Vibhanga (Bhikkhu) - Pārājika 3

Vinaya Pitaka - Monastic Rules

Bhikkhu Vibhanga - Pārājika 3: Killing A Human

Translated from the Pali by I.B. Horner with supplementary translation by Bhikkhu Brahmali.

Origin story

First sub-story

1. Bu-Pj.3, Bu-Pj.3.1, Bu-Pj.3.1.1, MS.376, BD.1.116, Vin.3.68 This story also occurs at SN54.9">. The problems raised by the story are discussed in Mills, "The Case of the Murdered Monks."At one time the Buddha, the Master, was staying at Vesālī in the hall with the peaked roof in the Great Wood.At that time the Master talked in many ways to the monks on the subject of unattractiveness, he spoke in praise of unattractiveness, he spoke in praise of developing (the perception of) unattractiveness, he spoke thus and thus he spoke in many ways in praise of the attainment of unattractiveness. Then the Master addressed the monks:

2"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."

"Yes, Master," the monks replied, and accordingly no one approached the Master except the one to take him almsfood.

3 Then the monks thought, "The Master has talked in many ways on the subject of unattractiveness," and they dwelt intent upon the practice of developing (the perception of) unattractiveness in its many different aspects. As a consequence they became troubled by their own bodies, ashamed of them, loathing them. Just as a young woman or man, fond of adornments and with head washed, would be ashamed, humiliated and disgusted if the carcase of a snake, a dog or a man were hung around their neck, just so those monks were troubled by their own bodies, ashamed of them and loathed them. They took their own lives, took the lives of one another, and they approached Migalaṇḍika, a sham recluse, the recluse lookalike, and said, "Friend, please kill us. This bowl and robe will be yours." Then Migalaṇḍika, hired for a bowl and robe, killed a number of monks.

4 He then took his blood-stained knife to the river Vaggumudā, and while he was washing it he became anxious and remorseful: "Indeed, itʼs a loss for me, itʼs no gain; indeed, itʼs badly gained by me, not well-gained. I have made much demerit because I have killed monks who were virtuous and of good conduct."

Then a certain god of Māraʼs retinue, walking across the water, said to Migalaṇḍika, "Well done, superior man; it is a gain for you, it is well-gained. You have made much merit, because you bring those across who have not yet crossed."

5 Then Migalaṇḍika thought, "So it seems it is a gain for me, that it is well-gained by me, and that I have made much merit by bringing those across who have not yet crossed." He then went from dwelling to dwelling, from dormitory to dormitory, and said, "Who has not yet crossed? Whom do I bring across?" And those monks who were not free from desire became fearful and terrified, with their hair standing on end, but not so those who were free from desire.

6Then Migalaṇḍika killed a monk, on a single day he killed two monks, on a single day … three … four … five … ten … twenty … thirty … forty … fifty … on a single day he killed sixty monks.

7. Bu-Pj.3.1.2, MS.382 At the end of that half-month, the Master arose from seclusion and addressed Venerable Ānanda: "Ānanda, why is the Sangha of monks so diminished?"

"It is because the Master talked to the monks in many ways on the subject of unattractiveness— he spoke in praise of unattractiveness, in praise of developing (the perception of) unattractiveness, and in many ways in praise of the attainment of unattractiveness. And, Master, those monks thought, ‘The Master has talked in many ways on the subject of unattractiveness,ʼ and so they dwelt intent upon the practice of developing (the perception of) unattractiveness in its many different aspects. As a consequence they became troubled by their own bodies, ashamed of them, loathing them. Just as a young woman or man, fond of adornments and with head washed, would be ashamed, humiliated and disgusted if the carcase of a snake, a dog or a man were hung around their neck, just so these monks were troubled by their own bodies, ashamed of them, loathing them. They then took their own lives, took the lives of each other, and they approached Migalaṇḍika, the recluse lookalike, and said, ʻFriend, please kill us. This bowl and robe will be yours.’ Then, Master, hired for a bowl and robe, Migalaṇḍika killed a monk … on a single day he killed sixty monks. Master, please give another instruction for the Sangha of monks to be established in final knowledge."

"Well then, Ānanda, call together in the assembly-hall all the monks that dwell near Vesālī."

"Yes, Master," he said. And when he had done so, he approached the Master and said, "Master, the Sangha of monks is assembled. Master, please do what you think is appropriate."

8 Then the Master went to the assembly-hall, sat down on the prepared seat, and said:

9. Bu-Pj.3.1.3, MS.384 "Monks, the samādhi by mindfulness of breathing, when developed and cultivated, is peaceful and sublime, an exalted state of happiness, and it stops and settles bad, unwholesome qualities on the spot, whenever they arise. Just as a big storm, when it arises out of season in the last month of the hot weather, stops and settles the dust and dirt in the atmosphere—even so the samādhi by mindfulness of breathing, when developed and cultivated, is peaceful and sublime, an exalted state of happiness, and it stops and settles bad, unwholesome qualities on the spot, whenever they arise.

10 And how is the samādhi by mindfulness of breathing developed and cultivated in this way?

As to that, monks, 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 establishes mindfulness in front of him. Simply mindful, he breathes in; simply mindful, he breathes out.

11When he breathes in long, he knows it; and when he breathes out long, he knows that. When he breathes in short, he knows it; and when he breathes out short, he knows that. While breathing in, he trains in having the full experience (of the breath); while breathing out, he trains in having the full experience (of the breath). While breathing in, he trains in calming the activity of the body; while breathing out, he trains in calming the activity of the body.

12While breathing in, he trains in experiencing rapture; while breathing out, he trains in experiencing rapture. While breathing in, he trains in experiencing happiness; while breathing out, he trains in experiencing happiness. While breathing in, he trains in experiencing the activity of the mind; while breathing out, he trains in experiencing the activity of the mind. While breathing in, he trains in calming the activity of the mind; while breathing out, he trains in calming the activity of the mind. While breathing in, he trains in experiencing the mind; while breathing out, he trains in experiencing the mind.

While breathing in, he trains in gladdening the mind; while breathing out, he trains in gladdening the mind. While breathing in, he trains in unifying the mind; while breathing out, he trains in unifying the mind. While breathing in, he trains in freeing the mind; while breathing out, he trains in freeing the mind.

14 .. While breathing in, he trains in contemplating impermanence; while breathing out, he trains in contemplating impermanence. While breathing in, he trains in contemplating fading away; while breathing out, he trains in contemplating fading away. While breathing in, he trains in contemplating cessation; while breathing out, he trains in contemplating cessation. While breathing in, he trains in contemplating relinquishment; while breathing out, he trains in contemplating relinquishment.

14 Monks, when the samādhi by mindfulness of breathing is developed and cultivated in this way, it is peaceful and sublime, an exalted state of happiness, and it stops and settles bad, unwholesome qualities on the spot, whenever they arise."

15 And in this connection the Master convened the Sangha of monks and questioned the monks:

"Monks, is it true that some monks have taken their own lives, have killed one another, and have said to Migalaṇḍika, ʻFriend, please kill us. This bowl and robe will be yoursʼ?"

"It is true, Master."

The Buddha, the Master, rebuked them: "Monks, it is not suitable for these monks, it is not becoming, it is not proper, it is not worthy of a recluse, it is not allowable, it should not be done. How could those monks take their own lives … and say … ‘ … This bowl and robe will be yours’? It will not give rise to confidence in those without it … And, monks, this training rule should be recited thus:

Preliminary ruling

16 If a monk intentionally kills a human being or searches for someone to kill him, he too is expelled and not in communion."

