僧羯磨 3

English (machine translation) 3

Language: English

3.1

Compiled by the śramaṇa Huaisu of West Taiyuan Monastery

Procedure for performing the tarjanīya-karman: (Examining the Vinaya, there are two matters for which the saṃgha should perform a tarjanīya-karman: stating what is non-Dharma to be Dharma, or stating what is Dharma to be non-Dharma; and so forth down to stating [an offense] and not stating [an offense], likewise; and so forth down to the codanā-karman, likewise. Furthermore, there are three matters for which the saṃgha should perform a tarjanīya-karman: namely, breaking moral discipline, breaking right view, or breaking deportment; and so forth down to the codanā-karman, likewise. Furthermore, there are bhikṣus who take pleasure in quarrelling and disputing, reviling one another, their mouths issuing swords and knives, mutually finding fault; or if other bhikṣus are disputing, going there to encourage and abet them, thereby causing the saṃgha to have disputes where there were none, and not extinguishing disputes that already exist. The Buddha said: 'I permit the saṃgha to perform a tarjanīya-jñapticaturtha-karman for him.' Assemble the saṃgha; once assembled, make a codanā for him; having made the codanā, make a smṛti-kāraṇa for him; having made the smṛti-kāraṇa, charge him with the offense; having charged him with the offense, perform it like this:)

3.4

3.5

Let the saṃgha, bhadantas, listen! This bhikṣu So-and-so delights in quarreling and dispute, mutually reviling, their mouths uttering swords and knives, seeking each other's faults. After having quarreled himself, if there are further other bhikṣus who quarrel, he immediately goes to them and encourages them, saying: 'Exert yourselves, do not let yourselves be worse than the others! You have wisdom and much learning, your wealth is superior, and you have many acquaintances; we shall be your allies!' Thus causing the saṃgha to have disputatious matters where there were none, and not extinguishing disputatious matters where they already existed. The saṃgha performs the tarjanīya-karman for the bhikṣu So-and-so. Whichever āyuṣmats approve the saṃgha's performing the tarjanīya-karman for the bhikṣu So-and-so, [and that] if later he should again quarrel and mutually revile, the saṃgha will deal with him by increasing his offenses, let them remain silent. Whoever does not approve, let him speak. (To be spoken three times.) The saṃgha has approved performing the tarjanīya-karman for the bhikṣu So-and-so. Because the saṃgha approves, it is silent; so is this matter maintained. (Once he has received the procedure, he practices the conduct of the seven fives. These seven-five practices are fully explained as above.)

3.6

The Procedure for Revoking the Tarjanīya-karman (When the saṃgha is at the light meal, or the main meal, or preaching the Dharma, or during the poṣadha, the person subject to the tarjanīya-karman arranges his robes, removes his leather sandals, stands to one side, kneels, places his palms together, and states thus:)

3.7

"Bhadanta saṃgha! Accept my confession. From now on, with a self-reproaching mind, I cease and will not do it again." (The Buddha said: "If he conforms to the saṃgha without any disobedience, and seeks the revocation of the tarjanīya-karman, I permit revoking it by performing a jñapticaturtha-karman." The saṃgha should observe: there are five conditions under which it should not be revoked, namely violating the aforesaid conduct of the seven fives; there are five conditions under which the tarjanīya[-karman] should be revoked, namely not violating the aforesaid conduct of the seven fives. He should come into the midst of the saṃgha, complete the formal deportment, and make the request thus:)

3.8

"Let the saṃgha, bhadantas, listen! I, the bhikṣu So-and-so, have had the tarjanīya-karman performed against me by the saṃgha. I now conform to the saṃgha without any disobedience, and beg the saṃgha for the revocation of the tarjanīya-karman. Out of compassionate sympathy, may the saṃgha revoke the tarjanīya-karman for me." (To be spoken three times. The saṃgha should confer the procedure thus:)

3.9

Let the saṃgha, bhadantas, listen! The saṃgha performed the tarjanīya-karman for the bhikṣu So-and-so. That bhikṣu conforms to the saṃgha without any disobedience, and begs the saṃgha for the revocation of the tarjanīya-karman. If the saṃgha's time has arrived, may the saṃgha hear and approve: revoke the tarjanīya-karman for the bhikṣu So-and-so. This is the ñatti.

3.10

Let the saṃgha, bhadantas, listen! The saṃgha performed the tarjanīya-karman for this bhikṣu So-and-so. That bhikṣu conforms to the saṃgha without any disobedience, and begs the saṃgha for the revocation of the tarjanīya-karman. Whichever āyuṣmats approve that the saṃgha revokes the tarjanīya-karman for the bhikṣu So-and-so, let them remain silent; whoever does not approve, let him speak. (To be spoken three times.) The saṃgha has approved revoking the tarjanīya-karman for the bhikṣu So-and-so. Because the saṃgha approves, it is silent; so is this matter maintained.

3.11

The Procedure for Imposing the Pravājanīya-karman (At that time there were bhikṣus who engaged in corrupt conduct and corrupted other families. As for 'corrupt conduct', it means planting flower trees oneself, instructing others to plant them, and so forth. As for 'corrupting families', there are four types: first, corrupting families relying on families; second, corrupting families relying on offerings; third, corrupting families relying on friends and relatives; fourth, corrupting families relying on the saṅghārāma. That bhikṣu engaged in corrupt conduct and corrupted other families, which was fully seen and heard. The Buddha said: "I permit the saṃgha to perform the pravājanīya-jñapticaturtha for him." The performance and revocation of this are as explained in the Vinaya text.)

