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Some slight hint is taken, that is, one of those ten hints is taken. And the bhikkhu establishes a fault, saying: "I spoke idly, I spoke falsely, I spoke what was not real, I spoke unknowingly." A Saṅghādisesa, thus... ...therefore it is called a Saṅghādisesa. 406. A bhikkhu is seen committing a Saṅghādisesa, and regarding the Saṅghādisesa, he holds the view that it is a Saṅghādisesa. If one accuses him of a Pārājika, saying: "You are no recluse, You are no son of the Sakyas, There is no Uposatha or Pavāraṇā or Saṅgha-act with you," even so, it is an offense of knowing the offense, and a hint is taken, an offense by speech, by speech of a Saṅghādisesa. A bhikkhu is seen committing a Saṅghādisesa, and regarding the Saṅghādisesa, he holds the view that it is a Thullaccaya... ...or a Pācittiya... ...or a Pāṭidesanīya... ...or a Dukkaṭa... ...or a Dubbhāsita. If one accuses him of a Pārājika, saying: "You are no recluse,"... (etc.) even so, it is an offense of knowing the offense, and a hint is taken, an offense by speech, by speech of a Saṅghādisesa. A bhikkhu is seen committing a Thullaccaya, and regarding the Thullaccaya, he holds the view that it is a Thullaccaya... ...or regarding the Thullaccaya, he holds the view that it is a Pācittiya... ...or a Pāṭidesanīya... ...or a Dukkaṭa... ...or a Dubbhāsita. ...he has the view of a Saṅghādisesa. If he accuses him of a Pārājika – "You are no recluse" ... Even so, it is an offense of knowing, and a slight is taken, an offense by speech, by speech of Saṅghādisesa. A bhikkhu is seen committing a Pācittiya... a Pāṭidesanīya... a Dukkaṭa... a Dubbhāsita, regarding a Dubbhāsita, he has the view of a Dubbhāsita... ...regarding a Dubbhāsita, he has the view of a Saṅghādisesa... he has the view of a Thullaccaya... he has the view of a Pācittiya... he has the view of a Pāṭidesanīya... he has the view of a Dukkaṭa. If he accuses him of a Pārājika – "You are no recluse, you are no son of the Sakyas, there is no Uposatha or Pavāraṇā or Saṅgha-act with you," even so, it is an offense of knowing, and a slight is taken, an offense by speech, by speech of Saṅghādisesa. Taking each as a root, a wheel should be bound. 407. A bhikkhu is seen committing a Saṅghādisesa, regarding a Saṅghādisesa, he has the view of a Saṅghādisesa. If he causes him to be accused of a Pārājika – "You are no recluse" ... Even so, it is an offense of knowing, and a slight is taken, an offense by speech, by speech of Saṅghādisesa. A bhikkhu is seen committing a Saṅghādisesa, regarding a Saṅghādisesa, he has the view of a Thullaccaya... ...he has the view of a Pācittiya... he has the view of a Pāṭidesanīya... he has the view of a Dukkaṭa... he has the view of a Dubbhāsita. If he causes him to be accused of a Pārājika – "You are no recluse" ... Even so, it is an offense of knowing, and a slight is taken, an offense by speech, by speech of Saṅghādisesa. is. A bhikkhu is seen committing a grave offense, and holds the view that it is a grave offense… …or holds the view that it is an offense entailing expiation… …or holds the view that it is an offense entailing confession… …or holds the view that it is a minor offense… …or holds the view that it is an offense of wrong speech… …or holds the view that it is an offense entailing suspension. If one accuses him of a defeat offense, saying: “You are no ascetic”… …even so, it is a share of an offense, and a pretext has been taken up; there is an offense by speech, by speech, an offense entailing suspension. A bhikkhu is seen committing an offense entailing expiation… …or an offense entailing confession… …a minor offense… …an offense of wrong speech, and holds the view that it is an offense of wrong speech… …or holds the view that it is an offense entailing suspension… …or holds the view that it is a grave offense… …or holds the view that it is an offense entailing expiation… …or holds the view that it is an offense entailing confession… …or holds the view that it is a minor offense. If one accuses him of a defeat offense, saying: “You are no ascetic, you are no son of the Sakyas, there is no Uposatha or Pavāraṇā or Sangha-act with you,” even so, it is a share of an offense, and a pretext has been taken up; there is an offense by speech, by speech, an offense entailing suspension. 408. There is no offense for one who accuses or causes to accuse, perceiving it to be so; for one who is insane; for one who is the first doer. The second training rule concerning corrupt intent, the ninth, is finished. 