17 Thus the Master laid down this training rule for the monks.

Second sub-story

18 At one time a certain lay-follower was ill. His wife was beautiful and pleasant, and the group of six monks had fallen in love with her. Then those monks said to each other: "Friends, if this lay-follower lives, we wonʼt get this woman. Come, let us praise the beauty of death to him." So they went to that lay follower and said:

"Friend, you have done what is good and wholesome; you have made a shelter from fear. You have not done anything bad; you have not been greedy and immoral. What need have you of this wretched, difficult life? Death is better for you than life. When you have passed away, at the breaking up of the body after death, you will be reborn in a happy destination, in a heaven world. There you will amuse yourself and enjoy the five types of heavenly sensual pleasures."

19 Then that lay-follower thought, "The Masters have spoken the truth, for I have done what is good and avoided what is bad, and after death I will be reborn in a happy destination."

He ate various types of detrimental food, he drank detrimental drinks, and because of this he became seriously ill and died.

His wife criticised and denounced them: "These recluses, the sons of the Sakyan, are shameless, immoral, liars. They claim to be followers of dhamma, of just conduct, committed to the spiritual life, speakers of truth, virtuous, of good conduct. But there is no recluseship or brahminhood among these—it is lost to them. Where is recluseship and brahminhood among them? They have departed from it. They praised the beauty of death to my husband. Because of them my husband has died."

And other people criticised and denounced them: "These recluses … Because of them that lay-follower has died.

20 Monks heard the criticism of those people. Those monks who had few desires and a sense of shame, who were contented, scrupulous, and desirous of training ..

21 ... criticised and denounced the group of six monks: "How could they praise the beauty of death to that lay-follower?" Then those monks informed the Master …

"Is it true, monks, that you praised the beauty of death to that lay-follower?"

"It is true, Master."

The Buddha, the Master, rebuked them: "Foolish men, it is not suitable, it is not becoming, it is not proper, it is not worthy of a recluse, it is not allowable, it should not be done. How could you praise the beauty of 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:

Final ruling

22 "If a monk intentionally kills a human being or searches for someone to kill him or praises death or incites someone to die, saying, ‘Good man, what use to you is this wretched, difficult life? Death is better for you than life.’ If, thinking and intending thus, he praises death in various ways or incites someone to die, he too is expelled and not in communion."

Definitions

23 A means: whoever, of such kind …

Monk means: … this sort of monk is meant in this case.

24 Intentionally means: knowing, perceiving, having intended, having come to a conclusion, he transgresses.

25 Human being means: from the mindʼs first arising, from the time of consciousness becoming first manifest in a motherʼs womb, until the time of death—in between these; this is called a human being.

26 If (he) kills means: he cuts off the faculty of life, brings it to an end, interrupts its duration.

27 Or searches for someone to kill him means: a knife, a dagger, an arrow, a cudgel, a stone, a sword, poison or a rope.

28 Or praises death means: he shows the danger in living, and speaks in praise of death.

29 Or incites someone to die means: he says, "take a sword, or eat poison, or die by hanging yourself with a rope."

30 Good man, means: this is a form of address.

31 What use to you is this wretched, difficult life means: wretched life means: 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 gods.

32 Difficult life means: for one whose hands are cut off, for one whose feet are cut off, for one whose hands and feet are cut off, for one whose ears are cut off, for one whose nose is cut off, for one 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."

33 Thinking means: mind and thought are equivalent.

34 Intending means: perceiving death, intending death, aiming at death.

35 In various ways means: in manifold manners.

36 If he praises death means: he shows the danger in living and speaks in praise of death, saying, "When you have passed away, at the breaking up of the body after death, you will be reborn in a happy destination, in a heaven world. There you will amuse yourself and enjoy the five types of heavenly sensual pleasures."

37 If he incites someone to die means: he says, "Take a sword, or eat poison, or die by hanging yourself with a rope; or fall into a lake, into a pit, or off a cliff."

38 He too means: this is said with referrence to the preceding offences entailing expulsion.

39 Is expelled means: just as an ordinary stone which has been broken in half cannot be put together again, so a monk who has intentionally killed a human being is not a recluse, not a son of the Sakyan—he is therefore called one who is expelled.

40 Not in communion means: communion means: a common official action, the same recital, the same training—this is called . He does not take part in this—he is therefore called not in communion.

Permutations

Summary

41 Oneself, having resolved, by a messenger, by a series of messengers, by a messenger who does not follow instructions, by a messenger gone and returned again.

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.

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 a writing.

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 dhamma, announcement, instruction, making an arranged action, making a sign.

Exposition

42 Oneself means: one oneself kills by means of the body or by means of something attached to the body or by means of something released.

43 Having resolved means: having resolved, he tells someone: hit thus, strike thus, kill thus.

By a messenger

44 If a monk tells a second monk, "Kill so-and-so," there is an offence of bad conduct. If the second monk kills that person, thinking he is the one he was told to kill, there is an offence entailing expulsion for both.

45 If a monk tells a second monk, "kill so-and-so," there is an offence of bad conduct. If the second monk kills someone else, thinking he is the one he was told to kill, there is no offence for the instigator, but there is an offence entailing expulsion for the murderer.

46 If a monk tells a second monk … If the second monk kills that person, thinking it is someone else than the one he was told to kill, there is an offence entailing expulsion for both.

47 If a monk tells a second monk … If the second monk kills someone else, thinking it is someone else than the one he was told to kill, there is no offence for the instigator, but there is an offence entailing expulsion for the murderer.

By a series of messengers

48 If a monk tells a second monk, "tell so-and-so to tell so-and-so to kill so-and-so," there is an offence of bad conduct. In informing the next person, there is an offence of bad conduct. If the (potential) murderer accepts, there is a serious offence for the instigator. If he kills that person, there is an offence entailing expulsion for all of them.

By a messenger who does not follow instructions

49 If a monk tells a second monk, "tell so-and-so to tell so-and-so to kill so-and-so," there is an offence of bad conduct. If the second monk tells someone else than the one he was told to tell, there is an offence of bad conduct. If the (potential) murderer accepts, there is an offence of bad conduct. If he kills that person, there is no offence for the instigator, but there is an offence entailing expulsion for the conveyor of the message and for the murderer.

By a messenger gone and returned again

50 If a monk tells a second monk, "kill so-and-so," there is an offence of bad conduct. He goes, but returns, saying, "I was not able to kill him." If the first monk tells him again, "when you are able, then kill him," there is an offence of bad conduct. If the second monk kills that person, there is an offence entailing expulsion for both.

51 If a monk tells a second monk, "kill so-and-so," there is an offence of bad conduct. He then becomes remorseful, but does not say, "do not kill him." If the second monk then kills that person, there is an offence entailing expulsion for both.

52 If a monk tells a second monk, "kill so-and-so," there is an offence of bad conduct. He then becomes remorseful and says, "do not kill him." If the second monk replies, "I have been told by you to do so," and then kills that person, there is no offence for the instigator, but there is an offence entailing expulsion for the murderer.

53 If a monk tells a second monk … He then becomes remorseful and says, "do not kill him." If the second monk replies, "very well," and desists, there is no offence for either.

54 Not in private, but perceiving it as private, he says aloud, "if only so-and-so were killed," there is an offence of bad conduct. In private, but perceiving it as not private, he says aloud, "if only so-and-so were killed," there is an offence of bad conduct. Not in private, and perceiving it as not private, he says aloud, "if only so-and-so were killed," there is an offence of bad conduct. In private, and perceiving it as private, he says aloud, "if only so-and-so were killed," there is an offence of bad conduct.

