Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing suspension Saṅghādisesakaṇḍa

10. The training rule on schism in the Sangha 10. Saṅghabhedasikkhāpada

Origin story

At one time when the Buddha was staying at Rājagaha in the Bamboo Grove, Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Devadatta went to Kokālika, Kaṭamodakatissaka, Khaṇḍadeviyāputta, and Samuddadatta. He said to them, Atha kho devadatto yena kokāliko kaṭamodakatissako khaṇḍadeviyā putto samuddadatto tenupasaṅkami; upasaṅkamitvā kokālikaṁ kaṭamodakatissakaṁ khaṇḍadeviyā puttaṁ samuddadattaṁ etadavoca—“Let’s cause a schism in the Sangha of the ascetic Gotama. Let’s break its authority.” “etha mayaṁ, āvuso, samaṇassa gotamassa saṅghabhedaṁ karissāma cakkabhedan”ti.

Kokālika said to Devadatta, Evaṁ vutte, kokāliko devadattaṁ etadavoca—“The ascetic Gotama is powerful and mighty. “samaṇo kho, āvuso, gotamo mahiddhiko mahānubhāvo. How can we do this?” Kathaṁ mayaṁ samaṇassa gotamassa saṅghabhedaṁ karissāma cakkabhedan”ti?

“Well, let’s go to the ascetic Gotama and request five things: “Etha mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācissāma—‘In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, the reduction in things, and being energetic. ‘bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. And there are five things that lead to just that: Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattanti. It would be good, sir, Sādhu, bhante, bhikkhū

if the monks stayed in the wilderness for life, yāvajīvaṁ āraññikā assu; and whoever stayed near an inhabited area would commit an offense yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya.
if they ate only almsfood for life, Yāvajīvaṁ piṇḍapātikā assu; and whoever accepted an invitational meal would commit an offense yo nimantanaṁ sādiyeyya, vajjaṁ naṁ phuseyya.
if they were rag-robe wearers for life, Yāvajīvaṁ paṁsukūlikā assu; and whoever accepted robe-cloth from a householder would commit an offense yo gahapaticīvaraṁ sādiyeyya, vajjaṁ naṁ phuseyya.
if they lived at the foot of a tree for life, Yāvajīvaṁ rukkhamūlikā assu; and whoever took shelter would commit an offense yo channaṁ upagaccheyya, vajjaṁ naṁ phuseyya.
if they didn’t eat fish or meat for life, Yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; and whoever did would commit an offense.’ yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā’ti.

The ascetic Gotama won’t allow this. Imāni samaṇo gotamo nānujānissati. We’ll then be able to win people over with these five points.” Te mayaṁ imehi pañcahi vatthūhi janaṁ saññāpessāmāti.

Kokālika said, “It might be possible to cause a schism in the Sangha with these five points, Sakkā kho, āvuso, imehi pañcahi vatthūhi samaṇassa gotamassa saṅghabhedo kātuṁ cakkabhedo. for people have confidence in austerity.” Lūkhapasannā hi, āvuso, manussā”ti.

Devadatta and his followers then went to the Buddha, bowed, and sat down, Atha kho devadatto sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and Devadatta made his request. Ekamantaṁ nisinno kho devadatto bhagavantaṁ etadavoca—“bhagavā, bhante, anekapariyāyena appicchassa …pe… vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya …pe… vīriyārambhāya saṁvattanti. Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya vajjaṁ naṁ phuseyya …pe… yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ, yo macchamaṁsaṁ khādeyya vajjaṁ naṁ phuseyyā”ti. The Buddha replied, “No, Devadatta. “Alaṁ, devadatta, Those who wish may stay in the wilderness, and those who wish may live near inhabited areas. yo icchati āraññiko hotu, yo icchati gāmante viharatu; Those who wish may eat only almsfood, and those who wish may accept invitational meals. yo icchati piṇḍapātiko hotu, yo icchati nimantanaṁ sādiyatu; Those who wish may be rag-robe wearers, and those who wish may accept robe-cloth from householders. yo icchati paṁsukūliko hotu, yo icchati gahapaticīvaraṁ sādiyatu. I have allowed the foot of a tree as a resting place for eight months of the year, as well as fish and meat that are pure in three respects: Aṭṭhamāse kho mayā, devadatta, rukkhamūlasenāsanaṁ anuññātaṁ, tikoṭiparisuddhaṁ macchamaṁsaṁ—one hasn’t seen, heard, or suspected that the animal was specifically killed to feed a monastic.” adiṭṭhaṁ asutaṁ aparisaṅkitan”ti.

Devadatta thought, Atha kho devadatto—“The Buddha doesn’t allow the five points.” Glad and elated, he got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left with his followers. “na bhagavā imāni pañca vatthūni anujānātī”ti haṭṭho udaggo sapariso uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Devadatta then entered Rājagaha and won people over with the five points, Atha kho devadatto sapariso rājagahaṁ pavisitvā pañcahi vatthūhi janaṁ saññāpesi—“mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācimhā—‘bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattanti. Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ piṇḍapātikā assu; yo nimantanaṁ sādiyeyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ paṁsukūlikā assu; yo gahapaticīvaraṁ sādiyeyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ rukkhamūlikā assu; yo channaṁ upagaccheyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā’ti. saying, “The ascetic Gotama doesn’t agree to them, Imāni samaṇo gotamo nānujānāti. but we practice in accordance with them.” Te mayaṁ imehi pañcahi vatthūhi samādāya vattāmā”ti.

The foolish people with little faith and confidence said, Tattha ye te manussā assaddhā appasannā dubbuddhino te evamāhaṁsu—“These Sakyan monastics are practicing asceticism and living with the aim of self-effacement. “ime kho samaṇā sakyaputtiyā dhutā sallekhavuttino, But the ascetic Gotama is extravagant and has chosen a life of indulgence.” samaṇo pana gotamo bāhulliko bāhullāya cetetī”ti. But the wise people who had faith and confidence complained and criticized Devadatta, Ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto te ujjhāyanti khiyyanti vipācenti—“How can Devadatta pursue schism in the Sangha of the Buddha? How can he break its authority?” “kathañhi nāma devadatto bhagavato saṅghabhedāya parakkamissati cakkabhedāyā”ti.

The monks heard the criticism of those people, Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. and the monks of few desires complained and criticized him Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—in the same way. “kathañhi nāma devadatto saṅghabhedāya parakkamissati cakkabhedāyā”ti.

After rebuking Devadatta in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Devadatta: Atha kho te bhikkhū devadattaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, Devadatta, that you are doing this?” “saccaṁ kira tvaṁ, devadatta, saṅghabhedāya parakkamasi cakkabhedāyā”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

The Buddha rebuked him … Vigarahi buddho bhagavā …pe… “Foolish man, how can you do this? kathañhi nāma tvaṁ, moghapurisa, saṅghabhedāya parakkamissasi cakkabhedāya. This will affect people’s confidence …” … Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… “And, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘If a monk pursues schism in a united Sangha or persists in taking up a legal issue conducive to schism, the monks should correct him like this, “Yo pana bhikkhu samaggassa saṅghassa bhedāya parakkameyya, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha tiṭṭheyya, so bhikkhu bhikkhūhi evamassa vacanīyo—“Venerable, don’t pursue schism in the united Sangha or persist in taking up a legal issue conducive to schism. ‘māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha aṭṭhāsi. Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.” Sametāyasmā saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī’ti. If that monk continues as before, the monks should press him up to three times to make him stop. Evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya. If he then stops, all is well. Yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ; If he does not stop, he commits an offense entailing suspension.’” no ce paṭinissajjeyya, saṅghādiseso”ti.

Definitions

A: Yo panāti

whoever … yo yādiso …pe…

Monk: bhikkhūti

… The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case. …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.

A united Sangha: Samaggo nāma saṅgho

those belonging to the same Buddhist sect and staying within the same monastery zone. samānasaṁvāsako samānasīmāyaṁ ṭhito.

Pursues schism: Bhedāya parakkameyyāti—

thinking, “What can I do to split, separate, and divide them?” he searches for a faction and puts together a group. “kathaṁ ime nānā assu, vinā assu, vaggā assū”ti pakkhaṁ pariyesati, gaṇaṁ bandhati.

A legal issue conducive to schism: Bhedanasaṁvattanikaṁ vā adhikaraṇanti

the eighteen grounds for schism. aṭṭhārasabhedakaravatthūni.

Taking up: Samādāyāti

having adopted. ādāya.

Taking up: Paggayhāti

he proclaims. dīpeyya.

If he persists in: Tiṭṭheyyāti

if he does not stop. na paṭinissajjeyya.

