Schism - One of the 5 Actions of Immediate Retribution

[WoselTenzin]

According to Buddha, there are 5 actions of immediate retribution that would immediately bring one to hell upon death with no bardo or intermediate state in between.  These are:-

1.  Killing one's father
2.  Killing one's mother
3.  Killing an arhat
4.  Wounding a Buddha
5.  Causing schism within the Sangha

Of the above 5, the most likely for people to commit is schism.  Schism is the act of causing or seeking to cause division among people for various reasons but the most common reason is consolidate "power" with a negative motive.  In the corporate world we see schism being committed everyday except that it is called politics,

Religious organisations are not immune to it either except that schism here is committed more subtlely as spiritual/religious people are supposed to know that committing such action is a big offense. 

Then why do people still commit such actions?  The reasons could be they don't really believe in karma or the thirst for their perceived gain from such actions in this life blinds them from its scary future karmic results.   

Schismatic actions are extremely dangerous.  It brings down the energy of the environment, cause distrust among people and can even destroy an organisation be it religious or not.  Innocent people can fall prey to unscrupulous actions of the perpetrator for the sake of their own perceived gain be it real or imagined

What can people in spiritual/religious organisations around the world do the curb schismatic actions of people in their midst?   

[Helena]

Very good post! I think schism is probably one of the worst prevalent disease of our time.
So much idle talk, gossip to the point that we can even commercialize them! In the case of celebrity gossip news.
Sometimes people can even be unaware that they are creating schism in a spiritual community because they are so used to it that they think it is the most natural thing.
Ignorance, wrong views and misunderstanding of Karma and Dharma - these are some of the causes for schism to fester in all segments of our society.
As long as the self-cherishing mind thrives within an individual, there will be schism.
People are always most concerned with protecting themselves first and foremost. So, whatever they need to say and will say to cover their own back-sides will be of utmost importance to them.
It is sad but it is true.
For those of us who are trying our best to get rid of schismatic speech, then we have to continue training ourselves to be more aware of our own speech. Observe our own mind and the dialogue that goes on in our minds.
We create so many projections about people and things around us. And we begin to believe that they are all real and true when they may not be.
So, cultivating wisdom and awareness is very crucial.
Easy to say, but very challenging to do.
Still, we got to keep doing and trying until we do win over our own inner demons.

I find that if we truly focus on wanting to create greater peace and harmony wherever we are, we will be motivated to find skillful means and the more beneficial ways to deliver our speech in our daily lives. Perhaps we can start from here. And practice being more aware as a start. We begin by curbing our own schismatic speech and tendencies first and foremost. Above all, we do not engage or indulge in others' schismatic talk either. We do not encourage and fuel them.

This is my two cents' worth.

[Big Uncle]

Very good post! I think schism is probably one of the worst prevalent disease of our time.
So much idle talk, gossip to the point that we can even commercialize them! In the case of celebrity gossip news.
Sometimes people can even be unaware that they are creating schism in a spiritual community because they are so used to it that they think it is the most natural thing.
Ignorance, wrong views and misunderstanding of Karma and Dharma - these are some of the causes for schism to fester in all segments of our society.
As long as the self-cherishing mind thrives within an individual, there will be schism.
People are always most concerned with protecting themselves first and foremost. So, whatever they need to say and will say to cover their own back-sides will be of utmost importance to them.
It is sad but it is true.
For those of us who are trying our best to get rid of schismatic speech, then we have to continue training ourselves to be more aware of our own speech. Observe our own mind and the dialogue that goes on in our minds.
We create so many projections about people and things around us. And we begin to believe that they are all real and true when they may not be.
So, cultivating wisdom and awareness is very crucial.
Easy to say, but very challenging to do.
Still, we got to keep doing and trying until we do win over our own inner demons.

I find that if we truly focus on wanting to create greater peace and harmony wherever we are, we will be motivated to find skillful means and the more beneficial ways to deliver our speech in our daily lives. Perhaps we can start from here. And practice being more aware as a start. We begin by curbing our own schismatic speech and tendencies first and foremost. Above all, we do not engage or indulge in others' schismatic talk either. We do not encourage and fuel them.

This is my two cents' worth.

