Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing confession Pācittiyakaṇḍa
The subchapter on containing living beings Sappāṇakavagga

68. The training rule on Ariṭṭha 68. Ariṭṭhasikkhāpada

Origin story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At that time the monk Ariṭṭha, an ex-vulture-killer, had the following bad and erroneous view: Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti—“As I understand the Teaching of the Buddha, the things he calls obstacles are unable to obstruct one who indulges in them.” “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.

A number of monks heard Assosuṁ kho sambahulā bhikkhū—that Ariṭṭha had that view. “ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā’”ti. Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṁsu; They went to him and asked, upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocuṁ—“Is it true, Ariṭṭha, “saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—that you have such a view?” ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā’”ti?

“Yes, indeed. As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them.” “Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi— ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.

“No, Ariṭṭha, don’t misrepresent the Buddha, for it’s not good to misrepresent him. The Buddha would never say such a thing. “Mā, āvuso ariṭṭha, evaṁ avaca. Mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ. Na hi bhagavā evaṁ vadeyya. The Buddha has given many discourses about the obstacles being obstructive and how they obstruct one who indulges in them. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāya. The Buddha has said that the enjoyment provided by worldly pleasures is small, whereas the suffering and trouble with them are huge, and so their drawbacks are greater. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. The Buddha has said that worldly pleasures are similar to a skeleton … Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. similar to a piece of meat … Maṁsapesūpamā kāmā vuttā bhagavatā …pe… similar to a grass torch … tiṇukkūpamā kāmā vuttā bhagavatā … similar to a pit of coals … aṅgārakāsūpamā kāmā vuttā bhagavatā … similar to a dream … supinakūpamā kāmā vuttā bhagavatā … similar to borrowed goods … yācitakūpamā kāmā vuttā bhagavatā … similar to fruits on a tree … rukkhaphalūpamā kāmā vuttā bhagavatā … similar to a knife and chopping block … asisūnūpamā kāmā vuttā bhagavatā … similar to swords and stakes … sattisūlūpamā kāmā vuttā bhagavatā … similar to a snake’s head; the suffering and trouble with them are huge, and so their drawbacks are greater.” sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.

But even though the monks corrected Ariṭṭha like this, he stubbornly held on to that bad and erroneous view, and continued to insist on it. Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi vuccamāno tatheva taṁ pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati—“evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi— ‘yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā’”ti. Since they were unable to make him give up that view, they went to the Buddha and told him what had happened. Yato ca kho te bhikkhū nāsakkhiṁsu ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavato etamatthaṁ ārocesuṁ. Soon afterwards the Buddha had the Sangha gathered and questioned Ariṭṭha: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ paṭipucchi—“Is it true, Ariṭṭha, that you have such a view?” “saccaṁ kira te, ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti?

“Yes indeed, sir.” “Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi— ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.

“Foolish man, who do you think I have taught like this? Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? Haven’t I given many discourses about the obstacles being obstructive and how they obstruct one who indulges in them? Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā. Alañca pana te paṭisevato antarāyāya. I have said that the enjoyment provided by worldly pleasures is small, whereas the suffering and trouble with them are huge, and so their drawbacks are greater. Appassādā kāmā vuttā mayā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. I have said that worldly pleasures are similar to a skeleton … Aṭṭhikaṅkalūpamā kāmā vuttā mayā …pe… similar to a piece of meat … maṁsapesūpamā kāmā vuttā mayā … similar to a grass torch … tiṇukkūpamā kāmā vuttā mayā … similar to a pit of coals … aṅgārakāsūpamā kāmā vuttā mayā … similar to a dream … supinakūpamā kāmā vuttā mayā … similar to borrowed goods … yācitakūpamā kāmā vuttā mayā … similar to fruits on a tree … rukkhaphalūpamā kāmā vuttā mayā … similar to a knife and chopping block … asisūnūpamā kāmā vuttā mayā … similar to swords and stakes … sattisūlūpamā kāmā vuttā mayā … similar to a snake’s head; the suffering and trouble with them are huge, and so their drawbacks are greater. sappasirūpamā kāmā vuttā mayā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. And yet, foolish man, by misunderstanding you have misrepresented me, hurt yourself, and made much demerit. Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi. This will be for your long-lasting harm and suffering. Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāya.

This will affect people’s confidence …” … Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… “And, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘If a monk says, “Yo pana bhikkhu evaṁ vadeyya— “As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them,” ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā’ti then the monks should correct him like this: so bhikkhu bhikkhūhi evamassa vacanīyo— “No, venerable, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing. ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya, In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.” anekapariyāyenāvuso, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā’ti. If that monk continues as before, the monks should press him up to three times to make him give up that view. Evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya. If he then gives it up, all is well. Yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ, If he does not, he commits an offense entailing confession.’” no ce paṭinissajjeyya, pācittiyan”ti.

Definitions

A: Yo panāti

whoever … yo yādiso …pe…

Monk: bhikkhūti

… The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case. …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.

Says: Evaṁ vadeyyāti—

“As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them.” “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.

Him: So bhikkhūti

the monk who speaks in that way. yo so evaṁvādī bhikkhu.

The monks: Bhikkhūhīti

other monks, those who see it or hear about it. They should correct him, aññehi bhikkhūhi. Ye passanti ye suṇanti tehi vattabbo—“No, venerable, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing. “māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya, In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.” anekapariyāyenāvuso antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāyā”ti. And they should correct him a second Dutiyampi vattabbo. and a third time. Tatiyampi vattabbo. If he gives up that view, all is well. Sace paṭinissajjati, iccetaṁ kusalaṁ; If he does not, he commits an offense of wrong conduct. no ce paṭinissajjati, āpatti dukkaṭassa. If those who hear about it do not say anything, they commit an offense of wrong conduct. Sutvā na vadanti, āpatti dukkaṭassa.

That monk, even if he has to be pulled into the Sangha, should be corrected like this: So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo—“No, venerable, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing. “māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya, In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.” anekapariyāyenāvuso antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāyā”ti. And they should correct him a second Dutiyampi vattabbo. and a third time. Tatiyampi vattabbo. If he gives up that view, all is well. Sace paṭinissajjati, iccetaṁ kusalaṁ. If he does not, he commits an offense of wrong conduct. No ce paṭinissajjati, āpatti dukkaṭassa. He should then be pressed. So bhikkhu samanubhāsitabbo. “And, monks, he should be pressed like this. “Evañca pana, bhikkhave, samanubhāsitabbo. A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. Monk so-and-so has the following a bad and erroneous view: Itthannāmassa bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—“As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them.” “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā”ti. He is not giving up that view. So taṁ diṭṭhiṁ na paṭinissajjati. If the Sangha is ready, it should press him Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ samanubhāseyya—to make him give it up. tassā diṭṭhiyā paṭinissaggāya. This is the motion. Esā ñatti.

Please, venerables, I ask the Sangha to listen. Suṇātu me, bhante, saṅgho. Monk so-and-so has the following bad and erroneous view: Itthannāmassa bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—“As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them.” “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā”ti. He is not giving up that view. So taṁ diṭṭhiṁ na paṭinissajjati. The Sangha presses him to make him give it up. Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassā diṭṭhiyā paṭinissaggāya. Any monk who approves of pressing him to make him give it up should remain silent. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā, tassā diṭṭhiyā paṭinissaggāya, so tuṇhassa; Any monk who doesn’t approve should speak up. yassa nakkhamati, so bhāseyya.

A second time … Dutiyampi etamatthaṁ vadāmi …pe… A third time I speak on this matter: tatiyampi etamatthaṁ vadāmi—Please, venerables, I ask the Sangha to listen. suṇātu me, bhante, saṅgho. Monk so-and-so has the following bad and erroneous view: Itthannāmassa bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—“As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them.” “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. He is not giving up that view. So taṁ diṭṭhiṁ na paṭinissajjati. The Sangha presses him to make him give it up. Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassā diṭṭhiyā paṭinissaggāya. Any monk who approves of pressing him to make him give it up should remain silent. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā, tassā diṭṭhiyā paṭinissaggāya, so tuṇhassa; Any monk who doesn’t approve should speak up. yassa nakkhamati, so bhāseyya.

The Sangha has pressed this monk to give up that view. Samanubhaṭṭho saṅghena itthannāmo bhikkhu, tassā diṭṭhiyā paṭinissaggāya. The Sangha approves and is therefore silent. I’ll remember it thus.’” Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

After the motion, he commits an offense of wrong conduct. Ñattiyā dukkaṭaṁ. After each of the first two announcements, he commits an offense of wrong conduct. Dvīhi kammavācāhi dukkaṭā. When the last announcement is finished, he commits an offense entailing confession. Kammavācāpariyosāne āpatti pācittiyassa.

Permutations

If it is a legitimate legal procedure, and he perceives it as such, and he does not give up his view, he commits an offense entailing confession. Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti pācittiyassa. If it is a legitimate legal procedure, but he is unsure of it, and he does not give up his view, he commits an offense entailing confession. Dhammakamme vematiko na paṭinissajjati, āpatti pācittiyassa. If it is a legitimate legal procedure, but he perceives it as illegitimate, and he does not give up his view, he commits an offense entailing confession. Dhammakamme adhammakammasaññī na paṭinissajjati, āpatti pācittiyassa.

If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct. Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct. Adhammakamme vematiko, āpatti dukkaṭassa. If it is an illegitimate legal procedure, and he perceives it as such, he commits an offense of wrong conduct. Adhammakamme adhammakammasaññī, āpatti dukkaṭassa.

Non-offenses

There is no offense: Anāpatti—if he has not been pressed; asamanubhāsantassa, if he gives it up; paṭinissajjantassa, if he is insane; ummattakassāti. if he is the first offender.

The training rule on Ariṭṭha, the eighth, is finished. Ariṭṭhasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Analysis
The chapter on offenses entailing confession
The subchapter on containing living beings

68. The training rule on Ariṭṭha

Origin story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time the monk Ariṭṭha, an ex-vulture-killer, had the following bad and erroneous view: “As I understand the Teaching of the Buddha, the things he calls obstacles are unable to obstruct one who indulges in them.”

A number of monks heard that Ariṭṭha had that view. They went to him and asked, “Is it true, Ariṭṭha, that you have such a view?”

“Yes, indeed. As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them.”

“No, Ariṭṭha, don’t misrepresent the Buddha, for it’s not good to misrepresent him. The Buddha would never say such a thing. The Buddha has given many discourses about the obstacles being obstructive and how they obstruct one who indulges in them. The Buddha has said that the enjoyment provided by worldly pleasures is small, whereas the suffering and trouble with them are huge, and so their drawbacks are greater. The Buddha has said that worldly pleasures are similar to a skeleton … similar to a piece of meat … similar to a grass torch … similar to a pit of coals … similar to a dream … similar to borrowed goods … similar to fruits on a tree … similar to a knife and chopping block … similar to swords and stakes … similar to a snake’s head; the suffering and trouble with them are huge, and so their drawbacks are greater.”

But even though the monks corrected Ariṭṭha like this, he stubbornly held on to that bad and erroneous view, and continued to insist on it. Since they were unable to make him give up that view, they went to the Buddha and told him what had happened. Soon afterwards the Buddha had the Sangha gathered and questioned Ariṭṭha: “Is it true, Ariṭṭha, that you have such a view?”

“Yes indeed, sir.”

“Foolish man, who do you think I have taught like this? Haven’t I given many discourses about the obstacles being obstructive and how they obstruct one who indulges in them? I have said that the enjoyment provided by worldly pleasures is small, whereas the suffering and trouble with them are huge, and so their drawbacks are greater. I have said that worldly pleasures are similar to a skeleton … similar to a piece of meat … similar to a grass torch … similar to a pit of coals … similar to a dream … similar to borrowed goods … similar to fruits on a tree … similar to a knife and chopping block … similar to swords and stakes … similar to a snake’s head; the suffering and trouble with them are huge, and so their drawbacks are greater. And yet, foolish man, by misunderstanding you have misrepresented me, hurt yourself, and made much demerit. This will be for your long-lasting harm and suffering.

This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

Final ruling

‘If a monk says, “As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them,” then the monks should correct him like this: “No, venerable, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing. In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.” If that monk continues as before, the monks should press him up to three times to make him give up that view. If he then gives it up, all is well. If he does not, he commits an offense entailing confession.’”

Definitions

A:

whoever …

Monk:

Says:

“As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them.”

Him:

the monk who speaks in that way.

The monks:

other monks, those who see it or hear about it. They should correct him, “No, venerable, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing. In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.” And they should correct him a second and a third time. If he gives up that view, all is well. If he does not, he commits an offense of wrong conduct. If those who hear about it do not say anything, they commit an offense of wrong conduct.

That monk, even if he has to be pulled into the Sangha, should be corrected like this: “No, venerable, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing. In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.” And they should correct him a second and a third time. If he gives up that view, all is well. If he does not, he commits an offense of wrong conduct. He should then be pressed. “And, monks, he should be pressed like this. A competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen. Monk so-and-so has the following a bad and erroneous view: “As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them.” He is not giving up that view. If the Sangha is ready, it should press him to make him give it up. This is the motion.

Please, venerables, I ask the Sangha to listen. Monk so-and-so has the following bad and erroneous view: “As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them.” He is not giving up that view. The Sangha presses him to make him give it up. Any monk who approves of pressing him to make him give it up should remain silent. Any monk who doesn’t approve should speak up.

A second time … A third time I speak on this matter: Please, venerables, I ask the Sangha to listen. Monk so-and-so has the following bad and erroneous view: “As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them.” He is not giving up that view. The Sangha presses him to make him give it up. Any monk who approves of pressing him to make him give it up should remain silent. Any monk who doesn’t approve should speak up.

The Sangha has pressed this monk to give up that view. The Sangha approves and is therefore silent. I’ll remember it thus.’”

After the motion, he commits an offense of wrong conduct. After each of the first two announcements, he commits an offense of wrong conduct. When the last announcement is finished, he commits an offense entailing confession.

Permutations

If it is a legitimate legal procedure, and he perceives it as such, and he does not give up his view, he commits an offense entailing confession. If it is a legitimate legal procedure, but he is unsure of it, and he does not give up his view, he commits an offense entailing confession. If it is a legitimate legal procedure, but he perceives it as illegitimate, and he does not give up his view, he commits an offense entailing confession.

If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct. If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct. If it is an illegitimate legal procedure, and he perceives it as such, he commits an offense of wrong conduct.

Non-offenses

There is no offense: if he has not been pressed; if he gives it up; if he is insane; if he is the first offender.

The training rule on Ariṭṭha, the eighth, is finished.

Theravāda Vinaya
Mahāvibhaṅga
Pācittiyakaṇḍa
Sappāṇakavagga

68. Ariṭṭhasikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti—“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.

Assosuṁ kho sambahulā bhikkhū—“ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā’”ti. Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṁsu; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocuṁ—“saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā’”ti?

“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi— ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.

“Mā, āvuso ariṭṭha, evaṁ avaca. Mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ. Na hi bhagavā evaṁ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Maṁsapesūpamā kāmā vuttā bhagavatā …pe… tiṇukkūpamā kāmā vuttā bhagavatā … aṅgārakāsūpamā kāmā vuttā bhagavatā … supinakūpamā kāmā vuttā bhagavatā … yācitakūpamā kāmā vuttā bhagavatā … rukkhaphalūpamā kāmā vuttā bhagavatā … asisūnūpamā kāmā vuttā bhagavatā … sattisūlūpamā kāmā vuttā bhagavatā … sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.

Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi vuccamāno tatheva taṁ pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati—“evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi— ‘yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā’”ti. Yato ca kho te bhikkhū nāsakkhiṁsu ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ paṭipucchi—“saccaṁ kira te, ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti?

