Vinaya Pitaka - Monastic Rules
Bhikkhu Vibhanga - Sanghādisesa 10: Acting To Divide The Sangha
- Translated from the Pali by Bhikkhu Brahmali.
Origin story
1Bu-Ss.10.1.1">At one time the Buddha, the Master, was staying at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Just then Devadatta went to see Kokālika, Kaṭamodakatissaka, Khaṇḍadeviyā-putta, and Samuddadatta, and he said to them: "Come, let us create a schism in the Sangha of the ascetic Gotama, a break in transmission."
Kokālika said to Devadatta: "The ascetic Gotama has great spiritual power and might. How will we do this?"
"Well, let’s go to the ascetic Gotama and request five things: ʻBhante, in many ways the Master praises fewness of wishes, contentment, erasing of defilements, ascetic practices, being inspiring, reduction of things, and being energetic. And there are five things that lead to just that. It would be good, bhante:
- if the monks were forest dwellers for life, and whoever enters a village would commit an offence;
- if they were alms-collectors for life, and whoever accepts an invitation would commit an offence;
- if they were rag-robe wearers for life, and whoever accepts a robe from a lay person would commit an offence;
- if they dwelt at the foot of a tree for life, and whoever takes shelter would commit an offence;
- if they did not eat fish and meat for life, and whoever does would commit an offence.ʼ
"The ascetic Gotama will not allow this, and we will then be able to win people over with these five points."
"It may be possible to create a schism in the Sangha with these five points, for people have confidence in austerity."
2Bu-Ss.10.1.2">Then Devadatta, together with his group, went to the Master, paid homage to him, sat down to one side, and made his request. The Master replied: "No, Devadatta. Those who wish may be forest dwellers, and those who wish may live near a village. Those who wish may be alms-collectors, and those who wish may accept invitations. Those who wish may be rag-robe wearers, and those who wish may accept robes from lay people. I have allowed dwelling at the foot of a tree for eight months of the year, as well as fish and meat which are pure in three respects: itʼs not seen, heard or suspected (that the animal has been killed specifically to feed a monastic)."
Devadatta thought, "The Master does not allow the five points," and he was glad and elated. He rose from his seat, paid homage to the Master, circumambulated him with his right side towards him, and departed with his group.
3Devadatta then entered Rājagaha and won people over with the five points, saying, "The ascetic Gotama does not agree to them, but we practice in accordance with them."
4Bu-Ss.10.1.3">The foolish people with little faith and confidence said: "These Sakyan ascetics are practising asceticism and they live for the sake of erasing defilements. But the acetic Gotama lives in luxury and is intent on abundance." But the wise people who had faith and confidence complained and criticised Devadatta: "How can Devadatta proceed to create a schism in the Sangha of the Master, a break in transmission?"
5Monks heard the criticism of those people, and the monks of few desires … complained and criticised him in the same way.
6 They informed the Master … and he questioned Devadatta: "Is it true, Devadatta, that you are proceeding to create a schism in the Sangha, a break in transmission?"
"Itʼs true, Master."
The Buddha, the Master, rebuked him: " … Foolish man, how can you proceed to create a schism in the Sangha, a break in transmission? This will not give rise to confidence in those without it … And, monks, this training rule should be recited thus:
Final ruling
7"If a monk pursues schism in the united Sangha or persists in taking up an issue conducive to schism, the monks should say to him: ‘Venerable, do not pursue schism in the united Sangha or persist in taking up an issue conducive to schism. Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—lives in comfort.’ If that monk continues as before, he should be admonished up to three times to make him stop. If he stops, good. If not, he commits an offence entailing suspension."
Definitions
8Bu-Ss.10.2">A: whoever … Monk: … The monk ordained by a complete Sangha through a procedure of one motion and three announcements, which is unchallengeable and fit to stand—this sort of monk is meant in this case.
9United: a Sangha of the same communion, staying within the same boundary.
10Pursues schism: thinking, "How may these become different, separated, divided," he searches for a faction and puts together a group.
11An issue conducive to schism: the eighteen grounds for creating a schism.For the eighteen grounds see Cv 7.5.2.
12Taking (it) up: having adopted (it), he proclaims (it)."Taking up" combines samādāya and paggayha in one translation. This definition is therefore equivalent to two definitions in the Pali.
13If (he) persists in: if he does not stop.
14Him: the monk who is pursuing schism in the Sangha.
