THE CHAPTER X OF SAṂGHĀDISESA

10. Saṃghabheda sikkhāpada

When the Buddha was residing at Veḷuvanamonastery in Rājagaha, Devadatta consulting with his disciples, -- Kokālika, Kaṭakamodakatissa and Samuddadatta-- tried to bring about a schism in the Saṃgha.

He asked for five items knowing that the Buddha cannot allowed--

1.      Let the monks become forest dwellersfor the whole life.

Any monk who seeks to dwell in a village monastery should be punished.

2.      Let the monks beg for almsfor the whole life.

Any monk who accepts invitation for food should be punished.

3.      Let the monks wear robes taken from dust heapsfor the whole life.

Any monk who wears a robe offered by a householder should be punished.

4.      Let the monks  live at the foot of a tree for the whole life.

Any monk who approached under cover should be punished.

5.      Let the monks not eat fish and meatfor the whole life.

Any monk who eats fish and meat should be punished.

            He said, " Lord Buddha, these five items are conducive to less desire; contentment; destruction of kilesa; ascetic practice to quell passion; punctiliousness and graciousness; non-proliferation of kilesa and boost of energy.

            "Devatta, no good," said the Buddha,

1.      If a monk wishes, let him be a forest dweller;            if a monk wishes, let him be a village dweller;

2.      If a monk wishes, let him beg for alms; if he wishes let him accept invitation for food;

3.      If a monk wishes, let him wear a robe taken from a dust heap; if he wishes, let him accept a

robe given by a lay man;

4.      I have permitted lodging at the foot of a tree for the entire period of eight months.

5.      i have permitted fish  and meat  which are pure in three respects namely

(a)Adiṭṭha- these are not seen;

(b)Asuta- these are not heard;

(c)Aparisaṅkita- these are not suspected of being killed for him.

Then Devadatta entered Rājagaha and spoke to the people: "We have demanded these five items. The Buddha has not allowed these five items. But we have adopted these five for our own guidelines".

            Those who were lack of fait blamed the Buddha and praised devadatta. But those who were faithful blamed devadatta.After hearing about it, the Buddha laid down this sikkhāpada:

         

Yo pana bhikkhu samaggassa saṃghassa bhedāya parakkameyya, bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha tiṭṭheyya, so bhikkhu bhikkhūhi evamassa vacanīyo "M’āyasmā samaggassa saṃghassa bhedāya parakkami, bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha aṭṭhāsi, sametāyasmā saṃghena, samaggohi saṃgho sammodamāno avivadamāno ekuddeso phāsu viharaṭī"ti, Evañca so bhikkhu bhkkūþhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṃ samanubhāsitabbo tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamāno taṃ paṭinissajjeyya, iccetaṃ kusalaṃ, no ce paṭinissajjeyya, Saṃghādiseso.

  

            If a monk tries to cause a schism of the united Saṃgha Order or persists in taking up and advocating a cause which will lead to a schism, other monks should say to him, 'do not, venerable One, try to cause a schism of the united Saṃgha Order or persist in taking up and advocating a cause which will lead to a schism. Let the venerable One be united with the Saṃgha Order. The Saṃgha Order, which is united, lives happily, rejoicing, without disputing and under the same code".

            And if that monk, after he has been spoken to thus by the other monks, persists as before, the other monks should admonish him up to three times to desist with his endeavor.

            If he desists after having been admonished up to three times, that is well and good. If he does not desist, this entails saṃghādisesa offence.

four factors

1. Bhedhāya parakkamanaṃ                                  = Making an effort to cause a schism of the Saṃgha Order

which is harmonious.                                             

2. Dhammakammena Samanubhāsanaṃ  = Having been admonished by the saṃgha

according to the procedure.     

3. Kammavācāpariyosānaṃ                        = Having reached the end of a resolution.

4. Appaṭinissajjanaṃ                                               = Not giving up his course.

The eighteen ways based on schism

1.      Adhammaṃ "dhammo"ti depenti.       

Being explained non-dhamma as dhamma.

2.      Dhammaṃ "adhammo"ti dīpenti.

      Being explained dhamma as non-dhamma.

3.      Avinayaṃ "vinayo"ti dīpenti.

      Being explained non-vinaya as vinaya

4.      Vinayaṃ "avinayo"ti dīpenti.

      Being explained vinaya as non-vinaya.

5.      Abhāsitaṃ alapitaṃ tathāgatena "bhāsitaṃ lapitaṃ tathāgatenā"ti dīpenti.

            Being explained what was not spoken, not uttered by the Buddha as spoken, uttered.

6.      Bhāsitaṃ lapitaṃ tathāgatena "abhāsitaṃ alapitaṃ tathāgatenā"ti dīpenti.

Being explained what was spoken, uttered by the Buddha as not spoken, not uttered.

7.      Anāciṇṇaṃ tathāgatena "āciṇṇaṃ tathāgatenā"ti dīpenti.

      Being explain what was not practiced by Buddha as practiced.

8.      Āciṇṇaṃ tathāgatena "anāciṇṇaṃ tathāgatenā"ti dīpenti.

Being explain what was practiced by Buddha as not practiced.

9.      Apaññattaṃ tathāgatena "paññattaṃ tathāgatenā"ti dīpenti.

       Being explained what was not promulgated by Buddha as promulgated.

10. Paññattaṃ tathāgatena "Apaññattaṃ tathāgatenā"ti dīpenti.

Being explained what was promulgated by Buddha as not promulgated.

11. Anāpattiṃ "āpattī"ti dīpenti.     

Being explained what was not an offence as an offence.

12. Āpattiṃ "anāpattī"ti dīpenti.     

Being explained what was an offence as not an offence.

13. Lahukaṃ āpattiṃ "garukā āpattī"ti dīpenti. 

Being explained what was a light offence as a heavy offence.

14. Garukaṃ āpattiṃ "lahukā āpattī"ti dīpenti. 

Being explained what was a heavy offence as a light offence.

15. Sāvasesaṃ āpattiṃ "anavasesā āpattī"ti dīpenti.      

Being explained what was an offence that can be made a monk's status still remained as an offence that cannot be made a monk's status still remained.

16. Anavasesaṃ āpattiṃ "sāvasesā āpattī"ti dīpenti.      

Being explained what was an offence that cannot be made a monk's  status still remained as an offence that can be made a monk's status still remained.

17. Duṭṭhullaṃ āpattiṃ "aduṭṭhullā āpattī"ti dīpenti.    

Being explained what was a grave offence as not a grave offence.

18. Aduṭṭhullaṃ āpattiṃ "duṭṭhullā āpattī"ti dīpenti.   

Being explained what was not a grave offence as a grave offence.

Āpattibheda

-At the end of the announcement (ñatti) recited by the saṃgha                       à Dukkaṭa offence.

-At the end of second resolution (Kammavācā) recited by the saṃgha            à Thullaccaya offence.

-At the end of third resolution (last resolution) recited by the saṃgha à Saṃghādisesaoffence.

-Thinking a valid act to be a valid act, he does not give it up                à Saṃghādisesaoffence.

-Being doubtful in a valid act, he does not give it up                              à Saṃghādisesaoffence.

-Thinking an invalid act to be a valid act, he does not give it up                      à Saṃghādisesaoffence.

-Thinking a valid act to be an invalid act, he does not give it up                      à Dukkaṭaoffence.

-Being doubtful in an invalid act, he does not give it up                        à Dukkaṭaoffence.

-Thinking an invalid act to be an invalid act, he does not give it up     à Dukkaṭaoffence.

anāpattivāra

Anāpatti asamanubhāsantassa paṭinissajjantassa ummattakassa khittacittassa vedanāṭṭassa ādikammikassa.

There is no offence if he has not been admonished, if he gives it up, if he is mad, out of his

mind, in pain, a first offender.

Summary:

A monk should not make a schism in Saṃgha in concord.

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