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"sañcetaniká sukkavissa††hi aññatra supinantá saµghádiseso."
Not to deliberately emit sperm. If a bhikkhu masturbates himself or gets someone else to masturbate him until the emission of the sperm, it entails a meeting of the saµgha.
A bhikkhu must not deliberately cherish his sex with the hand, neither doing so by using an instrument, nor making it move in the air. By doing so, if the sperm, even if it is only a tiny quantity that even a fly is able to drink, spreads from its original spot to the testicles, this bhikkhu commits the saµghádisesa 1.
Note: This rule partly corresponds with the third of the ten precepts.
"yo pana bhikkhu otiššo vipárišatena cittena mátugámena saddhiµ káyasaµ saggaµ samápajjeyya hatthaggáhaµ vá vešiggáhaµ vá aññatarassa vá aññatarassa vá aýgassa paramasanaµ saµghádiseso."
Not to touch a woman. If, with the intention of a physical contact with a woman, a bhikkhu touches a woman - even a female born on that very same day - or the hair of a woman (not cut), it entails a meeting of the saµgha.
By touching a cloth or a jewel worn by a woman, a bhikkhu commits a fault but not the saµghádisesa (provided the woman is not touched along with that part of cloth or jewel).
In the same way, by touching a woman who is a relative, his mother or sister for instance, even with a mind rid of lust, he commits a fault but not the saµghádisesa.
By accidentally touching a woman, there is no fault. However, if a woman touches a bhikkhu, this latter must not undergo it passively, because if he takes pleasure in it, even for a short while, he immediately commits the saµghádisesa 2.
By touching a woman with some kind of utensil, a bhikkhu commits a thullaccaya.
Note: This rule partly corresponds with the third of the ten precepts.
"yo pana bhikkhu otiššo viparišatena cittena mátugámaµ du††hulláhi vácáhi obháseyya yatha taµ yuvá yuvatiµ methunupasaµhitáhi, saµghádiseso."
Not to have an ill-mannered conversation with a woman. If with a lustful state of mind, a bhikkhu utters some ill-mannered speech regarding copulation or sodomy, it entails a meeting of the saµgha.
"yo pana bhikkhu otiššo viparišatena cittena mátugámassa santike attakámapáriyáya vaššaµ bháseyya "etadaggaµ bhagini páricariyánaµ yá rádisaµ sílavantaµ kalyášadhammaµ brahmacáriµ etena dhammena paricareyyá" ti methunupasaµhitena, saµghádiseso."
Not to propose sexual intercourse to a woman. If with a lustful state of mind, a bhikkhu indecently proposes a woman to copulate - with him or another person - it entails a meeting of the saµgha. A bhikkhu who tells a woman that the girls wishing to be reborn under auspicious conditions must give him their bodies, commits the saµghádisesa 4.
"yo pana bhikkhu sañcarittaµ samápajjeyya ittiyá vá purisamatiµ purisassa vá ittimatiµ jáyattane vá járattane vá, antamaso taýkhešikáyapi, saµghádiseso."
Not to unite couples. If a bhikkhu plans encounters between men and women with the intention to unite them or if he plans encounters between prostitutes and people interested in them, it entails a meeting of the saµgha.
If the following three factors are combined together, the saµghádisesa 5 is being committed:
"saññásikáya pana bhikkhuná ku†iµ kárayamánena assámikaµ attuddesáµ pamášiká káretabbá, tatridaµ pamášaµ, díyaso dvádasa vidattiyo sugavidattiyá, tiriyaµ sattantará, bhikkhú abhinetabbá vattudesanáya, tehi bhikkhúhi vattu desetabbaµ anárambhaµ saparikkamanaµ, sárambhe ce bhikkhuvatthusmiµ aparikkamane saññácikáya ku†iµ káreyya, bhikkhú vá anabhineyya vatthudesanáya, pamášaµ vá abhikkámeyya, saµghádiseso."
Not to build a housing exceeding 2.70 metres by 1.60 metres (2.95 yards by 1.74 yards), without the agreement of the saµgha, and doing harm to living beings, or not providing enough space to turn around it. The housing that a bhikkhu builds for himself must have a surface that will not exceed twelve measurements in length (measure by hand span; a quarter yard; nine inches) and seven in width - around 2.70 metres by 1.60 metres (2.95 yards by 1.74 yards). Before building a housing, the bhikkhu must seek the agreement of the saµgha by indicating the spot of the construction project. The construction should not be done in an area where it is likely to harm insects - or other living beings. There must be sufficient space for a cow drawn cart to move around it. If one of these conditions is not fulfilled, it entails a meeting of the saµgha.
There are places where a bhikkhu cannot build housings: places inhabited by animals; cultivated lands; prison compounds; cemetery; a place where alcohol is being sold; slaughterhouse area; junctions and crossroads.
A bhikkhu who lives in a big cave does commit no fault at all.
"mahallakaµ pana bhikkhu, viháraµ kárayamánena sassámikaµ attuddesaµ bhikkhú abhinetabbá vatthudesanáya, tehi bhikkhúhi vatthu desetabbaµ anárambhaµ saparikkamanaµ. sárambe ce bhikkhusmiµ aparikkamane mahallamane mahallakaµ viháraµ káreyya bhikkhú vá anabhineyya vatthudesanáya, saµghádiseso."
Not to build a monastery without the approval of the saµgha, harming living beings or not allowing to make a whole turn around it. If a bhikkhu whom a dáyaka requests to choose a place so as to build a house for this former, or even a monastery, doesn't respect the following points, it entails a meeting of the saµgha: The bhikkhu is supposed to invite other bhikkhus so as to show them the spot of the future building complex in order to get their approval.
The place of the future construction must cause absolutely no harm to living beings and must not be situated on a cultivated land.
A cart of four cows must have enough space to make a whole turn around the building.
"yo pana bhikkhu bhikkhuµ du††há doso appahíto amúlakena párájikena dhammena anuddhaµseyya "appeva náma naµ imahmá brahmacariyá sáveyya" nti, tato aparena samanuggáhíyamáno vá asamanuggáhíyamáno vá amúlakañceva taµ adhikarašaµ hoti, bhikkhu ca dosaµ pati††háti, saµghádiseso."
Not to groundlessly accuse a bhikkhu of having committed a párájika. If, with the intention to ruin the name of another bhikkhu, a bhikkhu groundlessly accuses the former of having committed a párájika, and claims having seen or heard him doing it, whether he launched this accusation following a question or not, it entails a meeting of the saµgha.
"yo pana bhikkhu bhikkhuµ du††ho doso appatíto aññabhágiyassa adhikarašassa kiñci desaµ lesamattaµ upádáya párájikena dhammena anuddhaµseyya "appeva náma naµ imahmá brahmacariyá sáveyya" nti, tato aparena samayena samanuggáhíyamáno vá asamanuggáhíyamáno vá aññabhágiyañceva taµ adhikarašaµ hoti kocideso lesamatto upádinno, bhikkhu ca dosaµ pati††háti, saµghádiseso."
Not to make believe that a first bhikkhu has committed a párájika by deliberately accusing a second one who shows similarity with the first. If, to get others to believe that a bhikkhu has committed a párájika, a bhikkhu deliberately accuses another person who shows a similarity with the other, it entails a meeting of the saµgha. For example, a bhikkhu sees a short, stout person stealing a box of pastries. If this bhikkhu seizes the opportunity to get the small and fat bhikkhu who lives in his monastery and whom he does not like, accused of párájika, by saying that he saw a "small fat person stealing a box of sweets", he commits the saµghádisesa 9.
We can number ten kinds of similarities: the cast (the social rank); the name; the ethnical origin (the nationality); the physical appearance; the fault; the bowl; the robe; the preceptor; the instructor and the dwelling place.
"yo pana bhikkhu samaggassa saµghassa bhedaya parakkameyya, bhedanasaµvattanikaµ vá adhirašaµ samádáya paggahya ti††heyya, so bhikkhu bhikkhúhi evamassa vacaníyo "máyasmá samaggassa bhedáya parakkami, bhedanasaµvattanikaµ vá adhikarašaµ samádáya paggahya a††hási, sametáyasmá saµghena, samaggohi saµgho sammodamáno avivadamáno ekuddeso phásu viharatí" ti, evañca so bhikkhu bhikkhúhi vuccamáno tatheva paggahšeyya, so bhikkhu bhikkhúgi yávatatiyaµ samanubhásitabbo tassa pa†inissaggáya, yávatatiyañce samanubhásiyamáno taµ pa†inissajjeyya, iccetaµ kusalaµ, no ce pa†inissajjeyya, saµghádiseso."
Not to create a division within the saµgha. If a bhikkhu attempts to destroy the equilibrium or the harmony that prevails between the members of the saµgha, these latter must tell him: "Do not destroy the harmony that prevails within the saµgha. Do not do anything that is likely to divide the saµgha. Leave the saµgha and the moral principles intact. If the saµgha remains united, there could be only heartfelt joy and absence of mutual discord within it. By expounding the pátimokkha all together, bhikkhus will remain tranquil, free of troubles". If, after having been stated these principles of virtuous conduct by means of a specific formula, the bhikkhu does not reject his view point, it entails a meeting of the saµgha.
Among the bhikkhus who attempt to create a division within the saµgha, those who reject their incorrect opinions, who are insane, who are unconscious or who are afflicted by intense physical pain, do not commit the saµghádisesa 10.
Here are the eighteen ways to attempt to create a division within the saµgha: Asserting that... 1) that which is not the dhamma is the dhamma); 2) that which is the dhamma is not the dhamma); 3) that which is not vinaya is the vinaya; 4) that which is vinaya is not the vinaya; 5) that which Buddha has not taught has been taught; 6) that which Buddha has taught has not been taught; 7) that which Buddha has not repeated has been repeated; 8) that which Buddha has repeated has not been repeated; 9) that which Buddha has not established has been established; 10) that which Buddha has established has not been established; 11) a fault that wasn't committed has been committed; 13) a fault that was committed has not been committed; 13) a minor fault when it is about a serious fault; 14) a serious fault when it is about a minor fault; 15) an exception of a fault is not one; 16) that which is not an exception of a fault is one; 17) a fault is committed owing to a vulgar attitude (impolite) when it is not so; 18) a fault is not committed owing to a vulgar attitude when it is so.
"tassova khopana bhikkhussa bhikkhú honti anuvattaká vaggavádaká eko vá dve vá tayová, te evaµ vadeyyuµ "máyasmanto etaµ bhikkhu kiñci avacuttha, dhammavádí ceso bhikkhu, vinayavádi ceso bhikkhu, ahmákañce so bhikkhu chandañca ruciñce ádáya voharati, jánáti, no bhásati, ahmáka' mpetaµ khamatí" ti', te bhikkhú bhikkhuhi evassu vacaníyá "máyasmanto evaµ avacuttha, na ce' so bhikkhu dhammavádí, na ce' so bhikkhu vinayavádí, máyasmantánampi saµghabhedo ruccittha, sametáyasmantánaµ saµghena, samaggohi saµgho sammodamáno avivadamáno ekuddeso pháyu viharatí" ti, evañca te bhikkhú bhikkhúhi vuccamáná tatheva paggahšeyyuµ, te bhikkhú bhikkhúhi yávatatiyaµ samanubhásitabbá tassa pa†inissaggáya, yávatatiyañce samanubhásiyamáná taµ pa†inissajjeyyuµ, iccetaµ kusalaµ, no ce pa†inissajjeyyuµ, saµghádiseso."
Not to encourage a bhikkhu who works to divide the saµgha. If one (or several) bhikkhus support another bhikkhu who works to divide the saµgha, the bhikkhu(s) who notice or hear him doing so, must tell him: "Do not follow this bhikkhu." If he does not obey this interdiction, the witnessing bhikkhus must then reiterate this prohibition by giving him a lesson using a specific formula. If the prohibition (to side with the bhikkhu provoking a division in the saµgha) is posed a second and then a third time, by means of the same formula, but the bhikkhu still doesn't reject his opinion, it entails a meeting of the saµgha.
"bhikkhu paneva dubbacajátiko yoti uddesapariyápannesu sikkhápadesu bhikkhúhi sahadhammikaµ vuccamáno attánaµ avacaníyaµ karoti "mámaµ áyasmanto kiñci avacuttha kalyášaµ vá pápakaµ vá, ahampáyasmante na kiñci vakkhámi kalyášaµ vá pápakaµ vá, viramatháyasmanto mama vacanáyá" ti, so bhikkhu bhikkhúhi evamassa vacaníyo "máyasmá attánaµ avacaníyaµ akási, vacaníyamevá - yasmá attanaµ karotu, áyasmápi bhikkhú vadatu sahadhammena, bhikkhúpi áyasmantaµ vakkhanti sahadhammena, evaµ saµvaddhá hi tassa bhagavato parisá yadidaµ aññamañña vacanena aññamaññavu††hápanená" ti evañcaso bhikkhu bhikkhúhi vuccamáno tatheva paggahšeyya, so bhikkhu bhikkhúhi yávatatiyaµ samanubhasitabbo tassa pa†inissaggáya, yávatatiyañce samanubhásiyamáno taµ pa†inissajjeyya, iccetaµ kusalaµ, no ce pa†inissajjeyya, saµghádiseso."
Not to reject admonishments made on his behaviour. If a bhikkhu does not respect the rules of the vinaya, if he does something which is in discord with the vinaya, those among the bhikkhus living with him who see or hear him doing so, are obliged to make him notice his behaviours or actions, which are not proper and that he must abstain from them. If he responds by refusing to obey, the other bhikkhus must teach him a moral lesson by means of a specific formula. If after having admonished him in the same way for a second and then a third time, he refuses to give up his opinion, it entails a meeting of the saµgha.
The bhikkhu must not refuse to listen to remarks made on his behaviour, even if he is the most respected one in the monastery and even if the remarks are made by a bhikkhu of less seniority, because if they are legitimate and he objects to them, he is likely to undergo the procedure entailing the saµghádisesa 12.
"bhikkhu panena aññataraµ gámaµ vá nigamaµ vá upanissáya viharati kuladúsako pápasamácáro, tassa kho pápaká samácárá dissanti ceva suyyantica, kuváni ca tena du††háni dissanti ceva suyyanti ca. so bhikkhu bhikkhúhi evamassa vacaníyo "áyasmá kho kuladúsako pápasamácáro, áyasmato kho pápaká samácárá dissanti ceva suyyanti ca, kuláni áyasmatá du††háni dissanti ceva suyyanti ca, pakkamatáyasmá imahmá ávásá, alaµ te idha vásená" ti, evañca so bhikkhu bhikkhúhi vuccamáno te bhikkhú evaµ vadeyya "chandagámino ca bhikkhú, dosagámino ca bhikkhú, mohagámino ca bhikkhú, bhayagámino bhikkhú, tádisikáya ápattiyá ekaccaµ pabbájenti ekaccaµ na pabbájenti" ti. so bhikkhu bhikkhúhi evamassa vacaníyo "máyasmá evaµ avaca, na ca bhikkhú chandagámino, na ca bhikkhú dosagámino na ca bhikkhú, mohagámino na ca bhikkhú, bhayagámno, áyasmá kho kuadúsako pápasamácáro, áyasmato kho pápaká samácárá dissanti ceva suyyanti ca, kuláni cáyasmatá du††háni dissanti ceva suyyanti ca, pakkamatáyasmá imahmá ávásá, alaµ te idha vásená" ti, evañca so bhikkhu bhikkhúhi vuccamáno tatheva paggahšeyya, so bhikkhu bhikkhúhi yávatatiyaµ samanubhásitabbo tassa pa†inissaggáya, yávatatiyañce samanubhásiyamáno taµ pa†inissajjeyya, iccetaµ kusalaµ, no ce pa†inissajjeyya, saµghádiseso."
Not to spoil the confidence and the consideration that the people have for the dhamma. By seeing or by hearing a bhikkhu committing actions or indulging in behaviours that corrupt others' faith in dhamma, other bhikkhus are supposed to tell him: "Your behaviour is spoiling the confidence and the consideration that the people have for the dhamma. Your conduct is mediocre. We saw and heard the way you behave. You must leave from here. Do not stay in this monastery." Being expelled, if he refuses to leave and counteracts, the bhikkhus who see or hear him reacting this way, should expel him by teaching him a moral lesson a second time. If by the third time, he again refuses to obey, he should be brought before the saµgha and be again pronounced thrice consecutively the discourse of expulsion. After this, if he still decides not to reject his opinion, it is proper to teach him a moral lesson by means of a specific formula. If after the second, then the third moral discourse pronounced by means of this formula, he doesn't step down from his stance, from this moment onward, it entails a meeting of the saµgha.
Corruption
The bhikkhus who offer presents to the dáyakas spoil the faith and the confidence that these people have in the dhamma. Buddha does not accept this kind of gift. He only pleads in favour of gifts that the dáyakas give to the bhikkhus as the former do believe in the benefits derived from their síla, their wisdom. In the same way, he stands firmly opposed to exchanges and donations done between the laity and the bhikkhus, which are motivated by links established between recipients and duty bound persons.
The fact that the bhikkhus offer things to dáyakas is highly likely to deteriorate the respectful consideration that the latter have for the saµgha, and thus their faith in the dhamma. The people who come close to the bhikkhus and who give offerings to them will no longer see any benefit in doing so and will not do so to the ones who cultivate a good síla and who are realised. However, a bhikkhu can give some fruits that he possesses to his family members. Some bhikkhus can give food or some remaining hygienic products to the laity who perform sweeping, dish washing or gardening work, etc. In this case, there is no corruption of the faith, therefore no fault is being committed. To make sure that the bhikkhus do not commit faults, it is better that the laity carry out their duties first and then receive some food or something to drink. After having taken their meal, in order not to waste food, the bhikkhus should give their remaining food to the laity.
The bhikkhu who has performed an act of corruption should be expelled from the village or from the area where he lives. If he gives belongings or medical treatments all over the town, he must be expelled from this town. If he starts to criticise the saµgha without leaving the area, he must be taken to the símá where the saµgha will have to pronounce the appropriate formulas. After this, if he refuses to obey, the saµgha must reprimand him. By the end of the third announcement of this formula, if this bhikkhu has still not decided to leave his area, he commits the saµghádisesa 13.
Origin: Texts in Burmese language
Translator (Burmese to French): Monk Dhamma Sámi
Date of translation: 2000
Translator (French to English: Thierry Lambrou
Date of translation (into English): 2002
Update: 2005, June the 19th