“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi— ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.

Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā. Alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā mayā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā mayā …pe… maṁsapesūpamā kāmā vuttā mayā … tiṇukkūpamā kāmā vuttā mayā … aṅgārakāsūpamā kāmā vuttā mayā … supinakūpamā kāmā vuttā mayā … yācitakūpamā kāmā vuttā mayā … rukkhaphalūpamā kāmā vuttā mayā … asisūnūpamā kāmā vuttā mayā … sattisūlūpamā kāmā vuttā mayā … sappasirūpamā kāmā vuttā mayā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāya.

Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu evaṁ vadeyya— ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā’ti so bhikkhu bhikkhūhi evamassa vacanīyo— ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya, anekapariyāyenāvuso, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā’ti. Evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya. Yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ, no ce paṭinissajjeyya, pācittiyan”ti.

Yo panāti

yo yādiso …pe…

bhikkhūti

…pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.

Evaṁ vadeyyāti—

“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.

So bhikkhūti

yo so evaṁvādī bhikkhu.

Bhikkhūhīti

aññehi bhikkhūhi. Ye passanti ye suṇanti tehi vattabbo—“māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya, anekapariyāyenāvuso antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāyā”ti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace paṭinissajjati, iccetaṁ kusalaṁ; no ce paṭinissajjati, āpatti dukkaṭassa. Sutvā na vadanti, āpatti dukkaṭassa.

So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo—“māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya, anekapariyāyenāvuso antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāyā”ti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace paṭinissajjati, iccetaṁ kusalaṁ. No ce paṭinissajjati, āpatti dukkaṭassa. So bhikkhu samanubhāsitabbo. “Evañca pana, bhikkhave, samanubhāsitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Suṇātu me, bhante, saṅgho. Itthannāmassa bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā”ti. So taṁ diṭṭhiṁ na paṭinissajjati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ samanubhāseyya—tassā diṭṭhiyā paṭinissaggāya. Esā ñatti.

Suṇātu me, bhante, saṅgho. Itthannāmassa bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā”ti. So taṁ diṭṭhiṁ na paṭinissajjati. Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassā diṭṭhiyā paṭinissaggāya. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā, tassā diṭṭhiyā paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya.

Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Itthannāmassa bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. So taṁ diṭṭhiṁ na paṭinissajjati. Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassā diṭṭhiyā paṭinissaggāya. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā, tassā diṭṭhiyā paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya.

Samanubhaṭṭho saṅghena itthannāmo bhikkhu, tassā diṭṭhiyā paṭinissaggāya. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

Ñattiyā dukkaṭaṁ. Dvīhi kammavācāhi dukkaṭā. Kammavācāpariyosāne āpatti pācittiyassa.

Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti pācittiyassa. Dhammakamme vematiko na paṭinissajjati, āpatti pācittiyassa. Dhammakamme adhammakammasaññī na paṭinissajjati, āpatti pācittiyassa.

Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. Adhammakamme vematiko, āpatti dukkaṭassa. Adhammakamme adhammakammasaññī, āpatti dukkaṭassa.

Anāpatti—asamanubhāsantassa, paṭinissajjantassa, ummattakassāti.

Ariṭṭhasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing confession Pācittiyakaṇḍa
The subchapter on containing living beings Sappāṇakavagga

68. The training rule on Ariṭṭha 68. Ariṭṭhasikkhāpada

Origin story

Final ruling

Definitions

A: Yo panāti

whoever … yo yādiso …pe…

Monk: bhikkhūti

Says: Evaṁ vadeyyāti—

Him: So bhikkhūti

the monk who speaks in that way. yo so evaṁvādī bhikkhu.

The monks: Bhikkhūhīti

Permutations

Non-offenses

There is no offense: Anāpatti—if he has not been pressed; asamanubhāsantassa, if he gives it up; paṭinissajjantassa, if he is insane; ummattakassāti. if he is the first offender.

The training rule on Ariṭṭha, the eighth, is finished. Ariṭṭhasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ.