theravāda vinaya |
theravāda collection on monastic law |
mahāvibhaṅga |
monks’ rules and their analysis |
pārājikakaṇḍa |
monks’ expulsion |
Tatiyapārājikasikkhāpada |
3. The third training rule |
Tena samayena buddho bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena bhagavā bhikkhūnaṃ anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṃ bhāsati. |
At one time the Buddha was staying at Vesālī in the hall with the peaked roof in the Great Wood. At that time the Master spoke to the monks in many ways about unattractiveness—he spoke in praise of unattractiveness, in praise of developing the mind in unattractiveness, and in praise of the attainment of unattractiveness. |
Atha kho bhagavā bhikkhū āmantesi—“icchāmahaṃ, bhikkhave, addhamāsaṃ paṭisallīyituṃ. Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti. |
The Master then addressed the monks, “Monks, I wish to go into solitary retreat for half a month. No-one is to approach me except the one who brings me almsfood.” |
“Evaṃ, bhante”ti, kho te bhikkhū bhagavato paṭissuṇitvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena. |
“Yes, Venerable Sir,” they replied, and no-one approached him except the one who brought him almsfood. |
Bhikkhū—“bhagavā kho anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṃ bhāsatī”ti, te anekākāravokāraṃ asubhabhāvanānuyogamanuyuttā viharanti. Te sakena kāyena aṭṭīyanti harāyanti jigucchanti. Seyyathāpi nāma itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya; evameva te bhikkhū sakena kāyena aṭṭīyantā harāyantā jigucchantā attanāpi attānaṃ jīvitā voropenti, aññamaññampi jīvitā voropenti, migalaṇḍikampi samaṇakuttakaṃ upasaṅkamitvā evaṃ vadanti—“sādhu no, āvuso, jīvitā voropehi. Idaṃ te pattacīvaraṃ bhavissatī”ti. Atha kho migalaṇḍiko samaṇakuttako pattacīvarehi bhaṭo sambahule bhikkhū jīvitā voropetvā lohitakaṃ asiṃ ādāya yena vaggumudā nadī tenupasaṅkami. |
The monks thought, “The Master has talked in many ways about unattractiveness,” and they devoted themselves to the development of the mind in unattractiveness in its many different aspects. As a consequence, they became troubled by their own bodies, ashamed of them, disgusted with them. Just as a young woman or man—someone fond of adornments, who had just washed her hair—would be ashamed, humiliated, and disgusted if the carcase of a snake, a dog, or a man were hung around her neck, just so those monks were troubled by their own bodies. They took their own lives, took the lives of one another, and they approached Migalaṇḍika, the ascetic lookalike, and said, “Please kill us. This bowl and these robe will be yours.” And hired for a bowl and robes, Migalaṇḍika killed many monks. |
Atha kho migalaṇḍikassa samaṇakuttakassa lohitakaṃ taṃ asiṃ dhovantassa ahudeva kukkuccaṃ ahu vippaṭisāro—“alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ. Bahuṃ vata mayā apuññaṃ pasutaṃ, yohaṃ bhikkhū sīlavante kalyāṇadhamme jīvitā voropesin”ti. |
He took his blood-stained knife to the river Vaggumudā, and while he was washing it, he became anxious and remorseful: “This is truly bad for me; I’ve made much demerit by killing virtuous monks.” |
Atha kho aññatarā mārakāyikā devatā abhijjamāne udake āgantvā migalaṇḍikaṃ samaṇakuttakaṃ etadavoca—“sādhu sādhu, sappurisa, lābhā te, sappurisa, suladdhaṃ te, sappurisa. Bahuṃ tayā, sappurisa, puññaṃ pasutaṃ, yaṃ tvaṃ atiṇṇe tāresī”ti. |
Then, walking across the water, a god from the realm of the lord of death said to Migalaṇḍika, “Well done, superior man, you’re truly fortunate. You’ve made much merit, because you’ve brought across those who hadn’t yet crossed.” |
Atha kho migalaṇḍiko samaṇakuttako—tiṇhaṃ asiṃ ādāya vihārena vihāraṃ pariveṇena pariveṇaṃ upasaṅkamitvā evaṃ vadeti—tiṇhaṃ asiṃ ādāya vihārena vihāraṃ pariveṇena pariveṇaṃ upasaṅkamitvā evaṃ vadeti—“ko atiṇṇo, kaṃ tāremī”ti? Tattha ye te bhikkhū avītarāgā tesaṃ tasmiṃ samaye hotiyeva bhayaṃ hoti chambhitattaṃ hoti lomahaṃso. Ye pana te bhikkhū vītarāgā tesaṃ tasmiṃ samaye na hoti bhayaṃ na hoti chambhitattaṃ na hoti lomahaṃso. |
And Migalaṇḍika thought, “So it seems that I’m fortunate and that I’ve made much merit.” He then went from dwelling to dwelling, from precincts to precincts, and said, “Who hasn’t crossed yet? Whom do I bring across?” The monks who still had sensual desire became fearful and terrified, with their hair standing on end. Only those who were free from desires were unaffected. |
Atha kho migalaṇḍiko samaṇakuttako ekampi bhikkhuṃ 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, tiṃsampi 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 āyasmantaṃ ānandaṃ āmantesi—“kiṃ nu kho, ānanda, tanubhūto viya bhikkhusaṃgho”ti? |
At the end of that half-month, the Master came out of seclusion and said to Venerable Ānanda, “Ānanda, why is the Order of monks so diminished?” |
“Tathā hi pana, bhante, bhagavā bhikkhūnaṃ anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṃ bhāsati. Te ca, bhante, bhikkhū—‘bhagavā kho anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṃ bhāsatī’ti, te anekākāravokāraṃ asubhabhāvanānuyogamanuyuttā viharanti. Te sakena kāyena aṭṭīyanti harāyanti jigucchanti. Seyyathāpi nāma itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya; evameva te bhikkhū sakena kāyena aṭṭīyantā harāyantā jigucchantā attanāpi attānaṃ jīvitā voropenti, aññamaññampi jīvitā voropenti, migalaṇḍikampi samaṇakuttakaṃ upasaṅkamitvā evaṃ vadanti—‘sādhu no, āvuso, jīvitā voropehi. Idaṃ te pattacīvaraṃ bhavissatī’ti. Atha kho, bhante, migalaṇḍiko samaṇakuttako pattacīvarehi bhaṭo ekampi bhikkhuṃ ekāhena jīvitā voropesi … pe … saṭṭhimpi bhikkhū ekāhena jīvitā voropesi. Sādhu, bhante, bhagavā aññaṃ pariyāyaṃ ācikkhatu yathāyaṃ bhikkhusaṃgho aññāya saṇṭhaheyyā”ti. |
Ānanda told him what had happened and added, “Venerable Sir, please give another instruction so that the Order of monks may become established in final knowledge.” |
“Tenahānanda, yāvatikā bhikkhū vesāliṃ upanissāya viharanti te sabbe upaṭṭhānasālāyaṃ sannipātehī”ti. “Evaṃ, bhante”ti, kho āyasmā ānando bhagavato paṭissuṇitvā yāvatikā bhikkhū vesāliṃ upanissāya viharanti te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca—“sannipatito, bhante, bhikkhusaṃgho; yassadāni, bhante, bhagavā kālaṃ maññatī”ti. |
“Well then, Ānanda, bring together in the assembly-hall all the monks who live near Vesālī.” “Yes.” When he had done so, he approached the Master and said, “Venerable Sir, the Order of monks is assembled. Please do as you think is appropriate.” |
Atha kho bhagavā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi— |
The Master 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. Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse uhataṃ rajojallaṃ tamenaṃ mahāakālamegho ṭhānaso antaradhāpeti vūpasameti; evameva kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti. |
“Monks, when samādhi by mindfulness of breathing is developed and cultivated, it is peaceful and sublime, a satisfying state of bliss. And it stops and settles bad, unwholesome qualities on the spot, whenever they arise. Just as a great, unseasonal storm in the last month of the hot season stops and settles the dust and dirt in the air, just so, when samādhi by mindfulness of breathing is developed and cultivated, it is peaceful and sublime, and it stops and settles bad, unwholesome qualities on the spot, whenever they arise. |
Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti? |
And how is samādhi by mindfulness of breathing developed and cultivated in this way? |
Idha, bhikkhave, bhikkhu |
here, monks, a monk |
[0.1] 🏞️ arañña-gato vā |
[0.1] 🏞️ (to the) wilderness-(he)-went, or |
🌲 rukkha-mūla-gato vā |
🌲 (to the) tree-root-(he)-went, or |
🏕️ suññā-(a)gāra-gato vā |
🏕️ (to the) empty-dwelling-(he)-went, ** |
[0.2] nisīdati |
[0.2] sits down |
[0.3] 🧘 pallaṅkaṃ ābhujitvā |
[0.3] 🧘 (into)-cross-leg-posture (he)-bends, |
[0.4] 🏃📐 ujuṃ kāyaṃ paṇidhāya |
[0.4] 🏃📐 straightened body (he)-aspires (to), |
[0.5] 🌬️😤 pari-mukhaṃ satiṃ upaṭṭhapetvā. |
[0.5] 🌬️😤 in-front [, as main priority], remembrance he-establishes. |
[0.6] 🐘 So sato-va assasati, |
[0.6] 🐘 He, Always-a-rememberer, breathes in; |
Sato-va passasati |
Always-a-rememberer, breathes out. |
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, |
(1) long ** breathing-in, 'long (I) am-breathing-in' (he) discerns; |
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; |
long ** breathing-out, 'long (I) am-breathing-out' (he) discerns; |
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, |
(2) short ** breathing-in, 'short (I) am-breathing-in' (he) discerns; |
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; |
short ** breathing-out, 'short (I) am-breathing-out' (he) discerns; |
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati, |
(3) 🏃 '(the) entire-body: sensitive-to (it), (I) will-breathe-in.' (Thus he) trains. |
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati; |
🏃 (the) entire-body: sensitive-to (it), (I) will-breathe-out.' (Thus he) trains. |
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati, |
(4) 🌊🏃 'pacifying bodily-co-doing, (I) will-breathe-in.' (Thus he) trains. |
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati. |
🌊🏃 pacifying bodily-co-doing, (I) will-breathe-out.' (Thus he) trains. |
😁 ‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati, |
(5) 😁 'rapture: -sensitive-to-it, (I) will-breathe-in.' (Thus he) trains. |
😁 ‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati; |
😁 rapture: -sensitive-to-it, (I) will-breathe-out.' (Thus he) trains. |
🙂 ‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati, |
(6) 🙂 'pleasure: -sensitive-to-it, (I) will-breathe-in.' (Thus he) trains. |
🙂 ‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati; |
🙂 pleasure: -sensitive-to-it, (I) will-breathe-out.' (Thus he) trains. |
💭 ‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati, |
(7) 💭 'mental-co-doing: -sensitive-to-it, (I) will-breathe-in.' (Thus he) trains. |
💭 ‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati; |
💭 mental-co-doing: -sensitive-to-it, (I) will-breathe-out.' (Thus he) trains. |
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati, |
(8) 🌊💭 'pacifying mental-co-doing, (I) will-breathe-in.' (Thus he) trains. |
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati. |
🌊💭 pacifying mental-co-doing, (I) will-breathe-out.' (Thus he) trains. |
‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati, |
(9) '(the)-mind: -sensitive-to-it, (I) will-breathe-in.' (Thus he) trains. |
