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10. Saṅghabhedasikkhāpada

The training rule on schism in the Sangha

Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time when the Buddha was staying at Rājagaha in the Bamboo Grove,

Atha kho devadatto yena kokāliko kaṭamodakatissako khaṇḍadeviyā putto samuddadatto tenupasaṅkami; upasaṅkamitvā kokālikaṁ kaṭamodakatissakaṁ khaṇḍadeviyā puttaṁ samuddadattaṁ etadavoca—
Devadatta went to Kokālika, Kaṭamodakatissaka, Khaṇḍadeviyā-putta, and Samuddadatta. He said to them,

“etha mayaṁ, āvuso, samaṇassa gotamassa saṅghabhedaṁ karissāma cakkabhedan”ti.
“Let’s cause a schism in the Sangha of the ascetic Gotama. Let’s break its authority.”

Evaṁ vutte, kokāliko devadattaṁ etadavoca—
Kokālika said to Devadatta,

“samaṇo kho, āvuso, gotamo mahiddhiko mahānubhāvo.
“The ascetic Gotama is powerful and mighty.

Kathaṁ mayaṁ samaṇassa gotamassa saṅghabhedaṁ karissāma cakkabhedan”ti?
How can we do this?”

“Etha mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācissāma—
“Well, let’s go to the ascetic Gotama and request five things:

‘bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī.
‘In many ways, Sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, the reduction in things, and being energetic.

Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattanti.
And there are five things that lead to just that:

Sādhu, bhante, bhikkhū
It would be good, Sir,

yāvajīvaṁ āraññikā assu;
if the monks stayed in the wilderness for life,

yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya.
and whoever stayed near an inhabited area would commit an offense

Yāvajīvaṁ piṇḍapātikā assu;
if they ate only almsfood for life,

yo nimantanaṁ sādiyeyya, vajjaṁ naṁ phuseyya.
and whoever accepted an invitational meal would commit an offense

Yāvajīvaṁ paṁsukūlikā assu;
if they were rag-robe wearers for life,

yo gahapaticīvaraṁ sādiyeyya, vajjaṁ naṁ phuseyya.
and whoever accepted robe-cloth from a householder would commit an offense

Yāvajīvaṁ rukkhamūlikā assu;
if they lived at the foot of a tree for life,

yo channaṁ upagaccheyya, vajjaṁ naṁ phuseyya.
and whoever took shelter would commit an offense

Yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ;
if they didn’t eat fish or meat for life,

yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā’ti.
and whoever did would commit an offense.’

Imāni samaṇo gotamo nānujānissati.
The ascetic Gotama won’t allow this.

Te mayaṁ imehi pañcahi vatthūhi janaṁ saññāpessāmāti.
We’ll then be able to win people over with these five points.”

Sakkā kho, āvuso, imehi pañcahi vatthūhi samaṇassa gotamassa saṅghabhedo kātuṁ cakkabhedo.
Kokālika said, “It might be possible to cause a schism in the Sangha with these five points,

Lūkhapasannā hi, āvuso, manussā”ti.
for people have confidence in austerity.”

Atha kho devadatto sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Devadatta and his followers then went to the Buddha, bowed, and sat down,

Ekamantaṁ nisinno kho devadatto bhagavantaṁ etadavoca—
and Devadatta made his request.

“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,
The Buddha replied, “No, Devadatta.

yo icchati āraññiko hotu, yo icchati gāmante viharatu;
Those who wish may stay in the wilderness, and those who wish may live near inhabited areas.

yo icchati piṇḍapātiko hotu, yo icchati nimantanaṁ sādiyatu;
Those who wish may eat only almsfood, and those who wish may accept invitational meals.

yo icchati paṁsukūliko hotu, yo icchati gahapaticīvaraṁ sādiyatu.
Those who wish may be rag-robe wearers, and those who wish may accept robe-cloth from householders.

Aṭṭhamāse kho mayā, devadatta, rukkhamūlasenāsanaṁ anuññātaṁ, tikoṭiparisuddhaṁ macchamaṁsaṁ—
I have allowed the foot of a tree as resting place for eight months of the year, as well as fish and meat that are pure in three respects:

adiṭṭhaṁ asutaṁ aparisaṅkitan”ti.
one hasn’t seen, heard, or suspected that the animal was specifically killed to feed a monastic.”

Atha kho devadatto—
Devadatta thought,

“na bhagavā imāni pañca vatthūni anujānātī”ti haṭṭho udaggo sapariso uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
“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.

