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Chapter on Upāli 1. Discourse with Upāli 31. Then indeed the venerable Upāli approached the Blessed One; having approached, having saluted the Blessed One, he sat down to one side. Sitting to one side, the venerable Upāli said this to the Blessed One: "For how many reasons, venerable sir, has the Tathāgata laid down training rules for disciples, and recited the Pātimokkha?" "For ten reasons, Upāli, has the Tathāgata laid down training rules for disciples, and recited the Pātimokkha. Which ten? For the excellence of the Sangha, for the well-being of the Sangha, for the restraint of ill-behaved individuals, for the comfortable living of well-behaved bhikkhus, for the restraint of defilements in this present life, for the prevention of defilements in future lives, for the gaining of faith by those without it, for the increase of faith in those who have it, for the establishment of the True Dhamma, for the support of the Vinaya – These, Upāli, are the ten reasons for which the Tathāgata has laid down training rules for disciples, and recited the Pātimokkha." First. 2. Discourse on the Suspension of the Pātimokkha 32. "How many, venerable sir, are the suspensions of the Pātimokkha?" "There are ten, Upāli, suspensions of the Pātimokkha. Which ten? A bhikkhu who has committed a pārājika offense is sitting in that assembly, and the discussion of the pārājika offense is not completed; an unordained person is sitting in that assembly, and the discussion of the unordained person is not completed; one who has renounced the training is sitting in that assembly, and the discussion of one who has renounced the training is not completed; a eunuch is sitting in that assembly, and the discussion of the eunuch is not completed; one who has defiled a bhikkhunī is sitting in that assembly, and the discussion of one who has defiled a bhikkhunī is not completed – These, Upāli, are the ten suspensions of the Pātimokkha." Second. 3. Discourse on the Ubbāhikā 33. "By how many qualities, venerable sir, should a bhikkhu endowed with them be appointed for the ubbāhikā (carrying out)?" "A bhikkhu endowed with ten qualities, Upāli, should be appointed for the ubbāhikā." By which ten? Here, Upāli, a monk is virtuous; he dwells restrained by the Pātimokkha restraint, endowed with good conduct and resort, seeing danger in the slightest faults, he undertakes and trains in the training rules; he is learned, a preserver of what he has heard, a collector of what he has heard, those teachings that are good in the beginning, good in the middle, good in the end, with meaning and with letter, proclaiming the entirely complete and purified holy life, such teachings are much heard by him, held, familiarized by speech, contemplated by mind, and well-penetrated by view; moreover, both Pātimokkhas are well-received by him in detail, well-analyzed, well-practiced, well-discerned according to the suttas and according to the commentaries; moreover, he is established in the Vinaya, unshakeable; he is capable of convincing, instructing, making understand, making see, and gladdening both parties, the plaintiff and the defendant; he is skilled in the origination and appeasement of legal cases – he knows the case; he knows the origin of the case; he knows the cessation of the case; he knows the path leading to the cessation of the case. Endowed with these ten qualities, Upāli, a monk should be appointed for the Ubbāhikā. The Third. 4. The Discourse on Ordination By how many qualities, venerable sir, should a monk endowed with them ordain? By ten qualities, Upāli, should a monk endowed with them ordain. By which ten? Here, Upāli, a monk is virtuous, he dwells restrained by the Pātimokkha restraint, endowed with good conduct and resort, seeing danger in the slightest faults, he undertakes and trains in the training rules; he is learned, a preserver of what he has heard, a collector of what he has heard, those teachings that are good in the beginning, good in the middle, good in the end, with meaning and with letter, proclaiming the entirely complete and purified holy life, such teachings are much heard by him, held, familiarized by speech, contemplated by mind, and well-penetrated by view; His Pātimokkha is well-received in detail, well-analyzed, well-practiced, well-determined, according to the suttas and their explanations; he is capable of attending to the sick or having them attended to; he is capable of dispelling discontent or having it dispelled; he is capable of removing arisen remorse according to the Dhamma; he is capable of discerning arisen wrong views according to the Dhamma; he is capable of encouraging in higher virtue; he is capable of encouraging in higher mind; he is capable of encouraging in higher wisdom. Upāli, a bhikkhu endowed with these ten qualities should give ordination. The Fourth. 5. The Discourse on Reliance 35. ‘‘How many qualities, venerable sir, should a bhikkhu possess to give reliance?’’ ‘‘Upāli, a bhikkhu endowed with ten qualities should give reliance. Which ten? Here, Upāli, a bhikkhu is virtuous… (and so on)… he undertakes and trains in the training rules; he is learned… (and so on)… well-penetrated by view; his Pātimokkha is well-received in detail, well-analyzed, well-practiced, well-determined, according to the suttas and their explanations; he is capable of attending to the sick or having them attended to; he is capable of dispelling discontent or having it dispelled; he is capable of removing arisen remorse according to the Dhamma; he is capable of discerning arisen wrong views according to the Dhamma; he is capable of encouraging in higher virtue… (and so on)… in higher mind… in higher wisdom. Upāli, a bhikkhu endowed with these ten qualities should give reliance. The Fifth. 6. The Discourse on Novices 36. ‘‘How many qualities, venerable sir, should a bhikkhu possess to have a novice attend to him?’’ ‘‘Upāli, a bhikkhu endowed with ten qualities should have a novice attend to him. Which ten? Here, Upāli, a bhikkhu is virtuous… (and so on)… he undertakes and trains in the training rules; he is learned… ...and is well-penetrated in views. Moreover, the Pātimokkha is well-received by him, well-analyzed, well-practiced, well-discerned, according to the suttas, and according to the detailed explanations. He is capable of attending to the sick or having them attended to. He is capable of dispelling discontent or having it dispelled. He is capable of dispelling arisen remorse righteously. He is capable of discerning arisen wrong view righteously. He is capable of encouraging in higher virtue. He is capable of encouraging in higher mind. He is capable of encouraging in higher wisdom. Upāli, a bhikkhu endowed with these ten qualities should have a novice attend to him.” The Sixth. 7. Discourse on Schism in the Saṅgha “‘Schism in the Saṅgha, schism in the Saṅgha,’ venerable sir, is said. To what extent, venerable sir, is the Saṅgha schismatic?” “Here, Upāli, bhikkhus declare what is not Dhamma to be Dhamma, they declare what is Dhamma to be not Dhamma, they declare what is not Vinaya to be Vinaya, they declare what is Vinaya to be not Vinaya, they declare what was not spoken, not uttered by the Tathāgata to be spoken, uttered by the Tathāgata, they declare what was spoken, uttered by the Tathāgata to be not spoken, not uttered by the Tathāgata, they declare what was not practiced by the Tathāgata to be practiced by the Tathāgata, they declare what was practiced by the Tathāgata to be not practiced by the Tathāgata, they declare what was not laid down by the Tathāgata to be laid down by the Tathāgata, they declare what was laid down by the Tathāgata to be not laid down by the Tathāgata. They pull away, they draw away with these ten points, they perform separate acts, they recite a separate Pātimokkha. To this extent, Upāli, is the Saṅgha schismatic.” The Seventh. 8. Discourse on Harmony of the Saṅgha “‘Harmony of the Saṅgha, harmony of the Saṅgha,’ venerable sir, is said. To what extent, venerable sir, is the Saṅgha harmonious?” “Here, Upāli, bhikkhus declare what is not Dhamma to be not Dhamma, they declare what is Dhamma to be Dhamma, they declare the undharma as dharma, they declare the dharma as undharma, they declare the undiscipline as undiscipline, they declare the discipline as discipline, they declare what was not spoken, not uttered by the Tathāgata as not spoken, not uttered by the Tathāgata, they declare what was spoken, uttered by the Tathāgata as spoken, uttered by the Tathāgata, they declare what was not practiced by the Tathāgata as not practiced by the Tathāgata, they declare what was practiced by the Tathāgata as practiced by the Tathāgata, they declare what was not laid down by the Tathāgata as not laid down by the Tathāgata, they declare what was laid down by the Tathāgata as laid down by the Tathāgata. With these ten points, they do not pull away, they do not push away, they do not perform separate acts, they do not recite a separate Pātimokkha. To this extent, Upāli, the Saṅgha is in harmony. The eighth. 9. The First Ānanda Sutta 39. Then Venerable Ānanda approached the Bhagavā; having approached, he saluted the Bhagavā and sat down to one side. Sitting to one side, Venerable Ānanda said to the Bhagavā: “‘Schism in the Saṅgha, schism in the Saṅgha’ is said, Bhante. To what extent, Bhante, is the Saṅgha schismed?” “Here, Ānanda, monks declare the undharma as dharma, they declare the dharma as undharma, they declare the undiscipline as discipline… …they declare what was laid down by the Tathāgata as not laid down by the Tathāgata. With these ten points, they pull away, they push away, they perform separate acts, they recite a separate Pātimokkha. To this extent, Ānanda, the Saṅgha is schismed.” “But, Bhante, what does one who causes a schism in a harmonious Saṅgha produce?” “He produces a kalpa-long offense, Ānanda.” “But, Bhante, what is a kalpa-long offense?”