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12. Aññavādakasikkhāpada

The training rule on evasive speech

Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme.
At one time when the Buddha was staying at Kosambī in Ghosita’s Monastery,

Tena kho pana samayena āyasmā channo anācāraṁ ācaritvā saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarati—
Venerable Channa was misbehaving. Then, when he was examined about an offense in the midst of the Sangha, he spoke evasively,

“ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti?
“Who has committed an offense? What offense was committed? In regard to what was it committed? How was it committed? Who are you talking about? What are you talking about?”

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized him,

“kathañhi nāma āyasmā channo saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarissati—
“How can Venerable Channa speak evasively when examined about an offense in the midst of the Sangha?”…

‘ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā’”ti …pe…

saccaṁ kira tvaṁ, channa, saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarasi—
“Is it true, Channa, that you did this?”

‘ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā’”ti?

“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”

Vigarahi buddho bhagavā …pe…
The Buddha rebuked him …

kathañhi nāma tvaṁ, moghapurisa, saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarissasi—
“Foolish man, how could you do this?

“ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti.

Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …”

vigarahitvā …pe…
After rebuking him …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—
he gave a teaching and addressed the monks:

“tena hi, bhikkhave, saṅgho channassa bhikkhuno aññavādakaṁ ropetu.
“Well then, monks, the Sangha should charge Channa with evasive speech.

Evañca pana, bhikkhave, ropetabbaṁ.
And he is to be charged like this.

Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarati.
The monk Channa speaks evasively when examined about an offense in the midst of the Sangha.

Yadi saṅghassa pattakallaṁ, saṅgho channassa bhikkhuno aññavādakaṁ ropeyya.
If the Sangha is ready, it should charge him with evasive speech.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarati.
The monk Channa speaks evasively when examined about an offense in the midst of the Sangha.

Saṅgho channassa bhikkhuno aññavādakaṁ ropeti.
The Sangha is charging him with evasive speech.

Yassāyasmato khamati channassa bhikkhuno aññavādakassa ropanā, so tuṇhassa;
Any monk who approves of charging him with evasive speech should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Ropitaṁ saṅghena channassa bhikkhuno aññavādakaṁ.
The Sangha has charged the monk Channa with evasive speech.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”

Atha kho bhagavā āyasmantaṁ channaṁ anekapariyāyena vigarahitvā dubbharatāya …pe…
After rebuking Channa in many ways, the Buddha spoke in dispraise of being difficult to support …

evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And, monks, this training rule should be recited like this:

“Aññavādake pācittiyan”ti.
‘If a monk speaks evasively, he commits an offense entailing confession.’”

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.
In this way the Buddha laid down this training rule for the monks.

Tena kho pana samayena āyasmā channo saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicaranto—
Later, when Channa was again being examined about an offense in the midst of the Sangha, he thought,

“āpattiṁ āpajjissāmī”ti tuṇhībhūto saṅghaṁ viheseti.
“By speaking evasively I’ll commit an offense,” and he instead harassed the Sangha by remaining silent.

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized him,

“kathañhi nāma āyasmā channo saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ vihesessatī”ti …pe…
“When he’s examined about an offense in the midst of the Sangha, how can Venerable Channa harass the Sangha by remaining silent?” …

“saccaṁ kira tvaṁ, channa, saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ vihesesī”ti?
“Is it true, Channa, that you did this?”

“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”

Vigarahi buddho bhagavā …pe…
The Buddha rebuked him …

kathañhi nāma tvaṁ, moghapurisa, saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ vihesessasi.
“Foolish man, how could you do this?

Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …”

vigarahitvā …pe…
After rebuking him …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—
he gave a teaching and addressed the monks:

“tena hi, bhikkhave, saṅgho channassa bhikkhuno vihesakaṁ ropetu.
“Well then, monks, the Sangha should charge Channa with harassment.

Evañca pana, bhikkhave, ropetabbaṁ.
And he is to be charged like this.

Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ viheseti.
The monk Channa, when examined about an offense in the midst of the Sangha, harasses the Sangha by remaining silent.

Yadi saṅghassa pattakallaṁ, saṅgho channassa bhikkhuno vihesakaṁ ropeyya.
If the Sangha is ready, it should charge him with harassment.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ viheseti.
The monk Channa, when examined about an offense in the midst of the Sangha, harasses the Sangha by remaining silent.

Saṅgho channassa bhikkhuno vihesakaṁ ropeti.
The Sangha is charging him with harassment.

Yassāyasmato khamati channassa bhikkhuno vihesakassa ropanā, so tuṇhassa;
Any monk who approves of charging him of harassment should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Ropitaṁ saṅghena channassa bhikkhuno vihesakaṁ.
The Sangha has charged the monk Channa with harassment.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”

Atha kho bhagavā āyasmantaṁ channaṁ anekapariyāyena vigarahitvā dubbharatāya …pe…
After rebuking Channa in many ways, the Buddha spoke in dispraise of being difficult to support …

evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And so, monks, this training rule should be recited like this:

“Aññavādake vihesake pācittiyan”ti.
‘If a monk speaks evasively or harasses, he commits an offense entailing confession.’”

Aññavādako nāma
One who speaks evasively:

saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo aññenaññaṁ paṭicarati— “ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti. Eso aññavādako nāma.
when being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, he speaks evasively because he does not want to talk about it or reveal it, saying, “Who has committed an offense? What offense was committed? In regard to what was it committed? How was it committed? Who are you talking about? What are you talking about?”—this is called “one who speaks evasively”.

Vihesako nāma
One who harasses:

saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo tuṇhībhūto saṅghaṁ viheseti. Eso vihesako nāma.
when being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, he harasses the Sangha by remaining silent because he does not want to talk about it or reveal it—this is called “one who harasses”.

Aropite aññavādake saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo aññenaññaṁ paṭicarati—
If he has not been charged with evasive speech, but he is being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, and he then speaks evasively because he does not want to talk about it or reveal it, saying,

“ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti, āpatti dukkaṭassa.
“Who has committed an offense? What offense was committed? In regard to what was it committed? How was it committed? Who are you talking about? What are you talking about?” then he commits an offense of wrong conduct.

Aropite vihesake saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo tuṇhībhūto saṅghaṁ viheseti, āpatti dukkaṭassa.
If he has not been charged with harassment, but he is being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, and he then harasses the Sangha by remaining silent because he does not want to talk about it or reveal it, then he commits an offense of wrong conduct.

Ropite aññavādake saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo aññenaññaṁ paṭicarati—
If he has been charged with evasive speech, and he is being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, and he then speaks evasively because he does not want to talk about it or reveal it, saying,

“ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti, āpatti pācittiyassa.
“Who has committed an offense? What offense was committed? In regard to what was it committed? How was it committed? Who are you talking about? What are you talking about?” then he commits an offense entailing confession.

Ropite vihesake saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo tuṇhībhūto saṅghaṁ viheseti, āpatti pācittiyassa.
If he has been charged with harassment, and he is being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, and he then harasses the Sangha by remaining silent because he does not want to talk about it or reveal it, then he commits an offense entailing confession.

Dhammakamme dhammakammasaññī aññavādake vihesake, āpatti pācittiyassa.
If it is a legitimate legal procedure, and he perceives it as such, and he speaks evasively or he harasses, he commits an offense entailing confession.

Dhammakamme vematiko aññavādake vihesake, āpatti pācittiyassa.
If it is a legitimate legal procedure, but he is unsure of it, and he speaks evasively or he harasses, he commits an offense entailing confession.

Dhammakamme adhammakammasaññī aññavādake vihesake, āpatti pācittiyassa.
If it is a legitimate legal procedure, but he perceives it as illegitimate, and he speaks evasively or he harasses, he commits an offense entailing confession.

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

Adhammakamme vematiko, āpatti dukkaṭassa.
If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct.

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

Anāpatti—
There is no offense:

ajānanto pucchati,
if he asks because he does not know;

gilāno vā na katheti;
if he does not speak because he is sick;

“saṅghassa bhaṇḍanaṁ vā kalaho vā viggaho vā vivādo vā bhavissatī”ti na katheti;
if he does not speak because he thinks there will be quarrels or disputes in the Sangha;

“saṅghabhedo vā saṅgharāji vā bhavissatī”ti na katheti;
if he does not speak because he thinks there will be a fracture or schism in the Sangha;

“adhammena vā vaggena vā nakammārahassa vā kammaṁ karissatī”ti na katheti;
if he does not speak because he thinks the legal procedure will be illegitimate, done by an incomplete assembly, or done to one who does not deserve a legal procedure;

ummattakassa,
if he is insane;

ādikammikassāti.
if he is the first offender.

Aññavādakasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ.
The training rule on evasive speech, the second, is finished.