The Buddha’s Collected Teachings Repudiating Those Who Violate the Discipline
Violated Discipline

“Śāriputra, the torments of monks who violate their discipline are tenfold. Monks who experience these ten tormenting afflictions because they have violated their discipline will not savor the Buddha’s teachings. They will not engage or be interested in explanations of the profound Dharma. They will be afraid, scared, and terrified when they hear teachings related to nonapprehending, such as emptiness, the absence of distinguishing marks, and the absence of wishes. They will not understand the meaning of what the Thus-Gone One realized and taught, and they will be hostile toward monks who propound the Dharma, and not even want to look at them.

“What are these ten torments? Śāriputra, (1) monks who violate their discipline dislike harmony in the saṅgha, and it upsets them. They will think, ‘Can the power of the vow-restoration ceremony that restores harmony among the monastic saṅgha really change the fact that one has broken a vow?’ They will look at their own faults, constantly experience the suffering of doubt, and develop ill will toward disciplined monks. Śāriputra, this is the first fault of the violated discipline of monks who violate their discipline. This will complete the conditions to be reborn in the lower realms.

“Furthermore, Śāriputra, (2) monks who violate their discipline deserve to be criticized by many beings. They deserve to be expelled, as if with the pointed horns of oxen, and they will see their own faults and experience suffering. [F.23.a] Śāriputra, this is the second fault of the violated discipline of monks who violate their discipline. This will complete the conditions to be reborn in the lower realms.

“Moreover, Śāriputra, (3) when monks who violate their discipline see a retinue of monks, sit close to them, look around, and do not see any who are like themselves, they will be disappointed and leave. They will not be enthusiastic about remaining in the company of a monastic retinue, and even if they do so, they will behave bashfully as they sit there. Śāriputra, this is the third fault of the violated discipline of monks who violate their discipline. This will complete the conditions to be reborn in the lower realms.

“Moreover, Śāriputra, (4) monks who violate their discipline are violent, without compassion, and unhelpful, and they maintain the discipline of non-Buddhists. They have violated their discipline and have not been properly separated from those monks who maintain discipline. They are not ashamed of their violated discipline. Śāriputra, this is the fourth fault of the violated discipline of monks who violate their discipline. This will complete the conditions to be reborn in the lower realms.

“Moreover, Śāriputra, (5) monks who violate their discipline sustain their bodies with the wealth accumulated by others. Śāriputra, I call such monks load bearers. Why is that? Śāriputra, I have authorized gifts of faith to those who are coherent and to those who are liberated. Śāriputra, monks who violate their discipline are not liberated, for the very reason that they are not coherent. Therefore, Śāriputra, even if monks who violate their discipline were to cut the flesh of their major and minor limbs for a trillion eons, they would not regain their current status. They will attain rebirth in the animal realm, where they will carry loads as oxen [F.23.b] and donkeys, and thus they will not regain their current status. Why is that? Śāriputra, if monks who violate their discipline cannot purify even a trillionth fraction of a gift of faith, what need is there to mention robes or alms? It is impossible. Śāriputra, I do not authorize monks who wear the marks of a seer and who violate their discipline to take a single step on a monastery’s grounds, so what need is there to mention their using water bowls, thrones, or seats? Why is that? Śāriputra, those unholy people are the robbers of the world with its gods. Śāriputra, those unholy beings deserve to be expelled by the world with its gods. Śāriputra, those unholy beings are the enemies of the world with its gods. They are known as evil friends.

“Śāriputra, I must create an opportunity for the Dharma to be taught to the world with its gods. With a gesture of my hand, Śāriputra, I expel those monks who violate their discipline, whose discipline is defiled, whose conduct is defiled, whose livelihood is defiled, and whose views are defiled. I do not give them the opportunity even to see me, so what need is there to mention attending this teaching for a single night, a single day, or a single moment?

“For an analogy, Śāriputra, consider the filthy, decaying, and stinking corpses of snakes, dogs, or humans. It is improper for them to be found in the entourage of gods; their presence is not appropriate for passionate lovemaking; and whoever sees them stays far away. Śāriputra, wise beings should know that a monk whose discipline is violated is like a snake’s corpse, and they must stay far away from them. They should not perform any blessing rite, vow restoration, or [F.24.a] offering ceremony. Why is that? Because those foolish people will complete the conditions to suffer injury, to be helpless, to be unhappy, to suffer, to be weak, to be overpowered by others, and to fall into error for a long time. They will not respect disciplined monks; they will claim to be mendicants although they are not; they will claim that they observe pure conduct although they do not; and they will corrupt practices, rituals, vow restoration ceremonies, and offering ceremonies.

“Śāriputra, when disciplined monks who venerate my teachings see monks who violate their discipline, they should stay far away from them. Why is that? Śāriputra, you should know that if the alms bowls and robes of disciplined monks are mixed with those of monks who violate their discipline, it is as if they were contaminated with poison. Śāriputra, I would gladly engage in any of the four types of physical conduct on a ground filled with the corpses of snakes, dogs, or humans, but I would not be happy to remain in the company of monks who violate their discipline due to defiled conduct, defiled livelihood, and defiled views for a single night, a single day, a single moment, or even the time it takes to snap a finger. Why is that? Śāriputra, such monks are called despicable mendicants, poor mendicants, mediocre mendicants, false mendicants, rotten mendicants, spoiled mendicants, degenerate mendicants, stained mendicants, vile mendicants, defiled mendicants, evil mendicants, worthless mendicants, [F.24.b] outsiders of the noble path, stork mendicants,28 and corrupted mendicants. They will develop great amounts of nonvirtue after they go forth under my teachings. Śāriputra, they will argue against the Thus-Gone One’s teachings. Śāriputra, in the Thus-Gone One’s teachings, they are thieves who undermine the Dharma. Śāriputra, such unholy people are hypocrites who are concerned with their livelihood, are enslaved by worldly material things, and chase after food and clothes.

“For an analogy, Śāriputra, just as paṇḍakas can be called neither women nor men, so too, Śāriputra, monks who violate their discipline can be called neither householders nor mendicants. The only conventional term that could appropriately refer to them is that of hell beings.

“For another analogy, Śāriputra, a bat may appear to act like a bird, but then enter a cave and give one the impression that it is a mouse. While it behaves like a mouse, it is nominally called a bird, even though it lacks the ability to act and move like a bird, it is unable to emit loud calls and melodies, and it is unable to distinguish which types of places are good or bad. As a result, it lives in the darkness and gives off a truly unpleasant odor. Śāriputra, monks who violate their discipline will also lack the ability to properly act and move. Matters to do with rulers they will carry out without differentiating them from those of mendicants, and wholesome activities without differentiating them from those of householders. Therefore, one can say that they are neither householders nor mendicants.

