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the Sangha should admonish the monk So-and-so and the monk So-and-so for the desisting from that matter. This is the announcement.' Motion. Let the Sangha hear me, venerable sirs. The bhikkhu So-and-so and the bhikkhu So-and-so are followers, faction-speakers, of the bhikkhu So-and-so, who strives for a schism in the Sangha. They do not relinquish that matter. The Sangha admonishes the bhikkhu So-and-so and the bhikkhu So-and-so for the relinquishment of that matter. To whichever venerable one it is agreeable that the bhikkhu So-and-so and the bhikkhu So-and-so be admonished for the relinquishment of that matter, let him be silent; to whom it is not agreeable, let him speak. For a second time I speak this matter... For a third time I speak this matter – Let the Sangha hear me, venerable sirs. The bhikkhu So-and-so and the bhikkhu So-and-so are followers, faction-speakers, of the bhikkhu So-and-so, who strives for a schism in the Sangha. They do not relinquish that matter. The Sangha admonishes the bhikkhu So-and-so and the bhikkhu So-and-so for the relinquishment of that matter. To whichever venerable one it is agreeable that the bhikkhu So-and-so and the bhikkhu So-and-so be admonished for the relinquishment of that matter, let him be silent; to whom it is not agreeable, let him speak. The bhikkhu So-and-so and the bhikkhu So-and-so have been admonished by the Sangha for the relinquishment of that matter. It is agreeable to the Sangha, therefore it is silent, thus I hold this. For the motion, an offense of wrong-doing. For two declarations, a grave offense. At the conclusion of the declarations, an offense of Sanghādisesa. For those who commit a Sanghādisesa, the motion... If it is a dukkaṭa, with two formal acts, the gross offenses are appeased. Two or three together should be admonished, not more than that should be admonished. "Saṅghādisesa" means... ...therefore it is called "saṅghādisesa." 422. If, in a lawful act, perceiving it as a lawful act, they do not relinquish, there is an offense of saṅghādisesa. If, in a lawful act, being in doubt, they do not relinquish, there is an offense of saṅghādisesa. If, in a lawful act, perceiving it as an unlawful act, they do not relinquish, there is an offense of saṅghādisesa. If, in an unlawful act, perceiving it as a lawful act, there is an offense of dukkaṭa. If, in an unlawful act, being in doubt, there is an offense of dukkaṭa. If, in an unlawful act, perceiving it as an unlawful act, there is an offense of dukkaṭa. 423. There is no offense for those who do not admonish, for those who relinquish, for the insane, for the deranged, for those afflicted by pain, for the first offenders. The training rule concerning following schismatics, the eleventh, is finished. 12. The Training Rule Concerning Being Difficult to Admonish 424. At that time, the Buddha, the Blessed One, was dwelling in Kosambī, in Ghositārāma. At that time, Venerable Channa was acting improperly. The bhikkhus said to him, "Friend Channa, do not act in such a way. That is not proper." He said, "What do you, friends, think that you can admonish me? I should admonish you. Our Buddha, our Dhamma, the Dhamma has been comprehended by our noble son. Just as a great wind, blowing, sweeps together grass, wood, leaves, and rubbish Friends, just as a river from the mountains carries along conch shells, moss, and weeds all together, even so, you, having gone forth from various names, various clans, various castes, various families, have come together. What do you, friends, think I should be told? I should tell you! "Our Buddha, our Dhamma, the Dhamma has been realized by our noble son." Those monks who were of few wishes… they complained, grumbled, and criticized: "How can Venerable Channa, when spoken to by the monks in accordance with the Dhamma, make himself unadvisable?" Then those monks, having criticized Venerable Channa in various ways, reported the matter to the Blessed One… "Is it true, Channa, that when spoken to by the monks in accordance with the Dhamma, you make yourself unadvisable?" "It is true, Blessed One." The Buddha, the Blessed One, criticized him… "How can you, foolish man, when spoken to by the monks in accordance with the Dhamma, make yourself unadvisable? This, foolish man, is not for the conversion of the unconverted… And thus, monks, you should recite this training rule: 425. If a monk is of a difficult nature, when spoken to by the monks in accordance with the Dhamma regarding the training rules included in the recitation, he makes himself unadvisable, saying: "Venerables, do not tell me anything, good or bad. Nor will I tell you anything, good or bad. Venerables, desist from my speech." 'I am not to be spoken to,' that bhikkhu should be addressed by the bhikkhus thus: 'Venerable sir, do not make yourself not to be spoken to. Venerable sir, make yourself one to be spoken to. Venerable sir, you too should speak to the bhikkhus in accordance with the Dhamma, and the bhikkhus too will speak to you in accordance with the Dhamma. For thus indeed has the assembly of that Blessed One grown, namely, by speaking to one another, by raising one another up.' If, being thus addressed by the bhikkhus, that bhikkhu should still hold on to that, that bhikkhu should be admonished by the bhikkhus up to the third time for the relinquishing of that. If, being admonished up to the third time, he should relinquish that, that is good. If he should not relinquish that, it is a Saṅghādisesa. 426. Now, if a bhikkhu is of a difficult nature, he is difficult to speak to, endowed with qualities that make him difficult to speak to, impatient, not accepting instruction with good grace. 'In the training rules included in the recitation' means in the training rules included in the Pātimokkha. 'By the bhikkhus' means by other bhikkhus. 'In accordance with the Dhamma' is a training rule laid down by the Blessed One; this is called 'in accordance with the Dhamma'. 'Being addressed by them, he makes himself not to be spoken to' means: 'Venerable sirs, do not speak anything to me, whether good or bad. I too will not speak anything to you, whether good or bad. Venerable sirs, cease from speaking to me.' 'That bhikkhu' means that bhikkhu who is of a difficult nature. 'By the bhikkhus' means by other bhikkhus. Those who see, those who hear, should say: 'Venerable sir, do not make yourself not to be spoken to. Let the venerable one make himself amenable to admonition. Let the venerable one also admonish the bhikkhus according to the Dhamma, and the bhikkhus will also admonish the venerable one according to the Dhamma. For thus has the Blessed One's assembly grown, namely, by mutual admonition and mutual raising up. A second time he should be spoken to. A third time he should be spoken to. If he relinquishes it, that is good; if he does not relinquish it, there is an offense of wrong-doing. If, having heard, they do not speak, there is an offense of wrong-doing. That bhikkhu, even having been drawn into the midst of the Sangha, should be spoken to: "Let the venerable one not make himself unamenable to admonition... ...by mutual raising up." A second time he should be spoken to. A third time he should be spoken to. If he relinquishes it, that is good; if he does not relinquish it, there is an offense of wrong-doing. That bhikkhu should be formally admonished. And thus, bhikkhus, should he be formally admonished. By a competent bhikkhu, an able one, the Sangha should be informed: "May the Sangha, venerable sirs, listen to me. This bhikkhu, named so-and-so, when admonished by the bhikkhus according to the Dhamma, makes himself unamenable to admonition. He does not relinquish that matter. If it is appropriate for the Sangha, the Sangha should formally admonish this bhikkhu, named so-and-so, for the relinquishment of that matter. This is the motion. "May the Sangha, venerable sirs, listen to me. This bhikkhu, named so-and-so, when admonished by the bhikkhus according to the Dhamma, makes himself unamenable to admonition. He does not relinquish that matter. The Sangha formally admonishes this bhikkhu, named so-and-so, for the relinquishment of that matter..." for relinquishing. If it is agreeable to the venerable one that the monk named so-and-so be admonished for relinquishing that matter, he should remain silent; if it is not agreeable, he should speak. A second time I state this matter… …A third time I state this matter – “May the Sangha hear me, venerable sirs. This monk named so-and-so, when spoken to by the monks in accordance with the Dhamma, makes himself unadmonishable. He does not relinquish that matter. The Sangha admonishes the monk named so-and-so for relinquishing that matter. If it is agreeable to the venerable one that the monk named so-and-so be admonished for relinquishing that matter, he should remain silent; if it is not agreeable, he should speak. The monk named so-and-so has been admonished by the Sangha for relinquishing that matter. It is agreeable to the Sangha, therefore it is silent, thus do I hold this.” 428. For the motion, an offense of wrong-doing. For the two declarations, grave offenses. At the conclusion of the declarations, an offense of Sanghādisesa. For one who incurs a Sanghādisesa, for the motion, an offense of wrong-doing. For the two declarations, the grave offenses cease. It is Sanghādisesa… …therefore it is called Sanghādisesa. 429. In a lawful act, perceiving it as a lawful act, he does not relinquish, an offense of Sanghādisesa. In a lawful act, being in doubt, he does not relinquish, an offense of Sanghādisesa. In a lawful act, perceiving it as an unlawful act, he does not relinquish, an offense of Sanghādisesa. In an unlawful act, perceiving it as a lawful act Indeed, an offense of wrong-doing. In an unrighteous act, being doubtful, an offense of wrong-doing. In an unrighteous act, perceiving it as unrighteous,