English
Answer: By taking what is not given, venerable sir, one incurs three offenses. If one takes what is not given, reckoned as theft, worth five māsa or more than five māsa, the offense is Pārājika. If one takes what is not given, reckoned as theft, worth less than five māsa or more than one māsa, the offense is Thullaccaya. If one takes what is not given, reckoned as theft, worth one māsa or less than one māsa, the offense is Dukkaṭa. By taking what is not given, venerable sir, one incurs these three offenses. Question: For whom, friend, is there no offense? Answer: There is no offense, venerable sir, for ten individuals: for one who thinks it is his own, for one who takes it with confidence, for one who takes it for a temporary period, for one who takes what is owned by a departed spirit, for one who takes what is owned by an animal, for one who thinks it is a rag from a dust-heap, for one who is insane, for one whose mind is deranged, for one afflicted by pain, for the first offender. Question: In which of the five recitations of the Pātimokkha is it included, in which is it comprised? Answer: It is included in the Nidāna, venerable sir, it is comprised in the Nidāna. Question: By which recitation, friend, does it come to recitation? Answer: It comes to recitation by the second recitation, venerable sir. Question: Among the four failures, friend, which is the failure? Answer – Failure in morality, sir. Question – Among the seven groups of offenses, friend, which is the group of offenses? Answer – The group of pārājika offenses, sir. Question – Among the six origins of offenses, friend, by how many origins do they arise? Answer – By three origins, sir, they arise. It may arise from body and mind, not from speech. It may arise from speech and mind, not from body. It may arise from body, speech, and mind. Question – Among the four cases, friend, which is the case? Answer – The case of offense, sir. Question – Among the seven ways of settling, friend, by how many ways are they settled? Answer – By two ways, sir, they are settled: by settlement in the presence, and by settlement by acknowledgment. Question – What, friend, is the discipline there? What is the higher discipline there? Answer – The designation, sir, is the discipline; the analysis is the higher discipline. Question – What, friend, is the Pātimokkha there? What is the higher Pātimokkha there? Answer – The designation, sir, is the Pātimokkha; the analysis is the higher Pātimokkha. Question – What, friend, is failure? Answer – Lack of restraint, sir, is failure. Question – What, friend, is success? Answer – Restraint, sir, is success. Question – What, friend, is practice? Answer – "I will not do such a thing" – taking up and training in the precepts for as long as life lasts, until the end of life, this, sir, is the practice there. Question – For how many reasons, friend, was the second pārājika laid down by the Blessed One? Answer – For ten reasons, sir, the second pārājika was laid down by the Blessed One: for the excellence of the Sangha, for the comfort of the Sangha, for the suppression of unruly individuals, for the comfortable living of conscientious monks, for the restraint of defilements in this very life, for the prevention of defilements in future lives, for the gaining of faith by those without faith, for the increase of faith by those with faith. For the increase of knowledge, For the establishment of the True Dhamma, For the support of the Vinaya. Question: Who, friends, are training? Answer: Trainees, venerable sirs, and noble ordinary people are training. Question: Who, friends, have completed their training? Answer: Arahants, venerable sirs, have completed their training. Question: Where, friends, is it established? Answer: Among those who desire to train, venerable sirs, it is established. Question: Who, friends, uphold it? Answer: Those for whom it is proper, venerable sirs, they uphold it. Question: Whose word, friends, is it? Answer: It is the word of the Blessed One, venerable sirs, the Arahant, the Perfectly Self-Enlightened One. Question: By whom, friends, was it handed down? Answer: By tradition, venerable sirs, it was handed down. Question: Is there, indeed, friends, anything to be added therein, or anything to be removed, or any altered letters or words, or any mistaken words or phrases? Answer: There is not, venerable sirs. An Announcement to the Sangha for the Purpose of Recitation May the Sangha, venerable sirs, listen to me. I, venerable sirs, asked the venerable Vicittasārābhivaṃsa, the holder of the Tipitaka, the treasurer of the Dhamma, about the origin of the second Pārājika, I asked about the person, I asked about the object, I asked about the promulgation, I asked about the supplementary promulgation, I asked about the offense, I asked about the non-offense, and I asked many other such points to be questioned. And being asked again and again, that venerable Vicittasārābhivaṃsa answered. Thus, venerable sirs, this second Pārājika training rule is faultless, perfectly pure, it is the very word of the Blessed One, the Arahant, the Perfectly Self-Enlightened One. Therefore, just as in the past, the great elder monks, led by Mahākassapa, the compilers of the ancient councils, for the long endurance of the Buddha's dispensation, which is called the holy life, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the benefit, for the welfare, for the happiness of gods and humans, recited and re-recited the Dhamma and Vinaya, even so, we all, now, being included in this Great Dhamma Assembly of the Sixth Council, this second Pārājika training rule, as one Then, having done a group recitation, united and joyful, we should chant. Inquiry into the Third Pārājika Training Rule Question: That third Pārājika, friend, laid down by the Blessed One, the Fully Self-Awakened One, where was it laid down? Answer: It was laid down in Vesālī, venerable sir. Question: Concerning whom, friend, was it laid down? Answer: It was laid down concerning many bhikkhus, venerable sir. Question: On account of what matter, friend, was it laid down? Answer: Many bhikkhus, venerable sir, deprived each other of life. On account of that matter, venerable sir, it was laid down. Question: Is there, friend, in that, an original rule, a supplementary rule, and an unarisen rule? Answer: There is one original rule, venerable sir, one supplementary rule. There is no unarisen rule in that. Question: What, friend, is the original rule there? Answer: "Whatever bhikkhu intentionally deprives a human being of life, or searches for a weapon for him, he also is defeated, he is not in communion." This, venerable sir, is the original rule there. Question: What, friend, is the supplementary rule there? Answer: "Or praises death, or incites to death, 'Oh man, what is this evil, wretched life to you? Death is better than life!' Thus, with such a mind and intention, in various ways, or praises death, or incites to death." This, venerable sir, is the supplementary rule there. Question: What, friend, is the complete rule there? Answer: "Whatever bhikkhu intentionally deprives a human being of life, or searches for a weapon for him, or praises death, or incites to death, 'Oh man, what is this evil, wretched life to you? Death is better than life!' Thus, with such a mind and intention, in various ways, or praises death, or incites to death, he also is defeated, he is not in communion." This, venerable sir, is the complete rule there. Question: Is it a general designation, friend, or is it a designation for instruction? Answer – It is a general designation, venerable sir. Question – Is it a common designation, friend, or an uncommon designation? Answer – It is a common designation, venerable sir. Question – Is it a one-sided designation, friend, or a two-sided designation? Answer – It is a two-sided designation, venerable sir. Question – In that third pārājika, friend, how many offenses does one incur by intentionally depriving a human being of life? Answer – Intentionally depriving a human being of life, venerable sir, one incurs three offenses: If, intending to kill a person, one digs a pit, thinking, "He will fall and die," there is an offense of wrong-doing (dukkata). When he falls, painful feelings arise, there is an offense of grave fault (thullaccaya). When he dies, there is an offense of defeat (pārājika). Intentionally depriving a human being of life, venerable sir, one incurs these three offenses. Question – For whom, friend, is there no offense? Answer – For seven persons, venerable sir, there is no offense: for one who kills unintentionally, for one who does not know, for one who has no intention to kill, for one who is insane, for one whose mind is deranged, for one who is suffering from pain, for the first offender. Question – Among the five recitations of the Pātimokkha, friend, into which is it plunged, into which is it included? Answer – It is plunged into the introduction, venerable sir, it is included in the introduction. Question – By which recitation, friend, does it come to recitation? Answer – By the second recitation, venerable sir, it comes to recitation. Question – Among the four failures, friend, which failure is it? Answer – It is failure in conduct, venerable sir. Question – Among the seven groups of offenses, friend, which group of offenses is it? Answer – It is the group of pārājika offenses, venerable sir. Question – Among the six origins of offenses, friend, by how many origins does it arise? Answer – Among the six origins of offenses, venerable sir, it arises by three origins: It may arise from body and mind, not from speech. It may arise from speech and mind, not... From the body, it may arise from body, speech, and mind. Question – Friend, among the four kinds of cases, which is the case? Answer –