Bu Pc 12

12. Aññavādakasikkhāpada

Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme. Tena kho pana samayena āyasmā channo anācāraṁ ācaritvā saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarati— “ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti? Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā channo saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarissati— ‘ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā’”ti …pe… saccaṁ kira tvaṁ, channa, saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarasi— ‘ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā’”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarissasi— “ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “tena hi, bhikkhave, saṅgho channassa bhikkhuno aññavādakaṁ ropetu. Evañca pana, bhikkhave, ropetabbaṁ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarati. Yadi saṅghassa pattakallaṁ, saṅgho channassa bhikkhuno aññavādakaṁ ropeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarati. Saṅgho channassa bhikkhuno aññavādakaṁ ropeti. Yassāyasmato khamati channassa bhikkhuno aññavādakassa ropanā, so tuṇhassa; yassa nakkhamati, so bhāseyya. Ropitaṁ saṅghena channassa bhikkhuno aññavādakaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Atha kho bhagavā āyasmantaṁ channaṁ anekapariyāyena vigarahitvā dubbharatāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Speaking evasively Origin story First substory

At one time when the Buddha was staying at Kosambī in Ghosita’s Monastery, Venerable Channa was misbehaving. Then, when he was examined about an offense in the midst of the Sangha, he spoke evasively, “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?” The monks of few desires complained and criticized him, “How can Venerable Channa speak evasively when examined about an offense in the midst of the Sangha?”… “Is it true, Channa, that you did this?” “It’s true, sir.” The Buddha rebuked him … “Foolish man, how could you do this? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “Well then, monks, the Sangha should charge Channa with evasive speech. And he is to be charged like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Channa speaks evasively when examined about an offense in the midst of the Sangha. If the Sangha is ready, it should charge the monk Channa with evasive speech. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Channa speaks evasively when examined about an offense in the midst of the Sangha. The Sangha is charging the monk Channa with evasive speech. Any monk who approves of charging the monk Channa with evasive speech should remain silent. Any monk who doesn’t approve should speak up. The Sangha has charged the monk Channa with evasive speech. The Sangha approves and is therefore silent. I will remember it thus.’” After rebuking Channa in many ways, the Buddha spoke in dispraise of being difficult to support … “And, monks, this training rule should be recited like this:

“Aññavādake pācittiyan”ti.

Preliminary ruling

‘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— “āpattiṁ āpajjissāmī”ti tuṇhībhūto saṅghaṁ viheseti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā channo saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ vihesessatī”ti …pe… “saccaṁ kira tvaṁ, channa, saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ vihesesī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ vihesessasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “tena hi, bhikkhave, saṅgho channassa bhikkhuno vihesakaṁ ropetu. Evañca pana, bhikkhave, ropetabbaṁ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ viheseti. Yadi saṅghassa pattakallaṁ, saṅgho channassa bhikkhuno vihesakaṁ ropeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ viheseti. Saṅgho channassa bhikkhuno vihesakaṁ ropeti. Yassāyasmato khamati channassa bhikkhuno vihesakassa ropanā, so tuṇhassa; yassa nakkhamati, so bhāseyya. Ropitaṁ saṅghena channassa bhikkhuno vihesakaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Atha kho bhagavā āyasmantaṁ channaṁ anekapariyāyena vigarahitvā dubbharatāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Second substory

Later, when Channa was again being examined about an offense in the midst of the Sangha, he thought, “By speaking evasively I’ll commit an offense,” and he instead harassed the Sangha by remaining silent. The monks of few desires complained and criticized him, “When he’s examined about an offense in the midst of the Sangha, how can Venerable Channa harass the Sangha by remaining silent?” … “Is it true, Channa, that you did this?” “It’s true, sir.” The Buddha rebuked him … “Foolish man, how could you do this? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “Well then, monks, the Sangha should charge Channa with harassment. And he is to be charged like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Channa, when examined about an offense in the midst of the Sangha, harasses the Sangha by remaining silent. If the Sangha is ready, it should charge the monk Channa with harassment. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Channa, when examined about an offense in the midst of the Sangha, harasses the Sangha by remaining silent. The Sangha is charging the monk Channa with harassment. Any monk who approves of charging the monk Channa of harassment should remain silent. Any monk who doesn’t approve should speak up. The Sangha has charged the monk Channa with harassment. The Sangha approves and is therefore silent. I will remember it thus.’” After rebuking Channa in many ways, the Buddha spoke in dispraise of being difficult to support … “And so, monks, this training rule should be recited like this:

“Aññavādake vihesake pācittiyan”ti.

Final ruling

‘If a monk speaks evasively or harasses, he commits an offense entailing confession.’”

Aññavādako nāma 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. Vihesako nāma saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo tuṇhībhūto saṅghaṁ viheseti. Eso vihesako nāma.

Definitions

One who speaks evasively: 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”. One who harasses: 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—

Permutations

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. Aropite vihesake saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo tuṇhībhūto saṅghaṁ viheseti, āpatti dukkaṭassa. Ropite aññavādake 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, āpatti pācittiyassa. Ropite vihesake saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo tuṇhībhūto saṅghaṁ viheseti, 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 of wrong conduct. 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. 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, “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. 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. Dhammakamme vematiko aññavādake vihesake, āpatti pācittiyassa. Dhammakamme adhammakammasaññī aññavādake vihesake, āpatti pācittiyassa. Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. Adhammakamme vematiko, āpatti dukkaṭassa. Adhammakamme adhammakammasaññī, āpatti dukkaṭassa.

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. 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. 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. 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.

Anāpatti— ajānanto pucchati, gilāno vā na katheti; “saṅghassa bhaṇḍanaṁ vā kalaho vā viggaho vā vivādo vā bhavissatī”ti na katheti; “saṅghabhedo vā saṅgharāji vā bhavissatī”ti na katheti; “adhammena vā vaggena vā nakammārahassa vā kammaṁ karissatī”ti na katheti; ummattakassa, ādikammikassāti.

Non-offenses

There is no offense: if he asks because he does not know; if he does not speak because he is sick; if he does not speak because he thinks there will be quarrels or disputes in the Sangha; if he does not speak because he thinks there will be a fracture or schism in the Sangha; 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; if he is insane; if he is the first offender.