Lzh Sarv Bu Pm 2 Ss 13Difficult to Correct

Source Status

This item has descriptive information including the code “Lzh Sarv Bu Pm 2 Ss 13,” the tradition “Sectarian Canon · Comparative,” the Chinese Comparative Vinaya collection, the Vietnamese title “Khó Giáo Hóa,” the English title “Difficult to Correct,” the Pali title “Dubbaca,” and a source link. The former Vietnamese body text was truncated in a passage discussing a person who is “difficult to correct,” the patience of the Sangha, and the practical meaning related to humility and receiving correction. The data provides no full text of the rule, no establishment context, and no persons, places, or original words of teaching.

Therefore, this section is an AI interpretation based on the title, the “Ss” vinaya code, the descriptive information, and the remaining ending. It is not possible to affirm details of procedure, the degree of penalty, or the method of handling the matter in the original recension. What is presented below is intended to interpret the spirit that can be determined: the problem of a person within the community of practice becoming hard to admonish, hard to receive correction, and in need of guidance through discipline, wisdom, and compassion.

Context

In the life of the Sangha, practice is not a wholly isolated matter. One gone forth lives in community, relies on teachers and companions, studies the precepts together, illuminates conduct together, and protects common purity together. Therefore, a person who refuses to listen to advice, does not accept reminders, or reacts oppositionally when a fault is pointed out does not harm only himself. Such an attitude can weaken harmony, make instruction difficult, and set a poor example for others.

The titles “Khó Giáo Hóa” and “Difficult to Correct” show that the focus is not merely a behavioral fault, but an attitude toward correction. The Pali name “Dubbaca” generally suggests being difficult to speak to, difficult to advise, or difficult to teach, but since this data lacks the full context, it should be understood only according to the titles provided. The old ending shows that the previous interpretation saw the handling of one difficult to correct as an educational process, not merely as punishment. This point is very important: the discipline aims to restore the capacity to learn the path, not to imprison a person in wrongdoing.

Content That Can Be Determined from the Descriptive Information

It can be determined that this item belongs to the Chinese Comparative Vinaya and bears the code “Ss 13.” The data does not explain the letters “Ss,” so one should not infer detailed classifications of penalty beyond the symbol provided. The title allows us to say that the content concerns a person or state of being “difficult to correct,” that is, difficult to receive admonition in the context of practice. The remaining ending refers to the possibility of communal measures, including temporary separation, but the final aim remains helping the person recognize error and return to the right path.

From this, it may be cautiously stated that this training rule raises a twofold responsibility. The one being advised must have a pliant mind, know how to listen, examine oneself, and not treat a reminder as an insult to the ego. The one giving advice must also have wisdom, speak at the right time and in accordance with Dharma, and not use correction to humiliate or overpower. The community must maintain a balance between compassion and discipline: if too soft, faults persist; if too severe, the one being advised may close the mind.

It is not possible from the descriptive information to affirm how many times the original text describes admonition, who gives the admonition, what the sequence of Sangha procedure is, or what the specific legal consequence is. What can be stated is only the spirit suggested by the old ending: being difficult to correct is a serious problem because it blocks the path of learning right at the place where transformation should open.

Meaning for Practice

The first meaning for practice is humility. A learner of the path needs to see that ignorance, habit energies, and blind spots still remain. If every reminder is seen as an attack, if every correction ignites self-importance, then the path of practice is blocked by the very ego itself. A person may study much, speak well, and maintain strict outward form, but if that person cannot hear correction, the foundation of transformation remains fragile.

The second meaning is the responsibility of the community. Compassion is not silence before what is wrong. Silence out of fear of displeasing others can allow faults to grow. But correction too must be grounded in love and in the aim of helping the other return to clarity. Admonition in accordance with Dharma is not meant to shame another person, but to help that person see what has not yet been seen. When the community preserves this spirit, discipline becomes shared protection, not an instrument of oppression.

For modern practitioners, being “difficult to correct” may appear in many forms: refusing to listen to feedback, always justifying oneself, treating oneself as an exception, reacting harshly when reminded, or accepting only words that accord with one’s preferences. The lesson here is to train in seeing sincere admonition as a wholesome condition. Not every criticism is correct, but the first response should be to pause, listen, examine the mind, and check the truth. One who learns from difficult words progresses more quickly than one who only seeks agreement.

Comparative Note

There is not yet a full source text to determine precisely the provision, procedure, degree of handling, or original language of the item “Dubbaca.” One should not add chapter names, section names, places, persons, or specific parallel recensions beyond the data in the data. This interpretation is based only on the descriptive information and the truncated ending, especially its understanding of correction within the Sangha with the aim of education and restoration.

When comparison becomes possible, it will be necessary to check by what expressions this training rule describes the attitude of being difficult to correct, how the sequence of admonition proceeds, and how the community is instructed to handle the matter. Until such comparison is available, this item should be read as a warning against self-importance and as a reminder that the capacity to receive correction is a fundamental quality of one who learns the path.