Lzh Dg Bu Vb Pc 68Obstructions

– FOUR-PART VINAYA

– PĀCITTIYA

68. PERSISTING IN A WRONG VIEW

A. ORIGIN OF THE RULE

At one time, the Buddha was staying in the park of Anāthapiṇḍika, in the Jeta Grove, in the country of Śrāvastī. At that time, there was a bhikkhu named Ariṭṭha who had arisen a wrong view as follows: "I understand the Dharma taught by the Blessed One; in it there is a place where it is said that engaging in sexual intercourse is not a Dharma that obstructs the path."

At that time, the bhikkhus heard that bhikkhu Ariṭṭha had arisen a wrong view, saying, "I understand the Dharma taught by the Blessed One; engaging in sexual intercourse is not a Dharma that obstructs the path." The bhikkhus, hearing this, wished to remove that wrong view from bhikkhu Ariṭṭha, and so they went to where Ariṭṭha was, greeted him respectfully, and sat down to one side. The bhikkhus said to bhikkhu Ariṭṭha:

"Is it true that you understand the Dharma taught by the Blessed One to mean that engaging in sexual intercourse is not a Dharma that obstructs the path?"

Ariṭṭha replied:

"It is truly so that I understand the Dharma taught by the Blessed One: engaging in sexual intercourse is not a Dharma that obstructs the path."

At that time, the bhikkhus, wishing to remove that wrong view from Ariṭṭha, earnestly said:

"Ariṭṭha, do not speak in such a way. Do not misrepresent the Blessed One. To misrepresent the Blessed One is not good.

The Blessed One did not say such a thing. Ariṭṭha, the Blessed One has used countless skillful means in teaching the Dharma, instructing us to cut off sensual desire, to understand the perception of desire, to teach the removal of sensual desire, to cut off the perception of sensual desire;

to remove the burning caused by sensual desire, to transcend the bondage of attachment. The Blessed One has used countless skillful means to say: 'Desire is like a great pit of fire, desire is like a torch, and also like a ripe fruit, desire is like a borrowed thing, desire is like a dry bone, desire is like a piece of flesh, like a scene seen in a dream, desire is like a sharp blade, desire is like freshly molded pottery holding water left out in the sun, desire is like the head of a venomous serpent, desire is like grasping the blade of a sharp sword, desire is like a sharp lance.' This is how the Blessed One spoke of desire.

"Ariṭṭha, the Dharma so well taught by the Blessed One is as follows: cutting off desire, free from desire, removing defilement, free from defilement, taming thirst, extinguishing the nest of craving, liberation from all bondages — the nirvana of the exhaustion of craving. Such is the Dharma the Buddha taught. How then do you say that engaging in sexual intercourse is not a Dharma that obstructs the path?"

The bhikkhus earnestly admonished Ariṭṭha in this way. Bhikkhu Ariṭṭha nonetheless persisted in his wrong view and spoke with firm certainty: "This is the truth; everything else is false."

At that time, the bhikkhus, unable to remove that wrong view from bhikkhu Ariṭṭha, went to where the Blessed One was, paid homage at his feet, and sat down to one side. They reported this matter to the Blessed One fully and in detail. The Blessed One instructed a bhikkhu:

"By my command, go and summon bhikkhu Ariṭṭha here."

That bhikkhu obeyed the instruction and went to where bhikkhu Ariṭṭha was and said:

"The Blessed One bids you come."

At that time, bhikkhu Ariṭṭha, hearing that the Buddha summoned him, went to where the Blessed One was, paid homage at his feet, and sat down to one side. The Buddha asked bhikkhu Ariṭṭha:

"Is it true that you said, 'I understand the Dharma taught by the Buddha; engaging in sexual intercourse is not a Dharma that obstructs the path'?"

Ariṭṭha replied:

"Venerable Sir, it is true that I said so."

The Buddha said to Ariṭṭha:

"How do you come to understand the Dharma I have taught in such a way? I have used countless skillful means to speak of cutting off sensual desire…" as stated above.

At that time, the Blessed One having rebuked Ariṭṭha through countless skillful means, said to the bhikkhus:

"The Saṅgha is permitted to perform the act of admonishment for bhikkhu Ariṭṭha so that he may abandon this matter, by means of the formal act with one motion and three announcements. The admonishment should be performed as follows: Among the assembly, one who is capable of performing the formal act should be appointed, and the motion should be announced as follows:

"'Venerable Saṅgha, please listen. This bhikkhu Ariṭṭha has said: "I understand the Dharma taught by the Buddha; engaging in sexual intercourse is not a Dharma that obstructs the path." If the time is right for the Saṅgha, the Saṅgha consents; now the Saṅgha shall perform the act of admonishment for bhikkhu Ariṭṭha so that he may abandon this matter. Saying: "Ariṭṭha, you should not speak in such a way. You should not misrepresent the Blessed One. To misrepresent the Blessed One is not good. The Blessed One did not say such a thing. The Blessed One has used countless skillful means to say that sexual intercourse is a Dharma that obstructs the path. If one engages in sexual intercourse, it is a Dharma that obstructs the path." This is the motion.

"'Venerable Saṅgha, please listen. This bhikkhu Ariṭṭha has said: "I understand the Dharma taught by the Buddha; engaging in sexual intercourse is not a Dharma that obstructs the path." Now the Saṅgha performs the act of admonishment so that he may abandon this matter. Saying: "Ariṭṭha, do not speak in such a way, do not misrepresent the Blessed One, to misrepresent the Blessed One is not good.

The Blessed One did not say such a thing. The Blessed One has used countless skillful means to say that sexual intercourse is a Dharma that obstructs the path; if one engages in sexual intercourse, it is indeed a Dharma that obstructs the path." Those elders who consent that the Saṅgha perform the act of admonishment for bhikkhu Ariṭṭha so that he may abandon this matter should remain silent; those who do not consent should speak.

This is the first formal act.'" (The second and third announcements are to be spoken in the same way.)

"'The Saṅgha has performed the act of admonishment for bhikkhu Ariṭṭha. The Saṅgha's consent is signified by silence. This matter is so recorded.'"

The act of censure for bhikkhu Ariṭṭha to abandon this matter should be performed in this way, by the formal act with one motion and three announcements. The bhikkhus reported this to the Buddha. The Buddha instructed:

"If there is another bhikkhu who also speaks in such a way — 'I understand the Dharma taught by the Buddha; engaging in sexual intercourse is not a Dharma that obstructs the path' — the Saṅgha should likewise admonish him by the formal act with one motion and three announcements. From now on, I lay down this precept for the bhikkhus, comprising ten principles of meaning, up to the phrase 'so that the true Dharma may long endure.'"

The precept should be stated as follows:

Whatever bhikkhu says: "I understand that, according to the Dharma taught by the Buddha, engaging in sexual intercourse is not a Dharma that obstructs the path" — the other bhikkhus should admonish that bhikkhu, saying: "Venerable One, do not speak in such a way; do not misrepresent the Blessed One; to misrepresent the Blessed One is not good. The Blessed One did not say such a thing. The Blessed One has used countless skillful means to say that engaging in sexual intercourse is a Dharma that obstructs the path." When those other bhikkhus have admonished that bhikkhu and he does not abandon this, those other bhikkhus should admonish him three times so that he may abandon this matter. If upon being admonished three times he abandons it, that is well; if he does not abandon it — pācittiya.

B. ANALYSIS OF THE PRECEPT

Bhikkhu: the meaning is as above.

That bhikkhu says: "I understand the Dharma taught by the Buddha; engaging in sexual intercourse is not a Dharma that obstructs the path." The other bhikkhus admonish that bhikkhu, saying: "You should not speak in such a way; do not misrepresent the Blessed One; to misrepresent the Blessed One is not good. The Blessed One did not say such a thing. The Blessed One has used countless skillful means to say that engaging in sexual intercourse is a Dharma that obstructs the path. Now you should abandon this matter; do not allow the Saṅgha to censure you and thus incur an offense."

If he heeds the admonishment, that is well; if not, the motion should be made. After the motion has been made, one should say: "I have completed the motion. There are still further formal acts. You should abandon this matter; do not allow the Saṅgha to censure you and thus incur an offense."

If he heeds the admonishment, that is well. If not, the first formal act should be performed. After the first formal act has been performed, one should say: "I have performed the first formal act. There are still two more formal acts. You should abandon this matter; do not allow the Saṅgha to censure you and thus incur an offense."

If he heeds, that is well. If not, the second formal act should be performed. After the second formal act has been performed, one should say: "The second formal act has now been performed. There is still one more formal act. You should abandon this matter; do not allow the Saṅgha to censure you and thus incur an offense."

If he heeds the admonishment, all the better. If not, when the third formal act has been announced and concluded, that bhikkhu incurs a pācittiya.

If, after the motion has been made and the second formal act completed, he abandons it, he incurs three dukkaṭas. If, after the motion has been made and the first formal act completed, he abandons it, he incurs two dukkaṭas. If, after the motion has been made, he abandons it, he incurs one dukkaṭa. If, before the motion has been completed, he abandons it, he incurs a dukkaṭa. If before the motion has been made he says: "I understand the Dharma taught by the Buddha; engaging in sexual intercourse is not a Dharma that obstructs the path" — in all such cases he incurs a dukkaṭa.

When the other bhikkhus are admonishing that bhikkhu, if another bhikkhu intervenes to obstruct it, or a bhikkhunī intervenes to obstruct it, or another person intervenes to obstruct it, saying: "Do not abandon that matter" — when the Saṅgha is conducting the admonishment, using means of non-admonishment to obstruct it — all such persons incur a dukkaṭa.

Bhikkhunī — pācittiya. Śikṣamāṇā, śrāmaṇera, śrāmaṇerī — dukkaṭa. These are called offenses.

Non-offenses: If one speaks up and immediately desists at the very beginning; or if one remonstrates against an unlawful separate assembly, or against an unlawful harmonious assembly, a lawful separate assembly, a quasi-lawful separate assembly, a quasi-lawful harmonious assembly — that which is not the Dharma, not the Vinaya, not spoken by the Buddha; or if one does not remonstrate — in all these cases there is no offense.

Those who do not incur an offense: the first offender before the precept was established, one who is mentally deranged, one whose mind is disturbed, one who is afflicted with pain and torment.

Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. FOUR-PART VINAYA, PART ONE

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Revision and annotation: Bhikkhu Thích Nguyên Chứng

(Chinese translation, fascicles 1–21; Vietnamese translation, volumes 1 and 2)

Buddhist Studies Editorial Committee, 2002