16Other monks, those who see it or hear about it.
17They should say: "Venerable, do not pursue schism in the united Sangha or persist in taking up an issue conducive to schism. Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—lives in comfort." And they should say this a second and a third time. If he stops, good. If he does not stop, he commits an offence of bad conduct. If those who heard about it do not say anything, they commit an offence of bad conduct.
That monk, even if he has to be dragged into the middle of the Sangha, should be to spoken to thus: "Venerable, do not pursue schism in the united Sangha or persist in taking up an issue conducive to schism. Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—lives in comfort." They should say this a second and a third time. If he stops, good. If he does not stop, he commits an offence of bad conduct.
He should be admonished:
"And, monks, he should be admonished in this way. An experienced and competent monk should inform the Sangha:
18‘Bhante, let the Sangha listen to me. This monk so-and-so is pursuing schism in the united Sangha. He is not stopping that action. If it seems appropriate to the Sangha, the Sangha should admonish him to make him stop. This is the motion.
19‘Bhante, let the Sangha listen to me. This monk so-and-so is pursuing schism in the united Sangha. He is not stopping that action. The Sangha admonishes him to make him stop. Any monk who agrees to admonishing him to make him stop should remain silent. Any monk who does not agree should say so.
20‘For a second time … For a third time I speak on this matter: Bhante, let the Sangha listen to me. This monk so-and-so is pursuing schism in the united Sangha. He is not stopping that action. The Sangha admonishes him to make him stop. Any monk who agrees to admonishing him to make him stop should remain silent. Any monk who does not agree should say so.
21‘This monk has been admonished by the Sangha to make him stop his action. The Sangha approves and is therefore silent. I will remember it thus.’"
22After the motion, he commits an offence of bad conduct. After two proclamations, he commits a serious offence. When the proclamation is finished, he commits an offence entailing suspension. For one who commits the offence entailing suspension, the offence of bad conduct and the serious offence are annulled.
23He commits an offence entailing suspension: … This is the name and designation of this class of offence. Therefore, too, it is said that he commits an offence entailing suspension.
Permutations
24Bu-Ss.10.3.1">If it is a legitimate act of the Sangha, and he perceives it as legitimate, but he does not stop, he commits an offence entailing suspension.
25If it is a legitimate act of the Sangha, but he has doubts about it, and he does not stop, he commits an offence entailing suspension.
26If it is a legitimate act of the Sangha, but he perceives it as illegitimate, and he does not stop, he commits an offence entailing suspension.
27If it is an illegitimate act of the Sangha, but he perceives it as legitimate, he commits an offence of bad conduct.
28If it is an illegitimate act of the Sangha, but he has doubts about it, he commits an offence of bad conduct.
29If it is an illegitimate act of the Sangha, and he perceives it as illegitimate, he commits an offence of bad conduct.This is so because, if he really is acting improperly, he keeps the offence of bad conduct that led up to the act of the Sangha; see MS paragraph 1689 above.
Non-offences
30Bu-Ss.10.3.2">There is no offence: if he is not admonished; if he stops; if he is insane; if he is deranged; if he is overwhelmed by pain; if he is the first offender.
31The tenth training rule on schism of the Sangha is finished.
1 tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. atha kho devadatto yena kokāliko kaṭamodakatissako khaṇḍadeviyā putto samuddadatto tenupasankami; upasankamitvā kokālikaṃ kaṭamodakatissakaṃ khaṇḍadeviyā puttaṃ samuddadattaṃ etadavoca— "etha mayaṃ, āvuso, samaṇassa gotamassa saṇghabhedaṃ karissāma cakkabhedan"ti. evaṃ vutte, kokāliko devadattaṃ etadavoca— "samaṇo kho, āvuso, gotamo mahiddhiko mahānubhāvo. kathaṃ mayaṃ samaṇassa gotamassa saṇghabhedaṃ karissāma cakkabhedan"ti? "etha mayaṃ, āvuso, samaṇaṃ gotamaṃ upasankamitvā 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 saṃvattanti. sādhu, bhante, bhikkhū yāvajīvaṃ āraññikā assu; yo gāmantaṃ osareyya, vajjaṃ naṃ phuseyya. yāvajīvaṃ piṇḍapātikā assu; yo nimantanaṃ sādiyeyya, vajjaṃ naṃ phuseyya. yāvajīvaṃ paṃsukūlikā assu; yo gahapaticīvaraṃ sādiyeyya, vajjaṃ naṃ phuseyya. yāvajīvaṃ rukkhamūlikā assu; yo channaṃ upagaccheyya, vajjaṃ naṃ phuseyya. yāvajīvaṃ macchamaṃsaṃ na khādeyyuṃ; yo macchamaṃsaṃ khādeyya, vajjaṃ naṃ phuseyyā’ti. imāni samaṇo gotamo nānujānissati. te mayaṃ imehi pañcahi vatthūhi janaṃ saññāpessāmāti. sakkā kho, āvuso, imehi pañcahi vatthūhi samaṇassa gotamassa saṇghabhedo kātuṃ cakkabhedo. lūkhapasannā hi, āvuso, manussā"ti.