Atha kho devadatto sapariso rājagahaṁ pavisitvā pañcahi vatthūhi janaṁ saññāpesi—
Devadatta then entered Rājagaha and won people over with the five points,

“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.
saying, “The ascetic Gotama doesn’t agree to them,

Te mayaṁ imehi pañcahi vatthūhi samādāya vattāmā”ti.
but we practice in accordance with them.”

Tattha ye te manussā assaddhā appasannā dubbuddhino te evamāhaṁsu—
The foolish people with little faith and confidence said,

“ime kho samaṇā sakyaputtiyā dhutā sallekhavuttino,
“These Sakyan monastics are practicing asceticism and living with the aim of self-effacement.

samaṇo pana gotamo bāhulliko bāhullāya cetetī”ti.
But the ascetic Gotama is extravagant and has chosen a life of indulgence.”

Ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto te ujjhāyanti khiyyanti vipācenti—
But the wise people who had faith and confidence complained and criticized Devadatta,

“kathañhi nāma devadatto bhagavato saṅghabhedāya parakkamissati cakkabhedāyā”ti.
“How can Devadatta pursue schism in the Sangha of the Buddha? How can he break its authority?”

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the criticism of those people,

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
and the monks of few desires complained and criticized him

“kathañhi nāma devadatto saṅghabhedāya parakkamissati cakkabhedāyā”ti.
in the same way.

Atha kho te bhikkhū devadattaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe…
After rebuking Devadatta in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Devadatta:

“saccaṁ kira tvaṁ, devadatta, saṅghabhedāya parakkamasi cakkabhedāyā”ti?
“Is it true, Devadatta, that you are doing this?”

“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”

Vigarahi buddho bhagavā …pe…
The Buddha rebuked him …

kathañhi nāma tvaṁ, moghapurisa, saṅghabhedāya parakkamissasi cakkabhedāya.
“Foolish man, how can you do this?

Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …” …

evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“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—
‘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.
“Venerable, don’t pursue schism in the united Sangha or persist in taking up a legal issue conducive to schism.

Sametāyasmā saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī’ti.
Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.”

Evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya.
If that monk continues as before, the monks should press him up to three times to make him stop.

Yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ;
If he then stops, all is well.

no ce paṭinissajjeyya, saṅghādiseso”ti.
If he does not stop, he commits an offense entailing suspension.’”

Yo panāti
A:

yo yādiso …pe…
whoever …

bhikkhūti
Monk:

…pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
… 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.

Samaggo nāma saṅgho
A united Sangha:

samānasaṁvāsako samānasīmāyaṁ ṭhito.
those belonging to the same Buddhist sect and staying within the same monastery zone.

Bhedāya parakkameyyāti—
Pursues schism:

“kathaṁ ime nānā assu, vinā assu, vaggā assū”ti pakkhaṁ pariyesati, gaṇaṁ bandhati.
thinking, “What can I do to split, separate, and divide them?” he searches for a faction and puts together a group.

Bhedanasaṁvattanikaṁ vā adhikaraṇanti
A legal issue conducive to schism:

aṭṭhārasabhedakaravatthūni.
the eighteen grounds for schism.

Samādāyāti
Taking up:

ādāya.
having adopted.

Paggayhāti
Taking up:

dīpeyya.
he proclaims.

Tiṭṭheyyāti
If he persists in:

na paṭinissajjeyya.
if he does not stop.

So bhikkhūti
Him:

yo so saṅghabhedako bhikkhu.
the monk who is pursuing schism in the Sangha.

Bhikkhūhīti
The monks:

aññehi bhikkhūhi. Ye passanti, ye suṇanti, tehi vattabbo—
other monks, those who see it or hear it. They should correct him like this:

“māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha aṭṭhāsi.
“Venerable, don’t pursue schism in the united Sangha or persist in taking up a legal issue conducive to schism.

Sametāyasmā saṅghena.
Stay with the Sangha,

Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī”ti.
for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.”

Dutiyampi vattabbo.
And they should correct him a second

Tatiyampi vattabbo.
and a third time.

Sace paṭinissajjati, iccetaṁ kusalaṁ;
If he stops, all is well.

no ce paṭinissajjati, āpatti dukkaṭassa.
If he does not stop, he commits an offense of wrong conduct.

