Schism in the Saṅgha

At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Kosambī, in Ghosita’s Monastery.Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,“Well, Ānanda, has that disciplinary issue been settled yet?”

Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: “api nu taṁ, ānanda, adhikaraṇaṁ vūpasantan”ti?

At one time the Buddha was staying near Kosambī, in Ghosita’s Monastery.Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: “Well, Ānanda, has that disciplinary issue been settled yet?”“api nu taṁ, ānanda, adhikaraṇaṁ vūpasantan”ti?

“How could it be, sir?Venerable Anuruddha’s protégé Bāhiya remains entirely committed to creating a schism in the SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario.But Anuruddha doesn’t think to say a single word about it.”

“Kuto taṁ, bhante, adhikaraṇaṁ vūpasamissati. *vūpasamissati → vūpasammissati (?)Āyasmato, bhante, anuruddhassa bāhiyo nāma saddhivihāriko kevalakappaṁ saṅghabhedāya ṭhito. Tatrāyasmā anuruddho na ekavācikampi bhaṇitabbaṁ maññatī”ti.

“How could it be, sir?“Kuto taṁ, bhante, adhikaraṇaṁ vūpasamissati. *vūpasamissati → vūpasammissati (?)Venerable Anuruddha’s protégé Bāhiya remains entirely committed to creating a schism in the Saṅgha.Āyasmato, bhante, anuruddhassa bāhiyo nāma saddhivihāriko kevalakappaṁ saṅghabhedāya ṭhito. But Anuruddha doesn’t think to say a single word about it.”Tatrāyasmā anuruddho na ekavācikampi bhaṇitabbaṁ maññatī”ti.

“But Ānanda, since when has Anuruddha been involved in disciplinary issues in the midst of the Saṅgha?Shouldn’t you, together with Sāriputta and Moggallāna, settle all disciplinary issues that come up?

“Kadā panānanda, anuruddho saṅghamajjhe adhikaraṇesu voyuñjati. *adhikaraṇesu → adhikaraṇesu tesu (mr)Nanu, ānanda, yāni kānici adhikaraṇāni uppajjanti, sabbāni tāni tumhe ceva vūpasametha sāriputtamoggallānā ca.

“But Ānanda, since when has Anuruddha been involved in disciplinary issues in the midst of the Saṅgha?“Kadā panānanda, anuruddho saṅghamajjhe adhikaraṇesu voyuñjati. *adhikaraṇesu → adhikaraṇesu tesu (mr)Shouldn’t you, together with Sāriputta and Moggallāna, settle all disciplinary issues that come up?Nanu, ānanda, yāni kānici adhikaraṇāni uppajjanti, sabbāni tāni tumhe ceva vūpasametha sāriputtamoggallānā ca.

A bad monk sees four reasons to relish schism in the Saṅgha.What four?Take an unethical monk, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved.He thinks:‘Suppose the monks know that I’m a bad monk …If they’re in harmony, they’ll expel me,but if they’re divided they won’t.’A bad monk sees this as the first reason to relish schism in the Saṅgha.

Cattārome, ānanda, atthavase sampassamāno pāpabhikkhu saṅghabhedena nandati. Katame cattāro? Idhānanda, pāpabhikkhu dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. Tassa evaṁ hoti: ‘sace kho maṁ bhikkhū jānissanti—dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujātoti, samaggā maṁ santā nāsessanti; vaggā pana maṁ na nāsessantī’ti. Idaṁ, ānanda, paṭhamaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati.

A bad monk sees four reasons to relish schism in the Saṅgha.Cattārome, ānanda, atthavase sampassamāno pāpabhikkhu saṅghabhedena nandati. What four?Katame cattāro? Take an unethical monk, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved.Idhānanda, pāpabhikkhu dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. He thinks:Tassa evaṁ hoti: ‘Suppose the monks know that I’m a bad monk …‘sace kho maṁ bhikkhū jānissanti—If they’re in harmony, they’ll expel me,dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujātoti, samaggā maṁ santā nāsessanti; but if they’re divided they won’t.’vaggā pana maṁ na nāsessantī’ti. A bad monk sees this as the first reason to relish schism in the Saṅgha.Idaṁ, ānanda, paṭhamaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati.

Furthermore, a bad monk has wrong view, he’s attached to an extremist view.He thinks:‘Suppose the monks know that I have wrong view …If they’re in harmony they’ll expel me,but if they’re divided they won’t.’A bad monk sees this as the second reason to relish schism in the Saṅgha.

Puna caparaṁ, ānanda, pāpabhikkhu micchādiṭṭhiko hoti, antaggāhikāya diṭṭhiyā samannāgato. Tassa evaṁ hoti: ‘sace kho maṁ bhikkhū jānissanti—micchādiṭṭhiko antaggāhikāya diṭṭhiyā samannāgatoti, samaggā maṁ santā nāsessanti; vaggā pana maṁ na nāsessantī’ti. Idaṁ, ānanda, dutiyaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati.

Furthermore, a bad monk has wrong view, he’s attached to an extremist view.Puna caparaṁ, ānanda, pāpabhikkhu micchādiṭṭhiko hoti, antaggāhikāya diṭṭhiyā samannāgato. He thinks:Tassa evaṁ hoti: ‘Suppose the monks know that I have wrong view …‘sace kho maṁ bhikkhū jānissanti—If they’re in harmony they’ll expel me,micchādiṭṭhiko antaggāhikāya diṭṭhiyā samannāgatoti, samaggā maṁ santā nāsessanti; but if they’re divided they won’t.’vaggā pana maṁ na nāsessantī’ti. A bad monk sees this as the second reason to relish schism in the Saṅgha.Idaṁ, ānanda, dutiyaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati.

Furthermore, a bad monk has wrong livelihood and earns a living by wrong livelihood.He thinks:‘Suppose the monks know that I have wrong livelihood …If they’re in harmony they’ll expel me,but if they’re divided they won’t.’A bad monk sees this as the third reason to relish schism in the Saṅgha.

Puna caparaṁ, ānanda, pāpabhikkhu micchāājīvo hoti, micchāājīvena jīvikaṁ kappeti. *jīvikaṁ → jīvitaṁ (sya-all, km, pts1ed, mr)Tassa evaṁ hoti: ‘sace kho maṁ bhikkhū jānissanti—micchāājīvo micchāājīvena jīvikaṁ kappetīti, samaggā maṁ santā nāsessanti; vaggā pana maṁ na nāsessantī’ti. Idaṁ, ānanda, tatiyaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati.

Furthermore, a bad monk has wrong livelihood and earns a living by wrong livelihood.Puna caparaṁ, ānanda, pāpabhikkhu micchāājīvo hoti, micchāājīvena jīvikaṁ kappeti. *jīvikaṁ → jīvitaṁ (sya-all, km, pts1ed, mr)He thinks:Tassa evaṁ hoti: ‘Suppose the monks know that I have wrong livelihood …‘sace kho maṁ bhikkhū jānissanti—If they’re in harmony they’ll expel me,micchāājīvo micchāājīvena jīvikaṁ kappetīti, samaggā maṁ santā nāsessanti; but if they’re divided they won’t.’vaggā pana maṁ na nāsessantī’ti. A bad monk sees this as the third reason to relish schism in the Saṅgha.Idaṁ, ānanda, tatiyaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati.

Furthermore, a bad monk desires material things, honor, and admiration.He thinks:‘Suppose the monks know that I desire material things, honor, and admiration.If they’re in harmony they won’t honor, respect, revere, or venerate me,but if they’re divided they will.’A bad monk sees this as the fourth reason to relish schism in the Saṅgha.

Puna caparaṁ, ānanda, pāpabhikkhu lābhakāmo hoti sakkārakāmo anavaññattikāmo. Tassa evaṁ hoti: ‘sace kho maṁ bhikkhū jānissanti—lābhakāmo sakkārakāmo anavaññattikāmoti, samaggā maṁ santā na sakkarissanti na garuṁ karissanti na mānessanti na pūjessanti; vaggā pana maṁ sakkarissanti garuṁ karissanti mānessanti pūjessantī’ti. Idaṁ, ānanda, catutthaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati.

Furthermore, a bad monk desires material things, honor, and admiration.Puna caparaṁ, ānanda, pāpabhikkhu lābhakāmo hoti sakkārakāmo anavaññattikāmo. He thinks:Tassa evaṁ hoti: ‘Suppose the monks know that I desire material things, honor, and admiration.‘sace kho maṁ bhikkhū jānissanti—If they’re in harmony they won’t honor, respect, revere, or venerate me,lābhakāmo sakkārakāmo anavaññattikāmoti, samaggā maṁ santā na sakkarissanti na garuṁ karissanti na mānessanti na pūjessanti; but if they’re divided they will.’vaggā pana maṁ sakkarissanti garuṁ karissanti mānessanti pūjessantī’ti. A bad monk sees this as the fourth reason to relish schism in the Saṅgha.Idaṁ, ānanda, catutthaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati.