Bu Ss 11

11. Bhedānuvattakasikkhāpada

Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena devadatto saṅghabhedāya parakkamati cakkabhedāya. Bhikkhū evamāhaṁsu— “adhammavādī devadatto, avinayavādī devadatto. Kathañhi nāma devadatto saṅghabhedāya parakkamissati cakkabhedāyā”ti. Evaṁ vutte, kokāliko kaṭamodakatissako khaṇḍadeviyā putto samuddadatto te bhikkhū etadavocuṁ— “māyasmanto evaṁ avacuttha. Dhammavādī devadatto, vinayavādī devadatto. Amhākañca devadatto chandañca ruciñca ādāya voharati jānāti no bhāsati amhākampetaṁ khamatī”ti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma bhikkhū devadattassa saṅghabhedāya parakkamantassa anuvattakā bhavissanti vaggavādakā”ti. Atha kho te bhikkhū te anuvattake bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave, bhikkhū devadattassa saṅghabhedāya parakkamantassa anuvattakā honti vaggavādakā”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma te, bhikkhave, moghapurisā devadattassa saṅghabhedāya parakkamantassa anuvattakā bhavissanti vaggavādakā. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Siding with a schismatic Origin story

At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. At that time Devadatta was pursuing schism in the Sangha, a break in authority. The monks were saying, “Devadatta speaks contrary to the Teaching and the training. How can he pursue schism in the Sangha?” But Kokālika, Kaṭamodakatissaka, Khaṇḍadeviyāputta, and Samuddadatta said to those monks, “No, venerables, Devadatta speaks in accordance with the Teaching and the training. And he speaks with our consent and approval. He knows about us and speaks for us, and we approve of this.” The monks of few desires complained and criticized them, “How can these monks support Devadatta’s pursuit of schism in the Sangha?” They rebuked those monks in many ways and then told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monks, that there are monks who support this?” “It’s true, sir.” The Buddha rebuked them … “Monks, how can those foolish men support this? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

“Tasseva kho pana bhikkhussa bhikkhū honti anuvattakā vaggavādakā eko vā dve vā tayo vā. Te evaṁ vadeyyuṁ—

Final ruling

‘That monk may have one, two, or three monks who side with him and support him, and they may say,

‘māyasmanto etaṁ bhikkhuṁ kiñci avacuttha. Dhammavādī ceso bhikkhu, vinayavādī ceso bhikkhu. Amhākañceso bhikkhu chandañca ruciñca ādāya voharati jānāti no bhāsati amhākampetaṁ khamatī’ti, te bhikkhū bhikkhūhi evamassu vacanīyā— ‘māyasmanto evaṁ avacuttha, na ceso bhikkhu dhammavādī, na ceso bhikkhu vinayavādī, māyasmantānampi saṅghabhedo ruccittha, sametāyasmantānaṁ saṅghena, samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī’ti. Evañca te bhikkhū bhikkhūhi vuccamānā tatheva paggaṇheyyuṁ, te bhikkhū bhikkhūhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya. Yāvatatiyañce samanubhāsiyamānā taṁ paṭinissajjeyyuṁ, iccetaṁ kusalaṁ, no ce paṭinissajjeyyuṁ, saṅghādiseso”ti.

“Venerables, don’t correct this monk. He speaks in accordance with the Teaching and the training. And he speaks with our consent and approval. He knows about us and speaks for us, and we approve of this.” The monks should correct those monks like this: “No, venerables, this monk speaks contrary to the Teaching and the training. And don’t consent to schism in the Sangha. Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.” If those monks continue as before, the monks should press them up to three times to make them stop. If they then stop, all is well. If they do not stop, they commit an offense entailing suspension.’”

Tasseva kho panāti tassa saṅghabhedakassa bhikkhuno. Bhikkhū hontīti aññe bhikkhū honti. Anuvattakāti yaṁdiṭṭhiko so hoti yaṅkhantiko yaṁruciko tepi taṁdiṭṭhikā honti taṅkhantikā taṁrucikā. Vaggavādakāti tassa vaṇṇāya pakkhāya ṭhitā honti. Eko vā dve vā tayo vāti eko vā hoti dve vā tayo vā. Te evaṁ vadeyyuṁ— “māyasmanto etaṁ bhikkhuṁ kiñci avacuttha, dhammavādī ceso bhikkhu, vinayavādī ceso bhikkhu, amhākañceso bhikkhu chandañca ruciñca ādāya voharati jānāti no bhāsati amhākampetaṁ khamatī”ti. Te bhikkhūti ye te anuvattakā bhikkhū. Bhikkhūhīti aññehi bhikkhūhi. Ye passanti ye suṇanti tehi vattabbā— “māyasmanto evaṁ avacuttha. Na ceso bhikkhu dhammavādī, na ceso bhikkhu vinayavādī. Māyasmantānampi saṅghabhedo ruccittha. Sametāyasmantānaṁ saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī”ti. Dutiyampi vattabbā. Tatiyampi vattabbā. Sace paṭinissajjanti, iccetaṁ kusalaṁ; no ce paṭinissajjanti, āpatti dukkaṭassa. Sutvā na vadanti, āpatti dukkaṭassa. Te bhikkhū saṅghamajjhampi ākaḍḍhitvā vattabbā— “māyasmanto evaṁ avacuttha. Na ceso bhikkhu dhammavādī, na ceso bhikkhu vinayavādī. Māyasmantānampi saṅghabhedo ruccittha. Sametāyasmantānaṁ saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī”ti. Dutiyampi vattabbā. Tatiyampi vattabbā. Sace paṭinissajjanti, iccetaṁ kusalaṁ; no ce paṭinissajjanti, āpatti dukkaṭassa. Te bhikkhū samanubhāsitabbā. “Evañca pana, bhikkhave, samanubhāsitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Itthannāmo ca itthanāmo ca bhikkhū itthannāmassa bhikkhuno saṅghabhedāya parakkamantassa anuvattakā vaggavādakā. Te taṁ vatthuṁ na paṭinissajjanti. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmañca itthannāmañca bhikkhū samanubhāseyya tassa vatthussa paṭinissaggāya. Esā ñatti. Suṇātu me, bhante, saṅgho. Itthannāmo ca itthannāmo ca bhikkhū itthannāmassa bhikkhuno saṅghabhedāya parakkamantassa anuvattakā vaggavādakā. Te taṁ vatthuṁ na paṭinissajjanti. Saṅgho itthannāmañca itthannāmañca bhikkhū samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhūnaṁ samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi— suṇātu me, bhante, saṅgho. Itthannāmo ca itthannāmo ca bhikkhū itthannāmassa bhikkhuno saṅghabhedāya parakkamantassa anuvattakā vaggavādakā. Te taṁ vatthuṁ na paṭinissajjanti. Saṅgho itthannāmañca itthannāmañca bhikkhū samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhūnaṁ samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya. Samanubhaṭṭhā saṅghena itthannāmo ca itthannāmo ca bhikkhū tassa vatthussa paṭinissaggāya. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Ñattiyā dukkaṭaṁ, dvīhi kammavācāhi thullaccayā, kammavācāpariyosāne āpatti saṅghādisesassa. Saṅghādisesaṁ ajjhāpajjantānaṁ ñattiyā dukkaṭaṁ, dvīhi kammavācāhi thullaccayā paṭippassambhanti. Dve tayo ekato samanubhāsitabbā, taduttari na samanubhāsitabbā. Saṅghādisesoti …pe… tenapi vuccati “saṅghādiseso”ti.

Definitions

That: that monk who is pursuing schism in the Sangha. May have monks: may have other monks. Who side with him: they have the same view, the same belief, the same persuasion as he does. Who support him: they praise him and take his side. One, two, or three: there is one, or two, or three. They may say, “Venerables, don’t correct this monk. He speaks in accordance with the Teaching and the training. And he speaks with our consent and approval. He knows about us and speaks for us, and we approve of this.” Those monks: those monks who side with him. The monks: other monks who see it or hear about it. They should correct them like this: “No, venerables, this monk speaks contrary to the Teaching and the training. And don’t consent to schism in the Sangha. Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.” And they should correct them a second and a third time. If they stop, all is well. If they do not stop, they commit an offense of wrong conduct. If those who hear about it do not say anything, they commit an offense of wrong conduct. Those monks, even if they have to be pulled into the Sangha, should be corrected like this: “No, venerables, this monk speaks contrary to the Teaching and the training. And don’t consent to schism in the Sangha. Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.” They should correct them a second and a third time. If they stop, all is well. If they do not stop, they commit an offense of wrong conduct. Should press them: “And, monks, they should be pressed like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. Monks so-and-so and so-and-so are siding with and supporting monk so-and-so who is pursuing schism in the Sangha. And they keep on doing it. If the Sangha is ready, it should press monks so-and-so and so-and-so to make them stop. This is the motion. Please, venerables, I ask the Sangha to listen. Monks so-and-so and so-and-so are siding with and supporting monk so-and-so who is pursuing schism in the Sangha. And they keep on doing it. The Sangha presses monks so-and-so and so-and-so to make them stop. Any monk who approves of pressing monks so-and-so and so-and-so to make them 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. Monks so-and-so and so-and-so are siding with and supporting monk so-and-so who is pursuing schism in the Sangha. And they keep on doing it. The Sangha presses monks so-and-so and so-and-so to make them stop. Any monk who approves of pressing monks so-and-so and so-and-so to make them stop should remain silent. Any monk who doesn’t approve should speak up. The Sangha has pressed monks so-and-so and so-and-so to make them stop. The Sangha approves and is therefore silent. I will remember it thus.’” After the motion, they commit an offense of wrong conduct. After each of the first two announcements, they commit a serious offense. When the last announcement is finished, they commit an offense entailing suspension. For those who commit the offense entailing suspension, the offense of wrong conduct and the serious offenses are annulled. Two or three may be pressed together, but not more than that. They commit an offense entailing suspension: … Therefore, too, it is called an offense entailing suspension.

Dhammakamme dhammakammasaññī na paṭinissajjanti, āpatti saṅghādisesassa. Dhammakamme vematikā na paṭinissajjanti, āpatti saṅghādisesassa. Dhammakamme adhammakammasaññī na paṭinissajjanti, āpatti saṅghādisesassa. Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. Adhammakamme vematikā, āpatti dukkaṭassa. Adhammakamme adhammakammasaññī, āpatti dukkaṭassa.

Permutations

If it is a legitimate legal procedure, and they perceive it as such, and they do not stop, they commit an offense entailing suspension. If it is a legitimate legal procedure, but they are unsure of it, and they do not stop, they commit an offense entailing suspension. If it is a legitimate legal procedure, but they perceive it as illegitimate, and they do not stop, they commit an offense entailing suspension. If it is an illegitimate legal procedure, but they perceive it as legitimate, they commit an offense of wrong conduct. If it is an illegitimate legal procedure, but they are unsure of it, they commit an offense of wrong conduct. If it is an illegitimate legal procedure, and they perceive it as such, they commit an offense of wrong conduct.

Anāpatti— asamanubhāsantānaṁ, paṭinissajjantānaṁ, ummattakānaṁ, khittacittānaṁ, vedanāṭṭānaṁ, ādikammikānanti.

Non-offenses

There is no offense: if they have not been pressed; if they stop; if they are insane; if they are deranged; if they are overwhelmed by pain; if they are the first offenders.