2 atha kho devadatto sapariso yena bhagavā tenupasankami; upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho devadatto bhagavantaṃ etadavoca— "bhagavā, bhante, anekapariyāyena appicchassa … pe … vīriyārambhassa vaṇṇavādī. imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya … pe … vīriyārambhāya saṃvattanti. sādhu, bhante, bhikkhū yāvajīvaṃ āraññikā assu; yo gāmantaṃ osareyya vajjaṃ naṃ phuseyya … pe … yāvajīvaṃ macchamaṃsaṃ na khādeyyuṃ, yo macchamaṃsaṃ khādeyya vajjaṃ naṃ phuseyyā"ti. "alaṃ, devadatta, yo icchati āraññiko hotu, yo icchati gāmante viharatu; yo icchati piṇḍapātiko hotu, yo icchati nimantanaṃ sādiyatu; yo icchati paṃsukūliko hotu, yo icchati gahapaticīvaraṃ sādiyatu. aṭṭhamāse kho mayā, devadatta, rukkhamūlasenāsanaṃ anuññātaṃ, tikoṭiparisuddhaṃ macchamaṃsaṃ— adiṭṭhaṃ asutaṃ aparisankitan"ti. atha kho devadatto— "na bhagavā imāni pañca vatthūni anujānātī"ti haṭṭho udaggo sapariso uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
3 atha kho devadatto sapariso rājagahaṃ pavisitvā pañcahi vatthūhi janaṃ saññāpesi— "mayaṃ, āvuso, samaṇaṃ gotamaṃ upasankamitvā 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 saṃvattanti. sādhu, bhante, bhikkhū yāvajīvaṃ āraññikā assu; yo gāmantaṃ osareyya, vajjaṃ naṃ phuseyya. yāvajīvaṃ piṇḍapātikā assu; yo nimantanaṃ sādiyeyya, vajjaṃ naṃ phuseyya. yāvajīvaṃ paṃsukūlikā assu; yo gahapaticīvaraṃ sādiyeyya, vajjaṃ naṃ phuseyya. yāvajīvaṃ rukkhamūlikā assu; yo channaṃ upagaccheyya, vajjaṃ naṃ phuseyya. yāvajīvaṃ macchamaṃsaṃ na khādeyyuṃ; yo macchamaṃsaṃ khādeyya, vajjaṃ naṃ phuseyyā’ti. imāni samaṇo gotamo nānujānāti. te mayaṃ imehi pañcahi vatthūhi samādāya vattāmā"ti.
4 tattha ye te manussā assaddhā appasannā dubbuddhino te evamāhaṃsu— "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 saṇghabhedāya parakkamissati cakkabhedāyā"ti.
5 assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma devadatto saṇghabhedāya parakkamissati cakkabhedāyā"ti.
6 atha kho te bhikkhū devadattaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira tvaṃ, devadatta, saṇghabhedāya parakkamasi cakkabhedāyā"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā … pe … kathañhi nāma tvaṃ, moghapurisa, saṇghabhedāya parakkamissasi cakkabhedāya. netaṃ, moghapurisa, appasannānaṃ vā pasādāya … pe … evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—
7 "yo pana bhikkhu samaggassa sanghassa bhedāya parakkameyya, bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha tiṭṭheyya, so bhikkhu bhikkhūhi evamassa vacanīyo— ‘māyasmā samaggassa sanghassa bhedāya parakkami, bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha aṭṭhāsi. sametāyasmā saṇghena. samaggo hi sangho sammodamāno avivadamāno ekuddeso phāsu viharatī’ti. evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṃ samanubhāsitabbo tassa paṭinissaggāya. yāvatatiyañce samanubhāsiyamāno taṃ paṭinissajjeyya, iccetaṃ kusalaṃ; no ce paṭinissajjeyya, sanghādiseso"ti. (10:14)
8 yo panāti yo yādiso … pe … bhikkhūti … pe … ayaṃ imasmiṃ atthe adhippeto bhikkhūti.