Him: So bhikkhūti

the monk who is pursuing schism in the Sangha. yo so saṅghabhedako bhikkhu.

The monks: Bhikkhūhīti

other monks, those who see it or hear it. They should correct him like this: aññehi bhikkhūhi. Ye passanti, ye suṇanti, tehi vattabbo—

“Venerable, don’t pursue schism in the united Sangha or persist in taking up a legal issue conducive to schism. “māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha aṭṭhāsi. Stay with the Sangha, Sametāyasmā saṅghena. for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.” Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī”ti.

And they should correct him a second Dutiyampi vattabbo. and a third time. Tatiyampi vattabbo. If he stops, all is well. Sace paṭinissajjati, iccetaṁ kusalaṁ; If he does not stop, he commits an offense of wrong conduct. no ce paṭinissajjati, āpatti dukkaṭassa.

If those who hear about it do not say anything, they commit an offense of wrong conduct. Sutvā na vadanti, āpatti dukkaṭassa.

That monk, even if he has to be pulled into the Sangha, should be corrected like this: So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo—

They should correct him a second Dutiyampi vattabbo. and a third time. Tatiyampi vattabbo. If he stops, all is well. Sace paṭinissajjati, iccetaṁ kusalaṁ; If he does not stop, he commits an offense of wrong conduct. no ce paṭinissajjati, āpatti dukkaṭassa.

Should press him: So bhikkhu samanubhāsitabbo—

“And, monks, he should be pressed like this. “evañca pana, bhikkhave, samanubhāsitabbo. A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. The monk so-and-so is pursuing schism in the united Sangha. Ayaṁ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. And he keeps on doing it. So taṁ vatthuṁ na paṭinissajjati. If the Sangha is ready, it should press him to make him stop. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ samanubhāseyya tassa vatthussa paṭinissaggāya. This is the motion. Esā ñatti.

Please, venerables, I ask the Sangha to listen. Suṇātu me, bhante, saṅgho. The monk so-and-so is pursuing schism in the united Sangha. Ayaṁ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. And he keeps on doing it. So taṁ vatthuṁ na paṭinissajjati. The Sangha presses him to make him stop. Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya. Any monk who approves of pressing him to make him stop should remain silent. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; Any monk who doesn’t approve should speak up. yassa nakkhamati, so bhāseyya.

For the second time, I speak on this matter. … Dutiyampi etamatthaṁ vadāmi …pe… For the third time, I speak on this matter. tatiyampi etamatthaṁ vadāmi—Please, venerables, I ask the Sangha to listen. suṇātu me, bhante, saṅgho. The monk so-and-so is pursuing schism in the united Sangha. Ayaṁ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. And he keeps on doing it. So taṁ vatthuṁ na paṭinissajjati. The Sangha presses him to make him stop. Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya. Any monk who approves of pressing him to make him stop should remain silent. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; Any monk who doesn’t approve should speak up. yassa nakkhamati, so bhāseyya.

The Sangha has pressed monk so-and-so to make him stop. Samanubhaṭṭho saṅghena itthannāmo bhikkhu tassa vatthussa paṭinissaggāya. The Sangha approves and is therefore silent. Khamati saṅghassa, tasmā tuṇhī, I’ll remember it thus.’” evametaṁ dhārayāmī’”ti.

After the motion, he commits an offense of wrong conduct. Ñattiyā dukkaṭaṁ, After each of the first two announcements, he commits a serious offense. dvīhi kammavācāhi thullaccayā, When the last announcement is finished, he commits an offense entailing suspension. kammavācāpariyosāne āpatti saṅghādisesassa. For one who commits the offense entailing suspension, the offense of wrong conduct and the serious offenses are annulled. Saṅghādisesaṁ ajjhāpajjantassa ñattiyā dukkaṭaṁ, dvīhi kammavācāhi thullaccayā paṭippassambhanti.

He commits an offense entailing suspension: Saṅghādisesoti

… Therefore, too, it is called “an offense entailing suspension”. …pe… tenapi vuccati saṅghādisesoti.

Permutations

If it is a legitimate legal procedure, and he perceives it as such, and he does not stop, he commits an offense entailing suspension. Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa.

If it is a legitimate legal procedure, but he is unsure of it, and he does not stop, he commits an offense entailing suspension. Dhammakamme vematiko na paṭinissajjati, āpatti saṅghādisesassa.

