Tipitaka Studies 5: The Third Pārājika – The Tragedy of Misunderstanding When “Meditation” Became a “Weapon of Death”
Introduction: The Thin Line Between “Letting Go” and “Self-Destruction”
In the Vinaya Pitaka, the “Third Parajika”—the third rule of the monastic code—which prohibits monks from intentionally depriving a human being of life, is considered a grave offense. A monk who violates this rule faces immediate expulsion from the Sangha (Parajika/Defeat). Superficially, this rule appears to simply prevent homicide. However, a deeper examination of its origin reveals a shocking tragedy born from an “extreme misunderstanding of the Dhamma” by monks who were fervently dedicated to meditation, leading to a bloodbath in Buddhist history.
1. Asubha Kammatthana: The Double-Edged Sword of Contemplating the Body
The incident occurred in the Great Forest (Mahavana) near Vesali. The Buddha taught the monks “Asubha Kammatthana” (meditation on the impurity of the body) to help them detach from their physical forms. Afterward, the Buddha went into solitary retreat for half a month, allowing only a single monk to bring him alms food.
Without the Buddha’s close supervision, the monks practiced the contemplation of impurity so intensely that they developed “Patigha” (aversion) towards their own bodies. The intended sense of dispassion (Nibbida), which should have led to liberation, instead morphed into intense self-loathing. They began to view their bodies as disgusting, “like a rotting corpse hanging around one’s neck.”
2. From Pilgrims to Employers of an Assassin When self-hatred reached its peak, a logical fallacy emerged. The monks began to see “death” as a shortcut to ending suffering. This led to acts of suicide and, even worse, “hiring an assassin.”
A recluse named Migalandika was hired with robes and bowls to act as an executioner. Initially hesitant and fearful of bad kamma, Migalandika was deceived by a “Mara” (evil spirit) in disguise, who whispered that killing these monks was a great merit because it helped them escape suffering. Fueled by this wrong view (Miccha Ditthi), he slaughtered dozens of monks daily until the monastery grounds resembled an execution site.
3. The Buddha’s Verdict and the Middle Way of Anapanasati After the half-month retreat, the Buddha emerged and noticed the drastic reduction in the number of monks. Upon learning the truth from Venerable Ananda, the Buddha convened the Sangha and severely rebuked the actions. He offered a powerful and poignant analogy:
“It would be better for you to carve open your belly with a sharp butcher’s knife than to praise death or encourage suicide…”
To correct the situation and restore balance to the monks’ minds, the Buddha introduced “Anapanasati” (Mindfulness of Breathing). This meditation technique is described as peaceful, refined (Santo Panito), and a soothing alternative to the intense contemplation of impurity, which had proven too traumatic for some.
4. The Iron Rule: The Scope of “Killing” Following this tragedy, the Buddha promulgated the Third Parajika, stating:
“Whatever monk should intentionally deprive a human being of life… even so is he defeated and no longer in communion.”
Significant Legal Implications in the Vinaya:
- Definition of a Human Being: The rule covers life from the very first moment of consciousness arising in the womb until the final moment of life. Therefore, abortion is also considered a Parajika offense.
- Verbal Homicide: Later, an amendment (Anu-pannatti) was added due to the case of the Chabbaggiya Monks, who verbally persuaded a sick patient to give up on life by describing heaven as a better place. Such an act, using speech as a weapon with the intent to cause death, incurs the same Parajika penalty as physical killing.
Conclusion The Third Parajika serves as a crucial lesson that Dhamma practice must be guided by “Wisdom”. Without wisdom as a safeguard, excessive zeal can lead to disaster. This rule emphasizes that human life is supremely precious in Buddhism. A monk’s role is to give spiritual life through wisdom, not to take physical life, regardless of whether the intention is malicious or seemingly benevolent.
