The Chapter with Upāli
AN 10.31 With Upāli Upālisutta
Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him:
"Sir, for how many reasons did the Realized One lay down training rules for his disciples and recite the monastic code?"
"Upāli, the Realized One laid down training rules for his disciples and recited the monastic code for ten reasons. What ten? For the well-being of the Saṅgha and for the comfort of the Saṅgha. For keeping difficult persons in check and for the comfort of good-hearted mendicants. For restraining defilements that affect this life and protecting against defilements that affect lives to come. For inspiring confidence in those without it, and increasing confidence in those who have it. For the continuation of the true teaching and the support of the training. The Realized One laid down training rules for his disciples and recited the monastic code for these ten reasons."
AN 10.32 Suspending the Recitation of the Monastic Code Pātimokkhaṭṭhapanāsutta
"Sir, how many grounds are there to suspend the recitation of the monastic code?"
"Upāli, there are ten grounds to suspend the recitation of the monastic code. What ten? A mendicant who has committed an expulsion offense is sitting in the assembly. A discussion about whether someone has committed an expulsion offense is unfinished. A person who is not fully ordained is sitting in the assembly. A discussion about whether someone is fully ordained or not is unfinished. Someone who has resigned the training is sitting in the assembly. A discussion about whether someone has rejected the training or not is unfinished. A eunuch is sitting in the assembly. A discussion about whether someone is a eunuch is unfinished. A raper of nuns is sitting in the assembly. A discussion about whether or not someone is a raper of nuns is unfinished. These are the ten grounds to suspend the recitation of the monastic code."
AN 10.33 A Judge Ubbāhikāsutta
"Sir, how many qualities should a mendicant have to be deemed a judge?"
"Upāli, a mendicant should have ten qualities to be deemed a judge. What ten? It's when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they've undertaken. They're very learned, remembering and keeping what they've learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that's entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically. Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. They're firm and unfaltering in the training. When there are opposing parties, they're able to persuade, advocate, and convince them, make them see the other side and trust each other. They're skilled in raising and settling disciplinary issues. They know what a disciplinary issue is. They know how a disciplinary issue originates. They know how a disciplinary issue ceases. They know the practical way leading to the cessation of a disciplinary issue. A mendicant should have these ten qualities to be deemed a judge."
AN 10.34 Ordination Upasampadāsutta
"Sir, how many qualities should a mendicant have to give ordination?"
"Upāli, a mendicant should have ten qualities to give ordination. What ten? It's when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they've undertaken. They're very learned, remembering and keeping what they've learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that's entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically. Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. They're able to care for the sick or get someone else to do so. They're able to settle dissatisfaction or get someone else to do so. They're able to dispel remorse when it has come up. They're able to rationally dissuade someone from misconceptions that come up. They're able to encourage someone in the higher ethics, the higher mind, and the higher wisdom. A mendicant should have these ten qualities to give ordination."
AN 10.35 Dependence Nissayasutta
"Sir, how many qualities should a mendicant have to give dependence?"
"Upāli, a mendicant should have ten qualities to give dependence. What ten? It's when a mendicant is ethical ... They're learned ... Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. They're able to care for the sick or get someone else to do so. They're able to settle dissatisfaction or get someone else to do so. They're able to dispel remorse when it has come up. They're able to rationally dissuade someone from misconceptions that come up. They're able to encourage someone in the higher ethics, the higher mind, and the higher wisdom. A mendicant should have these ten qualities to give dependence."
AN 10.36 A Novice Sāmaṇerasutta
"Sir, how many qualities should a mendicant have to be attended on by a novice?"
"Upāli, a mendicant should have ten qualities to be attended on by a novice. What ten? It's when a mendicant is ethical ... They're learned ... Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. They're able to care for the sick or get someone else to do so. They're able to settle dissatisfaction or get someone else to do so. They're able to dispel remorse when it has come up. They're able to rationally dissuade someone from misconceptions that come up. They're able to encourage someone in the higher ethics, the higher mind, and the higher wisdom. A mendicant should have these ten qualities to be attended on by a novice."
AN 10.37 Schism in the Saṅgha Saṁghabhedasutta
"Sir, they speak of 'schism in the Saṅgha'. How is schism in the Saṅgha defined?"
"Upāli, it's when a mendicant explains what is not the teaching as the teaching, and what is the teaching as not the teaching. They explain what is not the training as the training, and what is the training as not the training. They explain what was not spoken and stated by the Realized One as spoken and stated by the Realized One, and what was spoken and stated by the Realized One as not spoken and stated by the Realized One. They explain what was not practiced by the Realized One as practiced by the Realized One, and what was practiced by the Realized One as not practiced by the Realized One. They explain what was not prescribed by the Realized One as prescribed by the Realized One, and what was prescribed by the Realized One as not prescribed by the Realized One. On these ten grounds they split off and go their own way. They perform legal acts autonomously and recite the monastic code autonomously. That is how schism in the Saṅgha is defined."
AN 10.38 Harmony in the Saṅgha Saṁghasāmaggīsutta
"Sir, they speak of 'harmony in the Saṅgha'. How is harmony in the Saṅgha defined?"
"Upāli, it's when a mendicant explains what is not the teaching as not the teaching, and what is the teaching as the teaching. They explain what is not the training as not the training, and what is the training as the training. They explain what was not spoken and stated by the Realized One as not spoken and stated by the Realized One, and what was spoken and stated by the Realized One as spoken and stated by the Realized One. They explain what was not practiced by the Realized One as not practiced by the Realized One, and what was practiced by the Realized One as practiced by the Realized One. They explain what was not prescribed by the Realized One as not prescribed by the Realized One, and what was prescribed by the Realized One as prescribed by the Realized One. On these ten grounds they don't split off and go their own way. They don't perform legal acts autonomously or recite the monastic code autonomously. That is how harmony in the Saṅgha is defined."
AN 10.39 With Ānanda (1st) Paṭhamaānandasutta
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
"Sir, they speak of 'schism in the Saṅgha'. How is schism in the Saṅgha defined?"
"Ānanda, it's when a mendicant explains what is not the teaching as the teaching ... and what was prescribed by the Realized One as not prescribed by the Realized One. On these ten grounds they split off and go their own way. They perform legal acts autonomously and recite the monastic code autonomously. That is how schism in the Saṅgha is defined."
"But sir, what does someone who has split a harmonious Saṅgha create?"
"They create a sin that lasts for an eon."
"But sir, what is the sin that lasts for an eon?"
"They burn in hell for an eon, Ānanda.
A schismatic remains for the eon
in a place of loss, in hell.
Taking a stand against the teaching,
favoring factions, they ruin their sanctuary.
After causing schism in a harmonious Saṅgha,
they burn in hell for an eon."
AN 10.40 With Ānanda (2nd) Dutiyaānandasutta
"Sir, they speak of 'harmony in the Saṅgha'. How is harmony in the Saṅgha defined?"
"Ānanda, it's when a mendicant explains what is not the teaching as not the teaching, and what is the teaching as the teaching. They explain what is not the training as not the training, and what is the training as the training. They explain what was not spoken and stated by the Realized One as not spoken and stated by the Realized One, and what was spoken and stated by the Realized One as spoken and stated by the Realized One. They explain what was not practiced by the Realized One as not practiced by the Realized One, and what was practiced by the Realized One as practiced by the Realized One. They explain what was not prescribed by the Realized One as not prescribed by the Realized One, and what was prescribed by the Realized One as prescribed by the Realized One. On these ten grounds they don't split off and go their own way. They don't perform legal acts autonomously or recite the monastic code autonomously. That is how harmony in the Saṅgha is defined."
"But sir, what does someone who has created harmony in a schismatic Saṅgha create?"
"They create divine merit."
"But what is divine merit?"
"They rejoice in heaven for an eon, Ānanda.
A Saṅgha in harmony is happy,
as is support for those in harmony.
Taking a stand on the teaching,
favoring harmony, they ruin no sanctuary.
After creating harmony in the Saṅgha,
they rejoice in heaven for an eon."