10. The Training Rule Concerning Schism 409. At that time, the Buddha, the Blessed One, was dwelling in Rājagaha, in the Bamboo Grove, at the Squirrels’ Feeding Place. Then Devadatta approached Kokālika, Kaṭamodakatissaka, Khaṇḍadevī’s son Samuddadatta, and… came; and having approached Kokālika, Kaṭamodakatissaka, Khaṇḍadevī’s son, Samuddadatta, he said this: “Come, friends, let us cause a schism in the Sangha of the ascetic Gotama, a breaking of the Wheel.” When this was said, Kokālika said to Devadatta: “The ascetic Gotama, friend, is mighty and powerful. How can we cause a schism in the Sangha of the ascetic Gotama, a breaking of the Wheel?” “Come, friends, let us approach the ascetic Gotama and ask for five things: ‘Venerable sir, the Blessed One in many ways praises being of few wishes, being content, being austere, being purified, being pleasing, being unburdensome, and the exertion of effort. These five things, venerable sir, in many ways lead to being of few wishes, being content, being austere, being purified, being pleasing, being unburdensome, and the exertion of effort. It would be good, venerable sir, if monks were forest-dwellers for life; whoever should enter a village, fault would befall him. If they were alms-gatherers for life; whoever should accept an invitation, fault would befall him. If they were rag-robe wearers for life; whoever should accept a householder’s robe, fault would befall him. If they were tree-root dwellers for life; whoever should go under a roof, fault would befall him. If they were not to eat fish and meat for life; whoever should eat fish and meat, fault would befall him.’ The ascetic Gotama will not permit these. Then we, with these five things, will win over the people.” I will make known. It is possible, friends, with these five things to cause a schism in the Sangha of the ascetic Gotama, to cause a schism in the Wheel. For people, friends, are pleased with harshness. Then Devadatta, with his retinue, approached the Blessed One; having approached, and having saluted the Blessed One, he sat down to one side. Sitting to one side, Devadatta said this to the Blessed One: "Blessed One, venerable sir, in many ways has praised being of few wishes... ...the energetic effort. These five things, venerable sir, in many ways lead to being of few wishes... ...to energetic effort. It would be good, venerable sir, if monks were forest-dwellers for life; whoever would enter a village would incur fault... ...if they would not eat fish and meat for life; whoever would eat fish and meat would incur fault." "Enough, Devadatta, whoever wishes, let him be a forest-dweller, whoever wishes, let him dwell near a village; whoever wishes, let him be an alms-gatherer, whoever wishes, let him accept invitations; whoever wishes, let him be a rag-robe wearer, whoever wishes, let him accept householder's robes. For eight months, Devadatta, I have allowed dwelling at the foot of a tree, and fish and meat that is pure in three respects— not seen, not heard, not suspected." Then Devadatta— "The Blessed One does not allow these five things!"— delighted and elated, with his retinue, rose from his seat, saluted the Blessed One, circumambulated him, and departed. Then Devadatta, with his retinue, entered Rājagaha, He informed the people with five points – "We, friends, having approached the recluse Gotama, requested five things – 'The Blessed One, venerable sir, in many ways praises one with few wishes, one who is content, one of austere practice, one who purifies, one inspiring confidence, one who reduces defilements, one who exerts effort. These five points, venerable sir, in many ways conduce to fewness of wishes, to contentment, to austere practice, to purification, to inspiring confidence, to reduction of defilements, to exertion of effort. It would be good, venerable sir, if monks were forest-dwellers for life; whoever would enter a village, fault would touch him. For life they should be alms-gatherers; whoever would accept an invitation, fault would touch him. For life they should be rag-robe wearers; whoever would accept a householder's robe, fault would touch him. For life they should be tree-root dwellers; whoever would go under a roof, fault would touch him. For life they should not eat fish and meat; whoever would eat fish and meat, fault would touch him.' These the recluse Gotama does not permit. We therefore live in accordance with these five points." There, those people without faith, without confidence, of poor understanding, they said thus – "Indeed these Sakyan recluses are purifiers, of austere practice, but the recluse Gotama is given to abundance and aims at abundance." But those people with faith, with confidence, wise, intelligent, discerning, they murmured, were annoyed, and criticized – "How indeed Devadatta strives for the schism of the Sangha against the Blessed One!" to break the Wheel!” The monks heard those people complaining, grumbling, criticizing. Those monks who were of few desires… they complained, grumbled, criticized: “How can Devadatta strive to break the Sangha, to break the Wheel!” Then those monks, having censured Devadatta in many ways, reported the matter to the Blessed One… “Is it true, Devadatta, that you strive to break the Sangha, to break the Wheel?” “It is true, Blessed One.” The Buddha, the Blessed One, censured him… “How can you, foolish man, strive to break the Sangha, to break the Wheel!