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati; |
(the)-mind: -sensitive-to-it, (I) will-breathe-out.' (Thus he) trains. |
😁 ‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati, |
(10) 😁 'abundantly-producing-mirth (in the)-mind, (I) will-breathe-in.' (Thus he) trains. |
😁 ‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati; |
😁 'abundantly-producing-mirth (in the)-mind, (I) will-breathe-out.' (Thus he) trains. |
🌄 ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati, |
(11) 🌄 'undistract-ifying & lucid-ifying (the)-mind, (I) will-breathe-in.' (Thus he) trains. |
🌄 ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati; |
🌄 undistract-ifying & lucid-ifying (the)-mind, (I) will-breathe-out.' (Thus he) trains. |
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati, |
(12) 'liberating (the)-mind, (I) will-breathe-in.' (Thus he) trains. |
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati; |
liberating (the)-mind, (I) will-breathe-out.' (Thus he) trains. |
‘a-niccā-(a)nu-passī assasissāmī’ti sikkhati. |
(13) 'im-permanence: -continuously-seeing (it, I) will-breathe-in.' (Thus he) trains. |
‘A-niccā-(a)nu-passī passasissāmī’ti sikkhati; |
im-permanence: -continuously-seeing (it, I) will-breathe-out.' (Thus he) trains. |
‘vi-rāgā-(a)nu-passī assasissāmī’ti sikkhati, |
(14) 'dis-passion: -continuously-seeing (it, I) will-breathe-in.' (Thus he) trains. |
‘vi-rāgā-(a)nu-passī passasissāmī’ti sikkhati; |
Dis-passion: -continuously-seeing (it, I) will-breathe-out.' (Thus he) trains. |
‘nirodhā-(a)nu-passī assasissāmī’ti sikkhati, |
(15) 'cessation: -continuously-seeing (it, I) will-breathe-in.' (Thus he) trains. |
‘nirodhā-(a)nu-passī passasissāmī’ti sikkhati; |
cessation: -continuously-seeing (it, I) will-breathe-out.' (Thus he) trains. |
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati, |
(16) 'relinquishment: -continuously-seeing (it, I) will-breathe-in.' (Thus he) trains. |
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati. |
relinquishment: -continuously-seeing (it, I) will-breathe-out.' (Thus he) trains. |
Evaṃ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṃ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī”ti. |
Monks, when samādhi by mindfulness of breathing is developed and cultivated in this way, it is peaceful and sublime, a satisfying state of bliss, and it stops and settles bad, unwholesome qualities on the spot, whenever they arise.” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṃghaṃ sannipātāpetvā bhikkhū paṭipucchi—“saccaṃ kira, bhikkhave, bhikkhū attanāpi attānaṃ jīvitā voropenti, aññamaññampi jīvitā voropenti migalaṇḍikampi samaṇakuttakaṃ upasaṅkamitvā evaṃ vadanti—‘sādhu no, āvuso, jīvitā voropehi, idaṃ te pattacīvaraṃ bhavissatī’”ti? |
The Master then had the Order of monks assembled and asked them: “Is it true, monks, that some monks have taken their own lives, have killed one another, and have said to Migalaṇḍika, ‘Please kill us; this bowl and these robes will be yours’?” |
“Saccaṃ, bhagavā”ti. |
“It’s true, Master.” |
Vigarahi buddho bhagavā—“ananucchavikaṃ, bhikkhave, tesaṃ bhikkhūnaṃ ananulomikaṃ appaṭirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma te, bhikkhave, bhikkhū attanāpi attānaṃ jīvitā voropessanti, aññamaññampi jīvitā voropessanti, migalaṇḍikampi samaṇakuttakaṃ upasaṅkamitvā evaṃ vakkhanti—‘sādhu no, āvuso, jīvitā voropehi, idaṃ te pattacīvaraṃ bhavissatī’ti. Netaṃ, bhikkhave, appasannānaṃ vā pasādāya … pe … evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha— |
The Buddha criticized them, “Monks, it’s not suitable for these monks, it’s not proper, it’s not worthy of an ascetic, it’s not allowable, it should not be done. How could those monks take their own lives, kill one another, and say to Migalaṇḍika, ‘Please kill us; this bowl and these robes will be yours’? This will not give rise to confidence in those without it … And, monks, this training rule should be recited thus: |
“Yo pana bhikkhu sañcicca manussaviggahaṃ jīvitā voropeyya satthahārakaṃ vāssa pariyeseyya, ayampi pārājiko hoti asaṃvāso”ti. |
‘If a monk intentionally kills a human being or seeks an instrument of death for him, he too is expelled and excluded from the community.’” |
Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti. |
In this way the Master laid down this training rule for the monks. |
Tena kho pana samayena aññataro upāsako gilāno hoti. Tassa pajāpati abhirūpā hoti dassanīyā pāsādikā. Chabbaggiyā bhikkhū tassā itthiyā paṭibaddhacittā honti. Atha kho chabbaggiyānaṃ bhikkhūnaṃ etadahosi—“sace kho so, āvuso, upāsako jīvissati na mayaṃ taṃ itthiṃ labhissāma. Handa mayaṃ, āvuso, tassa upāsakassa maraṇavaṇṇaṃ saṃvaṇṇemā”ti. |
At one time a lay follower was sick. He had a beautiful and pleasant wife, and the monks from the group of six had fallen in love with her. They said to each other, “If this lay follower lives, we won’t get this woman. Come, let’s praise death to him.” |
Atha kho chabbaggiyā bhikkhū yena so upāsako tenupasaṅkamiṃsu; upasaṅkamitvā taṃ upāsakaṃ etadavocuṃ—“tvaṃ khosi, upāsaka, katakalyāṇo katakusalo katabhīruttāṇo akatapāpo akataluddo akatakibbiso. Kataṃ tayā kalyāṇaṃ, akataṃ tayā pāpaṃ. Kiṃ tuyhiminā pāpakena dujjīvitena. Mataṃ te jīvitā seyyo. Ito tvaṃ kālaṅkato kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissasi. Tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāressasī”ti. |
They then went to that lay follower and said, “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. What’s the point of this wretched and difficult life? Death is better for you than life. When you have passed away, you’ll be reborn in a happy place, in heaven. There you’ll be able to enjoy the five kinds of heavenly sense pleasure.” |
Atha kho so upāsako—“saccaṃ kho ayyā āhaṃsu. Ahañhi katakalyāṇo katakusalo katabhīruttāṇo akatapāpo akataluddo akatakibbiso. Kataṃ mayā kalyāṇaṃ, akataṃ mayā pāpaṃ. Kiṃ mayhiminā pāpakena dujjīvitena. Mataṃ me jīvitā seyyo. Ito ahaṃ kālaṅkato kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmi. Tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāressāmī”ti, |
That lay follower thought, “The Venerables have spoken the truth, for I’ve done what’s good and avoided what’s bad, and after death I’ll be reborn in a happy place.” |
so asappāyāni ceva bhojanāni bhuñji asappāyāni ca khādanīyāni khādi asappāyāni ca sāyanīyāni sāyi asappāyāni ca pānāni pivi. Tassa asappāyāni ceva bhojanāni bhuñjato asappāyāni ca khādanīyāni khādato asappāyāni ca sāyanīyāni sāyato asappāyāni ca pānāni pivato kharo ābādho uppajji. So teneva ābādhena kālamakāsi. |
From then on he ate various kinds of detrimental food and drank detrimental drinks, and as a consequence, he became seriously ill and died. |
Tassa pajāpati ujjhāyati khiyyati vipāceti—“alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṃ sāmaññaṃ natthi imesaṃ brahmaññaṃ, naṭṭhaṃ imesaṃ sāmaññaṃ naṭṭhaṃ imesaṃ brahmaññaṃ, kuto imesaṃ sāmaññaṃ kuto imesaṃ brahmaññaṃ, apagatā ime sāmaññā apagatā ime brahmaññā. Ime me sāmikassa maraṇavaṇṇaṃ saṃvaṇṇesuṃ. Imehi me sāmiko mārito”ti. |
But his wife complained and criticized those monks, “These Sakyan ascetics are shameless and immoral liars. They claim to live according to the Truth, to be celibate and of good conduct, to be truthful, moral, and of good character. But they don’t have the qualities of an ascetic or a brahmin; they’ve lost the plot. They praised death to my husband, and because of them my husband has died.” |
Aññepi manussā ujjhāyanti khiyyanti vipācenti—“alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṃ sāmaññaṃ natthi imesaṃ brahmaññaṃ, naṭṭhaṃ imesaṃ sāmaññaṃ naṭṭhaṃ imesaṃ brahmaññaṃ, kuto imesaṃ sāmaññaṃ kuto imesaṃ brahmaññaṃ, apagatā ime sāmaññā apagatā ime brahmaññā. Ime upāsakassa maraṇavaṇṇaṃ saṃvaṇṇesuṃ. Imehi upāsako mārito”ti. |
And other people complained and criticized them in the same way. |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma chabbaggiyā bhikkhū upāsakassa maraṇavaṇṇaṃ saṃvaṇṇissantī”ti. |
The monks heard the criticism of those people. Those monks who had few desires and a sense of conscience, who were contented, afraid of wrongdoing, and desirous of training, complained and criticized those monks, “How could they praise death to that lay follower?” |
Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ … pe … |
After criticizing those monks in various ways, they told the Master … |
“saccaṃ kira tumhe, bhikkhave, upāsakassa maraṇavaṇṇaṃ saṃvaṇṇethā”ti? |
“Is it true, monks, that you praised death to that lay follower?” |
“Saccaṃ, bhagavā”ti. |
“It’s true, Master.” |
Vigarahi buddho bhagavā—“ananucchavikaṃ, moghapurisā, ananulomikaṃ appaṭirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tumhe, moghapurisā, upāsakassa maraṇavaṇṇaṃ saṃvaṇṇissatha. Netaṃ, moghapurisā, appasannānaṃ vā pasādāya … pe … evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha— |
The Buddha rebuked them, “Foolish men, it’s not suitable, it’s not proper, it’s not worthy of an ascetic, it’s not allowable, it should not be done. How could you praise death to that lay follower? This will not give rise to confidence in those without it … And so, monks, this training rule should be recited thus: |
_Satthahāraka_. I here follow Richard Gombrich’s interpretation of this word. See, “The Mass Suicide of Monks in Discourse and Vinaya Literature,” by Analayo, Journal of the Oxford Centre for Buddhist Studies, 7: 11-55, 2014. “Yo pana bhikkhu sañcicca manussaviggahaṃ jīvitā voropeyya satthahārakaṃ vāssa pariyeseyya maraṇavaṇṇaṃ vā saṃvaṇṇeyya maraṇāya vā samādapeyya—‘ambho purisa, kiṃ tuyhiminā pāpakena dujjīvitena, mataṃ te jīvitā seyyo’ti, mataṃ te jīvitā seyyo’ti, iti cittamano cittasaṅkappo anekapariyāyena maraṇavaṇṇaṃ vā saṃvaṇṇeyya, maraṇāya vā samādapeyya, ayampi pārājiko hoti asaṃvāso”ti. |
_Satthahāraka_. I here follow Richard Gombrich’s interpretation of this word. See, “The Mass Suicide of Monks in Discourse and Vinaya Literature,” by Analayo, Journal of the Oxford Centre for Buddhist Studies, 7: 11-55, 2014. ‘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, “Good man, what’s the point of this wretched and difficult life? Death is better for you than life!”—thinking and intending thus, if he praises death in various ways or incites someone to die—he too is expelled and excluded from the community.’” |
Yo panāti yo yādiso … pe … bhikkhūti … pe … ayaṃ imasmiṃ atthe adhippeto bhikkhūti. |
A: whoever … Monk: … The monk who has been given the full ordination by a complete Order through a procedure consisting of one motion and three announcements that is unchallengeable and fit to stand—this sort of monk is meant in this case. |
Sañciccāti jānanto sañjānanto cecca abhivitaritvā vītikkamo. |
Intentionally: knowing, perceiving, having intended, having decided, he transgresses. |
Manussaviggaho nāma yaṃ mātukucchismiṃ paṭhamaṃ cittaṃ uppannaṃ paṭhamaṃ viññāṇaṃ pātubhūtaṃ, yāva maraṇakālā etthantare eso manussaviggaho nāma. |
A human being: from the mind’s first appearance in a 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 jīvitindriyaṃ upacchindati uparodheti santatiṃ vikopeti. |
Kills: Cuts off the life faculty, brings it to an end, interrupts its continuation. |
Satthahārakaṃ vāssa pariyeseyyāti asiṃ vā sattiṃ vā bheṇḍiṃ vā laguḷaṃ vā pāsāṇaṃ vā satthaṃ vā visaṃ vā rajjuṃ vā. |
Or seeks an instrument of death for him: a sword, a dagger, an arrow, a club, a rock, a knife, poison, or a rope. |
Maraṇavaṇṇaṃ vā saṃvaṇṇeyyāti jīvite ādīnavaṃ dasseti, maraṇe vaṇṇaṃ bhaṇati. |
Or praises death: he shows the disadvantage in living and speaks in praise of death. |
Maraṇāya vā samādapeyyāti satthaṃ vā āhara, visaṃ vā khāda, rajjuyā vā ubbandhitvā kālaṃ karohīti. |
Or incites someone to die: he says, “Kill yourself with a knife/eat poison/die by hanging yourself with a rope.” |
Ambho purisāti ālapanādhivacanametaṃ. |
Good man: this is a form of address. |
Kiṃ tuyhiminā pāpakena dujjīvitenāti pāpakaṃ nāma jīvitaṃ aḍḍhānaṃ jīvitaṃ upādāya daliddānaṃ jīvitaṃ pāpakaṃ lāmakaṃ, sadhanānaṃ jīvitaṃ upādāya adhanānaṃ jīvitaṃ pāpakaṃ, devānaṃ jīvitaṃ upādāya manussānaṃ jīvitaṃ pāpakaṃ. |
What’s the point of this wretched and difficult life: Wretched life: the life of the poor is wretched compared to the life of the rich; the life of the impoverished is wretched compared to the life of the wealthy; the life of humans is wretched compared to the life of the gods. |
Dujjīvitaṃ nāma hatthacchinnassa pādacchinnassa hatthapādacchinnassa kaṇṇacchinnassa nāsacchinnassa kaṇṇanāsacchinnassa, iminā ca pāpakena iminā ca dujjīvitena mataṃ te jīvitā seyyoti. |
Difficult life: 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. Because of this sort of wretchedness and because of this sort of difficult life, one says, “Death is better for you than life.” |
Iti cittamanoti yaṃ cittaṃ taṃ mano, yaṃ mano taṃ cittaṃ. |
Thinking: mind and thought are equivalent. |
Cittasaṅkappoti maraṇasaññī maraṇacetano maraṇādhippāyo. |
Intending: perceiving death, intending death, aiming at death. |
Anekapariyāyenāti uccāvacehi ākārehi. |
In various ways: in different manners. |
Maraṇavaṇṇaṃ vā saṃvaṇṇeyyāti jīvite ādīnavaṃ dasseti, maraṇe vaṇṇaṃ bhaṇati—“ito tvaṃ kālaṅkato kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissasi, tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāressasī”ti. |
He praises death: he shows the disadvantage in living and speaks in praise of death, saying, “When you’ve passed away, with the break-up of the body after death, you’ll be reborn in a happy destination, in a heaven world. There you’ll have access to and enjoy the five kinds of heavenly sense pleasures.” |
Maraṇāya vā samādapeyyāti satthaṃ vā āhara, visaṃ vā khāda, rajjuyā vā ubbandhitvā kālaṃ karohi, sobbhe vā narake vā papāte vā papatāti. |
Or incites someone to die: 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 purime upādāya vuccati. |
He too: this is said with reference to the preceding offenses entailing expulsion. |
Pārājiko hotīti seyyathāpi nāma puthusilā dvidhā bhinnā appaṭisandhikā hoti, evameva bhikkhu sañcicca manussaviggahaṃ jīvitā voropetvā assamaṇo hoti asakyaputtiyo. Tena vuccati—“pārājiko hotī”ti. |
Is expelled: just as an ordinary stone that has been broken in half cannot be put back together again, so too a monk who has intentionally killed a human being is not an ascetic, not a son of the Sakyan—therefore it is said, “he is expelled.” |
Asaṃvāsoti saṃvāso nāma ekakammaṃ ekuddeso samasikkhatā—eso saṃvāso nāma. So tena saddhiṃ natthi, tena vuccati asaṃvāsoti. |
Excluded from the community: Community: common procedures, the same recital, the same training—this is called “community.” He does not take part in this—therefore it is called “excluded from the community.” |
Sāmaṃ, adhiṭṭhāya, dūtena, dūtaparamparāya, visakkiyena dūtena, gatapaccāgatena dūtena, |
Oneself, having resolved, by messenger, by a series of messengers, by a messenger who does not follow instructions, by a messenger gone and returned again. |
araho rahosaññī, raho arahosaññī, araho arahosaññī, raho rahosaññī |
Not in private, but perceiving it as private; in private, but perceiving it as not private; not in private, and perceiving it as not private; in private, and perceiving it as private. |
kāyena saṃvaṇṇeti, vācāya saṃvaṇṇeti, kāyena vācāya saṃvaṇṇeti, dūtena saṃvaṇṇeti, lekhāya saṃvaṇṇeti, |
He praises by means of the body; he praises by means of speech; he praises by means of both the body and speech; he praises by means of a messenger; he praises by means of writing. |
opātaṃ apassenaṃ, upanikkhipanaṃ, bhesajjaṃ, rūpūpahāro, saddūpahāro, gandhūpahāro, rasūpahāro, phoṭṭhabbūpahāro, dhammūpahāro, ācikkhanā, anusāsanī, saṅketakammaṃ, nimittakammanti. |
A pit, a piece of furniture, placing near, medicine, arranging a sight, arranging a sound, arranging a smell, arranging a taste, arranging a touch, arranging a mental state, information, instruction, an action by appointment, making a sign. |
Sāmanti sayaṃ hanati kāyena vā kāyapaṭibaddhena vā nissaggiyena vā. |
Oneself: one oneself kills by means of the body or by means of something attached to the body or by means of something released. |
Adhiṭṭhāyāti adhiṭṭhahitvā āṇāpeti—“evaṃ vijjha, evaṃ pahara, evaṃ ghātehī”ti. |
Having resolved: having resolved, he tells someone, “Hit thus, strike thus, kill thus.” |
Bhikkhu bhikkhuṃ āṇāpeti—“itthannāmaṃ jīvitā voropehī”ti, āpatti dukkaṭassa. So taṃ maññamāno taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa. |
By messenger: If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. If the second monk kills that person, thinking he is the one he was told to kill, there is an offense entailing expulsion for both. |
Bhikkhu bhikkhuṃ āṇāpeti—“itthannāmaṃ jīvitā voropehī”ti, āpatti dukkaṭassa. So taṃ maññamāno aññaṃ jīvitā voropeti, mūlaṭṭhassa anāpatti. Vadhakassa āpatti pārājikassa. |
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. If the second monk kills someone else, thinking he 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 bhikkhuṃ āṇāpeti—“itthannāmaṃ jīvitā voropehī”ti, āpatti dukkaṭassa. So aññaṃ maññamāno taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa. |
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. If the second monk kills that person, thinking it is someone else than the one he was told to kill, there is an offense entailing expulsion for both. |
Bhikkhu bhikkhuṃ āṇāpeti—“itthannāmaṃ jīvitā voropehī”ti, āpatti dukkaṭassa. So aññaṃ maññamāno aññaṃ jīvitā voropeti; mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa. |
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. If the second monk kills someone else, thinking it is someone else 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 bhikkhuṃ āṇāpeti—“itthannāmassa pāvada—‘itthannāmo itthannāmassa pāvadatu—itthannāmo itthannāmaṃ jīvitā voropetū’”ti, āpatti dukkaṭassa. So itarassa āroceti, āpatti dukkaṭassa. Vadhako paṭiggaṇhāti, mūlaṭṭhassa āpatti thullaccayassa. So taṃ jīvitā voropeti, āpatti sabbesaṃ pārājikassa. |
By a series of messengers: 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. In telling the next person, there is an offense of wrong conduct. If the murderer-to-be agrees, there is a serious offense for the instigator. If he kills that person, there is an offense entailing expulsion for all of them. |
Bhikkhu bhikkhuṃ āṇāpeti—“itthannāmassa pāvada—‘itthannāmo itthannāmassa pāvadatu—itthannāmo itthannāmaṃ jīvitā voropetū’”ti, āpatti dukkaṭassa. So aññaṃ āṇāpeti, āpatti dukkaṭassa. Vadhako paṭiggaṇhāti, āpatti dukkaṭassa. So taṃ jīvitā voropeti, mūlaṭṭhassa anāpatti; āṇāpakassa ca vadhakassa ca āpatti pārājikassa. |
By a messenger who does not follow instructions: 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. If the second monk tells someone else than the one he was told to tell, he commits an offense of wrong conduct. If the murderer-to-be agrees, there is an offense of wrong conduct. If he kills that person, there is no offense for the instigator, but there is an offense entailing expulsion for the messenger and for the murderer. |
Bhikkhu bhikkhuṃ āṇāpeti—“itthannāmaṃ jīvitā voropehī”ti, āpatti dukkaṭassa. So gantvā puna paccāgacchati—“nāhaṃ sakkomi taṃ jīvitā voropetun”ti. So puna āṇāpeti—“yadā sakkosi tadā taṃ jīvitā voropehī”ti, āpatti dukkaṭassa. So taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa. |
By a messenger gone and returned again: If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. He goes, but returns, saying, “I wasn’t able to kill them.” If the first monk tells him again, “When you’re able, then kill them,” he commits an offense of wrong conduct. If the second monk kills that person, there is an offense entailing expulsion for both. |
Bhikkhu bhikkhuṃ āṇāpeti—“itthannāmaṃ jīvitā voropehī”ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī na sāveti—“mā ghātehī”ti. So taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa. |
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. He then becomes remorseful, but does not say, “Don’t kill them.” If the second monk then kills that person, there is an offense entailing expulsion for both. |
Bhikkhu bhikkhuṃ āṇāpeti—“itthannāmaṃ jīvitā voropehī”ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī sāveti—“mā ghātehī”ti. So—“āṇatto ahaṃ tayā”ti taṃ jīvitā voropeti, mūlaṭṭhassa anāpatti. Vadhakassa āpatti pārājikassa. |
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. He then becomes remorseful and says, “Don’t kill them.” 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 bhikkhuṃ āṇāpeti—“itthannāmaṃ jīvitā voropehī”ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī sāveti—“mā ghātehī”ti. So sādhūti oramati, ubhinnaṃ anāpatti. |
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. He then becomes remorseful and says, “Don’t kill them.” If the second monk replies, “Very well,” and desists, there is no offense for either. |
Araho rahosaññī ullapati—“aho itthannāmo hato assā”ti, āpatti dukkaṭassa. |
Not in private, but perceiving it as private: if he says aloud, “I wish so-and-so were killed,” he commits an offense of wrong conduct. |
Raho arahosaññī ullapati—“aho itthannāmo hato assā”ti, āpatti dukkaṭassa. |
In private, but perceiving it as not private: if he says aloud, “I wish so-and-so were killed,” he commits an offense of wrong conduct. |
Araho arahosaññī ullapati—“aho itthannāmo hato assā”ti, āpatti dukkaṭassa. |
Not in private, and perceiving it as not private: if he says aloud, “I wish so-and-so were killed,” he commits an offense of wrong conduct. |
Raho rahosaññī ullapati—“aho itthannāmo hato assā”ti, āpatti dukkaṭassa. |
In private, and perceiving it as private: if he says aloud, “I wish so-and-so were killed,” he commits an offense of wrong conduct. |
Kāyena saṃvaṇṇeti nāma kāyena vikāraṃ karoti—“yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī”ti, āpatti dukkaṭassa. Tāya saṃvaṇṇanāya marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa. |
He praises by means of the body: if a monk makes a gesture with the body, indicating, “Whoever dies thus, receives wealth/becomes famous/goes to heaven,” he commits an offense of wrong conduct. If, because of that praise, the target person thinks, “I shall die,” and he does something painful, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. |
Vācāya saṃvaṇṇeti nāma vācāya bhaṇati—“yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī”ti, āpatti dukkaṭassa. Tāya saṃvaṇṇanāya marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa. |
He praises by means of speech: if a monk says, “Whoever dies thus, receives wealth/becomes famous/goes to heaven,” he commits an offense of wrong conduct. If, because of that praise, the target person thinks, “I shall die,” and he does something painful, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. |
Kāyena vācāya saṃvaṇṇeti nāma kāyena ca vikāraṃ karoti, vācāya ca bhaṇati—“yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī”ti, āpatti dukkaṭassa. Tāya saṃvaṇṇanāya marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa. |
He praises by means of the body and speech: if a monk makes a gesture with the body and says, “Whoever dies thus, receives wealth/becomes famous/goes to heaven,” he commits an offense of wrong conduct. If, because of that praise, the target person thinks, “I shall die,” and he does something painful, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. |
Dūtena saṃvaṇṇeti nāma dūtassa sāsanaṃ āroceti—“yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī”ti, āpatti dukkaṭassa. Dūtassa sāsanaṃ sutvā marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa. |
He praises by means of a messenger: if a monk gives instructions to a messenger, saying, “Whoever dies thus, receives wealth/becomes famous/goes to heaven,” he commits an offense of wrong conduct. If, after hearing the messenger’s instruction, the target person thinks, “I shall die,” and he does something painful, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. |
Lekhāya saṃvaṇṇeti nāma lekhaṃ chindati—“yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī”ti, akkharakkharāya āpatti dukkaṭassa. Lekhaṃ passitvā marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa. |
He praises by means of a writing: if a monk writes, “Whoever dies thus, receives wealth/becomes famous/goes to heaven,” he commits an offense of wrong conduct for each character he writes. If, after seeing the writing, the target person thinks, “I shall die,” and he does something painful, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. |
Opātaṃ nāma manussaṃ uddissa opātaṃ khanati—“papatitvā marissatī”ti, āpatti dukkaṭassa. Papatite dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. |
A pit: if a monk digs a pit for people, thinking, “Falling into it someone will die,” he commits an offense of wrong conduct. If they experience pain after falling, the monk commits a serious offense. If they die, the monk commits an offense entailing expulsion. |
Anodissa opātaṃ khanati—“yo koci papatitvā marissatī”ti, āpatti dukkaṭassa. Manusso tasmiṃ papatati, āpatti dukkaṭassa. Papatite dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Yakkho vā peto vā tiracchānagatamanussaviggaho vā tasmiṃ papatati, āpatti dukkaṭassa. Papatite dukkhā vedanā uppajjati, āpatti dukkaṭassa. Marati, āpatti thullaccayassa. Tiracchānagato tasmiṃ papatati, āpatti dukkaṭassa. Papatite dukkhā vedanā uppajjati, āpatti dukkaṭassa. Marati, āpatti pācittiyassa. |
If a monk digs a non-specific pit, thinking, “Whatever falls into it will die,” he commits an offense of wrong conduct. If a person falls into it, the monk commits an offense of wrong conduct. If they experience pain after falling, the monk commits a serious offense. If they die, the monk commits an offense entailing expulsion. If a spirit, ghost, or animal in human form falls into it, the monk commits an offense of wrong conduct. If it experiences pain after falling, the monk commits an offense of wrong conduct. If it dies, the monk commits a serious offense. If an animal falls into it, the monk commits an offense of wrong conduct. If it experiences pain after falling, the monk commits an offense of wrong conduct. If it dies, the monk commits an offense entailing confession. |
Apassenaṃ nāma apassene satthaṃ vā ṭhapeti visena vā makkheti dubbalaṃ vā karoti sobbhe vā narake vā papāte vā ṭhapeti—“papatitvā marissatī”ti, āpatti dukkaṭassa. Satthena vā visena vā papatitena vā dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. |
A piece of furniture: 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. If the target person experiences pain because of the dagger or the poison or the fall, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. |
Upanikkhipanaṃ nāma asiṃ vā sattiṃ vā bheṇḍiṃ vā laguḷaṃ vā pāsāṇaṃ vā satthaṃ vā visaṃ vā rajjuṃ vā upanikkhipati—“iminā marissatī”ti, āpatti dukkaṭassa. “Tena marissāmī”ti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa. |
Placing near: if a monk places a knife, a dagger, an arrow, a club, a stone, a sword, poison, or a rope near a person, thinking, “Using this, they’ll die,” he commits an offense of wrong conduct. If the target person thinks, “Using that, I shall die,” and he does something painful, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. |
Bhesajjaṃ nāma sappiṃ vā navanītaṃ vā telaṃ vā madhuṃ vā phāṇitaṃ vā deti—“imaṃ sāyitvā marissatī”ti, āpatti dukkaṭassa. Taṃ sāyite dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. |
Tonics: if a monk gives a person ghee, butter, oil, honey, or sugar, thinking, “After tasting this, they’ll die,” he commits an offense of wrong conduct. If the target person tastes it and experiences pain, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. |
Rūpūpahāro nāma amanāpikaṃ rūpaṃ upasaṃharati bhayānakaṃ bheravaṃ—“imaṃ passitvā uttasitvā marissatī”ti, āpatti dukkaṭassa. Taṃ passitvā uttasati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṃ rūpaṃ upasaṃharati—“imaṃ passitvā alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa. Taṃ passitvā alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa. |
Arranging a sight: 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. If the target person sees it and becomes terrified, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. If a monk arranges a lovely sight, thinking, “Seeing this and then not being able to obtain it, they’ll wither and die,” he commits an offense of wrong conduct. If the target person sees it and then withers because of not obtaining it, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. |
Saddūpahāro nāma amanāpikaṃ saddaṃ upasaṃharati bhayānakaṃ bheravaṃ—“imaṃ sutvā uttasitvā marissatī”ti, āpatti dukkaṭassa. Taṃ sutvā uttasati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṃ saddaṃ upasaṃharati pemanīyaṃ hadayaṅgamaṃ—“imaṃ sutvā alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa. Taṃ sutvā alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa. |
Arranging a sound: 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. If the target person hears it and becomes terrified, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. If a monk arranges a lovely and heart-stirring sound, thinking, “Hearing this and then not being able to obtain it, they’ll wither and die,” he commits an offense of wrong conduct. If the target person hears it and then withers because of not obtaining it, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. |
Gandhūpahāro nāma amanāpikaṃ gandhaṃ upasaṃharati jegucchaṃ pāṭikulyaṃ—“imaṃ ghāyitvā jegucchatā pāṭikulyatā marissatī”ti, āpatti dukkaṭassa. Taṃ ghāyite jegucchatā pāṭikulyatā dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṃ gandhaṃ upasaṃharati—“imaṃ ghāyitvā alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa. Taṃ ghāyitvā alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa. |
Arranging a smell: if a monk arranges a disgusting and repulsive smell, thinking, “Smelling this, they’ll die from disgust and aversion,” he commits an offense of wrong conduct. If the target person smells it and experiences suffering because of disgust and aversion, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. If a monk arranges a lovely smell, thinking, “Smelling this and then not being able to obtain it, they’ll wither and die,” he commits an offense of wrong conduct. If the target person smells it and then withers because of not obtaining it, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. |
Rasūpahāro nāma amanāpikaṃ rasaṃ upasaṃharati jegucchaṃ pāṭikulyaṃ—“imaṃ sāyitvā jegucchatā pāṭikulyatā marissatī”ti, āpatti dukkaṭassa. Taṃ sāyite jegucchatā pāṭikulyatā dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṃ rasaṃ upasaṃharati—“imaṃ sāyitvā alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa. Taṃ sāyitvā alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa. |
Arranging a taste: if a monk arranges a disgusting and repulsive taste, thinking, “Tasting this, they’ll die from disgust and aversion,” he commits an offense of wrong conduct. If the target person tastes it and experiences suffering because of disgust and aversion, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. If a monk arranges a delicious taste, thinking, “Tasting this and then not being able to obtain it, they’ll wither and die,” he commits an offense of wrong conduct. If the target person tastes it and then withers because of not obtaining it, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. |
Phoṭṭhabbūpahāro nāma amanāpikaṃ phoṭṭhabbaṃ upasaṃharati dukkhasamphassaṃ kharasamphassaṃ—“iminā phuṭṭho marissatī”ti, āpatti dukkaṭassa. Tena phuṭṭhassa dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṃ phoṭṭhabbaṃ upasaṃharati sukhasamphassaṃ mudusamphassaṃ—“iminā phuṭṭho alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa. Tena phuṭṭho alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa. |
Arranging a touch: if a monk arranges a painful and harsh physical contact, thinking, “Touched by this, they’ll die,” he commits an offense of wrong conduct. If the target person makes contact with it and experiences pain, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. If a monk arranges a pleasant and soft physical contact, thinking, “Touched by this and then not being able to obtain it, they’ll wither and die,” he commits an offense of wrong conduct. If the target person is touched by it and then withers because of not obtaining it, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. |
Dhammūpahāro nāma nerayikassa nirayakathaṃ katheti—“imaṃ sutvā uttasitvā marissatī”ti, āpatti dukkaṭassa. Taṃ sutvā uttasati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Kalyāṇakammassa saggakathaṃ katheti—“imaṃ sutvā adhimutto marissatī”ti, āpatti dukkaṭassa. Taṃ sutvā adhimutto marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa. |
Arranging a mental state: 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. If the target person hears it and becomes terrified, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. 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. 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. If the person dies, the monk commits an offense entailing expulsion. |
Ācikkhanā nāma puṭṭho bhaṇati—“evaṃ marassu. Yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī”ti, āpatti dukkaṭassa. Tāya ācikkhanāya marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa. |
Information: if, being asked, a monk says, “Die like this; anyone who dies like this receives wealth/becomes famous/goes to heaven,” he commits an offense of wrong conduct. If, because of that information, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. |
Anusāsanī nāma apuṭṭho bhaṇati—“evaṃ marassu. Yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī”ti, āpatti dukkaṭassa. Tāya anusāsaniyā marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa. |
Instruction: if, without being asked, a monk says, “Die like this; anyone who dies like this receives wealth/becomes famous/goes to heaven,” he commits an offense of wrong conduct. If, because of that instruction, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. |
Saṅketakammaṃ nāma saṅketaṃ karoti purebhattaṃ vā pacchābhattaṃ vā rattiṃ vā divā vā—“tena saṅketena taṃ jīvitā voropehī”ti, āpatti dukkaṭassa. Tena saṅketena taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa. Taṃ saṅketaṃ pure vā pacchā vā taṃ jīvitā voropeti, mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa. |
An action by appointment: if a monk makes an appointment 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 appointment,” he commits an offense of wrong conduct. If the other person kills that person according to that appointment, there is an offense entailing expulsion for both. If he kills him before or after the time of the appointment, there is no offense for the instigator, but there is an offense entailing expulsion for the murderer. |
Nimittakammaṃ nāma nimittaṃ karoti—“akkhiṃ vā nikhaṇissāmi bhamukaṃ vā ukkhipissāmi sīsaṃ vā ukkhipissāmi, tena nimittena taṃ jīvitā voropehī”ti, āpatti dukkaṭassa. Tena nimittena taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa. Taṃ nimittaṃ pure vā pacchā vā taṃ jīvitā voropeti, mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa. |
Making a sign: a monk makes a sign. If he says to another person, “When I wink/raise my eyebrow/nod, at that sign kill that person,” he commits an offense of wrong conduct. If, at that sign, the other person kills that person, there is an offense entailing expulsion for both. 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—asañcicca ajānantassa namaraṇādhippāyassa ummattakassa ādikammikassāti. |
There is no offense: if it is unintentional; if he does not know; if he is not aiming at death; if he is insane; if he is the first offender. |
Manussaviggahapārājikamhi paṭhamabhāṇavāro niṭṭhito. |
The first section on expulsion in relation to human beings is finished. |
3.1. Vinītavatthuuddānagāthā |
Case rulings mnemonic list |
Saṃvaṇṇanā nisīdanto, |
Praising, sitting down, |
musalodukkhalena ca; |
And with pestle, with mortar; |
Vuḍḍhapabbajitābhisanno, |
Gone forth when old, flowing out, |
aggavīmaṃsanāvisaṃ. |
First, experimental poison. |
Tayo ca vatthukammehi, |
And three with making sites, |
iṭṭhakāhipare tayo; |
Another three with bricks; |
Vāsī gopānasī ceva, |
An machete, and a rafter, |
aṭṭakotaraṇaṃ pati. |
A elevated platform, coming down, fell down. |
Sedaṃ natthuñca sambāho, |
Sweating, and nose treatment, massage, |
nhāpanabbhañjanena ca; |
By bathing, and by smearing; |
Uṭṭhāpento nipātento, |
Making get up, making lie down, |
annapānena māraṇaṃ. |
Death through food, through drink. |
Jāragabbho sapattī ca, |
Child by a lover, and co-wives, |
mātā puttaṃ ubho vadhi; |
Mother, child, he killed both; |
Ubho na miyyare maddā, |
He killed neither, crushing, |
tāpaṃ vañjhā vijāyinī. |
Heating, barren, fertile. |
Patodaṃ niggahe yakkho, |
Tickling, in taking hold of, a spirit, |
vāḷayakkhañca pāhiṇi; |
Wild animals, and spirits, sent; |
Taṃ maññamāno pahari, |
Thinking it was him, he gave a blow, |
saggañca nirayaṃ 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 tuyhaṃ, |
Do not torture, not as you, |
takkaṃ sovīrakena cāti. |
Buttermilk, and salty medicine. |
3.2. Vinītavatthu |
Case details |
Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhū kāruññena maraṇavaṇṇaṃ saṃvaṇṇesuṃ. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi “bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho mayaṃ pārājikaṃ āpattiṃ āpannā”ti? Bhagavato etamatthaṃ ārocesuṃ. “Āpattiṃ tumhe, bhikkhave, āpannā pārājikan”ti. #1 |
On one occasion a certain monk was sick. Feeling compassion, the monks praised death to him. He died. They became remorseful and said, “Could it be that we’ve committed an offense entailing expulsion?” They told the Master, and he said, “You have committed an offense entailing expulsion.” |
Tena kho pana samayena aññataro piṇḍacāriko bhikkhu pīṭhake pilotikāya paṭicchannaṃ dārakaṃ nisīdanto ottharitvā māresi. Tassa kukkuccaṃ ahosi “bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno”ti? Bhagavato etamatthaṃ ārocesi. “Anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, appaṭivekkhitvā āsane nisīditabbaṃ; yo nisīdeyya, āpatti dukkaṭassā”ti. #2 |
On one occasion a monk who was an alms-collector sat down on a bench, crushing a boy who was concealed by a piece of cloth. The boy died. The monk became remorseful and thought, “Could it be that I’ve committed an offense entailing expulsion?” He told the Master, and the Master said, “There’s no offense entailing expulsion. But you should not 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 āsanaṃ paññapento musale ussite ekaṃ musalaṃ aggahesi. Dutiyo musalo paripatitvā aññatarassa dārakassa matthake avatthāsi. So kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “kiṃcitto tvaṃ, bhikkhū”ti? |
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, a second pestle fell down, hitting a boy, who then died. The monk became remorseful … “What was your intention?” |
“Asañcicca ahaṃ, bhagavā”ti. |
“I didn’t intend it, Master.” |
“Anāpatti, bhikkhu, asañciccā”ti. #3 |
“There’s no offense when it’s unintentional.” |
Tena kho pana samayena aññataro bhikkhu bhattagge antaraghare āsanaṃ paññapento udukkhalabhaṇḍikaṃ akkamitvā pavaṭṭesi. Aññataraṃ dārakaṃ ottharitvā māresi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, asañciccā”ti. #4 |
On one occasion a monk was preparing a seat in a dining hall in an inhabited area. He stepped on the implements belonging to a mortar. They fell and hit a boy, who then died. The monk became remorseful … “There’s no offense when it’s unintentional.” |
Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti. Kāle ārocite putto pitaraṃ etadavoca—“gaccha, bhante, saṃgho taṃ patimānetī”ti piṭṭhiyaṃ gahetvā paṇāmesi. piṭṭhiyaṃ gahetvā paṇāmesi. So papatitvā kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “kiṃcitto tvaṃ, bhikkhū”ti? |
At one time there was a father and son who had gone forth with the monks. When the time was announced for a certain event, the son said to his father, “Go, Venerable, the Order is waiting for you,” and seizing him by the back, he pushed him. The father fell and died. The son became remorseful … “What was your intention?” |
“Nāhaṃ, bhagavā, maraṇādhippāyo”ti. |
“I didn’t mean to kill him, Master.” |
“Anāpatti, bhikkhu, namaraṇādhippāyassā”ti. #5 |
“There’s no offense for one who is not aiming at death. |
Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti. Kāle ārocite putto pitaraṃ etadavoca—“gaccha, bhante, saṃgho taṃ patimānetī”ti maraṇādhippāyo piṭṭhiyaṃ gahetvā paṇāmesi. So papatitvā kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #6 |
At one time there was a father and son who had gone forth with the monks. When the time was announced for a certain event, the son said to his father, “Go, Venerable, the Order is waiting for you,” and meaning to kill him, he seized him by the back and pushed him. The father fell and died. The son became remorseful … “You have committed an offense entailing expulsion.” |
Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti. Kāle ārocite putto pitaraṃ etadavoca—“gaccha, bhante, saṃgho taṃ patimānetī”ti maraṇādhippāyo piṭṭhiyaṃ gahetvā paṇāmesi. So papatitvā na kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #7 |
At one time there was a father and son who had gone forth with the monks. When the time was announced for a certain event, the son said to his father, “Go, Venerable, the Order is waiting for you,” and meaning to kill him, he seized him by the back and pushed him. The father fell, but did not die. The son became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṃsaṃ kaṇṭhe vilaggaṃ hoti. Aññataro bhikkhu tassa bhikkhuno gīvāyaṃ pahāraṃ adāsi. Salohitaṃ maṃsaṃ pati. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, namaraṇādhippāyassā”ti. #8 |
On one occasion, while a monk was eating, some meat got stuck in his throat. A second monk hit him on the neck. The meat came out together with blood, and the monk died. The second monk became remorseful … “There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṃsaṃ kaṇṭhe vilaggaṃ hoti. Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno gīvāyaṃ pahāraṃ adāsi. Salohitaṃ maṃsaṃ pati. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #9 |
On one occasion, while a monk was eating, some meat got stuck in his throat. A second monk, meaning to kill him, hit him on the neck. The meat came out together with blood, and the monk died. The second monk became remorseful … “You have committed an offense entailing expulsion.” |
Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṃsaṃ kaṇṭhe vilaggaṃ hoti. Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno gīvāyaṃ pahāraṃ adāsi. Salohitaṃ maṃsaṃ pati. So bhikkhu na kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #10 |
On one occasion, while a monk was eating, some meat got stuck in his throat. Another monk, meaning to kill him, hit him on the neck. The meat came out together with blood, but the monk did not die. He became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññataro piṇḍacāriko bhikkhu visagataṃ piṇḍapātaṃ labhitvā paṭikkamanaṃ haritvā bhikkhūnaṃ aggakārikaṃ adāsi. Te bhikkhū kālamakaṃsu. Tassa kukkuccaṃ ahosi … pe … “kiṃcitto tvaṃ, bhikkhū”ti? |
On one occasion a monk who was an alms-collector received poisoned almsfood. He brought it back and gave the first portion to other monks. They died. He became remorseful … “What was your intention, monk?” |
“Nāhaṃ, bhagavā, jānāmī”ti. |
“I didn’t know, Master.” |
“Anāpatti, bhikkhu, ajānantassā”ti. #11 |
“There’s no offense for one who doesn’t know. |
Tena kho pana samayena aññataro bhikkhu vīmaṃsādhippāyo aññatarassa bhikkhuno visaṃ adāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “kiṃcitto tvaṃ, bhikkhū”ti? |
On one occasion a monk gave poison to a second monk with the purpose of investigating it. That monk died. The first monk became remorseful … “What was your intention, monk?” |
“Vīmaṃsādhippāyo ahaṃ, bhagavā”ti. |
“My purpose was to investigate it, Master.” |
“Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #12 |
“There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena āḷavakā bhikkhū vihāravatthuṃ karonti. Aññataro bhikkhu heṭṭhā hutvā silaṃ uccāresi. Uparimena bhikkhunā duggahitā silā heṭṭhimassa bhikkhuno matthake avatthāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, asañciccā”ti. #13 |
On one occasion the monks of Āḷavī were preparing a site for a dwelling. A monk who was below lifted up a stone. A second monk who was above did not grasp it properly, and it fell on the head of the monk below, who died. The second monk became remorseful … “There’s no offense when it’s unintentional.” |
Tena kho pana samayena āḷavakā bhikkhū vihāravatthuṃ karonti. Aññataro bhikkhu heṭṭhā hutvā silaṃ uccāresi. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake silaṃ muñci. So bhikkhu kālamakāsi … pe … so bhikkhu na kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #14–15 |
On one occasion the monks of Āḷavī were preparing a site for a dwelling. A monk who was below lifted up a stone. A second monk who was above, aiming to kill the monk below, dropped the stone on his head. He died. … He did not die. The second monk became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena āḷavakā bhikkhū vihārassa kuṭṭaṃ uṭṭhāpenti. Aññataro bhikkhu heṭṭhā hutvā iṭṭhakaṃ uccāresi. Uparimena bhikkhunā duggahitā iṭṭhakā heṭṭhimassa bhikkhuno matthake avatthāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, asañciccā”ti. #16 |
On one occasion the monks of Āḷavī were building a wall for a dwelling. A monk who was below lifted up a brick. A second monk who was above did not grasp it properly, and it fell on the head of the monk below, who died. The second monk became remorseful … “There’s no offense when it’s unintentional.” |
Tena kho pana samayena āḷavakā bhikkhū vihārassa kuṭṭaṃ uṭṭhāpenti. Aññataro bhikkhu heṭṭhā hutvā iṭṭhakaṃ uccāresi. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake iṭṭhakaṃ muñci. So bhikkhu kālamakāsi … pe … so bhikkhu na kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #17–18 |
On one occasion the monks of Āḷavī were building a wall for a dwelling. A monk who was below lifted up a brick. A second monk who was above, intending to cause the death of the monk below, dropped the brick on his head. He died. … He did not die. The second monk became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karonti. Aññataro bhikkhu heṭṭhā hutvā vāsiṃ uccāresi. Uparimena bhikkhunā duggahitā vāsī heṭṭhimassa bhikkhuno matthake avatthāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, asañciccā”ti. #19 |
On one occasion the monks of Āḷavī were doing building work. A monk who was below lifted up a machete. A second monk who was above did not grasp it properly, and it fell on the head of the monk below, who died. The second monk became remorseful … “There’s no offense when it’s unintentional.” |
Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karonti. Aññataro bhikkhu heṭṭhā hutvā vāsiṃ uccāresi. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake vāsiṃ muñci. So bhikkhu kālamakāsi … pe … so bhikkhu na kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #20–21 |
On one occasion the monks of Āḷavī were doing building work. A monk who was below lifted up a machete. A second monk who was above, meaning to cause the death of the monk below, dropped the machete on his head. He died. … He did not die. The second monk became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karonti. Aññataro bhikkhu heṭṭhā hutvā gopānasiṃ uccāresi. Uparimena bhikkhunā duggahitā gopānasī heṭṭhimassa bhikkhuno matthake avatthāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, asañciccā”ti. #22 |
On one occasion the monks of Āḷavī were doing building work. A monk who was below lifted up a rafter. A second monk who was above did not grasp it properly, and it fell on the head of the monk below, who died. The second monk became remorseful … “There’s no offense when it’s unintentional.” |
Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karonti. Aññataro bhikkhu heṭṭhā hutvā gopānasiṃ uccāresi. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake gopānasiṃ muñci. So bhikkhu kālamakāsi … pe … so bhikkhu na kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #23–24 |
On one occasion the monks of Āḷavī were doing building work. A monk who was below lifted up a rafter. A second monk who was above, meaning to cause the death of the monk below, dropped the rafter on his head. He died. … He did not die. The second monk became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karontā aṭṭakaṃ bandhanti. Aññataro bhikkhu aññataraṃ bhikkhuṃ etadavoca—“āvuso, atraṭṭhito bandhāhī”ti. So tatraṭṭhito bandhanto paripatitvā kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “kiṃcitto tvaṃ, bhikkhū”ti? |
On one occasion the monks of Āḷavī, while doing building work, were putting together an elevated platform. A monk said to a second monk, “Put it together while standing here.” He did, and he fell down and died. The first monk became remorseful … “What was your intention, monk?” |
“Nāhaṃ, bhagavā, maraṇādhippāyo”ti. |
“I didn’t mean to kill him, Master.” |
“Anāpatti, bhikkhu, namaraṇādhippāyassā”ti. #25 |
“There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karontā aṭṭakaṃ bandhanti. Aññataro bhikkhu maraṇādhippāyo aññataraṃ bhikkhuṃ etadavoca—“āvuso, atraṭṭhito bandhāhī”ti. So tatraṭṭhito bandhanto paripatitvā kālamakāsi … pe … paripatitvā na kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #26–27 |
On one occasion the monks of Āḷavī, while doing building work, were putting together an elevated platform. A monk, meaning to kill him, said to a second monk, “Put it together while standing here.” He did, and he fell down and died. … he fell down, but did not die. The first monk became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññataro bhikkhu vihāraṃ chādetvā otarati. Aññataro bhikkhu taṃ bhikkhuṃ etadavoca—“āvuso, ito otarāhī”ti. So tena otaranto paripatitvā kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, namaraṇādhippāyassā”ti. #28 |
On one occasion a monk was coming down after making a roof for a dwelling. A second monk said to him, “Come down here.” He did, and he fell down and died. The second monk became remorseful … “There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena aññataro bhikkhu vihāraṃ chādetvā otarati. Aññataro bhikkhu maraṇādhippāyo taṃ bhikkhuṃ etadavoca—“āvuso, ito otarāhī”ti. So tena otaranto paripatitvā kālamakāsi … pe … paripatitvā na kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #29–30 |
On one occasion a monk was coming down after making a roof for a dwelling. A second monk, meaning to kill him, said to him, “Come down here.” He did, and he fell down and died. … he fell down, but did not die. The first monk became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññataro bhikkhu anabhiratiyā pīḷito gijjhakūṭaṃ pabbataṃ abhiruhitvā papāte papatanto aññataraṃ vilīvakāraṃ ottharitvā māresi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, attānaṃ pātetabbaṃ. Yo pāteyya, āpatti dukkaṭassā”ti. #31 |
On one occasion a monk who was plagued by discontent climbed Mount Vulture Peak, jumped off the cliff, and hit a basket-maker. The basket-maker died, and the monk became remorseful … “There’s no offense entailing expulsion. But, monks, you should not jump off anything. If you do, you commit an offense of wrong conduct.” |
Tena kho pana samayena chabbaggiyā bhikkhū gijjhakūṭaṃ pabbataṃ abhiruhitvā davāya silaṃ pavijjhiṃsu. Sā aññataraṃ gopālakaṃ ottharitvā māresi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, pārājikassa. Na ca, bhikkhave, davāya silā pavijjhitabbā. Yo pavijjheyya, āpatti dukkaṭassā”ti. #32 |
On one occasion the monks from the group of six climbed Mount Vulture Peak and threw down a stone for fun. It hit a cowherd and killed him. They became remorseful. … “There’s no offense entailing expulsion. But, monks, you should not throw down stones for fun. If you do, you commit an offense of wrong conduct.” |
Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū sedesuṃ. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. #33 |
On one occasion a certain monk was sick. The monks made him sweat by heating him. He died. They became remorseful. … “There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū maraṇādhippāyā sedesuṃ. So bhikkhu kālamakāsi. … pe … So bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti. #34–35 |
On one occasion a certain monk was sick. The monks, meaning to kill him, made him sweat by heating him. He died. … He did not die. The monks became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññatarassa bhikkhuno sīsābhitāpo hoti. Tassa bhikkhū natthuṃ adaṃsu. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. #36 |
On one occasion a monk had a severe headache. The monks gave him medical treatment through the nose. He died. They became remorseful. … “There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena aññatarassa bhikkhuno sīsābhitāpo hoti. Tassa bhikkhū maraṇādhippāyā natthuṃ adaṃsu. So bhikkhu kālamakāsi … pe … so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti. #37–38 |
On one occasion a certain monk had a severe headache. The monks, meaning to kill him, gave him medical treatment through the nose. He died. … He did not die. The monks became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū sambāhesuṃ. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. #39 |
On one occasion a certain monk was sick. The monks massaged him. He died. They became remorseful. … “There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū maraṇādhippāyā sambāhesuṃ. So bhikkhu kālamakāsi … pe … so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti. #40–41 |
On one occasion a certain monk was sick. The monks, meaning to kill him, massaged him. He died. … He did not die. The monks became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū nhāpesuṃ. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. #42 |
On one occasion a certain monk was sick. The monks bathed him. He died. They became remorseful … “There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū maraṇādhippāyā nhāpesuṃ. So bhikkhu kālamakāsi … pe … so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti. #43–44 |
On one occasion a certain monk was sick. The monks, meaning to kill him, bathed him. He died. … He did not die. The monks became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū telena abbhañjiṃsu. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. #45 |
On one occasion a certain monk was sick. The monks smeared him with oil. He died. They became remorseful … “There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū maraṇādhippāyā telena abbhañjiṃsu. So bhikkhu kālamakāsi … pe … so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti. #46–47 |
On one occasion a certain monk was sick. The monks, meaning to kill him, smeared him with oil. He died. … He did not die. The monks became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū uṭṭhāpesuṃ. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. #48 |
On one occasion a certain monk was sick. The monks made him get up. He died. They became remorseful … “There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū maraṇādhippāyā uṭṭhāpesuṃ. So bhikkhu kālamakāsi … pe … so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti. #49–50 |
On one occasion a certain monk was sick. The monks, meaning to kill him, made him get up. He died. … He did not die. The monks became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū nipātesuṃ. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. #51 |
On one occasion a certain monk was sick. The monks made him lie down. He died. They became remorseful … “There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū maraṇādhippāyā nipātesuṃ. So bhikkhu kālamakāsi … pe … so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti. #52–53 |
On one occasion a certain monk was sick. The monks, meaning to kill him, made him lie down. He died. … He did not die. The monks became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhū annaṃ adaṃsu. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. #54 |
On one occasion a certain monk was sick. The monks gave him food. He died. They became remorseful … “There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhū maraṇādhippāyā annaṃ adaṃsu. So bhikkhu kālamakāsi … pe … so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti. #55–56 |
On one occasion a certain monk was sick. The monks, meaning to kill him, gave him food. He died. … He did not die. The monks became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhu pānaṃ adaṃsu. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. #57 |
On one occasion a certain monk was sick. The monks gave him a drink. He died. They became remorseful … “There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhū maraṇādhippāyā pānaṃ adaṃsu. So bhikkhu kālamakāsi … pe … so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti. #58–59 |
On one occasion a certain monk was sick. The monks, meaning to kill him, gave him a drink. He died. … He did not die. The monks became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññatarā itthī pavutthapatikā jārena gabbhinī hoti. Sā kulūpakaṃ bhikkhuṃ etadavoca—“iṅghāyya, gabbhapātanaṃ jānāhī”ti. “Suṭṭhu, bhaginī”ti tassā gabbhapātanaṃ adāsi. Dārako kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #60 |
At one time a woman whose husband was living away from home became pregnant by a lover. She said to a monk who was supported by her family, “Venerable, please find me a method of abortion.” “All right,” he said, and he gave her a method of abortion. The child died. The monk became remorseful … “You have committed an offense entailing expulsion.” |
Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti—ekā vañjhā, ekā vijāyinī. Vañjhā itthī kulūpakaṃ bhikkhuṃ etadavoca—“sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati. Iṅghāyya, tassā gabbhapātanaṃ jānāhī”ti. “Suṭṭhu, bhaginī”ti tassā gabbhapātanaṃ adāsi. Dārako kālamakāsi, mātā na kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #61 |
At one time there was a man had two wives, one who was barren and one who was fertile. The barren one said to a monk who was supported by her family, “If the other wife gives birth to a child, Venerable, she’ll become mistress of the whole household. Please find a method of abortion for her.” “All right,” he said, and he did so. The child died, but the mother did not die. The monk became remorseful … “You have committed an offense entailing expulsion.” |
Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti—ekā vañjhā, ekā vijāyinī. Vañjhā itthī kulūpakaṃ bhikkhuṃ etadavoca—“sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati. Iṅghāyya, tassā gabbhapātanaṃ jānāhī”ti. “Suṭṭhu, bhaginī”ti tassā gabbhapātanaṃ adāsi. Mātā kālamakāsi, dārako na kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #62 |
At one time there was a man had two wives, one who was barren and one who was fertile. The barren one said to a monk who was supported by her family, “If the other wife gives birth to a child, Venerable, she’ll become mistress of the whole household. Please find a method of abortion for her.” “All right,” he said, and he did so. The mother died, but the child did not die. The monk became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti—ekā vañjhā, ekā vijāyinī. Vañjhā itthī kulūpakaṃ bhikkhuṃ etadavoca—“sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati. Iṅghāyya, tassā gabbhapātanaṃ jānāhī”ti. “Suṭṭhu, bhaginī”ti tassā gabbhapātanaṃ adāsi. Ubho kālamakaṃsu … pe … ubho na kālamakaṃsu. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #63–64 |
At one time there was a man had two wives, one who was barren and one who was fertile. The barren one said to a monk who was supported by her family, “If the other wife gives birth to a child, Venerable, she’ll become mistress of the whole household. Please find a method of abortion for her.” “All right,” he said, and he did so. Both died. … Neither died. The monk became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññatarā gabbhinī itthī kulūpakaṃ bhikkhuṃ etadavoca—“iṅghāyya, gabbhapātanaṃ jānāhī”ti. “Tena hi, bhagini, maddassū”ti. Sā maddāpetvā gabbhaṃ pātesi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #65 |
On one occasion a woman who was pregnant said to a monk who was supported by her family, “Venerable, please find me a method of abortion.” “Well then, crush it,” he said. She crushed it and caused an abortion. The monk became remorseful … “You have committed an offense entailing expulsion.” |
Tena kho pana samayena aññatarā gabbhinī itthī kulūpakaṃ bhikkhuṃ etadavoca—“iṅghāyya, gabbhapātanaṃ jānāhī”ti. “Tena hi, bhagini, tāpehī”ti. Sā tāpetvā gabbhaṃ pātesi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #66 |
On one occasion a woman who was pregnant said to a monk who was supported by her family, “Venerable, please find me a method of abortion.” “Well then, heat yourself,” he said. She heated herself and caused an abortion. The monk became remorseful … “You have committed an offense entailing expulsion.” |
Tena kho pana samayena aññatarā vañjhā itthī kulūpakaṃ bhikkhuṃ etadavoca—“iṅghāyya, bhesajjaṃ jānāhi yenāhaṃ vijāyeyyan”ti. “Suṭṭhu, bhaginī”ti tassā bhesajjaṃ adāsi. Sā kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā”ti. #67 |
On one occasion a barren woman said to a monk who was supported by her family, “Venerable, please find me some medicine to help me become pregnant.” “All right,” he said, and he gave her some medicine. She died. He became remorseful … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” |
Tena kho pana samayena aññatarā vijāyinī itthī kulūpakaṃ bhikkhuṃ etadavoca—“iṅghāyya, bhesajjaṃ jānāhi yenāhaṃ na vijāyeyyan”ti. “Suṭṭhu, bhaginī”ti tassā bhesajjaṃ adāsi. Sā kālamakāsi. Tassa kukkuccaṃ ahosi … pe … |
On one occasion a fertile woman said to a monk who was supported by her family, “Venerable, please find me some medicine to help me not get pregnant.” “All right,” he said … |
“anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā”ti. #68 |
“There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” |
Tena kho pana samayena chabbaggiyā bhikkhū sattarasavaggiyaṃ bhikkhuṃ aṅgulipatodakena hāsesuṃ. So bhikkhu uttanto anassāsako kālamakāsi. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, pārājikassā”ti. #69 |
On one occasion the monks from the group of six used their fingers to tickle a monk from the group of seventeen to make him laugh. Being unable to breathe, he died. They became remorseful … “There’s no offense entailing expulsion.” |
Tena kho pana samayena sattarasavaggiyā bhikkhū chabbaggiyaṃ bhikkhuṃ kammaṃ karissāmāti ottharitvā māresuṃ. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, pārājikassā”ti. #70 |
On one occasion monks from the group of seventeen overpowered a monk from the group of six, thinking, “We’ll do a procedure against him.” He died. They became remorseful … “There’s no offense entailing expulsion.” |
Tena kho pana samayena aññataro bhūtavejjako bhikkhu yakkhaṃ jīvitā voropesi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #71 |
On one occasion a monk who was an exorcist killed a spirit. He became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññataro bhikkhu aññataraṃ bhikkhuṃ vāḷayakkhavihāraṃ pāhesi. Taṃ yakkhā jīvitā voropesuṃ. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, namaraṇādhippāyassā”ti. #72 |
On one occasion a monk sent a second monk to a dwelling inhabited by predatory spirits. The spirits killed him. The first monk became remorseful … “There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṃ bhikkhuṃ vāḷayakkhavihāraṃ pāhesi. Taṃ yakkhā jīvitā voropesuṃ … pe … taṃ yakkhā jīvitā na voropesuṃ. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #73–74 |
On one occasion a monk sent a second monk to a dwelling inhabited by predatory spirits, meaning to kill him. The spirits killed him. … The spirits did not kill him. The first monk became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññataro bhikkhu aññataraṃ bhikkhuṃ vāḷakantāraṃ pāhesi. Taṃ vāḷā jīvitā voropesuṃ. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, namaraṇādhippāyassā”ti. #75 |
On one occasion a monk sent a second monk to a wilderness inhabited by wild animals. The wild animals killed him. The first monk became remorseful … “There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṃ bhikkhuṃ vāḷakantāraṃ pāhesi. Taṃ vāḷā jīvitā voropesuṃ … pe … taṃ vāḷā jīvitā na voropesuṃ. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #76–77 |
On one occasion a monk sent a second monk to a wilderness inhabited by wild animals, meaning to kill him. The wild animals killed him. … The wild animals did not kill him. The first monk became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññataro bhikkhu aññataraṃ bhikkhuṃ corakantāraṃ pāhesi. Taṃ corā jīvitā voropesuṃ. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, namaraṇādhippāyassā”ti. #78 |
On one occasion a monk sent a second monk to a wilderness inhabited by criminals. The criminals killed him. The first became remorseful … “There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṃ bhikkhuṃ corakantāraṃ pāhesi. Taṃ corā jīvitā voropesuṃ … pe … taṃ corā jīvitā na voropesuṃ. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #79–80 |
On one occasion a monk sent a second monk to a wilderness inhabited by criminals, meaning to kill him. The criminals killed him. … The criminals did not kill him. The first monk became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññataro bhikkhu taṃ maññamāno taṃ jīvitā voropesi … pe … taṃ maññamāno aññaṃ jīvitā voropesi … pe … aññaṃ maññamāno taṃ jīvitā voropesi … pe … aññaṃ maññamāno aññaṃ jīvitā voropesi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #81–84 |
On one occasion a monk killed a particular person, perceiving him as that person … killed another person, perceiving him as that person … killed that person, perceiving him as another person … killed another person, perceiving him as another person. That monk became remorseful … “You have committed an offense entailing expulsion.” |
Tena kho pana samayena aññataro bhikkhu amanussena gahito hoti. Aññataro bhikkhu tassa bhikkhuno pahāraṃ adāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, namaraṇādhippāyassā”ti. #85 |
At one time a monk was possessed by a spirit. Another monk gave him a blow. He died. The other monk became remorseful … “There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena aññataro bhikkhu amanussena gahito hoti. Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno pahāraṃ adāsi. So bhikkhu kālamakāsi … pe … so bhikkhu na kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #86–87 |
At one time a monk was possessed by a spirit. A second monk, meaning to kill him, gave him a blow. He died. … He did not die. The second monk became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññataro bhikkhu kalyāṇakammassa saggakathaṃ kathesi. So adhimutto kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, namaraṇādhippāyassā”ti. #88 |
On one occasion a monk gave a talk about heaven to a man of good behavior. He became keen on it and died. The monk became remorseful … “There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo kalyāṇakammassa saggakathaṃ kathesi. So adhimutto kālamakāsi … pe … so adhimutto na kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #89–90 |
On one occasion a monk gave a talk about heaven to a man of good behavior, meaning to kill him. He became keen on it and died. … He became keen on it, but did not die. The monk became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññataro bhikkhu nerayikassa nirayakathaṃ kathesi. So uttasitvā kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, namaraṇādhippāyassā”ti. #91 |
On one occasion a monk gave a talk about hell to a man bound for hell. He became terrified and died. The monk became remorseful … “There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo nerayikassa nirayakathaṃ kathesi. So uttasitvā kālamakāsi … pe … so uttasitvā na kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #92–93 |
On one occasion a monk gave a talk about hell to a man bound for hell, meaning to kill him. He became terrified and died. … He became terrified, but did not die. The monk became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karontā rukkhaṃ chindanti. Aññataro bhikkhu aññataraṃ bhikkhuṃ etadavoca—“āvuso, atraṭṭhito chindāhī”ti. Taṃ tatraṭṭhitaṃ chindantaṃ rukkho ottharitvā māresi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, namaraṇādhippāyassā”ti. #94 |
On one occasion the monks of Āḷavī, while doing building work, felled a tree. A monk said to a second monk, “Fell it while standing here.” He did. The tree fell on him, and he died. The first monk became remorseful … “There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karontā rukkhaṃ chindanti. Aññataro bhikkhu maraṇādhippāyo aññataraṃ bhikkhuṃ etadavoca—“āvuso, atraṭṭhito chindāhī”ti. Taṃ tatraṭṭhitaṃ chindantaṃ rukkho ottharitvā māresi … pe … rukkho ottharitvā na māresi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #95–96 |
On one occasion the monks of Āḷavī, while doing building work, felled a tree. A monk, meaning to kill a second monk, said to him, “Fell it while standing here.” He did. The tree fell on him, and he died. … The tree fell on him, but he did not die. The first monk became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena chabbaggiyā bhikkhū dāyaṃ ālimpesuṃ; manussā daḍḍhā kālamakaṃsu. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. #97 |
On one occasion the monks from the group of six set fire to a forest grove. Some people were burnt and died. The monks became remorseful … “There’s no offense for one who is not aiming at death.” |
Tena kho pana samayena chabbaggiyā bhikkhū maraṇādhippāyā dāyaṃ ālimpesuṃ. Manussā daḍḍhā kālamakaṃsu … pe … manussā daḍḍhā na kālamakaṃsu. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti. #98–99 |
On one occasion the monks from the group of six, meaning to cause death, set fire to a forest grove. Some people were burnt and died. … Some people were burnt, but did not die. The monks became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.” |
Tena kho pana samayena aññataro bhikkhu āghātanaṃ gantvā coraghātaṃ etadavoca—“āvuso, māyimaṃ kilamesi. Ekena pahārena jīvitā voropehī”ti. “Suṭṭhu, bhante”ti ekena pahārena jīvitā voropesi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #100 |
On one occasion a monk went to a place of execution and said to the executioner, “Don’t torture him. Kill him with a single blow.” “All right, Venerable,” he said, and he killed him with a single blow. The monk became remorseful … “You have committed an offense entailing expulsion.” |
Tena kho pana samayena aññataro bhikkhu āghātanaṃ gantvā coraghātaṃ etadavoca—“āvuso, māyimaṃ kilamesi. Ekena pahārena jīvitā voropehī”ti. So—“nāhaṃ tuyhaṃ vacanaṃ karissāmī”ti taṃ jīvitā voropesi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā”ti. #101 |
On one occasion a monk went to a place of execution and said to the executioner, “Don’t torture him. Kill him with a single blow.” “I won’t do as you ask,” he said, and he executed him. The monk became remorseful … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” |
Tena kho pana samayena aññataro puriso ñātighare hatthapādacchinno ñātakehi samparikiṇṇo hoti. Aññataro bhikkhu te manusse etadavoca—“āvuso, icchatha imassa maraṇan”ti? |
On one occasion a man whose hands and feet had been cut off was in his relatives’ house surrounded by his relations. A monk said to those people, “Would you like him to die?” |
“Āma, bhante, icchāmā”ti. |
“Yes, Venerable.” |
“Tena hi takkaṃ pāyethā”ti. |
“Then you should give him buttermilk.” |
Te taṃ takkaṃ pāyesuṃ. So kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #102 |
They gave him buttermilk and he died. The monk became remorseful … “You have committed an offense entailing expulsion.” |
Tena kho pana samayena aññataro puriso kulaghare hatthapādacchinno ñātakehi samparikiṇṇo hoti. Aññatarā bhikkhunī te manusse etadavoca—“āvuso, icchatha imassa maraṇan”ti? |
On one occasion a man whose hands and feet had been cut off was in his family’s house, surrounded by his relations. A nun said to those people, “Would you like him to die?” |
“Āmāyye, icchāmā”ti. |
“Yes, Venerable.” |
“Tena hi loṇasovīrakaṃ pāyethā”ti. |
“Then you should give him salty medicine.” |
Te taṃ loṇasovīrakaṃ pāyesuṃ. So kālamakāsi. Tassā kukkuccaṃ ahosi … pe …. Atha kho sā bhikkhunī bhikkhunīnaṃ etamatthaṃ ārocesi. Bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. “Āpattiṃ sā, bhikkhave, bhikkhunī āpannā pārājikan”ti. #103 |
They gave him salty medicine and he died. The nun became remorseful. … She then told the nuns, who in turn told the monks, who then told the Master. He said, “Monks, that nun has committed an offense entailing expulsion.” |
Tatiyapārājikaṃ samattaṃ. |
The third offense entailing expulsion is finished. |