English
This, foolish man, is not for the faith of the unfaithful… And thus, monks, you should recite this rule: 411. “Should any monk strive to break a united Sangha, or persist in taking up and upholding a matter conducive to schism, that monk should be told by the monks: ‘Venerable sir, do not strive to break a united Sangha, nor persist in taking up and upholding a matter conducive to schism. Let the venerable one be reconciled with the Sangha. For a united Sangha, living in concord, without dispute, with one recitation, dwells at ease.’ And if that monk, being thus spoken to by the monks, should persist in the same way, that monk should be admonished by the monks up to the third time for the relinquishing of that. If, being admonished up to the third time, he should relinquish it, this is good; if he does not give it up, it is a Saṅghādisesa offense. 412. Whoever means whoever, of whatever kind… …a bhikkhu means… …this bhikkhu is intended in this context. A united Saṅgha is one living in harmony, standing within the same boundary. Should strive for a schism means “How might these be separate, be apart, be factions?” He seeks a party, he forms a group. Or a case leading to schism means the eighteen schism-causing matters. Taking up means taking. Upholding means making clear. Should stand means should not give it up. That bhikkhu means that bhikkhu who causes the schism. By bhikkhus means by other bhikkhus. Those who see, those who hear, should say to him: “Venerable sir, do not strive for a schism of the united Saṅgha, nor stand taking up and upholding a case leading to schism. Venerable sir, be reconciled with the Saṅgha. For a united Saṅgha, delighting, not disputing, with one recitation, dwells comfortably.” A second time he should be told. A third time he should be told. If he gives it up, this is good; if he does not give it up, it is an offense of wrong-doing. If they hear and do not speak, it is an offense of wrong-doing. That bhikkhu, even dragged into the midst of the Saṅgha, should be told: “Venerable sir, do not strive for a schism of the united Saṅgha, nor stand taking up and upholding a case leading to schism. Venerable sir, be reconciled with the Saṅgha. For a united Saṅgha, delighting, not disputing, with one recitation, dwells comfortably.” A second time he should be told should be spoken. A third time too, he should be spoken to. If he gives it up, that is good; if he does not give it up, there is an offense of wrong-doing. That bhikkhu should be admonished – "And thus, bhikkhus, he should be admonished. By a competent and able bhikkhu, the Saṅgha should be informed – 413. "May the Saṅgha, venerable sirs, listen to me. This bhikkhu, so-and-so by name, strives for the schism of the united Saṅgha. He does not give up that matter. If it is suitable for the Saṅgha, the Saṅgha should admonish this bhikkhu, so-and-so by name, for the giving up of that matter. This is the motion. "May the Saṅgha, venerable sirs, listen to me. This bhikkhu, so-and-so by name, strives for the schism of the united Saṅgha. He does not give up that matter. The Saṅgha admonishes this bhikkhu, so-and-so by name, for the giving up of that matter. To whichever venerable one the admonition of this bhikkhu, so-and-so by name, for the giving up of that matter is agreeable, he should remain silent; to whom it is not agreeable, he should speak. "A second time too, I state this matter... a third time too, I state this matter – May the Saṅgha, venerable sirs, listen to me. This bhikkhu, so-and-so by name, strives for the schism of the united Saṅgha. He does not give up that matter. The Saṅgha admonishes this bhikkhu, so-and-so by name, for the giving up of that matter. To whichever venerable one the admonition of this bhikkhu, so-and-so by name, for the giving up of that matter is agreeable, he should remain silent; to whom it is not agreeable, i, he should speak: “The monk named so-and-so has been admonished by the Sangha to relinquish that object. The Sangha agrees, therefore it is silent, thus I hold it.” 414. For the motion, a dukkaṭa. For two proclamations, a thullaccaya. At the completion of the proclamation, an offense of Sanghādisesa. For one who incurs a Sanghādisesa, the dukkaṭa for the motion and the thullaccaya for two proclamations cease. Sanghādisesa… (as before) …therefore it is called Sanghādisesa. 415. If, in a lawful act, perceiving it as a lawful act, he does not relinquish, there is an offense of Sanghādisesa. If, in a lawful act, being doubtful, he does not relinquish, there is an offense of Sanghādisesa. If, in a lawful act, perceiving it as an unlawful act, he does not relinquish, there is an offense of Sanghādisesa. If, in an unlawful act, perceiving it as a lawful act, there is an offense of dukkaṭa. If, in an unlawful act, being doubtful, there is an offense of dukkaṭa. If, in an unlawful act, perceiving it as an unlawful act, there is an offense of dukkaṭa. 416. There is no offense for one who does not admonish, for one who relinquishes, for one who is insane, for one whose mind is deranged, for one afflicted by pain, for the first offender. The tenth training rule concerning schism is finished. 11. The Training Rule Concerning Following Schism 417. At that time, the Buddha, the Blessed One, was dwelling in Rājagaha, in the Bamboo Grove, at the Squirrels’ Feeding Place. Now at that time, Devadatta was striving for a schism in the Sangha, for a breaking of the wheel. The monks said thus: “Devadatta is a speaker of un-Dhamma, Devadatta is a speaker of un-Vinaya. How can Devadatta, indeed, (strive for a schism in the Sangha)…” He will strive for schism, for breaking the wheel! When this was said, Kokālika, Kaṭamodakatissaka, Khaṇḍadeviyā's son Samuddadatta, said to those bhikkhus: "Venerable sirs, do not speak thus. Devadatta speaks Dhamma, Devadatta speaks Vinaya. And Devadatta speaks, knowing our wishes and our preferences; this is acceptable to us." Those bhikkhus who were of few wishes... they complained, grumbled, and criticized: "How can bhikkhus be followers and partisans of Devadatta, who is striving for a schism in the Sangha?" Then those bhikkhus, having criticized those follower bhikkhus in many ways, reported the matter to the Blessed One... "Is it true, bhikkhus, that bhikkhus are followers and partisans of Devadatta, who is striving for a schism in the Sangha?" "It is true, Blessed One." The Buddha, the Blessed One, criticized... "How can these foolish men, bhikkhus, be followers and partisans of Devadatta, who is striving for a schism in the Sangha! This, bhikkhus, is not for the confidence of those without confidence... And thus, bhikkhus, you should recite this training rule: 418. Now, if that bhikkhu has bhikkhus who are followers and partisans, one, or two, or three. They might say thus: 'Venerable sirs, do not say anything to this bhikkhu. This bhikkhu speaks Dhamma, this bhikkhu speaks Vinaya. And this bhikkhu speaks our wishes And taking up his own preference and liking, he acts, knowing, but not declaring, 'This is acceptable to us.' Those monks should be addressed by the monks thus: 'Venerables, do not speak thus. This monk is not a speaker of Dhamma. This monk is not a speaker of Vinaya. May schism of the Saṅgha not be pleasing to you, Venerables. May you, Venerables, be reconciled with the Saṅgha. For a united Saṅgha, rejoicing, not disputing, with one aim, dwells at ease.' And if those monks, being addressed by the monks thus, should still hold to it, those monks should be admonished by the monks up to the third time for its relinquishment. If, being admonished up to the third time, they relinquish it, that is good. If they do not relinquish it, it is a Saṅghādisesa offence. 419. "Tasseva kho pana" means: of that schismatic monk. "Bhikkhū honti" means: there are other monks. "Anuvattakā" means: followers. They are of the same view, the same acceptance, the same liking as he is. "Vaggavādakā" means: partisans. They stand for his praise, for his side. "Eko vā dve vā tayo vā" means: there is one, or there are two, or there are three. They might say thus: 'Venerables, do not say anything to this monk. This monk is a speaker of Dhamma. This monk is a speaker of Vinaya. This monk acts, knowing, but not declaring, taking up our preference and liking, "This is acceptable to us."' "Te bhikkhū" means: those monks who are followers. "Bhikkhūhi" means: by other monks. By those who see, by those who hear, it should be said: ' 'Venerables, do not speak thus. This monk is not a speaker of Dhamma, this monk is not a speaker of Vinaya. May the breaking of the Sangha not please you either. May you be reconciled with the Sangha. For the Sangha, being united, rejoicing, not disputing, with one recitation, dwells at ease.' A second time it should be said. A third time it should be said. If they desist, that is good; if they do not desist, there is an offense of wrong-doing. Having heard, if they do not speak, there is an offense of wrong-doing. Those monks should be dragged into the midst of the Sangha and told: 'Venerables, do not speak thus. This monk is not a speaker of Dhamma, this monk is not a speaker of Vinaya. May the breaking of the Sangha not please you either. May you be reconciled with the Sangha. For the Sangha, being united, rejoicing, not disputing, with one recitation, dwells at ease.' A second time it should be said. A third time it should be said. If they desist, that is good; if they do not desist, there is an offense of wrong-doing. Those monks should be admonished. And thus, monks, they should be admonished. A competent and able monk should inform the Sangha: 'May the Sangha, venerable sirs, hear me. The monk So-and-so and the monk So-and-so are followers and faction-speakers of the monk So-and-so who is striving to break the Sangha. They do not desist from that matter. If it is agreeable to the Sangha,