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Prologue: 碍辞蝉补尘产墨 Monks鈥� Apology to The Buddha

The Buddha journeyed on and eventually arrived at Jetavana monastery in 厂腻惫补迟迟丑颈. Getting the news that 鈥渢he Exalted One has come to 厂腻惫补迟迟丑颈,鈥� the monks of 碍辞蝉补尘产墨 headed for 厂腻惫补迟迟丑颈 to apologize to the Buddha. (What has been narrated is from the Dhammapada Commentary.)

Summary: The Eighteen Means of knowing The Righteous (诲丑补尘尘补惫腻诲颈) and The Eighteen Means of knowing The Unrighteous (a诲丑补尘尘补惫腻诲颈)

(The following is from the Vinaya 惭补丑腻惫补驳驳补 笔腻濒颈:) At that time Venerable 厂腻谤颈辫耻迟迟补, the General of the Dhamma, hearing of the arrival of the 碍辞蝉补尘产墨 monks, approached the Buddha, paid obeisance to Him and sat down in a faultless place. He then said to the Buddha:

鈥淚t is said, Exalted Buddha, that the quarrelsome and contentious 碍辞蝉补尘产墨 monks are coming to Savatthi. Exalted Buddha, how should we deal with them?鈥� The Buddha replied: 鈥淒ear son 厂腻谤颈辫耻迟迟补, in that case you should abide by the Dhamma.鈥� 鈥淗ow could we know, Exalted Buddha, what is the Dhamma and what is not?鈥� asked the Venerable 厂腻谤颈辫耻迟迟补. This led to the Buddha鈥檚 instruction of the following the eighteen characteristics of unrighteousness (adhamma) and the other eighteen characteristics of righteousness (dhamma).

Eighteen Characteristics of Unrighteousness (Adhamma-vatthu).

鈥淒ear son 厂腻谤颈辫耻迟迟补, an unrighteous person should be known by the eighteen characteristics. Here in this dispensation, a monk indicates:鈥�

(1) what is no Dhamma as Dhamma,
(2) what is Dhamma as no Dhamma,
(3) what is no Vinaya as Vinaya,
(4) what is Vinaya as no Vinaya,
(5) what the Buddha teaches not as the teaching of Buddha,
(6) what the Buddha teaches as no teaching of the Buddha,
(7) what the Buddha practises not as the practice of the Buddha,
(8) what the Buddha practises as no practice of the Buddha,
(9) what the Buddha prescribes not as the rule of the Buddha,
(10) what the Buddha prescribes as no rule of the Buddha,
(11) no offence as offence,
(12) offence as no offence,
(13) minor offence as major,
(14) major offence as minor,
(15) expiable offence as inexpiable,
(16) inexpiable offence as expiable, (17) gross offence as no gross, and
(18) no gross offence as gross.

鈥淒ear son 厂腻谤颈辫耻迟迟补, by these eighteen characteristics should an unrighteous person be known.鈥�

Eighteen Characteristics of Righteousness (Dhamma-vatthu)

鈥淢y son 厂腻谤颈辫耻迟迟补, a righteous person should be known by the eighteen characteristics. Here in this dispensation, a monk indicates:鈥�

(1) what is no Dhamma as no Dhamma,
(2) what is Dhamma as Dhamma,
(3) what is no Vinaya as no Vinaya,
(4) what is Vinaya as Vinaya,
(5) what the Buddha teaches not as no teaching of the Buddha,
(6) what the Buddha teaches as the teaching of the Buddha,
(7) what the Buddha practises not as no practice of the Buddha,
(8) what the Buddha practises as the practice of the Buddha,
(9) what the Buddha prescribes not as no rule of the Buddha,
(10) what the Buddha prescribes as the rule of the Buddha.,
(11) no offence as no offence,
(12) offence as offence,
(13) minor offence as minor,
(14) major offence as major,
(15) expiable offence as expiable,
(16) inexpiable offence as inexpiable,
(17) gross offence as gross, and
(18) no gross offence as no gross,

鈥淒ear son 厂腻谤颈辫耻迟迟补, by these eighteen characteristics should a righteous person be known.鈥� Thus taught the Buddha.

(Herein, this is an instruction given by using the method of teaching with reference to individuals (辫耻驳驳补濒腻-诲颈峁�峁�补丑腻苍补 诲丑补尘尘补-诲别蝉补苍腻); the eighteen items, such as (1) indication of what is no Dhamma as Dhamma, (2) indication of what is Dhamma as no Dhamma,... (17) indication of gross offence as no gross, and (18) indication of no gross offence as gross, are called the eighteen characteristics of unrighteousness (adhamma-vatthu). They are also called the eighteen causes of schism in the Sangha (Bhedakaravatthu). He who possesses any of these eighteen characteristics is to be known as an unrighteous person (adhamma-惫腻诲墨)

(Similarly, on the side of righteousness, the eighteen items, such as (1) indication of what is no Dhamma as no Dhamma, (2) indication of what is Dhamma as Dhamma...(17) indication of gross offence as gross, and (18) indication of no gross offence as no gross, are called the eighteen characteristics of righteousness (dhamma-vatthu). He who possesses any of these characteristics is to be known as a righteous person (dhamma-惫腻诲墨). Thus the purport of the Buddha鈥檚 instruction should be understood briefly.

Distinction between Positive and Negative Items (Of these [two sets of ] eighteen items, by way of Suttanta, the ten wholesome actions (kusalakamma-patha) are the Dhamma; the ten unwholesome actions (akusalakammapatha) are no Dhamma. Likewise, the thirty-seven constituents of enlightenment (Bodhipakkhiya-dhamma), namely, the four foundations of mindfulness (厂补迟颈辫补峁�峁�丑腻苍补), the four right efforts (厂补尘尘补辫辫补诲丑腻苍补), etc. are Dhamma. (The wrongly enumerated aggregates of the above constituents, namely,) the three foundations of mindfulness, the three right efforts, the three bases of psychic powers (颈诲诲丑颈辫腻诲补), the six faculties (indriya), the six mental powers (bala), the eight factors of enlightenment (产辞箩箩丑补峁単补), the nine constituents of the path (尘补驳驳补峁単补) as well as the four attachments (耻辫腻诲腻苍补), the five hindrances (苍墨惫补谤补峁嘺), the seven latent desires (anusaya) and the eight wrong views (尘颈肠肠丑腻诲颈峁�峁�丑颈), these and other aggregates are no Dhamma.

(If someone, after taking any of these false aggregates which are no Dhamma, and after discussing with others and coming to an agreement with them saying: 鈥淲e shall indicate and speak of this stock of what is no Dhamma as Dhamma, if we do so, we shall belong to the higher class of teaching families and we ourselves shall become well-known in society,鈥� declares: 鈥淭his indeed is Dhamma!", (1) he indicates what is no Dhamma as Dhamma.

(Likewise, if he, taking any of these true aggregates, declares, 鈥淭his indeed is no Dhamma,鈥� (2) he indicates what is Dhamma as no Dhamma.

(In terms of Vinaya, if a person questions another鈥檚 offence, makes him realize it and takes action correctly in accordance with the latter鈥檚 confession, that is a righteous action (dhamma-kamma). If a person, without questioning, without making him realizes it and without bringing about his confession, takes action incorrectly, that is an unrighteous action (adhamma-kamma). If one speaks of a righteous action as unrighteous, then one indicates Dhamma as no Dhamma. 鈥楾o speak of鈥� means 鈥榯o indicate.鈥�

(By way of Suttanta, elimination of lust (raga), elimination of hate (dosa), elimination of delusion (moha), the fivefold restraint (蝉补峁僾补谤补), namely, restraint by precepts (s墨la蝉补峁僾补谤补), restraint by mindfulness (sati-蝉补峁僾补谤补), restraint by wisdom (帽腻峁嘺-蝉补峁僾补谤补), restraint by forbearance (办丑补苍迟墨-蝉补峁僾补谤补), restraint by energy (惫墨谤颈测补-蝉补峁僾补谤补);the fivefold rejection (辫补丑腻苍补), namely, rejection of evil by right view (迟补诲补峁単补-辫补丑腻苍补), rejection by mental concentration (蝉补尘腻诲丑颈-辫补丑腻苍补), rejection by destruction (samuccheda辫补丑腻苍补), rejection by being peaceful (patippassaddhi-辫补丑腻苍补), and rejection by attainment of 狈颈产产腻苍补 (苍颈蝉蝉补谤补峁嘺-辫补丑腻苍补), and reflection so that there can be no happening of lust, hate and delusion. These aggregates [of elimination, restraint, rejection and reflection form discipline; reversibly. the aggregates of non-elimination, non-restraint [non-rejection], and non-reflection of lust, etc. form no discipline.

(In terms of Vinaya, completeness of the five factors, namely, candidate (vatthu), ordination-house (蝉墨尘补), assembly (辫补谤颈蝉腻), declaration (帽补迟迟颈), and 鈥榯ext for deeds鈥� (kamma-惫腻肠腻) is discipline; incompleteness or defectiveness of these five is no discipline.

(By way of Suttanta, the four foundations of mindfulness, the four right efforts, the four bases of psychic powers, the five faculties, and the eight constituents of the path, these doctrinal aggregates are what the Buddha teaches; never does the Buddha teach that there are three foundations of mindfulness, three right efforts, three bases of psychic powers, six faculties, six psychic powers, eight factors of Enlightenment, and nine constituents of the Path.

(In terms of Vinaya, there are four 笔腻谤腻箩颈办补^[1] rules, thirteen 厂补苍驳丑腻诲颈蝉别蝉补^[2] rules, two Aniyata^[3] rules, thirty Nisssaggiya^[4] rules, etc. are taught by the Buddha;never does the Buddha teach that there are three 笔腻谤腻箩颈办补 rules, fourteen 厂补峁単丑腻诲颈蝉别蝉补 rules, two Aniyata rules, thirty-one Nissaggiya rules, etc. (The set of rules taught implies the set of rules prescribed.)

(By way of Suttanta, everyday absorption in attainment of Fruition (Phala-蝉补尘腻辫补迟迟颈), absorption in attainment of Great Compassion (惭补丑腻办补谤耻峁嚹�-蝉补尘腻辫补迟迟颈), survey of the world of sentient beings through the Buddha-Eye (Buddha-cakkhu) consisting in both 膧say膩nusaya-帽腻峁嘺^[5] and Indriya-Paropariyatti-帽腻峁嘺^[6], delivery of relevant discourses and relation of pertinent stories as demanded by occasion, these doings form the practice of the Buddha. No absorption in Attainment of Fruition, No absorption in Attainment of Great Compassion, etc., form no practice of His.

(In terms of Vinaya, observance of vassa-residence in a certain town or a village at the request of the devotees concerned, journey at the end of the vassa-period after informing the devotees concerned or after performing Pavarana, greeting addressed to the visiting monks with the words: 鈥淎re you keeping fit, dear sons? Are you faring well?鈥� and so on; doings of these and other things form the practice of the Buddha. No doings of such things form no practice of His.

(In certain Vinaya rules, there are such lines as 鈥淗e who unknowingly commits is not guilty; he who commits without intent to steal is not guilty; he who commits without intent to cause death is not guilty鈥� and so on. The set of rules like these is the collocation of no offences. 鈥淗e who knowingly commits is guilty; he who commits with intent to steal is guilty; he who commits with intent to cause death is guilty鈥� and so on. The set of rules like these is the set of offences.

(Of the seven kinds of offences, namely, 笔腻谤腻箩颈办补 offences, 厂补峁単丑腻诲颈蝉别蝉补 offences, Thullaccaya offences, 笔腻肠颈迟迟颈测补 offences, 笔腻迟颈诲别蝉补苍颈测补 offences, Dukkata offences and 顿耻产产丑腻蝉墨 offences, the latter five are minor and no gross while the former two (笔腻谤腻箩颈办补 and 厂补峁単丑腻诲颈蝉别蝉补 offences) are major and gross.

(Of these seven kinds of offences, the last six are expiable (厂腻惫补蝉别蝉补 腻辫补迟迟颈) as the offender鈥檚 monkhood still remains. (That is to say, if he commits any of the latter six kinds, his state of a monk is still valid even though he is guilty. The 笔腻谤腻箩颈办补 offence is inexpiable. (This is to say, if he violates a 笔腻谤腻箩颈办补 rule he totally loses that validity leaving no traces whatever of monkhood in him.)

(In this way the nine pairs of Dhamma and no Dhamma, etc should be particularly understood. This explanation is taken from the exposition of the Sangha bhedakakkhandhaka, Vinaya 颁奴岣穉-痴补驳驳补 Commentary.)

Like the Venerable 厂腻谤颈辫耻迟迟补, the Venerables 惭补丑腻 Moggall膩na, 惭补丑腻 Kassapa, 惭补丑腻 碍补肠肠腻测补苍补, 惭补丑腻 Kotthika, 惭补丑腻 Kappina, 惭补丑腻 Cunda, Anuruddha, Revata, 鲍辫腻濒颈, 膧苍补苍诲补 and 搁腻丑耻濒补, also heard of the coming of the 碍辞蝉补尘产墨 monks to 厂腻惫补迟迟丑颈. They approached the Buddha and asked Him as the Venerable 厂腻谤颈辫耻迟迟补 did. Then also did the Buddha teach them the eighteen items of righteousness and the eighteen items of unrighteousness the way He taught Venerable 厂腻谤颈辫耻迟迟补.

So did the Buddha鈥檚 aunt, 罢丑别谤墨 惭补丑腻 笔补箩腻辫补迟颈 骋辞迟补尘墨, who learnt of the coming of the 碍辞蝉补尘产墨 monks and she visited the Buddha. She paid Him obeisance, stood at a proper place and put the same question as Venerable 厂腻谤颈辫耻迟迟补鈥檚.

The Buddha then told 罢丑别谤墨 惭补丑腻paj膩pati 骋辞迟补尘墨 thus:

鈥淚n that case, 骋辞迟补尘墨, listen to the sayings of both groups of monks. Having listened, you should prefer the view, wish, liking, and acceptance of the righteous of the two parties. All that is to be expected from the Community of Bhikkhus by the Community of 叠丑颈办办丑耻苍墨蝉 should be desirable only from the righteous.鈥�

On receiving the news, the wealthy 础苍腻迟丑补辫颈峁囜笉颈办补, donor of the Jetavana monastery and 痴颈蝉腻办丑腻, the donor of the 笔耻产产腻谤腻尘补 monastery, too went to the Buddha and reported the matter.

To them as well the Buddha said:

鈥湸〔阅宄俪蟛贡杈贬箛岣嵕卑觳�, (痴颈蝉腻办丑腻), in that case give alms to both parties! Having given alms, listen to the sermons from both! Having listened, you should prefer the view, wish, liking and acceptance of the righteous monks!鈥�

(This is an extract from the Vinaya 惭补丑腻惫补驳驳补 Text. its Commentary and Sub-Commentary.)

(The following, however, is from the Dhammapada Commentary) On hearing the news that 鈥渢he quarrelsome 碍辞蝉补尘产墨 monks are coming to the city of Savatthi,鈥� King Pasenad墨 Kosala approached the Buddha and said: 鈥淓xalted One, I would not like to grant permission to those 碍辞蝉补尘产墨 monks to enter my kingdom.鈥� To this the Buddha replied: 鈥淵our Majesty, those 碍辞蝉补尘产墨 Monks are virtuous. It was only on account of dispute that they took no heed of what I said. Now they are coming to apologize to me. Let them come!鈥�

鈥淓xalted One, I would not like to let them come into the monastery,鈥� said the King. As the Buddha rejected his desire as before, the King only kept quiet.

When the 碍辞蝉补尘产墨 monks arrived in 厂腻惫补迟迟丑颈, the Buddha made special effort to keep the monks quiet and to provide them with accommodation at the outlying parts of the monastery. Not only other monks shunned company with them but all visiting monks of modesty asked the Buddha: 鈥淲ho are the quarrelsome and contentious 碍辞蝉补尘产墨 bhikkhus, Exalted One?鈥� The Buddha pointed out the monks, saying: 鈥淭hese are they!鈥� As the virtuous visitors said: 鈥淲e are told that the quarrelsome and contentious 碍辞蝉补尘产墨 monks are they. We are told that the 碍辞蝉补尘产墨 monks who defy the Buddha鈥檚 words are they!鈥� and pointed their fingers at them, the 碍辞蝉补尘产墨 monks felt so ashamed that they dared not raise their heads but threw themselves at the feet of the Buddha and begged His pardon.

Then the Buddha said:

鈥淢onks, you became bhikkhus under an Omniscient Buddha like Me, and although I, Myself, tried to bring about harmony, you disobey Me which was indeed a grave mistake on your part.

鈥淎 good wise Bodhisatta of ancient times once listened to the advice of his parents, who were about to be killed and following their advice, secured kingship of two

great countries later on, though the parents had been put to death.鈥�

The Buddha then related the Kosambaka 闯腻迟补办补 (the story of 顿墨驳丑腻惫耻) in detail. The Buddha added:

鈥淚n this way monks, although his parents were killed, the Bodhisatta Prince 顿墨驳丑腻惫耻 gave heed to the advice of his parents and eventually won the daughter of King Brahamadatta and became ruler of the two great kingdoms of 碍腻蝉颈 and Kosala. You, dear sons, however, did not follow My word and committed so great a wrongdoing.鈥�

The Buddha then uttered the following stanza:

Pare ca na 惫颈箩腻苍补苍迟颈, mayam ettha 测补尘腻尘补蝉别.
Ye ca tattha 惫颈箩腻苍补苍迟颈, tato 蝉补尘尘补苍迟颈'尘别诲丑补驳腻.

Here in the midst of the crowded assembly of monks, those who are foolish and quarrelsome, do not realize that 鈥淲e are drawing near the King of Death every minute鈥� as they lack the eye of wisdom. In that very assembly, the wise monks who are brilliant, however, realize that they are approaching Death from moment to moment. On account of that realization do quarrels and disputes completely cease through right practice.

At the end of the verse, the monks who had assembled there became established in sot腻辫补迟迟颈-phala and higher states.

By means of these sermons did the Buddha save and convert devas, humans and 叠谤补丑尘腻蝉 (in the 笔腻濒颈leyyaka forest for the whole period beginning from the end of the tenth vassa up to the beginning of the eleventh).

Footnotes and references:

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[1]:

笔腻谤腻箩颈办补: 鈥淎ny transgressor of these rules is defeated in his purpose in becoming a bhikkhu.鈥� The four offence of this kind are: (l) indulgence in sexual intercourse, (2) taking with intention to steal what is not given, (3) intentional deprivation of a human life, and (4) making claim to attainments which he does not really possess.

[2]:

厂补峁単丑腻诲颈蝉别蝉补: An offence of this kind entails formal meeting of the Sangha to decide the case and the action to be taken against the offender of the rule. The first of the 13 厂补苍驳丑腻诲颈蝉别蝉补 offences is engagement in bodily contact with a woman through immoral thoughts.

[3]:

Aniyata: The nature of such offence is to be determined whether it is 笔腻谤腻箩颈办补, 厂补峁単丑腻诲颈蝉别蝉补 or not so grave 笔腻肠颈迟迟颈测补 as in the case of a monk who sits in a place secluded, unseen and convenient for an immoral purpose. The other case is when he does so in a place seen and inconvenient for an immoral purpose but convenient for talking immorally to the woman.

[4]:

Nissaggiya: Offences of this kind involve forfeit and repentance, the first of them occurs when a bhikkhu keeps more than permissible number of robes: he has then to surrender the extra ones and confess his offence. See U Ko Lay, Guide to Tipitaka, pp. 11-12, Burma Pi峁璦ka Association Rangoon. 1986.

[5]:

膧say膩nusaya 帽腻峁嘺: The knowledge of inclinations and the latent tendercies.

[6]:

Indriyaparopariyatti 帽腻峁嘺: The knowledge of the dullness and keeness of facultics such as, confidence, mindfullness, concentration, energy and wisdom. N膩rada 惭补丑腻thera, The Buddha and His Teaching, Buddhist Publication Society, Kandy 1980.