55 He praises by means of the body means: in making a gesture with the body, which effectively says, "Whoever dies thus, receives wealth, fame or goes to heaven," there is an offence of bad conduct. If, because of that praise, the target person thinks, "I shall die," and he does what is painful, there is a serious offence. If he dies, there is an offence entailing expulsion.

56 He praises by means of speech means: in saying, "whoever dies thus … " … If he dies, there is an offence entailing expulsion.

57 He praises by means of the body and speech means: in making a gesture with the body and saying, "whoever dies thus … " … If he dies, there is an offence entailing expulsion.

58 He praises by means of a messenger means: in giving instructions to a messenger, saying, "whoever dies thus, receives wealth, fame or goes to heaven," there is an offence of bad conduct. If, having heard the messenger’s instruction, the target person thinks, "I shall die," and he does what is painful, there is a serious offence. If he dies, there is an offence entailing expulsion.

59 He praises by means of a writing means: in writing: "Whoever dies thus, receives wealth, fame or goes to heaven," there is an offence of bad conduct for each character. If, having seen the writing, the target person thinks, "I shall die," and he does what is painful, there is a serious offence. If he dies, there is an offence entailing expulsion.

60 A pit means: in digging a pit for people, thinking, "falling into it someone will die," there is an offence of bad conduct. If a person falls into it, there is an offence of bad conduct. If, when he has fallen, he experiences pain, there is a serious offence. If he dies, there is an offence entailing expulsion.

In digging a non-specific pit, thinking, "whatever falls in will die," there is an offence of bad conduct. If a person falls into it, there is an offence of bad conduct. If, when he has fallen, he experiences pain, there is a serious offence. If he dies, there is an offence entailing expulsion. If a spirit, ghost or animal in human form falls into it, there is an offence of bad conduct. If, when it has fallen, it experiences pain, there is an offence of bad conduct. If it dies, there is a serious offence. If an animal falls into it, there is an offence of bad conduct. If, when it has fallen, it experiences pain , there is an offence of bad conduct. If it dies, there is an offence entailing confession.

61 A piece of furniture means: if he 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, he will die," there is an offence of bad conduct. If the target person experiences pain on account of the dagger or the poison or the fall, there is a serious offence. If he dies, there is an offence entailing expulsion.

62 Placing near means: if he places a knife, a dagger, an arrow, a club, a stone, a sword, poison or a rope near him, thinking, "using this he will die," there is an offence of bad conduct. If the target person thinks, "using that, I shall die," and he does what is painful, there is a serious offence. If he dies, there is an offence entailing expulsion.

63 Medicine means: if he gives ghee, butter, oil, honey or molasses, thinking, "having tasted this, he will die," there is an offence of bad conduct. When the target person tastes it and experiences pain, there is a serious offence. If he dies, there is an offence entailing expulsion.

64 Arranging a sight means: in arranging a dreadful and terrifying sight, thinking, "seeing this and becoming terrified, he will die," there is an offence of bad conduct. If the target person sees it and becomes terrified, there is a serious offence. If he dies, there is an offence entailing expulsion. In arranging a lovely sight, thinking, "seeing this and then not being able to obtain it, he will wither and die," there is an offence of bad conduct. If the target person sees it and then withers because of not obtaining it, there is a serious offence. If he dies, there is an offence entailing expulsion.

65 Arranging a sound means: in arranging a dreadful and terrifying sound, thinking, "hearing this and becoming terrified, he will die," there is an offence of bad conduct. If the target person hears it and becomes terrified, there is a serious offence. If he dies, there is an offence entailing expulsion. In arranging a lovely and heart-stirring sound, thinking, "hearing this and then not being able to obtain it, he will wither and die," there is an offence of bad conduct. If the target person hears it and then withers because of not obtaining it, there is a serious offence. If he dies, there is an offence entailing expulsion.

66 Arranging a smell means: in arranging a disgusting and repulsive smell, thinking, "smelling this, he will die from disgust and aversion," there is an offence of bad conduct. When the target person smells it and experiences suffering because of disgust and aversion, there is a serious offence. If he dies, there is an offence entailing expulsion. In arranging a lovely smell, thinking, "smelling this and then not being able to obtain it, he will wither and die," there is an offence of bad conduct. If the target person smells it and then withers because of not obtaining it, there is a serious offence. If he dies, there is an offence entailing expulsion.

67 Arranging a taste means: in arranging a disgusting and repulsive taste, thinking, "tasting this, he will die from disgust and aversion," there is an offence of bad conduct. When the target person tastes it and experiences suffering because of disgust and aversion, there is a serious offence. If he dies, there is an offence entailing expulsion. In arranging a lovely taste, thinking, "tasting this and then not being able to obtain it, he will wither and die," there is an offence of bad conduct. If the target person tastes it and then withers because of not obtaining it, there is a serious offence. If he dies, there is an offence entailing expulsion.

68 Arranging a touch means: in arranging a painful and harsh physical contact, thinking, "touched by this, he will die," there is an offence of bad conduct. When the target person makes contact with it and experiences pain, there is a serious offence. If he dies, there is an offence entailing expulsion. In arranging a pleasant and soft physical contact, thinking, "touched by this and then not being able to obtain it, he will wither and die," there is an offence of bad conduct. If the target person is touched by it and then withers because of not obtaining it, there is a serious offence. If he dies, there is an offence entailing expulsion.

69 Arranging dhamma means: in talking about hell to one destined to go to hell, thinking, "hearing this and becoming terrified, he will die," there is an offence of bad conduct. When the target person hears it and becomes terrified, there is a serious offence. If he dies, there is an offence entailing expulsion. In talking about heaven to someone of good behaviour, thinking, "hearing this and being intent on it, he will die," there is an offence of bad conduct. When the target person hears it, becomes intent on it and thinks, "I shall die," and he does what is painful, there is a serious offence. If he dies, there is an offence entailing expulsion.

70 Announcement means: if, being asked, he says, "die in this way; he who dies like this receives wealth, fame or goes to heaven," there is an offence of bad conduct. If, because of that announcement, the target person thinks, "I shall die," and he does what is painful, there is a serious offence. If he dies, there is an offence entailing expulsion.

71 Instruction means: if, without being asked, he says, "die in this way; he who dies like this receives wealth, fame or goes to heaven," there is an offence of bad conduct. If, because of that instruction, the target thinks, "I shall die," and he does what is painful, there is a serious offence. If he dies, there is an offence entailing expulsion.

72 An arranged action means: if he 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," there is an offence of bad conduct. If the other person kills that person according to that arrangement, there is an offence entailing expulsion for both. If he kills him before or after the arranged time, there is no offence for the instigator, but there is an offence entailing expulsion for the murderer.

73 Making a sign means: he makes a sign. If he says to another person, "when I wink, raise my eyebrow, or raise my head, at that sign kill that person," there is an offence of bad conduct. If, at that sign, the other person kills that person, there is an offence entailing expulsion for both. If he kills him before or after the sign, there is no offence for the instigator, but there is an offence entailing expulsion for the murderer.

Non-offence Clause

74 There is no offence if it was unintentional, for one not knowing, for one not aiming at death, for one who is insane, for the first offender.

75 The first section on expulsion in relation to human beings is finished.

Case rulings

Mnemonic list

76. Praising, sitting down,
with pestle, and with mortar;
Gone forth when old, a falling out,
first, experimental poison,

77 And three with making sites,
another three with bricks,
An adze, and a rafter, a platform,
descent, fell off,

78 Sweating, and nose treatment,
massage, and by bathing,
and by smearing,
Making get up, making lie down,
death through food and drink,

79 Child by a lover, and co-wives,
he killed the mother, the child,
He killed both, neither, crushing,
heating, barren, fertile,

80 Tickling, in restraining, a spirit,
and sent to a predatory spirit,
Thinking it was him he gave a blow,
talk on heaven, and on hell,

81 Three trees at Āḷavī,
three others with forest about fires,
Do not keep in misery, not as you,
buttermilk, and salty medicine.

