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thinking: 'May the Sangha not split!' they take votes righteously, they take votes harmoniously, and they take votes according to what is seen. These are the ten righteous ways of taking votes. 6. The Act of Further Punishment 205. Now at that time, the monk Upavāḷa, when questioned about an offense in the midst of the Sangha, denied it and then admitted it, admitted it and then denied it, he spoke evasively, he spoke a deliberate lie. Those monks who were of few desires, ... they complained, grumbled, and criticized: “How can the monk Upavāḷa, when questioned about an offense in the midst of the Sangha, deny it and then admit it, admit it and then deny it, speak evasively, speak a deliberate lie?” Then those monks reported the matter to the Blessed One. The Blessed One asked: “Is it true, monks, that...?” “It is true, Blessed One.” Having rebuked him, and given a Dhamma talk, he addressed the monks: “Therefore, monks, let the Sangha perform the Act of Further Punishment on the monk Upavāḷa. And thus, monks, it should be done. First, the monk Upavāḷa should be charged, having charged him, he should be reminded, having reminded him, an offense should be imputed, having imputed an offense, By a competent and capable monk, the Sangha is to be informed: 206. "May the Sangha, venerable sirs, hear me. This monk Upavāḷa, when questioned about an offense in the midst of the Sangha, denies and then admits, admits and then denies, prevaricates, speaks a deliberate lie. If it is appropriate for the Sangha, the Sangha should perform the act of tassapāpiyasikā on the monk Upavāḷa. This is the motion. May the Sangha, venerable sirs, hear me. This monk Upavāḷa, when questioned about an offense in the midst of the Sangha, denies and then admits, admits and then denies, prevaricates, speaks a deliberate lie. The Sangha performs the act of tassapāpiyasikā on the monk Upavāḷa. To whichever venerable one it is agreeable that the act of tassapāpiyasikā be performed on the monk Upavāḷa, let him be silent; to whom it is not agreeable, let him speak. A second time I state this matter... A third time I state this matter... The Sangha has performed the act of tassapāpiyasikā on the monk Upavāḷa. It is agreeable to the Sangha, therefore it is silent, thus I hold this." 207. "There are, bhikkhus, these five lawful grounds for performing the act of tassapāpiyasikā. He is impure, and shameless, and censurable. The Sangha performs the act of tassapāpiyasikā on him lawfully, unanimously. These, bhikkhus, are the five lawful grounds for performing the act of tassapāpiyasikā. The Twelve Unlawful Acts 208. "The act of tassapāpiyasikā, bhikkhus, endowed with these three factors, is an unlawful act, and an un-Vinaya act, and badly settled. It is done not in the presence (of the accused), it is done without questioning, it is done without admission... it is done unlawfully, it is done by a divided Sangha. Indeed, bhikkhus, the act of tassapāpiyasikā endowed with these three factors, is an unlawful act, and an un-Vinaya act, and badly settled. The Twelve Lawful Acts 209. "The act of tassapāpiyasikā, bhikkhus, endowed with these three factors... It is an act according to Dhamma, and according to Vinaya, and well-settled. It is done in the presence, it is done with questioning, it is done with admission... it is done according to Dhamma, it is done with harmony – By these three factors, bhikkhus, the act of Tassapāpiyasikā is an act according to Dhamma, and according to Vinaya, and well-settled. The Desired Sixes 210. Bhikkhus, if a bhikkhu is endowed with three factors, the Saṅgha, if it wishes, may impose the act of Tassapāpiyasikā. He is one who causes quarrels, one who causes disputes, one who causes contention, one who causes strife, one who causes legal cases in the Saṅgha; he is foolish, unskilled, prone to many offenses, without a good record; he lives associated with laypeople, with inappropriate associations with laypeople – Bhikkhus, if a bhikkhu is endowed with these three factors, the Saṅgha, if it wishes, may impose the act of Tassapāpiyasikā. Again, bhikkhus, if a bhikkhu is endowed with three factors, the Saṅgha, if it wishes, may impose the act of Tassapāpiyasikā. He is deficient in higher morality, deficient in proper conduct, deficient in higher view – By these, bhikkhus... Again, bhikkhus... he speaks dispraise of the Buddha, he speaks dispraise of the Dhamma, he speaks dispraise of the Saṅgha – By these three factors, bhikkhus, if a bhikkhu is endowed, the Saṅgha, if it wishes, may impose the act of Tassapāpiyasikā. Bhikkhus, the Saṅgha, if it wishes, may impose the act of Tassapāpiyasikā on three bhikkhus. One is one who causes quarrels... one who causes legal cases in the Saṅgha; one is foolish, unskilled, prone to many offenses, without a good record; one lives associated with laypeople, with inappropriate associations with laypeople – Bhikkhus, the Saṅgha, if it wishes, may impose the act of Tassapāpiyasikā on these three bhikkhus. Again, bhikkhus, the Saṅgha, if it wishes, may impose the act of Tassapāpiyasikā on three bhikkhus. One is deficient in higher morality, one is errant in conduct due to a transgression, one is errant in view due to extreme views – of these, monks… (etc.) “And of others, monks… (etc.) one speaks dispraise of the Buddha, one speaks dispraise of the Dhamma, one speaks dispraise of the Saṅgha – of these three monks, monks, if the Saṅgha wishes, it may impose the act of further punishment. The Eighteen Duties 211. “A monk, monks, upon whom the act of further punishment has been imposed, should conduct himself properly. And this is the proper conduct: He should not give ordination, he should not give dependence, he should not attend to a novice, he should not accept an appointment as a nun’s instructor, even if appointed, he should not instruct the nuns… (etc.) he should not associate with monks.” Then the Saṅgha imposed the act of further punishment on the monk who had been censured. 7. Covering with Grass 212. Now at that time, when monks were living in quarrels, in disputes, in disagreements, much unmonkly conduct had been engaged in, and much had been spoken. Then it occurred to those monks: “When we were living in quarrels, in disputes, in disagreements, much unmonkly conduct had been engaged in, and much had been spoken. If we were to make each other liable for these offenses, that case might lead to harshness, to bitterness, to division. How then should we proceed?” They reported this matter to the Blessed One. “Here, monks, when monks are living in quarrels, in disputes, in disagreements, much unmonkly conduct has been engaged in, and much has been spoken. If then it occurs to those monks: ‘When we were living in quarrels, in disputes, in disagreements, much unmonkly conduct had been engaged in, and much had been spoken; if we were to make each other liable for these offenses, we would make others do it, that dispute might lead to harshness, to violence, to schism. I allow, monks, such a dispute to be settled by covering with grass. And thus, monks, it should be settled. All should assemble together, having assembled, a competent and able monk should inform the Sangha – “May the Sangha, venerable sirs, listen to me. As we have been living quarrelling, disputing, much unmonkly conduct has been committed, much has been spoken. If we, by these offenses, were to make others do it, that dispute might lead to harshness, to violence, to schism. If it is suitable for the Sangha, may the Sangha settle this dispute by covering with grass, excluding grave offenses, excluding those connected with laypeople.” Then, for the monks of one party, a competent and able monk should inform his own party – “May the venerable ones listen to me. As we have been living quarrelling, disputing, much unmonkly conduct has been committed, much has been spoken. If we, by these offenses, were to make others do it, that dispute might lead to harshness, to violence, to schism. If it is suitable for the venerable ones, I will, both for the offenses of the venerable ones, and for my own offenses, both for the sake of the venerable ones, and for my own sake, declare them in the midst of the Sangha by covering with grass, excluding grave offenses, excluding those connected with laypeople.” Then, for the monks of the other party, a competent and able monk should inform his own party – “May the venerable ones listen to me. As we have been living quarrelling, disputing, much unmonkly conduct has been committed, much has been spoken. If we, by these offenses, were to make others do it, that dispute might lead to harshness, to violence, to schism. might lead to. When it is suitable for the venerable ones, I, whatever offense of the venerable ones, and whatever offense of my own, for the sake of the venerable ones, and for my own sake, would declare in the midst of the Saṅgha with a covering of grass, excluding grave offenses, excluding those connected with laypeople. 213. Then for those bhikkhus of one party, by a competent and able bhikkhu, the Saṅgha should be informed – May the Saṅgha, venerable sirs, hear me. While we were living, having arisen in quarrels, having arisen in disputes, having fallen into contention, much unmonkly conduct was committed, much was spoken. If we were to make each other liable for these offenses, that case might lead to harshness, to ferocity, to schism. If it is suitable for the Saṅgha, I, whatever offense of these venerable ones, and whatever offense of my own, for the sake of these venerable ones, and for my own sake, would declare in the midst of the Saṅgha with a covering of grass, excluding grave offenses, excluding those connected with laypeople. This is the motion. May the Saṅgha, venerable sirs, hear me. While we were living, having arisen in quarrels, having arisen in disputes, having fallen into contention, much unmonkly conduct was committed,