3.12

The Procedure for Imposing the Niśraya-karman (If a bhikṣu is foolish and knows nothing, frequently commits numerous offenses, lives mixed together with white-robed laypeople, being intimate with them, and does not comply with the Buddha's Dharma, the Buddha said: "I permit the saṃgha to perform the niśraya-jñapticaturtha for him." That is, sending him to live depending on a virtuous person; he may not act according to his own preference in regions and lands. The performance and revocation of this are also as in the text of the Vinaya.)

3.13

The Procedure for Imposing the Pratisaṃharaṇīya-karman (There are five factors concerning a white-robed layperson on account of which the saṃgha should perform the pratisaṃharaṇīya-karman: this person is respectful toward father, mother, śramaṇas, and brāhmaṇas, firmly maintaining what should be maintained without abandoning it. There are ten factors concerning a bhikṣu on account of which the saṃgha should perform the pratisaṃharaṇīya-karman: speaking ill of and reviling a white-robed family, contriving to cause loss and reduction to a white-robed family, causing them disadvantage, causing them to have no dwelling place, stirring up quarrels among white-robed people, slandering the Buddha, Dharma, and Saṃgha in front of white-robed people, uttering base insults in front of white-robed people, and promising something to a white-robed person according to the rule but not being truthful. The performance of this, the appointment of an emissary to accompany him to confess, and the revocation are also as in the text of the Vinaya.)

3.14

The Procedure for Imposing the Codanā-karman for Not Seeing an Offense (At that time there was a bhikṣu who committed an offense. The other bhikṣus said to him: "Do you see that you have committed an offense, or not?" He replied, saying: "I do not see it." The Buddha said: "I permit the saṃgha to perform for him the jñapticaturtha for the codanā of not seeing an offense." The performance and revocation of this are also as in the Vinaya.)

3.15

The Procedure for Imposing the Codanā-karman for Not Confessing an Offense (If there is a bhikṣu who commits an offense, and the bhikṣus say to him: "You have an offense, confess it!" and he replies, saying: "I will not confess." The Buddha said: "I permit the saṃgha to perform for him the jñapticaturtha for the codanā of not confessing an offense." The performance and revocation of this are also as in the text of the Vinaya.)

3.16

The Procedure for Imposing the Codanā-karman for Not Relinquishing an Evil View (If there is a bhikṣu in whom such an evil view arises, and he speaks thus: "I know the Dharma taught by the Buddha: committing sexual desire is not a dharmic hindrance to the Path." The Buddha said: "I permit the saṃgha to perform an admonishing jñapticaturtha for him." The procedure for admonishing is as in the text. Although the saṃgha performed the admonition for that bhikṣu, he still did not relinquish his evil view. The Buddha said: "Perform for him the jñapticaturtha for the codanā of not relinquishing an evil view." The performance and revocation of this are also as in the text of the Vinaya.)

3.17

The Procedure for Imposing the Karman for Insanity (There are three types of insanity: first, at the time of reciting the precepts, he sometimes remembers and sometimes does not remember, sometimes comes and sometimes does not come; second, he sometimes remembers and comes; third, he sometimes does not remember and does not come. These are called the three types of insanity. For the latter two among these, one should not perform it; for the first one, one should perform a jñaptidvitīya-karman. It should be conferred thus:)

3.18

3.19

Let the saṃgha, bhadantas, listen! This bhikṣu So-and-so is mentally deranged and insane; he sometimes remembers the recitation of the precepts and sometimes does not remember the recitation of the precepts, sometimes comes and sometimes does not come. The saṃgha performs the karman for mental derangement and insanity for the bhikṣu So-and-so, [so that whether] he sometimes remembers or does not remember, sometimes comes or does not come, [the saṃgha] performs the karman and recites the precepts. Whichever āyuṣmats approve the saṃgha's performing the karman for mental derangement and insanity for the bhikṣu So-and-so, [so that whether] he sometimes remembers or does not remember, sometimes comes or does not come, [the saṃgha] performs the karman and recites the precepts, let them remain silent; whoever does not approve, let him speak. The saṃgha has approved performing the karman for the bhikṣu So-and-so for mental derangement and insanity, [whether] he sometimes remembers or does not remember, sometimes comes or does not come. Because the saṃgha approves, it is silent; so is this matter maintained.

3.20

The Procedure for Revoking the Karman for Insanity (If the madness ceases, it should be revoked by a jñaptidvitīya[-karman]. He should complete the formal deportment and make the request thus:)

3.21

"Let the saṃgha, bhadantas, listen! I, the bhikṣu So-and-so, previously contracted an illness of insanity. At the time of reciting the precepts, I sometimes remembered and sometimes did not remember, sometimes came and sometimes did not come, and the saṃgha performed the karman for the illness of insanity for me. Having been performed, my illness has now ceased; I now beg the saṃgha for the revocation of the karman for insanity." (To be spoken three times. The saṃgha should confer the procedure:)

3.22

Let the saṃgha, bhadantas, listen! This bhikṣu So-and-so previously contracted an illness of insanity. At the time of reciting the precepts, he sometimes remembered and sometimes did not remember, sometimes came and sometimes did not come, and the saṃgha performed the karman for the illness of insanity for him. Having performed the karman for him, his illness of insanity has now ceased; he now begs the saṃgha for the revocation of the karman for the illness of insanity. If the saṃgha's time has arrived, may the saṃgha hear and approve: revoke the karman for the illness of insanity for him. This is the ñatti.