Case details

82 At one time time a certain monk was ill. Out of compassion the monks praised the beauty of death to him. He died. They became anxious and said, "Could it be that we have fallen into an offence entailing expulsion?" They informed the Master. He said: "You, monks, have fallen into an offence entailing expulsion."

83 At one time a certain monk who was an almsgoer sat down on a bench, crushing a boy who was concealed by a rag. The boy died, and the monk became anxious. … "Monks, there is no offence entailing expulsion. But a monk should not sit down on a seat without checking it. If one does, there is an offence of bad conduct."

84 At one time a certain monk was preparing a seat in a refectory among the houses. When he took hold of a pestle high up, a second pestle fell down hitting a certain boy who then died. He became anxious … "What was your intention?"

"I did not intend it, Master."

"There is no offence, monk, when it is unintentional.

85 At one time a certain monk was preparing a seat in a refectory among the houses. He stepped on the requisites belonging to a mortar, which fell and hit a certain boy, who then died. He became anxious … "There is no offence, monk, when it is unintentional."

86 At one time a father and son had gone forth among the monks. When the time was announced the son said to his father, "Go, bhante, the Sangha is waiting for you," and seizing him by the back, he pushed him away. Falling down, he died. He became anxious. … "What was your intention?"

"I did not mean to cause his death, Master."

"There is no offence, monk, for one who is not aiming at death.

87 At one time a father and son had gone forth among the monks. When the time was announced the son said to his father, "Go, bhante, the Sangha is waiting for you," and meaning to cause his death he seized him by the back and pushed him away. Falling down, he died. He became anxious … " … expulsion."

88 At one time a father and son had gone forth among the monks. When the time was announced the son said to his father, "Go, bhante, the Sangha is waiting for you," and meaning to cause his death he seized him by the back and pushed him away. Falling down, he did not die. He became anxious … "There is no offence, monk, entailing expulsion, but there is a serious offence."

89 At one time while a certain monk was eating some meat got stuck in his throat. A certain monk hit him on the neck. The meat came out together with blood, and the monk died. He became anxious … "There is no offence, monk, for one who does not mean to cause death."

90 At one time while a certain monk was eating some meat got stuck in his throat. A certain monk, meaning to cause his death, hit him on the neck. The meat came out together with blood, and the monk died. He became anxious … " … expulsion."

91 At one time while a certain monk was eating some meat got stuck in his throat. A certain monk, meaning to cause his death, hit him on the neck. The meat came out together with blood, but the monk did not die. He became anxious … "There is no offence entailing expulsion, but there is a serious offence."

92 At one time a certain monk who was an almsgoer received poisoned almsfood. He brought it back and gave the first portion to the monks. They died. He became anxious … "What was your intention, monk?"

"I did not know, Master."

"There is no offence for one who does not know.

93 At one time a certain monk gave poison to a certain monk, with the purpose of investigating it. That monk died. He became anxious … "What was your intention, monk?"

"My purpose was to investigate it, Master."

"There is no offence entailing expulsion, but there is a serious offence."

94 At one time the monks of Āḷavī were preparing a site for a dwelling. A certain monk who was below lifted up a stone. The stone, being badly held by a second monk who was above, fell on the head of the monk who was below, and he died. The second monk became anxious … "There is no offence, monk, when it is unintentional."

95 At one time the monks of Alavī were preparing a site for a dwelling. A certain monk who was below lifted up a stone. A second monk who was above, aiming to kill the one who was below, dropped the stone on his head. He died … he did not die. The second monk became anxious … "There is no offence entailing expulsion, but there is a serious offence."

96 At one time the monks of Āḷavī were erecting a wall for a dwelling. A certain monk who was below lifted up a burnt brick. The brick, being badly held by a second monk who was above, fell on the head of the monk who was below. He died. The second monk became anxious … "There is no offence, monk, when it is unintentional."

97 At one time the monks of Āḷavī were erecting a wall for a dwelling. A certain monk who was below lifted up a burnt brick. A second monk who was above, intending to cause the death of the monk who was below, dropped the burnt brick on his head. He died … he did not die. The second monk became anxious … "There is no offence entailing expulsion, but there is a serious offence."

98 At one time the monks of Āḷavī were doing building work. A certain monk who was below lifted up an adze. The adze, being badly held by a second monk who was above, fell on the head of the monk who was below. He died. The second monk became anxious … "There is no offence, monk, when it is unintentional."

99 At one time the monks of Āḷavī were doing building work … lifted up an adze. A second monk who was above, meaning to cause the death of the monk who was below, dropped the adze on his head. He died … he did not die … The second monk became anxious … " … serious offence."

100 … "There is no offence, monk, when it is unintentional."

101 At one time the monks of Āḷavī were doing building work. A certain monk who was below lifted up a rafter. The rafter, being badly held by a monk who was above … three cases as above … " … serious offence."

102 At one time the monks of Āḷavī, doing building work, were putting together a platform. A certain monk said to a second monk, "Friend, put it together by standing here." Putting it together by standing there, he fell down and died. The first monk became anxious … "What was your intention, monk?"

"I did not mean to cause his death, Master."

"There is no offence for one who is not aiming at death."

103 At one time the monks of Āḷavī, doing building work, were putting together a platform. A certain monk, meaning to cause his death, said to second monk, "Friend, put it together by standing here." Putting it together by standing there, he fell down and died … fell down and did not die. The first monk became anxious … "There is no offence entailing expulsion, but there is a serious offence."

104 At one time a certain monk, having made a roof for a dwelling, was coming down. A second monk said to that monk, "Friend, come down here." Coming down at that place, he fell down and died. The second monk became anxious … "There is no offence, monk, for one who is not aiming at death."

105 At one time a certain monk, having made a roof for a dwelling, was coming down. A second monk, meaning to cause his death, said to him, "Friend, come down here." Coming down at that place, he fell down and died … fell down and did not die … "There is no offence entailing expulsion, but there is a serious offence."

106 At one time a certain monk who was tormented by discontent climbed Mount Vulture’s Peak, fell down the cliff and hit a certain basket-maker. He died, and the monk became anxious … "There is no offence entailing expulsion. But, monks, one should not jump off. If one does, there is an offence of bad conduct."

107 At one time the group of six monks, having climbed Mount Vultureʼs Peak, threw down a stone for fun. Hitting a certain cowherd, it killed him. They became anxious. … "There is no offence entailing expulsion. But, monks, you should not throw down stones for fun. If one does, there is an offence of bad conduct."

108 At one time a certain monk was ill. The monks made him sweat by heating him. He died. They became anxious. … "There is no offence, monks, for one who is not aiming at death."

109 At one time a certain monk was ill. The monks, meaning to cause his death, made him sweat by heating him. He died … he did not die. They became anxious. … "There is no offence entailing expulsion, but there is a serious offence."

110 At one time a certain monk had a headache. The monks gave him medical treatment through the nose. He died. They became anxious. … "There is no offence, monks, for one who is not aiming at death."

111 At one time a certain monk had a headache. The monks, meaning to cause his death, gave him medical treatment through the nose. He died … did not die. They became anxious. … "There is no offence entailing expulsion, but there is a serious offence."

112-113 At one time a certain monk was ill. The monks massaged him. He died … three cases as above … " … but there is a serious offence."

114-115 At one time a certain monk was ill. The monks bathed him. He died … " … but there is a serious offence."

116-117 At one time a certain monk was ill. The monks anointed him with oil. He died … " … but there is a serious offence."

118-119 At one time a certain monk was ill. The monks made him get up. He died … " … but there is a serious offence."

120-121 At one time a certain monk was ill. The monks made him lie down. He died … " … but there is a serious offence."

122-125 At one time a certain monk was ill. The monks gave him food … they gave him drink. He died … " … but there is a serious offence."

126-127 At one time a certain woman whose husband was living away from home became pregnant by a lover. She said to a monk who was supported by her family, "Master, please find a method of abortion." "All right, sister," he said, and he gave her a method of abortion. The child died. He became anxious. … "You, monk, have fallen into an offence entailing expulsion."

128 At one time a certain 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 she should bring forth a child, bhante, she will become mistress of the whole household. Master, please find a method of abortion for her." "All right, sister," he said, and he gave her a method of abortion. The child died, but the mother did not die. He became anxious … " … expulsion."

129 At one time a certain man had two wives … he gave her a method of abortion. The mother died, but the child did not die. He became anxious … "There is no offence entailing expulsion, but there is a serious offence."

At one time a certain man had two wives … he gave her a method of abortion. Both died … neither died. He became anxious … "There is no offence entailing expulsion, but there is a serious offence."

130 At one time a certain woman who was pregnant said to a monk who was supported by her family, "Master, please find me a method of abortion." "Well then crush it, sister," he said. She crushed it and caused an abortion. He became anxious … " … expulsion."

131 At one time a certain woman who was pregnant … "Well then heat yourself, sister," he said. She heated herself and caused an abortion. He became anxious … " … expulsion."

132 At one time a certain barren woman said to a monk who was supported by her family, "Master, please find me some medicine to help me become pregnant." "All right, sister," he said, and gave her some medicine. She died. He became anxious … "There is no offence entailing expulsion, but there is an offence of bad conduct."

133 At one time a certain fertile woman said to a monk who was supported by her family, "Master, please find me some medicine to help me not get pregnant." "All right, sister," he said … " … but there is an offence of bad conduct."

134 At one time the group of six monks made one of the group of seventeen monks laugh by tickling him with their fingers. Being unable to breathe, he died. They became anxious … "There is no offence entailing expulsion."

135 At one time the group of seventeen monks, while doing some work, covered one of the monks of the group of six. He died. They became anxious … "There is no offence entailing expulsion."

136 At one time a certain monk who was an exorcist killed a spirit. He became anxious. … "There is no offence entailing expulsion, but there is a serious offence."

137 At one time a certain monk sent a certain monk to a dwelling inhabited by predatory spirits. The spirits killed him. He became anxious … "There is no offence, monk, for one who is not aiming at death."

138 At one time a certain monk, meaning to cause his death, sent a certain monk to a dwelling inhabited by predatory spirits. The spirits killed him … the spirits did not kill him. "There is no offence entailing expulsion, but there is a serious offence."

139-142 At one time a certain monk sent a certain monk to a wilderness inhabited by beasts of prey … to a wilderness inhabited by robbers. The beasts of prey … the robbers … killed him. He became anxious … three cases each time as above … " … but there is a serious offence."

143 At one time a certain monk, thinking he was that person, killed that person … thinking he was that person, killed someone else … thinking he was someone else, killed that person … thinking he was someone else, killed someone else. He became anxious … " … expulsion."

144 At one time a certain monk was possessed by a spirit. Another monk gave him a blow. He died. The other monk became anxious … "There is no offence, monk, for one who is not aiming at death."

145 At one time a certain monk was possessed by a spirit. Another monk, meaning to cause his death, gave him a blow. He died … he did not die. The other monk became anxious … "There is no offence entailing expulsion, but there is a serious offence."

146 At one time a certain monk gave a talk about heaven to a man of good behaviour. He became keen on it and died. The monk became anxious … "There is no offence, monk, for one who is not aiming at death."

147 At one time a certain monk, meaning to cause his death, gave a talk about heaven to a man of good behaviour. He became keen on it and died … he became keen on it, but did not die … "There is no offence entailing expulsion, but there is a serious offence."

148-149 At one time a certain monk gave a talk about hell to a man destined to go to hell. Being terrified, he died … the same three cases … " … but there is a serious offence."

150-151 At one time the monks of Āḷavī, while doing building work, felled a tree. A certain monk said to another monk, "Friend, fell it standing here." While he was felling it standing there, the tree fell on him and killed him … three cases … " … but there is a serious offence."

152-153 At one time the group of six monks set fire to a forest. Some people were burnt and died … three cases … " … but there is a serious offence."

154 At one time a certain monk went to the place of execution and said to the executioner: "Friend, do not keep him in misery. Kill him with a single blow." "All right, bhante," he said, and he killed him with a single blow. He became anxious. "You, monk, have fallen into an offence entailing expulsion."

155 At one time a certain monk went to the place of execution and said to the executioner: "Friend, do not keep him in misery. Kill him with a single blow." "I will not do as you ask," he said, and deprived him of life. He became anxious … "Monk, there is no offence entailing expulsion, but there is an offence of bad conduct."

156 At one time a certain man whose hands and feet had been cut off was in his relativesʼ house surrounded by his relations. A certain monk said to those people, "Friends, do you desire his death?"

"Indeed, bhante, we do desire it."

"Then you should make him drink buttermilk."

They made him drink buttermilk and he died. The monk became anxious … "You, monk, have fallen into an offence entailing expulsion."

157 At one time a certain man whose hands and feet had been cut off was in his familyʼs house, surrounded by his relations. A certain nun said to those people, "Friends, do you desire his death?"

"Indeed, honoured lady, we do desire it."

"Then you should make him drink salty medicine."

They made him drink salty medicine and he died. She became anxious. She then informed the nuns, who in turn informed the monks, who then informed the Master. He said, "Monks, that nun has fallen into an offence entailing expulsion."

158 The third pārājika is complete.

1 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.

2 atha kho bhagavā bhikkhū āmantesi— "icchāmahaṃ, bhikkhave, addhamāsaṃ paṭisallīyituṃ. namhi kenaci upasankamitabbo, aññatra ekena piṇḍapātanīhārakenā"ti. "evaṃ, bhante"ti, kho te bhikkhū bhagavato paṭissuṇitvā nāssudha koci bhagavantaṃ upasankamati, aññatra ekena piṇḍapātanīhārakena.

3 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 upasankamitvā 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 tenupasankami.

4 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. 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.

5 atha kho migalaṇḍiko samaṇakuttako— "lābhā kira me, suladdhaṃ kira me, bahuṃ kira mayā puññaṃ pasutaṃ, atiṇṇe kirāhaṃ tāremī"ti, tiṇhaṃ asiṃ ādāya vihārena vihāraṃ pariveṇena pariveṇaṃ upasankamitvā 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.

6 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.

7. p_1v_382 msdiv164 atha kho bhagavā tassa addhamāsassa accayena paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi— "kiṃ nu kho, ānanda, tanubhūto viya bhikkhusangho"ti? "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 upasankamitvā 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 bhikkhusangho aññāya saṇṭhaheyyā"ti. "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 tenupasankami; upasankamitvā bhagavantaṃ etadavoca— "sannipatito, bhante, bhikkhusangho; yassadāni, bhante, bhagavā kālaṃ maññatī"ti.

8. p_1v_383, msdiv165 atha kho bhagavā yena upaṭṭhānasālā tenupasankami; upasankamitvā paññatte āsane nisīdi. nisajja kho bhagavā bhikkhū āmantesi—

9. p_1v_384 "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.

10 kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti? idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallankaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. so satova assasati sato passasati.

11 dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti, dīghaṃ vā passasanto dīghaṃ passasāmīti pajānāti. rassaṃ vā assasanto rassaṃ assasāmīti pajānāti, rassaṃ vā passasanto rassaṃ passasāmīti pajānāti. sabbakāyappaṭisaṃvedī assasissāmīti sikkhati. sabbakāyappaṭisaṃvedī passasissāmīti sikkhati. passambhayaṃ kāyasankhāraṃ assasissāmīti sikkhati. passambhayaṃ kāyasankhāraṃ passasissāmīti sikkhati.

12 pītippaṭisaṃvedī assasissāmīti sikkhati. pītippaṭisaṃvedī passasissāmīti sikkhati. sukhappaṭisaṃvedī assasissāmīti sikkhati. sukhappaṭisaṃvedī passasissāmīti sikkhati. cittasankhārappaṭisaṃvedī assasissāmīti sikkhati. cittasankhārappaṭisaṃvedī passasissāmīti sikkhati. passambhayaṃ cittasankhāraṃ assasissāmīti sikkhati. passambhayaṃ cittasankhāraṃ passasissāmīti sikkhati. cittappaṭisaṃvedī assasissāmīti sikkhati. cittappaṭisaṃvedī passasissāmīti sikkhati. abhippamodayaṃ cittaṃ … pe … samādahaṃ cittaṃ … pe … vimocayaṃ cittaṃ … pe …

13 aniccānupassī … pe … virāgānupassī … pe … nirodhānupassī … pe … paṭinissaggānupassī assasissāmīti sikkhati. paṭinissaggānupassī passasissāmīti sikkhati.

14 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.

15 atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusanghaṃ sannipātāpetvā bhikkhū paṭipucchi— "saccaṃ kira, bhikkhave, bhikkhū attanāpi attānaṃ jīvitā voropenti, aññamaññampi jīvitā voropenti migalaṇḍikampi samaṇakuttakaṃ upasankamitvā evaṃ vadanti— ‘sādhu no, āvuso, jīvitā voropehi, idaṃ te pattacīvaraṃ bhavissatī’"ti? "saccaṃ, bhagavā"ti. 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 upasankamitvā evaṃ vakkhanti— ‘sādhu no, āvuso, jīvitā voropehi, idaṃ te pattacīvaraṃ bhavissatī’ti. netaṃ, bhikkhave, appasannānaṃ vā pasādāya … pe … evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—

16 "yo pana bhikkhu sañcicca manussaviggahaṃ jīvitā voropeyya satthahārakaṃ vāssa pariyeseyya, ayampi pārājiko hoti asaṃvāso"ti.

17 evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

18 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. atha kho chabbaggiyā bhikkhū yena so upāsako tenupasankamiṃsu; upasankamitvā 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 kālankato kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissasi. tattha dibbehi pañcahi kāmaguṇehi samappito samangībhūto paricāressasī"ti.

19 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 kālankato kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmi. tattha dibbehi pañcahi kāmaguṇehi samappito samangībhūto paricāressāmī"ti, 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. 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. 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.

20 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.

21 atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira tumhe, bhikkhave, upāsakassa maraṇavaṇṇaṃ saṃvaṇṇethā"ti? "saccaṃ, bhagavā"ti. 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—

22 "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, iti cittamano cittasankappo anekapariyāyena maraṇavaṇṇaṃ vā saṃvaṇṇeyya, maraṇāya vā samādapeyya, ayampi pārājiko hoti asaṃvāso"ti. (3:3)

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

24 sañciccāti jānanto sañjānanto cecca abhivitaritvā vītikkamo.

25 manussaviggaho nāma yaṃ mātukucchismiṃ paṭhamaṃ cittaṃ uppannaṃ paṭhamaṃ viññāṇaṃ pātubhūtaṃ, yāva maraṇakālā etthantare eso manussaviggaho nāma.

26 jīvitā voropeyyāti jīvitindriyaṃ upacchindati uparodheti santatiṃ vikopeti.

27 satthahārakaṃ vāssa pariyeseyyāti asiṃ vā sattiṃ vā bheṇḍiṃ vā laguḷaṃ vā pāsāṇaṃ vā satthaṃ vā visaṃ vā rajjuṃ vā.

28 maraṇavaṇṇaṃ vā saṃvaṇṇeyyāti jīvite ādīnavaṃ dasseti, maraṇe vaṇṇaṃ bhaṇati.

29 maraṇāya vā samādapeyyāti satthaṃ vā āhara, visaṃ vā khāda, rajjuyā vā ubbandhitvā kālaṃ karohīti.

30 ambho purisāti ālapanādhivacanametaṃ.

31 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.

32 dujjīvitaṃ nāma hatthacchinnassa pādacchinnassa hatthapādacchinnassa kaṇṇacchinnassa nāsacchinnassa kaṇṇanāsacchinnassa, iminā ca pāpakena iminā ca dujjīvitena mataṃ te jīvitā seyyoti.

33 iti cittamanoti yaṃ cittaṃ taṃ mano, yaṃ mano taṃ cittaṃ.

34 cittasankappoti maraṇasaññī maraṇacetano maraṇādhippāyo.

35 anekapariyāyenāti uccāvacehi ākārehi.

36 maraṇavaṇṇaṃ vā saṃvaṇṇeyyāti jīvite ādīnavaṃ dasseti, maraṇe vaṇṇaṃ bhaṇati— "ito tvaṃ kālankato kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissasi, tattha dibbehi pañcahi kāmaguṇehi samappito samangībhūto paricāressasī"ti.

37 maraṇāya vā samādapeyyāti satthaṃ vā āhara, visaṃ vā khāda, rajjuyā vā ubbandhitvā kālaṃ karohi, sobbhe vā narake vā papāte vā papatāti.

38 ayampīti purime upādāya vuccati.

39 pārājiko hotīti seyyathāpi nāma puthusilā dvidhā bhinnā appaṭisandhikā hoti, evameva bhikkhu sañcicca manussaviggahaṃ jīvitā voropetvā assamaṇo hoti asakyaputtiyo. tena vuccati— "pārājiko hotī"ti.

40 asaṃvāsoti saṃvāso nāma ekakammaṃ ekuddeso samasikkhatā— eso saṃvāso nāma. so tena saddhiṃ natthi, tena vuccati asaṃvāsoti.

41 sāmaṃ, adhiṭṭhāya, dūtena, dūtaparamparāya, visakkiyena dūtena, gatapaccāgatena dūtena, araho rahosaññī, raho arahosaññī, araho arahosaññī, raho rahosaññī kāyena saṃvaṇṇeti, vācāya saṃvaṇṇeti, kāyena vācāya saṃvaṇṇeti, dūtena saṃvaṇṇeti, lekhāya saṃvaṇṇeti, opātaṃ apassenaṃ, upanikkhipanaṃ, bhesajjaṃ, rūpūpahāro, saddūpahāro, gandhūpahāro, rasūpahāro, phoṭṭhabbūpahāro, dhammūpahāro, ācikkhanā, anusāsanī, sanketakammaṃ, nimittakammanti.

42 sāmanti sayaṃ hanati kāyena vā kāyapaṭibaddhena vā nissaggiyena vā.

43 adhiṭṭhāyāti adhiṭṭhahitvā āṇāpeti— "evaṃ vijjha, evaṃ pahara, evaṃ ghātehī"ti.

