old-path-white-clouds-thich-nhat-hanh

Chapter Forty-Eight
Covering Mud with Straw
Venerable Moggallana suggested a meeting take place between the Buddha’s senior disciples at Jetavana and the principal instigators of the
Kosambi conflict. The goal of the meeting was to learn from the experience in order to come up with ways to prevent such conflicts from
taking place again. Venerable Mahakassapa presided over the meeting.
To begin the meeting, Mahakassapa asked Anuruddha to repeat the six principles of harmonious living that the Buddha had expounded
during his stay at Eastern Bamboo Forest. After hearing Anuruddha explain the six principles, Moggallana suggested that bhikkhus and
bhikkhunis in all monastic centers be asked to memorize them.
After four days of discussion, the bhikkhus in the meeting formulated seven practices of reconciliation to be used to settle disputes within
the sangha. They named these seven methods Saptadhikarana-samatha:
The first practice is sammukha-vinaya, or Face-to-Face Sitting. According to this practice, the dispute must be stated before the entire
convocation of bhikkhus, with both sides of the conflict present. This is to avoid private conversations about the conflict which inevitably
influence people against one side or the other, creating further discord and tension.
The second practice is smrti-vinaya, or Remembrance. In the convocation, both parties involved try to remember from the beginning
everything that led up to the conflict. Details should be presented with as much clarity as possible. Witnesses and evidence should be
provided, if available. The community listens quietly and patiently to both sides in order to obtain adequate information to examine the
dispute.
The third practice is amudha-vinaya, or Non-stubbornness. The monks in question are expected to resolve the conflict. The community
expects both parties to demonstrate their willingness to reach reconciliation. Stubbornness is to be considered negative and
counterproductive. In case a party claims he violated a precept because of ignorance or an unsettled state of mind, without actually
intending to violate it, the community should take that into account in order to find a solution that is agreeable to both sides.
The fourth practice is tatsvabhaisya-vinaya, or Voluntary Confession. Each party is encouraged to admit his own transgressions and
shortcomings without having to be prodded by the other party or the community. The community should allow each party ample time to
confess his own failings, no matter how minor they may seem. Admitting one’s own faults begins a process of reconciliation and encourages
the other party to do likewise. This leads to the possibility of full reconciliation.
The fifth practice is pratijñakaraka-vinaya, or Accepting the Verdict. When the verdict is reached, jñapticaturthinkarmavacana, it
will be read aloud three times. If no one in the community voices disagreement with it, it is considered final. Neither party in dispute has the
right to challenge the verdict. They have agreed to place their trust in the community’s decision and carry out whatever verdict the
community reaches.
The sixth practice is yadbhuyasikiya-vinaya, or Decision by Consensus. After hearing both sides and being assured of the
wholehearted efforts by both sides to reach a settlement, the community reaches a verdict by consensus.
The seventh practice is trnastaraka-vinaya, or Covering Mud with Straw. During the convocation, a venerable elder monk is appointed
to represent each side in the conflict. These are high monks who are deeply respected and listened to by others in the sangha. They sit and
listen intently, saying little. But when they do speak, their words carry special weight. Their words have the capacity to soothe and heal
wounds, to call forth reconciliation and forgiveness, just as straw covers mud, enabling someone to cross it without dirtying his clothes.
Thanks to the presence of these elder bhikkhus, the disputing parties find it easier to release petty concerns. Bitterness is eased and the
community is able to reach a verdict agreeable to both sides.
The Buddha’s senior disciples submitted the Seven Practices of Reconciliation for his approval. He praised their work and agreed that
the practices should become part of the formal precepts.
The Buddha remained at Jetavana for six months before returning to Rajagaha. He stopped to visit the bodhi tree on the way and
entered Uruvela to visit Svasti’s family. Svasti was twenty-one years old. The Buddha had returned to fulfill his promise to welcome Svasti
into the sangha when he was old enough. Svasti was ordained and fast became Rahula’s closest friend.