3.23

Let the saṃgha, bhadantas, listen! This bhikṣu So-and-so previously contracted an illness of insanity; at the time of reciting the precepts, he sometimes remembered and sometimes did not remember, sometimes came and sometimes did not come, and the saṃgha performed the karman for the illness of insanity for him. Having performed the karman for him, his illness of insanity has now ceased; he now begs the saṃgha for the revocation of the karman for the illness of insanity. Whichever āyuṣmats approve the saṃgha's revoking the karman for the illness of insanity for the bhikṣu So-and-so, let them remain silent; whoever does not approve, let him speak. The saṃgha has approved revoking the karman for the illness of insanity for the bhikṣu So-and-so. Because the saṃgha approves, it is silent; so is this matter maintained. (The Buddha said: "Perform the karman for him in accordance with the time of his illness of madness; when the madness ceases, revoke it.")

3.24

The Procedure for Imposing the Karman on a Learner's Family (At that time there was a householder's family in which both husband and wife attained faith and joy, becoming disciples of the Buddha. It is the regular norm of the Buddha's disciples who have seen the truth to have nothing they begrudge to the bhikṣus, even their own body and flesh. Whenever the bhikṣus went to their home, they constantly gave food, drink, and various offerings, thereby causing them to become impoverished, their clothing and food utterly exhausted. The Buddha said: "I permit the saṃgha to perform the karman of a learner's family for that householder." It should be performed thus:)

3.25

Let the saṃgha, bhadantas, listen! In such-and-such a city, in the family of such-and-such a householder, husband and wife have attained faith and become disciples of the Buddha, and their wealth and goods are exhausted. If the saṃgha's time has arrived, may the saṃgha hear and approve: let the saṃgha now perform the karman of a learner's family for them, and bhikṣus may not receive food and eat in the family of So-and-so. This is the ñatti.

3.26

Let the saṃgha, bhadantas, listen! In such-and-such a city, in the family of such-and-such a householder, husband and wife have attained faith and become disciples of the Buddha, and their wealth and goods are exhausted; the saṃgha now performs the karman of a learner's family for them, and bhikṣus may not receive food and eat in the family of So-and-so. Whichever āyuṣmats approve that the saṃgha performs the karman of a learner's family for the householder So-and-so, let them remain silent; whoever does not approve, let him speak. The saṃgha has approved performing the karman of a learner's family for the householder So-and-so. Because the saṃgha approves, it is silent; so is this matter maintained. (If one was previously invited, or if one is sick, or if it is placed on the ground and given, or if one receives it from another person, or if the wealth and goods of the learner's family again become abundant after giving, there is no offense.)

3.27

The Procedure for Revoking the Karman of a Learner's Family (If the wealth and goods of the learner's family again become abundant, and they beg the saṃgha for the revocation of the karman of a learner's family, the saṃgha should revoke it by a jñaptidvitīya[-karman]. It should be performed thus:)

3.28

Let the saṃgha, bhadantas, listen! In such-and-such a city, in the family of such-and-such a householder, husband and wife attained faith and became disciples of the Buddha, fond of giving, and their wealth and goods were exhausted, so the saṃgha previously performed the karman of a learner's family for them; now their wealth and goods have again become abundant, and they beg the saṃgha for the revocation of the karman of a learner's family. If the saṃgha's time has arrived, may the saṃgha hear and approve: revoke the karman of a learner's family. This is the ñatti.

3.29

Let the saṃgha, bhadantas, listen! In such-and-such a city, in the family of such-and-such a householder, husband and wife have attained faith and become disciples of the Buddha, and their wealth and goods have again become abundant; the saṃgha now revokes the karman of a learner's family for the householder So-and-so. Whichever āyuṣmats approve the saṃgha's revoking the karman of a learner's family for the householder So-and-so, let them remain silent; whoever does not approve, let him speak. The saṃgha has approved revoking the karman of a learner's family for the householder So-and-so. Because the saṃgha approves, it is silent; so is this matter maintained.

3.30

The procedure of the karman for prevarication (At that time, there was a bhikṣu who had committed an offense. When the bhikṣus asked him, "Do you know for yourself whether you committed an offense or not?" he immediately responded to the bhikṣus with unrelated matters: "To whom are you speaking? What matter are you talking about? What principle are you discussing? Are you speaking to me? To whom are you speaking? Who committed an offense? From what did the offense arise? I see no offense! Why do you say that I have an offense?" The Buddha said: "From this day forward, I permit that once the ñatti has been made, it is termed prevarication." One should make the ñatti thus:)

3.31

"Let the saṃgha, bhadantas, listen! This bhikṣu so-and-so has committed an offense. When the bhikṣus asked him, 'Do you now know for yourself whether you committed an offense or not?' this bhikṣu immediately responded to the bhikṣus with unrelated matters, saying, 'To whom are you speaking? What matter are you talking about? What principle are you discussing? Are you speaking for me? Are you speaking for another? Who committed an offense? From what did the offense arise? I see no offense!' If the time has arrived for the saṃgha, and the saṃgha approves, it should declare bhikṣu so-and-so to be engaging in prevarication. This is the ñatti." (Once this ñatti is made, it is termed prevarication. If one prevaricates before the ñatti has been made, all [such acts] are duṣkṛtas; if one prevaricates after the ñatti has been made, all [such acts] are pāyattikas.)