44 bhikkhu bhikkhuṃ āṇāpeti— "itthannāmaṃ jīvitā voropehī"ti, āpatti dukkaṭassa. so taṃ maññamāno taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa.

45 bhikkhu bhikkhuṃ āṇāpeti— "itthannāmaṃ jīvitā voropehī"ti, āpatti dukkaṭassa. so taṃ maññamāno aññaṃ jīvitā voropeti, mūlaṭṭhassa anāpatti. vadhakassa āpatti pārājikassa.

46 bhikkhu bhikkhuṃ āṇāpeti— "itthannāmaṃ jīvitā voropehī"ti, āpatti dukkaṭassa. so aññaṃ maññamāno taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa.

47 bhikkhu bhikkhuṃ āṇāpeti— "itthannāmaṃ jīvitā voropehī"ti, āpatti dukkaṭassa. so aññaṃ maññamāno aññaṃ jīvitā voropeti; mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa.

48 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.

49 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.

50 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.

51 bhikkhu bhikkhuṃ āṇāpeti— "itthannāmaṃ jīvitā voropehī"ti, āpatti dukkaṭassa. so āṇāpetvā vippaṭisārī na sāveti— "mā ghātehī"ti. so taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa.

52 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.

53 bhikkhu bhikkhuṃ āṇāpeti— "itthannāmaṃ jīvitā voropehī"ti, āpatti dukkaṭassa. so āṇāpetvā vippaṭisārī sāveti— "mā ghātehī"ti. so sādhūti oramati, ubhinnaṃ anāpatti.

54 araho rahosaññī ullapati— "aho itthannāmo hato assā"ti, āpatti dukkaṭassa. raho arahosaññī ullapati— "aho itthannāmo hato assā"ti, āpatti dukkaṭassa. araho arahosaññī ullapati— "aho itthannāmo hato assā"ti, āpatti dukkaṭassa. raho rahosaññī ullapati— "aho itthannāmo hato assā"ti, āpatti dukkaṭassa.

55 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.

56 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.

57 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.

58 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.

59 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.

60 opātaṃ nāma manussaṃ uddissa opātaṃ khanati— "papatitvā marissatī"ti, āpatti dukkaṭassa. papatite dukkhā vedanā uppajjati, āpatti thullaccayassa. marati, āpatti pārājikassa. 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.

61 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.

62 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.

63 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.

64 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.

65 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 hadayangamaṃ— "imaṃ sutvā alābhakena sussitvā marissatī"ti, āpatti dukkaṭassa. taṃ sutvā alābhakena sussati, āpatti thullaccayassa. marati, āpatti pārājikassa.

66 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.

67 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.

68 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.

69 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.

70 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.

71 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.

72 sanketakammaṃ nāma sanketaṃ karoti purebhattaṃ vā pacchābhattaṃ vā rattiṃ vā divā vā— "tena sanketena taṃ jīvitā voropehī"ti, āpatti dukkaṭassa. tena sanketena taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa. taṃ sanketaṃ pure vā pacchā vā taṃ jīvitā voropeti, mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa.

73 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.

74 anāpatti— asañcicca ajānantassa namaraṇādhippāyassa ummattakassa ādikammikassāti.

75 manussaviggahapārājikamhi paṭhamabhāṇavāro niṭṭhito.

3.1 vinītavatthuuddānagāthā

76 saṃvaṇṇanā nisīdanto,
musalodukkhalena ca;
vuḍḍhapabbajitābhisanno,
aggavīmaṃsanāvisaṃ.

77 tayo ca vatthukammehi,
iṭṭhakāhipare tayo;
vāsī gopānasī ceva,
aṭṭakotaraṇaṃ pati.

78 sedaṃ natthuñca sambāho,
nhāpanabbhañjanena ca;
uṭṭhāpento nipātento,
annapānena māraṇaṃ.

79 jāragabbho sapattī ca,
mātā puttaṃ ubho vadhi;
ubho na miyyare maddā,
tāpaṃ vañjhā vijāyinī.

80 patodaṃ niggahe yakkho,
vāḷayakkhañca pāhiṇi;
taṃ maññamāno pahari,
saggañca nirayaṃ bhaṇe.

81 āḷaviyā tayo rukkhā,
dāyehi apare tayo;
mā kilamesi na tuyhaṃ,
takkaṃ sovīrakena cāti.

3.2 vinītavatthu

82 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)

83 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)

84 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? "asañcicca ahaṃ, bhagavā"ti. "anāpatti, bhikkhu, asañciccā"ti. (3)

85 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)

86 tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti. kāle ārocite putto pitaraṃ etadavoca— "gaccha, bhante, sangho taṃ patimānetī"ti piṭṭhiyaṃ gahetvā paṇāmesi. so papatitvā kālamakāsi. tassa kukkuccaṃ ahosi … pe … "kiṃcitto tvaṃ, bhikkhū"ti? "nāhaṃ, bhagavā, maraṇādhippāyo"ti. "anāpatti, bhikkhu, namaraṇādhippāyassā"ti. (5)

87 tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti. kāle ārocite putto pitaraṃ etadavoca— "gaccha, bhante, sangho taṃ patimānetī"ti maraṇādhippāyo piṭṭhiyaṃ gahetvā paṇāmesi. so papatitvā kālamakāsi. tassa kukkuccaṃ ahosi … pe … "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (6)

88 tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti. kāle ārocite putto pitaraṃ etadavoca— "gaccha, bhante, sangho taṃ patimānetī"ti maraṇādhippāyo piṭṭhiyaṃ gahetvā paṇāmesi. so papatitvā na kālamakāsi. tassa kukkuccaṃ ahosi … pe … "anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā"ti. (7)

89 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)

90 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)

91 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)

92 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? "nāhaṃ, bhagavā, jānāmī"ti. "anāpatti, bhikkhu, ajānantassā"ti. (11)

93 tena kho pana samayena aññataro bhikkhu vīmaṃsādhippāyo aññatarassa bhikkhuno visaṃ adāsi. so bhikkhu kālamakāsi. tassa kukkuccaṃ ahosi … pe … "kiṃcitto tvaṃ, bhikkhū"ti? "vīmaṃsādhippāyo ahaṃ, bhagavā"ti. "anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā"ti. (12)

94 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)

95 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)

96 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)

97 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)

98 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)

99 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)

100 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)

101 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)

102 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? "nāhaṃ, bhagavā, maraṇādhippāyo"ti. "anāpatti, bhikkhu, namaraṇādhippāyassā"ti. (25)

103 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)

104 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)

105 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)

106 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)

107 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)

108 tena kho pana samayena aññataro bhikkhu gilāno hoti. taṃ bhikkhū sedesuṃ. so bhikkhu kālamakāsi. tesaṃ kukkuccaṃ ahosi … pe … "anāpatti, bhikkhave, namaraṇādhippāyassā"ti. (33)

109 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)

110 tena kho pana samayena aññatarassa bhikkhuno sīsābhitāpo hoti. tassa bhikkhū natthuṃ adaṃsu. so bhikkhu kālamakāsi. tesaṃ kukkuccaṃ ahosi … pe … "anāpatti, bhikkhave, namaraṇādhippāyassā"ti. (36)

111 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)

112 tena kho pana samayena aññataro bhikkhu gilāno hoti. taṃ bhikkhū sambāhesuṃ. so bhikkhu kālamakāsi. tesaṃ kukkuccaṃ ahosi … pe … "anāpatti, bhikkhave, namaraṇādhippāyassā"ti. (39)

113 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)