Dear Helena,

I think you must understand that schism is not idle chatter/talk (which is what you mentioned and is bad but not as bad as schism). Schism is any actions of body, speech and mind deliberately or out of habituation (feigned unknowing) to cause differences in the personal or working relationships of others. All of us have encountered people who deliberately cause that and are able to do it so skillfully and on many occasions, get away with it. The motive is usually jealousy and in my experience, they are always very eloquent in their misdeeds. They drop subtle verbal hints that are not far from the truth and their speech is always insinuative and double-edged in its meaning. Such people cause mistrust and makes everybody around them uncomfortable due to their sharp words. On top of that, they are almost always soft spoken and very polite. They almost never give you a straight answer - whether yes or not but delve in reasons and quotes what others have said.

So, if any of you are like that, be aware that you are creating heavy karma with every insinuation. Cut the negative karma now and force yourself to be direct. Give a straight answer and more importantly, force yourself to think and verbalize the good qualities of others. A lot of purification needed for such people because the direct result of schism is our relationships breaks down, we are constantly lonely and our Dharmic and worldly endeavors cannot bear fruit or cannot progress. Just because we don't receive these results don't mean that they are not around the corner. 

And if you any of you know someone like that, they must be confronted with facts and made known that their words insinuate certain meaning that are not beneficial for others. That will help them a lot and also to help them recognize and remember the good qualities of others. The key word is to rejoice for others. People who are jealous cannot rejoice for others.

[iloveds]

So much effort to convince schismatic people that what they are doing is wrong not just from a objective viewpoint but for themselves. 

In terms of Karma sure the results would be difficult to have relationships with people but what else? 

Can never hear the truth?
Always get instructions wrong?
Inherent Lack of awareness?
A mind confused and easily destabilised. 

Karma is tricky soo many multiple causes from many lifetimes of action. 

[buddhalovely]

While popular notions of Buddhism in the twentieth and twenty-first centuries have often assumed that Buddhism is, and was, as poised, polished, and monochromatic as those charming jade Buddha-statues found in Asian-American restaurants, a bit of familiarity with Buddhist history suggests otherwise. In fact, it would probably be no exaggeration to say that the history of Buddhism, in the twenty-five centuries since the Buddha's death, could be told as a series of schismatic developments. To make sense of this fractious history, this chapter will present a thumbnail account of the evolution of Buddhism in India, Tibet, and East Asia, along with some brief comments about Buddhism in the Occident. In offering this historical overview of Buddhist schisms, which will be by definition partial and minimalist, I have selected particular developments based on whether they either add something to our appreciation of the vicissitudes of the Buddhist tradition, or provide potentially useful information for comparative reflections.
In light of the material found in the Buddhist tradition, I believe we will do fine defining “schism” simply as “a publicly recognized division within a religious group.” As in any tradition, such a division could emerge from disagreements over doctrine, history, leadership, practices, or institutional arrangements. In defining “schism” in this broad manner, the point is not just that schisms result from differences of opinion over an issue, but also that these differences have been elevated into “identity-producing” divides.

[yontenjamyang]

According to Buddha, there are 5 actions of immediate retribution that would immediately bring one to hell upon death with no bardo or intermediate state in between.  These are:-

1.  Killing one's father
2.  Killing one's mother
3.  Killing an arhat
4.  Wounding a Buddha
5.  Causing schism within the Sangha

Of the above 5, the most likely for people to commit is schism.  Schism is the act of causing or seeking to cause division among people for various reasons but the most common reason is consolidate "power" with a negative motive.  In the corporate world we see schism being committed everyday except that it is called politics,

Religious organisations are not immune to it either except that schism here is committed more subtlely as spiritual/religious people are supposed to know that committing such action is a big offense. 

Then why do people still commit such actions?  The reasons could be they don't really believe in karma or the thirst for their perceived gain from such actions in this life blinds them from its scary future karmic results.   

Schismatic actions are extremely dangerous.  It brings down the energy of the environment, cause distrust among people and can even destroy an organisation be it religious or not.  Innocent people can fall prey to unscrupulous actions of the perpetrator for the sake of their own perceived gain be it real or imagined

What can people in spiritual/religious organisations around the world do the curb schismatic actions of people in their midst?   

For any negative actions to be complete there must be the 4 factors of intention, object, the actual action and the rejoicing of the act. Causing schism within the sangha is the same. For example if one member of the sangha from a region were to intentionally say something bad about sangha members from another region, causing bad relationship amongst members of the sangha of these 2 regions and the culprit rejoices about that or have something to gain from it, then the act of causing schism within sangha is complete and the retribution is severe and immediate.

I agree that causing schism within the sangha is perhaps the most common and hence the most dangerous for those living within or working close to the sangha. One may out of delusions commit this act and with intent without realizing it. Yes, out of delusion, one can also be deluded with the intent. For eg, one may think one is doing something with good intent but may be have a delusion about the same intent.

So it is important that members of the sangha and those working with the sangha to have strong awareness of every actions of the body, speech and mind. Always be mindful.

[Midakpa]

In the Pratimoksha rules, there are a few regarding schism. As communal harmony is very important among the sangha, schism is considered a sanghadisesa offence. Sanghadisesa (remainders) is a class of thirteen (17 for Bhikkhunis) very serious offences. To be resolved it requires formal meetings of the Community and probation of the offending bhikkhu or bhikkhuni.

Sanghadisesa rule no. 10 (rule no. 14 for Bhikkhunis) says: "To persist in one's attempts at a schism, after the third announcement of a formal rebuke in a meeting of the Community, is a sanghadisesa offence."

Sanghadisesa rule no. 11 (rule no. 15 for Bhikkhunis) says: "To persist in supporting a potential schismatic, after the third announcement of a formal rebuke in a meeting of the Community, is a sanghadisesa offence."

Thus, a bhikkhu or a bhikkhuni who engages in schism will be rebuked up to three times so as to desist from his/her actions. If he/she does not desist, then this bhikkhu or bhikkhuni will be suspended and it entails initial and subsequent meetings of the Community.

[Midakpa]

Why is schism within the sangha taken so seriously? Because the Lord Buddha had pointed out the dangers of schism. "The Buddha often called his teaching the Dharma-Vinaya and when he passed away he left these rules as a guide for Buddhists to follow. The Dharma represents the principles of the Truth while the Vinaya represents the most efficacious lifestyle for the realization of that Truth. Or, the Vinaya is a way of life that enshrines the principles of Truth in the practicalities of living within the world." (Ven. Tiradhammo)

The Buddha had made sure before he passed away, that the rules regarding schism and proper procedures to resolve disputes were set down in the Adhikaranasamatha rules (the last seven of the 227 rules of the Pratimoksha). This was to ensure harmony within the Community. This is important for the Dharma to last a long time. It is also to prevent the individual from commiting one of the five heinous actions.

When the Buddha was about to pass away, rather than appointing an individual to take his place, he said: "Whatever Dhamma and Vinaya I have pointed out and formulated for you, that will be your Teacher when I am gone." (Mahaparinibbana Sutta)

Why has the Buddha's teaching stood the test of time? It is probably because the Buddha understood human failings and weaknesses and by teaching the vinaya, he was able to guide his followers on the proper path, through a system of checks and balances, including ways to deal with schism within the community.

[Midakpa]

There is a story during the Buddha's time, in which lay people played a role in resolving a schism within the Community.

When the Buddha went to reside at Ghositarama in the city of Kosambi, he found a dispute had arisen between the bhikkhus there. One group of monks under a "vinaya expert" had accused the "Dharma- expounder" leader (of another group) of a minor wrong-doing offence. The "Dharma-expounder" bhikkhu would not admit to this so dissension arose between the two groups. Even when the Lord Buddha pointed out to both groups the dangers in this and how to put matters right, they still could not agree. So the Lord Buddha left them and went to reside by himself in the Rakkhitavan Forest.

The lay people of Kosambi blamed the quarrelling bhikkhus for causing the Buddha to go away and in consequence they agreed together not to pay respect to those bhikkhus. When the bhikkhus came to their houses, they would not give alms food, desiring them to 'go away, disrobe, or else return to the way of practice pleasing to the Lord Buddha'. After this treatment, both groups of Bhikkhus came to their senses and agreed to see the Lord Buddha where the dispute was properly resolved. (Vinayamukha)

[Midakpa]

Disputes within the sangha community often lead to schism. To counter schism as well as other offences, there is, in the Pratimoksha vows, a section called Adhikarana-Samatha (means to settle a dispute). There are seven ways which cover all types of disputes within the sangha community. These are:

(1) A verdict "in the presence of" should be given.
This means that the transaction settling the issue must be carried out in the presence of the Community, in the presence of the individuals, and in the presence of the Dharma and Vinaya.

