Here is the Pāḷi from the root and commentary text
vinayapiṭake
pārājikapāḷi
- tena kho pana samayena aññataro bhikkhu gilāno hoti.
- Now at that time, a certain bhikkhu was sick.
tassa bhikkhū kāruññena maraṇavaṇṇaṃ saṃvaṇṇesuṃ.
Out of compassion for him, the bhikkhus praised the virtues of death.
so bhikkhu kālamakāsi.
That bhikkhu passed away.
tesaṃ kukkuccaṃ ahosi ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho mayaṃ pārājikaṃ āpattiṃ āpannā’’ti?
They felt remorse: “The Blessed One has laid down a training rule. Have we, perhaps, committed a pārājika offense?”
bhagavato etamatthaṃ ārocesuṃ.
They reported this matter to the Blessed One.
‘‘āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti.
“You have committed a pārājika offense, bhikkhus.”vinītavatthuvaṇṇanā
The Commentary on the Vinītavatthu
180. vinītavatthukathāsu paṭhamavatthusmiṃ – kāruññenāti te bhikkhū tassa mahantaṃ gelaññadukkhaṃ disvā kāruññaṃ uppādetvā ‘‘sīlavā tvaṃ katakusalo, kasmā mīyamāno bhāyasi, nanu sīlavato saggo nāma maraṇamattapaṭibaddhoyevā’’ti evaṃ maraṇatthikāva hutvā maraṇatthikabhāvaṃ ajānantā maraṇavaṇṇaṃ saṃvaṇṇesuṃ.
In the accounts of settled cases, in the first case—out of compassion: those bhikkhus, having seen that one’s great suffering from illness, aroused compassion and praised the virtues of death, thinking, “You are virtuous, you have made merit, why do you fear while dying? Indeed, for one who is virtuous, heaven is surely connected only with the matter of death.” Thus, they themselves desired his death, yet not knowing their state of desiring death, they praised the virtues of death.
61sopi bhikkhu tesaṃ saṃvaṇṇanāya āhārupacchedaṃ katvā antarāva kālamakāsi.
That bhikkhu, too, because of their praise, cut off his food and passed away prematurely.
tasmā āpattiṃ āpannā.
Therefore, they committed an offense.
vohāravasena pana vuttaṃ ‘‘kāruññena maraṇavaṇṇaṃ saṃvaṇṇesu’’nti.
But it was said conventionally, “they praised the virtues of death out of compassion.”
tasmā idānipi paṇḍitena bhikkhunā gilānassa bhikkhuno evaṃ maraṇavaṇṇo na saṃvaṇṇetabbo.
Therefore, even now, a wise bhikkhu should not praise the virtues of death in this way to a sick bhikkhu.
sace hi tassa saṃvaṇṇanaṃ sutvā āhārūpacchedādinā upakkamena ekajavanavārāvasesepi āyusmiṃ antarā kālaṃkaroti, imināva mārito hoti.
For if, after hearing his praise, the sick person passes away prematurely by a means such as cutting off food, even when only one moment of cognitive process remains of his lifespan, he is killed by this very person.
iminā pana nayena anusiṭṭhi dātabbā – ‘‘sīlavato nāma anacchariyā maggaphaluppatti, tasmā vihārādīsu āsattiṃ akatvā buddhagataṃ dhammagataṃ saṅghagataṃ kāyagatañca satiṃ upaṭṭhapetvā manasikāre appamādo kātabbo’’ti.
But an exhortation should be given in this manner: “For a virtuous person, the arising of the path and fruit is not surprising. Therefore, without attachment to the monastery and so on, one should be heedful in contemplation, having established mindfulness directed to the Buddha, directed to the Dhamma, directed to the Saṅgha, and directed to the body.”
maraṇavaṇṇe ca saṃvaṇṇitepi yo tāya saṃvaṇṇanāya kañci upakkamaṃ akatvā attano dhammatāya yathāyunā yathānusandhināva marati, tappaccayā saṃvaṇṇako āpattiyā na kāretabboti.
And even when the virtues of death have been praised, if someone dies by his own nature according to his lifespan and according to his continuity, without undertaking any means because of that praise, the one who praised should not be charged with an offense on that account.