114 tena kho pana samayena aññataro bhikkhu gilāno hoti. taṃ bhikkhū nhāpesuṃ. so bhikkhu kālamakāsi. tesaṃ kukkuccaṃ ahosi … pe … "anāpatti, bhikkhave, namaraṇādhippāyassā"ti. (42)

115 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)

116 tena kho pana samayena aññataro bhikkhu gilāno hoti. taṃ bhikkhū telena abbhañjiṃsu. so bhikkhu kālamakāsi. tesaṃ kukkuccaṃ ahosi … pe … "anāpatti, bhikkhave, namaraṇādhippāyassā"ti. (45)

117 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)

118 tena kho pana samayena aññataro bhikkhu gilāno hoti. taṃ bhikkhū uṭṭhāpesuṃ. so bhikkhu kālamakāsi. tesaṃ kukkuccaṃ ahosi … pe … "anāpatti, bhikkhave, namaraṇādhippāyassā"ti. (48)

119 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)

120 tena kho pana samayena aññataro bhikkhu gilāno hoti. taṃ bhikkhū nipātesuṃ. so bhikkhu kālamakāsi. tesaṃ kukkuccaṃ ahosi … pe … "anāpatti, bhikkhave, namaraṇādhippāyassā"ti. (51)

121 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)

122 tena kho pana samayena aññataro bhikkhu gilāno hoti. tassa bhikkhū annaṃ adaṃsu. so bhikkhu kālamakāsi. tesaṃ kukkuccaṃ ahosi … pe … "anāpatti, bhikkhave, namaraṇādhippāyassā"ti. (54)

123 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)

124 tena kho pana samayena aññataro bhikkhu gilāno hoti. tassa bhikkhu pānaṃ adaṃsu. so bhikkhu kālamakāsi. tesaṃ kukkuccaṃ ahosi … pe … "anāpatti, bhikkhave, namaraṇādhippāyassā"ti. (57)

125 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)

126 tena kho pana samayena aññatarā itthī pavutthapatikā jārena gabbhinī hoti. sā kulūpakaṃ bhikkhuṃ etadavoca— "inghāyya, gabbhapātanaṃ jānāhī"ti. "suṭṭhu, bhaginī"ti tassā gabbhapātanaṃ adāsi. dārako kālamakāsi. tassa kukkuccaṃ ahosi … pe … "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (60)

127 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. inghāyya, 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)

128 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. inghāyya, 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)

129 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. inghāyya, 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)

130 tena kho pana samayena aññatarā gabbhinī itthī kulūpakaṃ bhikkhuṃ etadavoca— "inghāyya, gabbhapātanaṃ jānāhī"ti. "tena hi, bhagini, maddassū"ti. sā maddāpetvā gabbhaṃ pātesi. tassa kukkuccaṃ ahosi … pe … "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (65)

131 tena kho pana samayena aññatarā gabbhinī itthī kulūpakaṃ bhikkhuṃ etadavoca— "inghāyya, gabbhapātanaṃ jānāhī"ti. "tena hi, bhagini, tāpehī"ti. sā tāpetvā gabbhaṃ pātesi. tassa kukkuccaṃ ahosi … pe … "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (66)

132 tena kho pana samayena aññatarā vañjhā itthī kulūpakaṃ bhikkhuṃ etadavoca— "inghāyya, bhesajjaṃ jānāhi yenāhaṃ vijāyeyyan"ti. "suṭṭhu, bhaginī"ti tassā bhesajjaṃ adāsi. sā kālamakāsi. tassa kukkuccaṃ ahosi … pe … "anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā"ti. (67)

133 tena kho pana samayena aññatarā vijāyinī itthī kulūpakaṃ bhikkhuṃ etadavoca— "inghāyya, bhesajjaṃ jānāhi yenāhaṃ na vijāyeyyan"ti. "suṭṭhu, bhaginī"ti tassā bhesajjaṃ adāsi. sā kālamakāsi. tassa kukkuccaṃ ahosi … pe … "anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā"ti. (68)

134 tena kho pana samayena chabbaggiyā bhikkhū sattarasavaggiyaṃ bhikkhuṃ angulipatodakena hāsesuṃ. so bhikkhu uttanto anassāsako kālamakāsi. tesaṃ kukkuccaṃ ahosi … pe … "anāpatti, bhikkhave, pārājikassā"ti. (69)

135 tena kho pana samayena sattarasavaggiyā bhikkhū chabbaggiyaṃ bhikkhuṃ kammaṃ karissāmāti ottharitvā māresuṃ. tesaṃ kukkuccaṃ ahosi … pe … "anāpatti, bhikkhave, pārājikassā"ti. (70)

136 tena kho pana samayena aññataro bhūtavejjako bhikkhu yakkhaṃ jīvitā voropesi. tassa kukkuccaṃ ahosi … pe … "anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā"ti. (71)

137 tena kho pana samayena aññataro bhikkhu aññataraṃ bhikkhuṃ vāḷayakkhavihāraṃ pāhesi. taṃ yakkhā jīvitā voropesuṃ. tassa kukkuccaṃ ahosi … pe … "anāpatti, bhikkhu, namaraṇādhippāyassā"ti. (72)

138 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)

139 tena kho pana samayena aññataro bhikkhu aññataraṃ bhikkhuṃ vāḷakantāraṃ pāhesi. taṃ vāḷā jīvitā voropesuṃ. tassa kukkuccaṃ ahosi … pe … "anāpatti, bhikkhu, namaraṇādhippāyassā"ti. (75)

140 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)

141 tena kho pana samayena aññataro bhikkhu aññataraṃ bhikkhuṃ corakantāraṃ pāhesi. taṃ corā jīvitā voropesuṃ. tassa kukkuccaṃ ahosi … pe … "anāpatti, bhikkhu, namaraṇādhippāyassā"ti. (78)

142 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)

143 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)

144 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)

145 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)

146 tena kho pana samayena aññataro bhikkhu kalyāṇakammassa saggakathaṃ kathesi. so adhimutto kālamakāsi. tassa kukkuccaṃ ahosi … pe … "anāpatti, bhikkhu, namaraṇādhippāyassā"ti. (88)

147 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)

148 tena kho pana samayena aññataro bhikkhu nerayikassa nirayakathaṃ kathesi. so uttasitvā kālamakāsi. tassa kukkuccaṃ ahosi … pe … "anāpatti, bhikkhu, namaraṇādhippāyassā"ti. (91)

149 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)

150 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)

151 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)

152 tena kho pana samayena chabbaggiyā bhikkhū dāyaṃ ālimpesuṃ; manussā daḍḍhā kālamakaṃsu. tesaṃ kukkuccaṃ ahosi … pe … "anāpatti, bhikkhave, namaraṇādhippāyassā"ti. (97)

153 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)

154 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)

155 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)

156 tena kho pana samayena aññataro puriso ñātighare hatthapādacchinno ñātakehi samparikiṇṇo hoti. aññataro bhikkhu te manusse etadavoca— "āvuso, icchatha imassa maraṇan"ti? "āma, bhante, icchāmā"ti. "tena hi takkaṃ pāyethā"ti. te taṃ takkaṃ pāyesuṃ. so kālamakāsi. tassa kukkuccaṃ ahosi … pe … "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (102)

157 tena kho pana samayena aññataro puriso kulaghare hatthapādacchinno ñātakehi samparikiṇṇo hoti. aññatarā bhikkhunī te manusse etadavoca— "āvuso, icchatha imassa maraṇan"ti? "āmāyye, icchāmā"ti. "tena hi loṇasovīrakaṃ pāyethā"ti. 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)

158 tatiyapārājikaṃ samattaṃ.