3.32

The procedure of the karman for vexatious harassment (At that time, there was a bhikṣu who, after the saṃgha had established the restriction that he must not prevaricate, then harassed the saṃgha: when called to come he would not come, when not called to come he would come; when he ought to stand up he would not stand up, when he ought not to stand up he would stand up; when he ought to speak he would not speak, when he ought not to speak he would speak. The Buddha said: "I permit the saṃgha to perform a ñatti-karman regarding this bhikṣu, after which it is termed vexatious harassment." One should make the ñatti thus:)

3.33

"Let the saṃgha, bhadantas, listen! After the saṃgha declared this bhikṣu so-and-so to be engaging in prevarication, he then harassed the saṃgha: when called to come he does not come, when not called to come he comes; when he ought to stand up he does not stand up, when he ought not to stand up he stands up; when he ought to speak he does not speak, when he ought not to speak he speaks. If the time has arrived for the saṃgha, and the saṃgha approves, it shall restrain bhikṣu so-and-so and declare [his actions] to be vexatious harassment. This is the ñatti." (Once the ñatti has been made in this manner, it is termed vexatiously harassing the saṃgha. Those who vexatiously harass the saṃgha before the ñatti has been made are all guilty of duṣkṛta; if one vexatiously harasses the saṃgha after the ñatti has been made, all [such acts] are pāyattikas.)

3.34

The procedure of punishment as for a vicious horse (At that time, there was a bhikṣu of evil disposition who would not accept words of admonition and committed many communal offenses. The other bhikṣus said to him: "Do you see the offense you committed or not?" He replied: "I do not see it." The saṃgha should cast him aside and question him no further, speaking to him in this manner:)

3.35

"You do not see your offense now. Wherever you go, they too shall bring up your offense, require a personal confession from you, not permit you to engage in anuvadita, and not permit you to participate in poṣadha or pravāraṇā. Just as a horse-tamer, when a vicious horse is difficult to train, abandons it along with the halter and post to which it is tied; you, bhikṣu, who do not see your own offense, are also just like this—cast aside in every respect. Wherever you go, you shall even not be permitted to participate in poṣadha or pravāraṇā." (This person should not seek permission; this [formula] is the very permission.)

3.36

The procedure of the punishment of brahmadaṇḍa (At that time, there was a bhikṣu of evil disposition who violated the precepts and further refused to accept admonition. One applies the punishment of silent banishment to him. One should proceed thus:)

3.37

All bhikṣus silently banish him and do not speak with him; this is the punishment of brahmadaṇḍa. (If he still does not change,) he is brought into the saṃgha, and everyone together ejects him by snapping their fingers, not reciting the precepts with him, nor engaging in religious assemblies together with him.

3.38

The procedure for abandoning instruction of bhikṣuṇīs (At that time, the group-of-six bhikṣuṇīs, śrāmaṇerīs, and śikṣamāṇās came into the monastery, resided together with the bhikṣus and śrāmaṇeras, bantered with one another, chanted verses together, wept together, or played and laughed together, disturbing the meditating bhikṣus. The Buddha said: "They should be called and rebuked. If they do not reform, one should perform a karman of abandoning instruction for the upādhyāyas and ācāryas of the śrāmaṇerīs.")

3.39

The procedure of performing the karman of overturning the bowl toward a householder's family (The Buddha said: "There are five things in a householder's family for which one should not perform [the karman of] overturning the bowl: not being filial to one's father, not being filial to one's mother, not respecting śramaṇas, not respecting brāhmaṇas, and not serving bhikṣus. There are five things for which it should be performed, which are the reverse of the above. Furthermore, there are ten things for which the saṃgha should perform [the karman of] overturning the bowl: scolding and slandering bhikṣus, causing loss to bhikṣus, causing them harm, contriving to leave them without a dwelling, inciting conflict among bhikṣus, speaking evil of the Buddha, Dharma, and Saṃgha in front of bhikṣus, slandering bhikṣus with groundless impure deeds, and violating a bhikṣuṇī. For any of these nine, eight, seven, six, five, four, three, two, or one, one performs the overturning of the bowl." One should perform it thus:)

3.40

"Let the saṃgha, bhadantas, listen! This so-and-so slandered the pure bhikṣu so-and-so with a groundless pārājika matter. If the time has arrived for the saṃgha, and the saṃgha approves, the saṃgha now overturns the bowl toward this so-and-so, having no mutual intercourse [with him]. This is the ñatti."

3.41

"Let the saṃgha, bhadantas, listen! This so-and-so slandered the pure bhikṣu so-and-so with a groundless pārājika matter; now the saṃgha overturns the bowl toward so-and-so, having no mutual intercourse [with him]. Whichever āyuṣmats approve that the saṃgha overturns the bowl toward so-and-so, having no mutual intercourse [with him], remain silent; whoever does not approve, speak! The saṃgha has already approved overturning the bowl toward so-and-so, having no mutual intercourse [with him]. Because the saṃgha approves, it is silent; so is this matter held."

3.42

The procedure of appointing a bhikṣu as an envoy to notify a householder (The Buddha said: "By a jñaptidvitīya-karman, one should appoint a bhikṣu as an envoy to notify the householder so that he knows." The bhikṣu envoy should be endowed with eight virtues. The eight virtues and the appointment are explained in detail in the Vinaya. When this bhikṣu envoy arrives at that house, he should not accept bedding, seats, food, or offerings; he should directly speak, saying:)

3.43

"The saṃgha has now overturned the bowl toward you, having no mutual intercourse [with you]." (If he does not understand, it should be explained to him in detail. If that person says: "What means can be taken to lift the overturning of my bowl and restore mutual intercourse?" that envoy should say to him: "You should go and repent to the saṃgha. If he repents, complies with the saṃgha, dares not disobey, and begs the saṃgha to lift the overturning of the bowl and restore mutual intercourse, the saṃgha should lift it for him." The text for lifting [it] is as in the Vinaya.)

