The third training rule on expulsion

The chapter on offenses entailing expulsion

The third training rule on expulsion

Origin story

First sub-story

At one time the Buddha was staying in the hall with the peaked roof in the Great Wood near Vesālī. 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.

The Buddha then addressed the monks: “Monks, I wish to go into solitary retreat for half a month. No one should visit me except the one who brings me almsfood.”

“Yes, venerable sir.”

Soon afterwards the monks reflected that the Buddha had praised unattractiveness in many ways, and they devoted themselves to developing the mind in unattractiveness in its many different facets. As a consequence, they became troubled by their own bodies, ashamed of and disgusted with them. 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, just so those monks were troubled by their own bodies. They took their own lives, took the lives of one another, and they went to Migalaṇḍika, the monastic lookalike, and said, “Please kill us. You will get our bowl and robes.” And hired for a bowl and robes, Migalaṇḍika killed a number of monks. He then took his blood-stained knife to the river Vaggumudā.

While washing it, he became anxious and remorseful, thinking, “What the heck have I done? I’ve made so much demerit by killing good monks.”

Then a god from the realm of the Lord of Death, coming across the water, said to Migalaṇḍika, “Well done, superior man, you’re truly fortunate. You’ve made much merit by helping across those who hadn’t yet crossed.”

Migalaṇḍika thought, “So it seems that I’m fortunate, that I’ve made much merit!” He then went from dwelling to dwelling, from yard to yard, and said, “Who hasn’t crossed yet? Who can I help across?” The monks who still had worldly attachments became fearful and terrified, with goosebumps all over. Only those who were free from worldly attachments were unaffected.

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

At the end of that half-month, when the Buddha came out of seclusion, he said to Venerable Ānanda, “Ānanda, why is the Sangha of monks so reduced?”

Ānanda told him what had happened, adding, “Please give another instruction, sir, for the Sangha of monks to become established in perfect insight.”

“Well then, Ānanda, bring together in the assembly hall all the monks who live supported by Vesālī.” “Yes.” When he had done so, he went to the Buddha and said, “Sir, the Sangha of monks is gathered. Please do as you think appropriate.”

The Buddha then went to the assembly hall, sat down on the prepared seat, and addressed the monks:

“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. Just as a great, unseasonal storm in the last month of summer removes the dust and dirt from the air, 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.

And how is stillness by mindfulness of breathing developed and cultivated in this way?

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. Simply mindful, he breathes in; mindful, he breathes out.

When 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. When breathing in, he trains in fully experiencing the breath; when breathing out, he trains in fully experiencing the breath. When breathing in, he trains in calming the activity of the body; when breathing out, he trains in calming the activity of the body.

When breathing in, he trains in experiencing joy; when breathing out, he trains in experiencing joy. When breathing in, he trains in experiencing bliss; when breathing out, he trains in experiencing bliss. When breathing in, he trains in experiencing the activity of the mind; when breathing out, he trains in experiencing the activity of the mind. When breathing in, he trains in calming the activity of the mind; when breathing out, he trains in calming the activity of the mind.

When breathing in, he trains in experiencing the mind; when breathing out, he trains in experiencing the mind. When breathing in, he trains in gladdening the mind; when breathing out, he trains in gladdening the mind. When breathing in, he trains in stilling the mind; when breathing out, he trains in stilling the mind. When breathing in, he trains in freeing the mind; when breathing out, he trains in freeing the mind.

When breathing in, he trains in contemplating impermanence; when breathing out, he trains in contemplating impermanence. When breathing in, he trains in contemplating fading away; when breathing out, he trains in contemplating fading away. When breathing in, he trains in contemplating ending; when breathing out, he trains in contemplating ending. When breathing in, he trains in contemplating relinquishment; when breathing out, he trains in contemplating relinquishment.

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.”

The Buddha then had the Sangha gathered and questioned the monks: “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, ‘Please kill us. You will get our bowl and robes’?”

“It’s true, sir.”

The Buddha rebuked them, “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. How could those monks do this? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

Preliminary ruling

‘If a monk intentionally kills a human being or seeks an instrument of death for them, he too is expelled and excluded from the community.’”

In this way the Buddha laid down this training rule for the monks.

Second sub-story

At one time a certain lay follower was sick. He had a beautiful and pleasant wife, who the monks from the group of six had fallen in love with. They said to each other, “If this lay follower recovers, we won’t get her. Come, let’s praise death to him.”

They then went to that lay follower and said, “You’ve done what’s good and wholesome; you’ve made a shelter against fear. You haven’t done anything bad; you haven’t been greedy or immoral. So why carry on with this miserable and difficult life? Death is better for you. When you’ve passed away, you’ll be reborn in a happy place, in heaven. There you’ll be able to enjoy the pleasures of heaven.”

That lay follower thought, “The venerables have spoken the truth, for I’ve done what’s good and avoided what’s bad, and after death I’ll be reborn in a happy place.”

From then on he ate various kinds of detrimental food and drank detrimental drinks, and as a consequence, he became very ill and died.

But his wife complained and criticized those monks, “These Sakyan monastics are shameless and immoral liars. They claim to have integrity, to be celibate and of good conduct, to be truthful, moral, and good. But they don’t have the good character of a monastic or brahmin. They’ve lost the plot! They praised death to my husband, and as a result my husband is dead.”

And other people complained and criticized them in the same way.

The monks heard the criticism of those people. Those monks who had few desires and a sense of conscience, who were contented, afraid of wrongdoing, and fond of the training, complained and criticized those monks, “How could they praise death to that lay follower?”

After rebuking those monks in many ways, they told the Buddha …

“Is it true, monks, that you did this?”

“It’s true, sir.”

The Buddha rebuked them, “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. How could you do this? This will affect people’s confidence …” … “And so, monks, this training rule should be recited like this:

Final ruling

‘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, “My friend, what’s the point of this miserable and difficult life? Death is better for you than life!”— thinking and intending thus, if he praises death in many ways or incites someone to die— he too is expelled and excluded from the community.’”

Definitions

A: whoever … Monk: … 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. Intentionally: knowing, perceiving, having intended, having decided, he transgresses. A human being: 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”. Kills: cuts off the life faculty, brings it to an end, interrupts its continuation. Or seeks an instrument of death for them: a sword, a dagger, an arrow, a club, a rock, a knife, poison, or a rope. Or praises death: he shows the drawbacks of living and speaks in praise of death. Or incites someone to die: he says, “Kill yourself with a knife,” “Eat poison,” “Die by hanging yourself with a rope.” My friend: this is a form of address. What’s the point of this miserable and difficult life: Miserable life: the life of the poor is miserable compared to the life of the rich; the life of the impoverished is miserable compared to the life of the wealthy; the life of humans is miserable compared to the life of the gods. Difficult life: the life of one whose hands are cut off, whose feet are cut off, whose hands and feet are cut off, whose ears are cut off, whose nose is cut off, whose ears and nose are cut off. Because of this sort of miserableness and this sort of difficult life, one says, “Death is better for you than life!” Thinking: mind and thought are equivalent. Intending: perceiving death, intending death, aiming at death. In many ways: in various manners. He praises death: he shows the drawbacks of living and speaks in praise of death, saying, “When you’ve passed away, you’ll be reborn in a happy destination, in heaven. There you’ll be able to enjoy the pleasures of heaven.” Or incites someone to die: he says, “Kill yourself with a knife,” “Eat poison,” “Die by hanging yourself with a rope,” “Jump into a chasm,” “Jump into a pit,” “Jump off a cliff.” He too: this is said with reference to the preceding offenses entailing expulsion. Is expelled: just as an ordinary stone that has broken in half cannot be put back together again, so too is a monk who has intentionally killed a human being not an ascetic, not a Sakyan monastic. Therefore it is said, “he is expelled.” Excluded from the community: Community: joint legal procedures, a joint recitation, the same training—this is called “community”. He does not take part in this—therefore it is called “excluded from the community”.

Permutations

Summary

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.

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 writing.

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.

Exposition

Oneself: one oneself kills by means of the body or by means of something connected to the body or by means of something released. Having made a determination: having made a determination, he tells someone, “Hit thus, strike thus, kill thus.” By messenger:

If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. If the second monk kills that person, thinking it is the one he was told to kill, there is an offense entailing expulsion for both.

If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. 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.

If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. If the second monk kills that person, thinking it is someone other than the one he was told to kill, there is an offense entailing expulsion for both.

If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. 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. By a series of messengers: If a monk tells a second monk, “Tell so-and-so to tell so-and-so to kill so-and-so,” he commits an offense of wrong conduct. In telling the next person, there is an offense of wrong conduct. If the potential murderer agrees, there is a serious offense for the instigator. If he kills that person, there is an offense entailing expulsion for all of them. By a messenger who does not follow instructions: If a monk tells a second monk, “Tell so-and-so to tell so-and-so to kill so-and-so,” he commits an offense of wrong conduct. If the other monk tells another person than the one he was told to tell, he commits an offense of wrong conduct. If the potential murderer agrees, there is an offense of wrong conduct. If he kills that person, there is no offense for the instigator, but there is an offense entailing expulsion for the messenger and for the murderer. By a messenger gone and returned again:

If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. He goes, but returns, saying, “I wasn’t able to kill them.” If the first monk tells him again, “When you’re able, then kill them,” he commits an offense of wrong conduct. If the second monk kills that person, there is an offense entailing expulsion for both.

If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. He then regrets it, but does not say, “Don’t kill them.” If the second monk then kills that person, there is an offense entailing expulsion for both.

If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. He then regrets it and says, “Don’t kill them.” If the second monk replies, “I’ve been told by you to do so,” and then kills that person, there is no offense for the instigator, but there is an offense entailing expulsion for the murderer.

If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. He then regrets it and says, “Don’t kill them.” If the second monk replies, “Fine,” and desists, there is no offense for either. Not in private, but perceiving it as private: if he says aloud, “I wish so-and-so was killed,” he commits an offense of wrong conduct. In private, but perceiving it as not private: if he says aloud, “I wish so-and-so was killed,” he commits an offense of wrong conduct. Not in private, and perceiving it as not private: if he says aloud, “I wish so-and-so was killed,” he commits an offense of wrong conduct. In private, and perceiving it as private: if he says aloud, “I wish so-and-so was killed,” he commits an offense of wrong conduct. He praises by means of the body: 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. If, because of that praise, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. He praises by means of speech: 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. If, because of that praise, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. He praises by means of the body and speech: if a monk makes a gesture with the body and says, “Whoever dies thus, receives wealth,” or, “Whoever dies thus, becomes famous,” or, “Whoever dies thus, goes to heaven,” he commits an offense of wrong conduct. If, because of that praise, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. He praises by means of a messenger: 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. 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. If the person dies, the monk commits an offense entailing expulsion. He praises by means of writing: 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. If, after seeing the writing, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. A pit:

if a monk digs a pit for a human being, thinking, “Falling into it, they will die,” he commits an offense of wrong conduct. If a person falls into it and experiences pain, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion.

If a monk digs a non-specific pit, thinking, “Whatever falls into it, will die,” he commits an offense of wrong conduct. If a person falls into it, the monk commits an offense of wrong conduct. If they experience pain after falling in, the monk commits a serious offense. If they die, the monk commits an offense entailing expulsion. If a spirit, ghost, or animal in human form falls into it, the monk commits an offense of wrong conduct. If it experiences pain after falling in, the monk commits an offense of wrong conduct. If it dies, the monk commits a serious offense. If an animal falls into it, the monk commits an offense of wrong conduct. If it experiences pain after falling in, the monk commits an offense of wrong conduct. If it dies, the monk commits an offense entailing confession. A piece of furniture: if a monk places a dagger in a piece of furniture, smears the furniture with poison, or makes it weak, or if he places it near a lake, a pit, or a cliff, thinking, “Falling down, they’ll die,” he commits an offense of wrong conduct. If the target person experiences pain because of the dagger, the poison, or the fall, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. Placing near: 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. If the target person thinks, “Using that, I shall die,” and he does something painful, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. Tonics: 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. If the target person tastes it and experiences pain, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. Arranging a sight: if a monk arranges a dreadful and terrifying sight, thinking, “Seeing this and becoming terrified, they’ll die,” he commits an offense of wrong conduct. If the target person sees it and becomes terrified, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. If a monk arranges a lovely sight, thinking, “Seeing this and then being unable to get hold of it, they’ll wither and die,” he commits an offense of wrong conduct. If the target person sees it and then withers because of not getting hold of it, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. Arranging a sound: if a monk arranges a dreadful and terrifying sound, thinking, “Hearing this and becoming terrified, they’ll die,” he commits an offense of wrong conduct. If the target person hears it and becomes terrified, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. If a monk arranges a lovely and heart-stirring sound, thinking, “Hearing this and then being unable to get hold of it, they’ll wither and die,” he commits an offense of wrong conduct. If the target person hears it and then withers because of not getting hold of it, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. Arranging a smell: 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. If the target person smells it and experiences suffering because of disgust and revulsion, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. 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. If the target person smells it and then withers because of not getting hold of it, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. Arranging a taste: 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. If the target person tastes it and experiences suffering because of disgust and repulsion, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. 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. If the target person tastes it and then withers because of not getting hold of it, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. Arranging a touch: if a monk arranges a painful and harsh physical contact, thinking, “Touched by this, they’ll die,” he commits an offense of wrong conduct. If the target person makes contact with it and experiences pain, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. If a monk arranges a pleasant and soft physical contact, thinking, “Touched by this and then being unable to get hold of it, they’ll wither and die,” he commits an offense of wrong conduct. If the target person is touched by it and then withers because of not getting hold of it, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. Arranging a mental quality: if a monk talks about hell to someone bound for hell, thinking, “Hearing this and becoming terrified, they’ll die,” he commits an offense of wrong conduct. If the target person hears it and becomes terrified, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. If a monk talks about heaven to someone of good behavior, thinking, “Hearing this and being keen on it, they’ll die,” he commits an offense of wrong conduct. If the target person hears it, becomes keen on it, and thinks, “I shall die,” and they do something painful, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. Information: 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. If, because of that information, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. Instruction: 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. If, because of that instruction, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense. If the person dies, the monk commits an offense entailing expulsion. Acting by arrangement: 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. If the other person kills that person according to that arrangement, there is an offense entailing expulsion for both. 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. Making a sign: 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. If, at that sign, the other person kills that person, there is an offense entailing expulsion for both. If he kills him before or after the sign, there is no offense for the instigator, but there is an offense entailing expulsion for the murderer.

Non-offenses

There is no offense: if it is unintentional; if he does not know; if he is not aiming at death; if he is insane; if he is the first offender.

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

Summary verses of case studies

“Praising, sitting down,
And with pestle, with mortar;
Gone forth when old, flowing out,
First, experimental poison.

And three with making sites,
Another three with bricks;
And also machete, and rafter.
An elevated platform, coming down, fell down.

Sweating, and nose treatment, massage,
By bathing, and by rubbing;
Making get up, making lie down,
Death through food, death through drink.

Child by a lover, and co-wives;
mother, child, he killed both,
he killed neither; crushing,
Heating, barren, fertile.

Tickling, in taking hold of, a spirit,
And predatory spirits, sending;
Thinking it was them, he gave a blow,
In talking about heaven, and about hell.

Three trees at Āḷavī,
Three others with forest groves;
Don’t torture, no I can’t,
Buttermilk, and salty purgative.”

Case studies

On one occasion a certain monk was sick. Out of compassion, the monks praised death to him. He died. They became anxious and said, “The Buddha has laid down a training rule. Could it be that we’ve committed an offense entailing expulsion?” They told the Buddha. “You’ve committed an offense entailing expulsion.”

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. 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?” He told the Buddha. “There’s no offense entailing expulsion.

But you shouldn’t sit down on a seat without checking it. If you do, you commit an offense of wrong conduct.”

On one occasion a monk was preparing a seat in a dining hall in an inhabited area. When he took hold of a pestle high up, a second pestle fell down, hitting a boy, who died. The monk became anxious … “What were you thinking?”

“I didn’t intend it, sir.”

“There’s no offense when it’s unintentional.”

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. They crushed a boy, who died. He became anxious … “There’s no offense when it’s unintentional.”

At one time a father and son had gone forth with the monks. When the time was announced for a certain event, the son said to his father, “Go, sir, the Sangha is waiting for you,” and seizing him by the back, he pushed him. The father fell and died. The son became anxious … “What were you thinking?”

“I didn’t mean to kill him, sir.”

“There’s no offense for one who isn’t aiming at death.”

At one time a father and son had gone forth with the monks. When the time was announced for a certain event, the son said to his father, “Go, sir, the Sangha is waiting for you,” and seizing him by the back, he pushed him, aiming to kill him. The father fell and died. The son became anxious … “You have committed an offense entailing expulsion.”

At one time a father and son had gone forth with the monks. When the time was announced for a certain event, the son said to his father, “Go, sir, the Sangha is waiting for you,” and seizing him by the back, he pushed him, aiming to kill him. The father fell, but did not die. The son became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion a monk got meat stuck in his throat while eating. A second monk hit him on the neck. The meat was expelled together with blood, and the monk died. The second monk became anxious … “There’s no offense for one who isn’t aiming at death.”

On one occasion a monk got meat stuck in his throat while eating. Another monk hit him on the neck, aiming to kill him. The meat was expelled together with blood, and the monk died. The second monk became anxious … “You have committed an offense entailing expulsion.”

On one occasion a monk got meat stuck in his throat while eating. Another monk hit him on the neck, aiming to kill him. The meat was expelled together with blood, but the monk did not die. He became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion an alms-collecting monk received poisoned almsfood. He brought it back and gave the first portion to other monks. They died. He became anxious … “What were you thinking, monk?”

“I didn’t know, sir.”

“There’s no offense for one who doesn’t know.”

On one occasion a monk gave poison to a second monk with the purpose of investigating it. That monk died. The first monk became anxious … “What were you thinking, monk?”

“My purpose was to investigate it, sir.”

“There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion the monks of Āḷavī were preparing a site for a dwelling when a monk lifted up a stone to another monk above him. As the second monk did not grasp it properly, it fell on the head of the monk below, who died. The second monk became anxious … “There’s no offense when it’s unintentional.”

On one occasion the monks of Āḷavī were preparing a site for a dwelling when a monk lifted up a stone to another monk above him. The second monk dropped the stone on his head, aiming to kill him. He died. … He did not die. The second monk became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion the monks of Āḷavī were building a wall for a dwelling when a monk lifted up a brick to another monk above him. As the second monk did not grasp it properly, it fell on the head of the monk below, who died. The second monk became anxious … “There’s no offense when it’s unintentional.”

On one occasion the monks of Āḷavī were building a wall for a dwelling when a monk lifted up a brick to another monk above him. The second monk dropped the brick on his head, aiming to kill him. He died. … He did not die. The second monk became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion the monks of Āḷavī were doing building work when a monk lifted up a machete to another monk above him. As the second monk did not grasp it properly, it fell on the head of the monk below, who died. The second monk became anxious … “There’s no offense when it’s unintentional.”

On one occasion the monks of Āḷavī were doing building work when a monk lifted up a machete to another monk above him. The second monk dropped the machete on his head, aiming to kill him. He died. … He did not die. The second monk became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion the monks of Āḷavī were doing building work when a monk lifted up a rafter to another monk above him. As the second monk did not grasp it properly, it fell on the head of the monk below, who died. The second monk became anxious … “There’s no offense when it’s unintentional.”

On one occasion the monks of Āḷavī were doing building work when a monk lifted up a rafter to another monk above him. The second monk dropped the rafter on his head, aiming to kill him. He died. … He did not die. The second monk became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion the monks of Āḷavī were putting together an elevated platform while doing building work. A monk said to another monk, “Put it together while standing here.” He did, and he fell down and died. The first monk became anxious … “What were you thinking, monk?”

“I didn’t mean to kill him, sir.”

“There’s no offense for one who isn’t aiming at death.”

On one occasion the monks of Āḷavī were putting together an elevated platform while doing building work. A monk said to another monk, “Put it together while standing here,” aiming to kill him. He did, and he fell down and died. … he fell down, but did not die. The first monk became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion a monk was coming down after roofing a dwelling. A second monk said to him, “Come down here.” He did, and he fell down and died. The second monk became anxious … “There’s no offense for one who isn’t aiming at death.”

On one occasion a monk was coming down after roofing a dwelling. A second monk said to him, “Come down here,” aiming to kill him. He did, and he fell down and died. … he fell down, but did not die. The first monk became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

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, and the monk became anxious … “There’s no offense entailing expulsion.

But, monks, you shouldn’t jump off anything. If you do, you commit an offense of wrong conduct.”

On one occasion the monks from the group of six climbed the Vulture Peak and threw down a stone for fun. It hit a cowherd, who died. They became anxious … “There’s no offense entailing expulsion.

But, monks, you shouldn’t throw down stones for fun. If you do, you commit an offense of wrong conduct.”

On one occasion a certain monk was sick. The monks made him sweat by heating him. He died. They became anxious … “There’s no offense for one who isn’t aiming at death.”

On one occasion a certain monk was sick. The monks made him sweat by heating him, aiming to kill him. He died. … He did not die. The monks became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion a monk had a severe headache. The monks gave him medical treatment through the nose. He died. They became anxious … “There’s no offense for one who isn’t aiming at death.”

On one occasion a certain monk had a severe headache. The monks gave him medical treatment through the nose, aiming to kill him. He died. … He did not die. The monks became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion a certain monk was sick. The monks massaged him. He died. They became anxious … “There’s no offense for one who isn’t aiming at death.”

On one occasion a certain monk was sick. The monks massaged him, aiming to kill him. He died. … He did not die. The monks became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion a certain monk was sick. The monks bathed him. He died. They became anxious … “There’s no offense for one who isn’t aiming at death.”

On one occasion a certain monk was sick. The monks bathed him, aiming to kill him. He died. … He did not die. The monks became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion a certain monk was sick. The monks rubbed him with oil. He died. They became anxious … “There’s no offense for one who isn’t aiming at death.”

On one occasion a certain monk was sick. The monks rubbed him with oil, aiming to kill him. He died. … He did not die. The monks became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion a certain monk was sick. The monks made him get up. He died. They became anxious … “There’s no offense for one who isn’t aiming at death.”

On one occasion a certain monk was sick. The monks made him get up, aiming to kill him. He died. … He did not die. The monks became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion a certain monk was sick. The monks made him lie down. He died. They became anxious … “There’s no offense for one who isn’t aiming at death.”

On one occasion a certain monk was sick. The monks made him lie down, aiming to kill him. He died. … He did not die. The monks became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion a certain monk was sick. The monks gave him food. He died. They became anxious … “There’s no offense for one who isn’t aiming at death.”

On one occasion a certain monk was sick. The monks gave him food, aiming to kill him. He died. … He did not die. The monks became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion a certain monk was sick. The monks gave him a drink. He died. They became anxious … “There’s no offense for one who isn’t aiming at death.”

On one occasion a certain monk was sick. The monks gave him a drink, aiming to kill him. He died. … He did not die. The monks became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

At one time a woman whose husband was living away from home became pregnant by a lover. She said to a monk who associated with her family, “Venerable, please help me have an abortion.” “Alright,” he said, and he helped her have an abortion. The child died. The monk became anxious … “You have committed an offense entailing expulsion.”

At one time a certain man had two wives, one barren and one fertile. The barren one said to a monk who associated with her family, “If the other wife gives birth to a son, venerable, she’ll become the head wife. Please make her have an abortion.” “Alright,” he said, and he did so. The child died, but the mother did not die. The monk became anxious … “You have committed an offense entailing expulsion.”

At one time a certain man had two wives, one barren and one fertile. The barren one said to a monk who associated with her family, “If the other wife gives birth to a son, venerable, she’ll become the head wife. Please make her have an abortion.” “Alright,” he said, and he did so. The mother died, but the child did not die. The monk became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

At one time a certain man had two wives, one barren and one fertile. The barren one said to a monk who associated with her family, “If the other wife gives birth to a son, venerable, she’ll become the head wife. Please make her have an abortion.” “Alright,” he said, and he did so. Both died. … Neither died. The monk became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion a woman who was pregnant said to a monk who associated with her family, “Venerable, please help me have an abortion.” “Well then, crush it,” he said. She crushed it and had an abortion. The monk became anxious … “You have committed an offense entailing expulsion.”

On one occasion a woman who was pregnant said to a monk who associated with her family, “Venerable, please help me have an abortion.” “Well then, heat yourself,” he said. She heated herself and had an abortion. The monk became anxious … “You have committed an offense entailing expulsion.”

On one occasion a barren woman said to a monk who associated with her family, “Please find some medicine, venerable, to help me become pregnant.” “Alright,” he said, and he gave her some medicine. She died. He became anxious … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

On one occasion a fertile woman said to a monk who associated with her family, “Please find some medicine, venerable, to help me not become pregnant.” “Alright,” he said, and he gave her some medicine. She died. He became anxious … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

On one occasion the monks from the group of six tickled a monk from the group of seventeen to make him laugh. Being unable to catch his breath, he died. They became anxious … “There’s no offense entailing expulsion.”

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. They became anxious … “There’s no offense entailing expulsion.”

On one occasion an exorcist monk killed a spirit. He became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion a monk sent a second monk to a dwelling inhabited by predatory spirits. The spirits killed him. The first monk became anxious … “There’s no offense for one who isn’t aiming at death.”

On one occasion a monk sent a second monk to a dwelling inhabited by predatory spirits, aiming to kill him. The spirits killed him. … The spirits did not kill him. The first monk became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion a monk sent a second monk to a wilderness inhabited by predatory animals. The predatory animals killed him. The first monk became anxious … “There’s no offense for one who isn’t aiming at death.”

On one occasion a monk sent a second monk to a wilderness inhabited by predatory animals, aiming to kill him. The predatory animals killed him. … The predatory animals did not kill him. The first monk became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion a monk sent a second monk to a wilderness inhabited by criminals. The criminals killed him. The first monk became anxious … “There’s no offense for one who isn’t aiming at death.”

On one occasion a monk sent a second monk to a wilderness inhabited by criminals, aiming to kill him. The criminals killed him. … The criminals did not kill him. The first monk became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion a monk killed a person, thinking it was them … killed another person, thinking it was them … killed a person, thinking they were another … killed another person, thinking they were another. That monk became anxious … “You have committed an offense entailing expulsion.”

At one time a monk was possessed by a spirit. Another monk gave him a blow. He died. The other monk became anxious … “There’s no offense for one who isn’t aiming at death.”

At one time a monk was possessed by a spirit. A second monk gave him a blow, aiming to kill him. He died. … He did not die. The second monk became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion a monk gave a talk about heaven to a man of good behavior. He became keen on it and died. The monk became anxious … “There’s no offense for one who isn’t aiming at death.”

On one occasion a monk gave a talk about heaven to a man of good behavior, aiming to kill him. He became keen on it and died. … He became keen on it, but did not die. The monk became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion a monk gave a talk about hell to a man bound for hell. He became terrified and died. The monk became anxious … “There’s no offense for one who isn’t aiming at death.”

On one occasion a monk gave a talk about hell to a man bound for hell, aiming to kill him. He became terrified and died. … He became terrified, but did not die. The monk became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion the monks of Āḷavī were felling a tree while doing building work. A monk said to a second monk, “Fell it while standing here.” He did. The tree fell on him, and he died. The first monk became anxious … “There’s no offense for one who isn’t aiming at death.”

On one occasion the monks of Āḷavī were felling a tree while doing building work. A monk said to a second monk, “Fell it while standing here,” aiming to kill him. He did. The tree fell on him, and he died. … The tree fell on him, but he did not die. The first monk became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion the monks from the group of six set fire to a forest grove. People were burned and died. The monks became anxious … “There’s no offense for one who isn’t aiming at death.”

On one occasion the monks from the group of six set fire to a forest grove, aiming to cause death. People were burned and died. … People were burned, but did not die. The monks became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

On one occasion a monk went to a place of execution and said to the executioner, “Don’t torture him. Kill him with a single blow.” “Alright, sir,” he said, and he killed him with a single blow. The monk became anxious … “You have committed an offense entailing expulsion.”

On one occasion a monk went to a place of execution and said to the executioner, “Don’t torture him. Kill him with a single blow.” Saying, “No, I can’t,” he executed him. The monk became anxious … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

On one occasion a man whose hands and feet had been cut off was at his relatives’ house, surrounded by his relations. A monk said to those people, “Do you want to euthanize him?”

“Yes, sir.”

“Then give him buttermilk.”

They gave him buttermilk and he died. The monk became anxious … “You have committed an offense entailing expulsion.”

On one occasion a man whose hands and feet had been cut off was at home, surrounded by his relations. A nun said to those people, “Do you want to euthanize him?”

“Yes, venerable.”

“Then give him the salty purgative.”

They gave him the salty purgative and he died. The nun became anxious … She then told the nuns, who in turn told the monks, who then told the Buddha. “Monks, that nun has committed an offense entailing expulsion.”

The third offense entailing expulsion is finished.

Pārājikakaṇḍa

3. Tatiyapārājikasikkhāpada

Tena samayena buddho bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṁ bhāsati.

Atha kho bhagavā bhikkhū āmantesi— “icchāmahaṁ, bhikkhave, addhamāsaṁ paṭisallīyituṁ. Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti.

“Evaṁ, bhante”ti, kho te bhikkhū bhagavato paṭissuṇitvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.

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 migalaṇḍiko samaṇakuttako pattacīvarehi bhaṭo sambahule bhikkhū jīvitā voropetvā lohitakaṁ asiṁ ādāya yena vaggumudā nadī tenupasaṅkami.

Atha kho migalaṇḍikassa samaṇakuttakassa lohitakaṁ taṁ asiṁ dhovantassa ahudeva kukkuccaṁ ahu vippaṭisāro— “alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ. Bahuṁ vata mayā apuññaṁ pasutaṁ, yohaṁ bhikkhū sīlavante kalyāṇadhamme jīvitā voropesin”ti.

Atha kho aññatarā mārakāyikā devatā abhijjamāne udake āgantvā migalaṇḍikaṁ samaṇakuttakaṁ etadavoca— “sādhu sādhu, sappurisa, lābhā te, sappurisa, suladdhaṁ te, sappurisa. Bahuṁ tayā, sappurisa, puññaṁ pasutaṁ, yaṁ tvaṁ atiṇṇe tāresī”ti.

Atha kho migalaṇḍiko samaṇakuttako— “lābhā kira me, suladdhaṁ kira me, bahuṁ kira mayā puññaṁ pasutaṁ, atiṇṇe kirāhaṁ tāremī”ti, tiṇhaṁ asiṁ ādāya vihārena vihāraṁ pariveṇena pariveṇaṁ upasaṅkamitvā evaṁ vadeti— “ko atiṇṇo, kaṁ tāremī”ti? Tattha ye te bhikkhū avītarāgā tesaṁ tasmiṁ samaye hotiyeva bhayaṁ hoti chambhitattaṁ hoti lomahaṁso. Ye pana te bhikkhū vītarāgā tesaṁ tasmiṁ samaye na hoti bhayaṁ na hoti chambhitattaṁ na hoti lomahaṁso.

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.

Atha kho bhagavā tassa addhamāsassa accayena paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi— “kiṁ nu kho, ānanda, tanubhūto viya bhikkhusaṅgho”ti?

“Tathā hi pana, bhante, bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṁ bhāsati. 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.

“Tenahānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti. “Evaṁ, bhante”ti, kho āyasmā ānando bhagavato paṭissuṇitvā yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca— “sannipatito, bhante, bhikkhusaṅgho; yassadāni, bhante, bhagavā kālaṁ maññatī”ti.

Atha kho bhagavā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi—

“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, gimhānaṁ pacchime māse uhataṁ rajojallaṁ tamenaṁ 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.

Kathaṁ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṁ 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 pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So satova assasati, sato passasati.

Dīghaṁ vā assasanto dīghaṁ assasāmīti pajānāti, dīghaṁ vā passasanto dīghaṁ passasāmīti pajānāti. Rassaṁ vā assasanto rassaṁ assasāmīti pajānāti, rassaṁ vā passasanto rassaṁ passasāmīti pajānāti. Sabbakāyappaṭisaṁvedī assasissāmīti sikkhati. Sabbakāyappaṭisaṁvedī passasissāmīti sikkhati. Passambhayaṁ kāyasaṅkhāraṁ assasissāmīti sikkhati. Passambhayaṁ kāyasaṅkhāraṁ passasissāmīti sikkhati.

Pītippaṭisaṁvedī assasissāmīti sikkhati. Pītippaṭisaṁvedī passasissāmīti sikkhati. Sukhappaṭisaṁvedī assasissāmīti sikkhati. Sukhappaṭisaṁvedī passasissāmīti sikkhati. Cittasaṅkhārappaṭisaṁvedī assasissāmīti sikkhati. Cittasaṅkhārappaṭisaṁvedī passasissāmīti sikkhati. Passambhayaṁ cittasaṅkhāraṁ assasissāmīti sikkhati. Passambhayaṁ cittasaṅkhāraṁ passasissāmīti sikkhati.

Cittappaṭisaṁvedī assasissāmīti sikkhati. Cittappaṭisaṁvedī passasissāmīti sikkhati. Abhippamodayaṁ cittaṁ …pe… samādahaṁ cittaṁ …pe… vimocayaṁ cittaṁ …pe…

Aniccānupassī …pe… virāgānupassī …pe… nirodhānupassī …pe… paṭinissaggānupassī assasissāmīti sikkhati. Paṭinissaggānupassī passasissāmīti sikkhati.

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.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi— “saccaṁ kira, bhikkhave, bhikkhū attanāpi attānaṁ jīvitā voropenti, aññamaññampi jīvitā voropenti migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vadanti— ‘sādhu no, āvuso, jīvitā voropehi, idaṁ te pattacīvaraṁ bhavissatī’”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā— “ananucchavikaṁ, bhikkhave, tesaṁ bhikkhūnaṁ ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma te, bhikkhave, bhikkhū attanāpi attānaṁ jīvitā voropessanti, aññamaññampi jīvitā voropessanti, migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vakkhanti— ‘sādhu no, āvuso, jīvitā voropehi, idaṁ te pattacīvaraṁ bhavissatī’ti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu sañcicca manussaviggahaṁ jīvitā voropeyya satthahārakaṁ vāssa pariyeseyya, ayampi pārājiko hoti asaṁvāso”ti.

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Tena kho pana samayena aññataro upāsako gilāno hoti. Tassa pajāpati abhirūpā hoti dassanīyā pāsādikā. Chabbaggiyā bhikkhū tassā itthiyā paṭibaddhacittā honti. Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi— “sace kho so, āvuso, upāsako jīvissati na mayaṁ taṁ itthiṁ labhissāma. Handa mayaṁ, āvuso, tassa upāsakassa maraṇavaṇṇaṁ saṁvaṇṇemā”ti.

Atha kho chabbaggiyā bhikkhū yena so upāsako tenupasaṅkamiṁsu; upasaṅkamitvā taṁ upāsakaṁ etadavocuṁ— “tvaṁ khosi, upāsaka, katakalyāṇo katakusalo katabhīruttāṇo akatapāpo akataluddo akatakibbiso. Kataṁ tayā kalyāṇaṁ, akataṁ tayā pāpaṁ. Kiṁ tuyhiminā pāpakena dujjīvitena. Mataṁ te jīvitā seyyo. Ito tvaṁ kālaṅkato kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissasi. Tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāressasī”ti.

Atha kho so upāsako— “saccaṁ kho ayyā āhaṁsu. Ahañhi katakalyāṇo katakusalo katabhīruttāṇo akatapāpo akataluddo akatakibbiso. Kataṁ mayā kalyāṇaṁ, akataṁ mayā pāpaṁ. Kiṁ mayhiminā pāpakena dujjīvitena. Mataṁ me jīvitā seyyo. Ito ahaṁ kālaṅkato kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmi. 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. 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 imesaṁ sāmaññaṁ natthi imesaṁ brahmaññaṁ, naṭṭhaṁ imesaṁ sāmaññaṁ naṭṭhaṁ imesaṁ brahmaññaṁ, kuto imesaṁ sāmaññaṁ kuto imesaṁ brahmaññaṁ, apagatā ime sāmaññā apagatā ime brahmaññā. Ime me sāmikassa maraṇavaṇṇaṁ saṁvaṇṇesuṁ. 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 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. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma chabbaggiyā bhikkhū upāsakassa maraṇavaṇṇaṁ saṁvaṇṇissantī”ti.

Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe…

“saccaṁ kira tumhe, bhikkhave, upāsakassa maraṇavaṇṇaṁ saṁvaṇṇethā”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā— “ananucchavikaṁ, moghapurisā, ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tumhe, moghapurisā, upāsakassa maraṇavaṇṇaṁ saṁvaṇṇissatha. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu sañcicca manussaviggahaṁ jīvitā voropeyya satthahārakaṁ vāssa pariyeseyya maraṇavaṇṇaṁ vā saṁvaṇṇeyya maraṇāya vā samādapeyya— ‘ambho purisa, kiṁ tuyhiminā pāpakena dujjīvitena, mataṁ te jīvitā seyyo’ti, iti cittamano cittasaṅkappo anekapariyāyena maraṇavaṇṇaṁ vā saṁvaṇṇeyya, maraṇāya vā samādapeyya, ayampi pārājiko hoti asaṁvāso”ti.

Yo panāti yo yādiso …pe… bhikkhūti …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti. Sañciccāti jānanto sañjānanto cecca abhivitaritvā vītikkamo. Manussaviggaho nāma yaṁ mātukucchismiṁ paṭhamaṁ cittaṁ uppannaṁ paṭhamaṁ viññāṇaṁ pātubhūtaṁ, yāva maraṇakālā etthantare eso manussaviggaho nāma. Jīvitā voropeyyāti jīvitindriyaṁ upacchindati uparodheti santatiṁ vikopeti. Satthahārakaṁ vāssa pariyeseyyāti asiṁ vā sattiṁ vā bheṇḍiṁ vā laguḷaṁ vā pāsāṇaṁ vā satthaṁ vā visaṁ vā rajjuṁ vā. Maraṇavaṇṇaṁ vā saṁvaṇṇeyyāti jīvite ādīnavaṁ dasseti, maraṇe vaṇṇaṁ bhaṇati. Maraṇāya vā samādapeyyāti satthaṁ vā āhara, visaṁ vā khāda, rajjuyā vā ubbandhitvā kālaṁ karohīti. Ambho purisāti ālapanādhivacanametaṁ. Kiṁ tuyhiminā pāpakena dujjīvitenāti pāpakaṁ nāma jīvitaṁ aḍḍhānaṁ jīvitaṁ upādāya daliddānaṁ jīvitaṁ pāpakaṁ lāmakaṁ, sadhanānaṁ jīvitaṁ upādāya adhanānaṁ jīvitaṁ pāpakaṁ, devānaṁ jīvitaṁ upādāya manussānaṁ jīvitaṁ pāpakaṁ. Dujjīvitaṁ nāma hatthacchinnassa pādacchinnassa hatthapādacchinnassa kaṇṇacchinnassa nāsacchinnassa kaṇṇanāsacchinnassa, iminā ca pāpakena iminā ca dujjīvitena mataṁ te jīvitā seyyoti. Iti cittamanoti yaṁ cittaṁ taṁ mano, yaṁ mano taṁ cittaṁ. Cittasaṅkappoti maraṇasaññī maraṇacetano maraṇādhippāyo. Anekapariyāyenāti uccāvacehi ākārehi. Maraṇavaṇṇaṁ vā saṁvaṇṇeyyāti jīvite ādīnavaṁ dasseti, maraṇe vaṇṇaṁ bhaṇati— “ito tvaṁ kālaṅkato kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissasi, tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāressasī”ti. Maraṇāya vā samādapeyyāti satthaṁ vā āhara, visaṁ vā khāda, rajjuyā vā ubbandhitvā kālaṁ karohi, sobbhe vā narake vā papāte vā papatāti. Ayampīti purime upādāya vuccati. Pārājiko hotīti seyyathāpi nāma puthusilā dvidhā bhinnā appaṭisandhikā hoti, evameva bhikkhu sañcicca manussaviggahaṁ jīvitā voropetvā assamaṇo hoti asakyaputtiyo. Tena vuccati— “pārājiko hotī”ti. Asaṁvāsoti saṁvāso nāma ekakammaṁ ekuddeso samasikkhatā— eso saṁvāso nāma. So tena saddhiṁ natthi, tena vuccati asaṁvāsoti.

Sāmaṁ, adhiṭṭhāya, dūtena, dūtaparamparāya, visakkiyena dūtena, gatapaccāgatena dūtena,

araho rahosaññī, raho arahosaññī, araho arahosaññī, raho rahosaññī

kāyena saṁvaṇṇeti, vācāya saṁvaṇṇeti, kāyena vācāya saṁvaṇṇeti, dūtena saṁvaṇṇeti, lekhāya saṁvaṇṇeti,

opātaṁ apassenaṁ, upanikkhipanaṁ, bhesajjaṁ, rūpūpahāro, saddūpahāro, gandhūpahāro, rasūpahāro, phoṭṭhabbūpahāro, dhammūpahāro, ācikkhanā, anusāsanī, saṅketakammaṁ, nimittakammanti.

Sāmanti sayaṁ hanati kāyena vā kāyapaṭibaddhena vā nissaggiyena vā. Adhiṭṭhāyāti adhiṭṭhahitvā āṇāpeti— “evaṁ vijjha, evaṁ pahara, evaṁ ghātehī”ti.

Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa. So taṁ maññamāno taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa.

Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa. So taṁ maññamāno aññaṁ jīvitā voropeti, mūlaṭṭhassa anāpatti. Vadhakassa āpatti pārājikassa.

Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa. So aññaṁ maññamāno taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa.

Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa. So aññaṁ maññamāno aññaṁ jīvitā voropeti; mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa. Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmassa pāvada—‘itthannāmo itthannāmassa pāvadatu—itthannāmo itthannāmaṁ jīvitā voropetū’”ti, āpatti dukkaṭassa. So itarassa āroceti, āpatti dukkaṭassa. Vadhako paṭiggaṇhāti, mūlaṭṭhassa āpatti thullaccayassa. So taṁ jīvitā voropeti, āpatti sabbesaṁ pārājikassa. Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmassa pāvada—‘itthannāmo itthannāmassa pāvadatu—itthannāmo itthannāmaṁ jīvitā voropetū’”ti, āpatti dukkaṭassa. So aññaṁ āṇāpeti, āpatti dukkaṭassa. Vadhako paṭiggaṇhāti, āpatti dukkaṭassa. So taṁ jīvitā voropeti, mūlaṭṭhassa anāpatti; āṇāpakassa ca vadhakassa ca āpatti pārājikassa.

Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa. So gantvā puna paccāgacchati— “nāhaṁ sakkomi taṁ jīvitā voropetun”ti. So puna āṇāpeti— “yadā sakkosi tadā taṁ jīvitā voropehī”ti, āpatti dukkaṭassa. So taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa.

Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī na sāveti— “mā ghātehī”ti. So taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa.

Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī sāveti— “mā ghātehī”ti. So—“āṇatto ahaṁ tayā”ti taṁ jīvitā voropeti, mūlaṭṭhassa anāpatti. Vadhakassa āpatti pārājikassa.

Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī sāveti— “mā ghātehī”ti. So sādhūti oramati, ubhinnaṁ anāpatti. 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. Kāyena saṁvaṇṇeti nāma kāyena vikāraṁ karoti— “yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, āpatti dukkaṭassa. Tāya saṁvaṇṇanāya marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa. Vācāya saṁvaṇṇeti nāma vācāya bhaṇati— “yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, āpatti dukkaṭassa. Tāya saṁvaṇṇanāya marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa. Kāyena vācāya saṁvaṇṇeti nāma kāyena ca vikāraṁ karoti, vācāya ca bhaṇati— “yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, āpatti dukkaṭassa. Tāya saṁvaṇṇanāya marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa. Dūtena saṁvaṇṇeti nāma dūtassa sāsanaṁ āroceti— “yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, āpatti dukkaṭassa. Dūtassa sāsanaṁ sutvā marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa. Lekhāya saṁvaṇṇeti nāma lekhaṁ chindati— “yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, akkharakkharāya āpatti dukkaṭassa. Lekhaṁ passitvā marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa. Opātaṁ nāma

manussaṁ uddissa opātaṁ khanati— “papatitvā marissatī”ti, āpatti dukkaṭassa. Papatite dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa.

Anodissa opātaṁ khanati— “yo koci papatitvā marissatī”ti, āpatti dukkaṭassa. Manusso tasmiṁ papatati, āpatti dukkaṭassa. Papatite dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Yakkho vā peto vā tiracchānagatamanussaviggaho vā tasmiṁ papatati, āpatti dukkaṭassa. Papatite dukkhā vedanā uppajjati, āpatti dukkaṭassa. Marati, āpatti thullaccayassa. Tiracchānagato tasmiṁ papatati, āpatti dukkaṭassa. Papatite dukkhā vedanā uppajjati, āpatti dukkaṭassa. Marati, āpatti pācittiyassa. Apassenaṁ nāma apassene satthaṁ vā ṭhapeti visena vā makkheti dubbalaṁ 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. Upanikkhipanaṁ nāma asiṁ vā sattiṁ vā bheṇḍiṁ vā laguḷaṁ vā pāsāṇaṁ vā satthaṁ vā visaṁ vā rajjuṁ vā upanikkhipati— “iminā marissatī”ti, āpatti dukkaṭassa. “Tena marissāmī”ti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa. Bhesajjaṁ nāma sappiṁ vā navanītaṁ vā telaṁ vā madhuṁ vā phāṇitaṁ vā deti— “imaṁ sāyitvā marissatī”ti, āpatti dukkaṭassa. Taṁ sāyite dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Rūpūpahāro nāma amanāpikaṁ rūpaṁ upasaṁharati bhayānakaṁ bheravaṁ— “imaṁ passitvā uttasitvā marissatī”ti, āpatti dukkaṭassa. Taṁ passitvā uttasati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṁ rūpaṁ upasaṁharati— “imaṁ passitvā alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa. Taṁ passitvā alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Saddūpahāro nāma amanāpikaṁ saddaṁ upasaṁharati bhayānakaṁ bheravaṁ— “imaṁ sutvā uttasitvā marissatī”ti, āpatti dukkaṭassa. Taṁ sutvā uttasati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṁ saddaṁ upasaṁharati pemanīyaṁ hadayaṅgamaṁ— “imaṁ sutvā alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa. Taṁ sutvā alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Gandhūpahāro nāma amanāpikaṁ gandhaṁ upasaṁharati jegucchaṁ pāṭikulyaṁ— “imaṁ ghāyitvā jegucchatā pāṭikulyatā marissatī”ti, āpatti dukkaṭassa. Taṁ ghāyite jegucchatā pāṭikulyatā dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṁ gandhaṁ upasaṁharati— “imaṁ ghāyitvā alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa. Taṁ ghāyitvā alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Rasūpahāro nāma amanāpikaṁ rasaṁ upasaṁharati jegucchaṁ pāṭikulyaṁ— “imaṁ sāyitvā jegucchatā pāṭikulyatā marissatī”ti, āpatti dukkaṭassa. Taṁ sāyite jegucchatā pāṭikulyatā dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṁ rasaṁ upasaṁharati— “imaṁ sāyitvā alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa. Taṁ sāyitvā alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Phoṭṭhabbūpahāro nāma amanāpikaṁ phoṭṭhabbaṁ upasaṁharati dukkhasamphassaṁ kharasamphassaṁ— “iminā phuṭṭho marissatī”ti, āpatti dukkaṭassa. Tena phuṭṭhassa dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṁ phoṭṭhabbaṁ upasaṁharati sukhasamphassaṁ mudusamphassaṁ— “iminā phuṭṭho alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa. Tena phuṭṭho alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Dhammūpahāro nāma nerayikassa nirayakathaṁ katheti— “imaṁ sutvā uttasitvā marissatī”ti, āpatti dukkaṭassa. Taṁ sutvā uttasati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Kalyāṇakammassa saggakathaṁ katheti— “imaṁ sutvā adhimutto marissatī”ti, āpatti dukkaṭassa. Taṁ sutvā adhimutto marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa. Ācikkhanā nāma puṭṭho bhaṇati— “evaṁ marassu. Yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, āpatti dukkaṭassa. Tāya ācikkhanāya marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa. Anusāsanī nāma apuṭṭho bhaṇati— “evaṁ marassu. Yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, āpatti dukkaṭassa. Tāya anusāsaniyā marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa. Saṅketakammaṁ nāma saṅketaṁ karoti purebhattaṁ vā pacchābhattaṁ vā rattiṁ vā divā vā— “tena saṅketena taṁ jīvitā voropehī”ti, āpatti dukkaṭassa. Tena saṅketena taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa. Taṁ saṅketaṁ pure vā pacchā vā taṁ jīvitā voropeti, mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa. Nimittakammaṁ nāma nimittaṁ karoti— “akkhiṁ vā nikhaṇissāmi bhamukaṁ vā ukkhipissāmi sīsaṁ vā ukkhipissāmi, tena nimittena taṁ jīvitā voropehī”ti, āpatti dukkaṭassa. Tena nimittena taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa. Taṁ nimittaṁ pure vā pacchā vā taṁ jīvitā voropeti, mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa.

Anāpatti— asañcicca ajānantassa namaraṇādhippāyassa ummattakassa ādikammikassāti.

Manussaviggahapārājikamhi paṭhamabhāṇavāro niṭṭhito.

3.1. Vinītavatthuuddānagāthā

Saṁvaṇṇanā nisīdanto,
musalodukkhalena ca;
Vuḍḍhapabbajitābhisanno,
aggavīmaṁsanāvisaṁ.

Tayo ca vatthukammehi,
iṭṭhakāhipare tayo;
Vāsī gopānasī ceva,
aṭṭakotaraṇaṁ pati.

Sedaṁ natthuñca sambāho,
nhāpanabbhañjanena ca;
Uṭṭhāpento nipātento,
annapānena māraṇaṁ.

Jāragabbho sapattī ca,
mātā puttaṁ ubho vadhi;
Ubho na miyyare maddā,
tāpaṁ vañjhā vijāyinī.

Patodaṁ niggahe yakkho,
vāḷayakkhañca pāhiṇi;
Taṁ maññamāno pahari,
saggañca nirayaṁ bhaṇe.

Āḷaviyā tayo rukkhā,
dāyehi apare tayo;
Mā kilamesi na tuyhaṁ,
takkaṁ sovīrakena cāti.

3.2. Vinītavatthu

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhū kāruññena maraṇavaṇṇaṁ saṁvaṇṇesuṁ. So bhikkhu kālamakāsi. Tesaṁ kukkuccaṁ ahosi “bhagavatā sikkhāpadaṁ paññattaṁ, kacci nu kho mayaṁ pārājikaṁ āpattiṁ āpannā”ti? Bhagavato etamatthaṁ ārocesuṁ. “Āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti.

Tena kho pana samayena aññataro piṇḍacāriko bhikkhu pīṭhake pilotikāya paṭicchannaṁ dārakaṁ nisīdanto ottharitvā māresi. Tassa kukkuccaṁ ahosi “bhagavatā sikkhāpadaṁ paññattaṁ, kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti? Bhagavato etamatthaṁ ārocesi. “Anāpatti, bhikkhu, pārājikassa.

Na ca, bhikkhave, appaṭivekkhitvā āsane nisīditabbaṁ; yo nisīdeyya, āpatti dukkaṭassā”ti.

Tena kho pana samayena aññataro bhikkhu bhattagge antaraghare āsanaṁ paññapento musale ussite ekaṁ musalaṁ aggahesi. Dutiyo musalo paripatitvā aññatarassa dārakassa matthake avatthāsi. So kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “kiṁcitto tvaṁ, bhikkhū”ti?

“Asañcicca ahaṁ, bhagavā”ti.

“Anāpatti, bhikkhu, asañciccā”ti.

Tena kho pana samayena aññataro bhikkhu bhattagge antaraghare āsanaṁ paññapento udukkhalabhaṇḍikaṁ akkamitvā pavaṭṭesi. Aññataraṁ dārakaṁ ottharitvā māresi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, asañciccā”ti.

Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti. Kāle ārocite putto pitaraṁ etadavoca— “gaccha, bhante, saṅgho taṁ patimānetī”ti piṭṭhiyaṁ gahetvā paṇāmesi. So papatitvā kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “kiṁcitto tvaṁ, bhikkhū”ti?

“Nāhaṁ, bhagavā, maraṇādhippāyo”ti.

“Anāpatti, bhikkhu, namaraṇādhippāyassā”ti.

Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti. Kāle ārocite putto pitaraṁ etadavoca— “gaccha, bhante, saṅgho taṁ patimānetī”ti maraṇādhippāyo piṭṭhiyaṁ gahetvā paṇāmesi. So papatitvā kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti. Kāle ārocite putto pitaraṁ etadavoca— “gaccha, bhante, saṅgho taṁ patimānetī”ti maraṇādhippāyo piṭṭhiyaṁ gahetvā paṇāmesi. So papatitvā na kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṁsaṁ kaṇṭhe vilaggaṁ hoti. Aññataro bhikkhu tassa bhikkhuno gīvāyaṁ pahāraṁ adāsi. Salohitaṁ maṁsaṁ pati. So bhikkhu kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, namaraṇādhippāyassā”ti.

Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṁsaṁ kaṇṭhe vilaggaṁ hoti. Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno gīvāyaṁ pahāraṁ adāsi. Salohitaṁ maṁsaṁ pati. So bhikkhu kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṁsaṁ kaṇṭhe vilaggaṁ hoti. Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno gīvāyaṁ pahāraṁ adāsi. Salohitaṁ maṁsaṁ pati. So bhikkhu na kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro piṇḍacāriko bhikkhu visagataṁ piṇḍapātaṁ labhitvā paṭikkamanaṁ haritvā bhikkhūnaṁ aggakārikaṁ adāsi. Te bhikkhū kālamakaṁsu. Tassa kukkuccaṁ ahosi …pe… “kiṁcitto tvaṁ, bhikkhū”ti?

“Nāhaṁ, bhagavā, jānāmī”ti.

“Anāpatti, bhikkhu, ajānantassā”ti.

Tena kho pana samayena aññataro bhikkhu vīmaṁsādhippāyo aññatarassa bhikkhuno visaṁ adāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “kiṁcitto tvaṁ, bhikkhū”ti?

“Vīmaṁsādhippāyo ahaṁ, bhagavā”ti.

“Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena āḷavakā bhikkhū vihāravatthuṁ karonti. Aññataro bhikkhu heṭṭhā hutvā silaṁ uccāresi. Uparimena bhikkhunā duggahitā silā heṭṭhimassa bhikkhuno matthake avatthāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, asañciccā”ti.

Tena kho pana samayena āḷavakā bhikkhū vihāravatthuṁ karonti. Aññataro bhikkhu heṭṭhā hutvā silaṁ uccāresi. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake silaṁ muñci. So bhikkhu kālamakāsi …pe… so bhikkhu na kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena āḷavakā bhikkhū vihārassa kuṭṭaṁ uṭṭhāpenti. Aññataro bhikkhu heṭṭhā hutvā iṭṭhakaṁ uccāresi. Uparimena bhikkhunā duggahitā iṭṭhakā heṭṭhimassa bhikkhuno matthake avatthāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, asañciccā”ti.

Tena kho pana samayena āḷavakā bhikkhū vihārassa kuṭṭaṁ uṭṭhāpenti. Aññataro bhikkhu heṭṭhā hutvā iṭṭhakaṁ uccāresi. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake iṭṭhakaṁ muñci. So bhikkhu kālamakāsi …pe… so bhikkhu na kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karonti. Aññataro bhikkhu heṭṭhā hutvā vāsiṁ uccāresi. Uparimena bhikkhunā duggahitā vāsī heṭṭhimassa bhikkhuno matthake avatthāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, asañciccā”ti.

Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karonti. Aññataro bhikkhu heṭṭhā hutvā vāsiṁ uccāresi. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake vāsiṁ muñci. So bhikkhu kālamakāsi …pe… so bhikkhu na kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karonti. Aññataro bhikkhu heṭṭhā hutvā gopānasiṁ uccāresi. Uparimena bhikkhunā duggahitā gopānasī heṭṭhimassa bhikkhuno matthake avatthāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, asañciccā”ti.

Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karonti. Aññataro bhikkhu heṭṭhā hutvā gopānasiṁ uccāresi. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake gopānasiṁ muñci. So bhikkhu kālamakāsi …pe… so bhikkhu na kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karontā aṭṭakaṁ bandhanti. Aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca— “āvuso, atraṭṭhito bandhāhī”ti. So tatraṭṭhito bandhanto paripatitvā kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “kiṁcitto tvaṁ, bhikkhū”ti?

“Nāhaṁ, bhagavā, maraṇādhippāyo”ti.

“Anāpatti, bhikkhu, namaraṇādhippāyassā”ti.

Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karontā aṭṭakaṁ bandhanti. Aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ etadavoca— “āvuso, atraṭṭhito bandhāhī”ti. So tatraṭṭhito bandhanto paripatitvā kālamakāsi …pe… paripatitvā na kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu vihāraṁ chādetvā otarati. Aññataro bhikkhu taṁ bhikkhuṁ etadavoca— “āvuso, ito otarāhī”ti. So tena otaranto paripatitvā kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, namaraṇādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu vihāraṁ chādetvā otarati. Aññataro bhikkhu maraṇādhippāyo taṁ bhikkhuṁ etadavoca— “āvuso, ito otarāhī”ti. So tena otaranto paripatitvā kālamakāsi …pe… paripatitvā na kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu anabhiratiyā pīḷito gijjhakūṭaṁ pabbataṁ abhiruhitvā papāte papatanto aññataraṁ vilīvakāraṁ ottharitvā māresi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa.

Na ca, bhikkhave, attānaṁ pātetabbaṁ. Yo pāteyya, āpatti dukkaṭassā”ti.

Tena kho pana samayena chabbaggiyā bhikkhū gijjhakūṭaṁ pabbataṁ abhiruhitvā davāya silaṁ pavijjhiṁsu. Sā aññataraṁ gopālakaṁ ottharitvā māresi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, pārājikassa.

Na ca, bhikkhave, davāya silā pavijjhitabbā. Yo pavijjheyya, āpatti dukkaṭassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū sedesuṁ. So bhikkhu kālamakāsi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, namaraṇādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū maraṇādhippāyā sedesuṁ. So bhikkhu kālamakāsi. …pe… So bhikkhu na kālamakāsi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññatarassa bhikkhuno sīsābhitāpo hoti. Tassa bhikkhū natthuṁ adaṁsu. So bhikkhu kālamakāsi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, namaraṇādhippāyassā”ti.

Tena kho pana samayena aññatarassa bhikkhuno sīsābhitāpo hoti. Tassa bhikkhū maraṇādhippāyā natthuṁ adaṁsu. So bhikkhu kālamakāsi …pe… so bhikkhu na kālamakāsi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū sambāhesuṁ. So bhikkhu kālamakāsi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, namaraṇādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū maraṇādhippāyā sambāhesuṁ. So bhikkhu kālamakāsi …pe… so bhikkhu na kālamakāsi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū nhāpesuṁ. So bhikkhu kālamakāsi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, namaraṇādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū maraṇādhippāyā nhāpesuṁ. So bhikkhu kālamakāsi …pe… so bhikkhu na kālamakāsi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū telena abbhañjiṁsu. So bhikkhu kālamakāsi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, namaraṇādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū maraṇādhippāyā telena abbhañjiṁsu. So bhikkhu kālamakāsi …pe… so bhikkhu na kālamakāsi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū uṭṭhāpesuṁ. So bhikkhu kālamakāsi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, namaraṇādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū maraṇādhippāyā uṭṭhāpesuṁ. So bhikkhu kālamakāsi …pe… so bhikkhu na kālamakāsi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū nipātesuṁ. So bhikkhu kālamakāsi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, namaraṇādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū maraṇādhippāyā nipātesuṁ. So bhikkhu kālamakāsi …pe… so bhikkhu na kālamakāsi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhū annaṁ adaṁsu. So bhikkhu kālamakāsi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, namaraṇādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhū maraṇādhippāyā annaṁ adaṁsu. So bhikkhu kālamakāsi …pe… so bhikkhu na kālamakāsi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhu pānaṁ adaṁsu. So bhikkhu kālamakāsi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, namaraṇādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhū maraṇādhippāyā pānaṁ adaṁsu. So bhikkhu kālamakāsi …pe… so bhikkhu na kālamakāsi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññatarā itthī pavutthapatikā jārena gabbhinī hoti. Sā kulūpakaṁ bhikkhuṁ etadavoca— “iṅghāyya, gabbhapātanaṁ jānāhī”ti. “Suṭṭhu, bhaginī”ti tassā gabbhapātanaṁ adāsi. Dārako kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti— ekā vañjhā, ekā vijāyinī. Vañjhā itthī kulūpakaṁ bhikkhuṁ etadavoca— “sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati. Iṅghāyya, tassā gabbhapātanaṁ jānāhī”ti. “Suṭṭhu, bhaginī”ti tassā gabbhapātanaṁ adāsi. Dārako kālamakāsi, mātā na kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti— ekā vañjhā, ekā vijāyinī. Vañjhā itthī kulūpakaṁ bhikkhuṁ etadavoca— “sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati. Iṅghāyya, tassā gabbhapātanaṁ jānāhī”ti. “Suṭṭhu, bhaginī”ti tassā gabbhapātanaṁ adāsi. Mātā kālamakāsi, dārako na kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti— ekā vañjhā, ekā vijāyinī. Vañjhā itthī kulūpakaṁ bhikkhuṁ etadavoca— “sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati. Iṅghāyya, tassā gabbhapātanaṁ jānāhī”ti. “Suṭṭhu, bhaginī”ti tassā gabbhapātanaṁ adāsi. Ubho kālamakaṁsu …pe… ubho na kālamakaṁsu. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññatarā gabbhinī itthī kulūpakaṁ bhikkhuṁ etadavoca— “iṅghāyya, gabbhapātanaṁ jānāhī”ti. “Tena hi, bhagini, maddassū”ti. Sā maddāpetvā gabbhaṁ pātesi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññatarā gabbhinī itthī kulūpakaṁ bhikkhuṁ etadavoca— “iṅghāyya, gabbhapātanaṁ jānāhī”ti. “Tena hi, bhagini, tāpehī”ti. Sā tāpetvā gabbhaṁ pātesi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññatarā vañjhā itthī kulūpakaṁ bhikkhuṁ etadavoca— “iṅghāyya, bhesajjaṁ jānāhi yenāhaṁ vijāyeyyan”ti. “Suṭṭhu, bhaginī”ti tassā bhesajjaṁ adāsi. Sā kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā”ti.

Tena kho pana samayena aññatarā vijāyinī itthī kulūpakaṁ bhikkhuṁ etadavoca— “iṅghāyya, bhesajjaṁ jānāhi yenāhaṁ na vijāyeyyan”ti. “Suṭṭhu, bhaginī”ti tassā bhesajjaṁ adāsi. Sā kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā”ti.

Tena kho pana samayena chabbaggiyā bhikkhū sattarasavaggiyaṁ bhikkhuṁ aṅgulipatodakena hāsesuṁ. So bhikkhu uttanto anassāsako kālamakāsi. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, pārājikassā”ti.

Tena kho pana samayena sattarasavaggiyā bhikkhū chabbaggiyaṁ bhikkhuṁ kammaṁ karissāmāti ottharitvā māresuṁ. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, pārājikassā”ti.

Tena kho pana samayena aññataro bhūtavejjako bhikkhu yakkhaṁ jīvitā voropesi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ vāḷayakkhavihāraṁ pāhesi. Taṁ yakkhā jīvitā voropesuṁ. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, namaraṇādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ vāḷayakkhavihāraṁ pāhesi. Taṁ yakkhā jīvitā voropesuṁ …pe… taṁ yakkhā jīvitā na voropesuṁ. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ vāḷakantāraṁ pāhesi. Taṁ vāḷā jīvitā voropesuṁ. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, namaraṇādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ vāḷakantāraṁ pāhesi. Taṁ vāḷā jīvitā voropesuṁ …pe… taṁ vāḷā jīvitā na voropesuṁ. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ corakantāraṁ pāhesi. Taṁ corā jīvitā voropesuṁ. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, namaraṇādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ corakantāraṁ pāhesi. Taṁ corā jīvitā voropesuṁ …pe… taṁ corā jīvitā na voropesuṁ. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu taṁ maññamāno taṁ jīvitā voropesi …pe… taṁ maññamāno aññaṁ jīvitā voropesi …pe… aññaṁ maññamāno taṁ jīvitā voropesi …pe… aññaṁ maññamāno aññaṁ jīvitā voropesi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu amanussena gahito hoti. Aññataro bhikkhu tassa bhikkhuno pahāraṁ adāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, namaraṇādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu amanussena gahito hoti. Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno pahāraṁ adāsi. So bhikkhu kālamakāsi …pe… so bhikkhu na kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu kalyāṇakammassa saggakathaṁ kathesi. So adhimutto kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, namaraṇādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo kalyāṇakammassa saggakathaṁ kathesi. So adhimutto kālamakāsi …pe… so adhimutto na kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu nerayikassa nirayakathaṁ kathesi. So uttasitvā kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, namaraṇādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo nerayikassa nirayakathaṁ kathesi. So uttasitvā kālamakāsi …pe… so uttasitvā na kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karontā rukkhaṁ chindanti. Aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca— “āvuso, atraṭṭhito chindāhī”ti. Taṁ tatraṭṭhitaṁ chindantaṁ rukkho ottharitvā māresi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, namaraṇādhippāyassā”ti.

Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karontā rukkhaṁ chindanti. Aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ etadavoca— “āvuso, atraṭṭhito chindāhī”ti. Taṁ tatraṭṭhitaṁ chindantaṁ rukkho ottharitvā māresi …pe… rukkho ottharitvā na māresi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena chabbaggiyā bhikkhū dāyaṁ ālimpesuṁ; manussā daḍḍhā kālamakaṁsu. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, namaraṇādhippāyassā”ti.

Tena kho pana samayena chabbaggiyā bhikkhū maraṇādhippāyā dāyaṁ ālimpesuṁ. Manussā daḍḍhā kālamakaṁsu …pe… manussā daḍḍhā na kālamakaṁsu. Tesaṁ kukkuccaṁ ahosi …pe… “anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu āghātanaṁ gantvā coraghātaṁ etadavoca— “āvuso, māyimaṁ kilamesi. Ekena pahārena jīvitā voropehī”ti. “Suṭṭhu, bhante”ti ekena pahārena jīvitā voropesi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu āghātanaṁ gantvā coraghātaṁ etadavoca— “āvuso, māyimaṁ kilamesi. Ekena pahārena jīvitā voropehī”ti. So—“nāhaṁ tuyhaṁ vacanaṁ karissāmī”ti taṁ jīvitā voropesi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā”ti.

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 takkaṁ pāyethā”ti.

Te taṁ takkaṁ pāyesuṁ. So kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

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 loṇasovīrakaṁ pāyethā”ti.

Te taṁ loṇasovīrakaṁ pāyesuṁ. So kālamakāsi. Tassā kukkuccaṁ ahosi …pe…. Atha kho sā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi. Bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Āpattiṁ sā, bhikkhave, bhikkhunī āpannā pārājikan”ti.

Tatiyapārājikaṁ samattaṁ.