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