Lzh Mg Bu Vb Pj 3Murder

– MAHĀSĀṂGHIKA VINAYA

– PĀRĀJIKA PRECEPTS

3. PRECEPT: TAKING LIFE.

THE OPENING PORTION OF THE THIRD PRECEPT

AMONG THE FOUR PĀRĀJIKA PRECEPTS

When the Buddha was dwelling at Vaiśālī, there was a bhikkhu who had been ill for a long time without recovery. The bhikkhu who was caring for him grew weary and disheartened, and said to the sick bhikkhu: "Elder! I have been nursing you for many days now, and have been unable to attend upon my preceptor and instructor, nor have I been able to receive the sūtras, recite them, or contemplate and practice the Way.

The Elder has been ill for so long, and the treatment has brought no cure; I too suffer on account of this." The sick bhikkhu said: "What then is to be done? I myself endure such pain and torment that I can bear it no longer. It would be most good if you could kill me." That bhikkhu thereupon killed him.

The other bhikkhus, upon learning of this, reported the full details of the matter to the Blessed One.

The Blessed One said: "Summon that bhikkhu here."

When he had come, the Buddha questioned him thoroughly on all that had occurred: "Bhikkhu, did you truly do this?"

He replied: "It is true, Blessed One."

The Buddha rebuked him: "You foolish man! Have you never heard me praise, by many and various means, those who live the pure life with loving-kindness of body, loving-kindness of speech, and loving-kindness of mind, and speak of offering and providing them with whatever they need? Why have you now with your own hand taken a person's life? This is contrary to the Dharma, contrary to the Vinaya, contrary to the Buddha's teaching; such an act cannot be used to nourish and grow wholesome qualities."

At that time, the Buddha commanded all the bhikkhus dwelling at Vaiśālī to assemble, and for the sake of ten benefits he established a precept for the bhikkhus—one that all must hear, even those who have already heard it:

— If a bhikkhu with his own hand kills a human being, he commits a Pārājika offense and may no longer live together with the Saṅgha.

Furthermore, when the Buddha was dwelling at Vaiśālī, there was a bhikkhu who was ill, and his illness persisted through long treatment without ceasing. The bhikkhu who was caring for him grew weary and disheartened, and said to the sick bhikkhu: "Elder! From the time I began nursing you until now has been long, and I have been unable to attend upon my preceptor and instructor, unable to receive the sūtras, recite them, or contemplate and practice the Way.

The Elder has been ill for so many days and the treatment has not ended it, and I too suffer on account of this." The sick bhikkhu said: "What then is to be done? I too have grown weary of this torment and can bear it no longer. It would be very good if you could kill me." The other bhikkhu said: "The Blessed One has established a precept forbidding one to kill a person with one's own hand." The sick bhikkhu said: "If you cannot kill me with your own hand, then you might find for me someone who carries a blade and bring him here." At that time, the bhikkhu who was caring for the sick one went to a non-Buddhist practitioner named Migalaṇḍika and said: "Old man, if you can kill that bhikkhu so-and-so, I will give you his robe and bowl." He agreed to this, killed the bhikkhu,

and took the robe and bowl.

The bhikkhus, upon learning of this matter, reported the full details to the Blessed One.

The Buddha said: "Go and summon the bhikkhu who was caring for the sick one."

When that bhikkhu arrived, the Buddha asked: "Did you truly do this?"

He replied: "It is so."

The Buddha rebuked him: "Have you never heard me praise, by innumerable means, those who live the pure life with loving-kindness of body, loving-kindness of speech, and loving-kindness of mind, and speak of offering and providing them with whatever they need? Why have you now sought out someone carrying a blade to kill a person's life? This is contrary to the Dharma, contrary to the Vinaya, not in accordance with my teaching; such an act cannot be used to nourish and grow wholesome qualities."

Thereupon the Buddha commanded all the bhikkhus dwelling around Vaiśālī to assemble in full. He then established a precept for the bhikkhus for the sake of ten benefits—one that all must hear, even those who have already heard it:

— If a bhikkhu kills a person with his own hand, or seeks out someone carrying a blade to come and kill, that bhikkhu commits a Pārājika offense and may no longer live together with the Saṅgha.

Furthermore, when the Buddha was dwelling at Vaiśālī, there was a bhikkhu who had been ill for a long time. The bhikkhu who was caring for him then spoke to that persistently ill bhikkhu as follows: "I am unable to receive the sūtras, recite them, or contemplate and practice the Way. Moreover, I must go to others to seek out food, drink, and medicines suitable for a sick person, causing everyone to grow weary of me.

I too suffer no less." The sick bhikkhu said: "What then is to be done? I too am weary of this pain and can no longer bear it. It would be very good if you were to kill me." That bhikkhu then said: "Have you not heard that the Blessed One has established a precept forbidding one to kill a person with one's own hand?" The sick bhikkhu said: "Then please call someone who carries a blade to come here on my behalf." That bhikkhu replied again: "Have you not heard that the Blessed One has established a precept forbidding one to seek out someone who carries a blade to come and kill a person?" The sick bhikkhu said: "Then what do you say should be done?" The nursing bhikkhu replied: "It is only that you seek to live and do not wish to die;

but if you wish to die, you may find a blade and take your own life, or swallow poison, or use a rope to strangle yourself, or leap into a pit, or throw yourself into fire, or embrace a stone and sink yourself in a river—the methods of self-destruction are indeed manifold." Having praised these methods thus, he then left the dwelling.

Afterward, the sick bhikkhu took his own life. The bhikkhus then reported the full account of this matter to the Blessed One.

The Blessed One said: "Summon the bhikkhu who was caring for the sick one."

When he arrived, the Buddha questioned him thoroughly: "Did you truly do as this?"

He replied: "It is true."

The Buddha said: "Have you never heard me praise, by countless means, those who live the pure life with loving-kindness of body, loving-kindness of speech, and loving-kindness of mind, and urge that they be offered and provided with whatever they need? Why then have you now praised death? That is contrary to the Dharma, contrary to the Vinaya, not in accordance with my teaching. Such an act cannot be used to nourish and grow wholesome qualities."

Thereupon the Buddha commanded all the bhikkhus dwelling around Vaiśālī to assemble in full; those who had already heard were likewise to hear again, and based upon ten benefits he established a precept for the bhikkhus as follows:

— If a bhikkhu kills a person with his own hand, or seeks out someone carrying a blade to come and kill, or tells them to die, or praises death, that bhikkhu commits a Pārājika offense and may no longer live together with the community of monks.

Furthermore, when the Buddha was dwelling at Vaiśālī, the account is as given in full above… After the non-Buddhist Migalaṇḍika had killed the bhikkhu, his heart was filled with deep grief, and he thought: "Why have I now killed one who lives the pure life, committing such an evil act? After I die, how shall I avoid falling into an evil realm and descending into hell?"

At that time, Māra Pāpīyas, who constantly creates conditions to increase evil deeds, spoke from the sky above to the non-Buddhist practitioner: "You should not grieve or fear falling into an evil realm. Why is this? What you have done today has caused a person to be freed from suffering and misery;

those who had not yet been delivered have been delivered—this is merit of boundless measure." Upon hearing this, that non-Buddhist practitioner thought: "I killed a bhikkhu, and surely I have gained great merit, for the gods themselves have rejoiced and praised it as a good deed." Thinking thus, he took up a sharp blade, went to the monks' quarters and the walking-meditation paths, and called out loudly for the bhikkhus to hear: "Whoever wishes to be freed from suffering, whoever wishes to be delivered—I shall end your suffering, I shall deliver you."

At that time, the Blessed One was teaching the bhikkhus the contemplation of impurity. The bhikkhus practicing this contemplation of impurity became disgusted with the suffering of the body; among them, some used rope to strangle themselves, some swallowed poison, some took their own lives with blades, some leapt into pits, some threw themselves into fire—a great many took their own lives. Furthermore, Migalaṇḍika the non-Buddhist killed them one after another—not one, not two, not three, four, or five, not ten, but altogether sixty persons.

At that time, on the day of the monthly full-moon observance, the Blessed One was seated in the midst of the Saṅgha, about to perform the Poṣadha ceremony. He looked around and saw that the community of monks was sparse, and then asked Ānanda: "Today, why are there so few bhikkhus? Why do I not see bhikkhu A, bhikkhu B, and so forth?"

Ānanda then spoke to the Buddha: "Blessed One! Previously the Blessed One taught the bhikkhus the practice of the Contemplation of Impurity, praising the merits of cultivating the Contemplation of Impurity. The bhikkhus diligently practiced the Contemplation of Impurity…

After practicing the Contemplation of Impurity, they became greatly wearied of this body. As a result, some took up knives and killed themselves. Some even sought out the wanderer Loka-daṇḍa to slay them; within but half a month, sixty people had perished.

Those who did not come had already passed away. I earnestly beseech the Blessed One to teach another method, so that the bhikkhus may not grow weary of the body and take their own lives, and so that the noble ones may long remain in the world, bringing benefit to gods and humans."

Then the Buddha said to Ānanda: "There is another meditation practice that causes bhikkhus to be joyful, to cultivate diligently, and not to grow weary of the body. That is the practice of mindfulness of the in-breath and the out-breath. Ānanda! How does a bhikkhu cultivate the practice of mindfulness of the in-breath and the out-breath, accomplish it, realize it, and dwell in ease and joy?

Thus: if a bhikkhu dwells in a town, city, or village, when the time comes, he dons his robe, takes his bowl, and enters the town for alms. He restrains body, speech, and mind, recollects the body with careful attention, does not allow the mind to wander, constantly maintains right concentration, guards and controls the sense faculties while walking for alms. Having completed the alms round, he returns to his dwelling and seeks a secluded place to sit in stillness.

That is, he finds an open space, a mountain stream, a mountain cave, or a charnel ground, and sits in meditation; then he abandons sensual desire, ill will, sloth and torpor, restlessness, and doubt, and removes all obstructions. Wisdom shines clearly; he binds mindfulness to the breath—when breathing in, he knows he is breathing in; when breathing out, he knows he is breathing out.

1. When breathing in long, he knows he is breathing in long; when breathing out long, he knows he is breathing out long.

2. When breathing in short, he knows he is breathing in short; when breathing out short, he knows he is breathing out short.

3. When the breath pervades the whole body on the in-breath, he knows the breath pervades the whole body on the in-breath; when the breath pervades the whole body on the out-breath, he knows the breath pervades the whole body on the out-breath.

4. When the breath enters with the body at ease, he knows the breath enters with the body at ease; when the breath exits with the body at ease, he knows the breath exits with the body at ease.

5. When breathing in with joy, he knows he is breathing in with joy; when breathing out with joy, he knows he is breathing out with joy.

6. When breathing in with ease, he knows he is breathing in with ease; when breathing out with ease, he knows he is breathing out with ease.

7. When breathing in with full awareness, he knows he is breathing in with full awareness; when breathing out with full awareness, he knows he is breathing out with full awareness.

8. When breathing in with mental relinquishment, he knows he is breathing in with mental relinquishment; when breathing out with mental relinquishment, he knows he is breathing out with mental relinquishment.

9. When breathing in with the mind present, he knows he is breathing in with the mind present; when breathing out with the mind present, he knows he is breathing out with the mind present.

10. When breathing in with the mind gladdened, he knows he is breathing in with the mind gladdened; when breathing out with the mind gladdened, he knows he is breathing out with the mind gladdened.

11. When breathing in with the mind concentrated, he knows he is breathing in with the mind concentrated; when breathing out with the mind concentrated, he knows he is breathing out with the mind concentrated.

12. When breathing in with the mind liberated, he knows he is breathing in with the mind liberated; when breathing out with the mind liberated, he knows he is breathing out with the mind liberated.

13. When breathing in contemplating impermanence, he knows he is breathing in contemplating impermanence; when breathing out contemplating impermanence, he knows he is breathing out contemplating impermanence.

14. When breathing in contemplating cessation, he knows he is breathing in contemplating cessation; when breathing out contemplating cessation, he knows he is breathing out contemplating cessation.

15. When breathing in free from sensual desire, he knows he is breathing in free from sensual desire; when breathing out free from sensual desire, he knows he is breathing out free from sensual desire.

16. When breathing in contemplating nirvana, he knows he is breathing in contemplating nirvana; when breathing out contemplating nirvana, he knows he is breathing out contemplating nirvana.

Thus, Ānanda, reflecting in this way is called being joyful, learning skillfully, not growing weary of the body, enabling the noble ones to dwell long in the world, bringing benefit to gods and humans." Then the Buddha commanded all the bhikkhus dwelling in the vicinity of Vaiśālī to assemble together—all who had already heard were to hear again—and for ten reasons he laid down the following precept for the bhikkhus:

—If a bhikkhu with his own hand kills a person, or seeks out someone bearing a knife to kill, or incites another to suicide, or praises death, saying such things as: "Oh! What use is it for a man to live with this impure body? Death is better than life"—using such means to praise death as a delight, with such thoughts and such intentions and no other, and thereby that person dies—that bhikkhu commits a pārājika offense and may no longer dwell together with the Saṅgha.

Explanation

Bhikkhu: (Already explained under the first precept.)

With his own hand: This refers to: one's own body, parts of the body, and the force of the body.

One's own body: Using the full weight of one's entire body to crush and kill a person constitutes a pārājika offense. This is called one's own body.

Parts of the body: Using the hand, elbow, heel, knee, or any other part of the body to kill a person constitutes a pārājika offense. This is called parts of the body.

Force of the body: Using a staff, stone, or brick, hurling them from a distance to kill a person, constitutes a pārājika offense. This is called force of the body.

Person: One belonging to the human species, possessed of life.

Killed: Causing the four great elements of that person to scatter and disperse, so that life no longer continues. This is called being killed.

Seeking out: Going to seek a person who bears a knife—whether male or female, elder or young, monastic or layperson.

Knife: Whether a sword or spear, a long blade or short blade, a lance, an iron ring, or any sharp implement, down to a needle, and so forth.

Praising death: That is, saying: "What use is it to live with this impure body? Death is better than life." Such thinking is the thought of killing; such intention is the intention of killing. Praising death as a delight in hopes that the person will die, and for no other reason—if that person dies as a result, the bhikkhu commits a pārājika offense and may no longer dwell together with the Saṅgha.

Pārājika: (Already explained under the first precept.)

A bhikkhu killing a person: Whether killing by a knife, killing by poison, applying a substance to the body, administering an emetic, administering a purgative, causing an abortion to kill, or speaking of signs and characteristics, or praising suicide.

Killing by a knife: Using a sword, large blade, small blade, or even a needle, and so forth. When the intention to kill arises and the body moves, one commits a dukkaṭa offense. When one touches the body of the other, one commits a thullaccaya offense. If that person dies as a result and for no other reason, one commits a pārājika offense. This is called killing by a knife.

Killing by poison: Poison is of three kinds: raw poison, prepared poison, and animal poison.

Raw poison: In certain lands and regions, poisonous plants grow naturally there—such as the land of Nīlā where the poisonous plant "victor's enemy" grows, and the land of Ujjenī where the poisonous plant "kāla" grows. This is called raw poison.

Prepared poison: As when a hunter takes roots, branches, flowers, and leaves and compounds them together into a poison. This is called prepared poison.

Animal poison: Such as the venom of a snake, the venom of the mongoose, the venom of a cat, the venom of a rat, the venom of a dog, the venom of a bear, the venom of a human (?). Such venoms are called animal poison.

Applying to the body: If a bhikkhu, wishing to kill a person, takes up the three kinds of poison in his hand, he commits a dukkaṭa offense.

If he applies it to the person's body, he commits a thullaccaya offense. If that person dies as a result, he commits a pārājika offense. This is called killing by poison.

Killing by applying a substance: If a bhikkhu wishes to kill a person and takes up poison with his own hand, he commits a dukkaṭa offense; if he applies the poison to a part of another person's body, he commits a thullaccaya offense. If that person dies as a result, he commits a pārājika offense.

Administering an emetic: If a bhikkhu, wishing to kill a person, compounds an emetic, thinking: "I will give this medicine to that person to drink so that he will vomit out blood, bile, and vital humors," he commits a dukkaṭa offense. When he gives the medicine to that person, he commits a thullaccaya offense.

If that person dies from drinking that emetic, he commits a pārājika offense.

Administering a purgative: If a bhikkhu, wishing to kill a person, compounds a purgative and thinks: "I will give this medicine to that person to drink, so that he will purge blood, bile, and vital humors," he commits a dukkaṭa offense.

If he gives the medicine to that person, he commits a thullaccaya offense.

If that person dies as a result of that medicine, he commits a pārājika offense. This is called killing by a purgative.

Causing an abortion to kill: If a bhikkhu wishes to kill the mother and causes her to abort, he commits a dukkaṭa offense.

Or if he wishes to cause an abortion and the mother dies, he also commits a dukkaṭa offense.

If he wishes to kill the mother and the mother dies, he commits a pārājika offense.

If one intends to cause an abortion and a part of the fetus, or the entire fetus, is expelled, a Pārājika offense is committed.

If one causes the abortion of an animal, a Dukkhaṭa offense is committed. This is called killing by causing abortion.

Describing omens: If a bhikkhu says to another person: "According to what I observe at present, you will certainly die. You should take your own life—what is the use of living in misery?" If that person dies as a result, this bhikkhu commits a Pārājika offense.

Or he says: "As I have seen in a dream, you will certainly die now."

Or he says: "I have heard the cries of wolves, owls, and crows. Now I see a dark color appearing on your nose—you will certainly die. You should take your own life; what is the use of living in misery?" If that person dies as a result, that bhikkhu commits a Pārājika offense.

Or he asks: "How old are you?" The reply is: "I am so many years old." He then says: "I am very skilled in reading destiny. This year you will certainly die—it is better for you to take your own life than to let this impure body go on living." If that person dies as a result, that bhikkhu commits a Pārājika offense.

Or he asks: "Under which star were you born?" The reply is: "I was born under such-and-such a star." He then says: "I understand that star well, and I know that this year you will certainly die, without any doubt. Why do you not take your own life rather than live in misery?"

Or he asks: "What is your name?" The reply is: "My name is A." He then says: "I know all names and their fates. You will certainly die."

He further asks: "What is your family name?" The reply is: "My family name is such-and-such." He then says: "I know all family lineages very well—this year you will certainly die."

He further asks: "What have you eaten?" The reply is: "I have eaten such-and-such food." He then bids the person vomit it up. After the person has vomited, he says: "Having eaten such food, you will certainly die, without any doubt."

He further asks: "Where did you eat?" The reply is: "I ate at that place." He then bids the person vomit it up. After the person has vomited, he says: "That place has poison. Now you will certainly die—why not take your own life rather than live in misery?" If that person dies as a result, that bhikkhu commits a Pārājika offense.

In summary, if a bhikkhu, with the intention of killing a person, deliberately speaks about such omens, he commits a Dukkhaṭa offense. If that person, upon hearing this, seeks a means to take his own life, a Thullaccaya offense is committed. If that person has already taken his own life, a Pārājika offense is committed. This is called killing by describing omens.

Praising suicide: If a bhikkhu asks a person who has given charity or kept the precepts with results: "Have you given charity?" The reply is: "Yes, I have given charity." The bhikkhu says: "You have accumulated merit and will certainly be reborn in a good realm—why not take your own life rather than live in misery?" This is the case of charity.

Or a bhikkhu asks a person who keeps the precepts: "Do you keep the precepts?" The reply is: "Yes, I keep the precepts."

He then says: "The Blessed One has taught that one who keeps the precepts will be reborn in one of two places—either in the heavens or among humans. Why do you not take your own life rather than live in misery?" This is called praising the fruit of keeping the precepts. The bhikkhu further says: "You have already attained the fruit of Stream-entry; you will no longer fall into the lower realms, and at most you will be reborn among gods and humans seven more times before the end of suffering, with the doors to the lower realms closed—why do you not take your own life rather than live in misery?"

Or he says: "You have already attained the fruit of Once-returning; you will be born into this world only one more time before the end of suffering—why do you not take your own life rather than live in misery?"

Or he says: "You have already attained the fruit of Non-returning; you will no longer return to this world, and all suffering has come to an end—why do you not take your own life rather than live in misery?"

Or he says: "You have already attained the fruit of Arahantship; lust, anger, and delusion are utterly extinguished, you are free from all afflictions, and your mind is liberated—why do you not take your own life rather than live in misery?"

In summary, if a bhikkhu, with the intention of killing a person, praises the fruit of charity or precept-keeping, he commits a Dukkhaṭa offense.

When that person seeks a means to take his own life, a Thullaccaya offense is committed.

If that person has already taken his own life, a Pārājika offense is committed.

Further cases of killing another person: These include: killing while traveling, setting traps, using the Vetāla spell, using poison powder, using ū-man-thổ, using a pit, using a-bā-khâm-mãn, misdirecting on a road, misdirecting across a river, by means of a powerful minister, by means of the monastic compound, by means of tigers, or by means of non-Buddhist practitioners, and so forth.

Killing while traveling: Whether ten persons or twenty persons are walking along a road together, if a bhikkhu, bearing a prior grudge, intends to harm the one walking in front but instead harms the one walking in the middle, he commits a Dukkhaṭa offense.

If he intends to harm the one walking in the middle but instead harms the one walking behind, he likewise commits a Dukkhaṭa offense.

If he intends to harm the one walking behind but instead harms the one walking in the middle, he likewise commits a Dukkhaṭa offense.

If he intends to harm the one walking in the middle but instead harms the one walking in front, he likewise commits a Dukkhaṭa offense.

However, if he intends to harm the one walking in front and does harm exactly the one walking in front, he commits a Pārājika offense.

If he intends to harm the one walking in the middle and does harm exactly the one walking in the middle, he likewise commits a Pārājika offense.

If he has the intention to kill all of them, then with each person who is killed, a Pārājika offense is immediately committed. This is called killing while traveling.

Killing by setting a trap: If a bhikkhu, with a mind to kill, makes a trap, then at the moment of placing the trap in the middle of the road, he commits a Dukkhaṭa offense. When that person suffers pain, a Thullaccaya offense is committed.

If that person dies, a Pārājika offense is committed. This is called killing by setting a trap.

Killing by means of the Vetāla spell: If a bhikkhu, wishing to kill a person, performs the Vetāla spell, then at the moment of performing the spell, he commits a Dukkhaṭa offense. When that person becomes frightened, a Thullaccaya offense is committed. When that person dies, a Pārājika offense is committed. This is called killing by means of the Vetāla spell.

Killing by poison powder: If a bhikkhu, wishing to kill a person, prepares poison powder, and while preparing it thinks: "I will bring this substance and kill that person," he commits a Dukkhaṭa offense. If that substance comes into contact with that person, a Thullaccaya offense is committed. If that person dies, a Pārājika offense is committed. This is called killing by poison powder.

Killing by ū-man-thổ: If a bhikkhu, wishing to kill a person, places ū-man-thổ (?) in the middle of the road, then at the moment of doing so, he commits a Dukkhaṭa offense. If that person suffers pain as a result, a Thullaccaya offense is committed. If that person dies, a Pārājika offense is committed. This is called killing by ū-man-thổ.

Killing by a concealed pit: If a bhikkhu, wishing to kill a person, digs a pit in the middle of the road and places various sharp weapons within it, covering the top with grass and earth so that the person falls in and dies, then at the moment of doing so, he commits a Dukkhaṭa offense. When that person suffers pain, a Thullaccaya offense is committed. If that person dies, a Pārājika offense is committed. This is called killing by a concealed pit.

Killing by a-bā-khâm-mãn: If a bhikkhu, wishing to kill a person, places a-bā-khâm-mãn (?) in the middle of the road, then at the moment of doing so, he commits a Dukkhaṭa offense. When that person suffers pain, a Thullaccaya offense is committed. If that person dies, a Pārājika offense is committed. This is called killing by a-bā-khâm-mãn.

Killing by misdirecting on a road: If a bhikkhu is walking in meditation alongside a road and a person comes to ask: "Venerable Elder! I wish to reach such-and-such a village—which road should I take?" The bhikkhu, bearing a prior grudge against that person, thinks: "I have now encountered this person; I should direct him onto a dangerous road so that he has no way but to die." He then directs the person onto dangerous roads—such as those with dangers from rulers, lions, tigers and leopards, or venomous snakes—then at the moment of directing him onto such perilous roads, he commits a Dukkhaṭa offense. If that person suffers, a Thullaccaya offense is committed. If that person dies, a Pārājika offense is committed. This is called killing by misdirecting on a road.

Killing by misdirecting across a river: If a bhikkhu is walking in meditation alongside a river and a person comes to ask: "Venerable Elder! I wish to go to such-and-such a place—which crossing should I take?" This bhikkhu, bearing a prior grudge against that person, thinks: "I have now encountered this person; I should direct him to a dangerous crossing so that he has no way to escape death." He then directs the person to dangerous crossings—such as whirlpools, submerged rocks, sinking ground, basins, and so forth—or stretches of riverbank forbidden by the ruler, or where river bandits lurk, or where there is danger from lions, tigers and leopards, or venomous creatures, and so forth.

At the moment of directing that person to the dangerous crossing, he commits a Dukkhaṭa offense. When that person suffers, a Thullaccaya offense is committed. When that person dies, a Pārājika offense is committed.

This is called killing by misdirecting across a river.

Minister: If there is a wicked and immoral high official who greedily seizes the property of others for his own gain, who fears no punishment and indulges in every excess, and who thinks to himself: "Better to be a crow today than a peacock tomorrow"—and the king, upon hearing of this, has him arrested and imprisoned to be punished—and the official, fearing death, offers all his wealth as ransom for his life: at that time, if there is a bhikkhu who regularly visits that household and comes to offer comfort, inquiring after the joys and sorrows of the family, and the wife says: "My husband has just fallen into trouble and is confined in prison—how could I be happy?

Do you not know, Venerable Sir? My husband now fears the death penalty and is offering all our wealth to ransom his life. If our wealth is exhausted, we will be destitute and have nothing left to live on"—and the bhikkhu says: "Do not grieve!

I shall tell your husband not to use his wealth for this"—and then goes to the prison to comfort the man, saying: "Elder! Are you well?"—and the official, seeing the bhikkhu arrive, rejoices greatly and says: "Venerable Sir, have you heard anything from outside?"—and the bhikkhu replies: "I have heard that you are about to die and wish to spend all your wealth to ransom your life. If you do so, your wife and children will afterwards suffer hunger and destitution and be reduced to begging, and the ill reputation of your family will be passed down for a long time"—and the official asks: "Then what should I do?"—and the bhikkhu says: "This king is without morality; even if he takes all your wealth, he will not let you live.

Be careful—do not hand over your property to him; think the matter through carefully"—if the official heeds these words, then the bhikkhu commits a Dukkata offence. If the official suffers torment as a result, then the bhikkhu commits a Thullaccaya offence. If the official dies, then the bhikkhu commits a Pārājika offence.

However, if the official, upon hearing the bhikkhu's words, replies: "You are my close friend, yet you begrudge spending money and do not wish me to live. If I die and the sun and moon no longer rise, that would be no concern of mine—how much less any other matter. Go back and reflect upon the Buddha's teachings; what is fortunate or unfortunate for me has nothing to do with you"—then the bhikkhu commits only a Dukkata offence.

If thereafter the official thinks to himself: "What the bhikkhu said is true—this king is without morality; even if I give away all my wealth, in the end he will still kill me. My death would be in vain, and my wife and children would suffer hunger and destitution with nothing to live on, and the family would be shamed. Ah, how painful is death!

I shall bear it alone and not give away my wealth"—and as a result he is put to death—then even though he did not immediately heed the bhikkhu's words, because the bhikkhu had previously devised that scheme, the bhikkhu commits a Thullaccaya offence.

A man who has violated the law of the land is arrested and bound by criminal officers and brought before the king. The king orders that he be taken away for interrogation and punished according to his crime. The judicial officers then adorn the condemned man's head with old garlands of the vijayantī flower (?), bind his hands tightly, beat drums, blow conches, and proclaim the royal decree everywhere.

After the proclamation is made, they bring him out through the city gates to the place of execution. At that time, there is a bhikkhu Mahallaka—a man who has renounced the world in his later years—who is not yet well-versed in the Vinaya, and who, out of pity for the condemned man's suffering, says to the executioner: "This man is truly pitiable. Do not cause him excessive pain.

You need only strike him once." If at that moment the executioner replies: "I shall follow your words," and then takes a sharp blade and severs the man's head with a single stroke, then the elder bhikkhu Mahallaka commits a Pārājika offence. If the executioner replies to the bhikkhu: "You should know what you yourself must do. I shall carry out the king's command.

Return and reflect upon the Buddha's teachings," then the bhikkhu commits a Dukkata offence. If thereafter the executioner deliberates and only then applies the bhikkhu's words—striking the condemned man with a single blow but not doing so immediately—then the bhikkhu Mahallaka commits a Thullaccaya offence. This is what is called the case of the minister.

Monastery quarters: A visiting bhikkhu arrives at the monastery and receives lodging in due order. The bhikkhu in charge of receiving guests, having previously harboured a grudge against this visitor, thinks to himself: "Now that I have encountered you, I shall assign you a dilapidated room so that you will perish there," and so he assigns the visitor a ruined room with crumbling walls and collapsed pillars, situated near a frightful place of vetāla spirits (?), frequented by malevolent pūtana demons, and close to serpents and venomous insects. At the moment of assigning him that room, he commits a Dukkata offence. When the visitor suffers torment, he commits a Thullaccaya offence. If the visitor dies, he commits a Pārājika offence.

The visiting bhikkhu rises early in the morning and asks the resident bhikkhu where the water for washing hands may be found. The resident bhikkhu fills a vessel with venomous bees, centipedes, and poisonous snakes, then covers it with a lid and says to the visiting bhikkhu: "This vessel contains water for washing hands. Please make use of it as you please." The moment the visiting bhikkhu takes hold of that vessel, a Dukkata offence is committed; when he suffers pain, a Thullaccaya offence is committed; if he dies, a Pārājika offence is committed. This is what is called killing by means of the monastery quarters.

Tiger: In remote and desolate places, tigers often injure people. At such a time, the community of monks gathers together and deliberates: "Venerable Elders! In this remote place there is a tiger; fearing it will harm people, who among us is able to subdue this tiger?" At that time, among the assembly there is Bhikkhu A, who has previously harboured a grudge against Bhikkhu B, and who says to the assembly: "I am able to subdue the tiger." Then, towards dusk, Bhikkhu A takes a bow and arrows and sets out. At that moment, Bhikkhu B, wearing his yellow robe, his head dark-coloured, is walking to the latrine. If Bhikkhu A intends to kill Bhikkhu B but instead mistakenly kills the tiger, he commits a Dukkata offence.

Or, if he intends to kill the tiger but mistakenly kills Bhikkhu B, he likewise commits a Dukkata offence. However, if he intends to kill Bhikkhu B and kills Bhikkhu B as intended, he commits a Pārājika offence. If he intends to kill the tiger and kills the tiger as intended, he commits a Pācittiya offence. If he intends to kill both, then according to whichever he kills, the offence corresponds to that object: killing the bhikkhu entails a Pārājika offence; killing the tiger entails a Pācittiya offence. This is what is called the case of the tiger.

Heterodox sectarians: There are followers of other paths who worship the sun and moon, and so whenever there is a solar or lunar eclipse, these Brahmins gather their followers, take up weapons in hand, and call out loudly to one another, going forth to rescue the sun and moon. In so doing, they pass near the monastery and, upon catching sight of the bhikkhus, become enraged and shout: "Those Śramaṇas, disciples of the Śākyan clan, are the allies of the Asuras—they must all be killed!" When the bhikkhus hear these harsh words, they strike the kaṇḍika bell to assemble the Sangha.

Then one bhikkhu says: "Today we must all swear an oath together to punish these wicked heterodox sectarians and leave not one of them alive." Because this oath is contrary to the Dharma, all members of the Sangha commit a Dukkata offence.

If those persons are made to suffer, then all members of the Sangha commit a Thullaccaya offence.

If those persons die, then all members of the Sangha commit a Pārājika offence.

If they swear together: "We should not cause them to die, but only cause them to suffer so that they may reform their evil ways and do good," then all members of the Sangha commit a Dukkata offence.

If those persons suffer torment, then all members of the Sangha commit a Thullaccaya offence.

If at that time the bhikkhus say to one another: "Venerable Elders! We should neither harm them nor cause them to suffer, for the Blessed One has taught: 'If a bhikkhu is seized by violent brigands who use saws and blades to cut apart his body, at that moment his mind should not give rise to evil thoughts, his mouth should not speak harsh words against them; rather, he must give rise to compassion, to thoughts of benefit, and to a mind of forbearance.'" The bhikkhus then reflect together: "In the Sūtra of the Simile of the Saw, the Blessed One has used skilful means to teach us to practise forbearance." Thereupon the bhikkhus firmly close all the gates and doors and shout aloud in order to frighten the heterodox sectarians—in this case there is no offence.

If all members of the Sangha unanimously take such a vow, then all members of the Sangha incur no offence.

A certain bhikkhu beat a brahmin's son nearly to death, then reflected: "If this person dies, the Dharma of the Śākyan monastics will be stained. I must now go and find medicine to revive him." Then another bhikkhu asked that bhikkhu: "What are you doing?" He replied: "I beat this brahmin nearly to death, and then I thought: 'If this person truly dies, the Dharma of the Śākyan monastics will be stained. I must now go and find medicine to revive him.'" If the other bhikkhu said: "You go and find the medicine;

I will watch over him," and then, after the bhikkhu who had beaten the man departed and was out of sight, that bhikkhu took the man's life — in this case, the first bhikkhu who beat the man commits a Thullaccaya offense, and the second bhikkhu who killed the man commits a Pārājika offense.

This is called an outsider. If a bhikkhu takes up a knife with the intention of killing a person, he commits a Dukkaṭa offense.

If he touches that person's body, he commits a Thullaccaya offense. If that person dies, he commits a Pārājika offense.

If two, three, or more persons take up a knife with the intention of killing someone, they commit a Dukkaṭa offense. Up to and including the death of that person, they commit a Pārājika offense. If a bhikkhu, having been ordered to kill someone, in turn orders another bhikkhu to take up a knife, he commits a Dukkaṭa offense… up to and including death, a Pārājika offense.

Likewise, ordering a second, a third, or many bhikkhus in succession to take up a knife constitutes a Dukkaṭa offense. Up to and including death, a Pārājika offense.

In summary, killing by poison, killing by applying medicine to the body, killing by means of an emetic or a purgative, killing by causing miscarriage, killing by describing signs, killing by praising death — all are the same. A case of killing a human being that fulfills the following five conditions constitutes a Pārājika offense. These are:

1. It is indeed a human being.

2. One perceives it as a human being.

3. One creates the means.

4. One has the intention to kill.

5. The life comes to an end.

These are called the five conditions.

Whether one orders a servant to kill, orders a hired worker, a friend, does it as a test, has never done it before, acts without wisdom, without a sense of shame, or thinks it does not matter — all constitute an offense. On the other hand, if one kills a person on account of a deranged mind or disordered thoughts, there is no offense. Therefore it is said:

If a bhikkhu kills a person with his own hand, or seeks out someone carrying a knife to come and kill, or encourages that person to die, praises death, saying: "Oh man! What good is it to go on living with this impure body? Death is better than life" — holding such thoughts, entertaining such ideas, employing the means of praising death as something pleasant, and thereby causing that person to die, with no other reason — that bhikkhu commits a Pārājika offense and is no longer permitted to live in community.

At that time, the Blessed One was residing in the city of Vesālī. Before the meal, he was seated facing north, with the shadow of the sun at an angle of about one and a half persons' height, on the ninth day of the third fortnight of winter, six years after his enlightenment. It was on account of bhikkhus who were tending the sick having engaged the wanderer Ludṇḍadaṇḍa to kill those bhikkhus that this rule was laid down.

Whatever the Buddha has laid down must be followed and upheld in accordance with it — this is called conforming to the Dharma.

(End of the Third Rule)

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHĀBHADRA OF TIANZHU

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

VERIFICATION OF MEANING: THÍCH ĐỖNG MINH