Ven. Upāli questions the Buddha (PLI-TV-PVR17)

10. The subchapter on the resolving of legal issues

“What sort of monk is unqualified to resolve a legal issue?”

“One who has five qualities:

(1) he doesn’t know the offenses; (2) he doesn’t know the origination of the offenses; (3) he doesn’t know the kind of effort required to commit the offenses; (4) he doesn’t know the settling of offenses; (5) he’s not skilled in deciding on offenses.

But monk who has five qualities is qualified to resolve a legal issue:

(1) he knows the offenses; (2) he knows the origination of the offenses; (3) he knows the kind of effort required to commit the offenses; (4) he knows the settling of offenses; (5) he’s skilled in deciding on offenses.

A monk who has five other qualities is also unqualified to resolve a legal issue:

(1) he doesn’t know the legal issues; (2) he doesn’t know the origination of the legal issues; (3) he doesn’t know the kind of effort that’s the source of the legal issues; (4) he doesn’t know the settling of legal issues; (5) he’s not skilled in deciding legal issues.

But a monk who has five qualities is qualified to resolve a legal issue:

(1) he knows the legal issues; (2) he knows the origination of the legal issues; (3) he knows the kind of effort that’s the source of the legal issues; (4) he knows the settling of legal issues; (5) he’s skilled in deciding legal issues.

A monk who has five other qualities is also unqualified to resolve a legal issue:

he’s biased by desire, ill will, confusion, or fear, and he’s shameless.

But a monk who has five qualities is qualified to resolve a legal issue:

he’s not biased by desire, ill will, confusion, or fear, and he has a sense of conscience.

A monk who has five other qualities is also unqualified to resolve a legal issue:

he’s biased by desire, ill will, confusion, or fear, and he’s ignorant.

But a monk who has five qualities is qualified to resolve a legal issue:

he’s not biased by desire, ill will, confusion, or fear, and he’s learned.

A monk who has five other qualities is also unqualified to resolve a legal issue:

(1) he doesn’t know the actions that are the bases for offenses; (2) he doesn’t know the origin stories; (3) he doesn’t know the rules; (4) he doesn’t know the right order of words; (5) he doesn’t know the sequence of statements.

But a monk who has five qualities is qualified to resolve a legal issue:

(1) he knows the actions that are the bases for offenses; (2) he knows the origin stories; (3) he knows the rules; (4) he knows the right order of words; (5) he knows the sequence of statements.

A monk who has five other qualities is also unqualified to resolve a legal issue:

he’s biased by desire, ill will, confusion, or fear, and he’s unskilled in the Monastic Law.

But a monk who has five qualities is qualified to resolve a legal issue:

he’s not biased by desire, ill will, confusion, or fear, and he’s skilled in the Monastic Law.

A monk who has five other qualities is also unqualified to resolve a legal issue:

he’s biased by desire, ill will, confusion, or fear, and he respects individuals, not the Sangha.

But a monk who has five qualities is qualified to resolve a legal issue:

he’s not biased by desire, ill will, confusion, or fear, and he respects the Sangha, not individuals.¹⁹

A monk who has five other qualities is also unqualified to resolve a legal issue:

he’s biased by desire, ill will, confusion, or fear; and he values worldly things, not the true Teaching.

But a monk who has five qualities is qualified to resolve a legal issue:

he’s not biased by desire, ill will, confusion, or fear; and he values the true Teaching, not worldly things.”

“Sir, in how many ways is there schism in the Sangha?”

“In five ways, Upāli:

through a legal procedure, through recitation, through speaking, through a proclamation, and through voting.”²⁰

“Sir, we speak of ‘fracture in the Sangha’.

But how is there fracture in the Sangha, yet not schism?

And how is there both fracture and schism in the Sangha?”

“(1) Upāli, I’ve laid down the proper conduct for newly-arrived monks.

Even though I’ve carefully laid down the training rules, the newly-arrived monks don’t practice that proper conduct.

In this way, there’s fracture in the Sangha, but not schism.

(2) I’ve laid down the proper conduct for resident monks.

Even though I’ve carefully laid down the training rules, the resident monks don’t practice that proper conduct.

In this way, there’s fracture in the Sangha, but not schism.

(3) I’ve laid down the proper conduct for monks in the dining hall:

the best seat, the best water, and the best almsfood is to be given out according to seniority and according to what’s proper.

Even though I’ve carefully laid down the training rules, the junior monks block the senior monks from seats.

In this way, there’s fracture in the Sangha, but not schism.

(4) I’ve laid down the proper conduct for the monks in regard to dwellings:

they’re to be given out according to seniority and according to what’s proper.

Even though I’ve carefully laid down the training rules, the junior monks block the senior monks from dwellings.

In this way, there’s fracture in the Sangha, but not schism.

(5) For monks within the same monastery zone, I’ve laid down this: a joint observance-day ceremony; a joint invitation ceremony; joint legal procedures of the Sangha; joint legal procedures of whatever kind.

Even though I’ve carefully laid down the training rules, they form a faction, a subgroup, right there within the monastery zone. They then do a separate observance-day ceremony, a separate invitation ceremony, separate legal procedures of the Sangha, or separate legal procedures of whatever kind.

In this way, there’s both fracture and schism in the Sangha.”

The tenth subchapter on the resolving of legal issues is finished.

This is the summary:

“Offenses, legal issues,

Desire, and with ignorant;

And the actions that are the bases, and unskilled,

Individual, and with worldly things;

Schism, and fracture in the Sangha,

And so too schism in the Sangha.”

11. The subchapter on schism in the Sangha

“Sir, what sort of monk who has caused a schism in the Sangha is irredeemably destined to an eon in hell?”

“One who has five qualities, Upāli:

(1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his view of what’s true during the legal procedure.²¹

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell:

(1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his view of what’s true during the recitation.²²

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell:

(1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his view of what’s true while he speaks.

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell:

(1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his view of what’s true during the proclamation.

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell:

(1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his view of what’s true during the voting.

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell:

(1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his belief of what’s true during the legal procedure.

… (5) he misrepresents his belief of what’s true during the recitation.

… (5) he misrepresents his belief of what’s true while he speaks.

… (5) he misrepresents his belief of what’s true during the proclamation.

… (5) he misrepresents his belief of what’s true during the voting.

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell:

(1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his acceptance of what’s true during the legal procedure.

… (5) he misrepresents his acceptance of what’s true during the recitation.

… (5) he misrepresents his acceptance of what’s true while he speaks.

… (5) he misrepresents his acceptance of what’s true during the proclamation.

… (5) he misrepresents his acceptance of what’s true during the voting.

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell:

(1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his perception of what’s true during the legal procedure.

… (5) he misrepresents his perception of what’s true during the recitation.

… (5) he misrepresents his perception of what’s true while he speaks.

… (5) he misrepresents his perception of what’s true during the proclamation.

… (5) he misrepresents his perception of what’s true during the voting.”

The eleventh subchapter on schism in the Sangha is finished.

This is the summary:

“He misrepresents his view during the legal procedure,

During the recitation, and while he speaks;

During the proclamation, during the voting—

These five are dependent on view;

Belief, and acceptance, and perception—

These three by the fivefold method.”

12. The second subchapter on schism in the Sangha

“Sir, what sort of monk who has caused a schism in the Sangha is redeemable, not destined to an eon in hell?”

“One who has five qualities, Upāli:

(1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his view of what’s true during the legal procedure.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell:

(1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his view of what’s true during the recitation.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell:

(1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his view of what’s true while he speaks.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell:

(1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his view of what’s true during the proclamation.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell:

(1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his view of what’s true during the voting.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell:

(1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his belief of what’s true during the legal procedure.

… (5) he doesn’t misrepresent his belief of what’s true during the recitation.

… (5) he doesn’t misrepresent his belief of what’s true while he speaks.

… (5) he doesn’t misrepresent his belief of what’s true during the proclamation.

… (5) he doesn’t misrepresent his belief of what’s true during the voting.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell:

(1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his acceptance of what’s true during the legal procedure.

… (5) he doesn’t misrepresent his acceptance of what’s true during the recitation.

… (5) he doesn’t misrepresent his acceptance of what’s true while he speaks.

… (5) he doesn’t misrepresent his acceptance of what’s true during the proclamation.

… (5) he doesn’t misrepresent his acceptance of what’s true during the voting.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell:

(1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his perception of what’s true during the legal procedure.

… (5) he doesn’t misrepresent his perception of what’s true during the recitation.

… (5) he doesn’t misrepresent his perception of what’s true while he speaks.

… (5) he doesn’t misrepresent his perception of what’s true during the proclamation.

… (5) he doesn’t misrepresent his perception of what’s true during the voting.”

The twelfth subchapter, the second on schism in the Sangha, is finished.

This is the summary:

“He does not misrepresent his view during the legal procedure,

During the recitation, and while he speaks;

During the proclamation, during the voting—

These five are dependent on view;

Belief, and acceptance, and perception—

These three by the fivefold method, as above.

As these on the dark side,

Have twenty ways;

So are there twenty on the bright side,

You should understand.”

13. The subchapter on resident monks

“Sir, what sort of resident monk is dumped in hell?”

“One who has five qualities:

he’s biased by desire, ill will, confusion, or fear, and he uses what belongs to the Sangha as if belonging to an individual.

But a resident monk who has five qualities is deposited in heaven:

he’s not biased by desire, ill will, confusion, or fear, and he doesn’t use what belongs to the Sangha as if belonging to an individual.”

“How many illegitimate explanations of the Monastic Law are there?”

