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gone are they from holy life. They praised my husband's death. By them my husband was killed!" Other people also complained, grumbled, criticized: "Shameless are these Sakyan recluses, immoral, liars. They indeed claim to be righteous, equanimous, chaste, truthful, virtuous, of good conduct! There is no recluseship for them, there is no holy life for them, lost is their recluseship, lost is their holy life, whence their recluseship, whence their holy life, gone are they from recluseship, gone are they from holy life. They praised the lay follower's death. By them the lay follower was killed!" The bhikkhus heard those people complaining, grumbling, criticizing. Those bhikkhus who were of few desires… they complained, grumbled, criticized: "How can the group-of-six bhikkhus praise the death of a lay follower!" 170. Then those bhi... The monks of the Group of Six, having censured the bhikkhus in various ways, reported this matter to the Blessed One... "...Is it true, monks, that you praised the advantages of death to a lay follower?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them: "It is unseemly, foolish men, it is unsuitable, improper, not the conduct of a recluse, not permissible, not to be done. How can you, foolish men, praise the advantages of death to a lay follower! This, foolish men, is not for the conversion of the unconverted... ...And thus, monks, you should recite this training rule: 171. "Whatever bhikkhu shall intentionally deprive a human being of life, or shall seek out a weapon for him, or shall praise the advantages of death, or shall incite him to death – 'Oh man, what is this evil, wretched life to you? Death is better for you than life!' – thus, with mind intent, with thought intent, in various ways shall praise the advantages of death or shall incite him to death, this one also is defeated, he is not in communion." 172. "Whatever" means whoever, of whatever kind... "Bhikkhu" means... ...the bhikkhu intended in this context. "Intentionally" means knowing, understanding, having considered and deliberated, transgressing. "Human being" means that first thought arisen in the mother's womb, that first consciousness manifested, up to the time of death; within this interval, that is called a human being. "Deprive of life" means he cuts off the life faculty, he obstructs, he stops the continuity of... incites. Or he seeks for him a weapon, that is, a sword, or a spear, or a javelin, or a club, or a stone, or a knife, or poison, or a rope. Or he praises death, that is, he points out the danger in life, he speaks of the excellence in death. Or he incites him to death, saying: "Bring a weapon, or eat poison, or hang yourself with a rope and die." "Oh, man!" - this is a term of address. "What is this evil, miserable life to you?" - "Evil" life means, compared to the life of the rich, the life of the poor is evil, wretched; compared to the life of the wealthy, the life of the poor is evil; compared to the life of the gods, the life of humans is evil. "Miserable life" means that of one whose hand is cut off, whose foot is cut off, whose hands and feet are cut off, whose ear is cut off, whose nose is cut off, whose ears and nose are cut off. "It is better for you to die than to live this evil, miserable life." "Thus with mind and thought" - what is mind, that is thought; what is thought, that is mind. "With mental intention" means having the perception of death, the intention of death, the aim of death. "In various ways" means in high and low manners. Or he praises death, that is, he points out the danger in life, he speaks of the excellence in death, saying: "When you die from here, after the breaking up of the body, after death, you will be reborn in a good destination, in the heavenly world, and there, endowed and complete with the five divine sense pleasures, you will enjoy yourself." Death or he should incite (him): "Bring a weapon, or eat poison, or tie a rope and die, or fall into a pit, or a hell, or a precipice!" This also is said with reference to the former. He is defeated (pārājika). Just as a large stone, broken in two, cannot be rejoined, even so a bhikkhu, having intentionally deprived a human being of life, is no recluse, no son of the Sakyas. Therefore it is said – ‘he is defeated’. He is without communion. Communion means one act, one purpose, one training – that is communion. That is not with him. Therefore he is called without communion. 173. By oneself, by instigation, by a messenger, by a series of messengers, by a messenger with poison, by a messenger going and returning, (thinking) 'it is suitable, it is secret', (thinking) 'it is secret, it is suitable', (thinking) 'it is suitable, it is suitable', (thinking) 'it is secret, it is secret', he praises with the body, he praises with speech, he praises with body and speech, he praises through a messenger, he praises through writing, by throwing down, by leaning against, by placing (something), by medicine, by offering a form, by offering a sound, by offering a smell, by offering a taste, by offering a touch, by offering a dhamma (idea/thought), by telling, by advising, by a sign, by a hint. 174. 