9 samaggo nāma sangho samānasaṃvāsako samānasīmāyaṃ ṭhito.
10 bhedāya parakkameyyāti— "kathaṃ ime nānā assu, vinā assu, vaggā assū"ti pakkhaṃ pariyesati, gaṇaṃ bandhati.
11 bhedanasaṃvattanikaṃ vā adhikaraṇanti aṭṭhārasabhedakaravatthūni.
14 tiṭṭheyyāti na paṭinissajjeyya.
15 so bhikkhūti yo so saṇghabhedako bhikkhu.
16 bhikkhūhīti aññehi bhikkhūhi.
17 ye passanti, ye suṇanti, tehi vattabbo— "māyasmā samaggassa sanghassa bhedāya parakkami, bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha aṭṭhāsi. sametāyasmā saṇghena. samaggo hi sangho sammodamāno avivadamāno ekuddeso phāsu viharatī"ti. dutiyampi vattabbo. tatiyampi vattabbo. sace paṭinissajjati, iccetaṃ kusalaṃ; no ce paṭinissajjati, āpatti dukkaṭassa. sutvā na vadanti, āpatti dukkaṭassa. so bhikkhu saṇghamajjhampi ākaḍḍhitvā vattabbo— "māyasmā samaggassa sanghassa bhedāya parakkami, bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha aṭṭhāsi. sametāyasmā saṇghena. samaggo hi sangho sammodamāno avivadamāno ekuddeso phāsu viharatī"ti. dutiyampi vattabbo. tatiyampi vattabbo. sace paṭinissajjati, iccetaṃ kusalaṃ; no ce paṭinissajjati, āpatti dukkaṭassa. so bhikkhu samanubhāsitabbo— "evañca pana, bhikkhave, samanubhāsitabbo. byattena bhikkhunā paṭibalena sangho ñāpetabbo—
18 ‘suṇātu me, bhante, sangho. ayaṃ itthannāmo bhikkhu samaggassa sanghassa bhedāya parakkamati. so taṃ vatthuṃ na paṭinissajjati. yadi sanghassa pattakallaṃ, sangho itthannāmaṃ bhikkhuṃ samanubhāseyya tassa vatthussa paṭinissaggāya. esā ñatti.
19 suṇātu me, bhante, sangho. ayaṃ itthannāmo bhikkhu samaggassa sanghassa bhedāya parakkamati. so taṃ vatthuṃ na paṭinissajjati. sangho itthannāmaṃ bhikkhuṃ samanubhāsati tassa vatthussa paṭinissaggāya. yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya.
20 dutiyampi etamatthaṃ vadāmi … pe … tatiyampi etamatthaṃ vadāmi— suṇātu me, bhante, sangho. ayaṃ itthannāmo bhikkhu samaggassa sanghassa bhedāya parakkamati. so taṃ vatthuṃ na paṭinissajjati. sangho itthannāmaṃ bhikkhuṃ samanubhāsati tassa vatthussa paṭinissaggāya. yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya.
21 samanubhaṭṭho saṇghena itthannāmo bhikkhu tassa vatthussa paṭinissaggāya. khamati sanghassa, tasmā tuṇhī, evametaṃ dhārayāmī’"ti.
22 ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā, kammavācāpariyosāne āpatti sanghādisesassa. sanghādisesaṃ ajjhāpajjantassa ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā paṭippassambhanti.
23 sanghādisesoti … pe … tenapi vuccati sanghādisesoti.
24 dhammakamme dhammakammasaññī na paṭinissajjati, āpatti sanghādisesassa.
25 dhammakamme vematiko na paṭinissajjati, āpatti sanghādisesassa.
26 dhammakamme adhammakammasaññī na paṭinissajjati, āpatti sanghādisesassa.
27 adhammakamme dhammakammasaññī, āpatti dukkaṭassa.
28 adhammakamme vematiko, āpatti dukkaṭassa.
29 adhammakamme adhammakammasaññī, āpatti dukkaṭassa.
30 anāpatti— asamanubhāsantassa, paṭinissajjantassa, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti.