English
that offense he does not commit, nor any other similar one, nor one more wicked than that; he does not blame the act, he does not blame those who performed the act. For a bhikkhu, monks, endowed with these five factors, who does not relinquish a wicked view, the act of suspension should be revoked…and so on…. For a bhikkhu, monks, endowed with eight factors, who does not relinquish a wicked view, the act of suspension should be revoked. He does not suspend the Uposatha of a normal bhikkhu, he does not suspend the Pavāraṇā, he does not make a declaration, he does not initiate an accusation, he does not make an opportunity, he does not admonish, he does not remind, he does not associate with bhikkhus. For a bhikkhu, monks, endowed with these eight factors, who does not relinquish a wicked view, the act of suspension should be revoked. is to be done.’’ For the act of suspension due to not giving up a bad view. The forty-third (rule) to be rescinded is finished. 74. ‘‘And thus, O bhikkhus, it should be rescinded. Therefore, O bhikkhus, the bhikkhu who has been suspended for not giving up a bad view, having approached the Saṅgha, having arranged his upper robe over one shoulder, having bowed at the feet of the elder bhikkhus, having squatted, having raised his hands in añjali, should say this: ‘Venerable sirs, I, having been suspended by the Saṅgha for not giving up a bad view, behave properly, shed my hair, behave in a way that leads to reconciliation, I request the rescinding of the act of suspension for not giving up a bad view.’ A second time it should be requested. A third time it should be requested. By a competent and able bhikkhu, the Saṅgha should be informed thus: ‘May the Saṅgha, venerable sirs, listen to me. This bhikkhu named so-and-so, having been suspended by the Saṅgha for not giving up a bad view, behaves properly, sheds his hair, behaves in a way that leads to reconciliation, and requests the rescinding of the act of suspension for not giving up a bad view. If it is appropriate for the Saṅgha, the Saṅgha should rescind the act of suspension for not giving up a bad view for this bhikkhu named so-and-so. This is the motion. ‘May the Saṅgha, venerable sirs, listen to me. This bhikkhu named so-and-so, having been suspended by the Saṅgha for not giving up a bad view, behaves properly, sheds his hair, behaves in a way that leads to reconciliation, and requests the rescinding of the act of suspension for not giving up a bad view. The Saṅgha rescinds the act of suspension for not giving up a bad view for this bhikkhu named so-and-so. Whosoever of the venerable ones approves of the rescinding of the act of suspension for not giving up a bad view for this bhikkhu named so-and-so, let him be silent; whosoever disapproves, let him speak. A second time I state this matter… A third time I state this matter – May the Sangha, venerable sirs, listen to me. This bhikkhu, named So-and-so, having been suspended by the Sangha for not giving up a bad view, now behaves properly, sheds his hair, conducts himself well, and asks for the lifting of the suspension for not giving up a bad view. The Sangha lifts the suspension of this bhikkhu, named So-and-so, for not giving up a bad view. If it is agreeable to any venerable one that the suspension of this bhikkhu, named So-and-so, for not giving up a bad view, be lifted, he should remain silent. If it is not agreeable, he should speak. The suspension of this bhikkhu, named So-and-so, for not giving up a bad view, has been lifted by the Sangha. It is agreeable to the Sangha, therefore it is silent. Thus do I hold this. The seventh act of suspension for not giving up a bad view is concluded. The first chapter on Acts. In this chapter there are seven topics. Its summary: The bhikkhus Paṇḍu and Lohitaka, themselves causing quarrels; Approaching such ones, they persisted in quarreling. Even the unarisen arise, and the arisen grow; Bhikkhus of few wishes, of good conduct, complain before the assembly. The Buddha, established in the good Dhamma, the self-existent, the foremost person; The Conqueror commanded the act of rebuke in Sāvatthī. And that which is done not in presence, without questioning, without admission; No offense in not declaring, and that which is done when declared. And that which is done without accusing, without reminding, without charging; And that which is done not in presence, by unrighteousness, and by a faction. And that which is done without questioning, by unrighteousness, again by a faction; And that which is done without admission, by unrighteousness, and by a faction. Even by the foremost, that which is done. No offense by unrighteousness, by a faction. And also, even by a faction, that which is done. By non-confession, and indeed by unrighteousness and by a faction. When confessed by unrighteousness, and even by a faction in the same way; Without having admonished by unrighteousness, and even by a faction in the same way. Without having reminded by unrighteousness, and even by a faction in the same way; Without having imposed by unrighteousness, and even by a faction in the same way. Indeed by the method of the dark side, one should understand the bright side; And the Sangha, desiring, for whom it should perform the act of reproof. A fool, associated with quarrel, in transgression of higher morality; For one fallen into extreme wrong view, the Sangha should perform the act of reproof. And who speaks dispraise of the Buddha, Dhamma, and Sangha; And even for three bhikkhus, the Sangha should perform the act of reproof. One who causes quarrel, a fool, dependent on association; In transgression of higher morality, and in the same way by extreme wrong view. And who speaks dispraise of the Buddha, Dhamma, and Sangha; One who has had the act of reproof performed, thus is proper conduct. Ordination and dependence, attendance on a novice; And even by consent for instruction, one who has been reproved should not do. And should not incur that offense, and such a one thereafter; And such a one should not blame the act, and even those who perform the act. Uposatha, Pavāraṇā, for one in good standing, should not cause to cease; No admonition, reproof, opportunity, and by charging. Such a one should not do reminding and association; Ordination and dependence, attendance on a novice. And even by consent for instruction, by five factors one does not agree; And incurs that offense, and such a one thereafter. And blaming the act and even those who perform the act, one is not reconciled; Uposatha, Pavāraṇā, and admonition, and no instruction. Opportunity, and indeed charging, reminding, association; Who is endowed with these eight factors, is not reconciled from the reproof. Indeed by the method of the dark side, one should understand the bright side; A fool, abundant in offenses, and even more so when associated. The Great Sage, the Fully Awakened One, enjoined the act of expulsion; Kīṭāgiri There were two monks, Assaji and Punabbasu. And various misconducts, they practiced, unrestrained; The expulsion procedure, the Fully Awakened One, the Conqueror, [instituted] in Savatthi. In Macchikāsaṇḍa, Sudhamma was a resident of Citta. By reason of birth, Sudhamma reviled the lay follower Citta; The act of reconciliation, the Tathagata enjoined. In Kosambi, the monk Channa, having seen his persistent offense, For not seeing [his offense], to suspend him, the Supreme Conqueror enjoined. Channa did not wish to atone for that very offense; The act of suspension for non-atonement, the Leader enjoined. Ariṭṭha's wrong view was based on ignorance; For not giving up the view, suspension was spoken by the Conqueror. The act of subjection, expulsion, and similarly reconciliation; Non-atonement for not seeing, and non-relinquishment of the view. Destroying property, misconduct, and wrong livelihood as well; In the act of expulsion, these are additional terms. Disparaging gain, two fives, named two fives (ten); In the act of reconciliation, these are additional terms. The act of reproof and subjection, these two acts are similar. Expulsion and reconciliation, there is an excess of terms. Three acts of suspension, they are similar in classification; Even by the method of reproof, the remaining acts should be understood. The Chapter on Procedures is finished.