71. The training rule on legitimately

The chapter on offenses entailing confession The subchapter on legitimately

71. The training rule on legitimately

Origin story

At one time when the Buddha was staying at Kosambī in Ghosita’s Monastery, Venerable Channa was misbehaving. The monks told him, “Don’t do that, Channa, it’s not allowable,” and he would reply, “I won’t practice this training rule until I’ve questioned a monk who is an expert on the Monastic Law.”

The monks of few desires complained and criticized him, “How could Venerable Channa say this when legitimately corrected by the monks?” … “Is it true, Channa, that you said this?”

“It’s true, sir.”

The Buddha rebuked him … “Foolish man, how could you say this when legitimately corrected by the monks? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

Final ruling

‘If a monk, when legitimately corrected by the monks, says, “I won’t practice this training rule until I’ve questioned a monk who is an expert on the Monastic Law,” he commits an offense entailing confession. A monk who is training should understand, should question, should enquire. This is the proper procedure.’”

Definitions

A: 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. By the monks: by other monks. Legitimately: the training rules laid down by the Buddha—this is called “legitimately”. When corrected in regard to this, he says, “I won’t practice this training rule until I’ve questioned a monk who’s an expert on the Monastic Law.” If he says, “I’ll question one who’s wise,” “I’ll question one who’s competent,” “I’ll question one who’s intelligent,” “I’ll question one who’s learned,” “I’ll question an expounder of the Teaching,” he commits an offense entailing confession.

Permutations

If the one who corrects him is fully ordained, and he perceives him as such, and he says such a thing, he commits an offense entailing confession. If the one who corrects him is fully ordained, but he is unsure of it, and he says such a thing, he commits an offense entailing confession. If the one who corrects him is fully ordained, but he does not perceive him as such, and he says such a thing, he commits an offense entailing confession.

If he is corrected about something that has not been laid down: “This isn’t conducive to self-effacement,” “This isn’t conducive to ascetic practices,” “This isn’t conducive to being inspiring,” “This isn’t conducive to a reduction in things,” “This isn’t conducive to being energetic,” and he says, “I won’t practice this training rule until I’ve questioned a monk who’s competent,” “… until I’ve questioned a monk who’s an expert on the Monastic Law,” “… until I’ve questioned a monk who’s wise,” “… until I’ve questioned a monk who’s intelligent,” “… until I’ve questioned a monk who’s learned,” “… until I’ve questioned a monk who’s an expounder of the Teaching,” he commits an offense of wrong conduct.

If he is corrected by one who is not fully ordained about something that has or has not been laid down: “This isn’t conducive to self-effacement,” “This isn’t conducive to ascetic practices,” “This isn’t conducive to being inspiring,” “This isn’t conducive to a reduction in things,” “This isn’t conducive to being energetic,” and he says, “I won’t practice this training rule until I’ve questioned a monk who’s competent,” “… until I’ve questioned a monk who’s an expert on the Monastic Law,” “… until I’ve questioned a monk who’s wise,” “… until I’ve questioned a monk who’s intelligent,” “… until I’ve questioned a monk who’s learned,” “… until I’ve questioned a monk who’s an expounder of the Teaching,” he commits an offense of wrong conduct.

If the one who corrects him is not fully ordained, but he perceives them as such, he commits an offense of wrong conduct. If the one who corrects him is not fully ordained, but he is unsure of it, he commits an offense of wrong conduct. If the one who corrects him is not fully ordained, and he does not perceive them as such, he commits an offense of wrong conduct.

More Definitions

Who is training: who wants to train. Should understand: should find out. Should question: should ask, “Venerable, how is this? What’s the meaning of this?” Should enquire: should reflect, should weigh up. This is the proper procedure: this is the right method.

Non-offenses

There is no offense: if he says, “I’ll find out and I’ll train;” if he is insane; if he is the first offender.

The training rule on legitimately, the first, is finished.

Pācittiyakaṇḍa Sahadhammikavagga

71. Sahadhammikasikkhāpada

Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme. Tena kho pana samayena āyasmā channo anācāraṁ ācarati. Bhikkhū evamāhaṁsu— “māvuso channa, evarūpaṁ akāsi. Netaṁ kappatī”ti. So evaṁ vadeti— “na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paripucchāmī”ti.

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā channo bhikkhūhi sahadhammikaṁ vuccamāno evaṁ vakkhati— ‘na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paripucchāmī’”ti …pe… “saccaṁ kira tvaṁ, channa, bhikkhūhi sahadhammikaṁ vuccamāno evaṁ vadesi— ‘na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paripucchāmī’”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, bhikkhūhi sahadhammikaṁ vuccamāno evaṁ vakkhasi— ‘na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paripucchāmī’ti. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu bhikkhūhi sahadhammikaṁ vuccamāno evaṁ vadeyya—‘na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paripucchāmī’ti, pācittiyaṁ. Sikkhamānena, bhikkhave, bhikkhunā aññātabbaṁ paripucchitabbaṁ paripañhitabbaṁ. Ayaṁ tattha sāmīcī”ti.

Yo panāti yo yādiso …pe… bhikkhūti …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti. Bhikkhūhīti aññehi bhikkhūhi. Sahadhammikaṁ nāma yaṁ bhagavatā paññattaṁ sikkhāpadaṁ etaṁ sahadhammikaṁ nāma. Tena vuccamāno evaṁ vadeti— “na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paripucchāmī”ti. Paṇḍitaṁ byattaṁ medhāviṁ bahussutaṁ dhammakathikaṁ paripucchāmīti bhaṇati, āpatti pācittiyassa.

Upasampanne upasampannasaññī evaṁ vadeti, āpatti pācittiyassa. Upasampanne vematiko evaṁ vadeti, āpatti pācittiyassa. Upasampanne anupasampannasaññī evaṁ vadeti, āpatti pācittiyassa.

Apaññattena vuccamāno— “idaṁ na sallekhāya na dhutatthāya na pāsādikatāya na apacayāya na vīriyārambhāya saṁvattatī”ti evaṁ vadeti, “na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paṇḍitaṁ medhāviṁ bahussutaṁ dhammakathikaṁ paripucchāmī”ti bhaṇati, āpatti dukkaṭassa.

Anupasampannena paññattena vā apaññattena vā vuccamāno— “idaṁ na sallekhāya na dhutatthāya na pāsādikatāya na apacayāya na vīriyārambhāya saṁvattatī”ti evaṁ vadeti, “na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paṇḍitaṁ medhāviṁ bahussutaṁ dhammakathikaṁ paripucchāmī”ti bhaṇati, āpatti dukkaṭassa.

Anupasampanne upasampannasaññī, āpatti dukkaṭassa. Anupasampanne vematiko, āpatti dukkaṭassa. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa.

Sikkhamānenāti sikkhitukāmena. Aññātabbanti jānitabbaṁ. Paripucchitabbanti “idaṁ, bhante, kathaṁ; imassa vā kvattho”ti? Paripañhitabbanti cintetabbaṁ tulayitabbaṁ. Ayaṁ tattha sāmīcīti ayaṁ tattha anudhammatā.

Anāpatti— “jānissāmi sikkhissāmī”ti bhaṇati, ummattakassa, ādikammikassāti.

Sahadhammikasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ.