Vinaya Pitaka - Monastic Rules
Bhikkhu Vibhanga - Pācittiya 12: The Training Rule on Evasive Speech.
- Translated from the Pali by Brahmali Bhikkhu.
Origin story
First sub-story
1 At one time the Buddha, the Master, was staying at Kosambī in Ghosita’s Monastery. At that time Venerable Channa misbehaved. Then when he was examined about an offence in the midst of the Sangha, he spoke evasively: “Who has committed an offence? What offence has been committed? An offence has been committed about what? How has an offence been committed? Who are you talking about? What are you talking about?"
2 The monks of few desires … complained and criticised him: “How can Venerable Channa speak evasively in this way when he is examined about an offence in the midst of the Sangha?’" … “Is it true, Channa, that you are speaking in this way?" “It’s true, Master." The Buddha, the Master, criticised him: “ … Foolish man, when examined about an offence in the midst of the Sangha, how can you speak evasively, thus: ‘Who has committed an offence? What offence has been committed? An offence has been committed about what? How has an offence been committed? Who are you talking about? What are you talking about?’ This will not give rise to confidence in those without it … " … and after criticising him … he spoke on the Dhamma and then addressed the monks: “Well then, monks, let the Sangha charge Channa with evasive speech. And he is to be charged in this way. An experienced and competent monk should inform the Sangha:
3 “‘Bhante, let the Sangha listen to me. This monk Channa speaks evasively when examined about an offence in the midst of the Sangha. If it seems appropriate to the Sangha, the Sangha should charge him with evasive speech. This is the motion.
4 “‘Bhante, let the Sangha listen to me. This monk Channa speaks evasively when examined about an offence in the midst of the Sangha. The Sangha is charging him with evasive speech. Any monk who agrees to charging him with evasive speech should remain silent. Any monk who does not agree should say so.
5 “‘The Sangha has charged the monk Channa with evasive speech. The Sangha approves and is therefore silent. I will remember it thus.’"
6 Then, after rebuking Venerable Channa in many ways for being difficult to support … the Master said: “And, monks, this training rule should be recited thus:
Preliminary ruling
7 “If a monk speaks evasively, he commits an offence entailing confession."
8 In this way the Master laid down this training rule for the monks.
Second sub-story
9
Then, when Venerable Channa was again being examined about an offence in the midst of the Sangha, he thought, “By speaking evasively I will commit an offences," and he instead harassed the Sangha by remaining silent.
The monks of few desires … complained and criticised him: “When he is examined about an offence in the midst of the Sangha, how can Venerable Channa harass the Sangha by remaining silent?’" … “Is it true, Channa, that you are acting in this way?" “It’s true, Master." The Buddha, the Master, criticised him: “ … Foolish man, when you are examined about an offence in the midst of the Sangha, how can you harass the Sangha by remaining silent? This will not give rise to confidence in those without it … " … and after criticising him … he spoke on the Dhamma and then addressed the monks: “Well then, monks, let the Sangha charge Channa with harassment. And he is to be charged in this way. An experienced and competent monk should inform the Sangha:
10“‘Bhante, let the Sangha listen to me. This monk Channa, when examined about an offence in the midst of the Sangha, harasses the Sangha by remaining silent. If it seems appropriate to the Sangha, the Sangha should charge him with harassment. This is the motion.
11“‘Bhante, let the Sangha listen to me. This monk Channa, when examined about an offence in the midst of the Sangha, harasses the Sangha by remaining silent. The Sangha is charging him with harassment. Any monk who agrees to charging him with harassment should remain silent. Any monk who does not agree should say so.
12“‘The Sangha has charged the monk Channa with harassment. The Sangha approves and is therefore silent. I will remember it thus.’"
13Then, after rebuking Venerable Channa in many ways for being difficult to support … the Master said: “And so, monks, this training rule should be recited thus:
Final ruling
14“If a monk speaks evasively or harasses, he commits an offence entailing confession."
Definitions
15Evasive speech: when being examined in the midst of the Sangha about an action that was the basis for an offence or about the class of an offence, and he speaks evasively because he does not want to talk about it or reveal it, saying, “Who has committed an offence? What offence has been committed? An offence has been committed about what? How has an offence been committed? Who are you talking about? What are you talking about?", then this is called ‘evasive speech’.
16Harasses: when being examined in the midst of the Sangha about an action that was the basis for an offence or about the class of an offence, and he harasses the Sangha by remaining silent because he does not want to talk about it or reveal it, then this is called ‘harasses’.
Permutations
17If 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 offence or about the class of an offence, and he then speaks evasively because he does not want to talk about it or reveal it, saying, “Who has committed an offence? What offence has been committed? An offence has been committed about what? How has an offence been committed? Who are you talking about? What are you talking about?", then he commits an offence of bad 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 offence or about the class of an offence, 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 offence of bad 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 offence or about the class of an offence, and he then speaks evasively because he does not want to talk about it or reveal it, saying, “Who has committed an offence? What offence has been committed? An offence has been committed about what? How has an offence been committed? Who are you talking about? What are you talking about?", then he commits an offence 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 offence or about the class of an offence, 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 offence entailing confession.
18If it is a legitimate act of the Sangha, and he perceives it as legitimate, and he speaks evasively and he harasses, he commits an offence entailing confession. If it is a legitimate act of the Sangha, but he has doubts about it, and he speaks evasively and he harasses, he commits an offence entailing confession. If it is a legitimate act of the Sangha, but he perceives it as illegitimate, and he speaks evasively and he harasses, he commits an offence entailing confession.
If it is an illegitimate act of the Sangha, but he perceives it as legitimate, he commits an offence of bad conduct. If it is an illegitimate act of the Sangha, but he has doubts about it, he commits an offence of bad conduct. If it is an illegitimate act of the Sangha, and he perceives it as illegitimate, he commits an offence of bad conduct.
Non-offences
19. Bu-Pc.12.3.3There is no offence: 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 quarrelling and dispute in the Sangha; if he does not speak because he thinks there will be fracture or schism in the Sangha; if he does not speak because he thinks there will be an act of the Sangha which illegitimate, which is done by an incomplete assembly, or which is done to one who is not subject to an act of the Sangha; if he is insane; if he is the first offender.
20The second rule, the training rule on evasive speech, is finished.
1 tena samayena buddho bhagavā kosambiyaṃ viharati ghositārāme. tena kho pana samayena āyasmā channo anācāraṃ ācaritvā saṇghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṃ paṭicarati— "ko āpanno, kiṃ āpanno, kismiṃ āpanno, kathaṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā"ti?
2 ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma āyasmā channo saṇghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṃ paṭicarissati— ‘ko āpanno, kiṃ āpanno, kismiṃ āpanno, kathaṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā’"ti … pe … saccaṃ kira tvaṃ, channa, saṇghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṃ paṭicarasi— ‘ko āpanno, kiṃ āpanno, kismiṃ āpanno, kathaṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā’"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā … pe … kathañhi nāma tvaṃ, moghapurisa, saṇghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṃ paṭicarissasi— "ko āpanno, kiṃ āpanno, kismiṃ āpanno, kathaṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā"ti. netaṃ, moghapurisa, appasannānaṃ vā pasādāya … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi— "tena hi, bhikkhave, saṇgho channassa bhikkhuno aññavādakaṃ ropetu. evañca pana, bhikkhave, ropetabbaṃ. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—
3 ‘suṇātu me, bhante, saṇgho. ayaṃ channo bhikkhu saṇghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṃ paṭicarati. yadi saṇghassa pattakallaṃ, saṇgho channassa bhikkhuno aññavādakaṃ ropeyya. esā ñatti.
4 suṇātu me, bhante, saṇgho. ayaṃ channo bhikkhu saṇghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṃ paṭicarati. saṇgho channassa bhikkhuno aññavādakaṃ ropeti. yassāyasmato khamati channassa bhikkhuno aññavādakassa ropanā, so tuṇhassa; yassa nakkhamati, so bhāseyya.
5 ropitaṃ saṇghena channassa bhikkhuno aññavādakaṃ. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’"ti.
6 atha kho bhagavā āyasmantaṃ channaṃ anekapariyāyena vigarahitvā dubbharatāya … pe … evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—
8 evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.
9 tena kho pana samayena āyasmā channo saṇghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṃ paṭicaranto— "āpattiṃ āpajjissāmī"ti tuṇhībhūto saṇghaṃ viheseti. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma āyasmā channo saṇghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṇghaṃ vihesessatī"ti … pe … "saccaṃ kira tvaṃ, channa, saṇghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṇghaṃ vihesesī"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā … pe … kathañhi nāma tvaṃ, moghapurisa, saṇghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṇghaṃ vihesessasi. netaṃ, moghapurisa, appasannānaṃ vā pasādāya … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi— "tena hi, bhikkhave, saṇgho channassa bhikkhuno vihesakaṃ ropetu. evañca pana, bhikkhave, ropetabbaṃ. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—
10 ‘suṇātu me, bhante, saṇgho. ayaṃ channo bhikkhu saṇghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṇghaṃ viheseti. yadi saṇghassa pattakallaṃ, saṇgho channassa bhikkhuno vihesakaṃ ropeyya. esā ñatti.
11 suṇātu me, bhante, saṇgho. ayaṃ channo bhikkhu saṇghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṇghaṃ viheseti. saṇgho channassa bhikkhuno vihesakaṃ ropeti. yassāyasmato khamati channassa bhikkhuno vihesakassa ropanā, so tuṇhassa; yassa nakkhamati, so bhāseyya.
12 ropitaṃ saṇghena channassa bhikkhuno vihesakaṃ. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’"ti.
13 atha kho bhagavā āyasmantaṃ channaṃ anekapariyāyena vigarahitvā dubbharatāya … pe … evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—
14 "aññavādake vihesake pācittiyan"ti. (12:61)
15 aññavādako nāma saṇghamajjhe vatthusmiṃ vā āpattiyā vā anuyuñjīyamāno taṃ na kathetukāmo taṃ na ugghāṭetukāmo aññenaññaṃ paṭicarati— "ko āpanno, kiṃ āpanno, kismiṃ āpanno, kathaṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā"ti. eso aññavādako nāma.
16 vihesako nāma saṇghamajjhe vatthusmiṃ vā āpattiyā vā anuyuñjīyamāno taṃ na kathetukāmo taṃ na ugghāṭetukāmo tuṇhībhūto saṇghaṃ viheseti. eso vihesako nāma.
17 aropite aññavādake saṇghamajjhe vatthusmiṃ vā āpattiyā vā anuyuñjīyamāno taṃ na kathetukāmo taṃ na ugghāṭetukāmo aññenaññaṃ paṭicarati— "ko āpanno, kiṃ āpanno, kismiṃ āpanno, kathaṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā"ti, āpatti dukkaṭassa. aropite vihesake saṇghamajjhe vatthusmiṃ vā āpattiyā vā anuyuñjīyamāno taṃ na kathetukāmo taṃ na ugghāṭetukāmo tuṇhībhūto saṇghaṃ viheseti, āpatti dukkaṭassa. ropite aññavādake saṇghamajjhe vatthusmiṃ vā āpattiyā vā anuyuñjīyamāno taṃ na kathetukāmo taṃ na ugghāṭetukāmo aññenaññaṃ paṭicarati— "ko āpanno, kiṃ āpanno, kismiṃ āpanno, kathaṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā"ti, āpatti pācittiyassa. ropite vihesake saṇghamajjhe vatthusmiṃ vā āpattiyā vā anuyuñjīyamāno taṃ na kathetukāmo taṃ na ugghāṭetukāmo tuṇhībhūto saṇghaṃ viheseti, āpatti pācittiyassa.
18 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.
19 anāpatti— ajānanto pucchati, gilāno vā na katheti; "saṇghassa bhaṇḍanaṃ vā kalaho vā viggaho vā vivādo vā bhavissatī"ti na katheti; "saṇghabhedo vā saṇgharāji vā bhavissatī"ti na katheti; "adhammena vā vaggena vā nakammārahassa vā kammaṃ karissatī"ti na katheti; ummattakassa, ādikammikassāti.