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68. The training rule on Ariṭṭha

68. Ariṭṭhasikkhāpada

from: 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: … 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. 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.

Translation: English (Bhikkhu Brahmali). Source: SuttaCentral / Bilara (public domain, CC0).

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