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68. Ariṭṭhasikkhāpada

The training rule on Ariṭṭha

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery.

Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti—
At that time the monk Ariṭṭha, an ex-vulture-killer, had the following bad and erroneous view:

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

Assosuṁ kho sambahulā bhikkhū—
A number of monks heard

“ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—
that Ariṭṭha had that view.

‘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—
They went to him and asked,

“saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—
“Is it true, Ariṭṭha,

‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā’”ti?
that you have such a view?”

“Evaṁ byā kho ahaṁ, āvuso, 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.”

“Mā, āvuso ariṭṭha, evaṁ avaca. Mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ. Na hi bhagavā evaṁ vadeyya.
“No, Ariṭṭha, don’t misrepresent the Buddha, for it’s not good to misrepresent him. The Buddha would never say such a thing.

Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāya.
The Buddha has given many discourses about the obstacles being obstructive and how they obstruct one who indulges in them.

Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
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.

Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
The Buddha has said that worldly pleasures are similar to a skeleton …

Maṁsapesūpamā kāmā vuttā bhagavatā …pe…
similar to a piece of meat …

tiṇukkūpamā kāmā vuttā bhagavatā …
similar to a grass torch …

aṅgārakāsūpamā kāmā vuttā bhagavatā …
similar to a pit of coals …

supinakūpamā kāmā vuttā bhagavatā …
similar to a dream …

yācitakūpamā kāmā vuttā bhagavatā …
similar to borrowed goods …

rukkhaphalūpamā kāmā vuttā bhagavatā …
similar to fruits on a tree …

asisūnūpamā kāmā vuttā bhagavatā …
similar to a knife and chopping block …

sattisūlūpamā kāmā vuttā bhagavatā …
similar to swords and stakes …

sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.
similar to a snake’s head; the suffering and trouble with them are huge, and so their drawbacks are greater.”

Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi vuccamāno tatheva taṁ pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati—
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.

“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.
Since they were unable to make him give up that view, they went to the Buddha and told him what had happened.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ paṭipucchi—
Soon afterwards the Buddha had the Sangha gathered and questioned Ariṭṭha:

“saccaṁ kira te, ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—
“Is it true, Ariṭṭha, that you have such a view?”

‘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.
“Yes indeed, Sir.”

Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi?
“Foolish man, who do you think I have taught like this?

Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā. Alañca pana te paṭisevato antarāyāya.
Haven’t I given many discourses about the obstacles being obstructive and how they obstruct one who indulges in them?

Appassādā kāmā vuttā mayā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
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.

Aṭṭhikaṅkalūpamā kāmā vuttā mayā …pe…
I have said that worldly pleasures are similar to a skeleton …

maṁsapesūpamā kāmā vuttā mayā …
similar to a piece of meat …

tiṇukkūpamā kāmā vuttā mayā …
similar to a grass torch …

aṅgārakāsūpamā kāmā vuttā mayā …
similar to a pit of coals …

supinakūpamā kāmā vuttā mayā …
similar to a dream …

yācitakūpamā kāmā vuttā mayā …
similar to borrowed goods …

rukkhaphalūpamā kāmā vuttā mayā …
similar to fruits on a tree …

asisūnūpamā kāmā vuttā mayā …
similar to a knife and chopping block …

sattisūlūpamā kāmā vuttā mayā …
similar to swords and stakes …

sappasirūpamā kāmā vuttā mayā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
similar to a snake’s head; the suffering and trouble with them are huge, and so their drawbacks are greater.

Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi.
And yet, foolish man, by misunderstanding you have misrepresented me, hurt yourself, and made much demerit.

Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāya.
This will be for your long-lasting harm and suffering.

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

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

“Yo pana bhikkhu evaṁ vadeyya—
‘If a monk says,

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

so bhikkhu bhikkhūhi evamassa vacanīyo—
then the monks should correct him like this:

‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya,
“No, Venerable, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing.

anekapariyāyenāvuso, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā’ti.
In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.”

Evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya.
If that monk continues as before, the monks should press him up to three times to make him give up that view.

Yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ,
If he then gives it up, all is well.

no ce paṭinissajjeyya, pācittiyan”ti.
If he does not, he commits an offense entailing confession.’”

Yo panāti
A:

yo yādiso …pe…
whoever …

bhikkhūti
Monk:

…pe… ayaṁ imasmiṁ atthe adhippeto 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.

Evaṁ vadeyyāti—
Says:

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

So bhikkhūti
Him:

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

Bhikkhūhīti
The monks:

aññehi bhikkhūhi. Ye passanti ye suṇanti tehi vattabbo—
other monks, those who see it or hear about it. They should correct him,

“māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya,
“No, Venerable, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing.

anekapariyāyenāvuso antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāyā”ti.
In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.”

Dutiyampi vattabbo.
And they should correct him a second

Tatiyampi vattabbo.
and a third time.

Sace paṭinissajjati, iccetaṁ kusalaṁ;
If he gives up that view, all is well.

no ce paṭinissajjati, āpatti dukkaṭassa.
If he does not, he commits an offense of wrong conduct.

Sutvā na vadanti, āpatti dukkaṭassa.
If those who hear about it do not say anything, they commit an offense of wrong conduct.

So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo—
That monk, even if he has to be pulled into the Sangha, should be corrected like this:

“māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya,
“No, Venerable, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing.

anekapariyāyenāvuso antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāyā”ti.
In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.”

Dutiyampi vattabbo.
And they should correct him a second

Tatiyampi vattabbo.
and a third time.

Sace paṭinissajjati, iccetaṁ kusalaṁ.
If he gives up that view, all is well.

No ce paṭinissajjati, āpatti dukkaṭassa.
If he does not, he commits an offense of wrong conduct.

So bhikkhu samanubhāsitabbo.
He should then be pressed.

“Evañca pana, bhikkhave, samanubhāsitabbo.
“And, monks, he should be pressed 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.

Itthannāmassa bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—
Monk so-and-so has the following a bad and erroneous view:

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

So taṁ diṭṭhiṁ na paṭinissajjati.
He is not giving up that view.

Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ samanubhāseyya—
If the Sangha is ready, it should press him

tassā diṭṭhiyā paṭinissaggāya.
to make him give it up.

Esā ñatti.
This is the motion.

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

Itthannāmassa bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—
Monk so-and-so has the following bad and erroneous view:

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

So taṁ diṭṭhiṁ na paṭinissajjati.
He is not giving up that view.

Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassā diṭṭhiyā paṭinissaggāya.
The Sangha presses him to make him give it up.

Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā, tassā diṭṭhiyā paṭinissaggāya, so tuṇhassa;
Any monk who approves of pressing him to make him give it up should remain silent.

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

Dutiyampi etamatthaṁ vadāmi …pe…
A second time …

tatiyampi etamatthaṁ vadāmi—
A third time I speak on this matter:

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

Itthannāmassa bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—
Monk so-and-so has the following bad and erroneous view:

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

So taṁ diṭṭhiṁ na paṭinissajjati.
He is not giving up that view.

Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassā diṭṭhiyā paṭinissaggāya.
The Sangha presses him to make him give it up.

Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā, tassā diṭṭhiyā paṭinissaggāya, so tuṇhassa;
Any monk who approves of pressing him to make him give it up should remain silent.

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

Samanubhaṭṭho saṅghena itthannāmo bhikkhu, tassā diṭṭhiyā paṭinissaggāya.
The Sangha has pressed this monk to give up that view.

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

Ñattiyā dukkaṭaṁ.
After the motion, he commits an offense of wrong conduct.

Dvīhi kammavācāhi dukkaṭā.
After each of the first two announcements, he commits an offense of wrong conduct.

Kammavācāpariyosāne āpatti pācittiyassa.
When the last announcement is finished, he commits an offense entailing confession.

Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti pācittiyassa.
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 vematiko 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 adhammakammasaññī 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.

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:

asamanubhāsantassa,
if he has not been pressed;

paṭinissajjantassa,
if he gives it up;

ummattakassāti.
if he is insane;

:pali:``
if he is the first offender.

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