Theravāda Vinaya — Mahāvibhaṅga — Pārājikakaṇḍa
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Theravāda Vinaya
Theravāda Collection on Monastic Law
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Mahāvibhaṅga
The Great Analysis
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Pārājikakaṇḍa
The chapter on offenses entailing expulsion
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3. Tatiyapārājikasikkhāpada
3. The training rule on killing a human being
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Tena samayena buddho bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
At one time the Buddha was staying in the house with the peaked roof in the Great Wood near Vesālī.
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Tena kho pana samayena bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṁ bhāsati.
At that time the Buddha spoke to the monks in many ways about unattractiveness—he spoke in praise of unattractiveness, of developing the mind in unattractiveness, and of the attainment of unattractiveness.
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Atha kho bhagavā bhikkhū āmantesi—
The Buddha then addressed the monks:
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“icchāmahaṁ, bhikkhave, addhamāsaṁ paṭisallīyituṁ.
“Monks, I wish to go into solitary retreat for half a month.
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Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti.
No-one should visit me except the one who brings me almsfood.”
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“Evaṁ, bhante”ti, kho te bhikkhū bhagavato paṭissuṇitvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.
“Yes, venerable sir.”
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Bhikkhū—“bhagavā kho anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṁ bhāsatī”ti,
Soon afterwards the monks reflected that the Buddha had praised unattractiveness in many ways,
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te anekākāravokāraṁ asubhabhāvanānuyogamanuyuttā viharanti.
and they devoted themselves to developing the mind in unattractiveness in its many different facets.
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Te sakena kāyena aṭṭīyanti harāyanti jigucchanti.
As a consequence, they became troubled by their own bodies, ashamed of and disgusted with them.
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Seyyathāpi nāma itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya;
Just as a young woman or man—someone fond of adornments, with freshly washed hair—would be ashamed, humiliated, and disgusted if the carcass of a snake, dog, or man was hung around her neck,
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evameva te bhikkhū sakena kāyena aṭṭīyantā harāyantā jigucchantā
just so those monks were troubled by their own bodies.
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attanāpi attānaṁ jīvitā voropenti, aññamaññampi jīvitā voropenti,
They took their own lives, took the lives of one another,
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migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vadanti—
and they went to Migalaṇḍika, the monastic lookalike, and said,
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“sādhu no, āvuso, jīvitā voropehi.
“Please kill us.
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Idaṁ te pattacīvaraṁ bhavissatī”ti.
You will get our bowl and robes.”
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Atha kho migalaṇḍiko samaṇakuttako pattacīvarehi bhaṭo sambahule bhikkhū jīvitā voropetvā lohitakaṁ asiṁ ādāya yena vaggumudā nadī tenupasaṅkami.
And hired for a bowl and robes, Migalaṇḍika killed a number of monks. He then took his blood-stained knife to the river Vaggumudā.
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Atha kho migalaṇḍikassa samaṇakuttakassa lohitakaṁ taṁ asiṁ dhovantassa ahudeva kukkuccaṁ ahu vippaṭisāro—
While washing it, he became anxious and remorseful, thinking,
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“alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ.
“What the heck have I done?
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Bahuṁ vata mayā apuññaṁ pasutaṁ, yohaṁ bhikkhū sīlavante kalyāṇadhamme jīvitā voropesin”ti.
I’ve made so much demerit by killing good monks.”
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Atha kho aññatarā mārakāyikā devatā abhijjamāne udake āgantvā migalaṇḍikaṁ samaṇakuttakaṁ etadavoca—
Then a god from the realm of the Lord of Death, coming across the water, said to Migalaṇḍika,
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“sādhu sādhu, sappurisa, lābhā te, sappurisa, suladdhaṁ te, sappurisa.
“Well done, superior man, you’re truly fortunate.
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Bahuṁ tayā, sappurisa, puññaṁ pasutaṁ, yaṁ tvaṁ atiṇṇe tāresī”ti.
You’ve made much merit by helping across those who hadn’t yet crossed.”
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Atha kho migalaṇḍiko samaṇakuttako—
Migalaṇḍika thought,
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“lābhā kira me, suladdhaṁ kira me, bahuṁ kira mayā puññaṁ pasutaṁ, atiṇṇe kirāhaṁ tāremī”ti,
“So it seems that I’m fortunate, that I’ve made much merit!”
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tiṇhaṁ asiṁ ādāya vihārena vihāraṁ pariveṇena pariveṇaṁ upasaṅkamitvā evaṁ vadeti—
He then went from dwelling to dwelling, from yard to yard, and said,
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“ko atiṇṇo, kaṁ tāremī”ti?
“Who hasn’t crossed yet? Who can I help across?”
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Tattha ye te bhikkhū avītarāgā tesaṁ tasmiṁ samaye hotiyeva bhayaṁ hoti chambhitattaṁ hoti lomahaṁso.
The monks who still had worldly attachments became fearful and terrified, with goosebumps all over.
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Ye pana te bhikkhū vītarāgā tesaṁ tasmiṁ samaye na hoti bhayaṁ na hoti chambhitattaṁ na hoti lomahaṁso.
Only those who were free from worldly attachments were unaffected.
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Atha kho migalaṇḍiko samaṇakuttako ekampi bhikkhuṁ ekāhena jīvitā voropesi, dvepi bhikkhū ekāhena jīvitā voropesi, tayopi bhikkhū ekāhena jīvitā voropesi, cattāropi bhikkhū ekāhena jīvitā voropesi, pañcapi bhikkhū ekāhena jīvitā voropesi, dasapi bhikkhū ekāhena jīvitā voropesi, vīsampi bhikkhū ekāhena jīvitā voropesi, tiṁsampi bhikkhū ekāhena jīvitā voropesi, cattālīsampi bhikkhū ekāhena jīvitā voropesi, paññāsampi bhikkhū ekāhena jīvitā voropesi, saṭṭhimpi bhikkhū ekāhena jīvitā voropesi.
Then, on a single day, Migalaṇḍika killed one monk, two monks, three, four, five, ten, twenty, thirty, forty, fifty, even sixty monks.
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Atha kho bhagavā tassa addhamāsassa accayena paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi—
At the end of that half-month, when the Buddha came out of seclusion, he said to Venerable Ānanda,
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“kiṁ nu kho, ānanda, tanubhūto viya bhikkhusaṅgho”ti?
“Ānanda, why is the Sangha of monks so reduced?”
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“Tathā hi pana, bhante, bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṁ bhāsati.
Ānanda told him what had happened,
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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.
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Te sakena kāyena aṭṭīyanti harāyanti jigucchanti.
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Seyyathāpi nāma itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya;
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evameva te bhikkhū sakena kāyena aṭṭīyantā harāyantā jigucchantā
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attanāpi attānaṁ jīvitā voropenti, aññamaññampi jīvitā voropenti,
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migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vadanti—
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‘sādhu no, āvuso, jīvitā voropehi.
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Idaṁ te pattacīvaraṁ bhavissatī’ti.
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Atha kho, bhante, migalaṇḍiko samaṇakuttako pattacīvarehi bhaṭo ekampi bhikkhuṁ ekāhena jīvitā voropesi …pe… saṭṭhimpi bhikkhū ekāhena jīvitā voropesi.
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Sādhu, bhante, bhagavā aññaṁ pariyāyaṁ ācikkhatu yathāyaṁ bhikkhusaṅgho aññāya saṇṭhaheyyā”ti.
adding, “Please give another instruction, sir, for the Sangha of monks to become established in perfect insight.”
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“Tenahānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti.
“Well then, Ānanda, bring together in the assembly hall all the monks who live supported by Vesālī.”
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“Evaṁ, bhante”ti,
“Yes.”
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kho āyasmā ānando bhagavato paṭissuṇitvā yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca—
When he had done so, he went to the Buddha and said,
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“sannipatito, bhante, bhikkhusaṅgho;
“Sir, the Sangha of monks is gathered.
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yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
Please do as you think appropriate.”
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Atha kho bhagavā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi—
The Buddha then went to the assembly hall, sat down on the prepared seat, and addressed the monks:
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“Ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti.
“Monks, when stillness by mindfulness of breathing is developed and cultivated, it is peaceful and sublime, and a satisfying state of bliss. And it removes bad and unwholesome qualities on the spot, whenever they arise.
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Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse uhataṁ rajojallaṁ tamenaṁ mahāakālamegho ṭhānaso antaradhāpeti vūpasameti;
Just as a great, unseasonal storm in the last month of summer removes the dust and dirt from the air,
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evameva kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti.
just so, when stillness by mindfulness of breathing is developed and cultivated, it is peaceful and sublime, and it removes bad and unwholesome qualities on the spot, whenever they arise.
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Kathaṁ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṁ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti?
And how is stillness by mindfulness of breathing developed and cultivated in this way?
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Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
A monk sits down in the wilderness, at the foot of a tree, or in an empty hut. He crosses his legs, straightens his body, and sets up mindfulness in front of him.
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So satova assasati, sato passasati.
Simply mindful, he breathes in; mindful, he breathes out.
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Dīghaṁ vā assasanto dīghaṁ assasāmīti pajānāti, dīghaṁ vā passasanto dīghaṁ passasāmīti pajānāti.
When he breathes in long, he knows it; and when he breathes out long, he knows that.
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Rassaṁ vā assasanto rassaṁ assasāmīti pajānāti, rassaṁ vā passasanto rassaṁ passasāmīti pajānāti.
When he breathes in short, he knows it; and when he breathes out short, he knows that.
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Sabbakāyappaṭisaṁvedī assasissāmīti sikkhati. Sabbakāyappaṭisaṁvedī passasissāmīti sikkhati.
When breathing in, he trains in fully experiencing the breath; when breathing out, he trains in fully experiencing the breath.
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Passambhayaṁ kāyasaṅkhāraṁ assasissāmīti sikkhati. Passambhayaṁ kāyasaṅkhāraṁ passasissāmīti sikkhati.
When breathing in, he trains in calming the activity of the body; when breathing out, he trains in calming the activity of the body.
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Pītippaṭisaṁvedī assasissāmīti sikkhati. Pītippaṭisaṁvedī passasissāmīti sikkhati.
When breathing in, he trains in experiencing joy; when breathing out, he trains in experiencing joy.
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Sukhappaṭisaṁvedī assasissāmīti sikkhati. Sukhappaṭisaṁvedī passasissāmīti sikkhati.
When breathing in, he trains in experiencing bliss; when breathing out, he trains in experiencing bliss.
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Cittasaṅkhārappaṭisaṁvedī assasissāmīti sikkhati. Cittasaṅkhārappaṭisaṁvedī passasissāmīti sikkhati.
When breathing in, he trains in experiencing the activity of the mind; when breathing out, he trains in experiencing the activity of the mind.
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Passambhayaṁ cittasaṅkhāraṁ assasissāmīti sikkhati. Passambhayaṁ cittasaṅkhāraṁ passasissāmīti sikkhati.
When breathing in, he trains in calming the activity of the mind; when breathing out, he trains in calming the activity of the mind.
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Cittappaṭisaṁvedī assasissāmīti sikkhati. Cittappaṭisaṁvedī passasissāmīti sikkhati.
When breathing in, he trains in experiencing the mind; when breathing out, he trains in experiencing the mind.
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Abhippamodayaṁ cittaṁ …pe…
When breathing in, he trains in gladdening the mind; when breathing out, he trains in gladdening the mind.
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samādahaṁ cittaṁ …pe…
When breathing in, he trains in stilling the mind; when breathing out, he trains in stilling the mind.
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vimocayaṁ cittaṁ …pe…
When breathing in, he trains in freeing the mind; when breathing out, he trains in freeing the mind.
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Aniccānupassī …pe…
When breathing in, he trains in contemplating impermanence; when breathing out, he trains in contemplating impermanence.
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virāgānupassī …pe…
When breathing in, he trains in contemplating fading away; when breathing out, he trains in contemplating fading away.
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nirodhānupassī …pe…
When breathing in, he trains in contemplating ending; when breathing out, he trains in contemplating ending.
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paṭinissaggānupassī assasissāmīti sikkhati. Paṭinissaggānupassī passasissāmīti sikkhati.
When breathing in, he trains in contemplating relinquishment; when breathing out, he trains in contemplating relinquishment.
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Evaṁ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṁ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī”ti.
Monks, when stillness by mindfulness of breathing is developed and cultivated like this, it is peaceful and sublime, and a satisfying state of bliss. And it removes bad and unwholesome qualities on the spot, whenever they arise.”
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Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—
The Buddha then had the Sangha gathered and questioned the monks:
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“saccaṁ kira, bhikkhave, bhikkhū attanāpi attānaṁ jīvitā voropenti, aññamaññampi jīvitā voropenti migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vadanti—
“Is it true, monks, that there are monks who have taken their own lives, who have killed one another, and who have said to Migalaṇḍika,
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‘sādhu no, āvuso, jīvitā voropehi, idaṁ te pattacīvaraṁ bhavissatī’”ti?
‘Please kill us. You will get our bowl and robes’?”
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“Saccaṁ, bhagavā”ti.
“It’s true, sir.”
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Vigarahi buddho bhagavā—
The Buddha rebuked them,
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“ananucchavikaṁ, bhikkhave, tesaṁ bhikkhūnaṁ ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“Monks, it’s not suitable for these monks, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
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Kathañhi nāma te, bhikkhave, bhikkhū attanāpi attānaṁ jīvitā voropessanti, aññamaññampi jīvitā voropessanti, migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vakkhanti—
How could those monks do this?
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‘sādhu no, āvuso, jīvitā voropehi, idaṁ te pattacīvaraṁ bhavissatī’ti.
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Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …” …
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evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And, monks, this training rule should be recited like this:
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“Yo pana bhikkhu sañcicca manussaviggahaṁ jīvitā voropeyya satthahārakaṁ vāssa pariyeseyya,
‘If a monk intentionally kills a human being or seeks an instrument of death for them,
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ayampi pārājiko hoti asaṁvāso”ti.
he too is expelled and excluded from the community.’”
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Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.
In this way the Buddha laid down this training rule for the monks.
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Tena kho pana samayena aññataro upāsako gilāno hoti.
At one time a certain lay follower was sick.
- pli-tv-bu-vb-pj3:2.2
Tassa pajāpati abhirūpā hoti dassanīyā pāsādikā.
He had a beautiful and pleasant wife,
- pli-tv-bu-vb-pj3:2.3
Chabbaggiyā bhikkhū tassā itthiyā paṭibaddhacittā honti.
who the monks from the group of six had fallen in love with.
- pli-tv-bu-vb-pj3:2.4
Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—
They said to each other,
- pli-tv-bu-vb-pj3:2.5
“sace kho so, āvuso, upāsako jīvissati na mayaṁ taṁ itthiṁ labhissāma.
“If this lay follower recovers, we won’t get her.
- pli-tv-bu-vb-pj3:2.6
Handa mayaṁ, āvuso, tassa upāsakassa maraṇavaṇṇaṁ saṁvaṇṇemā”ti.
Come, let’s praise death to him.”
- pli-tv-bu-vb-pj3:2.7
Atha kho chabbaggiyā bhikkhū yena so upāsako tenupasaṅkamiṁsu; upasaṅkamitvā taṁ upāsakaṁ etadavocuṁ—
They then went to that lay follower and said,
- pli-tv-bu-vb-pj3:2.8
“tvaṁ khosi, upāsaka, katakalyāṇo katakusalo katabhīruttāṇo akatapāpo akataluddo akatakibbiso.
“You’ve done what’s good and wholesome; you’ve made a shelter against fear. You haven’t done anything bad; you haven’t been greedy or immoral.
- pli-tv-bu-vb-pj3:2.9
Kataṁ tayā kalyāṇaṁ, akataṁ tayā pāpaṁ.
- pli-tv-bu-vb-pj3:2.10
Kiṁ tuyhiminā pāpakena dujjīvitena.
So why carry on with this miserable and difficult life?
- pli-tv-bu-vb-pj3:2.11
Mataṁ te jīvitā seyyo.
Death is better for you.
- pli-tv-bu-vb-pj3:2.12
Ito tvaṁ kālaṅkato kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissasi.
When you’ve passed away, you’ll be reborn in a happy place, in heaven.
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SuttaCentral (suttacentral.net), from the bilara-data and sc-data repositories. Licence: Public Domain (root); CC0 1.0 (translation). Source.