3.44

Chapter 14: Providing Admonition

3.45

The procedure for admonishing [a bhikṣu against] schism (If a bhikṣu uses expedients wishing to split the harmonious saṃgha, adopts the teachings for splitting the saṃgha, and firmly adheres to them without giving them up, that bhikṣu is admonished by the bhikṣus, saying:)

3.46

"Bhadanta! Do not use expedients wishing to split the harmonious saṃgha, and do not adopt the teachings for splitting the saṃgha, firmly adhering to them without giving them up. Bhadanta! You should live in harmony with the saṃgha, rejoicing without dispute, mingling like water and milk, dwelling in increasing peace and happiness within the Buddha's Dharma. Bhadanta! You may abandon this matter; do not cause the saṃgha to make a formal admonition and [thereby yourself] commit a grave offense." (If he heeds the words, it is well; if he does not heed the words,) one should further cause bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, or kings, great ministers, and various śramaṇas and brāhmaṇas of non-Buddhist traditions to plead with him; or if bhikṣus of other regions hear of it and are trusted by that person, they should come. (If he heeds the words, it is well; if he does not heed the words,) one should make the ñatti. (Having made the ñatti, one should plead again:) "Bhadanta! I have already made the ñatti; there remain the karmans. You may now abandon this matter; do not cause the saṃgha to perform karmans for you and further commit a grave offense." (If he heeds the words, it is well; if he does not heed the words,) one should perform the first karman. (Having performed the first karman, one should plead again:) "Bhadanta! I have already made the ñatti and performed the first karman; there remain two karmans. You may abandon this matter; do not cause the saṃgha to perform further karmans for you and commit a grave offense." (If he heeds the words, it is well; if he does not heed the words,) one should perform the second karman. (Having performed the second, one should plead again, saying:) "Bhadanta! I have already performed the jñaptidvitīya-karman; there remains one karman. You may abandon this matter; do not cause the saṃgha to perform further karmans for you and commit a grave offense." (If he can abandon it, it is well; if he cannot abandon it,) one pronounces the third karman for him. (When the third karman has been pronounced, it is a saṃghāvaśeṣa. If he abandons it after the jñaptidvitīya-karman has been completed, there are three sthūlātyayas. If he abandons it after the first jñapti-karman has been completed, there are two sthūlātyayas. If he abandons it after the ñatti has been completed, there is one sthūlātyaya. If he abandons it before the initial ñatti is completed, it is a duṣkṛta. If, before any ñatti has been made, he uses expedients wishing to split the harmonious saṃgha, adopts the teachings for splitting the harmonious saṃgha, and firmly adheres to them without giving them up, all are duṣkṛtas. The substance of the karman procedure is fully as explained in the Vinaya.)

3.47

The procedure for admonishing accomplices in schism (When the saṃgha admonishes that bhikṣu who is splitting the saṃgha, there may be partisan bhikṣus of unlawful faction—one, two, three, or many—who say to the bhikṣus: "Bhadantas! Do not admonish this bhikṣu. This bhikṣu is a bhikṣu who speaks the Dharma, a bhikṣu who speaks the Vinaya; we approve of what this bhikṣu says." The bhikṣus should say to them:) "Do not speak thus, saying: 'This bhikṣu is a bhikṣu who speaks the Dharma, a bhikṣu who speaks the Vinaya; we approve of what this bhikṣu says.' This bhikṣu does not speak the Dharma, nor does he speak the Vinaya. Do not ruin the harmonious saṃgha; you should assist the harmonious saṃgha. Bhadantas! Be harmonious with the saṃgha, rejoicing without dispute," and so on, as before. (The substance of the karman procedure is also as explained in the Vinaya.)

3.48

The procedure for admonishing [a bhikṣu who] slanders the saṃgha upon being banished (At that time, there was a bhikṣu who engaged in evil conduct and corrupted other families, which was seen and heard by all. When the saṃgha performed the banishment procedure, he slandered the saṃgha, saying: "The bhikṣus have affection, hatred, fear, and delusion; there are bhikṣus with identical offenses, yet some are driven out and some are not driven out." The bhikṣus should say to him:)

3.49

"Bhadanta! Your corrupting of other families has been both seen and heard, and your evil conduct has been both seen and heard. Bhadanta! You may abandon this matter of corrupting other families and engaging in evil conduct; do not be rebuked by the saṃgha and further commit a grave offense." (If he complies with the words, it is well; if he does not comply with the words, one proceeds up to pronouncing the third [karman], as above. The substance of the jñapticaturtha-karman procedure is also as explained in the Vinaya.)

3.50

The procedure for admonishing one who is ill-disposed and refuses to accept words (If a bhikṣu is of an evil disposition and does not accept the words of others, when the bhikṣus instruct him in accordance with the Dharma through the precepts and Vinaya, he makes himself unapproachable for speech, saying to the bhikṣus: "Bhadantas! Do not speak to me of either good or evil, and I too will not speak to the bhadantas of either good or evil. Desist, bhadantas! There is no need to admonish me." That bhikṣu is admonished by the bhikṣus, saying:)

3.51

"Bhadanta! Do not make yourself unapproachable for speech; you should make yourself approachable for speech. The bhadanta should admonish the bhikṣus in accordance with the Dharma, and the bhikṣus will also admonish the bhadanta in accordance with the Dharma. In this way, the assembly of the Buddha's disciples increases by instructing one another, admonishing one another, and repenting to one another. Bhadanta! You may abandon this matter; do not be rebuked by the saṃgha and further commit a grave offense." (If he complies with the words, it is well; if he does not comply with the words, one proceeds up to the third, as above. The substance of the jñapticaturtha-karman procedure is also as explained in the Vinaya.)

3.52

The procedure for admonishing [one who holds] the evil view that sensual desire does not obstruct the Path (That bhikṣu speaks thus: "I understand the Dharma taught by the Buddha: engaging in sensual desire is not a phenomenon that obstructs the Path." The good bhikṣus should admonish this bhikṣu, saying:)

3.53

"Do not say such things! Do not slander the World-Honoured One! Slandering the World-Honoured One is unwholesome; the World-Honoured One does not say such things. The World-Honoured One has spoken through countless means that engaging in sensual desire is a phenomenon that obstructs the Path. You should now abandon this matter. Do not be reproved by the saṃgha and commit a further offense." (If he conforms to their words, it is well. If he does not conform to their words, up to three times, it is as above. The formal substance of the jñapticaturtha-karman is also clarified as in the Vinaya. The procedure for admonishing and reproving a śrāmaṇera who asserts that sensual desire is not an obstructive phenomenon is identical to this without difference.)

3.54

Procedure for admonishing against committing offenses: (When there is a bhikṣu who intends to commit an offense from pārājika down to evil speech, the bhikṣus should admonish this bhikṣu, saying:)

3.55

"Bhadanta! Do not speak in this way; this should not be so. What the bhadanta does is adharmika, not the Vinaya, and not what the Buddha taught." (Yet if this bhikṣu does not comply with the good bhikṣus' dharmika admonition and exhortation, and directly commits a breach of precepts: if this bhikṣu knows for himself that what he does is right, clearly holds the admonisher to be wrong, and deliberately does it, he incurs the root offense; for not complying with their words, a duṣkṛta. If this bhikṣu knows for himself that what he does is wrong, clearly holds the admonisher to be right, and deliberately does it, he incurs the root offense; for not complying with their words, a prāyaścittika. If he is an unwise person who does not know the method of admonition, one should say to him:) "You should ask your upādhyāya and ācārya, further study and recite the sūtras, and only after knowing the method of admonition then deliver an admonition."

3.56

Chapter 15: Settling Disputes (adhikaraṇa-śamatha)

3.57

Procedure for granting the In-Presence Vinaya (sammukhā-vinaya): (At that time, the bhikṣus performed a karman without the person present. The Buddha said: "One should not perform a karman when the person is not present.")

3.58

"From this day forth, bind the In-Presence Vinaya for settling disputes on behalf of the bhikṣus; one should pronounce the In-Presence Vinaya thus." (However, presence is fivefold: presence of the Dharma, of the Vinaya, of the person, of the saṃgha, and of the sīmā. What is presence of the Dharma? It is the Dharma held by which disputes are settled. What is presence of the Vinaya? It is the Vinaya held by which disputes are settled. What is presence of the person? It is the parties exchanging arguments. What is presence of the saṃgha? It is being concordantly assembled in one place for the same karman, where those who do not come send their transmission [of consent], and those present who should protest do not protest. What is presence of the sīmā? It is performing the karman within the sīmā to enact regulation and punishment.)

3.59

Procedure for granting the Mindfulness Vinaya (smṛti-vinaya): (At that time, when bhikṣus had not in fact committed a grave offense—pārājika, saṃghāvaśeṣa, or sthūlātyaya—other bhikṣus all claimed they had committed a grave offense. They asked him, saying: "Do you remember committing a grave offense or not?" He did not remember committing it, and answered, saying: "I do not remember committing such an offense." He then said to the bhikṣus: "Venerables! Do not repeatedly interrogate me." The bhikṣus nonetheless persisted in interrogating him without ceasing. The Buddha said: "I allow the saṃgha to perform a jñapticaturtha-karman of the Mindfulness Vinaya for him." The petition and enactment are as in the text.)

3.60

"From this day forth, bind the settlement of disputes by the Mindfulness Vinaya for the bhikṣus; one should pronounce the Mindfulness Vinaya thus." (What is the Mindfulness Vinaya? Regarding this offense, that bhikṣu should not be accused again, nor should smṛti-kāraṇa be applied again.)

3.61

Procedure for granting the Not-Insane Vinaya (amūḍha-vinaya): (At that time, there was a bhikṣu who had become insane and mentally deranged, committing many offenses contrary to the standard of a śramaṇa, speaking without restraint, and coming and going without observing decorum. Later, when he regained his sanity, the bhikṣus said: "He has committed the grave offenses of pārājika and saṃghāvaśeṣa." They questioned him, saying: "Do you remember committing a grave offense or not?" He then answered, saying: "Previously, when I was insane and mentally deranged, I committed many offenses; it was not done intentionally by me, but was merely due to my madness. Venerables, there is no need to repeatedly cross-examine me." The bhikṣus nonetheless persisted in cross-examining him without ceasing. The Buddha said: "I allow the saṃgha to perform a jñapticaturtha-karman of the Not-Insane Vinaya for him." The petition and enactment are as in the text.)

3.62

"From this day forth, bind the settlement of disputes by the Not-Insane Vinaya for the bhikṣus; one should pronounce the Not-Insane Vinaya thus." (What is the Not-Insane Vinaya? Regarding this offense, that bhikṣu should not be accused again, nor should smṛti-kāraṇa be applied again.)

3.63

Procedure for granting the Vinaya of Settlement by Confession (pratijñākāraka-vinaya): (A bhikṣu, with pure divine vision, saw a bhikṣu break a precept, and without obtaining his self-confession, dragged him out the door. The Buddha said: "It should not be done like this. Even on another occasion, it should not be done like this either. Cause him to submit to the offense and only then impose the penalty; one should not impose the penalty without his submitting to the offense on his own.")

3.64

"From this day forth, bind the settlement of disputes by confession for the bhikṣus; one should pronounce the Confession Vinaya thus." (Herein, presence of the persons refers to the one who receives the confession and the one who confesses. What is self-confession? It is stating the name and category of the offense and confessing it. What is punishment? It is reprimanding one's own mind and giving rise to revulsion.)

3.65

Procedure for granting the Majority-Vote Vinaya (yadbhūyasikīya-vinaya): (When a disputed matter is present before the bhikṣus and cannot be settled, they should seek out many dharmika bhikṣus to distribute voting sticks (śalākā) to settle the dispute, using the majority of voting sticks to determine the statement.)

3.66

"From this day forth, bind the procedure for settling disputes by the words of the majority for the bhikṣus; one should pronounce the use of the words of the majority thus." (What are the words of the majority? It refers to adopting the speech of the majority who uphold the Dharma, uphold the Vinaya, and uphold the mātṛkā.)

3.67

Procedure for granting the Specific-Offense Vinaya (tatsvabhāvaiṣīya-vinaya): (At that time, bhikṣus committed offenses and made contradictory statements. The Buddha said: "I allow the saṃgha to perform a jñapticaturtha-karman of the Specific-Offense Vinaya for that bhikṣu." It should be granted thus: assemble the saṃgha; having assembled it, make the codanā for him; having made the codanā, apply smṛti-kāraṇa for him; having applied smṛti-kāraṇa, impose the offense on him. The enactment of the rite is as in the text. Having enacted it, he must properly observe the thirty-five practices.)

3.68

"From this day forth, bind the procedure for settling disputes by the Specific Offense for the bhikṣus; one should pronounce the binding of the Specific Offense thus." (What is the Specific Offense? Regarding this offense of that bhikṣu, codanā is made and smṛti-kāraṇa is applied.)

3.69

Procedure for granting the Covering-with-Grass Vinaya (tṛṇaprastāraka-vinaya): (The bhikṣus thought: "We have committed many precepts contrary to the standard of a śramaṇa, both acting and speaking, going in and out without limit. If we were to cross-examine one another about these matters in detail, it might cause this dispute to become increasingly grave, lasting for months and years, so that we cannot extinguish the dispute in accordance with the Dharma, the Vinaya, and what the Buddha taught, causing the saṃgha not to have peace." The Buddha said: "You should extinguish this dispute just as grass covers the ground.")

3.70

"From this day forth, bind the procedure for settling disputes as covering with grass for the bhikṣus; one should pronounce 'as covering with grass' thus." (What is covering with grass? It means that regarding this offense, one does not speak of the name or category of the offense again to confess it.)

3.71

There are four kinds of disputes: (disputes over words (vivāda), disputes over accusations (anuvāda), disputes over offenses (āpatti), and disputes over business (kiccādhikaraṇa). What is a dispute over words? It is when bhikṣus dispute with bhikṣus, citing eighteen disputed matters: Dharma or not Dharma, down to spoken or not spoken. If they argue with each other with such marks, eventually fighting with each other, this is a dispute over words. What is a dispute over accusations? It is when bhikṣus seek offenses against bhikṣus based on three grounds of accusation: breach of precepts, breach of view, breach of deportment; or based on seeing, hearing, or suspecting; seeking offenses with such marks, speaking together without falsehood, seeking companions and support to give confidence to their intent, making accusations or smṛti-kāraṇa, whether confirming this matter or not confirming this matter, not insane or not released—this is a dispute over accusations. What is a dispute over offenses? Committing the seven classes of offenses, from pārājika down to evil speech; this is a dispute over offenses. What is a dispute over business? The business enacted in a dispute over words, the business enacted in a dispute over accusations, and the business enacted in a dispute over offenses; this is a dispute over business. Applying the antidotes to disputes is explained at length in the Vinaya text.)

3.72

Chapter 16: Miscellaneous Practices

3.73

Procedure for binding the poṣadha hall: (The Vinaya says: They did not know where they should hold the poṣadha. The Buddha said: "I allow the making of a poṣadha hall. One bhikṣu, possessing proper deportment, should proclaim: 'A certain great hall, upper-story hall, walking meditation hall, or riverbank, or under a tree, or by a boulder, or in a grassy place.'" After doing so, it should be enacted thus.)

3.74

"May the venerable saṃgha listen! If the time has arrived for the saṃgha, and the saṃgha consents, let it establish a poṣadha hall at [such-and-such] a place. This is the ñatti."

3.75

"May the venerable saṃgha listen! The community of monks now establishes a poṣadha hall at [such-and-such] a place. Whichever venerables consent to the saṃgha establishing a poṣadha hall at [such-and-such] a place, remain silent; whoever does not consent, speak! The saṃgha has already consented to establish a poṣadha hall at [such-and-such] a place. Because the saṃgha consents, it is silent; thus do we hold this matter."

3.76

Procedure for unbinding the poṣadha hall: (At that time, the bhikṣus had previously established a poṣadha hall, and again wished to establish one in another place. [The Buddha] allowed unbinding the former poṣadha hall, and afterwards binding another. It should be unbound thus.)

3.77

"May the venerable saṃgha listen! If the time has arrived for the saṃgha, and the saṃgha consents, let it unbind the poṣadha hall at [such-and-such] a place. This is the ñatti."

3.78

"May the venerable saṃgha listen! The saṃgha now unbinds the poṣadha hall at [such-and-such] a place. Whichever venerables consent to the saṃgha unbinding the poṣadha hall at [such-and-such] a place, remain silent; whoever does not consent, speak! The saṃgha has already consented to unbind the poṣadha hall at [such-and-such] a place. Because the saṃgha consents, it is silent; thus do we hold this matter."

3.79

Procedure for binding a storehouse: (At that time, visiting bhikṣus arrived and moved robes and articles into other rooms where they were not secure. The Buddha allowed binding a separate room as a storehouse building. One bhikṣu should proclaim a certain room, warm room, multi-storied building, or walking meditation area as a storehouse building. After proclaiming it, it should be enacted thus.)

3.80

"May the venerable saṃgha listen! If the time has arrived for the saṃgha, and the saṃgha consents, let the saṃgha bind the room of [so-and-so] as a storehouse building. This is the ñatti."

3.81

"May the venerable saṃgha listen! The saṃgha binds the room of [so-and-so] as a storehouse building. Whichever venerables consent to the saṃgha binding the room of [so-and-so] as a storehouse building, remain silent; whoever does not consent, speak! The saṃgha has already consented to bind the room of [so-and-so] as a storehouse building. Because the saṃgha consents, it is silent; thus do we hold this matter." (If the storehouse is not secure, it is permitted to appoint a storehouse keeper who possesses the virtues described above. If he is unwilling, grant him merit-allowance and give him gruel. If he still refuses, of all distributions of robes and food received, he should be given a double portion. If he still refuses, deal with him according to the Dharma.)

3.82

Procedure for unbinding a storehouse: (The text is omitted without an unbinding [formula]; one should invert the binding formula, saying:)

3.83

"May the venerable saṃgha listen! If the time has arrived for the saṃgha, and the saṃgha consents, let the saṃgha unbind the storehouse building in the room of [so-and-so]. This is the ñatti."

3.84

"May the venerable saṃgha listen! The saṃgha unbinds the storehouse building in the room of [so-and-so]. Whichever venerables consent to the saṃgha unbinding the storehouse building in the room of [so-and-so], remain silent; whoever does not consent, speak! The saṃgha has already consented to unbind the storehouse building in the room of [so-and-so]. Because the saṃgha consents, it is silent; thus do we hold this matter."

3.85

Procedure for granting [permission] to build a hut for oneself without a donor: (After that bhikṣu has inspected a site free from hazards and obstructions, he assumes proper deportment in the saṃgha and petitions thus:)

3.86

"May the venerable saṃgha listen! I, bhikṣu [so-and-so], myself request to build a hut, without a donor, for myself alone; I now request from the saṃgha a determination of a site free from hazards and obstructions." (Three times. The saṃgha should examine whether this bhikṣu is trustworthy or not. If trustworthy, they should immediately permit him to build it; if untrustworthy, the whole saṃgha should go there to inspect it. If the saṃgha does not go, it should depute trustworthy persons from the saṃgha to inspect it. If that place has hazards and obstructions, they should not grant him the site determination. If it is free from hazards but has obstructions, or has hazards but is free from obstructions, they also should not grant him the site determination. If it is free from hazards and free from obstructions, they should grant him the site determination. They grant it thus:)

3.87

"May the venerable saṃgha listen! Bhikṣu [so-and-so] himself seeks to build a hut, without a donor, for himself alone, and requests from the saṃgha a determination of a site free from hazards and obstructions. If the time has arrived for the saṃgha, and the saṃgha consents, the saṃgha now grants to bhikṣu [so-and-so] a determination of a site free from hazards and obstructions. This is the ñatti."

3.88

Let the saṃgha, bhadantas, listen! This bhikṣu so-and-so seeks on his own to build a hut, without an owner, for himself, and has requested from the saṃgha the assignment of a site without perils and without obstructions; the saṃgha now assigns to bhikṣu so-and-so a site without perils and without obstructions. Whichever venerable ones approve the saṃgha's assignment to bhikṣu so-and-so of a site without perils and without obstructions, remain silent; whoever does not approve, speak! The saṃgha has already approved assigning to bhikṣu so-and-so a site without perils and without obstructions. The saṃgha approves, therefore it is silent; so is this matter maintained. (When building a cell with an owner, the text is the same, differing only in stating 'with an owner'.)

3.89

Procedure for Granting the Formulation of Not Losing One's Robes. (At that time, there was a bhikṣu suffering from consumption who had a rag-robe (saṅghāṭī) that was distressingly heavy. He thought to himself: 'The World-Honoured One laid down a precept for the bhikṣus not to stay overnight separated from their robes. Now I suffer from consumption, and my rag-robe is exceedingly heavy; having business, I wish to travel among people, but I am unable to carry it along.' The Buddha said: 'From now on, I permit the saṃgha to perform a jñaptidvitīya-karman for this sick bhikṣu to formulate not losing his robes.' He should go into the midst of the saṃgha, fully observe the etiquette, and make the request thus:)

3.90

'Let the saṃgha, bhadantas, listen! I, bhikṣu so-and-so, suffer from consumption, and this rag-robe is heavy; having business, I wish to travel among people, but I am unable to carry it along. I now request from the saṃgha the formulation of not losing my robes.' (To be spoken three times. The saṃgha grants it thus:)

3.91

'Let the saṃgha, bhadantas, listen! Bhikṣu so-and-so suffers from consumption, and has a rag-robe that is heavy; having business, he wishes to travel among people, but is unable to carry it along; he requests from the saṃgha the formulation of not losing his robes. If the saṃgha's time has arrived, and the saṃgha approves and listens, [it will] formulate for this bhikṣu the not losing of his robes. Such is the jñapti.'

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僧羯磨 — Classical Chinese