English
By him, insane, with mind deranged, much unmonkly conduct was done, much spoken. The monks charge the monk Gagga with an offense committed while insane, with mind deranged – ‘Does the venerable one remember having committed such an offense?’ He says thus – ‘Indeed, friends, I was insane, my mind deranged. By me, insane, with mind deranged, much unmonkly conduct was done, much spoken. I do not remember that; it was done by me in delusion.’ Even when he is spoken to thus, they still charge him – ‘Does the venerable one remember having committed such an offense?’ He, not deluded, requests a declaration of innocence from the Saṅgha. The Saṅgha grants a declaration of innocence to the monk Gagga, who is not deluded. Whichever venerable one approves of the granting of a declaration of innocence to the monk Gagga, who is not deluded, he should be silent; whoever does not approve, he should speak. ‘‘A second time I speak on this matter…and so on… a third time I speak on this matter…and so on…. ‘‘The Saṅgha has granted a declaration of innocence to the monk Gagga, who is not deluded. The Saṅgha approves, therefore it is silent, thus I hold this.’’ 198. ‘‘These three, monks, are unrighteous grants of a declaration of innocence; three are righteous. Three unrighteous acts concerning the declaration of innocence What are the grants? Here, monks, a monk has fallen into an offense. The Saṅgha accuses him, or many, or one person – ‘Does the venerable one remember having committed such an offense?’ He, remembering, says thus – ‘Indeed, friends, I do not remember having committed such an offense.’ To him, the Saṅgha grants a declaration of innocence. This is an unrighteous grant of a declaration of innocence. Here, monks, a monk has fallen into an offense. The Saṅgha accuses him, or many, or one person – ‘Does the venerable one remember having committed such an offense?’ He, remembering, says thus – ‘Indeed, friends, I remember, as if in a dream.’ To him, the Saṅgha grants a declaration of innocence. This is an unrighteous grant of a declaration of innocence. Here, monks, a monk has fallen into an offense. The Saṅgha accuses him, or many, or one person – ‘Does the venerable one remember having committed such an offense?’ He, not mad, acts as if mad – ‘Indeed, I too do this. You too do this. This is allowable for me. This is allowable for you.’ To him, the Saṅgha grants a declaration of innocence. This is an unrighteous grant of a declaration of innocence. These are the three unrighteous grants of a declaration of innocence. 199. What are the three righteous grants of a declaration of innocence? Here, monks, a monk is mad, with his mind deranged. By that mad one, with his mind deranged, much unmonkly conduct has been committed, much has been said. The Saṅgha accuses him, or many, or one person – ‘Does the venerable one remember having committed such an offense?’ He, not remembering, says thus – ‘Indeed, friends, I do not remember having committed such an offense.’ To him, the Saṅgha grants a declaration of innocence. This is a righteous grant of a declaration of innocence. Here, monks, a monk is mad, with his mind deranged. By that mad one, with his mind deranged, much Unbecoming of a recluse has been committed, spoken about. Him, the Sangha accuses, or many, or one person – 'Does the venerable remember having committed such an offense?' He, not remembering, says thus – 'I remember, friends, as if in a dream.' To him, the Sangha gives the Discipline for Non-Delusion. Righteous is the giving of the Discipline for Non-Delusion. "Here again, monks, a monk is mad, with mind deranged. By that mad one, with mind deranged, much unbecoming of a recluse has been committed, spoken about. Him, the Sangha accuses, or many, or one person – 'Does the venerable remember having committed such an offense?' That mad one makes a mad retort – 'I also do this. You also do this. This is allowable for me. This is allowable for you.' To him, the Sangha gives the Discipline for Non-Delusion. Righteous is the giving of the Discipline for Non-Delusion. "These are the three righteous givings of the Discipline for Non-Delusion." 4. The Act of Confession 200. Now at that time, the group of six monks performed acts for monks without their confession – the act of censure, the act of banishment, the act of expulsion, the act of reconciliation, the act of suspension. Those monks who were of few wishes... they complained, grumbled, and criticized – "How can the group of six monks perform acts for monks without their confession – the act of censure, the act of banishment, the act of expulsion, the act of reconciliation, the act of suspension?!" Then those monks reported this matter to the Blessed One... "Is it true, monks...?" "It is true, Blessed One." ... Having censured... having given a talk on the Dhamma, he addressed the monks – "Monks, an act for monks should not be performed without their confession – be it the act of censure, or banishment, or expulsion, or reconciliation, or suspension. Whoever should do so, commits an offense of wrong-doing. 