English
He dies, there is an offense of defeat. A pitfall, having dug a pitfall with the intention of a human being— "He will fall and die"— there is an offense of wrong-doing. When he falls, painful feelings arise, there is an offense of grave offense. He dies, there is an offense of defeat. Having dug a pitfall without specific intention— "Whoever falls will die"— there is an offense of wrong-doing. A human being falls into it, there is an offense of wrong-doing. When he falls, painful feelings arise, there is an offense of grave offense. He dies, there is an offense of defeat. A yakkha or a peta or an animal in human form falls into it, there is an offense of wrong-doing. When he falls, painful feelings arise, there is an offense of wrong-doing. He dies, there is an offense of grave offense. An animal falls into it, there is an offense of wrong-doing. When it falls, painful feelings arise, there is an offense of wrong-doing. It dies, there is an offense of expiation. 177. A support, having placed a weapon or smeared poison or made it weak or placed it in a chasm or a hell or a precipice on a support— "He will fall and die"— there is an offense of wrong-doing. By the weapon or poison or by falling, painful feelings arise, there is an offense of grave offense. He dies, there is an offense of defeat. Placing near, having placed near a sword or a spear or a club or a staff or a stone or a weapon or poison or a rope – "thinking 'By this, he will die'," offence of wrong-doing. He produces a painful feeling (of the kind) 'I will die by that', offence of grave offence. He dies, offence of defeat. As for medicine, he gives ghee or fresh butter or oil or honey or molasses – "thinking 'Having tasted this, he will die'," offence of wrong-doing. When he tastes it, painful feeling arises, offence of grave offence. He dies, offence of defeat. 178. As for offering a sight, he presents an unpleasant sight, fearful, terrifying – "thinking 'Having seen this, he will be terrified and die'," offence of wrong-doing. Having seen it, he is terrified, offence of grave offence. He dies, offence of defeat. He presents a pleasant sight – "thinking 'Having seen this, he will pine away from loss and die'," offence of wrong-doing. Having seen it, he pines away from loss, offence of grave offence. He dies, offence of defeat. As for offering a sound, he presents an unpleasant sound, fearful, terrifying – "thinking 'Having heard this, he will be terrified and die'," offence of wrong-doing. Having heard it, he is terrified, offence of grave offence. He dies, offence of defeat. He presents a pleasant sound, lovely, heart-pleasing – "thinking 'Having heard this, he will pine away from loss and die'," offence of wrong-doing. Having heard it, he pines away from loss, offence of grave offence. He dies, offence of defeat. An offering of scent, means one offers an unpleasant scent, disgusting, repulsive – "Having smelled this, he will die from disgust and repulsion," there is an offense of wrong-doing. When that is smelled, disgust and repulsion, painful feeling arises, there is an offense of grave offense. He dies, there is an offense of defeat. One offers a pleasant scent – "Having smelled this, he will waste away from lack of gain and die," there is an offense of wrong-doing. Having smelled that, he wastes away from lack of gain, there is an offense of grave offense. He dies, there is an offense of defeat. An offering of taste, means one offers an unpleasant taste, disgusting, repulsive – "Having tasted this, he will die from disgust and repulsion," there is an offense of wrong-doing. When that is tasted, disgust and repulsion, painful feeling arises, there is an offense of grave offense. He dies, there is an offense of defeat. One offers a pleasant taste – "Having tasted this, he will waste away from lack of gain and die," there is an offense of wrong-doing. Having tasted that, he wastes away from lack of gain, there is an offense of grave offense. He dies, there is an offense of defeat. An offering of touch, means one offers an unpleasant touch, painful to touch, rough to touch – "Touched by this, he will die," there is an offense of wrong-doing. When touched by that, painful feeling arises, there is an offense of grave offense. He dies, there is an offense of defeat. One offers a pleasant touch, pleasant to touch, soft... A harmful touch – "Touched by this, he will waste away from lack of gain and die." Offense of wrong-doing. Touched by that, he wastes away from lack of gain. Offense of grave offense. He dies. Offense of defeat. An offering of Dhamma (in a harmful way) is telling a hell-dweller a story of hell – "Hearing this, he will be terrified and die." Offense of wrong-doing. Hearing that, he is terrified. Offense of grave offense. He dies. Offense of defeat. Telling a good-doer a story of heaven – "Hearing this, he will be devoted and die." Offense of wrong-doing. Hearing that, devoted, thinking "I will die," he produces painful feeling. Offense of grave offense. He dies. Offense of defeat. 179. Instruction (when asked) is: when asked, he says – "Die in this way. Whoever dies in this way obtains wealth, or obtains fame, or goes to heaven." Offense of wrong-doing. By that instruction, thinking "I will die," he produces painful feeling. Offense of grave offense. He dies. Offense of defeat. Instruction (unasked) is: unasked, he says – "Die in this way. Whoever dies in this way obtains wealth, or obtains fame, or goes to heaven." Offense of wrong-doing. By that instruction, thinking "I will die," he produces painful feeling. Offense of grave offense. He dies. Offense of defeat. An act of signaling is: he makes a signal before meal, or after meal, or at night, or by day – "By that signal, deprive him of life." Offense of d... of the highest. By that signal, he deprives him of life, offense of both is pārājika. That signal, whether before or after, he deprives him of life, for the instigator no offense, for the killer offense of pārājika. Making a sign, named sign-action – ‘‘I will wink an eye, or raise an eyebrow, or nod my head, by that sign deprive him of life,’’ offense of dukkaṭa. By that sign, he deprives him of life, offense of both is pārājika. That sign, whether before or after, he deprives him of life, for the instigator no offense, for the killer offense of pārājika. No offense for one who did not intend, did not know, had no intention to kill, for one who is insane, for the first offender. The first recitation section on the pārājika concerning human life is finished. Verses summarizing the disciplined matters: Description, sitting, with pestle and mortar; Old renunciant afflicted, fire, investigation, poison. And three by object-actions, three others by bricks; Axe and cow-shed beam, concerning bone-extraction. Sweat and snuff, massage, and by bathing and anointing. Causing to rise, causing to fall, killing with food and drink. Adulterous pregnancy and co-wife, mother killed both sons; Both do not die, the women, heat, barren woman, fertile woman. The demon restrained the goad, and sent a wild demon; Thinking it was that, he struck, speak of heaven and hell. Three from Āḷavī. O trees, Give three others; Do not tire, For you, The buttermilk with sour gruel. The Story of Discipline 180. Now at that time, A certain bhikkhu was sick. The bhikkhus, out of compassion for him, Described the advantages of death. That bhikkhu died. They felt remorse: "A training rule has been laid down by the Blessed One, Have we perhaps incurred a pārājika offense?" They reported this matter to the Blessed One. "You, bhikkhus, have incurred a pārājika offense." Now at that time, A certain alms-gathering bhikkhu, Sat down upon a child Covered by a cloth on a stool, And killed it. He felt remorse: "A training rule has been laid down by the Blessed One, Have I perhaps incurred a pārājika offense?" He reported this matter to the Blessed One. "There is no pārājika offense, bhikkhu. But, bhikkhus, one should not sit on a seat without looking; Whoever sits down (without looking) Incurs an offense of wrong-doing." Now at that time, A certain bhikkhu, In the inner part of the house at the meal hall, While arranging a seat, Took one pestle from among the raised pestles. A second pestle fell down And struck the head of a certain child. That (child) died. He felt remorse... "What was your intention, bhikkhu?" "I was unintentional, Blessed One." "There is no offense, bhikkhu, bhikkhu, for unintentional (action)." Now at that time, A certain bhikkhu, In the inner part of the house at the meal hall, While arranging a seat, He stepped on a loose object and caused it to roll. It fell upon a certain boy and killed him. He felt remorse... "There is no offense, bhikkhu, as it was unintentional." Now at that time, a father and son had gone forth among the bhikkhus. When the time was announced, the son said to his father, "Go, venerable sir, the Saṅgha awaits you," and taking him by the back, pushed him. He fell and died. He felt remorse... "What was your intention, bhikkhu?" "I had no intention of killing, Blessed One." "There is no offense, bhikkhu, for one who has no intention of killing." Now at that time, a father and son had gone forth among the bhikkhus. When the time was announced, the son said to his father, "Go, venerable sir, the Saṅgha awaits you," and with the intention of killing, taking him by the back, pushed him. He fell and died. He felt remorse... "You have committed an offense, bhikkhu, a pārājika." Now at that time, a father and son had gone forth among the bhikkhus. When the time was announced, the son said to his father, "Go, venerable sir, the Saṅgha awaits you," and with the intention of killing, taking him by the back, pushed him. He fell but did not die. He felt remorse... "There is no pārājika offense, bhikkhu; there is an offense of grave fault." 181.