Lzh Dg Bu Vb Ss 13Difficult to Correct

– FOUR-PART VINAYA

– SANGHĀDISESA

13. EVIL DISPOSITION OF NOT ACCEPTING OTHERS' ADMONITIONS

A. ORIGIN OF THE RULE

At one time, the Buddha was dwelling in the Ghosita Park in the country of Kosambī.

At that time, the Venerable bhikkhu Channa, being of stubborn disposition, would not accept admonitions from others, and said to the bhikkhus: "You should not say anything to me, whether good or bad. I also will not say anything to you, Venerables, whether good or bad. Venerables, enough—say no more!

Why do you instruct me, Venerables? I am the one who should instruct you. Why is that?

My sacred lord has attained Perfect Enlightenment. It is just as when a great flood sweeps away all grasses and trees, carrying them to gather in one place. You Venerables are likewise—of various clans, various names, various family lineages having gone forth—gathered together in one place.

It is also like a great wind that blows all grasses and trees, gathering them into one place. You Venerables are likewise—of various clans, various names, various family lineages having gone forth—gathered together in one place. Therefore, you Venerables are not worthy to instruct me.

I am worthy to instruct you Venerables. Why is that? My sacred lord has attained Perfect Enlightenment."

At that time, among the bhikkhus who heard this, those who were of few desires, content, living the ascetic practices, devoted to training in the precepts, possessing a sense of shame and remorse, reproved bhikkhu Channa:

"How can you be so stubbornly obstinate as to refuse the admonitions of others? And yet say to the bhikkhus: 'You should not say anything to me, whether good or bad. I also will not say anything to you Venerables, whether good or bad.

Venerables, enough—say no more! Why do you instruct me, Venerables? I am the one who should instruct you.

Why is that? My sacred lord has attained Perfect Enlightenment. It is just as when a great flood sweeps away all grasses and trees, carrying them to gather in one place.

You Venerables are likewise—of various clans, various names, various family lineages having gone forth—gathered together in one place. It is also like a great wind that blows all grasses and trees, gathering them into one place. You Venerables are likewise—of various clans, various names, various family lineages having gone forth—gathered together in one place.

Therefore, you Venerables are not worthy to instruct me. I am worthy to instruct you Venerables. Why is that?

My sacred lord has attained Perfect Enlightenment.'"

The bhikkhus went to where the Blessed One was, paid homage at his feet, then sat to one side and fully reported this matter to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and, by means of countless expedient means, rebuked bhikkhu Channa:

"What you have done is wrong—it is not proper conduct, not the practice of a śramaṇa, not pure conduct, not a harmonious action, it is something that should not be done. Channa, how can you be so stubbornly obstinate as to refuse the admonitions of others? … as above, up to: 'My sacred lord has attained Perfect Enlightenment.'"

After the Blessed One had rebuked Channa, he said to the bhikkhus:

"The Sangha is permitted to confer upon bhikkhu Channa the formal act of admonition by announcement and three proclamations. The procedure for rebuke and admonition is as follows: the Sangha should appoint one capable of performing the formal act, who, based on the matter above, shall make the announcement:

"'Let the Venerable Sangha listen. Bhikkhu Channa, being of stubborn disposition, does not accept the admonitions of others. The bhikkhus have admonished him in accordance with the Dharma regarding the training rules, but he has made himself into one who cannot be spoken to, telling the bhikkhus: "Venerables, do not say anything to me, whether good or bad.

I also will not say anything to you, whether good or bad. Venerables, enough—there is no need to instruct me." If it is agreeable to the Sangha, the Sangha consents. Now the Sangha confers upon bhikkhu Channa the formal admonition to abandon this matter, saying: "Channa, do not make yourself into one who cannot be spoken to.

Make yourself into one who can be spoken to. Channa, you should admonish the bhikkhus in accordance with the Dharma. The bhikkhus should also admonish you in accordance with the Dharma.

In this way, the community of the Buddha's disciples will increase in benefit, instructing and teaching one another, admonishing one another, confessing to one another." This is the announcement.

"'Let the Venerable Sangha listen. Bhikkhu Channa, being of stubborn disposition, does not accept the admonitions of others. The bhikkhus have admonished him in accordance with the Dharma regarding the training rules, but he has made himself into one who cannot be spoken to, telling the bhikkhus: "Venerables, do not say anything to me, whether good or bad.

I also will not say anything to you, whether good or bad. Venerables, enough—there is no need to instruct me." Now the Sangha performs the formal admonition for bhikkhu Channa to abandon this matter, saying: "Channa, do not make yourself into one who cannot be spoken to. Make yourself into one who can be spoken to.

Channa, you should admonish the bhikkhus in accordance with the Dharma. The bhikkhus should also admonish you in accordance with the Dharma. In this way, the community of the Buddha's disciples will increase in benefit, instructing and teaching one another, admonishing one another, confessing to one another." Those elders who consent to the Sangha performing the formal admonition for bhikkhu Channa to abandon this matter should remain silent.

Those who do not consent should speak. This is the first proclamation. (The second and third proclamations are spoken in the same manner.)

"'The Sangha has conferred upon bhikkhu Channa the formal admonition to abandon this matter. The Sangha consents and therefore is silent. I record it as so.'"

After admonishing in this manner, the Sangha conferred upon bhikkhu Channa the formal act of admonition by announcement and three proclamations to cause him to abandon this matter. The bhikkhus then reported this to the Buddha. The Buddha instructed:

"If there are other bhikkhus who, being of stubborn disposition, do not accept the admonitions of others, the Sangha should likewise confer upon them the formal act of admonition by announcement and three proclamations. From this time forward, I shall establish this rule for the bhikkhus, with ten purposes, up to the prolonged endurance of the true Dharma."

The rule should be stated thus:

B. THE RULE

Should any bhikkhu be of stubborn disposition and not accept the admonitions of others; when admonished by the bhikkhus in accordance with the Dharma regarding the training rules, he himself refuses to accept the admonition and says: "Venerables, do not say anything to me, whether good or bad. I also will not say anything to you Venerables, whether good or bad. Venerables, enough—do not admonish me." The bhikkhus should admonish that bhikkhu thus: "Venerable, do not make yourself into one who cannot accept admonition.

Make yourself into one who can accept admonition. Venerable, admonish the bhikkhus in accordance with the Dharma. The bhikkhus should also admonish you in accordance with the Dharma.

In this way, the community of the Buddha's disciples will increase in benefit, instructing and teaching one another, admonishing one another, confessing to one another." Should that bhikkhu, when admonished in this manner, persist and not desist, the bhikkhus should admonish him up to three times in order that he may desist from this matter. If he desists upon up to three admonitions, that is good. If he does not desist, it is a sanghādisesa.

C. EXPLANATION OF TERMS

Bhikkhu: meaning as above.

Stubborn disposition of not accepting others' words: not enduring, not receiving the instructions and teachings of others.

Instructing in accordance with the Dharma and Vinaya: there are seven categories of offense: pārājika, sanghādisesa, pācittiya, pratideśanīya, sthūlātyaya, duṣkṛta, and durvādita.

In accordance with the Dharma: in conformity with the Dharma, in conformity with the Vinaya, in conformity with the Buddha's teaching. If a bhikkhu of stubborn disposition will not accept others' words, the bhikkhus instruct him using the Dharma and Vinaya in accordance with the Dharma.

Making himself into one who cannot be spoken to: "Venerable, do not say anything to me, whether good or bad. I also will not say anything to you, Venerable, whether good or bad. Venerable, enough—do not admonish me."

D. CHARACTERISTICS OF THE OFFENSE

That bhikkhu admonishes this bhikkhu thus: "Venerable, do not make yourself into one who cannot be spoken to. Make yourself into one who can be spoken to. Venerable, you should admonish the bhikkhus in accordance with the Dharma. The bhikkhus should also admonish you in accordance with the Dharma. In this way, the community of the Buddha's disciples will increase in benefit, instructing and teaching one another, admonishing one another, confessing to one another. Venerable, you should abandon this matter—do not allow the Sangha to rebuke you and thereby incur a grave offense."

If he heeds these words, that is good. If he does not heed them, the second formal act should be performed. After performing the second formal act, one should again speak earnestly: "Venerable, the Sangha has already performed the second formal act. There is yet one more formal act remaining. Venerable, you should abandon this matter—do not allow the Sangha to rebuke you again and thereby incur a grave offense."

If he heeds these words, that is good. If he does not heed them, the third formal act should be performed. After performing the third formal act, it is a sanghādisesa.

After the second proclamation and the second formal act have been completed, if one desists, one incurs three thullaccaya offenses. After the second proclamation and the first formal act have been completed, if one desists, one incurs two thullaccaya offenses. If one desists after the proclamation has been completed, one incurs one thullaccaya offense. If one desists before the proclamation has been completed, one incurs a dukkaṭa offense. If, before any proclamation has been made, one stubbornly refuses to accept another's admonishment, all such instances incur a dukkaṭa offense.

When the Sangha is carrying out the act of censure and admonishment, if another bhikkhu says, "Do not desist!" that bhikkhu incurs a thullaccaya offense. If the formal act of censure and admonishment has not yet been carried out, he incurs a dukkaṭa offense. If, when the Sangha is carrying out the act of censure and admonishment, a bhikkhunī says, "Do not desist!" that bhikkhunī incurs a thullaccaya offense. If the formal act of censure and admonishment has not yet been carried out, the bhikkhunī incurs a dukkaṭa offense.

Excepting bhikkhus and bhikkhunīs, if any other person says, "Do not desist!" — whether censure has or has not been carried out — all such instances incur a dukkaṭa offense.

For a bhikkhunī, it is a saṅghādisesa. For a sikkhāmānā, a sāmaṇera, or a sāmaṇerī, it is a dukkaṭa. These are called offenses.

Non-offense: if, at the very first word, one desists. If the formal act is unlawful and carried out by a divided assembly; unlawful and carried out by a united assembly; lawful but carried out by a divided assembly; similar to lawful but carried out by a divided assembly; similar to lawful but carried out by a united assembly; if it is unlawful and not in accordance with the Vinaya; not the word of the Buddha — in all such cases, if admonishment has not yet been given, there is no offense.

If one is admonished by an unintelligent person and one says to that person, "The acts of your preceptor and your teacher are also like this. You should study and recite the scriptures further." Or if the matter is indeed as one said. Or if one speaks in jest; or speaks hastily; or speaks to oneself; or speaks in a dream; or, intending to say one thing, mistakenly says another — there is no offense.

Those who do not incur an offense: the first offender at the time before the rule was established; one who is insane, mentally deranged, or overcome by affliction and distress.

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

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Revised and annotated: Bhikkhu Thích Nguyên Chứng

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

Buddhist Studies Editorial Committee, 2002