him a second and a third time. If he stops, all is well. If he does not stop, he commits an offense of wrong conduct. If those who hear about it do not say anything, they commit an offense of wrong conduct. That monk, even if he has to be pulled into the Sangha, should be corrected like this: “Venerable, don’t pursue schism in the united Sangha or persist in taking up a legal issue conducive to schism. Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.” They should correct him a second and a third time. If he stops, all is well. If he does not stop, he commits an offense of wrong conduct. Should press him: “And, monks, he should be pressed like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk so-and-so is pursuing schism in the united Sangha. And he keeps on doing it. If the Sangha is ready, it should press monk so-and-so to make him stop. This is the motion. Please, venerables, I ask the Sangha to listen. The monk so-and-so is pursuing schism in the united Sangha. And he keeps on doing it. The Sangha presses monk so-and-so to make him stop. Any monk who approves of pressing monk so-and-so to make him stop should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The monk so-and-so is pursuing schism in the united Sangha. And he keeps on doing it. The Sangha presses monk so-and-so to make him stop. Any monk who approves of pressing monk so-and-so to make him stop should remain silent. Any monk who doesn’t approve should speak up. The Sangha has pressed monk so-and-so to make him stop. The Sangha approves and is therefore silent. I will remember it thus.’” After the motion, he commits an offense of wrong conduct. After each of the first two announcements, he commits a serious offense. When the last announcement is finished, he commits an offense entailing suspension. For one who commits the offense entailing suspension, the offense of wrong conduct and the serious offenses are annulled. He commits an offense entailing suspension: … Therefore, too, it is called an offense entailing suspension.

Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa. Dhammakamme vematiko na paṭinissajjati, āpatti saṅghādisesassa. Dhammakamme adhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa. Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. Adhammakamme vematiko, āpatti dukkaṭassa. Adhammakamme adhammakammasaññī, āpatti dukkaṭassa.

Permutations

If it is a legitimate legal procedure, and he perceives it as such, and he does not stop, he commits an offense entailing suspension. If it is a legitimate legal procedure, but he is unsure of it, and he does not stop, he commits an offense entailing suspension. If it is a legitimate legal procedure, but he perceives it as illegitimate, and he does not stop, he commits an offense entailing suspension. If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct. If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct. If it is an illegitimate legal procedure, and he perceives it as such, he commits an offense of wrong conduct.

Anāpatti— asamanubhāsantassa, paṭinissajjantassa, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti.

Non-offenses

There is no offense: if he has not been pressed; if he stops; if he is insane; if he is deranged; if he is overwhelmed by pain; if he is the first offender.