Sutvā na vadanti, āpatti dukkaṭassa.
If those who hear about it do not say anything, they commit an offense of wrong conduct.

So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo—
That monk, even if he has to be pulled into the Sangha, should be corrected like this:

“māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha aṭṭhāsi.
“Venerable, don’t pursue schism in the united Sangha or persist in taking up a legal issue conducive to schism.

Sametāyasmā saṅghena.
Stay with the Sangha,

Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī”ti.
for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.”

Dutiyampi vattabbo.
They should correct him a second

Tatiyampi vattabbo.
and a third time.

Sace paṭinissajjati, iccetaṁ kusalaṁ;
If he stops, all is well.

no ce paṭinissajjati, āpatti dukkaṭassa.
If he does not stop, he commits an offense of wrong conduct.

So bhikkhu samanubhāsitabbo—
Should press him:

“evañca pana, bhikkhave, samanubhāsitabbo.
“And, monks, he should be pressed like this.

Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Ayaṁ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati.
The monk so-and-so is pursuing schism in the united Sangha.

So taṁ vatthuṁ na paṭinissajjati.
And he keeps on doing it.

Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ samanubhāseyya tassa vatthussa paṭinissaggāya.
If the Sangha is ready, it should press him to make him stop.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Ayaṁ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati.
The monk so-and-so is pursuing schism in the united Sangha.

So taṁ vatthuṁ na paṭinissajjati.
And he keeps on doing it.

Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya.
The Sangha presses him to make him stop.

Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa;
Any monk who approves of pressing him to make him stop should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Dutiyampi etamatthaṁ vadāmi …pe…
For the second time I speak on this matter: …

tatiyampi etamatthaṁ vadāmi—
For the third time I speak on this matter:

suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Ayaṁ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati.
The monk so-and-so is pursuing schism in the united Sangha.

So taṁ vatthuṁ na paṭinissajjati.
And he keeps on doing it.

Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya.
The Sangha presses him to make him stop.

Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa;
Any monk who approves of pressing him to make him stop should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Samanubhaṭṭho saṅghena itthannāmo bhikkhu tassa vatthussa paṭinissaggāya.
The Sangha has pressed monk so-and-so to make him stop.

Khamati saṅghassa, tasmā tuṇhī,
The Sangha approves and is therefore silent.

evametaṁ dhārayāmī’”ti.
I’ll remember it thus.’”

Ñattiyā dukkaṭaṁ,
After the motion, he commits an offense of wrong conduct.

dvīhi kammavācāhi thullaccayā,
After each of the first two announcements, he commits a serious offense.

kammavācāpariyosāne āpatti saṅghādisesassa.
When the last announcement is finished, he commits an offense entailing suspension.

Saṅghādisesaṁ ajjhāpajjantassa ñattiyā dukkaṭaṁ, dvīhi kammavācāhi thullaccayā paṭippassambhanti.
For one who commits the offense entailing suspension, the offense of wrong conduct and the serious offenses are annulled.

Saṅghādisesoti
He commits an offense entailing suspension:

…pe… tenapi vuccati saṅghādisesoti.
… Therefore, too, it is called “an offense entailing suspension”.

Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa.
If it is a legitimate legal procedure, and he perceives it as such, and he does not stop, he commits an offense entailing suspension.

Dhammakamme vematiko na paṭinissajjati, āpatti saṅghādisesassa.
If it is a legitimate legal procedure, but he is unsure of it, and he does not stop, he commits an offense entailing suspension.

Dhammakamme adhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa.
If it is a legitimate legal procedure, but he perceives it as illegitimate, and he does not stop, he commits an offense entailing suspension.

Adhammakamme dhammakammasaññī, āpatti dukkaṭassa.
If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct.

Adhammakamme vematiko, āpatti dukkaṭassa.
If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct.

Adhammakamme adhammakammasaññī, āpatti dukkaṭassa.
If it is an illegitimate legal procedure, and he perceives it as such, he commits an offense of wrong conduct.

Anāpatti—
There is no offense:

asamanubhāsantassa,
if he has not been pressed;

paṭinissajjantassa,
if he stops;

ummattakassa,
if he is insane;

khittacittassa,
if he is deranged;

vedanāṭṭassa,
if he is overwhelmed by pain;

ādikammikassāti.
if he is the first offender.

Saṅghabhedasikkhāpadaṁ niṭṭhitaṁ dasamaṁ.
The training rule on schism in the Sangha, the tenth, is finished.