Schism in the Sangha (Order)

Wisdom Quarterly

The first major schism was between the new north and old south (buddhanet.net).

Most "bad" karma has no fixed way of turning out. It will turn out badly, but exactly how is impossible to know with certainty. But we can certainly know in general.

Harm done to oneself and others -- on account of the intention to harm (or motivations based on greed, delusion, and/or fear) -- will bring "suffering." That is, the karmic results (called phala and vipaka) will be unwelcome, unwished for, painful, distressing, not what we wanted, not what we aimed for.

There is, however, a totally different kind of "bad" karma that does have a fixed result. The Buddha spoke of five such heinous deeds. One such heinous act is causing a schism in the Order.

Schism in the Order

Updated from F.L. Woodward translation (Pali Text Society)

Gradual Sayings, Book of the Tens, Chp. 9, No. 35

Upali said to the Buddha: "Venerable sir, 'Schism in the Order, schism in the Order,' it is said -- to what extent can the Order be divided?"

"Herein [that is, in this Teaching and Training or Doctrine and Discipline], Upali, monastics proclaim:

• not-Dharma as Dharma
• Dharma as not-Dharma
• not-Discipline as Discipline and
• Discipline as not-Discipline.

"They proclaim what was not said by the Wayfarer* as being his words and uterances. And they proclaim what was said and uttered as not being his words and utterances.

"They proclaim what was not practiced by the Wayfarer as being his practice and the reverse. And they proclaim what was not ordained by the Wayfarer as being ordained by him and the reverse.

"On these ten grounds they break up and separate [the Sangha; according to the commentary, "they pull down and disintegrate the company, set it aside"], they pass separate ordinances and proclaim a separate obligation [Patimokkha, "monastic code of discipline].

To this extent, Upali, the Order gets divided."

*As noted before, "Wayfarer" (Tathagata, Welcome One, Accomplished One) refers not only to the Buddha himself but to those consummate individuals (arhats) who have completed the Noble Eightfold Path and reached the safety and security of enlightenment. Such a person is a welcome blessing, an incomparable "field of merit" for the world, and also is one who done away with and is no longer bound by samsara.

Karma ("Intention")

Deeds are called "karma" because they are intentional. But that intention (cetana) does not regard the result so much as the motivation. For example, if someone's feelings are hurt, it could be because of their misunderstanding or our cutting remarks. What motivated us to say what we did?

When motivated by greed, anger, delusion, or fear, karma is classified as unskillful karma (simply because it produces unwelcome results when it matures for us, which has little to do with the immedate reaction we get. Actions motivated by their opposites are skill because, when they mature, they will produce welcome results.

The explanation, "I never intended to hurt anyone's feelings, just doing my job" does not make it non-karma because the result was an "unintended" consequence. We ourselves make the karma profitable or unprofitable by our internal motivation, not others by their re-actions (which are actions they are heirs to as karma they are accumulating).

This is why it is said that "mind is the forerunner of all conditions" (Dhp. 1). Before manifesting as mental habits, words, or bodily actions, defining-intentions are formed in the mind. We are wise to bear in mind when learning or reading about Buddhism that terms are distorted by English language limitations. Therefore all enlightened beings, none more so thatn buddhas, advise us to purify our minds -- that is, to cleanse them of the three defiling poisons: greed, hate (which includes fear), and delusion (which includes wrong view).