If it is a legitimate legal procedure, but he perceives it as illegitimate, and he does not stop, he commits an offense entailing suspension. Dhammakamme adhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa.

If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct. Adhammakamme dhammakammasaññī, āpatti dukkaṭassa.

If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct. Adhammakamme vematiko, āpatti dukkaṭassa.

If it is an illegitimate legal procedure, and he perceives it as such, he commits an offense of wrong conduct. Adhammakamme adhammakammasaññī, āpatti dukkaṭassa.

Non-offenses

There is no offense: Anāpatti—if he has not been pressed; asamanubhāsantassa, if he stops; paṭinissajjantassa, if he is insane; ummattakassa, if he is deranged; khittacittassa, if he is overwhelmed by pain; vedanāṭṭassa, if he is the first offender. ādikammikassāti.

The training rule on schism in the Sangha, the tenth, is finished. Saṅghabhedasikkhāpadaṁ niṭṭhitaṁ dasamaṁ.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Analysis
The chapter on offenses entailing suspension

10. The training rule on schism in the Sangha

Origin story

At one time when the Buddha was staying at Rājagaha in the Bamboo Grove, Devadatta went to Kokālika, Kaṭamodakatissaka, Khaṇḍadeviyāputta, and Samuddadatta. He said to them, “Let’s cause a schism in the Sangha of the ascetic Gotama. Let’s break its authority.”

Kokālika said to Devadatta, “The ascetic Gotama is powerful and mighty. How can we do this?”

“Well, let’s go to the ascetic Gotama and request five things: ‘In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, the reduction in things, and being energetic. And there are five things that lead to just that: It would be good, sir,

if the monks stayed in the wilderness for life, and whoever stayed near an inhabited area would commit an offense
if they ate only almsfood for life, and whoever accepted an invitational meal would commit an offense
if they were rag-robe wearers for life, and whoever accepted robe-cloth from a householder would commit an offense
if they lived at the foot of a tree for life, and whoever took shelter would commit an offense
if they didn’t eat fish or meat for life, and whoever did would commit an offense.’

The ascetic Gotama won’t allow this. We’ll then be able to win people over with these five points.”

Kokālika said, “It might be possible to cause a schism in the Sangha with these five points, for people have confidence in austerity.”

Devadatta and his followers then went to the Buddha, bowed, and sat down, and Devadatta made his request. The Buddha replied, “No, Devadatta. Those who wish may stay in the wilderness, and those who wish may live near inhabited areas. Those who wish may eat only almsfood, and those who wish may accept invitational meals. Those who wish may be rag-robe wearers, and those who wish may accept robe-cloth from householders. I have allowed the foot of a tree as a resting place for eight months of the year, as well as fish and meat that are pure in three respects: one hasn’t seen, heard, or suspected that the animal was specifically killed to feed a monastic.”

Devadatta thought, “The Buddha doesn’t allow the five points.” Glad and elated, he got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left with his followers.

Devadatta then entered Rājagaha and won people over with the five points, saying, “The ascetic Gotama doesn’t agree to them, but we practice in accordance with them.”

The foolish people with little faith and confidence said, “These Sakyan monastics are practicing asceticism and living with the aim of self-effacement. But the ascetic Gotama is extravagant and has chosen a life of indulgence.” But the wise people who had faith and confidence complained and criticized Devadatta, “How can Devadatta pursue schism in the Sangha of the Buddha? How can he break its authority?”

The monks heard the criticism of those people, and the monks of few desires complained and criticized him in the same way.

After rebuking Devadatta in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Devadatta: “Is it true, Devadatta, that you are doing this?”

“It’s true, sir.”

The Buddha rebuked him … “Foolish man, how can you do this? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

Final ruling

‘If a monk pursues schism in a united Sangha or persists in taking up a legal issue conducive to schism, the monks should correct him like this, “Venerable, don’t pursue schism in the united Sangha or persist in taking up a legal issue conducive to schism. Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.” If that monk continues as before, the monks should press him up to three times to make him stop. If he then stops, all is well. If he does not stop, he commits an offense entailing suspension.’”

Definitions

A:

whoever …

Monk:

A united Sangha:

those belonging to the same Buddhist sect and staying within the same monastery zone.

Pursues schism:

thinking, “What can I do to split, separate, and divide them?” he searches for a faction and puts together a group.

A legal issue conducive to schism:

the eighteen grounds for schism.

Taking up:

having adopted.

Taking up:

he proclaims.