“Since their ability to act and move is impaired, just as with corpses or whirling firebrands, they lack the fragrance of discipline, the fragrance of absorption, the fragrance of insight, the fragrance of liberation, and the fragrance of the wisdom and vision of liberation. [F.25.a] Instead, they bear only the odor of violated discipline. The words and discourses of such mendicants do not actually reflect the discourses on discipline, absorption, insight, liberation, the wisdom and vision of liberation, or the attainment of fruition. Instead, monks who violate their discipline indulge and delight only in socializing. They engage in lengthy discussions in the company of people like them, who engage in such improper things as discussing the robes they wear, the food they have received and eaten, and the offerings that were donated and received; sending messengers and letters; and offering leaves, flowers, and fruits. They spend their time laughing, playing, and socializing, and they speak about the difficulties of discipline, such as perfecting it and restoring it. They spend day and night engaging in impure discussions. Then, after they die, their impure physical, verbal, and mental activities and their impure livelihoods lead them to fall into the lower realms, where they will be reborn as hell beings.

“Śāriputra, just as bats are known to prefer the darkness, foolish people will suffer when they hear the Thus-Gone One’s discourses that provide the correct encouragement. Why is that? Śāriputra, worldly beings are upset by the truth and do not trust those who teach the Dharma. More specifically, they multiply and complete the conditions for rebirth in the lower realms. Śāriputra, this is the fifth fault of the violated discipline of monks who violate their discipline. [F.25.b] This will complete the conditions to be reborn in the lower realms.

“Moreover, Śāriputra, (6) monks who violate their discipline are shameless. They talk nonsense, they are careless, and their faculties are lowly. Their physical actions are impure, their verbal actions are impure, and their mental actions are impure. Their conduct is impure. They wear robes soiled from living in the wilderness.29 They tell lies, they talk frivolously, and their minds are afflicted.

“For an analogy, Śāriputra, imagine if someone were to pour vomit into a new clay pot, pour it out, refill the pot with red sandalwood, and then pour that out. Which do you think would dominate in that new clay pot, Śāriputra, the smell of sandalwood or the smell of vomit?”

“Blessed One, because this clay container would initially be infused with the smell of vomit, that is the only smell it could have, so it would smell of vomit, not sandalwood. It could not possibly have the function or property of red sandalwood!”

“Likewise, Śāriputra, there are certain beings here whose faculties are perfect and pure, who have virtuous qualities, and whose faith leads them to go forth from their homes into homelessness. Yet once they have gone forth from their homes into homelessness, they fall into the hands of evil friends, are influenced by them, and keep close company with them.

“Śāriputra, who are those evil friends? Śāriputra, evil friends are monks who are agitated, arrogant, and unstable; who talk nonsense, are careless, and repeat themselves constantly; who are lazy, whose diligence is weak, and who are forgetful; who are mentally imbalanced and mentally disturbed; [F.26.a] who are not agreeable and not vigilant; and whose insight is faulty, who are dull like sheep, and whose faculties are lowly. Those who attend to, revere, and venerate such monks will be deprived of the fruition of a stream enterer and be deprived of the fruitions of a once-returner, a non-returner, and the state of a worthy one. They will even be deprived of rebirth in the higher realms. They will accumulate the karma for being deprived of the Dharma. They will keep company with and follow those who are deprived of the Dharma. They will engage in impure physical, verbal, and mental actions. After attending to, revering, and venerating monks with such an impure livelihood, they will die and be reborn in the lower realms.

“What are the lower realms, Śāriputra? The lower realms are the realms of hell beings, animals, hungry ghosts, and asuras. Śāriputra, there is a class of beings called those who eat everything they find. Śāriputra, there is another class of beings called beak diggers. Śāriputra, there is also a class of beings called needle mouths. And, Śāriputra, there is a class of beings called defilers of the earth. That is where those foolish, evil friends will be reborn. Śāriputra, those who fall into the hands of those evil friends, become influenced by them, and keep close company with them will be reborn in the lower realms after they die.

“What are the lower realms, Śāriputra? The lower realms are the realms of hell beings, animals, hungry ghosts, and asuras. [F.26.b] When those beings die and transmigrate from the hell realms, they might be reborn as humans. If they are reborn as humans, they will be separated from their mothers, fathers, brothers, sisters, sons, daughters, servants, friends, and relatives. They will be stricken with diseases, they will lack wealth, and they will be separated from their lands and countries. They will experience the eight unfree states and lack the excellent advantages. They will have excessive desire, anger, and delusion, and they will be agitated, arrogant, and unstable. They will talk nonsense, they will be careless, and they will repeat themselves constantly. They will be lazy, their diligence will be weak, they will be unrestrained, and they will lack vigilance. They will be mentally imbalanced, they will be forgetful, and their insight will be faulty. They will be dull like sheep and mentally disturbed, and their faculties will be lowly. They will be overcome by desire, anger, delusion, and pride. They will be blind, crippled, and hunchbacked, have a crooked jaw, and be deaf‍—either one of their ears will be impaired, or they will be completely deaf, or they will be temporarily deaf. They will be dumb, mute, and dull like sheep.

“Those fools will be born in places where blessed buddhas do not manifest and are not present, so they will be indifferent. They will be born in places where they will not hear the Dharma, and they will not meet the Buddha’s hearers, the worthy ones who have exhausted all defilements. They will accumulate negative karma and, having habituated themselves toward negativity, [F.27.a] they will be reborn in the company of extremely bad people and be inclined toward negative actions. They will perceive the correct view as a wrong view, and wrong views as the correct view. They will desire, think about, pursue, wish for, and accumulate negativity. They will hold unwholesome views and have unwholesome acceptance, unwholesome insight, and unwholesome understanding.

“Śāriputra, sentient beings whose understanding is unwholesome will never become weary or set their intentions toward liberation from attachment or toward cessation, peace, the higher perceptions, awakening, spiritual practice, or nirvāṇa. Śāriputra, they will be bereft of such qualities. These are the typical behaviors, signs, and marks of beings who have fallen under the influence of evil friends. Śāriputra, these fools will be afraid, scared, and terrified when they hear such a discourse taught by the Thus-Gone One. They will come to perceive the abyss, and they will fall into that great abyss. Why is that? Śāriputra, the Thus-Gone One speaks about the faults of violating discipline in this excellent discourse.

“Śāriputra, what are the causes and conditions through which they become known as ‘those who violate their discipline’? Śāriputra, those whose conduct violates their discipline are called ‘those who violate their discipline.’ This includes using unwholesome speech, unwise speech, and afflicted speech; acting in a disharmonious way, with attachment, and with longing; indulging in desire and lust; acting with anger, [F.27.b] hatred, delusion, and utter delusion; engaging in many activities; taking pleasure in talking, sleeping, gathering, socializing, and frivolous talk; engaging in senseless and impure discussions; grasping at a self, a being, a life force, and a person; not supporting one’s mother, one’s father, mendicants, and brahmins; tending to discredit householders with disparaging statements; keeping illicit liaisons; causing others to engage in householders’ activities, becoming involved in householders’ chores, and acting as householders’ servants; destroying leaves, flowers, and fruits; adopting the precepts of naked ascetics and looking after naked ascetics; rejecting the wisdom that transcends the world; becoming fully ordained before one has reached twenty years of age; becoming fully ordained while having impaired limbs; accepting offerings of uncooked grains, raw meat, gold, and silver; not reproaching the proponents of a self; not understanding the self; making the acquaintance of all kinds of people; lying, being slack with one’s vows, and being crooked; not having trust and having weak fortitude; being ungrateful, ignorant, lazy, lethargic, agitated, regretful, hostile, resentful, pretentious, passionate, deceptive, dishonest, envious, miserly, immodest, shameless, haughty, careless, arrogant, hyperactive, uninspired, slothful, sluggish, excited by food, and disheartened; developing pride, intense pride, excessive pride, pride in believing one exists, [F.28.a] pride related to humility, and false pride; being hypocritical, obsequious, soliciting, extorting, and in disharmony with the Dharma; using profits to make a profit; damaging the aggregate of discipline, damaging the aggregate of insight, damaging the aggregate of liberation, and damaging the aggregate of the wisdom and vision of liberation; lacking faith in the Buddha, the Dharma, and the Saṅgha; not believing in the ripening of karma; placing one’s main emphasis on this life and not cherishing the next life; and being uncertain, hesitant, doubtful, haughty, and frightening. Śāriputra, you should know that in this Dharma-Vinaya, such people are just like vomit.

“After they die, those whose physical actions, verbal actions, mental actions, and livelihoods are impure will fall into the hell realms. They deserve to be abandoned by the buddhas, by the buddha’s hearers, and by those who pursue virtue and wish to pass beyond suffering. For an analogy, Śāriputra, if someone placed red sandalwood inside a pot filled with vomit, the sandalwood would also become filthy and disgusting. Likewise, Śāriputra, if, in the future, householders or renunciants with unbroken discipline attend to, revere, and venerate such unholy beings who are evil friends, and if they train in accordance with the instructions of those beings whose discipline is defiled, they too will develop the exact same nature.

“After they die, those who have ruined their discipline, vows, behavior, and conduct will fall into the hell realms. [F.28.b] They deserve to be abandoned by the buddhas, by the buddha’s hearers, and by those who pursue virtue and wish to pass beyond suffering. For an analogy, Śāriputra, if someone places red sandalwood inside a pot filled with vomit, it will not be able to perform the action or function of sandalwood. Śāriputra, if ignorant beings were to touch that red sandalwood with their hands or anoint their bodies with it, they would certainly think that it is vomit due to its disgusting smell. Likewise, Śāriputra, if evil monks wearing the ascetic markings of a seer were to sit amidst a saṅgha, they should by all means be regarded as having the features of evil monks and the nature of monks who violate their discipline. Those who observe the practice of pure conduct will know that they are impure, and they will reject them. When they are being rejected by those noble monks, they will instigate great conflicts. As I have said, they are heading for the great hell realms. Śāriputra, this is the sixth fault of the violated discipline of monks who violate their discipline. This will complete the conditions to be reborn in the lower realms.

“Moreover, Śāriputra, (7) once the monks who violate their discipline come to know these authentic discourses taught by the Thus-Gone One, they will not be happy or delighted, and they will even cause excessive harm to themselves. They will observe their own negative behavior, doubt themselves, and think, ‘Such discourses were taught only for us, but not for others. Why is that? Because only our faults are presented.’ Śāriputra, monks who transgress their discipline have a unique quality such that they immediately become angry when they hear such discourses. Overwhelmed by anger, they will develop distrust toward the monks who teach the Dharma. [F.29.a] They will deprecate them and generate this idea in many beings by saying, ‘These discourses of the Thus-Gone One were not taught by the Buddha!’ Why is that? Śāriputra, monks who violate their discipline have an improper attitude.

“Śāriputra, monks who have the proper attitude do not criticize the words of the Teacher. Why is that? Śāriputra, the activity of violating discipline is the activity of immature beings. It is an inappropriate activity because it denigrates the sacred Dharma. When, knowing that they are wounded and in pain, they talk about pain, teach the central points, and encourage those who hold heretical views, they will become furious and agitated, develop harmful intentions, and suffer further injury. They will lose their resolution, be discouraged, become angry, and point out others’ faults. They will insult the Buddha, criticize the Dharma, and deprecate the Saṅgha.

“Śāriputra, when all those monks who lack interest in the profound, inapprehensible, ultimate, and empty awakening of the Buddha hear such discourses taught by the Thus-Gone One, they will disparage them saying, ‘These are not the words of the Buddha,’ and give people that idea.

“Śāriputra, they are known as ‘those who denigrate the Thus-Gone One’s Dharma.’ Those who denigrate it are not mendicants. They are not the heirs of the Śākyan. Those ignorant people will experience great punishments and injuries for a trillion lifetimes, and they will deserve to be harmed in that way. Śāriputra, even if a thousand or a trillion buddhas were to teach the Dharma to such monks through the three types of miraculous displays, they would not understand that doctrine at all and would not be able to attain the fruition. Why is that? Such unholy beings [F.29.b] have rejected the noble path, lack faith, chase after food and clothes, and are attached to worldly, material things. It is said that such beings will be reborn in the great hell realms. Śāriputra, you should understand and comprehend this. Those who denigrate the Dharma Jewel are not disposed toward the higher realms but are disposed toward the lower realms and blindness.

“Śāriputra, my teachings will vanish when the majority of monks have pride, have violated discipline, and give dubious Dharma teachings. Such monks will be attached to worldly, material things out of concern for their own livelihoods. Śāriputra, those who boldly denigrate the Dharma Jewel in that way are unworthy. Those who are respected and honored by all the buddhas and those who are respected and honored by all the pratyekabuddhas and the worthy ones will be overpowered and rejected by those proud monks who violate their discipline and who teach dubious Dharma. They will be overwhelmed by greed and craving, absorbed in the pursuit of their own livelihoods, and concerned only with material things. Their jealousy and miserliness will lead them to quarrel with each other. Division and disharmony will lead to mutual disrespect; scorn and jealousy will lead to hostility; and mendicants with qualities such as contempt for one’s teacher, behaving like a monkey, exhibiting vile behavior, having an unrefined body, and concealing one’s evil deeds will bring about destruction of my teachings.

“Śāriputra, knowing the thoughts of such unholy beings, intent on misdeeds, who have strong desires, chase after material things, and are absorbed in the pursuit of their own livelihoods, evil Māra will take the opportunity [F.30.a] to divide my Dharma-Vinaya into five groups. After he has split it into five groups there will be conflict, and the householders and renunciants will say unpleasant things about one other. They will slander one another, they will not respect or honor one another, and they will not comply with the Teacher’s words. At that time they will also not instruct or teach one another, and if they see someone engaging in inappropriate activities, they will not caution him or her in the slightest. They will be forced to abandon places or regions out of fear, and they will be unable to give instructions or teach in accordance with the Dharma.30 As they take one or another side, they will give rise to immature, selfish pride, and they will mutually reject each other’s factions. Śāriputra, since they will not be pleased to see each other, what need is there to mention receiving instructions and teachings? That will be impossible. Śāriputra, while the Thus-Gone One is alive, there will be one Buddha Jewel, one Dharma Jewel, and one Saṅgha Jewel. After he passes into parinirvāṇa, however, his teachings will be divided into five groups.

“Śāriputra, Devadatta, a deluded person who carries out the will of evil Māra will make an effort to divide the saṅgha. When the omniscient, all-seeing Thus-Gone One is present, evil Māra is not able to cause delusion. Yet, Śāriputra, according to this teaching, there will be times when evil Māra manifests in the form of a mendicant, teaches many types of mistaken understanding, and establishes many beings in those wrong views. The types of mistaken understanding he will teach will be the five bases related to the element of the mental faculty: (1) the conducive basis, (2) the basis conducive to exhaustion, (3) the basis of claiming all phenomena exist, (4) the basis of a person, and (5) the basis of apprehending. [F.30.b] Śāriputra, those are the types of mistaken grasping Māra will teach that were not expounded by the buddhas and their hearers. Then, once evil Māra has overpowered those deluded persons, confused them, obscured them, overcome them, empowered them, and elicited an intense clinging, they will hold their own views as being supreme and claim that only their views are true, while others’ views are deluded.

“Śāriputra, the Thus-Gone One sees such future obstacles to the Dharma and teaches this discourse to overcome and destroy evil Māra’s position in advance. Śāriputra, when Jambudvīpa is filled with beings with pride, those who have not even attained stability will believe they have attained something. After they die, most will fall into the lower realms. Why is that? Śāriputra, since such fools will make others believe them when they say, ‘I have been free from desire for a long time,’ and will enjoy the alms of the worthy ones, they will be like robbers in the world with its gods. Śāriputra, when such unholy beings hear the discourses taught by the Thus-Gone One that are teachings on the ultimate truth, they will perceive them as frightening abysses and be terrified.

“Śāriputra, those who are not interested in the supreme acceptance will gather together and criticize the awakening of the buddhas. At that time, Śāriputra, the positions of proud beings will multiply. Then evil Māra will solicit householders and renunciants, and they will come to maintain a position that is not the Dharma. The position of those who propound the Dharma will then be diminished and suppressed.

“Śāriputra, those among the newly ordained monks at that time will primarily be beings with sharp insight. [F.31.a] Why is that? That is the case, Śāriputra, because although they have gone forth under this teaching and engaged in afflicted conduct, many among them will be born again as humans, go forth, and take ordination soon after that. Śāriputra, those monks will be naturally inquisitive and ask, ‘What are the ultimate teachings of the Buddha?’

“Śāriputra, there will be proud beings attached to the position of Māra who pursue a means of livelihood, and those immature ordinary beings will revere the worthy ones. They will approach them and ask, ‘Respected ones, what should one cultivate in this Dharma-Vinaya after going forth? What are the ultimate teachings of the Buddha?’ Śāriputra, when the newly ordained monks who have served a previous victor present their questions to those proud monks‍—those deluded and decrepit elders who put great effort into following mistaken paths‍—they will reply, ‘The acceptance that concords with the truth consists of proper bodily, verbal, and mental conduct, observing the vows of discipline, reading aloud, reciting, striving to develop erudition, and trusting the Buddha, so you must apply the view of apprehending to the mind. Eventually, you must give rise to the contemplation known as abandoning this great mass of suffering and apprehending nirvāṇa. If you feel revulsion for the aggregates, the elements, and the sense fields, go into the wilderness and contemplate the impermanence of the aggregates, the elements, and the sense fields, or develop awareness of the many impure aspects of the body. Then, during such a contemplation, you will attain the fruition of a stream enterer. If you contemplate the aggregates as [F.31.b] suffering, empty, and feeble, you will attain the fruition of a once-returner. You can attain the fruition of a non-returner and the state of a worthy one in the same way. This is the ultimate teaching of the Buddha. It is the attainment of the state of a worthy one.’

“Śāriputra, the monks who have sharp insight will then ask, ‘If we understand that the ultimate teaching of the Buddha is the attainment of the level of a worthy one, will this be attained by contemplating the five aggregates or by the absence of contemplation?’

“The elders will reply, ‘This will be attained through contemplation of the five aggregates, not the absence of contemplation.’

“Then the monks will ask, ‘Are the aggregates and contemplation two different things?’

“The elders will reply, ‘Yes, the aggregates and contemplation are two different things.’

“The monks will then ask, ‘When these two different things‍—the aggregates and contemplation‍—cultivate the path, do the aggregates that pass beyond suffering and contemplation exist in any way?’

“The elders will reply, ‘If those aggregates and contemplation were not like that, there would be no passing into nirvāṇa. Both the aggregates and contemplation therefore exist, and when the path is cultivated through them, one will pass into nirvāṇa.’

“Śāriputra, the majority of those monks at that time will develop such an acceptance.

“Moreover, Śāriputra, when the gods who have gathered there to listen to the ultimate teachings of the Buddha hear such an explanation, they will experience intense fear, thinking, ‘We are going to fall into a great abyss.’ [F.32.a] ‘Alas!’ they will declare, ‘the teachings of Blessed Śākyamuni will soon subside and disappear!’

“Śāriputra, the monks who have served a previous victor and whose roots of virtue are firm and shining will not praise the words of such fools‍—those deluded and decrepit elders who entertain notions of aggregates and persons, follow mistaken paths, are proud, and adhere to wrong views‍—and they will get up from their seats and walk away. Śāriputra, the many groups of gods will be very delighted, and they will proclaim these words in the four directions: ‘It is clear that Blessed Śākyamuni’s hearers still remain!’ Why is that? Because those noble sons do not have inferior roots of virtue. They do not delight in such an impure acceptance, so they cannot hold such a view of a person. That is why the assembly of many gods will be pleased and overjoyed when they perceive their thoughts, and they will proclaim such great praises with sheer delight.

“Śāriputra, those heirs of the Buddha‍—those naturally inquisitive monks‍—will delight in the acceptance of nonapprehending, so they will teach it to those who accompany them.

“Śāriputra, at that time the hearers of the Buddha who assemble and conduct themselves in that way will be destroyed by beings who have strong attachments. Why is that? Because such beings will try to suppress them in any way possible. Śāriputra, at that time not even the slightest words of appreciation will be expressed about the paternal homes, paternal domains, and paternal clan lines of my hearer heirs, let alone about their living in monasteries or acting with respect. It is impossible. [F.32.b] Consider this, Śāriputra: after the Thus-Gone One has passed into parinirvāṇa, they will suppress and reject his heirs who are tamed, purified, and have the acceptance of nonapprehending, and then will appropriate anything belonging to the thus-gone ones.

“Over incalculable eons, I31 have defeated great armies and ruled these ancestral lands as Dharma kingdoms to ensure that my heirs live happily and comfortably. Śāriputra, those saṅgha members who are great robbers of this lucid and vast Dharma-Vinaya will split the saṅgha like a yak-tail chowrie scatters flies.32

“Śāriputra, after I fully awakened to unsurpassed perfect buddhahood, I turned the unsurpassed Dharma wheel in accord with the Dharma, which had never previously been turned in the world by any mendicant, brahmin, god, demon, or Brahmā in a way that accorded with the Dharma. The world with its gods directly observed and witnessed33 the fact that this event was not in disagreement with the Dharma. Śāriputra, while this condition is present right now, after the Thus-Gone One has passed into parinirvāṇa, when beings contemplate unsurpassed and perfect awakening and question those beings who have strong attachments about the Dharma, they will be unable to give answers or bestow the gift of fearlessness on my heirs.

“Śāriputra, imagine that someone placed a pot filled with honey at a major crossroads and said, ‘Those who eat even a tiny quantity‍—as little as a hair tip‍—of this honey will be free from old age and death.’ The majority of the world with its gods would draw their weapons and guard and conceal that honey pot, saying, ‘Whoever eats even a tiny quantity‍—as little as a hair tip‍—from this honey pot will die!’ [F.33.a]

“Śāriputra, some would then think, ‘Anyone who eats even a tiny quantity‍—as little as a hair tip‍—of this honey will, by that very act, be free from sickness and death; so if I risk my life, eat from this honey pot, and am able to taste even a little bit of this honey, I will not have to worry about being killed by those weapons even if they strike me, and I will surely obtain freedom from old age and death!’ With such a thought in mind, they would take that risk and act without concern for their lives. When they reached for the honey pot, many hundreds of thousands of creatures would then throw their weapons at them. And as they were being terrified by the weapons being thrown at them, they would eat a tiny quantity‍—as little as a hair tip‍—of the content of this honey pot and thereby become liberated from birth, old age, and death.

“Śāriputra, Māra, the gods of Māra’s realm, and the many monks, nuns, and male and female lay practitioners who are commanded by Māra will behave in the same way to create obstacles to the pure Dharma teachings. Śāriputra, after the Thus-Gone One has passed into parinirvāṇa, the Buddha’s heirs who have no doubts or reservations about emptiness and nonapprehending, and are thus engaged in and inspired by those teachings, and who possess the supreme conduct and acceptance related to nonapprehending, will exert themselves in those Dharma teachings and then will be suppressed by any possible means.

“Just like the aforementioned beings who had no concern for their lives, they will realize for themselves that compounded phenomena do not exist and will become liberated from all forms of suffering. Śāriputra, the honey pot represents the fact that the Thus-Gone One has taught the Dharma-Vinaya, which comprises the teachings on emptiness, on the absence of distinguishing marks, [F.33.b] and on the absence of wishes. Śāriputra, the world with its gods guarding and concealing the honey pot represents the fact that the majority of the world with its gods cling to an unwholesome perspective, adopt the perspective of Māra, and are attached to Māra’s perspective. Such beings are extremely corrupt, and they create obstacles for those who exert themselves in these Dharma teachings.

“Śāriputra, such proud monks have fallen under the influence of Māra. They accept and are attached to Māra’s position. They will denigrate those who contemplate the Dharma of emptiness and nonapprehending. In the future, Śāriputra, there will be monks who teach an impure Dharma, and who apprehend a self, a being, a life force, a person, the aggregates, the elements, the sense fields, existence, the path, nirvāṇa, fruition, and attainment. They will come to believe that they have attained something they have not attained. [B4] They will denigrate the profound awakening of the Buddha and this Dharma teaching of emptiness and nonapprehending. The Thus-Gone One has said that they are all Māra’s retinue and are ruled over by Māra. They will not sustain themselves on the awakening of the buddhas, they will propagate Māra’s position, and they will act in Māra’s service.

“Śāriputra, the hearers of the Buddha must know that all those householders and renunciants‍—who become afraid, scared, and terrified when the teachings on the absence of a self, the absence of a being, the absence of a life force, the absence of a person, the emptiness of nonapprehending, the absence of distinguishing marks, [F.34.a] and the absence of wishes are explained‍—have been instructed by Māra. They are pretending to be mendicants, while in fact they are not. They are Dharma thieves and Dharma robbers who behave like monkeys. They are Māra’s retinue.

“Śāriputra, in this Dharma-Vinaya all those who hold the view of a self, a being, a life force, and a person are known to be Māra’s faction. Why is that? Śāriputra, the Thus-Gone One has said, ‘Everything compounded is empty of “I,” “mine,” a being, a life force, a soul, a person, an individual, a descendant of Manu, a child of Manu, an actor, an agent, one who feels, one who experiences, a god, a gandharva, permanence, stability, eternality, and immutability.’ They remember the words of these discourses and teach them to others, but since they have sunk into the mire of the view of a person, Śāriputra, such unholy people are known as ‘unfortunate ones,’ ‘divisive ones,’ ‘those who create schisms in the saṅgha,’ ‘those who lead beings astray,’ ‘those who corrupt mendicants,’ ‘worthless-husk mendicants,’ ‘corpses,’ ‘those who frown,’ ‘slanderers,’ ‘those with the mere status of mendicants,’ ‘degenerated mendicants,’ ‘miserly mendicants,’ ‘lowly mendicants,’ ‘load bearers,’ ‘killers of thus-gone ones,’ ‘those who commit the acts entailing immediate retribution,’ ‘evil friends,’ ‘those whose discipline is violated,’ [F.34.b] ‘those who hold wrong views,’ ‘non-Buddhists,’ ‘obstacle creators,’ ‘those who involve themselves with evil actions,’ ‘those who destroy vitality,’ ‘wounded ones,’ ‘those who experience pain,’ ‘degenerated ones,’ ‘unsatisfied ones,’ ‘tormented ones,’ ‘deceptive ones,’ ‘those with clouded vision who are engulfed in darkness,’ ‘those who wander in the wilderness,’ ‘those who follow the current,’ ‘those who involve themselves with attachment,’ ‘those who hide among others,’ ‘hell beings,’ ‘animals,’ ‘inhabitants of the world of the Lord of Death,’ ‘asuras,’ ‘those who are not coherent,’ ‘those who are not liberated,’ ‘impostors,’ ‘hypocrites,’ ‘extortionists,’ ‘hustlers,’ ‘those intent on profit and respect,’ ‘those with excessive clinging,’ ‘those who offend householders,’ ‘those who are afflicted by messengers,’ ‘those who send messengers,’ ‘agitated ones,’ ‘arrogant ones,’ ‘unstable ones,’ ‘ruthless34 ones,’ ‘those who repeat themselves constantly,’ ‘lazy ones,’ ‘those with weak diligence,’ ‘mentally unbalanced ones,’ ‘mentally disturbed ones,’ ‘those whose memory is impaired,’ ‘those with lowly faculties,’ ‘those whose insight is corrupt,’ ‘those who are dull like sheep,’ ‘infamous ones,’ ‘those with faulty understanding,’ ‘stained mendicants,’ ‘those who are overcome by desire,’ ‘those who are overcome by anger,’ ‘those who are overcome by delusion,’ ‘those who are overcome by pride,’ ‘thieves,’ ‘rogues,’ ‘evil children,’ ‘deceivers,’ ‘those who like to quarrel,’ ‘those who are obsessed with arguing,’ ‘those who take up conflict,’ ‘those who perpetuate conflicts,’ [F.35.a] ‘those who are not liberated,’ ‘impure ones,’ ‘those who are overcome by sorrow,’ ‘those who are disturbed by sorrow,’ ‘mere mendicants,’ ‘those who are bound by mendicants,’ ‘vicious mendicants,’ ‘rotten mendicants,’ ‘superficial mendicants,’ ‘mendicants who look for faults,’ ‘those who are difficult to satiate,’ ‘those who are difficult to sustain,’ ‘those with corrupted intellect,’ ‘those dwelling on faults,’ ‘ignoble ones,’ ‘immodest ones,’ ‘those who lack humility,’ ‘beheaders,’ ‘those who conjecture,’ ‘those who accumulate and amass,’ ‘those whose fruit is poisonous,’ ‘abscesses,’ ‘those who cling,’ ‘faulty ones,’ ‘confused ones,’ ‘those who are greedy,’ ‘those who crave,’ ‘those who are utterly imprisoned,’ ‘those who are covered by negativity and consumed by delusion,’ ‘those who are empty, exhausted, and corrupted,’ and ‘empty, exhausted, and corrupted.’

“Śāriputra, why are they called ‘empty, exhausted, and corrupted’? Śāriputra, they are called ‘empty, exhausted, and corrupted’ because they defile and completely ruin that which the Buddha praises, the characteristics of holy beings, the Dharma of mendicants, the qualities of mendicants, the behavior of mendicants, and the customs of mendicants. They are called ‘corrupted’ because they transgress the teachings of the noble ones. Śāriputra, they are called ‘empty, exhausted, and corrupted’ because they have separated themselves from the Buddha’s awakening and from the teachings on emptiness, the absence of distinguishing marks, and the absence of wishes related to nonapprehending. Those who cling to what is incorrect and those who cling to what has no essence engage in actions that please evil Māra. All their disciplines and worldly behaviors make them just like immature ordinary beings. [F.35.b] Those who have the mindset of such unholy beings are called ‘those who have wrong acceptance.’ They do not resemble, are not similar to, and are not like renunciants. They are called ‘empty, exhausted, and corrupted,’ Śāriputra, because those who hold the view of apprehending transgress the qualities of mendicants, the Dharma of mendicants, the behavior of mendicants, and the customs of mendicants, and they do not come close to a trillionth fraction of their qualities.

“Those who cling to worldly possessions and parade as mendicants35 are merely taking on the appearance of mendicants although they are not. They consume offerings given through faith, but they bear the insignia of robbers and bring down the victory banner. Śāriputra, they are called ‘empty, exhausted, and corrupted’ because how they would consume even a single mouthful of food would not be pure‍—unlike how pure recipients of offerings, the fields of worldly merit, would consume it‍—and thus they should not consume it. Not being coherent, and not being liberated, Śāriputra, they should be known as empty, degenerate, and spent.

“Śāriputra, consider someone who is a householder, who takes lives, takes what was not given, commits sexual misconduct, tells lies, slanders, uses harsh speech, engages in idle gossip, is covetous, is malevolent, and holds wrong views. Does living as a householder who takes lives entail constantly killing beings and harming them any way they can, or is that not always the case?”

“Blessed One, even a householder who takes lives does not continuously harm living beings. Still, Blessed One, it would be very surprising if that householder who takes lives were to abstain from killing and harming beings for a day and a night. However, Blessed One, it would not be very surprising if a householder who takes lives were to harm and kill living beings for an entire day and a night.” [F.36.a]

“Śāriputra, what do you think would be more surprising: a householder who takes what is not given to abstain from stealing, or to actually steal?”

“Blessed One, it would be very surprising if a householder who takes what is not given were to abstain from stealing for a day and a night. However, Blessed One, it would not be very surprising if a householder who takes what is not given were to steal and rob for a day, a night, two days, three days, a month, or half a month.”

“Śāriputra, what do you think would be more surprising: a householder who engages in sexual misconduct to commit36 sexual misconduct, or to not commit sexual misconduct? The same question also applies to those who tell lies, slander, use harsh speech, engage in idle gossip, are covetous, and are malevolent. Śāriputra, what do you think would be more surprising: a householder who holds wrong views contemplating wrong views, or not contemplating wrong views?”

“Blessed One, it would be very surprising if a householder who engages in sexual misconduct were not to commit sexual misconduct for a day and a night. However, Blessed One, it would not be very surprising if a householder who engages in sexual misconduct were to commit sexual misconduct for a day and a night. Just as it would be truly surprising if they did not commit sexual misconduct, Blessed One, it would also be very surprising if those householders who tell lies, slander, use harsh speech, engage in idle gossip, are covetous, and are malevolent did not do any of these things for a day and a night. However, Blessed One, it would not be very surprising if householders who engaged in these activities did commit them for a day and a night. [F.36.b]

“Blessed One, those who hold wrong views will never hold the correct view. They will never contemplate the correct view. Therefore, Blessed One, I say that within the tenfold path of nonvirtuous actions, holding wrong views is the greatest fault of all. Why is that, Blessed One? Because corrupted views always lead those who hold wrong views to have minds that are afflicted and impure.”

The Blessed One then said, “Śāriputra, you must understand and realize this: Śāriputra, some people who take lives harm trillions of living beings every day. Some people who take what was not given steal the jewels, grain, gold, silver, and all the wealth from trillions of households every day. Some people who engage in wrong sexual conduct continuously and tirelessly commit sexual misconduct. Some people who tell lies will lie continuously day and night. Because they never pronounce even a single word that accords and is in harmony with the truth, the words they use are always impure. Some people who slander always indulge and delight in conflicts and speak words that instigate turmoil. They cause divisions among those who are in harmony, and they cause those who have been split to be even more divided‍—and they do so very stealthily. Some people who use harsh speech are continually committed to engaging in arguments and never speak a single gentle word. When people who engage in idle gossip are asked about others, they talk about others. They speak untruthfully, and they talk continuously to distort the words of others‍—they speak a hundred or a thousand words every instant, so what need is there to mention the things they can say in an entire day and night? [F.37.a] People who engage in idle gossip and are covetous constantly compare themselves to others and crave and seek what others possess. Malevolent people who constantly harm others commit acts of extreme violence to satiate their anger and rage. People who hold wrong views continuously stray from the path due to their corrupted views, and they do not contemplate the correct view for a single moment. Śāriputra, what do you think: will such people who follow these paths of the ten nonvirtuous actions create large amounts of demerit?”

“Yes, Blessed One, large amounts. Yes, Well-Gone One, large amounts!”

“Śāriputra, you must understand and realize this: Compared to such people who follow the path of the ten nonvirtues and have continually amassed heaps of demerit for a hundred years, monks who have transgressed the discipline in this teaching and wear the ascetic markings of a seer and consume offerings given through faith for a single day will generate much greater roots of nonvirtue. Therefore, if a monk who transgresses his discipline consumes offerings given through faith for a single day, he will generate much greater roots of nonvirtue than those other people. That is how it is for monks who transgress their discipline and consume offerings given through faith for a single day.

“Why is that? Śāriputra, people who take lives should be recognized and identified by many beings, and they deserve to be despised by many beings. They are known as ‘having completely violated discipline,’ ‘ruthless,’ ‘evil,’ ‘disgraceful,’ [F.37.b] ‘impure,’ ‘unwholesome,’ ‘inauspicious,’ ‘lacking good qualities,’ and ‘devoid of good qualities,’ and they deserve to be rejected. They will also be known by many beings as ‘utterly lacking good qualities.’ Śāriputra, even if someone who takes lives develops a sense of disgust at some point after killing a living being and thinks, ‘I will take on the unpleasant ripening of this karma, so this is not a suitable activity for me,’ people will still know that their discipline is violated. And if they do not see even the tiniest mass of good quality in them‍—even as little as a hundredth fraction of a hair tip, or a trillionth fraction of a mustard seed‍—what need is there to mention seeing them as objects of worship? What need is there to mention them being worthy of offerings, having good fortune, having positive karmic fruition, being born in the higher realms, or being worthy of making progress? It is impossible. Once their sons, daughters, friends, relatives, kinsmen, and all those connected to them are aware of their violated discipline, they will not even stand up and speak to them when they meet, so what need is there to mention venerating them? It is impossible.

“Then there are those who earn an income by taking lives and use it to provide for their sons and daughters. Śāriputra, that is why there are times when even a hunter can become an object of worship. If the ripening of their karma leads them to meet the noble ones, and if any monk, nun, or male or female lay practitioner introduces them to the correct understanding of revulsion toward the act of killing, they will reverse that karmic stream. If they develop faith in this teaching, leave their homes, and go forth to abandon killing, and if, in order to eliminate their obscurations, [F.38.a] they go forth as followers of the buddhas and the buddhas’ hearers, and they rely upon, attend to, and venerate virtuous friends, they will then attain the level of mendicants. After the suffering they will experience in the present life has arisen and they have eliminated their obscurations, they will be liberated from the lower realms.

“Śāriputra, the evil monks here‍—who pretend to be mendicants when they are not, and who claim to practice pure conduct when they do not‍—put an end to all wholesome qualities. They cut all roots of virtue. Since they have corrupted all roots of virtue, they lack the ability to engage in any virtuous action. Those who follow vile paths and fall into the hell realms, who stray from the path, who have rejected the path, whose splendor and complexion worsen, who should not be emulated, whose limbs of virtue are corrupted, who are lax, who have lost their way, who have taken the wrong way, who proclaim the faults of others, whose understanding is faulty, who are like outcasts, whose characters are rotten, who act uselessly passive,37 and whose behavior is as defiled as a charnel ground will corrupt the path in my teachings. They live like Dharma thieves, they fight, they eavesdrop, they are servants of Māra, they use divisive speech, and they are not worthy of an audience with upright beings.

“Śāriputra, if the many hundreds of thousands of gods saw monks who transgress their discipline living among my hearers‍—like foxes living among lions, paṇḍakas living among universal monarchs, monkeys living among retinues of gods, beings without wealth living among nāga kings, blind people living among beings with the divine eye, or leeches living among the majestic garuḍa birds‍—each and every one of them would be extremely unhappy. So what need is there to mention them seeing Māra’s messengers participating in the vow restoration or offering ceremony? [F.38.b] They are Māra’s servants. When they learn about the excellent awakening of the buddhas and proclaim it to householders, some gods, nāgas, and yakṣas who lack trust in them will laugh out loud and mock them, saying, ‘Why are those evil impostor monks‍—who are like wild horses among thoroughbred steeds‍—sitting on those seats?’ In that way, since those unholy beings do not think, ‘I have no understanding or view,’ they are deceiving the gods, human beings, and themselves.

“Look, they are the thieves of the world with its gods! The gods know that they do not have good qualities, yet they still consume offerings given through faith. They take it upon themselves to perform the acts of salutation, paying homage, standing up, joining their palms, and bowing. They corrupt and degrade the duties of householders and renunciants, and they should be treated like corpses in the charnel ground. They wear robes and use bowls, food, parasols, shoes, alms, beds, mats, servants, temples, water vessels, places to walk and sit, and sewing kits that were not offered to them. They also travel to the south, east, west, and north when they have not been authorized to do so. They behave like thieves in the way that they act and think. They also behave like thieves in the way that they stare, look around, bend and extend their limbs, [F.39.a] wear their skirts, carry their alms bowls, and wear their robes. They act as thieves in all their physical, verbal, and mental movements and endeavors. Anyone who shaves their heads shaves the heads of thieves.

“Śāriputra, it is said that all the movements, thoughts, activities, and forms of conduct of the monks whose practice of discipline has collapsed are those of thieves. Śāriputra, it is said that even when those evil monks do something insignificant, such as washing their hands, defecating, or urinating, they act as thieves. Why is that? Śāriputra, since they are supported by the kings, great royal ministers, humans, and nonhuman beings of Jambudvīpa, these deluded beings are thieves among gods and human beings. As a result, Śāriputra, kings and their great ministers do not think that these thieves are in any way more prominent or superior to them in terms of qualities. Moreover, Śāriputra, since kings and their great ministers do not perceive any good qualities in monks who transgress their discipline and wear the ascetic markings of seers, they will not authorize them to take a single step on their land. According to such prohibitions against unholy beings, Śāriputra, one should not even spit upon them; yet they are all still given offerings out of faith.38 As a result, Śāriputra, the actions that evil monks perform continuously day and night are only the behaviors of thieves. Their movements are the movements of thieves. Śāriputra, the phrases used to describe those evil monks are things such as ‘thieves who steal anything,’ ‘those renowned as thieves,’ or ‘the robbers who steal anything.’ And so, Śāriputra, those evil monks are known as ‘the thieves of the world with its gods.’ [F.39.b]

“Śāriputra, are those thieves of the world with its gods able to purify a small cup of water offered to them through faith?”

“No, Blessed One, they are unable to do so.”

“In that case, Śāriputra, what can I say about their unvirtuous actions? What can I say about the actions of evil monks? Śāriputra, monks who transgress their discipline are the thieves of the world with its gods, and they take on the fault of a severe offense. Śāriputra, this is why the Thus-Gone One made this observation and said, ‘In other words, consuming alms in a region where beings are extremely unethical and unrestrained is just like consuming molten balls of iron.’

“Śāriputra, monks who violate their discipline have deteriorated their lineage. They should not be emulated, they are tormented physically and mentally, they dream of negative deeds, they do not enjoy solitude, and they sigh when they go into the wilderness. They are intimidated, daunted, discouraged, and anxious in the presence of disciplined monks. Even when they receive gifts given out of faith, their minds remain disturbed. They cling to material things and crave the finest things. After they die, they fall into the lower realms and are reborn in the hells. Śāriputra, this is the seventh fault of the violated discipline of monks who violate their discipline. This will complete the conditions to be reborn in the lower realms.

“Moreover, Śāriputra, (8) monks who violate their discipline enjoy useless discussions, revel in useless discussions, and are envious. Their entourage is one of violated discipline. They indulge in violating discipline, and they do not like discourses on discipline. They do not accord with profound discourses such as this one. [F.40.a] They do not agree, and they quarrel with the proponents of such discourses. They do not like remaining seated, they look around in the cardinal and intermediate directions, they cover their faces with their hands, they stare at the sky, and they get up from their seats and walk around. They criticize the speech of the Thus-Gone One and become angry at those who teach the Dharma. They are unwholesome, and their physical, verbal, and mental offenses will lead them to be reborn in the lower realms. Śāriputra, this is the eighth fault of the violated discipline of monks who violate their discipline. This will complete the conditions to be reborn in the lower realms.

“Moreover, Śāriputra, (9) monks who violate their discipline are made the foremost of masters because they are known for their good qualities. They are made the foremost of preceptors because they are praised for being famous, celebrated, and glorified. They are successful at making a living because they are known by the title of someone who has discipline. They are crafty and covetous. Just like crows, they use the name of the saṅgha to acquire their own robes, alms, sleeping places, medicines, and provisions. They are powerful and put great effort into being attractive. They lack modesty and shame. They speak incessantly and make wild gestures with their hands and feet. Their lineage has been deteriorated. They keep close company with women, but not with men.

“Getting to know them more intimately leads one to lose respect for them. The gods, nāgas, and yakṣas do not praise them. The blessed buddhas do not praise them. They are courageous when inflicting punishment and always enforce the conventions of the saṅgha. Śāriputra, such people want to rule over the saṅgha. They do not question any task entrusted to them. They inquire about robes, they try to find fault in those who are disciplined, and they act as if they are equals. [F.40.b] They uphold and adopt unholy doctrines, they enjoy gatherings, and they instigate disputes. Śāriputra, this is the ninth fault of the violated discipline of monks who violate their discipline. This will complete the conditions to be reborn in the lower realms.

“Moreover, Śāriputra, (10) monks who violate their discipline will start disputes. They enjoy quarrels. They are attached to robes. They are headed to the lower realms and are eager to indulge in sleep. They are delighted when they are praised, and they long for the houses of their friends and companions. They are jealous about households and residences. Why is that? Because they think, ‘Oh! How nice it would be to own such things without the other monks knowing!’ They become angry about discipline and delight in violating discipline. They speak the highest words of praise about generosity alone, but not discipline, patience, diligence, concentration, insight, or peace.

“They do not praise those who live in solitude in the jungle in terms of either meaning or words, and they make a concerted effort not to praise modest monks. They never praise monks who engage in ascetic practices in terms of either meaning or words. Instead, they do anything they can to point out their faults. They chat about their family lineages and tell stories about their ancestors. They teach the Dharma because they are poor, and that anxiety leads them to speak deceitfully. They do not abandon their own people. Many beings will quickly outshine them. They are unpleasant, they slander those who are disciplined, and they do not keep close company with the men and women who give advice. [F.41.a] They disagree with discourses like this one, and they are unpleasant toward those who support and teach them. They are also hostile and unpleasant toward those who like and please the teachers of these discourses, so they do not promote discipline.

“They do not approach the teachers of such discourses, and even if they do, they quickly turn away from them and display a lack of concern for them. They talk nonsense and address a householder like a relative when they are not related. They use their power to create schisms. They denigrate those who are disciplined. Śāriputra, this is the tenth fault of the violated discipline of monks who violate their discipline. This will complete the conditions to be reborn in the lower realms.

“Śāriputra, these are the ten faults of the violated discipline of monks who violate their discipline. They will complete the conditions to be reborn in the lower realms.”