'By oneself' means one kills oneself with one's body, or with something connected to the body, or with something discarded. 'By instigation' means having instigated, he commands – "Pierce thus, strike thus, kill thus!" A bhikkhu commands a bhikkhu – "Deprive so-and-so of life!" There is an offense of wrong-doing. And thinking it to be that one, he deprives that one of life. An offense of defeat for both. A bhikkhu commands a bhikkhu: "Deprive so-and-so of life!" An offense of wrong-doing. Thinking it to be that one, he deprives another of life. No offense for the root commander. An offense of defeat for the killer. A bhikkhu commands a bhikkhu: "Deprive so-and-so of life!" An offense of wrong-doing. Thinking it to be another, he deprives that one of life. An offense of defeat for both. A bhikkhu commands a bhikkhu: "Deprive so-and-so of life!" An offense of wrong-doing. Thinking it to be another, he deprives another of life. No offense for the root commander. An offense of defeat for the killer. A bhikkhu commands a bhikkhu: "Tell so-and-so: 'Let so-and-so tell so-and-so: Let so-and-so deprive so-and-so of life!'" An offense of wrong-doing. He informs the other. An offense of wrong-doing. The killer accepts. An offense of grave offense for the root commander. He deprives that one of life. An offense of defeat for all. A bhikkhu commands a bhikkhu: "Tell so-and-so: 'Let so-and-so tell so-and-so: Let so-and-so deprive so-and-so of life!'" An offense of wrong-doing. He commands another. An offense of wrong-doing. The killer accepts. An offense of wrong-doing. He deprives that one of life. No offense for the root commander. An offense of defeat for the commander and the killer. A monk orders a monk – “Deprive so-and-so of life,” offence of wrong-doing. He goes and then returns – “I am not able to deprive him of life.” He again orders – “When you are able, then deprive him of life,” offence of wrong-doing. He deprives him of life, offence of defeat for both. A monk orders a monk – “Deprive so-and-so of life,” offence of wrong-doing. Having ordered, he regrets and does not make it known – “Do not kill him.” He deprives him of life, offence of defeat for both. A monk orders a monk – “Deprive so-and-so of life,” offence of wrong-doing. Having ordered, he regrets and makes it known – “Do not kill him.” He – “I was ordered by you” – deprives him of life, no offence for the one who ordered. Offence of defeat for the killer. A monk orders a monk – “Deprive so-and-so of life,” offence of wrong-doing. Having ordered, he regrets and makes it known – “Do not kill him.” He says “Good” and refrains, no offence for both. 175. In public, perceiving it as private, he speaks – “Oh, if only so-and-so were killed!” offence of wrong-doing. In private, perceiving it as public, he speaks – “Oh, if only so-and-so were killed!” offence of wrong-doing. In public, perceiving it as public, he speaks – “Oh, if only so-and-so were killed!” offence of wrong-doing. In private, perceiving it as private, he speaks – “Oh, if only so-and-so were killed!” offence of wrong-doing. by body. He praises by body, meaning he makes a gesture with his body: "Whoever dies in this way obtains wealth, or obtains fame, or goes to heaven." There is an offense of dukkata. By that praise, he generates a painful feeling, thinking, "I will die." There is an offense of thullaccaya. He dies. There is an offense of pārājika. He praises by speech, meaning he speaks with his voice: "Whoever dies in this way obtains wealth, or obtains fame, or goes to heaven." There is an offense of dukkata. By that praise, he generates a painful feeling, thinking, "I will die." There is an offense of thullaccaya. He dies. There is an offense of pārājika. He praises by body and speech, meaning he makes a gesture with his body and speaks with his voice: "Whoever dies in this way obtains wealth, or obtains fame, or goes to heaven." There is an offense of dukkata. By that praise, he generates a painful feeling, thinking, "I will die." There is an offense of thullaccaya. He dies. There is an offense of pārājika. He praises by messenger, meaning he conveys a message to a messenger: "Whoever dies in this way obtains wealth, or obtains fame, or goes to heaven." There is an offense of dukkata. Having heard the messenger's message, he generates a painful feeling, thinking, "I will die." There is an offense of thullaccaya. He dies. There is an offense of pārājika. 176. He praises by writing, meaning he writes a letter: "Whoever dies in this way obtains wealth, or obtains fame, or goes to heaven." For each letter, there is an offense of dukkata. of it. Seeing the letter, he produces painful feeling, thinking, "I will die," there is an offense of grave offense.