“There are five:

(1) a monk develops what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he lays down new rules and gets rid of the existing ones.²³

And there are five legitimate explanations of the Monastic Law:

(1) a monk develops what’s contrary to the Teaching to what’s contrary to the Teaching, (2) what’s in accordance with the Teaching to what’s in accordance with the Teaching, (3) what’s contrary to the Monastic Law to what’s contrary to the Monastic Law, (4) what’s in accordance with the Monastic Law to what’s in accordance with the Monastic Law, and (5) he doesn’t lay down new rules or get rid of the existing ones.”

“What sort of designator of meals is dumped in hell?”

“One who has five qualities:

he’s biased by favoritism, ill will, confusion, or fear, and he doesn’t know what has and hasn’t been designated.

But a designator of meals who has five qualities is deposited in heaven:

he’s not biased by favoritism, ill will, confusion, or fear, and he knows what has and hasn’t been designated.”

“What sort of assigner of dwellings …

storeman …

receiver of robe-cloth …

distributor of robe-cloth …

distributor of congee …

distributor of fruit …

distributor of fresh foods …

distributor of minor requisites …

distributor of rainy-season bathing cloths …

distributor of almsbowls …

supervisor of monastery workers …

supervisor of novice monks is dumped in hell?”

“One who has five qualities:

he’s biased by favoritism, ill will, confusion, or fear, and he doesn’t know who is and is not supervised.

But a supervisor of novice monks who has five qualities is deposited in heaven:

he’s not biased by favoritism, ill will, confusion, or fear, and he knows who is and is not supervised.”

The thirteenth subchapter on resident monks is finished.

This is the summary:

“Resident, explanations,

Designator of meals, and dwellings;

Storeman, and receiver of robe-cloth,

And distributor of robe-cloth.

Congee, fruit, and fresh foods,

Minor requisites, distributor of rainy-season bathing cloths;

Bowl, and monastery worker,

Supervisor of novice monks.”

14. The subchapter on the robe-making ceremony

“Sir, how many benefits are there in participating in the robe-making ceremony?”

“There are five benefits, Upāli:

(1) going without informing; (2) going without taking; (3) eating in a group; (4) as much extra robe-cloth as you need; and (5) whatever robe-cloth is given there is for you.”²⁴

“How many drawbacks are there in falling asleep absentminded and heedless?”

“There are these five drawbacks:

you don’t sleep well; you wake up feeling miserable; you have nightmares; the gods don’t guard you; you emit semen.

But there are five benefits in falling asleep mindfully, with clear awareness:

you sleep well; you wake up feeling good; you don’t have nightmares; the gods guard you; you don’t emit semen.”

“How many kinds of people should one not pay respect to?”

“These five:

one who has entered an inhabited area; one who’s walking along a street; one who’s in the dark; one who’s not paying attention; one who’s asleep.²⁵

There are five other kinds of people you also shouldn’t pay respect to:

one who’s drinking congee; one who’s in the dining hall; one who has turned away; one who’s preoccupied with something else; one who’s naked.

There are five other kinds of people you also shouldn’t pay respect to:

one who’s eating fresh food; one who’s eating cooked food; one who’s defecating; one who’s urinating; one who has been ejected.

There are five other kinds of people you also shouldn’t pay respect to:

(1) one who has been given the full ordination after you; (2) one who isn’t fully ordained; (3) one who belongs to a different Buddhist sect who’s senior to you, but who speaks contrary to the Teaching; (4) a woman; (5) a paṇḍaka.

There are five other kinds of people you also shouldn’t pay respect to:

(1) one who’s on probation; (2) one who deserves to be sent back to the beginning; (3) one who deserves the trial period; (4) one who’s undertaking the trial period; (5) one who deserves rehabilitation.”

“But how many kinds of people should one pay respect to?”

“These five:

(1) one who has been given the full ordination before you; (2) one who belongs to a different Buddhist sect who’s senior to you and who speaks in accordance with the Teaching; (3) your teacher; (4) your preceptor; and (5) in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, you should pay respect to the Buddha, perfected and fully awakened.”

“Sir, when a monk is paying respect to a more senior monk, how many qualities should he first set up in himself?”

“He should set up five qualities in himself:

(1) he should arrange his upper robe over one shoulder; (2) he should raise his joined palms; (3) he should stroke the feet with the palms of both hands; (4) he should set up a sense of affection; (5) he should set up a sense of respect.”

The fourteenth subchapter on the robe-making ceremony is finished.

This is the summary:

“The robe-making ceremony, and asleep,

Inhabited, congee, when eating fresh food;

And before, and one on probation,

Should pay respect to, to be paid respect.”

Ven. Upāli questions the Buddha is finished.

This is the summary of these subchapters:

“Without formal support, and legal procedure,

Speech, and with revealing;

And accusing, and ascetic practices,

Lying, and nun.

Committee, legal issue,

Schism, the fifth before;

Resident monks, and robe-making ceremony—

The fourteen have been well proclaimed.”