Theravāda Vinaya
Translators: brahmali
Theravāda Collection on Monastic Law
Mahāvibhaṅga
The Great Analysis
Pārājikakaṇḍa
The chapter on offenses entailing expulsion
3. Tatiyapārājikasikkhāpada
The third training rule on expulsion
Tena samayena buddho bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
At one time the Buddha was staying in the hall with the peaked roof in the Great Wood near Vesālī.
Tena kho pana samayena bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṁ bhāsati.
At that time the Buddha spoke to the monks in many ways about unattractiveness—he spoke in praise of unattractiveness, of developing the mind in unattractiveness, and of the attainment of unattractiveness.
Atha kho bhagavā bhikkhū āmantesi—
The Buddha then addressed the monks:
“icchāmahaṁ, bhikkhave, addhamāsaṁ paṭisallīyituṁ.
“Monks, I wish to go into solitary retreat for half a month.
Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti.
No one should visit me except the one who brings me almsfood.”
“Evaṁ, bhante”ti, kho te bhikkhū bhagavato paṭissuṇitvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.
“Yes, Venerable Sir.”
Bhikkhū—“bhagavā kho anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṁ bhāsatī”ti,
Soon afterwards the monks reflected that the Buddha had praised unattractiveness in many ways,
te anekākāravokāraṁ asubhabhāvanānuyogamanuyuttā viharanti.
and they devoted themselves to developing the mind in unattractiveness in its many different facets.
Te sakena kāyena aṭṭīyanti harāyanti jigucchanti.
As a consequence, they became troubled by their own bodies, ashamed of and disgusted with them.
Seyyathāpi nāma itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya;
Just as a young woman or man—someone fond of adornments, with freshly washed hair—would be ashamed, humiliated, and disgusted if the carcass of a snake, dog, or man was hung around her neck,
evameva te bhikkhū sakena kāyena aṭṭīyantā harāyantā jigucchantā
just so those monks were troubled by their own bodies.
attanāpi attānaṁ jīvitā voropenti, aññamaññampi jīvitā voropenti,
They took their own lives, took the lives of one another,
migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vadanti—
and they went to Migalaṇḍika, the monastic lookalike, and said,
“sādhu no, āvuso, jīvitā voropehi.
“Please kill us.
Idaṁ te pattacīvaraṁ bhavissatī”ti.
You will get our bowl and robes.”
Atha kho migalaṇḍiko samaṇakuttako pattacīvarehi bhaṭo sambahule bhikkhū jīvitā voropetvā lohitakaṁ asiṁ ādāya yena vaggumudā nadī tenupasaṅkami.
And hired for a bowl and robes, Migalaṇḍika killed a number of monks. He then took his blood-stained knife to the river Vaggumudā.
Atha kho migalaṇḍikassa samaṇakuttakassa lohitakaṁ taṁ asiṁ dhovantassa ahudeva kukkuccaṁ ahu vippaṭisāro—
While washing it, he became anxious and remorseful, thinking,
“alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ.
“What the heck have I done?
Bahuṁ vata mayā apuññaṁ pasutaṁ, yohaṁ bhikkhū sīlavante kalyāṇadhamme jīvitā voropesin”ti.
I’ve made so much demerit by killing good monks.”
Atha kho aññatarā mārakāyikā devatā abhijjamāne udake āgantvā migalaṇḍikaṁ samaṇakuttakaṁ etadavoca—
Then a god from the realm of the Lord of Death, coming across the water, said to Migalaṇḍika,
“sādhu sādhu, sappurisa, lābhā te, sappurisa, suladdhaṁ te, sappurisa.
“Well done, superior man, you’re truly fortunate.
Bahuṁ tayā, sappurisa, puññaṁ pasutaṁ, yaṁ tvaṁ atiṇṇe tāresī”ti.
You’ve made much merit by helping across those who hadn’t yet crossed.”
Atha kho migalaṇḍiko samaṇakuttako—
Migalaṇḍika thought,
“lābhā kira me, suladdhaṁ kira me, bahuṁ kira mayā puññaṁ pasutaṁ, atiṇṇe kirāhaṁ tāremī”ti,
“So it seems that I’m fortunate, that I’ve made much merit!”
tiṇhaṁ asiṁ ādāya vihārena vihāraṁ pariveṇena pariveṇaṁ upasaṅkamitvā evaṁ vadeti—
He then went from dwelling to dwelling, from yard to yard, and said,
“ko atiṇṇo, kaṁ tāremī”ti?
“Who hasn’t crossed yet? Who can I help across?”
Tattha ye te bhikkhū avītarāgā tesaṁ tasmiṁ samaye hotiyeva bhayaṁ hoti chambhitattaṁ hoti lomahaṁso.
The monks who still had worldly attachments became fearful and terrified, with goosebumps all over.
Ye pana te bhikkhū vītarāgā tesaṁ tasmiṁ samaye na hoti bhayaṁ na hoti chambhitattaṁ na hoti lomahaṁso.
Only those who were free from worldly attachments were unaffected.
Atha kho migalaṇḍiko samaṇakuttako ekampi bhikkhuṁ ekāhena jīvitā voropesi, dvepi bhikkhū ekāhena jīvitā voropesi, tayopi bhikkhū ekāhena jīvitā voropesi, cattāropi bhikkhū ekāhena jīvitā voropesi, pañcapi bhikkhū ekāhena jīvitā voropesi, dasapi bhikkhū ekāhena jīvitā voropesi, vīsampi bhikkhū ekāhena jīvitā voropesi, tiṁsampi bhikkhū ekāhena jīvitā voropesi, cattālīsampi bhikkhū ekāhena jīvitā voropesi, paññāsampi bhikkhū ekāhena jīvitā voropesi, saṭṭhimpi bhikkhū ekāhena jīvitā voropesi.
Then, on a single day, Migalaṇḍika killed one monk, two monks, three, four, five, ten, twenty, thirty, forty, fifty, even sixty monks.
Atha kho bhagavā tassa addhamāsassa accayena paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi—
At the end of that half-month, when the Buddha came out of seclusion, he said to Venerable Ānanda,
“kiṁ nu kho, ānanda, tanubhūto viya bhikkhusaṅgho”ti?
“Ānanda, why is the Sangha of monks so reduced?”
“Tathā hi pana, bhante, bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṁ bhāsati.
Ānanda told him what had happened,
Te ca, bhante, bhikkhū— ‘bhagavā kho anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṁ bhāsatī’ti, te anekākāravokāraṁ asubhabhāvanānuyogamanuyuttā viharanti.
Te sakena kāyena aṭṭīyanti harāyanti jigucchanti.
Seyyathāpi nāma itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya;
evameva te bhikkhū sakena kāyena aṭṭīyantā harāyantā jigucchantā
attanāpi attānaṁ jīvitā voropenti, aññamaññampi jīvitā voropenti,
migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vadanti—
‘sādhu no, āvuso, jīvitā voropehi.
Idaṁ te pattacīvaraṁ bhavissatī’ti.
Atha kho, bhante, migalaṇḍiko samaṇakuttako pattacīvarehi bhaṭo ekampi bhikkhuṁ ekāhena jīvitā voropesi …pe… saṭṭhimpi bhikkhū ekāhena jīvitā voropesi.
Sādhu, bhante, bhagavā aññaṁ pariyāyaṁ ācikkhatu yathāyaṁ bhikkhusaṅgho aññāya saṇṭhaheyyā”ti.
adding, “Please give another instruction, Sir, for the Sangha of monks to become established in perfect insight.”
“Tenahānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti.
“Well then, Ānanda, bring together in the assembly hall all the monks who live supported by Vesālī.”
“Evaṁ, bhante”ti,
“Yes.”
kho āyasmā ānando bhagavato paṭissuṇitvā yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca—
When he had done so, he went to the Buddha and said,
“sannipatito, bhante, bhikkhusaṅgho;
“Sir, the Sangha of monks is gathered.
yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
Please do as you think appropriate.”
Atha kho bhagavā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi—
The Buddha then went to the assembly hall, sat down on the prepared seat, and addressed the monks:
“Ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti.
“Monks, when stillness by mindfulness of breathing is developed and cultivated, it is peaceful and sublime, and a satisfying state of bliss. And it removes bad and unwholesome qualities on the spot, whenever they arise.
Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse uhataṁ rajojallaṁ tamenaṁ mahāakālamegho ṭhānaso antaradhāpeti vūpasameti;
Just as a great, unseasonal storm in the last month of summer removes the dust and dirt from the air,
evameva kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti.
just so, when stillness by mindfulness of breathing is developed and cultivated, it is peaceful and sublime, and it removes bad and unwholesome qualities on the spot, whenever they arise.
Kathaṁ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṁ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti?
And how is stillness by mindfulness of breathing developed and cultivated in this way?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
A monk sits down in the wilderness, at the foot of a tree, or in an empty hut. He crosses his legs, straightens his body, and sets up mindfulness in front of him.
So satova assasati, sato passasati.
Simply mindful, he breathes in; mindful, he breathes out.
Dīghaṁ vā assasanto dīghaṁ assasāmīti pajānāti, dīghaṁ vā passasanto dīghaṁ passasāmīti pajānāti.
When he breathes in long, he knows it; and when he breathes out long, he knows that.
Rassaṁ vā assasanto rassaṁ assasāmīti pajānāti, rassaṁ vā passasanto rassaṁ passasāmīti pajānāti.
When he breathes in short, he knows it; and when he breathes out short, he knows that.
Sabbakāyappaṭisaṁvedī assasissāmīti sikkhati. Sabbakāyappaṭisaṁvedī passasissāmīti sikkhati.
When breathing in, he trains in fully experiencing the breath; when breathing out, he trains in fully experiencing the breath.
Passambhayaṁ kāyasaṅkhāraṁ assasissāmīti sikkhati. Passambhayaṁ kāyasaṅkhāraṁ passasissāmīti sikkhati.
When breathing in, he trains in calming the activity of the body; when breathing out, he trains in calming the activity of the body.
Pītippaṭisaṁvedī assasissāmīti sikkhati. Pītippaṭisaṁvedī passasissāmīti sikkhati.
When breathing in, he trains in experiencing joy; when breathing out, he trains in experiencing joy.
Sukhappaṭisaṁvedī assasissāmīti sikkhati. Sukhappaṭisaṁvedī passasissāmīti sikkhati.
When breathing in, he trains in experiencing bliss; when breathing out, he trains in experiencing bliss.
Cittasaṅkhārappaṭisaṁvedī assasissāmīti sikkhati. Cittasaṅkhārappaṭisaṁvedī passasissāmīti sikkhati.
When breathing in, he trains in experiencing the activity of the mind; when breathing out, he trains in experiencing the activity of the mind.
Passambhayaṁ cittasaṅkhāraṁ assasissāmīti sikkhati. Passambhayaṁ cittasaṅkhāraṁ passasissāmīti sikkhati.
When breathing in, he trains in calming the activity of the mind; when breathing out, he trains in calming the activity of the mind.
Cittappaṭisaṁvedī assasissāmīti sikkhati. Cittappaṭisaṁvedī passasissāmīti sikkhati.
When breathing in, he trains in experiencing the mind; when breathing out, he trains in experiencing the mind.
Abhippamodayaṁ cittaṁ …pe…
When breathing in, he trains in gladdening the mind; when breathing out, he trains in gladdening the mind.
samādahaṁ cittaṁ …pe…
When breathing in, he trains in stilling the mind; when breathing out, he trains in stilling the mind.
vimocayaṁ cittaṁ …pe…
When breathing in, he trains in freeing the mind; when breathing out, he trains in freeing the mind.
Aniccānupassī …pe…
When breathing in, he trains in contemplating impermanence; when breathing out, he trains in contemplating impermanence.
virāgānupassī …pe…
When breathing in, he trains in contemplating fading away; when breathing out, he trains in contemplating fading away.
nirodhānupassī …pe…
When breathing in, he trains in contemplating ending; when breathing out, he trains in contemplating ending.
paṭinissaggānupassī assasissāmīti sikkhati. Paṭinissaggānupassī passasissāmīti sikkhati.
When breathing in, he trains in contemplating relinquishment; when breathing out, he trains in contemplating relinquishment.
Evaṁ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṁ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī”ti.
Monks, when stillness by mindfulness of breathing is developed and cultivated like this, it is peaceful and sublime, and a satisfying state of bliss. And it removes bad and unwholesome qualities on the spot, whenever they arise.”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—
The Buddha then had the Sangha gathered and questioned the monks:
“saccaṁ kira, bhikkhave, bhikkhū attanāpi attānaṁ jīvitā voropenti, aññamaññampi jīvitā voropenti migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vadanti—
“Is it true, monks, that there are monks who have taken their own lives, who have killed one another, and who have said to Migalaṇḍika,
‘sādhu no, āvuso, jīvitā voropehi, idaṁ te pattacīvaraṁ bhavissatī’”ti?
‘Please kill us. You will get our bowl and robes’?”
“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”
Vigarahi buddho bhagavā—
The Buddha rebuked them,
“ananucchavikaṁ, bhikkhave, tesaṁ bhikkhūnaṁ ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“Monks, it’s not suitable for these monks, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it should not be done.
Kathañhi nāma te, bhikkhave, bhikkhū attanāpi attānaṁ jīvitā voropessanti, aññamaññampi jīvitā voropessanti, migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vakkhanti—
How could those monks do this?
‘sādhu no, āvuso, jīvitā voropehi, idaṁ te pattacīvaraṁ bhavissatī’ti.
Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …” …
evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And, monks, this training rule should be recited like this:
“Yo pana bhikkhu sañcicca manussaviggahaṁ jīvitā voropeyya satthahārakaṁ vāssa pariyeseyya,
‘If a monk intentionally kills a human being or seeks an instrument of death for them,
ayampi pārājiko hoti asaṁvāso”ti.
he too is expelled and excluded from the community.’”
Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.
In this way the Buddha laid down this training rule for the monks.
Tena kho pana samayena aññataro upāsako gilāno hoti.
At one time a certain lay follower was sick.
Tassa pajāpati abhirūpā hoti dassanīyā pāsādikā.
He had a beautiful and pleasant wife,
Chabbaggiyā bhikkhū tassā itthiyā paṭibaddhacittā honti.
who the monks from the group of six had fallen in love with.
Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—
They said to each other,
“sace kho so, āvuso, upāsako jīvissati na mayaṁ taṁ itthiṁ labhissāma.
“If this lay follower recovers, we won’t get her.
Handa mayaṁ, āvuso, tassa upāsakassa maraṇavaṇṇaṁ saṁvaṇṇemā”ti.
Come, let’s praise death to him.”
Atha kho chabbaggiyā bhikkhū yena so upāsako tenupasaṅkamiṁsu; upasaṅkamitvā taṁ upāsakaṁ etadavocuṁ—
They then went to that lay follower and said,
“tvaṁ khosi, upāsaka, katakalyāṇo katakusalo katabhīruttāṇo akatapāpo akataluddo akatakibbiso.
“You’ve done what’s good and wholesome; you’ve made a shelter against fear. You haven’t done anything bad; you haven’t been greedy or immoral.
Kataṁ tayā kalyāṇaṁ, akataṁ tayā pāpaṁ.
Kiṁ tuyhiminā pāpakena dujjīvitena.
So why carry on with this miserable and difficult life?
Mataṁ te jīvitā seyyo.
Death is better for you.
Ito tvaṁ kālaṅkato kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissasi.
When you’ve passed away, you’ll be reborn in a happy place, in heaven.
Tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāressasī”ti.
There you’ll be able to enjoy the pleasures of heaven.”
Atha kho so upāsako—
That lay follower thought,
“saccaṁ kho ayyā āhaṁsu.
“The venerables have spoken the truth,
Ahañhi katakalyāṇo katakusalo katabhīruttāṇo akatapāpo akataluddo akatakibbiso.
Kataṁ mayā kalyāṇaṁ, akataṁ mayā pāpaṁ.
for I’ve done what’s good and avoided what’s bad,
Kiṁ mayhiminā pāpakena dujjīvitena.
Mataṁ me jīvitā seyyo.
Ito ahaṁ kālaṅkato kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmi.
and after death I’ll be reborn in a happy place.”
Tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāressāmī”ti,
so asappāyāni ceva bhojanāni bhuñji asappāyāni ca khādanīyāni khādi asappāyāni ca sāyanīyāni sāyi asappāyāni ca pānāni pivi.
From then on he ate various kinds of detrimental food and drank detrimental drinks,
Tassa asappāyāni ceva bhojanāni bhuñjato asappāyāni ca khādanīyāni khādato asappāyāni ca sāyanīyāni sāyato asappāyāni ca pānāni pivato kharo ābādho uppajji.
and as a consequence, he became very ill
So teneva ābādhena kālamakāsi.
and died.
Tassa pajāpati ujjhāyati khiyyati vipāceti—
But his wife complained and criticized those monks,
“alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino.
“These Sakyan monastics are shameless and immoral liars.
Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti.
They claim to have integrity, to be celibate and of good conduct, to be truthful, moral, and good.
Natthi imesaṁ sāmaññaṁ natthi imesaṁ brahmaññaṁ,
But they don’t have the good character of a monastic or brahmin.
naṭṭhaṁ imesaṁ sāmaññaṁ naṭṭhaṁ imesaṁ brahmaññaṁ, kuto imesaṁ sāmaññaṁ kuto imesaṁ brahmaññaṁ, apagatā ime sāmaññā apagatā ime brahmaññā.
They’ve lost the plot!
Ime me sāmikassa maraṇavaṇṇaṁ saṁvaṇṇesuṁ.
They praised death to my husband,
Imehi me sāmiko mārito”ti.
and as a result my husband is dead.”
Aññepi manussā ujjhāyanti khiyyanti vipācenti—
And other people complained and criticized them in the same way.
“alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino.
Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti.
Natthi imesaṁ sāmaññaṁ natthi imesaṁ brahmaññaṁ, naṭṭhaṁ imesaṁ sāmaññaṁ naṭṭhaṁ imesaṁ brahmaññaṁ, kuto imesaṁ sāmaññaṁ kuto imesaṁ brahmaññaṁ, apagatā ime sāmaññā apagatā ime brahmaññā.
Ime upāsakassa maraṇavaṇṇaṁ saṁvaṇṇesuṁ.
Imehi upāsako mārito”ti.
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the criticism of those people.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
Those monks who had few desires and a sense of conscience, who were contented, afraid of wrongdoing, and fond of the training, complained and criticized those monks,
“kathañhi nāma chabbaggiyā bhikkhū upāsakassa maraṇavaṇṇaṁ saṁvaṇṇissantī”ti.
“How could they praise death to that lay follower?”
Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe…
After rebuking those monks in many ways, they told the Buddha …
“saccaṁ kira tumhe, bhikkhave, upāsakassa maraṇavaṇṇaṁ saṁvaṇṇethā”ti?
“Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”
Vigarahi buddho bhagavā—
The Buddha rebuked them,
“ananucchavikaṁ, moghapurisā, ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“Foolish men, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it should not be done.
Kathañhi nāma tumhe, moghapurisā, upāsakassa maraṇavaṇṇaṁ saṁvaṇṇissatha.
How could you do this?
Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …” …
evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And so, monks, this training rule should be recited like this:
“Yo pana bhikkhu sañcicca manussaviggahaṁ jīvitā voropeyya satthahārakaṁ vāssa pariyeseyya maraṇavaṇṇaṁ vā saṁvaṇṇeyya maraṇāya vā samādapeyya—
‘If a monk intentionally kills a human being or seeks an instrument of death for him or praises death or incites someone to die, saying,
‘ambho purisa, kiṁ tuyhiminā pāpakena dujjīvitena, mataṁ te jīvitā seyyo’ti,
“My friend, what’s the point of this miserable and difficult life? Death is better for you than life!”—
iti cittamano cittasaṅkappo anekapariyāyena maraṇavaṇṇaṁ vā saṁvaṇṇeyya, maraṇāya vā samādapeyya,
thinking and intending thus, if he praises death in many ways or incites someone to die—
ayampi pārājiko hoti asaṁvāso”ti.
he too is expelled and excluded from the community.’”
Yo panāti
A:
yo yādiso …pe…
whoever …
bhikkhūti
Monk:
…pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
… The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case.
Sañciccāti
Intentionally:
jānanto sañjānanto cecca abhivitaritvā vītikkamo.
knowing, perceiving, having intended, having decided, he transgresses.
Manussaviggaho nāma
A human being:
yaṁ mātukucchismiṁ paṭhamaṁ cittaṁ uppannaṁ paṭhamaṁ viññāṇaṁ pātubhūtaṁ, yāva maraṇakālā etthantare eso manussaviggaho nāma.
from the mind’s first appearance in the mother’s womb, from the first manifestation of consciousness, until the time of death: in between these—this is called “a human being”.
Jīvitā voropeyyāti
Kills:
jīvitindriyaṁ upacchindati uparodheti santatiṁ vikopeti.
cuts off the life faculty, brings it to an end, interrupts its continuation.
Satthahārakaṁ vāssa pariyeseyyāti
Or seeks an instrument of death for him:
asiṁ vā sattiṁ vā bheṇḍiṁ vā laguḷaṁ vā pāsāṇaṁ vā satthaṁ vā visaṁ vā rajjuṁ vā.
a sword, a dagger, an arrow, a club, a rock, a knife, poison, or a rope.
Maraṇavaṇṇaṁ vā saṁvaṇṇeyyāti
Or praises death:
jīvite ādīnavaṁ dasseti, maraṇe vaṇṇaṁ bhaṇati.
he shows the drawbacks of living and speaks in praise of death.
Maraṇāya vā samādapeyyāti
Or incites someone to die:
satthaṁ vā āhara, visaṁ vā khāda, rajjuyā vā ubbandhitvā kālaṁ karohīti.
he says, “Kill yourself with a knife,” “Eat poison,” “Die by hanging yourself with a rope.”
Ambho purisāti
My friend:
ālapanādhivacanametaṁ.
this is a form of address.
Kiṁ tuyhiminā pāpakena dujjīvitenāti
What’s the point of this miserable and difficult life:
pāpakaṁ nāma jīvitaṁ
Miserable life:
aḍḍhānaṁ jīvitaṁ upādāya daliddānaṁ jīvitaṁ pāpakaṁ lāmakaṁ,
the life of the poor is miserable compared to the life of the rich;
sadhanānaṁ jīvitaṁ upādāya adhanānaṁ jīvitaṁ pāpakaṁ,
the life of the impoverished is miserable compared to the life of the wealthy;
devānaṁ jīvitaṁ upādāya manussānaṁ jīvitaṁ pāpakaṁ.
the life of humans is miserable compared to the life of the gods.
Dujjīvitaṁ nāma
Difficult life:
hatthacchinnassa pādacchinnassa hatthapādacchinnassa kaṇṇacchinnassa nāsacchinnassa kaṇṇanāsacchinnassa,
the life of one whose hands are cut off, whose feet are cut off, whose hands and feet are cut off, whose ears are cut off, whose nose is cut off, whose ears and nose are cut off.
iminā ca pāpakena iminā ca dujjīvitena mataṁ te jīvitā seyyoti.
Because of this sort of miserableness and this sort of difficult life, one says, “Death is better for you than life!”
Iti cittamanoti
Thinking:
yaṁ cittaṁ taṁ mano, yaṁ mano taṁ cittaṁ.
mind and thought are equivalent.
Cittasaṅkappoti
Intending:
maraṇasaññī maraṇacetano maraṇādhippāyo.
perceiving death, intending death, aiming at death.
Anekapariyāyenāti
In many ways:
uccāvacehi ākārehi.
in various manners.
Maraṇavaṇṇaṁ vā saṁvaṇṇeyyāti
He praises death:
jīvite ādīnavaṁ dasseti, maraṇe vaṇṇaṁ bhaṇati—
he shows the drawbacks of living and speaks in praise of death, saying,
“ito tvaṁ kālaṅkato kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissasi,
“When you’ve passed away, you’ll be reborn in a happy destination, in heaven.
tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāressasī”ti.
There you’ll be able to enjoy the pleasures of heaven.”
Maraṇāya vā samādapeyyāti
Or incites someone to die:
satthaṁ vā āhara, visaṁ vā khāda, rajjuyā vā ubbandhitvā kālaṁ karohi, sobbhe vā narake vā papāte vā papatāti.
he says, “Kill yourself with a knife,” “Eat poison,” “Die by hanging yourself with a rope,” “Jump into a chasm,” “Jump into a pit,” “Jump off a cliff.”
Ayampīti
He too:
purime upādāya vuccati.
this is said with reference to the preceding offenses entailing expulsion.
Pārājiko hotīti
Is expelled:
seyyathāpi nāma puthusilā dvidhā bhinnā appaṭisandhikā hoti,
just as an ordinary stone that has broken in half cannot be put back together again,
evameva bhikkhu sañcicca manussaviggahaṁ jīvitā voropetvā assamaṇo hoti asakyaputtiyo.
so too is a monk who has intentionally killed a human being not an ascetic, not a Sakyan monastic.
Tena vuccati— “pārājiko hotī”ti.
Therefore it is said, “he is expelled.”
Asaṁvāsoti
Excluded from the community:
saṁvāso nāma ekakammaṁ ekuddeso samasikkhatā— eso saṁvāso nāma.
Community: joint legal procedures, a joint recitation, the same training—this is called “community”.
So tena saddhiṁ natthi, tena vuccati asaṁvāsoti.
He does not take part in this—therefore it is called “excluded from the community”.
Sāmaṁ, adhiṭṭhāya, dūtena, dūtaparamparāya, visakkiyena dūtena, gatapaccāgatena dūtena,
Oneself, having made a determination, by messenger, by a series of messengers, by a messenger who does not follow instructions, by a messenger gone and returned again.
araho rahosaññī,
Not in private, but perceiving it as private.
raho arahosaññī,
In private, but perceiving it as not private.
araho arahosaññī,
Not in private, and perceiving it as not private.
raho rahosaññī
In private, and perceiving it as private.
kāyena saṁvaṇṇeti,
He praises by means of the body.
vācāya saṁvaṇṇeti,
He praises by means of speech.
kāyena vācāya saṁvaṇṇeti,
He praises by means of both the body and speech.
dūtena saṁvaṇṇeti,
He praises by means of a messenger.
lekhāya saṁvaṇṇeti,
He praises by means of writing.
opātaṁ apassenaṁ, upanikkhipanaṁ, bhesajjaṁ, rūpūpahāro, saddūpahāro, gandhūpahāro, rasūpahāro, phoṭṭhabbūpahāro, dhammūpahāro, ācikkhanā, anusāsanī, saṅketakammaṁ, nimittakammanti.
A pit, a piece of furniture, placing near, tonic, arranging a sight, arranging a sound, arranging a smell, arranging a taste, arranging a touch, arranging a mental quality, information, instruction, acting by arrangement, making a sign.
Sāmanti
Oneself:
sayaṁ hanati kāyena vā kāyapaṭibaddhena vā nissaggiyena vā.
one oneself kills by means of the body or by means of something connected to the body or by means of something released.
Adhiṭṭhāyāti
Having made a determination:
adhiṭṭhahitvā āṇāpeti— “evaṁ vijjha, evaṁ pahara, evaṁ ghātehī”ti.
having made a determination, he tells someone, “Hit thus, strike thus, kill thus.”
Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct.
So taṁ maññamāno taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa.
If the second monk kills that person, thinking it is the one he was told to kill, there is an offense entailing expulsion for both.
Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct.
So taṁ maññamāno aññaṁ jīvitā voropeti, mūlaṭṭhassa anāpatti. Vadhakassa āpatti pārājikassa.
If the second monk kills another person, thinking it is the one he was told to kill, there is no offense for the instigator, but there is an offense entailing expulsion for the murderer.
Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct.
So aññaṁ maññamāno taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa.
If the second monk kills that person, thinking it is someone other than the one he was told to kill, there is an offense entailing expulsion for both.
Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct.
So aññaṁ maññamāno aññaṁ jīvitā voropeti; mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa.
If the second monk kills another person, thinking it is someone other than the one he was told to kill, there is no offense for the instigator, but there is an offense entailing expulsion for the murderer.
Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmassa pāvada—‘itthannāmo itthannāmassa pāvadatu—itthannāmo itthannāmaṁ jīvitā voropetū’”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Tell so-and-so to tell so-and-so to kill so-and-so,” he commits an offense of wrong conduct.
So itarassa āroceti, āpatti dukkaṭassa.
In telling the next person, there is an offense of wrong conduct.
Vadhako paṭiggaṇhāti, mūlaṭṭhassa āpatti thullaccayassa.
If the potential murderer agrees, there is a serious offense for the instigator.
So taṁ jīvitā voropeti, āpatti sabbesaṁ pārājikassa.
If he kills that person, there is an offense entailing expulsion for all of them.
Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmassa pāvada—‘itthannāmo itthannāmassa pāvadatu—itthannāmo itthannāmaṁ jīvitā voropetū’”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Tell so-and-so to tell so-and-so to kill so-and-so,” he commits an offense of wrong conduct.
So aññaṁ āṇāpeti, āpatti dukkaṭassa.
If the other monk tells another person than the one he was told to tell, he commits an offense of wrong conduct.
Vadhako paṭiggaṇhāti, āpatti dukkaṭassa.
If the potential murderer agrees, there is an offense of wrong conduct.
So taṁ jīvitā voropeti, mūlaṭṭhassa anāpatti;
If he kills that person, there is no offense for the instigator,
āṇāpakassa ca vadhakassa ca āpatti pārājikassa.
but there is an offense entailing expulsion for the messenger and for the murderer.
Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct.
So gantvā puna paccāgacchati— “nāhaṁ sakkomi taṁ jīvitā voropetun”ti.
He goes, but returns, saying, “I wasn’t able to kill them.”
So puna āṇāpeti— “yadā sakkosi tadā taṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
If the first monk tells him again, “When you’re able, then kill them,” he commits an offense of wrong conduct.
So taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa.
If the second monk kills that person, there is an offense entailing expulsion for both.
Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct.
So āṇāpetvā vippaṭisārī na sāveti— “mā ghātehī”ti.
He then regrets it, but does not say, “Don’t kill them.”
So taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa.
If the second monk then kills that person, there is an offense entailing expulsion for both.
Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct.
So āṇāpetvā vippaṭisārī sāveti— “mā ghātehī”ti.
He then regrets and says, “Don’t kill them.”
So—“āṇatto ahaṁ tayā”ti taṁ jīvitā voropeti, mūlaṭṭhassa anāpatti. Vadhakassa āpatti pārājikassa.
If the second monk replies, “I’ve been told by you to do so,” and then kills that person, there is no offense for the instigator, but there is an offense entailing expulsion for the murderer.
Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct.
So āṇāpetvā vippaṭisārī sāveti— “mā ghātehī”ti.
He then regrets it and says, “Don’t kill them.”
So sādhūti oramati, ubhinnaṁ anāpatti.
If the second monk replies, “Fine,” and desists, there is no offense for either.
Araho rahosaññī
Not in private, but perceiving it as private:
ullapati— “aho itthannāmo hato assā”ti, āpatti dukkaṭassa.
if he says aloud, “I wish so-and-so was killed,” he commits an offense of wrong conduct.
Raho arahosaññī
In private, but perceiving it as not private:
ullapati— “aho itthannāmo hato assā”ti, āpatti dukkaṭassa.
if he says aloud, “I wish so-and-so was killed,” he commits an offense of wrong conduct.
Araho arahosaññī
Not in private, and perceiving it as not private:
ullapati— “aho itthannāmo hato assā”ti, āpatti dukkaṭassa.
if he says aloud, “I wish so-and-so was killed,” he commits an offense of wrong conduct.
Raho rahosaññī
In private, and perceiving it as private:
ullapati— “aho itthannāmo hato assā”ti, āpatti dukkaṭassa.
if he says aloud, “I wish so-and-so was killed,” he commits an offense of wrong conduct.
Kāyena saṁvaṇṇeti nāma
He praises by means of the body:
kāyena vikāraṁ karoti— “yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, āpatti dukkaṭassa.
if a monk makes a gesture with the body, indicating, “Whoever dies thus, receives wealth,” or, “Whoever dies thus, becomes famous,” or, “Whoever dies thus, goes to heaven,” he commits an offense of wrong conduct.
Tāya saṁvaṇṇanāya marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa.
If, because of that praise, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Vācāya saṁvaṇṇeti nāma
He praises by means of speech:
vācāya bhaṇati— “yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, āpatti dukkaṭassa.
if a monk says, “Whoever dies thus, receives wealth,” or, “Whoever dies thus, becomes famous,” or, “Whoever dies thus, goes to heaven,” he commits an offense of wrong conduct.
Tāya saṁvaṇṇanāya marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa.
If, because of that praise, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Kāyena vācāya saṁvaṇṇeti nāma
He praises by means of the body and speech:
kāyena ca vikāraṁ karoti, vācāya ca bhaṇati— “yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, āpatti dukkaṭassa.
if a monk makes a gesture with the body and says, “Whoever dies thus, receives wealth,” or, “Whoever dies thus, becomes famous,” or, “Whoever dies thus, goes to heaven,” he commits an offense of wrong conduct.
Tāya saṁvaṇṇanāya marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa.
If, because of that praise, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Dūtena saṁvaṇṇeti nāma
He praises by means of a messenger:
dūtassa sāsanaṁ āroceti— “yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, āpatti dukkaṭassa.
if a monk gives instructions to a messenger, saying, “Whoever dies thus, receives wealth,” or, “Whoever dies thus, becomes famous,” or, “Whoever dies thus, goes to heaven,” he commits an offense of wrong conduct.
Dūtassa sāsanaṁ sutvā marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa.
If, after hearing the messenger’s instruction, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Lekhāya saṁvaṇṇeti nāma
He praises by means of writing:
lekhaṁ chindati— “yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, akkharakkharāya āpatti dukkaṭassa.
if a monk writes, “Whoever dies thus, receives wealth,” or, “Whoever dies thus, becomes famous,” or, “Whoever dies thus, goes to heaven,” he commits an offense of wrong conduct for each character he writes.
Lekhaṁ passitvā marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa.
If, after seeing the writing, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Opātaṁ nāma
A pit:
manussaṁ uddissa opātaṁ khanati— “papatitvā marissatī”ti, āpatti dukkaṭassa.
if a monk digs a pit for a human being, thinking, “Falling into it, they will die,” he commits an offense of wrong conduct.
Papatite dukkhā vedanā uppajjati, āpatti thullaccayassa.
If a person falls into it and experiences pain, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Anodissa opātaṁ khanati— “yo koci papatitvā marissatī”ti, āpatti dukkaṭassa.
If a monk digs a non-specific pit, thinking, “Whatever falls into it, will die,” he commits an offense of wrong conduct.
Manusso tasmiṁ papatati, āpatti dukkaṭassa.
If a person falls into it, the monk commits an offense of wrong conduct.
Papatite dukkhā vedanā uppajjati, āpatti thullaccayassa.
If they experience pain after falling in, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If they die, the monk commits an offense entailing expulsion.
Yakkho vā peto vā tiracchānagatamanussaviggaho vā tasmiṁ papatati, āpatti dukkaṭassa.
If a spirit, ghost, or animal in human form falls into it, the monk commits an offense of wrong conduct.
Papatite dukkhā vedanā uppajjati, āpatti dukkaṭassa.
If it experiences pain after falling in, the monk commits an offense of wrong conduct.
Marati, āpatti thullaccayassa.
If it dies, the monk commits a serious offense.
Tiracchānagato tasmiṁ papatati, āpatti dukkaṭassa.
If an animal falls into it, the monk commits an offense of wrong conduct.
Papatite dukkhā vedanā uppajjati, āpatti dukkaṭassa.
If it experiences pain after falling in, the monk commits an offense of wrong conduct.
Marati, āpatti pācittiyassa.
If it dies, the monk commits an offense entailing confession.
Apassenaṁ nāma
A piece of furniture:
apassene satthaṁ vā ṭhapeti visena vā makkheti dubbalaṁ vā karoti sobbhe vā narake vā papāte vā ṭhapeti— “papatitvā marissatī”ti, āpatti dukkaṭassa.
if a monk places a dagger in a piece of furniture, smears the furniture with poison, or makes it weak, or if he places it near a lake, a pit, or a cliff, thinking, “Falling down, they’ll die,” he commits an offense of wrong conduct.
Satthena vā visena vā papatitena vā dukkhā vedanā uppajjati, āpatti thullaccayassa.
If the target person experiences pain because of the dagger, the poison, or the fall, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Upanikkhipanaṁ nāma
Placing near:
asiṁ vā sattiṁ vā bheṇḍiṁ vā laguḷaṁ vā pāsāṇaṁ vā satthaṁ vā visaṁ vā rajjuṁ vā upanikkhipati— “iminā marissatī”ti, āpatti dukkaṭassa.
if a monk places a knife, a dagger, an arrow, a club, a rock, a sword, poison, or a rope near a person, thinking, “Using this, they’ll die,” he commits an offense of wrong conduct.
“Tena marissāmī”ti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa.
If the target person thinks, “Using that, I shall die,” and he does something painful, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Bhesajjaṁ nāma
Tonics:
sappiṁ vā navanītaṁ vā telaṁ vā madhuṁ vā phāṇitaṁ vā deti— “imaṁ sāyitvā marissatī”ti, āpatti dukkaṭassa.
if a monk gives a person ghee, butter, oil, honey, or syrup, thinking, “After tasting this, they’ll die,” he commits an offense of wrong conduct.
Taṁ sāyite dukkhā vedanā uppajjati, āpatti thullaccayassa.
If the target person tastes it and experiences pain, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Rūpūpahāro nāma
Arranging a sight:
amanāpikaṁ rūpaṁ upasaṁharati bhayānakaṁ bheravaṁ— “imaṁ passitvā uttasitvā marissatī”ti, āpatti dukkaṭassa.
if a monk arranges a dreadful and terrifying sight, thinking, “Seeing this and becoming terrified, they’ll die,” he commits an offense of wrong conduct.
Taṁ passitvā uttasati, āpatti thullaccayassa.
If the target person sees it and becomes terrified, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Manāpikaṁ rūpaṁ upasaṁharati— “imaṁ passitvā alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa.
If a monk arranges a lovely sight, thinking, “Seeing this and then being unable to get hold of it, they’ll wither and die,” he commits an offense of wrong conduct.
Taṁ passitvā alābhakena sussati, āpatti thullaccayassa.
If the target person sees it and then withers because of not getting hold of it, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Saddūpahāro nāma
Arranging a sound:
amanāpikaṁ saddaṁ upasaṁharati bhayānakaṁ bheravaṁ— “imaṁ sutvā uttasitvā marissatī”ti, āpatti dukkaṭassa.
if a monk arranges a dreadful and terrifying sound, thinking, “Hearing this and becoming terrified, they’ll die,” he commits an offense of wrong conduct.
Taṁ sutvā uttasati, āpatti thullaccayassa.
If the target person hears it and becomes terrified, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Manāpikaṁ saddaṁ upasaṁharati pemanīyaṁ hadayaṅgamaṁ— “imaṁ sutvā alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa.
If a monk arranges a lovely and heart-stirring sound, thinking, “Hearing this and then being unable to get hold of it, they’ll wither and die,” he commits an offense of wrong conduct.
Taṁ sutvā alābhakena sussati, āpatti thullaccayassa.
If the target person hears it and then withers because of not getting hold of it, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Gandhūpahāro nāma
Arranging a smell:
amanāpikaṁ gandhaṁ upasaṁharati jegucchaṁ pāṭikulyaṁ— “imaṁ ghāyitvā jegucchatā pāṭikulyatā marissatī”ti, āpatti dukkaṭassa.
if a monk arranges a disgusting and repulsive smell, thinking, “Smelling this, they’ll die from disgust and repulsion,” he commits an offense of wrong conduct.
Taṁ ghāyite jegucchatā pāṭikulyatā dukkhā vedanā uppajjati, āpatti thullaccayassa.
If the target person smells it and experiences suffering because of disgust and revulsion, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Manāpikaṁ gandhaṁ upasaṁharati— “imaṁ ghāyitvā alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa.
If a monk arranges a fragrant scent, thinking, “Smelling this and then being unable to get hold of it, they’ll wither and die,” he commits an offense of wrong conduct.
Taṁ ghāyitvā alābhakena sussati, āpatti thullaccayassa.
If the target person smells it and then withers because of not getting hold of it, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Rasūpahāro nāma
Arranging a taste:
amanāpikaṁ rasaṁ upasaṁharati jegucchaṁ pāṭikulyaṁ— “imaṁ sāyitvā jegucchatā pāṭikulyatā marissatī”ti, āpatti dukkaṭassa.
if a monk arranges a disgusting and repulsive flavor, thinking, “Tasting this, they’ll die from disgust and repulsion,” he commits an offense of wrong conduct.
Taṁ sāyite jegucchatā pāṭikulyatā dukkhā vedanā uppajjati, āpatti thullaccayassa.
If the target person tastes it and experiences suffering because of disgust and repulsion, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Manāpikaṁ rasaṁ upasaṁharati— “imaṁ sāyitvā alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa.
If a monk arranges a delicious flavor, thinking, “Tasting this and then being unable to get hold of it, they’ll wither and die,” he commits an offense of wrong conduct.
Taṁ sāyitvā alābhakena sussati, āpatti thullaccayassa.
If the target person tastes it and then withers because of not getting hold of it, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Phoṭṭhabbūpahāro nāma
Arranging a touch:
amanāpikaṁ phoṭṭhabbaṁ upasaṁharati dukkhasamphassaṁ kharasamphassaṁ— “iminā phuṭṭho marissatī”ti, āpatti dukkaṭassa.
if a monk arranges a painful and harsh physical contact, thinking, “Touched by this, they’ll die,” he commits an offense of wrong conduct.
Tena phuṭṭhassa dukkhā vedanā uppajjati, āpatti thullaccayassa.
If the target person makes contact with it and experiences pain, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Manāpikaṁ phoṭṭhabbaṁ upasaṁharati sukhasamphassaṁ mudusamphassaṁ— “iminā phuṭṭho alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa.
If a monk arranges a pleasant and soft physical contact, thinking, “Touched by this and then being unable to get hold of it, they’ll wither and die,” he commits an offense of wrong conduct.
Tena phuṭṭho alābhakena sussati, āpatti thullaccayassa.
If the target person is touched by it and then withers because of not getting hold of it, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Dhammūpahāro nāma
Arranging a mental quality:
nerayikassa nirayakathaṁ katheti— “imaṁ sutvā uttasitvā marissatī”ti, āpatti dukkaṭassa.
if a monk talks about hell to someone bound for hell, thinking, “Hearing this and becoming terrified, they’ll die,” he commits an offense of wrong conduct.
Taṁ sutvā uttasati, āpatti thullaccayassa.
If the target person hears it and becomes terrified, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Kalyāṇakammassa saggakathaṁ katheti— “imaṁ sutvā adhimutto marissatī”ti, āpatti dukkaṭassa.
If a monk talks about heaven to someone of good behavior, thinking, “Hearing this and being keen on it, they’ll die,” he commits an offense of wrong conduct.
Taṁ sutvā adhimutto marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa.
If the target person hears it, becomes keen on it, and thinks, “I shall die,” and they do something painful, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Ācikkhanā nāma
Information:
puṭṭho bhaṇati— “evaṁ marassu. Yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, āpatti dukkaṭassa.
if, being asked, a monk says, “Die like this. Anyone who does receives wealth,” or, “Die like this. Anyone who does becomes famous,” or, “Die like this. Anyone who does goes to heaven,” he commits an offense of wrong conduct.
Tāya ācikkhanāya marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa.
If, because of that information, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Anusāsanī nāma
Instruction:
apuṭṭho bhaṇati— “evaṁ marassu. Yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, āpatti dukkaṭassa.
if, without being asked, a monk says, “Die like this. Anyone who does receives wealth,” or, “Die like this. Anyone who does becomes famous,” or, “Die like this. Anyone who does goes to heaven,” he commits an offense of wrong conduct.
Tāya anusāsaniyā marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa.
If, because of that instruction, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Saṅketakammaṁ nāma
Acting by arrangement:
saṅketaṁ karoti purebhattaṁ vā pacchābhattaṁ vā rattiṁ vā divā vā— “tena saṅketena taṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
if a monk makes an arrangement for before the meal or for after the meal, for the night or for the day, telling another person, “Kill that person according to this arrangement,” he commits an offense of wrong conduct.
Tena saṅketena taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa.
If the other person kills that person according to that arrangement, there is an offense entailing expulsion for both.
Taṁ saṅketaṁ pure vā pacchā vā taṁ jīvitā voropeti, mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa.
If he kills him before or after the time of the arrangement, there is no offense for the instigator, but there is an offense entailing expulsion for the murderer.
Nimittakammaṁ nāma
Making a sign:
nimittaṁ karoti— “akkhiṁ vā nikhaṇissāmi bhamukaṁ vā ukkhipissāmi sīsaṁ vā ukkhipissāmi, tena nimittena taṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
a monk makes a sign. If he says to another person, “When I wink, at that sign kill that person,” “When I raise an eyebrow, at that sign kill that person,” or, “When I nod, at that sign kill that person,” he commits an offense of wrong conduct.
Tena nimittena taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa.
If, at that sign, the other person kills that person, there is an offense entailing expulsion for both.
Taṁ nimittaṁ pure vā pacchā vā taṁ jīvitā voropeti, mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa.
If he kills him before or after the sign, there is no offense for the instigator, but there is an offense entailing expulsion for the murderer.
Anāpatti—
There is no offense:
asañcicca
if it is unintentional;
ajānantassa
if he does not know;
namaraṇādhippāyassa
if he is not aiming at death;
ummattakassa
if he is insane;
ādikammikassāti.
if he is the first offender.
Manussaviggahapārājikamhi paṭhamabhāṇavāro niṭṭhito.
The first section for recitation on expulsion in relation to human beings is finished.
3.1. Vinītavatthuuddānagāthā
Summary verses of case studies
Saṁvaṇṇanā nisīdanto,
“Praising, sitting down,
musalodukkhalena ca;
And with pestle, with mortar;
Vuḍḍhapabbajitābhisanno,
Gone forth when old, flowing out,
aggavīmaṁsanāvisaṁ.
First, experimental poison.
Tayo ca vatthukammehi,
And three with making sites,
iṭṭhakāhipare tayo;
Another three with bricks;
Vāsī gopānasī ceva,
And also machete, and rafter.
aṭṭakotaraṇaṁ pati.
An elevated platform, coming down, fell down.
Sedaṁ natthuñca sambāho,
Sweating, and nose treatment, massage,
nhāpanabbhañjanena ca;
By bathing, and by rubbing;
Uṭṭhāpento nipātento,
Making get up, making lie down,
annapānena māraṇaṁ.
Death through food, death through drink.
Jāragabbho sapattī ca,
Child by a lover, and co-wives;
mātā puttaṁ ubho vadhi;
mother, child, he killed both,
Ubho na miyyare maddā,
he killed neither; crushing,
tāpaṁ vañjhā vijāyinī.
Heating, barren, fertile.
Patodaṁ niggahe yakkho,
Tickling, in taking hold of, a spirit,
vāḷayakkhañca pāhiṇi;
And predatory spirits, sending;
Taṁ maññamāno pahari,
Thinking it was them, he gave a blow,
saggañca nirayaṁ bhaṇe.
In talking about heaven, and about hell.
Āḷaviyā tayo rukkhā,
Three trees at Āḷavī,
dāyehi apare tayo;
Three others with forest groves;
Mā kilamesi na tuyhaṁ,
Don’t torture, no I can’t,
takkaṁ sovīrakena cāti.
Buttermilk, and salty purgative.”
3.2. Vinītavatthu
Case studies
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Tassa bhikkhū kāruññena maraṇavaṇṇaṁ saṁvaṇṇesuṁ.
Out of compassion, the monks praised death to him.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi “bhagavatā sikkhāpadaṁ paññattaṁ, kacci nu kho mayaṁ pārājikaṁ āpattiṁ āpannā”ti?
They became anxious and said, “The Buddha has laid down a training rule. Could it be that we’ve committed an offense entailing expulsion?”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
Tena kho pana samayena aññataro piṇḍacāriko bhikkhu pīṭhake pilotikāya paṭicchannaṁ dārakaṁ nisīdanto ottharitvā māresi.
On one occasion an alms-collecting monk sat down on a bench, crushing a boy who was concealed by an old cloth. The boy died.
Tassa kukkuccaṁ ahosi “bhagavatā sikkhāpadaṁ paññattaṁ, kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti?
The monk became anxious and thought, “The Buddha has laid down a training rule. Could it be that I’ve committed an offense entailing expulsion?”
Bhagavato etamatthaṁ ārocesi.
He told the Buddha.
“Anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion.
Na ca, bhikkhave, appaṭivekkhitvā āsane nisīditabbaṁ; yo nisīdeyya, āpatti dukkaṭassā”ti.
But you shouldn’t sit down on a seat without checking it. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena aññataro bhikkhu bhattagge antaraghare āsanaṁ paññapento musale ussite ekaṁ musalaṁ aggahesi.
On one occasion a monk was preparing a seat in a dining hall in an inhabited area. When he took hold of a pestle high up,
Dutiyo musalo paripatitvā aññatarassa dārakassa matthake avatthāsi.
a second pestle fell down, hitting a boy,
So kālamakāsi.
who died.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking?”
“Asañcicca ahaṁ, bhagavā”ti.
“I didn’t intend it, Sir.”
“Anāpatti, bhikkhu, asañciccā”ti.
“There’s no offense when it’s unintentional.”
Tena kho pana samayena aññataro bhikkhu bhattagge antaraghare āsanaṁ paññapento udukkhalabhaṇḍikaṁ akkamitvā pavaṭṭesi.
On one occasion a monk was preparing a seat in a dining hall in an inhabited area when he forcefully kicked the implements belonging to a mortar.
Aññataraṁ dārakaṁ ottharitvā māresi.
They crushed a boy, who died.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, asañciccā”ti.
“There’s no offense when it’s unintentional.”
Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti.
At one time a father and son had gone forth with the monks.
Kāle ārocite putto pitaraṁ etadavoca—
When the time was announced for a certain event, the son said to his father,
“gaccha, bhante, saṅgho taṁ patimānetī”ti
“Go, Sir, the Sangha is waiting for you,”
piṭṭhiyaṁ gahetvā paṇāmesi.
and seizing him by the back, he pushed him.
So papatitvā kālamakāsi.
The father fell and died.
Tassa kukkuccaṁ ahosi …pe…
The son became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking?”
“Nāhaṁ, bhagavā, maraṇādhippāyo”ti.
“I didn’t mean to kill him, Sir.”
“Anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti.
At one time a father and son had gone forth with the monks.
Kāle ārocite putto pitaraṁ etadavoca—
When the time was announced for a certain event, the son said to his father,
“gaccha, bhante, saṅgho taṁ patimānetī”ti
“Go, Sir, the Sangha is waiting for you,”
maraṇādhippāyo piṭṭhiyaṁ gahetvā paṇāmesi.
and seizing him by the back, he pushed him, aiming to kill him.
So papatitvā kālamakāsi.
The father fell and died.
Tassa kukkuccaṁ ahosi …pe…
The son became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti.
At one time a father and son had gone forth with the monks.
Kāle ārocite putto pitaraṁ etadavoca—
When the time was announced for a certain event, the son said to his father,
“gaccha, bhante, saṅgho taṁ patimānetī”ti
“Go, Sir, the Sangha is waiting for you,”
maraṇādhippāyo piṭṭhiyaṁ gahetvā paṇāmesi.
and seizing him by the back, he pushed him, aiming to kill him.
So papatitvā na kālamakāsi.
The father fell, but did not die.
Tassa kukkuccaṁ ahosi …pe…
The son became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṁsaṁ kaṇṭhe vilaggaṁ hoti.
On one occasion a monk got meat stuck in his throat while eating.
Aññataro bhikkhu tassa bhikkhuno gīvāyaṁ pahāraṁ adāsi.
A second monk hit him on the neck.
Salohitaṁ maṁsaṁ pati.
The meat was expelled together with blood,
So bhikkhu kālamakāsi.
and the monk died.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṁsaṁ kaṇṭhe vilaggaṁ hoti.
On one occasion a monk got meat stuck in his throat while eating.
Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno gīvāyaṁ pahāraṁ adāsi.
Another monk hit him on the neck, aiming to kill him.
Salohitaṁ maṁsaṁ pati.
The meat was expelled together with blood,
So bhikkhu kālamakāsi.
and the monk died.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṁsaṁ kaṇṭhe vilaggaṁ hoti.
On one occasion a monk got meat stuck in his throat while eating.
Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno gīvāyaṁ pahāraṁ adāsi.
Another monk hit him on the neck, aiming to kill him.
Salohitaṁ maṁsaṁ pati.
The meat was expelled together with blood,
So bhikkhu na kālamakāsi.
but the monk did not die.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññataro piṇḍacāriko bhikkhu visagataṁ piṇḍapātaṁ labhitvā paṭikkamanaṁ haritvā bhikkhūnaṁ aggakārikaṁ adāsi.
On one occasion an alms-collecting monk received poisoned almsfood. He brought it back and gave the first portion to other monks.
Te bhikkhū kālamakaṁsu.
They died.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
“Nāhaṁ, bhagavā, jānāmī”ti.
“I didn’t know, Sir.”
“Anāpatti, bhikkhu, ajānantassā”ti.
“There’s no offense for one who doesn’t know.”
Tena kho pana samayena aññataro bhikkhu vīmaṁsādhippāyo aññatarassa bhikkhuno visaṁ adāsi.
On one occasion a monk gave poison to a second monk with the purpose of investigating it.
So bhikkhu kālamakāsi.
That monk died.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
“Vīmaṁsādhippāyo ahaṁ, bhagavā”ti.
“My purpose was to investigate it, Sir.”
“Anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena āḷavakā bhikkhū vihāravatthuṁ karonti.
On one occasion the monks of Āḷavī were preparing a site for a dwelling
Aññataro bhikkhu heṭṭhā hutvā silaṁ uccāresi.
when a monk lifted up a stone to another monk above him.
Uparimena bhikkhunā duggahitā silā heṭṭhimassa bhikkhuno matthake avatthāsi.
As the second monk did not grasp it properly, it fell on the head of the monk below,
So bhikkhu kālamakāsi.
who died.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, asañciccā”ti.
“There’s no offense when it’s unintentional.”
Tena kho pana samayena āḷavakā bhikkhū vihāravatthuṁ karonti.
On one occasion the monks of Āḷavī were preparing a site for a dwelling
Aññataro bhikkhu heṭṭhā hutvā silaṁ uccāresi.
when a monk lifted up a stone to another monk above him.
Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake silaṁ muñci.
The second monk dropped the stone on his head, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena āḷavakā bhikkhū vihārassa kuṭṭaṁ uṭṭhāpenti.
On one occasion the monks of Āḷavī were building a wall for a dwelling
Aññataro bhikkhu heṭṭhā hutvā iṭṭhakaṁ uccāresi.
when a monk lifted up a brick to another monk above him.
Uparimena bhikkhunā duggahitā iṭṭhakā heṭṭhimassa bhikkhuno matthake avatthāsi.
As the second monk did not grasp it properly, it fell on the head of the monk below,
So bhikkhu kālamakāsi.
who died.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, asañciccā”ti.
“There’s no offense when it’s unintentional.”
Tena kho pana samayena āḷavakā bhikkhū vihārassa kuṭṭaṁ uṭṭhāpenti.
On one occasion the monks of Āḷavī were building a wall for a dwelling
Aññataro bhikkhu heṭṭhā hutvā iṭṭhakaṁ uccāresi.
when a monk lifted up a brick to another monk above him.
Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake iṭṭhakaṁ muñci.
The second monk dropped the brick on his head, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karonti.
On one occasion the monks of Āḷavī were doing building work
Aññataro bhikkhu heṭṭhā hutvā vāsiṁ uccāresi.
when a monk lifted up a machete to another monk above him.
Uparimena bhikkhunā duggahitā vāsī heṭṭhimassa bhikkhuno matthake avatthāsi.
As the second monk did not grasp it properly, it fell on the head of the monk below,
So bhikkhu kālamakāsi.
who died.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, asañciccā”ti.
“There’s no offense when it’s unintentional.”
Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karonti.
On one occasion the monks of Āḷavī were doing building work
Aññataro bhikkhu heṭṭhā hutvā vāsiṁ uccāresi.
when a monk lifted up a machete to another monk above him.
Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake vāsiṁ muñci.
The second monk dropped the machete on his head, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karonti.
On one occasion the monks of Āḷavī were doing building work
Aññataro bhikkhu heṭṭhā hutvā gopānasiṁ uccāresi.
when a monk lifted up a rafter to another monk above him.
Uparimena bhikkhunā duggahitā gopānasī heṭṭhimassa bhikkhuno matthake avatthāsi.
As the second monk did not grasp it properly, it fell on the head of the monk below,
So bhikkhu kālamakāsi.
who died.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, asañciccā”ti.
“There’s no offense when it’s unintentional.”
Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karonti.
On one occasion the monks of Āḷavī were doing building work
Aññataro bhikkhu heṭṭhā hutvā gopānasiṁ uccāresi.
when a monk lifted up a rafter to another monk above him.
Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake gopānasiṁ muñci.
The second monk dropped the rafter on his head, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karontā aṭṭakaṁ bandhanti.
On one occasion the monks of Āḷavī were putting together an elevated platform while doing building work.
Aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca—
A monk said to another monk,
“āvuso, atraṭṭhito bandhāhī”ti.
“Put it together while standing here.”
So tatraṭṭhito bandhanto paripatitvā kālamakāsi.
He did, and he fell down and died.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
“Nāhaṁ, bhagavā, maraṇādhippāyo”ti.
“I didn’t mean to kill him, Sir.”
“Anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karontā aṭṭakaṁ bandhanti.
On one occasion the monks of Āḷavī were putting together an elevated platform while doing building work.
Aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ etadavoca—
A monk said to another monk,
“āvuso, atraṭṭhito bandhāhī”ti.
“Put it together while standing here,” aiming to kill him.
So tatraṭṭhito bandhanto paripatitvā kālamakāsi …pe…
He did, and he fell down and died. …
paripatitvā na kālamakāsi.
he fell down, but did not die.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññataro bhikkhu vihāraṁ chādetvā otarati.
On one occasion a monk was coming down after roofing a dwelling.
Aññataro bhikkhu taṁ bhikkhuṁ etadavoca—
A second monk said to him,
“āvuso, ito otarāhī”ti.
“Come down here.”
So tena otaranto paripatitvā kālamakāsi.
He did, and he fell down and died.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena aññataro bhikkhu vihāraṁ chādetvā otarati.
On one occasion a monk was coming down after roofing a dwelling.
Aññataro bhikkhu maraṇādhippāyo taṁ bhikkhuṁ etadavoca—
A second monk said to him,
“āvuso, ito otarāhī”ti.
“Come down here,” aiming to kill him.
So tena otaranto paripatitvā kālamakāsi …pe…
He did, and he fell down and died. …
paripatitvā na kālamakāsi.
he fell down, but did not die.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññataro bhikkhu anabhiratiyā pīḷito gijjhakūṭaṁ pabbataṁ abhiruhitvā papāte papatanto aññataraṁ vilīvakāraṁ ottharitvā māresi.
On one occasion a monk who was plagued by lust climbed the Vulture Peak, jumped off the cliff, and hit a basket-maker. The basket-maker died,
Tassa kukkuccaṁ ahosi …pe…
and the monk became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion.
Na ca, bhikkhave, attānaṁ pātetabbaṁ. Yo pāteyya, āpatti dukkaṭassā”ti.
But, monks, you shouldn’t jump off anything. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū gijjhakūṭaṁ pabbataṁ abhiruhitvā davāya silaṁ pavijjhiṁsu.
On one occasion the monks from the group of six climbed the Vulture Peak and threw down a stone for fun.
Sā aññataraṁ gopālakaṁ ottharitvā māresi.
It hit a cowherd, who died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, pārājikassa.
“There’s no offense entailing expulsion.
Na ca, bhikkhave, davāya silā pavijjhitabbā. Yo pavijjheyya, āpatti dukkaṭassā”ti.
But, monks, you shouldn’t throw down stones for fun. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū sedesuṁ.
The monks made him sweat by heating him.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū maraṇādhippāyā sedesuṁ.
The monks made him sweat by heating him, aiming to kill him.
So bhikkhu kālamakāsi. …pe…
He died. …
So bhikkhu na kālamakāsi.
He did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññatarassa bhikkhuno sīsābhitāpo hoti.
On one occasion a monk had a severe headache.
Tassa bhikkhū natthuṁ adaṁsu.
The monks gave him medical treatment through the nose.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena aññatarassa bhikkhuno sīsābhitāpo hoti.
On one occasion a certain monk had a severe headache.
Tassa bhikkhū maraṇādhippāyā natthuṁ adaṁsu.
The monks gave him medical treatment through the nose, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū sambāhesuṁ.
The monks massaged him.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū maraṇādhippāyā sambāhesuṁ.
The monks massaged him, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū nhāpesuṁ.
The monks bathed him.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū maraṇādhippāyā nhāpesuṁ.
The monks bathed him, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū telena abbhañjiṁsu.
The monks rubbed him with oil.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū maraṇādhippāyā telena abbhañjiṁsu.
The monks rubbed him with oil, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū uṭṭhāpesuṁ.
The monks made him get up.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū maraṇādhippāyā uṭṭhāpesuṁ.
The monks made him get up, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū nipātesuṁ.
The monks made him lie down.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū maraṇādhippāyā nipātesuṁ.
The monks made him lie down, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Tassa bhikkhū annaṁ adaṁsu.
The monks gave him food.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Tassa bhikkhū maraṇādhippāyā annaṁ adaṁsu.
The monks gave him food, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Tassa bhikkhu pānaṁ adaṁsu.
The monks gave him a drink.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Tassa bhikkhū maraṇādhippāyā pānaṁ adaṁsu.
The monks gave him a drink, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññatarā itthī pavutthapatikā jārena gabbhinī hoti.
At one time a woman whose husband was living away from home became pregnant by a lover.
Sā kulūpakaṁ bhikkhuṁ etadavoca—
She said to a monk who associated with her family,
“iṅghāyya, gabbhapātanaṁ jānāhī”ti.
“Venerable, please help me have an abortion.”
“Suṭṭhu, bhaginī”ti
“Alright,” he said,
tassā gabbhapātanaṁ adāsi.
and he helped her have an abortion.
Dārako kālamakāsi.
The child died.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti—
At one time a certain man had two wives,
ekā vañjhā, ekā vijāyinī.
one barren and one fertile.
Vañjhā itthī kulūpakaṁ bhikkhuṁ etadavoca—
The barren one said to a monk who associated with her family,
“sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati.
“If the other wife gives birth to a son, Venerable, she’ll become the head wife.
Iṅghāyya, tassā gabbhapātanaṁ jānāhī”ti.
Please make her have an abortion.”
“Suṭṭhu, bhaginī”ti
“Alright,” he said,
tassā gabbhapātanaṁ adāsi.
and he did so.
Dārako kālamakāsi,
The child died,
mātā na kālamakāsi.
but the mother did not die.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti—
At one time a certain man had two wives,
ekā vañjhā, ekā vijāyinī.
one barren and one fertile.
Vañjhā itthī kulūpakaṁ bhikkhuṁ etadavoca—
The barren one said to a monk who associated with her family,
“sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati.
“If the other wife gives birth to a son, Venerable, she’ll become the head wife.
Iṅghāyya, tassā gabbhapātanaṁ jānāhī”ti.
Please make her have an abortion.”
“Suṭṭhu, bhaginī”ti
“Alright,” he said,
tassā gabbhapātanaṁ adāsi.
and he did so.
Mātā kālamakāsi,
The mother died,
dārako na kālamakāsi.
but the child did not die.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti—
At one time a certain man had two wives,
ekā vañjhā, ekā vijāyinī.
one barren and one fertile.
Vañjhā itthī kulūpakaṁ bhikkhuṁ etadavoca—
The barren one said to a monk who associated with her family,
“sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati.
“If the other wife gives birth to a son, Venerable, she’ll become the head wife.
Iṅghāyya, tassā gabbhapātanaṁ jānāhī”ti.
Please make her have an abortion.”
“Suṭṭhu, bhaginī”ti
“Alright,” he said,
tassā gabbhapātanaṁ adāsi.
and he did so.
Ubho kālamakaṁsu …pe…
Both died. …
ubho na kālamakaṁsu.
Neither died.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññatarā gabbhinī itthī kulūpakaṁ bhikkhuṁ etadavoca—
On one occasion a woman who was pregnant said to a monk who associated with her family,
“iṅghāyya, gabbhapātanaṁ jānāhī”ti.
“Venerable, please help me have an abortion.”
“Tena hi, bhagini, maddassū”ti.
“Well then, crush it,” he said.
Sā maddāpetvā gabbhaṁ pātesi.
She crushed it and had an abortion.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññatarā gabbhinī itthī kulūpakaṁ bhikkhuṁ etadavoca—
On one occasion a woman who was pregnant said to a monk who associated with her family,
“iṅghāyya, gabbhapātanaṁ jānāhī”ti.
“Venerable, please help me have an abortion.”
“Tena hi, bhagini, tāpehī”ti.
“Well then, heat yourself,” he said.
Sā tāpetvā gabbhaṁ pātesi.
She heated herself and had an abortion.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññatarā vañjhā itthī kulūpakaṁ bhikkhuṁ etadavoca—
On one occasion a barren woman said to a monk who associated with her family,
“iṅghāyya, bhesajjaṁ jānāhi yenāhaṁ vijāyeyyan”ti.