If he persists in:

if he does not stop.

Him:

the monk who is pursuing schism in the Sangha.

The monks:

other monks, those who see it or hear it. They should correct him like this:

“Venerable, don’t pursue schism in the united Sangha or persist in taking up a legal issue conducive to schism. Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.”

And they should correct him a second and a third time. If he stops, all is well. If he does not stop, he commits an offense of wrong conduct.

If those who hear about it do not say anything, they commit an offense of wrong conduct.

That monk, even if he has to be pulled into the Sangha, should be corrected like this:

They should correct him a second and a third time. If he stops, all is well. If he does not stop, he commits an offense of wrong conduct.

Should press him:

“And, monks, he should be pressed like this. A competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen. The monk so-and-so is pursuing schism in the united Sangha. And he keeps on doing it. If the Sangha is ready, it should press him to make him stop. This is the motion.

Please, venerables, I ask the Sangha to listen. The monk so-and-so is pursuing schism in the united Sangha. And he keeps on doing it. The Sangha presses him to make him stop. Any monk who approves of pressing him to make him stop should remain silent. Any monk who doesn’t approve should speak up.

For the second time, I speak on this matter. … For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The monk so-and-so is pursuing schism in the united Sangha. And he keeps on doing it. The Sangha presses him to make him stop. Any monk who approves of pressing him to make him stop should remain silent. Any monk who doesn’t approve should speak up.

The Sangha has pressed monk so-and-so to make him stop. The Sangha approves and is therefore silent. I’ll remember it thus.’”

After the motion, he commits an offense of wrong conduct. After each of the first two announcements, he commits a serious offense. When the last announcement is finished, he commits an offense entailing suspension. For one who commits the offense entailing suspension, the offense of wrong conduct and the serious offenses are annulled.

He commits an offense entailing suspension:

… Therefore, too, it is called “an offense entailing suspension”.

Permutations

If it is a legitimate legal procedure, and he perceives it as such, and he does not stop, he commits an offense entailing suspension.

If it is a legitimate legal procedure, but he is unsure of it, and he does not stop, he commits an offense entailing suspension.

If it is a legitimate legal procedure, but he perceives it as illegitimate, and he does not stop, he commits an offense entailing suspension.

If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct.

If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct.

If it is an illegitimate legal procedure, and he perceives it as such, he commits an offense of wrong conduct.

Non-offenses

There is no offense: if he has not been pressed; if he stops; if he is insane; if he is deranged; if he is overwhelmed by pain; if he is the first offender.

The training rule on schism in the Sangha, the tenth, is finished.

Theravāda Vinaya
Mahāvibhaṅga
Saṅghādisesakaṇḍa

10. Saṅghabhedasikkhāpada

Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho devadatto yena kokāliko kaṭamodakatissako khaṇḍadeviyā putto samuddadatto tenupasaṅkami; upasaṅkamitvā kokālikaṁ kaṭamodakatissakaṁ khaṇḍadeviyā puttaṁ samuddadattaṁ etadavoca—“etha mayaṁ, āvuso, samaṇassa gotamassa saṅghabhedaṁ karissāma cakkabhedan”ti.

Evaṁ vutte, kokāliko devadattaṁ etadavoca—“samaṇo kho, āvuso, gotamo mahiddhiko mahānubhāvo. Kathaṁ mayaṁ samaṇassa gotamassa saṅghabhedaṁ karissāma cakkabhedan”ti?

“Etha mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācissāma—‘bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattanti. Sādhu, bhante, bhikkhū

yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya.
Yāvajīvaṁ piṇḍapātikā assu; yo nimantanaṁ sādiyeyya, vajjaṁ naṁ phuseyya.
Yāvajīvaṁ paṁsukūlikā assu; yo gahapaticīvaraṁ sādiyeyya, vajjaṁ naṁ phuseyya.
Yāvajīvaṁ rukkhamūlikā assu; yo channaṁ upagaccheyya, vajjaṁ naṁ phuseyya.
Yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā’ti.

Imāni samaṇo gotamo nānujānissati. Te mayaṁ imehi pañcahi vatthūhi janaṁ saññāpessāmāti.

Sakkā kho, āvuso, imehi pañcahi vatthūhi samaṇassa gotamassa saṅghabhedo kātuṁ cakkabhedo. Lūkhapasannā hi, āvuso, manussā”ti.

Atha kho devadatto sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho devadatto bhagavantaṁ etadavoca—“bhagavā, bhante, anekapariyāyena appicchassa …pe… vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya …pe… vīriyārambhāya saṁvattanti. Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya vajjaṁ naṁ phuseyya …pe… yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ, yo macchamaṁsaṁ khādeyya vajjaṁ naṁ phuseyyā”ti. “Alaṁ, devadatta, yo icchati āraññiko hotu, yo icchati gāmante viharatu; yo icchati piṇḍapātiko hotu, yo icchati nimantanaṁ sādiyatu; yo icchati paṁsukūliko hotu, yo icchati gahapaticīvaraṁ sādiyatu. Aṭṭhamāse kho mayā, devadatta, rukkhamūlasenāsanaṁ anuññātaṁ, tikoṭiparisuddhaṁ macchamaṁsaṁ—adiṭṭhaṁ asutaṁ aparisaṅkitan”ti.

Atha kho devadatto—“na bhagavā imāni pañca vatthūni anujānātī”ti haṭṭho udaggo sapariso uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Atha kho devadatto sapariso rājagahaṁ pavisitvā pañcahi vatthūhi janaṁ saññāpesi—“mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācimhā—‘bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattanti. Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ piṇḍapātikā assu; yo nimantanaṁ sādiyeyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ paṁsukūlikā assu; yo gahapaticīvaraṁ sādiyeyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ rukkhamūlikā assu; yo channaṁ upagaccheyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā’ti. Imāni samaṇo gotamo nānujānāti. Te mayaṁ imehi pañcahi vatthūhi samādāya vattāmā”ti.

Tattha ye te manussā assaddhā appasannā dubbuddhino te evamāhaṁsu—“ime kho samaṇā sakyaputtiyā dhutā sallekhavuttino, samaṇo pana gotamo bāhulliko bāhullāya cetetī”ti. Ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma devadatto bhagavato saṅghabhedāya parakkamissati cakkabhedāyā”ti.

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma devadatto saṅghabhedāya parakkamissati cakkabhedāyā”ti.

Atha kho te bhikkhū devadattaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tvaṁ, devadatta, saṅghabhedāya parakkamasi cakkabhedāyā”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, saṅghabhedāya parakkamissasi cakkabhedāya. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu samaggassa saṅghassa bhedāya parakkameyya, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha tiṭṭheyya, so bhikkhu bhikkhūhi evamassa vacanīyo—‘māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha aṭṭhāsi. Sametāyasmā saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī’ti. Evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya. Yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ; no ce paṭinissajjeyya, saṅghādiseso”ti.

Yo panāti

yo yādiso …pe…

bhikkhūti

…pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.

Samaggo nāma saṅgho

samānasaṁvāsako samānasīmāyaṁ ṭhito.

Bhedāya parakkameyyāti—

“kathaṁ ime nānā assu, vinā assu, vaggā assū”ti pakkhaṁ pariyesati, gaṇaṁ bandhati.

Bhedanasaṁvattanikaṁ vā adhikaraṇanti

aṭṭhārasabhedakaravatthūni.

Samādāyāti

ādāya.

Paggayhāti

dīpeyya.

Tiṭṭheyyāti

na paṭinissajjeyya.

So bhikkhūti

yo so saṅghabhedako bhikkhu.

Bhikkhūhīti

aññehi bhikkhūhi. Ye passanti, ye suṇanti, tehi vattabbo—

“māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha aṭṭhāsi. Sametāyasmā saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī”ti.

Dutiyampi vattabbo. Tatiyampi vattabbo. Sace paṭinissajjati, iccetaṁ kusalaṁ; no ce paṭinissajjati, āpatti dukkaṭassa.

Sutvā na vadanti, āpatti dukkaṭassa.

So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo—

Dutiyampi vattabbo. Tatiyampi vattabbo. Sace paṭinissajjati, iccetaṁ kusalaṁ; no ce paṭinissajjati, āpatti dukkaṭassa.

So bhikkhu samanubhāsitabbo—

“evañca pana, bhikkhave, samanubhāsitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. So taṁ vatthuṁ na paṭinissajjati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ samanubhāseyya tassa vatthussa paṭinissaggāya. Esā ñatti.

Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. So taṁ vatthuṁ na paṭinissajjati. Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya.

Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. So taṁ vatthuṁ na paṭinissajjati. Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya.

Samanubhaṭṭho saṅghena itthannāmo bhikkhu tassa vatthussa paṭinissaggāya. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

Ñattiyā dukkaṭaṁ, dvīhi kammavācāhi thullaccayā, kammavācāpariyosāne āpatti saṅghādisesassa. Saṅghādisesaṁ ajjhāpajjantassa ñattiyā dukkaṭaṁ, dvīhi kammavācāhi thullaccayā paṭippassambhanti.

Saṅghādisesoti

…pe… tenapi vuccati saṅghādisesoti.

Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa.

Dhammakamme vematiko na paṭinissajjati, āpatti saṅghādisesassa.

Dhammakamme adhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa.

Adhammakamme dhammakammasaññī, āpatti dukkaṭassa.

Adhammakamme vematiko, āpatti dukkaṭassa.

Adhammakamme adhammakammasaññī, āpatti dukkaṭassa.

Anāpatti—asamanubhāsantassa, paṭinissajjantassa, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti.

Saṅghabhedasikkhāpadaṁ niṭṭhitaṁ dasamaṁ.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing suspension Saṅghādisesakaṇḍa

10. The training rule on schism in the Sangha 10. Saṅghabhedasikkhāpada

Origin story

if the monks stayed in the wilderness for life, yāvajīvaṁ āraññikā assu; and whoever stayed near an inhabited area would commit an offense yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya.
if they ate only almsfood for life, Yāvajīvaṁ piṇḍapātikā assu; and whoever accepted an invitational meal would commit an offense yo nimantanaṁ sādiyeyya, vajjaṁ naṁ phuseyya.
if they were rag-robe wearers for life, Yāvajīvaṁ paṁsukūlikā assu; and whoever accepted robe-cloth from a householder would commit an offense yo gahapaticīvaraṁ sādiyeyya, vajjaṁ naṁ phuseyya.
if they lived at the foot of a tree for life, Yāvajīvaṁ rukkhamūlikā assu; and whoever took shelter would commit an offense yo channaṁ upagaccheyya, vajjaṁ naṁ phuseyya.
if they didn’t eat fish or meat for life, Yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; and whoever did would commit an offense.’ yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā’ti.

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

Final ruling

Definitions

A: Yo panāti

whoever … yo yādiso …pe…

Monk: bhikkhūti

A united Sangha: Samaggo nāma saṅgho

those belonging to the same Buddhist sect and staying within the same monastery zone. samānasaṁvāsako samānasīmāyaṁ ṭhito.

Pursues schism: Bhedāya parakkameyyāti—

A legal issue conducive to schism: Bhedanasaṁvattanikaṁ vā adhikaraṇanti

the eighteen grounds for schism. aṭṭhārasabhedakaravatthūni.

Taking up: Samādāyāti

having adopted. ādāya.

Taking up: Paggayhāti

he proclaims. dīpeyya.

If he persists in: Tiṭṭheyyāti

if he does not stop. na paṭinissajjeyya.

Him: So bhikkhūti

the monk who is pursuing schism in the Sangha. yo so saṅghabhedako bhikkhu.

The monks: Bhikkhūhīti

other monks, those who see it or hear it. They should correct him like this: aññehi bhikkhūhi. Ye passanti, ye suṇanti, tehi vattabbo—

If those who hear about it do not say anything, they commit an offense of wrong conduct. Sutvā na vadanti, āpatti dukkaṭassa.

That monk, even if he has to be pulled into the Sangha, should be corrected like this: So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo—

Should press him: So bhikkhu samanubhāsitabbo—

He commits an offense entailing suspension: Saṅghādisesoti

… Therefore, too, it is called “an offense entailing suspension”. …pe… tenapi vuccati saṅghādisesoti.

Permutations

If it is a legitimate legal procedure, but he is unsure of it, and he does not stop, he commits an offense entailing suspension. Dhammakamme vematiko na paṭinissajjati, āpatti saṅghādisesassa.

If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct. Adhammakamme dhammakammasaññī, āpatti dukkaṭassa.

If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct. Adhammakamme vematiko, āpatti dukkaṭassa.

If it is an illegitimate legal procedure, and he perceives it as such, he commits an offense of wrong conduct. Adhammakamme adhammakammasaññī, āpatti dukkaṭassa.

Non-offenses

The training rule on schism in the Sangha, the tenth, is finished. Saṅghabhedasikkhāpadaṁ niṭṭhitaṁ dasamaṁ.