(2) A verdict of mindfulness may be given.
This is the verdict of innocence given in an accusation, based on the fact that the accused remembers fully that he/she did not commit the offence in question.

(3) A verdict of past insanity may be given.
This is another verdict of innocence given in an accusation, based on the fact that the accused was out of his/her mind when he/she committed the offence in question and so is absolved of any responsibility for it.

(4) Acting in accordance with what is admitted.
This refers to the ordinary confession of offences, where no formal interrogation is involved. The confession is valid only if in accord with the facts, e.g., a bhikkhu/bhikkhuni actually commits a pacittiya offence (downfalls) and then confesses it as such, and not as a stronger or lesser offence. If he/she were to confess it as a dukkata or a sanghadisesa, that would be invalid.

(5) Acting in accordance with the majority.
This refers to cases in which bhikkhus/bhikkhunis are unable to settle a dispute unanimously, even after all the proper procedures are followed, and - in the words of the Canon - are "wounding one another with weapons of the tongue." In cases such as these, decisions can be made by majority vote.

(6) Acting for his/her (the accused's) further punishment.
This refers to cases where a bhikkhu/bhikkhuni admits to having committed the offence in question only after being formally interrogated about it. He/she is then to be reproved for his/her actions, made to remember the offence and to confess it, after which the community carries out a "further punishment" transaction against him/her as an added punishment for being so uncooperative as to require the formal interrogation in the first place.

(7) Covering over as with grass.
This refers to situations in which both sides of a dispute realize that, in the course of their dispute, they have done much that is unworthy of a contemplative. If they were to deal with one another for their offences, the only result would be greater divisiveness. Thus if both sides agree, all the bhikkus/bhikkunis gather in one place. (All must attend, even sick bhikkhus/bhikkunis). A motion is made to the entire group that this procedure will be followed. One member of each side then makes a formal motion to the members of his/her faction that he/she will make a confession for them. When both sides are ready, the representative of each side addresses the entire group and makes a blanket confession, using the form of a motion and one announcement.

[Rihanna]

Yes, I agree that of all the 5 heinous crimes, schism is the 'easiest' to commit. When one has learned that a dispute has led to a schism and he wants to get involved, he has to set his motivation right and act in good faith. The ability to take sides requires that one be well-informed about the Dharma. If one cannot clearly judge which side is right (it might be that both sides are wrong, or that they have split over a grey area), it is best not to get involved as one may not have the wisdom. It could end up with even making matters worse.

A schism can be rightfully ended only if both sides are able to investigate the grounds of their dispute and where both factions were acting in good faith. However, if the schism was based on rooted ill intent, the best would be to stay away and/or give your advice with pure motive and not get involved. In most cases, with time, it fizzles out.

[RedLantern]

Roots of schism  1)easily angered and bears a grudge
                          2)mean and spiteful
                          3)jealous and possessive
                          4)scheming and deceitful
                          5)has evil desires and wrong views
                          6)is attached to his own views,obstinate ,unable to let go.
Such a person lives without difference or respect for the Buddha,the Dharma,the Sangha.When he causes a dispute in the community,it comes to be harmful,the unhappiness,the detriment of many people,for the harm and pain of human and divine beings.
The three unskillful roots:the state of mind that are covetous,corrupt,or confused
The three skillful roots:The state of mind that are not covetous,corrupt ,or confused.

[Q]

What can people in spiritual/religious organisations around the world do the curb schismatic actions of people in their midst?   

Easy... Practice the Dharma well and all of this should not be a problem in the first place.

Unfortunately, just working or volunteering in a religious organisation does not mean that schism among the people do not happen... it does happen. Why? Well, no one's perfect, and some people don't even try to act spiritual. Some people participate in these organisations for their own welfare... it varies with people of course, their motive for being involved in the spiritual organisation can be either for fame, selfish reasons, to meet people for whatever it is that's in mind, to target these community as a business opportunity, etc etc there is so many reasons.

When you have people with these type of ulterior motive, that's where you get schism, after all, having a motive when entering a spiritual organization itself shows how selfish they are (only thinking of their own benefit), so it's no wonder if they are ever ready to bad mouth fellow spiritual friends to achieve whatever it is they want.

So, how to curb these attitude? Practice the Dharma, be close to Dharma friends that practice or they will drag us down (if we're not a very accomplish practitioner)