… at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a pernicious view had arisen to a monk named Ariṭṭha who had formerly been a vulture-trainer, like this:

"In so far as I understand dhamma taught by the lord, it is that in following those things called stumbling-blocks by the lord, there is no stumbling-block at all."

Several monks heard: "A pernicious view has arisen to the monk named Ariṭṭha, who was formerly a vulture-trainer, like this: ‘In so far as I understand … there is no stumbling-block at all.’"

Then these monks approached the monk Ariṭṭha, who had formerly been a vulture-trainer, and having approached they spoke thus to the monk Ariṭṭha, who had formerly been a vulture-trainer:

"Is it true, as is said, reverend Ariṭṭha, that a pernicious view has arisen to you, like this: ‘In so far as I understand … no stumbling-block at all’?"

"Undoubtedly, your reverences, as I understand dhamma taught by the lord, it is that in following those things called stumbling-blocks by the lord, there is no stumbling-block at all."

"Do not speak thus, reverend Ariṭṭha; do not misrepresent the lord, misrepresentation of the lord is not at all seemly, and the lord certainly would not speak thus. Reverend Ariṭṭha, in many a figure are things that are stumbling-blocks called stumbling-blocks by the lord, and in following these, there is a veritable stumbling-block. Sense-pleasures are declared by the lord to be (things) affording little satisfaction, of much pain, of much tribulation, wherein is more danger. Sense-pleasures are declared by the lord (to be) like a skeleton, of much pain, of much tribulation, wherein is more danger. Sense-pleasures are declared by the lord (to be) like a lump of meat, of much pain, of much tribulation, wherein is more danger. Sense-pleasure are declared by the lord (to be) like a fire-brand of dry-grass, … Sense-pleasures are declared by the lord (to be) like a pit of glowing embers, … Sense-pleasures are declared by the lord (to be) like a dream, … Sense-pleasures are declared by the lord (to be) like something borrowed, … Sense-pleasures are declared by the lord (to be) like the fruits of a tree, … Sense-pleasures are declared by the lord (to be) like a slaughterhouse, … Sense-pleasures are declared by the lord (to be) like an impaling-stake, … Sense-pleasures are declared by the lord (to be) like a snake’s head, of much pain, of much tribulation, wherein is more danger."

Yet the monk Arittha, who had formerly been a vulture-trainer, being spoken to thus by these monks, expressed that pernicious view as before, obstinately holding to it, adhering to it:

"Undoubtedly, your reverences, as I understand dhamma taught by the lord, it is that in following those things called stumbling-blocks by the lord, there is no stumbling-block at all."

And since those monks were unable to dissuade the monk Ariṭṭha, who had formerly been a vulture-trainer, from that pernicious view, then those monks approached the lord, and having approached they told this matter to the lord. Then the lord, on this occasion, in this connection, having had the Order of monks convened, questioned the monk Arittha, who had formerly been a vulture-trainer, saying :

"Is it true, as is said, that to you, Ariṭṭha, a pernicious view arose like this: ‘In so far as I understand dhamma … no stumbling-block at all’?"

"Undoubtedly, lord, as I understand dhamma … no stumbling-block at all."

"To whom then do you, foolish man, understand that dhamma was taught thus by me? Are not, foolish man, things that are stumbling-blocks called stumbling-blocks by me in many a figure, and in following these is there not a veritable stumbling-block? Sense-pleasures are declared by me (to be things) affording little pleasure, of much pain, of much tribulation, wherein is more danger … Sense-pleasures are declared by me (to be) like a snake’s head, of much pain, of much tribulation, wherein is more danger. And yet you, foolish man, not only misrepresent me because of your own wrong grasp, but you also injure yourself and give rise to much demerit which for a long time will be for you, foolish man, of woe and sorrow. It is not, foolish man, for pleasing those who are not (yet) pleased … And thus, monks, this rule of training should be set forth:

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"Whatever monk should speak thus: ‘In so far as I understand dhamma taught by the lord, it is that in following those things called stumbling-blocks by the lord, there is no stumbling-block at all’; that monk should be spoken to by the monks thus: ‘Do not, venerable one, speak thus, do not misrepresent the lord, misrepresentation of the lord is not at all seemly, and the lord certainly would not speak thus; in many a figure, your reverence, are things that are stumbling- blocks called stumbling-blocks by the lord, and in following these there is a veritable stumbling-block.’ And if that monk, when he has been spoken to thus by the monks, should persist as before, that monk should be admonished by the monks up to the third time for giving up that (course). If, being admonished up to the third time, he should give it up, that is good. But if he should not give it up, there is an offence of expiation."

Whatever means: … monk is to be understood in this case.

Should speak thus means: ‘In so far as I understand dhamma taught by the lord … no stumbling-block at all.’

That monk means: the monk who speaks thus.

By the monks means: by other monks, who see, who hear; he should be told by these: "Do not, venerable one, speak thus … a veritable stumbling-block." And a second time he should be told … And a third time he should be told … If he gives it up, that is good. If he does not give it up, there is an offence of wrong-doing. If, having heard, they do not speak, there is an offence of wrong-doing. That monk, having been pulled to the midst of the Order, should be told: "Do not, venerable one, speak thus … a veritable stumbling-block." And a second time he should be told … And a third time he should be told. … If he gives it up, that is good; if he does not give it up, there is an offence of wrong-doing.

That monk should be admonished. And thus, monks, should he be admonished: the Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. A pernicious view has arisen to the monk so and so, like this: "In so far as I understand … no stumbling-block at all." He does not give up that view. If it seems right to the Order, let the Order admonish the monk so and so that he may give up this view. This is the motion. Honoured sirs, let the Order listen to me: A pernicious view has arisen to the monk so and so … He does not give up this view. The Order admonishes the monk so and so that he may give up this view. If the admonishing of the monk so and so that he may give up this view is pleasing to the venerable ones, let them be silent; if it is not pleasing, then you should speak. And a second time I speak forth this matter … And a third time I speak forth this matter. Honoured sirs, let the Order listen to me … then you should speak. The monk so and so has been admonished by the Order for giving up this view. If it is pleasing to the Order, let them be silent … thus do I understand this.’

As a result of the motion there is an offence of wrongdoing; as a result of two proclamations there are offences of wrong-doing; at the end of the proclamations there is an offence of expiation.

If he thinks that it is a legally valid act when it is a legally valid act (and) does not give it up, there is an offence of expiation. If he is in doubt as to whether it is a legally valid act … If he thinks that it is not a legally valid act when it is a legally valid act (and) does not give it up, there is an offence of expiation. If he thinks that it is a legally valid act when it is not a legally valid act, there is an offence of wrong-doing. If he is in doubt as to whether it is not a legally valid act, there is an offence of wrong-doing. If he thinks that it is not a legally valid act when it is not a legally valid act, there is no offence.

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There is no offence if he is not admonished; if he gives it up; if he is mad, if he is the first wrong-doer.

The Eighth

1 tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti—  "tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā"ti. assosuṃ kho sambahulā bhikkhū—  "ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ—  ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā’"ti. atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasankamiṃsu; upasankamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavocuṃ—  "saccaṃ kira te, āvuso ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ—  ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā’"ti? "evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi—  ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’"ti.

2 "mā, āvuso ariṭṭha, evaṃ avaca. mā bhagavantaṃ abbhācikkhi. na hi sādhu bhagavato abbhakkhānaṃ. na hi bhagavā evaṃ vadeyya. anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā. alañca pana te paṭisevato antarāyāya. appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. aṭṭhikankalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. maṃsapesūpamā kāmā vuttā bhagavatā … pe … tiṇukkūpamā kāmā vuttā bhagavatā …   angārakāsūpamā kāmā vuttā bhagavatā … supinakūpamā kāmā vuttā bhagavatā …   yācitakūpamā kāmā vuttā bhagavatā … rukkhaphalūpamā kāmā vuttā bhagavatā …   asisūnūpamā kāmā vuttā bhagavatā … sattisūlūpamā kāmā vuttā bhagavatā …   sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo"ti.

3 evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi vuccamāno tatheva taṃ pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati—  "evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi—  ‘yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā’"ti. yato ca kho te bhikkhū nāsakkhiṃsu ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasankamiṃsu; upasankamitvā bhagavato etamatthaṃ ārocesuṃ. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṇghaṃ sannipātāpetvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ paṭipucchi— "saccaṃ kira te, ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ—  ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’"ti? "evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi—  ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’"ti.

4 kassa nu kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi? nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā. alañca pana te paṭisevato antarāyāya. appassādā kāmā vuttā mayā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. aṭṭhikankalūpamā kāmā vuttā mayā … pe …   maṃsapesūpamā kāmā vuttā mayā …   tiṇukkūpamā kāmā vuttā mayā …   angārakāsūpamā kāmā vuttā mayā … supinakūpamā kāmā vuttā mayā …   yācitakūpamā kāmā vuttā mayā …   rukkhaphalūpamā kāmā vuttā mayā …   asisūnūpamā kāmā vuttā mayā …   sattisūlūpamā kāmā vuttā mayā … sappasirūpamā kāmā vuttā mayā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṃ pasavasi. tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāya. netaṃ, moghapurisa, appasannānaṃ vā pasādāya … pe … evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha— 

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5 "yo pana bhikkhu evaṃ vadeyya—  ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā’ti so bhikkhu bhikkhūhi evamassa vacanīyo— ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya, anekapariyāyenāvuso, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā’ti. evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṃ samanubhāsitabbo tassa paṭinissaggāya. yāvatatiyañce samanubhāsiyamāno taṃ paṭinissajjeyya, iccetaṃ kusalaṃ, no ce paṭinissajjeyya, pācittiyan"ti. (68:117)

6 yo panāti yo yādiso … pe … bhikkhūti … pe …   ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

7 evaṃ vadeyyāti—  "tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā"ti.

8 so bhikkhūti yo so evaṃvādī bhikkhu.

9 bhikkhūhīti aññehi bhikkhūhi. ye passanti ye suṇanti tehi vattabbo—  "māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya, anekapariyāyenāvuso antarāyikā dhammā antarāyikā vuttā bhagavatā. alañca pana te paṭisevato antarāyāyā"ti. dutiyampi vattabbo. tatiyampi vattabbo. sace paṭinissajjati, iccetaṃ kusalaṃ; no ce paṭinissajjati, āpatti dukkaṭassa. sutvā na vadanti, āpatti dukkaṭassa. so bhikkhu saṇghamajjhampi ākaḍḍhitvā vattabbo—  "māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya, anekapariyāyenāvuso antarāyikā dhammā antarāyikā vuttā bhagavatā. alañca pana te paṭisevato antarāyāyā"ti. dutiyampi vattabbo. tatiyampi vattabbo. sace paṭinissajjati, iccetaṃ kusalaṃ. no ce paṭinissajjati, āpatti dukkaṭassa. so bhikkhu samanubhāsitabbo. "evañca pana, bhikkhave, samanubhāsitabbo. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo— 

10 "tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā"ti. so taṃ diṭṭhiṃ na paṭinissajjati. yadi saṇghassa pattakallaṃ, saṇgho itthannāmaṃ bhikkhuṃ samanubhāseyya—  tassā diṭṭhiyā paṭinissaggāya. esā ñatti. ‘suṇātu me, bhante, saṇgho. itthannāmassa bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ—

11 "tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā"ti. so taṃ diṭṭhiṃ na paṭinissajjati. saṇgho itthannāmaṃ bhikkhuṃ samanubhāsati tassā diṭṭhiyā paṭinissaggāya. yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā, tassā diṭṭhiyā paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya. suṇātu me, bhante, saṇgho. itthannāmassa bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ—

12 "tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā"ti. so taṃ diṭṭhiṃ na paṭinissajjati. saṇgho itthannāmaṃ bhikkhuṃ samanubhāsati tassā diṭṭhiyā paṭinissaggāya. yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā, tassā diṭṭhiyā paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya. dutiyampi etamatthaṃ vadāmi … pe …   tatiyampi etamatthaṃ vadāmi—  suṇātu me, bhante, saṇgho. itthannāmassa bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ—

13 samanubhaṭṭho saṇghena itthannāmo bhikkhu, tassā diṭṭhiyā paṭinissaggāya. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’"ti.

14 ñattiyā dukkaṭaṃ. dvīhi kammavācāhi dukkaṭā. kammavācāpariyosāne āpatti pācittiyassa.

15 dhammakamme dhammakammasaññī na paṭinissajjati, āpatti pācittiyassa. dhammakamme vematiko na paṭinissajjati, āpatti pācittiyassa. dhammakamme adhammakammasaññī na paṭinissajjati, āpatti pācittiyassa.

16 adhammakamme dhammakammasaññī, āpatti dukkaṭassa. adhammakamme vematiko, āpatti dukkaṭassa. adhammakamme adhammakammasaññī, āpatti dukkaṭassa.

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17 anāpatti—  asamanubhāsantassa, paṭinissajjantassa, ummattakassāti.

18 ariṭṭhasikkhāpadaṃ niṭṭhitaṃ aṭṭhamaṃ.