English
"Who has committed an offense? What offense? In what? How? Whom are you speaking of? What are you speaking of?" Those monks who were of few desires... they complained, grumbled, and criticized – "How can the Venerable Channa, when being questioned about an offense in the midst of the Sangha, respond evasively – Who has committed an offense? What offense? In what? How? Whom are you speaking of? What are you speaking of?"... "Is it true, Channa, that when being questioned about an offense in the midst of the Sangha, you respond evasively – Who has committed an offense? What offense? In what? How? Whom are you speaking of? What are you speaking of?" "It is true, Blessed One." The Buddha, the Blessed One, criticized him... "How can you, foolish man, when being questioned about an offense in the midst of the Sangha, respond evasively – Who has committed an offense? What offense? In what? How? Whom are you speaking of? What are you speaking of!" "This, foolish man, is not for the conviction of those who are unconvinced..." Having criticized him... having given a Dhamma talk, he addressed the monks – "Therefore, monks, let the Sangha impose the penalty of evasive speech on the monk Channa. And thus, monks, it should be imposed. A competent and capable monk should inform the Sangha – 95. "May the Sangha, venerable sirs, listen to me. This monk Channa, when being questioned about an offense in the midst of the Sangha, responds evasively. If it is agreeable to the Sangha, the Sangha... Let the monk Channa be charged with prevarication. This is the motion. "May the Sangha, venerable sirs, hear me. This monk Channa, when questioned in the midst of the Sangha about an offense, answers with one thing and another. The Sangha charges the monk Channa with prevarication. If it pleases any venerable one that the monk Channa be charged with prevarication, let him be silent; if it does not please him, let him speak. "The Sangha has charged the monk Channa with prevarication. It pleases the Sangha, therefore it is silent, thus do I hold this." Then the Blessed One, having rebuked the venerable Channa in many ways for his unruliness... ...and thus, monks, you should recite this training rule: "For prevarication, there is an offense of expiation." Thus was this training rule laid down by the Blessed One for the monks. 96. Now at that time, the venerable Channa, when questioned in the midst of the Sangha about an offense, answering with one thing and another, saying "I will commit an offense," remaining silent, harassed the Sangha. Those monks who were of few wishes... ...they complained, murmured, criticized: "How can the venerable Channa, when questioned in the midst of the Sangha about an offense, remaining silent, harass the Sangha?" ...Is it true, Channa, that when questioned in the midst of the Sangha about an offense, remaining silent, you harassed the Sangha? "It is true, Blessed One." The Buddha, the Blessed One, rebuked him... ...How can you, foolish man, when questioned in the midst of the Sangha about an offense, remaining silent, harass the Sangha! This, foolish man, is not for the conversion of the unconverted... ...having rebuked him... ...having given a Dhamma talk, he addressed the monks: "Therefore, monks, let the Sangha charge the monk Channa with harassment. And thus, monks, it should be charged. A competent and capable monk should inform the Sangha: 97. "May the Sangha, venerable sirs, hear me. This monk Channa, when questioned in the midst of the Sangha about an offense, remaining silent, harasses the Sangha. rests. If it is suitable for the Saṅgha, the Saṅgha should impose the vexation on the bhikkhu Channa. This is the motion. “May the Saṅgha, venerable sirs, hear me. This bhikkhu Channa, being questioned in the midst of the Saṅgha concerning an offense, remains silent and vexes the Saṅgha. The Saṅgha imposes the vexation on the bhikkhu Channa. Any venerable one who approves of the imposition of vexation on the bhikkhu Channa should remain silent; whoever does not approve should speak. “The vexation has been imposed by the Saṅgha on the bhikkhu Channa. The Saṅgha approves, therefore it is silent. Thus do I hold this.” Then the Blessed One, having rebuked Venerable Channa in many ways for his unruliness…pe… and thus, bhikkhus, you should recite this training rule: 98. “For one who speaks evasively, or vexes, there is an offense of pācittiya.” 99. One who speaks evasively is one who, being questioned in the midst of the Saṅgha concerning a matter or an offense, not wishing to state it, not wishing to disclose it, replies with irrelevant remarks – “Who has committed an offense? What has been committed? In what has it been committed? How has it been committed? Whom are you speaking of? What are you speaking of?” This is one who speaks evasively. One who vexes is one who, being questioned in the midst of the Saṅgha concerning a matter or an offense, not wishing to state it, not wishing to disclose it, remains silent and vexes the Saṅgha. This is one who vexes. 100. If, when an evasive speaker is designated, being questioned in the midst of the Saṅgha concerning a matter or an offense, not wishing to state it, not wishing to disclose it, he replies with irrelevant remarks – “Who has committed an offense? What has been committed? In what has it been committed? How has it been committed? Whom are you speaking of? What are you speaking of?” – there is an offense of dukkata. If, when a vexer is designated, being questioned in the midst of the Saṅgha concerning a matter or an offense, not wishing to state it, not wishing to disclose it, he remains silent and vexes the Saṅgha, there is an offense of dukkata. If, when an evasive speaker is imposed, being questioned in the midst of the Saṅgha concerning a matter or an offense, not wishing to state it, not wishing to disclose it, he replies with irrelevant remarks – “Who has committed an offense? "No, what has he fallen into? In what has he fallen? How has he fallen? Whom do you speak of? What do you speak of?" There is an offense of pācittiya. When questioned about a matter or an offense that has been raised to cause trouble in the midst of the Sangha, if he does not wish to speak of it, does not wish to disclose it, and remains silent, he troubles the Sangha. There is an offense of pācittiya. 101. In a lawful act, perceiving it as a lawful act, speaking otherwise, causing trouble, there is an offense of pācittiya. In a lawful act, being doubtful, speaking otherwise, causing trouble, there is an offense of pācittiya. In a lawful act, perceiving it as an unlawful act, speaking otherwise, causing trouble, there is an offense of pācittiya. In an unlawful act, perceiving it as a lawful act, there is an offense of dukkaṭa. In an unlawful act, being doubtful, there is an offense of dukkaṭa. In an unlawful act, perceiving it as an unlawful act, there is an offense of dukkaṭa. 102. There is no offense if one asks not knowing, or if one is sick and does not speak; if one does not speak thinking, "There will be a quarrel or a dispute or a contention or a controversy for the Sangha"; if one does not speak thinking, "There will be a schism in the Sangha or a breaking of the Sangha"; if one does not speak thinking, "They will perform an act unlawfully or by faction or for one not worthy of an act"; for one who is insane, for the first offender. The training rule concerning speaking otherwise is finished, the second. 3. The training rule concerning complaining. 103. At that time, the Buddha, the Blessed One, was dwelling in Rājagaha, in the Bamboo Grove, at the Squirrels' Feeding Place. Now at that time, the Venerable Dabba the Mallian arranged lodgings for the Sangha and assigned meals. Now at that time, the Mettiyabhūmajaka bhikkhus were new and had little merit. Whatever poor lodgings belonged to the Sangha, those fell to them, and poor meals. Those bhikkhus complained about the Venerable Dabba the Mallian: "Dabba the Mallian arranges lodgings out of favoritism, and assigns meals out of favoritism." Those bhikkhus who were of few wishes... (etc.)... they complained, grumbled, and criticized: "How can the Mettiyabhūmajaka bhikkhus the bhikkhus will complain about Venerable Dabba the Mallaputta.” … “Is it true, bhikkhus, that you complain about Dabba the Mallaputta?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “How can you, foolish men, complain about Dabba the Mallaputta! This, foolish men, is not for the conversion of the unconverted… And thus, bhikkhus, you should recite this training rule: “For complaining, there is an offense of expiation.” Thus, this training rule was laid down by the Blessed One for the bhikkhus. 104. Now at that time, the Mettiyabhūmajaka bhikkhus, thinking, “The Blessed One has prohibited complaining,” and “The bhikkhus will hear this,” harassed Venerable Dabba the Mallaputta in the presence of bhikkhus, saying, “Dabba the Mallaputta assigns lodgings out of favoritism, and he allots meals out of favoritism.” Those bhikkhus who were of few desires… they complained, grumbled, and criticized, saying, “How can the Mettiyabhūmajaka bhikkhus harass Venerable Dabba the Mallaputta?” … “Is it true, bhikkhus, that you harass Dabba the Mallaputta?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “How can you, foolish men, harass Dabba the Mallaputta! This, foolish men, is not for the conversion of the unconverted… And thus, bhikkhus, you should recite this training rule: 105. “For complaining and harassing, there is an offense of expiation.” 106. Complaining means: wishing to disparage, wishing to bring disrepute, wishing to cause embarrassment to an ordained bhikkhu, who is authorized by the Sangha, as an assigner of lodgings, or an allotter of meals, or a distributor of gruel, or a distributor of fruits, or a distributor of snacks, or a dispenser of trifles,