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The training rule on corrupters of families—Bhikkhu Brahmali

Theravāda Collection on Monastic Law HTML:

Monks’ rules and their analysis HTML:

Monks’ Suspension HTML:

13. The training rule on corrupters of families HTML:

1.1.0aOrigin story HTML:

1.1.1At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. 1.1.2At that time the bad and shameless monks Assaji and Punabbasuka were staying at Kīṭāgiri. 1.1.3They engaged in these kinds of improper behavior: HTML:

1.1.4They planted flowering trees, watered and plucked them, and then tied the flowers together. 1.1.5They made the flowers into garlands, garlands with stalks on one side and garlands with stalks on both sides. 1.1.6They made flower arrangements, wreaths, ornaments for the head, ornaments for the ears, and ornaments for the chest. And they had others do the same. 1.1.7They then took these things, or sent them, to the women, the daughters, the girls, the daughter-in-laws, and the female slaves of good families. HTML:

1.1.8They ate from the same plates as these women and drank from the same vessels. 1.1.9They sat on the same seats as them, and they lay down on the same beds, the same mats, the same blankets, the same mats and blankets. 1.1.10They ate at the wrong time, drank alcohol, and used garlands, perfumes, and cosmetics. 1.1.11They danced, sang, played instruments, and performed. 1.1.12While the women were dancing, singing, playing instruments, and performing, so would they. HTML:

1.2.1They played various games: board games with eight or ten rows, imaginary board games, hopscotch, spillikins, dice games, tip-cat, painting-with-the-hand games, ball games, toy-plipe games, toy-plow games, turning somersaults, toy-windmill games, toy-measure games, toy-chariot games, toy-bow games, letter-guessing games, thought-guessing games, games of mimicking deformities. HTML:

1.2.2They trained in elephant riding, in horsemanship, in carriage riding, in archery, in swordsmanship. 1.2.3And they ran in front of elephants, in front of horses, and in front of carriages, and they ran backwards and forwards. 1.2.4They whistled, clapped their hands, wrestled, and boxed. 1.2.5They spread their outer robe on a stage and said to the dancing girls, “Dance here, Sister,” and they made gestures of approval. And they engaged in many forms of improper behavior. HTML:

1.3.1Just then a certain monk who had spent the rainy-season residence in Kāsī was on his way to see the Master at Sāvatthī when he arrived at Kīṭāgiri. 1.3.2After dressing in the morning, he took his bowl and robe and entered Kīṭāgiri to collect almsfood. 1.3.3He was pleasing in the way he entered and returned, in looking towards and in looking away, in drawing in and stretching out his arms; his eyes were lowered, and he was perfect in deportment. 1.3.4When people saw him, they said, “Who is this, acting like a fool, like a dullard, continuously frowning? Who will give almsfood to him when he approaches? Almsfood should instead be given to our Venerables Assaji and Punabbasuka, for they are gentle, congenial, pleasant to speak with, greeting one with a smile, welcoming, friendly, open, the first to speak.” HTML:

1.3.5A certain lay follower saw that monk walking for alms in Kīṭāgiri. 1.3.6He approached him, bowed down to him, and said, “Venerable, have you received any almsfood?” HTML:

1.3.7“No, I haven’t.” HTML:

1.3.8“Come, let’s go to my house.” HTML:

1.4.1He took that monk to his house and gave him a meal. 1.4.2“Where are you going, Venerable?” HTML:

1.4.3“I’m going to Sāvatthī to see the Master.” HTML:

1.4.4“Well then, would you please pay respect at the feet of the Master in my name and say, 1.4.5‘Venerable Sir, the monastery in Kīṭāgiri has been corrupted. 1.4.6The bad and shameless monks Assaji and Punabbasuka are staying there. 1.4.7They engage in these kinds of improper behavior: 1.4.8They plant flowering trees, water them … And they engage in many forms of improper behavior. 1.4.9Those people who previously had faith and confidence have now lost it, 1.4.10and there’s no longer any support for the monastic Order. 1.4.11The good monks have left and the bad monks are staying on. 1.4.12Venerable Sir, please send monks to stay at the monastery in Kīṭāgiri.’” HTML:

1.5.1The monk consented and left for Sāvatthī. 1.5.2When he eventually arrived at Sāvatthī, he went to the Master in the Jeta Grove, Anāthapiṇḍika’s Monastery. 1.5.3He bowed down to the Master and sat down to one side. 1.5.4It is the custom for Buddhas to greet visiting monks, 1.5.5and so the Master said to him, 1.5.6“I hope you’re keeping well, monk, I hope you’re comfortable; I hope you’re not tired from traveling. Where have you come from?” HTML:

1.5.7“I’m keeping well, Master, I’m comfortable; I’m not tired from traveling.” 1.5.8He then told the Master all that had happened at Kīṭāgiri and finished by saying, 1.5.91.5.101.5.11HTML:

1.5.171.5.181.5.191.5.201.5.211.5.221.5.231.5.241.5.251.5.26“Master, that’s where I’ve come from.” HTML:

1.6.1The Master then had the Order of monks assembled and asked them, 1.6.2“Is it true, monks, that the bad and shameless monks Assaji and Punabbasuka are engaging in such kinds of improper behavior at Kīṭāgiri? 1.6.31.6.4And is it true that those people who previously had faith and confidence have now lost it, 1.6.5that there’s no longer any support for the monastic Order, 1.6.6and that the good monks have left and the bad monks are staying on?” HTML:

1.6.7“It’s true, Master.” HTML:

1.6.81.6.9“Monks, how can those foolish men engage in such kinds of improper behavior? 1.6.101.6.111.6.121.6.131.6.141.6.151.6.161.6.17HTML:

1.6.191.6.201.6.211.6.22This will not give rise to confidence in those without it …” 1.6.23… After criticizing them, he gave a teaching and then addressed Sāriputta and Moggallāna, 1.6.24“Sāriputta, the two of you should go and do a formal procedure to banish the monks Assaji and Punabbasuka from Kīṭāgiri. They are your students.” HTML:

1.6.25“Venerable Sir, how can we do a formal procedure to banish these monks from Kīṭāgiri? They are temperamental and harsh.” HTML:

1.6.26“Well, take many monks.” HTML:

1.6.27“Ok.” HTML:

1.7.1“And, monks, this is how it should be done. 1.7.2First you should accuse the monks Assaji and Punabbasuka. 1.7.3They should then be made to confess what they have done, before they’re declared guilty of an offense. 1.7.4A competent and capable monk should then inform the Order: HTML:

1.7.5‘Venerables, let the Order listen to me. 1.7.6These monks Assaji and Punabbasuka are corrupters of families and badly behaved. Their bad behavior is seen and heard about, and the families corrupted by them are seen and heard about. 1.7.7If it seems appropriate to the Order, the Order should do a formal procedure to banish them from Kīṭāgiri. 1.7.8This is the motion. HTML:

1.7.9Venerables, let the Order listen to me. 1.7.10These monks Assaji and Punabbasuka are corrupters of families and badly behaved. Their bad behavior is seen and heard about, and the families corrupted by them are seen and heard about. 1.7.11The Order is doing a formal procedure to banish them, declaring that the monks Assaji and Punabbasuka cannot stay at Kīṭāgiri. 1.7.12Any monk who approves of doing a formal procedure to banish them from Kīṭāgiri should remain silent. 1.7.13Any monk who does not approve should say so. HTML:

1.7.14A second time … 1.7.15A third time I speak on this matter. Venerables, let the Order listen to me. … should say so. HTML:

1.7.16The Order has performed the formal procedure to banish them, declaring that Assaji and Punabbasuka cannot stay at Kīṭāgiri. 1.7.17The Order approves and is therefore silent. I will remember it thus.’” HTML:

1.8.1Soon afterwards an Order of monks headed by Sāriputta and Moggallāna went there and did the formal procedure to banish those monks from Kīṭāgiri. 1.8.2After the Order had performed the formal procedure, those monks did not behave properly or suitably so as to deserve to be cleared, nor did they ask the monks for forgiveness. Instead they abused and reviled them, and they defamed them as acting from desire, ill-will, confusion, and fear. And they left and they disrobed. 1.8.3The monks of few desires … complained and criticized them, 1.8.4“When the Order has performed a formal procedure to banish them, how can these monks act in this way?” HTML:

1.8.5They rebuked the monks Assaji and Punabbasuka in many ways and then informed the Master. … 1.8.6He said, “Is it true, monks, that when the Order had performed a formal procedure to banish them, the monks Assaji and Punabbasuka did not act properly … and they disrobed?” 1.8.7“It’s true, Master.” HTML:

1.8.8The Buddha criticized them … 1.8.9“And, monks, this training rule should be recited thus: HTML:

1.8.9aFinal ruling HTML:

1.8.10‘If a monk who lives supported by a village or town is a corrupter of families and badly behaved, and his bad behavior is seen and heard about, and the families corrupted by him are seen and heard about, 1.8.11then the monks should correct him in this way: 1.8.12“Venerable, you’re a corrupter of families and badly behaved. Your bad behavior is seen and heard about, and the families corrupted by you are seen and heard about. Leave this monastery; you have stayed here long enough.” 1.8.13If he replies, 1.8.14“You’re acting out of desire, ill-will, confusion, and fear; because of this sort of offense, you banish some, but not others,” 1.8.15the monks should correct him in this way: 1.8.16“Venerable, don’t say that. The monks are not acting out of desire, ill-will, confusion, and fear. 1.8.17Venerable, you’re a corrupter of families and badly behaved. Your bad behavior is seen and heard about, and the families corrupted by you are seen and heard about. Venerable, leave this monastery; you have stayed here long enough.” 1.8.18If that monk still continues as before, the monks should admonish him up to three times to make him stop. 1.8.19If he then stops, that is good. 1.8.20If not, he commits an offense entailing suspension.’” HTML:

2.1.0aDefinitions HTML:

2.1.1A monk … a village or town: HTML: 2.1.2a village and a town and a city are included in just a village and a town. HTML:

2.1.3Lives supported by: HTML: 2.1.4robes, almsfood, lodging requisites, and medicines can be obtained in that place. HTML:

2.1.5A family: HTML: 2.1.6there are four kinds of families: aristocratic families, brahmin families, merchant families, worker families. HTML:

2.1.7A corrupter of families: HTML: 2.1.8he corrupts families by means of flowers, fruit, bath powder, soap, toothbrushes, bamboo, medical treatment, or by taking messages on foot. HTML:

2.1.9Badly behaved: HTML: 2.1.10he plants flowering trees and gets it done; he waters them and gets it done; he plucks them and gets it done; he ties the flowers together and gets it done. HTML:

2.1.11Is seen and heard about: HTML: 2.1.12those who are present see it; those who are absent hear about it. HTML:

2.1.13The families corrupted by him: HTML: 2.1.14they have lost their faith because of him; they have lost their confidence because of him. HTML:

2.1.15Are seen and heard about: HTML: 2.1.16those who are present see it; those who are absent hear about it. HTML:

2.1.17Him: HTML: 2.1.18that monk who is a corrupter of families. HTML:

2.1.19The monks: HTML: 2.1.20Other monks, those who see it or hear about it. They should say, 2.1.21“Venerable, you’re a corrupter of families and badly behaved. Your bad behavior is seen and heard about, and the families corrupted by you are seen and heard about. Leave this monastery; you have stayed here long enough.” HTML:

2.1.22If he replies, “You’re acting out of desire, ill-will, confusion, and fear; because of this sort of offense, you banish some, but not others.” HTML:

2.1.23Him: HTML: 2.1.24that monk who is having a formal procedure done against him. HTML:

2.1.25The monks: HTML: 2.1.26Other monks, those who see it or hear about it. They should say, 2.1.27“Venerable, don’t say that. The monks are not acting out of desire, ill-will, confusion, and fear. 2.1.28Venerable, you’re a corrupter of families and badly behaved. Your bad behavior is seen and heard about, and the families corrupted by you are seen and heard about. Venerable, leave this monastery; you have stayed here long enough.” 2.1.29And they should say this a second 2.1.30and a third time. HTML:

2.1.31If he stops, that is good. 2.1.32If he does not stop, he commits an offense of wrong conduct. 2.1.33If those who hear about it do not say anything, they commit an offense of wrong conduct. HTML:

2.1.34That monk, even if he has to be dragged into the middle of the Order of monks, should be corrected in this way: 2.1.35“Venerable, don’t say that. The monks are not acting out of desire, ill-will, confusion, and fear. 2.1.36Venerable, you’re a corrupter of families and badly behaved. Your bad behavior is seen and heard about, and the families corrupted by you are seen and heard about. Venerable, leave this monastery; you have stayed here long enough.” 2.1.37They should say this a second 2.1.38and a third time. 2.1.39If he stops, that is good. 2.1.40If he does not stop, he commits an offense of wrong conduct. HTML:

2.1.41Should admonish him: HTML:

2.1.42“And, monks, he should be admonished in this way. 2.1.43A competent and capable monk should inform the Order: HTML:

2.1.44‘Venerables, let the Order listen to me. 2.1.45This monk so-and-so, who has had a formal procedure of banishment done against him, is defaming the monks as acting out of desire, ill-will, confusion, and fear. 2.1.46And he keeps on doing it. 2.1.47If it seems appropriate to the Order, the Order should admonish him to make him stop. 2.1.48This is the motion. HTML:

2.1.49Venerables, let the Order listen to me. 2.1.50This monk so-and-so, who has had a formal procedure of banishment done against him, is defaming the monks as acting out of desire, ill-will, confusion, and fear. 2.1.51And he keeps on doing it. 2.1.52The Order admonishes him to make him stop. 2.1.53Any monk who approves of admonishing him to make him stop should remain silent. Any monk who does not approve should say so. HTML:

2.1.54A second time I speak on this matter … 2.1.55A third time I speak on this matter … HTML:

2.1.56This monk so-and-so has been admonished by the Order to make him stop. 2.1.57The Order approves and is therefore silent. I will remember it thus.’” HTML:

2.1.58After the motion, he commits an offense of wrong conduct. After each of the first two announcements, he commits a serious offense. When the last announcement is finished, he commits an offense entailing suspension. 2.1.59For one who commits the offense entailing suspension, the offense of wrong conduct and the serious offenses are annulled. HTML:


2.1.60He commits an offense entailing suspension: HTML: 2.1.61only the monastic Order gives probation for that offense, sends back to the beginning, places under deference, and rehabilitates—not several monks, not an individual. Therefore it is called “an offense entailing suspension.” This is the name and designation of this class of offense. Therefore, too, it is called “an offense entailing suspension.” HTML:

3.1.0aPermutations HTML:

3.1.1If it is a legitimate procedure, and he perceives it as legitimate, but he does not stop, he commits an offense entailing suspension. HTML:

3.1.2If it is a legitimate procedure, but he is unsure if it is, and he does not stop, he commits an offense entailing suspension. HTML:

3.1.3If it is a legitimate procedure, but he perceives it as illegitimate, and he does not stop, he commits an offense entailing suspension. HTML:

3.1.4If it is an illegitimate procedure, but he perceives it as legitimate, he commits an offense of wrong conduct. HTML:

3.1.5If it is an illegitimate procedure, but he is unsure if it is, he commits an offense of wrong conduct. HTML:

3.1.6If it is an illegitimate procedure, and he perceives it as illegitimate, he commits an offense of wrong conduct. HTML:

3.2.0aNon-offenses HTML:

3.2.1There is no offense: if he has not been admonished; if he stops; if he is insane; if he is the first offender. HTML:

3.2.2The thirteenth rule, the training rule on corrupters of families, is finished. HTML:

3.2.3“Venerables, the thirteen rules entailing suspension have been recited, nine being immediate offenses, four after the third announcement. 3.2.4If a monk commits any one of them, he is to undergo probation for the same number of days as he knowingly concealed that offense. 3.2.5When this is completed, he must practice deference for a further six days. 3.2.6When this is completed, he is to be rehabilitated wherever there is an Order of at least twenty monks. 3.2.7If that monk is rehabilitated by an Order of even one less than twenty, that monk is not rehabilitated and those monks are at fault. This is the proper procedure. HTML:

3.2.8In regard to this I ask you, ‘Are you pure in this?’ 3.2.9A second time I ask, ‘Are you pure in this?’ 3.2.10A third time I ask, ‘Are you pure in this?’ 3.2.11You are pure in this and therefore silent. I will remember it thus.” HTML:

3.2.12The group of thirteen is finished. HTML:

3.2.13This is the summary: HTML:

3.2.14Emission, physical contact, HTML:
3.2.15Lewd, and his own needs; HTML:
3.2.16Mediation, and a hut, HTML:
3.2.17And a dwelling, groundlessly. HTML:

3.2.18A pretext, and schism, HTML:
3.2.19Those who agree with him; HTML:
3.2.20Difficult to correct, and corrupters of families: HTML:
3.2.21The thirteen offenses entailing suspension. HTML:

3.2.22The chapter on offenses entailing suspension is finished.