201. "Thus, monks, is an unrighteous act of confession." Thus lawful. And how, bhikkhus, is an admission unlawful? A bhikkhu has committed a pārājika offense. The Sangha, or many, or one person accuses him: 'Venerable, you have committed a pārājika offense'? He says thus: 'Friends, I have not committed a pārājika offense, I have committed a saṅghādisesa offense'. The Sangha penalizes him with a saṅghādisesa. This is an unlawful admission. A bhikkhu has committed a pārājika offense. The Sangha, or many, or one person accuses him: 'Venerable, you have committed a pārājika offense'? He says thus: 'Friends, I have not committed a pārājika offense, I have committed a thullaccaya, or a pācittiya, or a pāṭidesanīya, or a dukkaṭa, or a dubbhāsita offense'. The Sangha penalizes him with a dubbhāsita. This is an unlawful admission. A bhikkhu has committed a saṅghādisesa, or a thullaccaya, or a pācittiya, or a pāṭidesanīya, or a dukkaṭa, or a dubbhāsita offense. The Sangha, or many, or one person accuses him: 'Venerable, you have committed a dubbhāsita offense'? He says thus: 'Friends, I have not committed a dubbhāsita offense, I have committed a pārājika offense'. The Sangha penalizes him with a pārājika. This is an unlawful admission. A bhikkhu has committed a dubbhāsita offense. The Sangha, or many, or one person accuses him: 'Venerable, you have committed a dubbhāsita offense'? He says thus: 'Friends, I have not committed a dubbhāsita offense, I have committed a saṅghādisesa, or a thullaccaya, or a pācittiya, or a pāṭidesanīya, or a dukkaṭa offense'. The Sangha penalizes him with a dukkaṭa. This is an unlawful admission. Thus, bhikkhus, is an admission unlawful. And how, bhikkhus, is an admission lawful? A bhikkhu has committed a pārājika offense. The Sangha, or many, or one person accuses him... – ‘Has the venerable one incurred a pārājika offense?’ He says thus – ‘Yes, friend, I have incurred a pārājika offense.’ The Saṅgha deals with him by pārājika. This is a lawful confession. A bhikkhu has incurred a saṅghādisesa offense, or a grave offense, or a pācittiya offense, or a pāṭidesanīya offense, or a dukkaṭa offense, or an offense of wrong speech. The Saṅgha, or many, or a single person charges him – ‘Has the venerable one incurred an offense of wrong speech?’ He says thus – ‘Yes, friend, I have incurred an offense of wrong speech.’ The Saṅgha deals with him by wrong speech. This is a lawful confession. Thus, bhikkhus, is a lawful confession. 5. Decision by Majority 202. Now at that time, bhikkhus, having arisen in quarrels, having arisen in disputes, having fallen into contention in the midst of the Saṅgha, were living, piercing each other with verbal spears, and were unable to settle that legal question. They reported this matter to the Blessed One. ‘‘I allow, bhikkhus, to settle such a legal question by decision of the majority. A bhikkhu endowed with five qualities is to be appointed as the collector of votes – one who would not go by way of desire, would not go by way of hatred, would not go by way of delusion, would not go by way of fear, and would know what is taken and what is not taken. And thus, bhikkhus, is he to be appointed. First, the bhikkhu is to be requested, and having requested, the Saṅgha is to be informed by a competent and able bhikkhu – 203. ‘‘May the Saṅgha, venerable sirs, listen to me. If it is agreeable to the Saṅgha, the Saṅgha should appoint the bhikkhu of such-and-such a name as the collector of votes. This is the motion. ‘‘May the Saṅgha, venerable sirs, listen to me. The Saṅgha appoints the bhikkhu of such-and-such a name as the collector of votes. To whichever venerable one the appointment of the bhikkhu of such-and-such a name as collector of votes is agreeable, let him be silent; to whom it is not agreeable, let him speak. ‘‘The bhikkhu of such-and-such a name has been appointed by the Saṅgha as the collector of votes. It is agreeable to the Saṅgha, therefore it is silent, I hold it thus.’’ 204. ‘‘ These ten, monks, are unrighteous ways of taking votes, ten are righteous ways. Which are the ten unrighteous ways of taking votes? The case is trivial, and it has not been investigated, and it has not been thoroughly examined, one knows the unrighteous speakers are more numerous, thinking: 'May the unrighteous speakers be more numerous!' one knows the Sangha will split, thinking: 'May the Sangha split!' they take votes unrighteously, they take votes factiously, and they do not take votes according to what is seen. These are the ten unrighteous ways of taking votes. Which are the ten righteous ways of taking votes? The case is not trivial, and it has been investigated, and it has been thoroughly examined, one knows the righteous speakers are more numerous, thinking: 'May the righteous speakers be more numerous!' one knows the Sangha will not split,