“Please find some medicine, Venerable, to help me become pregnant.”
“Suṭṭhu, bhaginī”ti
“Alright,” he said,
tassā bhesajjaṁ adāsi.
and he gave her some medicine.
Sā kālamakāsi.
She died.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”
Tena kho pana samayena aññatarā vijāyinī itthī kulūpakaṁ bhikkhuṁ etadavoca—
On one occasion a fertile woman said to a monk who associated with her family,
“iṅghāyya, bhesajjaṁ jānāhi yenāhaṁ na vijāyeyyan”ti.
“Please find some medicine, Venerable, to help me not become pregnant.”
“Suṭṭhu, bhaginī”ti tassā bhesajjaṁ adāsi.
“Alright,” he said, and he gave her some medicine.
Sā kālamakāsi.
She died.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū sattarasavaggiyaṁ bhikkhuṁ aṅgulipatodakena hāsesuṁ.
On one occasion the monks from the group of six tickled a monk from the group of seventeen to make him laugh.
So bhikkhu uttanto anassāsako kālamakāsi.
Being unable to catch his breath, he died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, pārājikassā”ti.
“There’s no offense entailing expulsion.”
Tena kho pana samayena sattarasavaggiyā bhikkhū chabbaggiyaṁ bhikkhuṁ kammaṁ karissāmāti ottharitvā māresuṁ.
On one occasion the monks from the group of seventeen overpowered a monk from the group of six, intending to do a legal procedure against him. He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, pārājikassā”ti.
“There’s no offense entailing expulsion.”
Tena kho pana samayena aññataro bhūtavejjako bhikkhu yakkhaṁ jīvitā voropesi.
On one occasion an exorcist monk killed a spirit.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ vāḷayakkhavihāraṁ pāhesi.
On one occasion a monk sent a second monk to a dwelling inhabited by predatory spirits.
Taṁ yakkhā jīvitā voropesuṁ.
The spirits killed him.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ vāḷayakkhavihāraṁ pāhesi.
On one occasion a monk sent a second monk to a dwelling inhabited by predatory spirits, aiming to kill him.
Taṁ yakkhā jīvitā voropesuṁ …pe…
The spirits killed him. …
taṁ yakkhā jīvitā na voropesuṁ.
The spirits did not kill him.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ vāḷakantāraṁ pāhesi.
On one occasion a monk sent a second monk to a wilderness inhabited by predatory animals.
Taṁ vāḷā jīvitā voropesuṁ.
The predatory animals killed him.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ vāḷakantāraṁ pāhesi.
On one occasion a monk sent a second monk to a wilderness inhabited by predatory animals, aiming to kill him.
Taṁ vāḷā jīvitā voropesuṁ …pe…
The predatory animals killed him. …
taṁ vāḷā jīvitā na voropesuṁ.
The predatory animals did not kill him.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ corakantāraṁ pāhesi.
On one occasion a monk sent a second monk to a wilderness inhabited by criminals.
Taṁ corā jīvitā voropesuṁ.
The criminals killed him.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ corakantāraṁ pāhesi.
On one occasion a monk sent a second monk to a wilderness inhabited by criminals, aiming to kill him.
Taṁ corā jīvitā voropesuṁ …pe…
The criminals killed him. …
taṁ corā jīvitā na voropesuṁ.
The criminals did not kill him.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññataro bhikkhu taṁ maññamāno taṁ jīvitā voropesi …pe…
On one occasion a monk killed a person, thinking it was them …
taṁ maññamāno aññaṁ jīvitā voropesi …pe…
killed another person, thinking it was them …
aññaṁ maññamāno taṁ jīvitā voropesi …pe…
killed a person, thinking they were another …
aññaṁ maññamāno aññaṁ jīvitā voropesi.
killed another person, thinking they were another.
Tassa kukkuccaṁ ahosi …pe…
That monk became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu amanussena gahito hoti.
At one time a monk was possessed by a spirit.
Aññataro bhikkhu tassa bhikkhuno pahāraṁ adāsi.
Another monk gave him a blow.
So bhikkhu kālamakāsi.
He died.
Tassa kukkuccaṁ ahosi …pe…
The other monk became anxious …
“anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena aññataro bhikkhu amanussena gahito hoti.
At one time a monk was possessed by a spirit.
Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno pahāraṁ adāsi.
A second monk gave him a blow, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññataro bhikkhu kalyāṇakammassa saggakathaṁ kathesi.
On one occasion a monk gave a talk about heaven to a man of good behavior.
So adhimutto kālamakāsi.
He became keen on it and died.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo kalyāṇakammassa saggakathaṁ kathesi.
On one occasion a monk gave a talk about heaven to a man of good behavior, aiming to kill him.
So adhimutto kālamakāsi …pe…
He became keen on it and died. …
so adhimutto na kālamakāsi.
He became keen on it, but did not die.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññataro bhikkhu nerayikassa nirayakathaṁ kathesi.
On one occasion a monk gave a talk about hell to a man bound for hell.
So uttasitvā kālamakāsi.
He became terrified and died.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo nerayikassa nirayakathaṁ kathesi.
On one occasion a monk gave a talk about hell to a man bound for hell, aiming to kill him.
So uttasitvā kālamakāsi …pe…
He became terrified and died. …
so uttasitvā na kālamakāsi.
He became terrified, but did not die.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karontā rukkhaṁ chindanti.
On one occasion the monks of Āḷavī were felling a tree while doing building work.
Aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca—
A monk said to a second monk,
“āvuso, atraṭṭhito chindāhī”ti.
“Fell it while standing here.”
Taṁ tatraṭṭhitaṁ chindantaṁ rukkho ottharitvā māresi.
He did. The tree fell on him, and he died.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karontā rukkhaṁ chindanti.
On one occasion the monks of Āḷavī were felling a tree while doing building work.
Aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ etadavoca—
A monk said to a second monk,
“āvuso, atraṭṭhito chindāhī”ti.
“Fell it while standing here,” aiming to kill him.
Taṁ tatraṭṭhitaṁ chindantaṁ rukkho ottharitvā māresi …pe…
He did. The tree fell on him, and he died. …
rukkho ottharitvā na māresi.
The tree fell on him, but he did not die.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena chabbaggiyā bhikkhū dāyaṁ ālimpesuṁ;
On one occasion the monks from the group of six set fire to a forest grove.
manussā daḍḍhā kālamakaṁsu.
People were burned and died.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
Tena kho pana samayena chabbaggiyā bhikkhū maraṇādhippāyā dāyaṁ ālimpesuṁ.
On one occasion the monks from the group of six set fire to a forest grove, aiming to cause death.
Manussā daḍḍhā kālamakaṁsu …pe…
People were burned and died. …
manussā daḍḍhā na kālamakaṁsu.
People were burned, but did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
Tena kho pana samayena aññataro bhikkhu āghātanaṁ gantvā coraghātaṁ etadavoca—
On one occasion a monk went to a place of execution and said to the executioner,
“āvuso, māyimaṁ kilamesi.
“Don’t torture him.
Ekena pahārena jīvitā voropehī”ti.
Kill him with a single blow.”
“Suṭṭhu, bhante”ti
“Alright, Sir,” he said,
ekena pahārena jīvitā voropesi.
and he killed him with a single blow.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu āghātanaṁ gantvā coraghātaṁ etadavoca—
On one occasion a monk went to a place of execution and said to the executioner,
“āvuso, māyimaṁ kilamesi.
“Don’t torture him.
Ekena pahārena jīvitā voropehī”ti.
Kill him with a single blow.”
So—“nāhaṁ tuyhaṁ vacanaṁ karissāmī”ti
Saying, “No, I can’t,”
taṁ jīvitā voropesi.
he executed him.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”
Tena kho pana samayena aññataro puriso ñātighare hatthapādacchinno ñātakehi samparikiṇṇo hoti.
On one occasion a man whose hands and feet had been cut off was at his relatives’ house, surrounded by his relations.
Aññataro bhikkhu te manusse etadavoca—
A monk said to those people,
“āvuso, icchatha imassa maraṇan”ti?
“Do you want to euthanize him?”
“Āma, bhante, icchāmā”ti.
“Yes, Sir.”
“Tena hi takkaṁ pāyethā”ti.
“Then give him buttermilk.”
Te taṁ takkaṁ pāyesuṁ.
They gave him buttermilk
So kālamakāsi.
and he died.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro puriso kulaghare hatthapādacchinno ñātakehi samparikiṇṇo hoti.
On one occasion a man whose hands and feet had been cut off was at home, surrounded by his relations.
Aññatarā bhikkhunī te manusse etadavoca—
A nun said to those people,
“āvuso, icchatha imassa maraṇan”ti?
“Do you want to euthanize him?”
“Āmāyye, icchāmā”ti.
“Yes, Venerable.”
“Tena hi loṇasovīrakaṁ pāyethā”ti.
“Then give him salty purgative.”
Te taṁ loṇasovīrakaṁ pāyesuṁ.
They gave him salty purgative
So kālamakāsi.
and he died.
Tassā kukkuccaṁ ahosi …pe….
The nun became anxious …
Atha kho sā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi.
She then told the nuns,
Bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ.
who in turn told the monks,
Bhikkhū bhagavato etamatthaṁ ārocesuṁ.
who then told the Buddha.
“Āpattiṁ sā, bhikkhave, bhikkhunī āpannā pārājikan”ti.
“Monks, that nun has committed an offense entailing expulsion.”
Tatiyapārājikaṁ samattaṁ.
The third offense entailing expulsion is finished.