Bhikkhu Vibhaṅga - Pācittiya 68: Not to affirm obstacles to the path as being obstacles.
- Translated from the Pali by Bhikkhu Brahmali. (More copyright information)
Origin story
1At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time the monk Ariṭṭha, the 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.”
2“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 there is little enjoyment in worldly pleasures, but much suffering and much trouble, and that the danger in them is 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; they are much suffering and much trouble, and the danger in them is greater.”
3But 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.”
4“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 there is little enjoyment in worldly pleasures, but much suffering and much trouble, and that the danger in them is 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; they are much suffering and much trouble, and the danger in them is 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
5‘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
6A: whoever … Monk: … 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.
7Says: “As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them.”
8Him: the monk who speaks in that way.
9The 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 heard 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:
10“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 it seems appropriate to the Sangha, the Sangha 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:
11“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.
12A 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.
13The Sangha has pressed this monk to give up that view. The Sangha approves and is therefore silent. I’ll remember it thus.’”
14After 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
15If 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.
16If 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
17There is no offense: if he has not been pressed; if he gives it up; if he is insane; if he is the first offender.
18The training rule on Ariṭṭha, the eighth, is finished.
1p_2V_1247, msdiv417Tena 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.
2p_2V_1248 "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.
3p_2V_1249Evampi 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 bhikkhusaṇghaṁ 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.
4p_2V_1250Kassa 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—
5p_2V_1251, msdiv418"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.
6p_2V_1252, msdiv419Yo panā'ti yo yādiso … pe … bhikkhū'ti … pe … ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
7p_2V_1253Evaṁ vadeyyā ti— "Tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā"ti.
8p_2V_1254So bhikkhū'ti yo so evaṁvādī bhikkhu.
9p_2V_1255Bhikkhūhī'ti 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 saṇghamajjhampi 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 saṇgho ñāpetabbo:
‘Suṇātu me, bhante, saṇgho. Itthannāmassa bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—
10p_2V_1256, msdiv420"Tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā"ti. So taṁ diṭṭhiṁ na paṭinissajjati. Yadi saṇghassa pattakallaṁ, saṇgho itthannāmaṁ bhikkhuṁ samanubhāseyya— tassā diṭṭhiyā paṭinissaggāya. Esā ñatti.
‘Suṇātu me, bhante, saṇgho. Itthannāmassa bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—
11p_2V_1257"Tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā"ti. So taṁ diṭṭhiṁ na paṭinissajjati. Saṇgho 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, saṇgho. 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. Saṇgho itthannāmaṁ bhikkhuṁ samanubhāsati tassā diṭṭhiyā paṭinissaggāya. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā, tassā diṭṭhiyā paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya.
13p_2V_1259Samanubhaṭṭho saṇghena itthannāmo bhikkhu, tassā diṭṭhiyā paṭinissaggāya. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.
14p_2V_1260 Ñattiyā dukkaṭaṁ. Dvīhi kammavācāhi dukkaṭā. Kammavācāpariyosāne āpatti pācittiyassa.
15p_2V_1261, msdiv421Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti pācittiyassa. Dhammakamme vematiko na paṭinissajjati, āpatti pācittiyassa. Dhammakamme adhammakammasaññī na paṭinissajjati, āpatti pācittiyassa.
16p_2V_1262Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. Adhammakamme vematiko, āpatti dukkaṭassa. Adhammakamme adhammakammasaññī, āpatti dukkaṭassa.
17p_2V_1263, msdiv422Anāpatti— asamanubhāsantassa, paṭinissajjantassa, ummattakassāti.
18p_2V_1264Ariṭṭhasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ.