4.
The Chapter on Upāli
1.
The Discourse to Upāli
31. Then the Venerable Upāli approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Upāli said this to the Blessed One - "How many reasons, venerable sir, dependent on which has a training rule been laid down by the Truth-finder for disciples, the Pātimokkha been recited?"
"There are ten reasons, Upāli, dependent on which a training rule has been laid down by the Truth-finder for disciples, the Pātimokkha has been recited. What are the ten? For the excellence of the Community, for the comfort of the Community, for the refutation of obstinate persons, for the comfortable abiding of well-behaved monks, for the restraint of mental corruptions pertaining to the present life, for the warding off of mental corruptions pertaining to the future life, for the confidence of those without confidence, for the increase of those with confidence, for the duration of the Good Teaching, for the support of the monastic discipline - these, Upāli, are the ten reasons dependent on which a training rule has been laid down by the Truth-finder for disciples, the Pātimokkha has been recited." The first.
2.
The Discourse on the Suspension of the Pātimokkha
32. "How many, venerable sir, are the suspensions of the principal monastic code?" "There are ten, Upāli, suspensions of the principal monastic code. What are the ten? One who is expelled is seated in that assembly, discussion about one who is expelled is not finished, one who is not fully ordained is seated in that assembly, discussion about one who is not fully ordained is not finished, one who rejects the training is seated in that assembly, discussion about one who rejects the training is not finished, a eunuch is seated in that assembly, discussion about a eunuch is not finished, a seducer of nuns is seated in that assembly, discussion about a seducer of nuns is not finished - these, Upāli, are the ten suspensions of the principal monastic code." The second.
3.
The Discourse on the Referendum
33. "Possessed of how many qualities, venerable sir, should a monk be authorized by means of a referendum?" "Upāli, a monk possessed of ten qualities should be authorized by means of a referendum. Which ten? Here, Upāli, a monk is virtuous; he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them; he is very learned, remembering what has been learnt, having great accumulation of learning; whatever teachings that are good in the beginning, good in the middle, good in the end, with meaning and with phrasing, that reveal the holy life that is complete in its entirety and pure - such teachings are very learned by him, retained, practised in speech, contemplated in mind, thoroughly penetrated by view; and both Pātimokkhas are well learnt by him in detail, well divided, well recited, well determined, by rule and by feature; and he is established in the monastic discipline and is unshakable; he is competent to convince, to make known, to make examine, to make see, to inspire confidence in both parties hostile about the matter; he is skilled in the arising and appeasement of legal cases - he knows a legal case; he knows the origin of a legal case; he knows the cessation of a legal case; he knows the practice leading to the cessation of a legal case. Upāli, a monk possessed of these ten qualities should be authorized by means of a referendum." The third.
4.
The Discourse on Full Ordination
34. "Possessed of how many qualities, venerable sir, should a monk give full ordination?" "Upāli, full ordination should be given by a monk possessed of ten qualities. Which ten? Here, Upāli, a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them; he is very learned, remembering what has been learnt, having great accumulation of learning; whatever teachings that are good in the beginning, good in the middle, good in the end, with meaning and with phrasing, that reveal the holy life that is complete in its entirety and pure - such teachings are very learned by him, retained, practised in speech, contemplated in mind, thoroughly penetrated by view; and the Pātimokkha is well learnt by him in detail, well divided, well recited, well determined, by rule and by feature; he is competent to attend the sick or to have them attended; he is competent to dispel discontent or to have it dispelled; he is competent to dispel arisen remorse by means of the Teaching; he is competent to dissuade from arisen wrong view by means of the Teaching; he is competent to encourage in higher morality; he is competent to encourage in higher consciousness; he is competent to encourage in higher wisdom. Upāli, full ordination should be given by a monk possessed of these ten qualities." The fourth.
5.
The Discourse on Guidance
35. "Possessed of how many qualities, venerable sir, should a monk give guidance?" "Upāli, guidance should be given by a monk possessed of ten qualities. Which ten? Here, Upāli, a monk is virtuous, etc. having accepted the training rules he trains in them; he is very learned, etc. thoroughly penetrated by view; and the Pātimokkha is well learnt by him in detail, well divided, well recited, well determined, by rule and by feature; he is competent to attend the sick or to have them attended; he is competent to dispel discontent or to have it dispelled; he is competent to dispel arisen remorse by means of the Teaching; he is competent to dissuade from arisen wrong view by means of the Teaching; he is competent to encourage in higher morality, etc. in higher consciousness, in higher wisdom. Upāli, guidance should be given by a monk possessed of these ten qualities." The fifth.
6.
The Discourse on the Novice
36. "Possessed of how many qualities, venerable sir, should a monk cause a novice to attend?" "Upāli, a novice should be caused to attend by a monk possessed of ten qualities. Which ten? Here, Upāli, a monk is virtuous, etc. having accepted the training rules he trains in them; he is very learned, etc. thoroughly penetrated by view; and the Pātimokkha is well learnt by him in detail, well divided, well recited, well determined, by rule and by feature; he is competent to attend the sick or to have them attended; he is competent to dispel discontent or to have it dispelled; he is competent to dispel arisen remorse by means of the Teaching; he is competent to dissuade from arisen wrong view by means of the Teaching; he is competent to encourage in higher morality; he is competent to encourage in higher consciousness; he is competent to encourage in higher wisdom. Upāli, a novice should be caused to attend by a monk possessed of these ten qualities." The sixth.
7.
The Discourse on Schism in the Community
37. "'Schism in the Community, schism in the Community', venerable sir, is said. In what respect, venerable sir, is the Community split?" "Here, Upāli, monks explain what is not the Teaching as 'the Teaching', explain the Teaching as 'not the Teaching', explain what is not monastic discipline as 'monastic discipline', explain monastic discipline as 'not monastic discipline', explain what was not said, not spoken by the Truth-finder as 'said, spoken by the Truth-finder', explain what was said, spoken by the Truth-finder as 'not said, not spoken by the Truth-finder', explain what was not practised by the Truth-finder as 'practised by the Truth-finder', explain what was practised by the Truth-finder as 'not practised by the Truth-finder', explain what was not laid down by the Truth-finder as 'laid down by the Truth-finder', explain what was laid down by the Truth-finder as 'not laid down by the Truth-finder'. They, on these ten grounds, draw away, draw apart, perform separate formal acts, recite a separate Pātimokkha. To this extent, Upāli, is the Community split." The seventh.
8.
The Discourse on Unanimity in the Community
38. "'Unanimity in the Community, unanimity in the Community', venerable sir, is said. In what respect, venerable sir, is the Community in unity?" "Here, Upāli, monks explain what is not the Teaching as 'not the Teaching', explain the Teaching as 'the Teaching', explain what is not monastic discipline as 'not monastic discipline', explain monastic discipline as 'monastic discipline', explain what was not said, not spoken by the Truth-finder as 'not said, not spoken by the Truth-finder', explain what was said, spoken by the Truth-finder as 'said, spoken by the Truth-finder', explain what was not practised by the Truth-finder as 'not practised by the Truth-finder', explain what was practised by the Truth-finder as 'practised by the Truth-finder', explain what was not laid down by the Truth-finder as 'not laid down by the Truth-finder', explain what was laid down by the Truth-finder as 'laid down by the Truth-finder'. They, on these ten grounds, do not draw away, do not draw apart, do not perform separate formal acts, do not recite a separate Pātimokkha. To this extent, Upāli, is the Community in unity." The eighth.
9.
The First Discourse on Ānanda
39. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "'Schism in the Community, schism in the Community', venerable sir, is said. In what respect, venerable sir, is the Community split?" "Here, Ānanda, monks explain what is not the Teaching as 'the Teaching', explain the Teaching as 'not the Teaching', explain what is not monastic discipline as 'monastic discipline', etc. explain what was laid down by the Truth-finder as 'not laid down by the Truth-finder'. They, on these ten grounds, draw away, draw apart, perform separate formal acts, recite a separate Pātimokkha. To this extent, Ānanda, is the Community split."
"But, venerable sir, having split a united Community, what does he generate?" "He generates wrongdoing lasting for a cosmic cycle, Ānanda." "But what, venerable sir, is wrongdoing lasting for a cosmic cycle?" "He is tormented in hell for a cosmic cycle, Ānanda -
Delighting in discord, established in what is not the Teaching, he falls from freedom from bondage;
Having split a united Community, he is tormented in hell for a cosmic cycle." The ninth.
10.
The Second Discourse on Ānanda
40. "'Unanimity in the Community, unanimity in the Community', venerable sir, is said. In what respect, venerable sir, is the Community in unity?" "Here, Ānanda, monks explain what is not the Teaching as 'not the Teaching', explain the Teaching as 'the Teaching', explain what is not monastic discipline as 'not monastic discipline', explain monastic discipline as 'monastic discipline', explain what was not said, not spoken by the Truth-finder as 'not said, not spoken by the Truth-finder', explain what was said, spoken by the Truth-finder as 'said, spoken by the Truth-finder', explain what was not practised by the Truth-finder as 'not practised by the Truth-finder', explain what was practised by the Truth-finder as 'practised by the Truth-finder', explain what was not laid down by the Truth-finder as 'not laid down by the Truth-finder', explain what was laid down by the Truth-finder as 'laid down by the Truth-finder'. They, on these ten grounds, do not draw away, do not draw apart, do not perform separate formal acts, do not recite a separate Pātimokkha. To this extent, Ānanda, is the Community in unity."
"But, venerable sir, having made a split Community united, what does he generate?" "He generates supreme merit, Ānanda." "But what, venerable sir, is supreme merit?" "He rejoices in heaven for a cosmic cycle, Ānanda -
Delighting in unity, established in the Teaching, he does not fall from freedom from bondage;
Having made the Community united, he rejoices in heaven for a cosmic cycle." The tenth.
The Chapter on Upāli is the fourth.
Its summary:
Novice and two on schism, with Ānanda the other two.