Lzh Dg VS 1Linked Passages

– FOUR-PART VINAYA

LINKED PASSAGES

A. PĀRĀJIKA

I. UNCHASTE CONDUCT

1. Upāli's Questions

1. The Blessed One was dwelling at Vesālī.

At that time, Upāli rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms, and said:

"Blessed One, Sudinna, son of Kalanda, engaged in unchaste conduct with his former wife. Did this constitute a pārājika offense?"

The Buddha replied:

"Upāli, at the very beginning, the precept had not yet been promulgated, so there was no offense."

The bhikkhu Vājjiputta was sorrowful and displeased; he had no wish to live the pure life, and so he returned home and engaged in unchaste conduct with his former wife. That bhikkhu then thought: "The Blessed One has promulgated a precept for the bhikkhus: 'If a bhikkhu engages in unchaste conduct, performing the act of sexual intercourse, he commits a pārājika and is no longer permitted to live in community.' I was sorrowful and displeased, had no wish to live the pure life, and engaged in unchaste conduct with my former wife — have I committed a pārājika?" Not knowing what to make of the matter, he spoke to his fellow bhikkhus as follows:

"The Blessed One has promulgated a precept for the bhikkhus: 'If a bhikkhu engages in unchaste conduct, performing the act of sexual intercourse, he commits a pārājika and is no longer permitted to live in community.' I was sorrowful and displeased, had no wish to live the pure life, returned home, and engaged in unchaste conduct with my former wife. Have I committed a pārājika? It would be well, Venerable Ones, if you would inform the Buddha on my behalf. Whatever the Buddha teaches, I will follow accordingly. If I am still permitted to remain within the Buddha's Dharma and cultivate the pure practice, I will continue to do so."

That bhikkhu then went to the place where the Buddha was, bowed his head in reverence at the Buddha's feet, sat to one side, and reported the above matter fully to the Buddha. The Blessed One, on account of this matter, assembled the community of bhikkhus and rebuked the bhikkhu Vājjiputta with numerous skillful means:

"What you have done is unlawful, unbecoming of a śramaṇa, contrary to the pure life, contrary to proper conduct — it is an action that should not have been done. You fool, why, being unwilling to live the pure life, did you return home and engage in unchaste conduct with your former wife? If there was penetration, you have committed a pārājika and are no longer permitted to live in community. If other bhikkhus are sorrowful and displeased and have no wish to live the pure life, they are permitted to renounce the precepts and return home. If they later wish to return to the Buddha's Dharma and cultivate the pure practice, they are permitted to go forth again and receive the full ordination."

2. At that time, Upāli rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms, and addressed the Buddha:

"If it is a natural orifice and one perceives it as a natural orifice — is there an offense?"

The Buddha replied:

"There is a pārājika offense."

Upāli asked again:

"If it is a natural orifice and one is uncertain whether it is a natural orifice — is there an offense?"

The Buddha replied:

"There is a pārājika offense."

Upāli asked again:

"If it is a natural orifice and one perceives it as not a natural orifice — is there an offense?"

The Buddha replied:

"There is a pārājika offense."

Upāli asked again:

"If it is not a natural orifice and one perceives it as a natural orifice — is there an offense?"

The Buddha replied:

"There is a thullaccaya offense."

Upāli asked again:

"If it is not a natural orifice and one is uncertain — is there an offense?"

The Buddha replied:

"There is a thullaccaya offense."

Upāli asked again:

"If the person is male and one perceives the person as female, and one engages in unchaste conduct — is there an offense?"

The Buddha replied:

"There is a pārājika offense."

Upāli asked again:

"If the person is female and one perceives the person as male, and one engages in unchaste conduct — is there an offense?"

The Buddha replied:

"There is a pārājika offense."

Upāli asked again:

"With this woman, if one perceives her as that other woman, and engages in unchaste conduct — is there an offense?"

The Buddha replied:

"There is a pārājika offense."

"With this man, if one perceives him as that other man, and engages in unchaste conduct — is there an offense?"

The Buddha replied:

"There is a pārājika offense."

3. With Animals

1. At that time, a certain bhikkhu engaged in unchaste conduct with a female elephant, and was uncertain whether this constituted a pārājika offense or not.

The Buddha replied:

"It does."

Likewise, female animals such as cows, horses, camels, deer, donkeys, goats, pigs, dogs, geese, peacocks, chickens, and all others — in every case there is a pārājika offense.

2. The Blessed One was dwelling at Vesālī. At that time, a certain bhikkhu who was a forest-dwelling mendicant lived in a forest.

A female monkey also lived in that forest. This bhikkhu would go into the village to beg for alms, bring the food back to the forest to eat, and give whatever remained to the female monkey. Because of this, the female monkey gradually grew more familiar with him and would often follow the bhikkhu about, until he could even catch hold of her with his hands without her fleeing.

At that point, the bhikkhu engaged in unchaste conduct with her. Now, some bhikkhus who were making an inspection of the lodgings and furnishings came in turn to that forest. The female monkey approached the bhikkhus, stood before them, raised her tail, and displayed herself.

Those bhikkhus thought: "This female monkey displays herself before us in this way — surely some other bhikkhu must have already committed an offense with her." The bhikkhus then concealed themselves in a hidden spot to watch. When the mendicant bhikkhu returned to the forest, finished his meal, gave the monkey food to eat, and after the monkey had eaten, he engaged in unchaste conduct with her. The bhikkhus, having witnessed this, said:

"Venerable One, did not the Buddha promulgate a precept prohibiting bhikkhus from engaging in unchaste conduct?"

He replied:

"The Buddha prohibited it with regard to human women — not with regard to animals."

The bhikkhus returned to the place where the Buddha was, bowed their heads in reverence at the Buddha's feet, sat to one side, and reported this matter fully to the Buddha. The Buddha, on account of this matter, assembled the community of bhikkhus and rebuked the mendicant bhikkhu, saying:

"What you have done is wrong, unbecoming of proper conduct, unbecoming of a śramaṇa, contrary to the pure life, contrary to proper conduct — it is an action that should not have been done. Why did you engage in unchaste conduct with a female monkey? If there was penetration, you have committed a pārājika. You, fool, are no longer permitted to live in community."

3. At that time, Upāli rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms, and addressed the Blessed One:

"Venerable Sir, if a bhikkhu engages in unchaste conduct with other kinds of animals — is there a pārājika offense?"

The Buddha replied:

"There is."

4. Giving the Precept to One Under Training

1. At that time, the Blessed One was dwelling in the city of Rājagṛha. The bhikkhu Nandika, who was sitting in meditation, attained a worldly mental liberation and arose from the fourth dhyāna.

At that moment, a female māra deity appeared and stood before him. The bhikkhu seized her, intending to commit an offense with her. The female māra moved outside, and the bhikkhu followed her out.

The māra went outside the corridor of the chamber, and the bhikkhu also followed out into the corridor of the chamber. The māra went into the middle of the courtyard, and the bhikkhu also went into the middle of the courtyard. The māra went outside the monastery, and the bhikkhu also went outside the monastery.

Outside the monastery, there was at that time a dead female horse. The female māra concealed herself within the corpse of that horse and vanished. Thereupon the bhikkhu Nandika engaged in unchaste conduct with the dead horse.

Having done so, the bhikkhu had no thought whatsoever of concealment, and said: "The Blessed One has promulgated a precept for the bhikkhus prohibiting unchaste conduct; if one engages in unchaste conduct, one commits a pārājika and is no longer permitted to live in community. I have now engaged in unchaste conduct and have no thought whatsoever of concealment. Surely I have committed a pārājika — what should I do?" Nandika then said to his fellow bhikkhus: "The Blessed One has promulgated a precept for the bhikkhus: if a bhikkhu engages in unchaste conduct, he commits a pārājika and is no longer permitted to live in community.

I have now committed an unchaste act and have no thought whatsoever of concealment — have I not committed a pārājika? It would be well, Venerable Ones, if you would inform the Buddha on my behalf. Whatever the Buddha teaches, I will follow accordingly."

The bhikkhus went to the place where the Buddha was, bowed their heads in reverence at the Buddha's feet, sat to one side, and on account of this matter assembled the community of bhikkhus, and declared:

"The Sangha should now confer upon the bhikkhu Nandika the pārājika precept by means of the formal act of a single announcement followed by three motions."

The procedure is as follows: the bhikkhu who has committed the offense should come before the Sangha, remove his sandals, bare his right shoulder, place his right knee on the ground, join his palms, and declare:

"May the venerable Sangha please listen! I, the bhikkhu Nandika, have committed the act of sexual intercourse, and I had no thought whatsoever of concealment. I now come before the Sangha to request that the Sangha confer upon me the pārājika precept. May the Sangha, out of compassion, confer upon me the pārājika precept."

A second time and a third time, he makes the same request.

The Sangha should then appoint one who is capable of performing the karmavācanā, who, based on the above matter, makes the announcement:

"May the venerable Sangha please listen! This bhikkhu Nandika has committed the act of sexual intercourse and had no thought whatsoever of concealment. He now comes before the Sangha to request the pārājika precept. If it is agreeable to the Sangha, the Sangha consents; the Sangha now confers upon the bhikkhu Nandika the pārājika precept. This is the announcement."

"Venerable Sangha, please listen! This bhikkhu Nandī has committed an offense of sexual misconduct, with absolutely no intention of concealment. He now comes before the Sangha to request the pārājika rule. The Sangha now confers upon bhikkhu Nandī the pārājika rule. Those Elders who agree that the Sangha should confer upon bhikkhu Nandī the pārājika rule, please remain silent; those who do not agree, please speak. This is the first kammavācā."

The second and third times, the same words are spoken.

"The Sangha has conferred upon bhikkhu Nandī the pārājika rule. The Sangha agrees and therefore is silent. This matter is so recorded."

The bhikkhu upon whom the pārājika rule has been conferred should practice the conforming conduct. The conforming rules are as follows: he may not confer full ordination upon others, nor give dependence to others; he may not keep a novice; he may not receive the appointment as instructor of bhikkhunīs—even if appointed, he may not go to instruct them; he may not recite the precepts on behalf of the Sangha; he may not engage in question-and-answer on the Vinaya in the midst of the Sangha; he may not receive the Sangha's appointment as a steward; he may not receive the Sangha's appointment as an adjudicator of disputes; he may not receive the Sangha's appointment as an emissary; he may not enter villages early and return at dusk;

he should associate with bhikkhus and may not associate with those of other paths or with laypeople; he should conform to the ways proper to bhikkhus; he may not speak worldly speech; he may not again commit this offense; he may not commit other offenses either—whether similar, arising from this offense, or graver than this offense; he may not obstruct a formal act, nor obstruct those performing a formal act; he may not allow a pure bhikkhu to spread his seat, wash his feet, handle his water vessel, wipe his sandals, massage his body, make prostrations to him, go out to receive him, or offer greetings to him; he may not allow a pure bhikkhu to carry his robe and bowl; he may not accuse a pure bhikkhu of an offense, act to remind him, or make a declaration against him;

he may not support the views of others; he may not obstruct the recitation of the precepts or the Pravāraṇā; he may not quarrel with pure bhikkhus.

Once a bhikkhu has been conferred the pārājika rule, whether he comes or does not come when the Sangha recites the precepts and performs formal acts, the Sangha does not incur an offense.

The bhikkhus asked:

"If a bhikkhu who has been conferred the pārājika rule commits the offense again, may he be conferred the pārājika rule once more?"

The Buddha taught:

"He may not be conferred it again; instead he should be expelled."

5. Unnatural Acts

1. At that time, there was a bhikkhu whose body was supple, and he inserted his own male organ into his own mouth. He was in doubt, not knowing whether he had committed a pārājika offense or not.

The Buddha taught:

"He has committed it."

2. There was a bhikkhu named Lambānā whose male organ was long, and he grasped it and inserted it into his own anal passage. He was in doubt, not knowing whether he had committed a pārājika offense or not.

The Buddha taught:

"He has committed it."

3. At that time a bhikkhu's male organ became erect. Another bhikkhu grasped it and inserted it into his own mouth. The first bhikkhu felt no pleasure, withdrew, and did not consent. But he arose in doubt: has he thereby committed a pārājika offense?

The Buddha taught:

"He has not committed an offense. The other bhikkhu has committed one."

4. There was a bhikkhu who, while going on his morning alms round, draped his robe and took up his bowl, and went to the house of a layperson. In that layperson's household there was a young male child whose male organ was erect. The bhikkhu grasped it and inserted it into his own mouth. He then arose in doubt: has he committed a pārājika offense?

The Buddha taught:

"He has committed it."

6. Coerced Sexual Intercourse

1. There was a bhikkhu who forcibly compelled another bhikkhu to engage in sexual intercourse. The latter arose in doubt: have I committed a pārājika offense? The Buddha asked:

"Did you experience pleasure?"

The other replied: "I did."

The Buddha taught:

"Both have committed a pārājika offense."

There was a bhikkhu who engaged in sexual intercourse with a novice, and then arose in doubt: have I committed an offense?

The Buddha asked:

"Novice, did you experience pleasure?"

The novice said: "I did."

The Buddha taught:

"Both have committed an offense."

There was a novice who forcibly compelled a full bhikkhu to engage in sexual intercourse, and then arose in doubt. The Buddha asked the bhikkhu:

"Bhikkhu, did you experience pleasure?"

The bhikkhu said: "I did."

The Buddha taught:

"Both have committed an offense."

There was a novice who engaged in sexual intercourse with a novice, and then arose in doubt. The Buddha asked:

"Did you experience pleasure?"

The novice said: "I did."

The Buddha taught:

"Both have committed an offense."

There was a bhikkhu who was forcibly compelled by another bhikkhu to engage in sexual intercourse and experienced no pleasure; when withdrawn, he arose in doubt. The Buddha asked:

"Did you experience pleasure?"

That bhikkhu said: "I experienced no pleasure."

The Buddha taught:

"You have not committed an offense. The one who inserted has committed one."

There was a bhikkhu who forcibly compelled a novice to engage in sexual intercourse; the novice experienced no pleasure. After withdrawal, he arose in doubt. The Buddha asked the novice:

"Did you experience pleasure?"

The novice said: "I experienced no pleasure."

The Buddha taught:

"You have not committed an offense. The one who inserted has committed one."

There was a novice who forcibly compelled a bhikkhu to engage in sexual intercourse; the bhikkhu experienced no pleasure. After withdrawal, he arose in doubt. The Buddha asked:

"Did you experience pleasure?"

The novice said: "I experienced no pleasure."

The Buddha taught:

"You have not committed an offense. The one who inserted has committed one."

There was a novice who forcibly compelled another novice to engage in sexual intercourse, and the latter experienced no pleasure. After withdrawal, he arose in doubt. The Buddha asked:

"Did you experience pleasure?"

The novice said: "I experienced no pleasure."

The Buddha taught:

"You have not committed an offense. The one who inserted has committed one."

There was a bhikkhu whose physical faculties were impaired and had no sensation. He thought: "I have no sensation; engaging in sexual intercourse is no offense." He then engaged in sexual intercourse, and afterward arose in doubt. The Buddha taught:

"You have committed a pārājika offense."

There was a bhikkhu whose male organ did not become erect, and he thought that engaging in sexual intercourse was no offense for him. He then engaged in sexual intercourse, and afterward arose in doubt. The Buddha taught:

"You have committed a pārājika offense."

There was a bhikkhu who thought: "I will engage in sexual intercourse with a woman who is asleep. She does not know pleasure. I have not committed an offense." He then engaged in sexual intercourse, and afterward arose in doubt. The Buddha taught:

"You have committed a pārājika offense."

There was a bhikkhu who thought: "I will engage in sexual intercourse with a woman who is intoxicated. She does not know pleasure. I have not committed an offense." He then engaged in sexual intercourse, and afterward arose in doubt. The Buddha taught:

"You have committed a pārājika offense."

There was a bhikkhu who thought: "I will engage in sexual intercourse with a woman who is mad. She does not know the sensation of pleasure. I have not committed an offense." He then engaged in sexual intercourse, and afterward arose in doubt. The Buddha taught:

"You have committed a pārājika offense."

There was a bhikkhu who thought: "I will engage in sexual intercourse with a woman who is in a state of anger. She does not experience pleasure; it is no offense." He then engaged in sexual intercourse, and afterward arose in doubt. The Buddha taught:

"You have committed a pārājika offense."

There was a bhikkhu who thought: "I will engage in sexual intercourse with a woman who is in pain and suffering. She does not experience pleasure. I have not committed an offense." He then engaged in sexual intercourse, and afterward arose in doubt. The Buddha taught:

"You have committed a pārājika offense."

There was a bhikkhu who thought: "I will engage in sexual intercourse with a woman whose physical faculties are impaired. She does not know pleasure. I have not committed an offense." He then engaged in sexual intercourse, and afterward arose in doubt. The Buddha taught:

"You have committed a pārājika offense."

There was a bhikkhu who thought: "I will forcibly compel a woman to engage in sexual intercourse. She does not experience pleasure. I have not committed an offense." He then engaged in sexual intercourse, and afterward arose in doubt. The Buddha taught:

"You have committed a pārājika offense."

There was a bhikkhu who thought: "I will forcibly compel a paṇḍaka to engage in sexual intercourse. He does not experience pleasure. I have not committed an offense." He then engaged in sexual intercourse, and afterward arose in doubt. The Buddha taught:

"You have committed a pārājika offense."

There was a bhikkhu who thought: "I will forcibly compel a male person to engage in sexual intercourse. He does not experience pleasure. I have not committed an offense." He then engaged in sexual intercourse, and afterward arose in doubt. The Buddha taught:

"You have committed a pārājika offense."

At that time, a woman forcibly compelled a bhikkhu to engage in sexual intercourse. The bhikkhu experienced no pleasure; after withdrawal, he arose in doubt. The Buddha asked the bhikkhu:

"Did you experience pleasure?"

He replied:

"I experienced no pleasure."

The Buddha taught:

"You have not committed an offense."

A paṇḍaka forcibly compelled a bhikkhu to engage in sexual intercourse, and he arose in doubt. The Buddha asked the bhikkhu:

"Did you experience pleasure?"

He replied:

"I experienced no pleasure."

The Buddha taught:

"You have not committed an offense."

A male person forcibly compelled a bhikkhu to engage in sexual intercourse. The bhikkhu experienced no pleasure; after withdrawal, he arose in doubt. The Buddha asked the bhikkhu:

"Did you experience pleasure?"

The bhikkhu replied: "I experienced no pleasure."

The Buddha taught:

"You have not committed an offense."

At that time, a wicked bhikkhu, a wicked novice, or a wicked forest dweller forcibly compelled a bhikkhu to receive insertion into his anal passage or mouth in sexual intercourse. That bhikkhu's body experienced pleasure. Upon withdrawal, he arose in doubt. The Buddha asked:

"Did you experience pleasure?" The other replied:

"I experienced pleasure."

The Buddha taught:

"Both have committed a pārājika offense."

There were wicked bhikkhus, wicked novices, and wicked forest dwellers who forcibly compelled bhikkhunīs, novices, female novices, and probationary nuns to receive insertion into their passages of excretion or urination, or into their mouths, in sexual intercourse. Those individuals experienced pleasure. Upon withdrawal, they arose in doubt. The Buddha asked:

"Did you experience pleasure?"

They replied:

"We experienced pleasure."

The Buddha taught:

"Both have committed an offense."

There were wicked bhikkhus, wicked novices, and wicked forest dwellers who forcibly compelled a bhikkhu to receive insertion into his anal passage or mouth in sexual intercourse. That bhikkhu experienced no pleasure, and arose in doubt. The Buddha asked the bhikkhu:

"Bhikkhu, did you experience pleasure?"

He replied:

"I experienced no pleasure."

The Buddha taught:

"You have not committed an offense. The other has committed one."

There were evil bhikkhus, evil novices, and evil forest-dwellers who forcibly subjected bhikkhunīs, śikṣamāṇās, novices, and female novices to intercourse through the anal and urinary passages, and in the mouth. The one subjected did not experience pleasure. When it was withdrawn, she had doubt. The Buddha questioned the female novice:

"Did you experience pleasure?"

She replied:

"I did not experience pleasure."

The Buddha said:

"You have not committed an offense. The other person has committed an offense."

There were evil bhikkhus, evil novices, and evil forest-dwellers who forcibly subjected a bhikkhu who was asleep to intercourse through the anal passage and in the mouth. The sleeping bhikkhu did not know, and upon waking still did not know. He had doubt. The Buddha asked:

"Did you know or not?"

He replied:

"I did not know."

The Buddha said:

"You have not committed an offense. The other person has committed an offense."

There were evil bhikkhus, evil novices, and evil forest-dwellers who forcibly subjected bhikkhunīs, śikṣamāṇās, novices, and female novices who were asleep to intercourse through the anal and urinary passages, and in the mouth. Those who were sleeping did not know, and upon waking still did not know. They had doubt. The Buddha asked:

"Did you know or not?"

They replied:

"We did not know."

The Buddha said:

"You, female novice, have not committed an offense. The other person has committed an offense."

There were evil bhikkhus, evil novices, and evil forest-dwellers who subjected a bhikkhu who was asleep to intercourse through the anal passage and in the mouth. The sleeping one awoke but did not experience pleasure. When it was withdrawn, he had doubt. The Buddha asked:

"Did you experience pleasure?"

He replied:

"I did not experience pleasure."

The Buddha said:

"You, female novice, have not committed an offense. The one who inserted has committed an offense."

There were evil bhikkhus, evil novices, and evil forest-dwellers who subjected bhikkhunīs, śikṣamāṇās, novices, and female novices who were asleep to intercourse through the anal and urinary passages, and in the mouth. Those who were sleeping did not know. Upon waking, they did not experience pleasure, and had doubt. The Buddha asked:

"Did you experience pleasure?"

They replied: "We did not experience pleasure."

The Buddha said:

"You have not committed an offense. The one who inserted has committed an offense."

There were evil bhikkhus, evil novices, and evil forest-dwellers who subjected a bhikkhu who was asleep to intercourse through the anal passage and in the mouth. The sleeping one did not know, but upon waking he knew and experienced pleasure. When it was withdrawn, he had doubt. The Buddha asked:

"Did you experience pleasure?"

He replied: "I did experience pleasure."

The Buddha said:

"Both have committed an offense."

There were evil bhikkhus, evil novices, and evil forest-dwellers who subjected bhikkhunīs, śikṣamāṇās, novices, and female novices who were asleep to intercourse through the anal and urinary passages, and in the mouth. Those who were sleeping did not know; upon waking they knew and experienced pleasure. The Buddha asked:

"Did you experience pleasure or not?"

They replied: "We did experience pleasure."

The Buddha said:

"Both have committed an offense."

2. At that time, the bhikkhunī Utpalavarṇā was sleeping during the day without closing the door. A thief entered the dwelling, committed a sexual act upon her, and left. The bhikkhunī did not know. Upon waking, she found impure matter soiling her body, and thought: "My body is defiled with such impurity — has someone violated me?" She had doubt. The Buddha said:

"There is no offense. However, bhikkhunīs must not sleep during the day without closing the door."

The bhikkhunī Nandā, during the day, was sitting beneath a flowering tree in a place frequented by many people for recreation. Bandits seized and forcibly violated her. The bhikkhunī had doubt. The Buddha asked:

"Nandā, did you experience pleasure or not?"

The bhikkhunī replied:

"Venerable Sir, what I felt was like having a red-hot iron pressed against my body."

The Buddha said:

"There is no offense. However, bhikkhunīs must not remain in such places."

3. There was a bhikkhu who observed the practice of going on alms round. One morning, having put on his robe and taken up his bowl, he went to the home of a lay person. Beneath the door of that house a dog was tied. Seeing the bhikkhu, it barked. Out of compassion for it, the bhikkhu released it. The bhikkhu then went elsewhere. His former wife saw him, called him in, and committed an impure act with him. He thought to himself: "I released another person's dog — I have already committed a pārājika offense." He therefore engaged in the impure act with his former wife. The bhikkhus wondered: "Regarding this bhikkhu, was it the first act or the second act that constituted the offense?"

The Buddha said:

"The first act was not an offense; the second act was an offense. However, one must not release another person's dog."

There was a bhikkhu who, one morning, having put on his robe and taken up his bowl, went to the home of a lay person. He saw a piglet that had fallen into the water. Seeing the bhikkhu, it cried out. Out of compassion, the bhikkhu lifted it out and let it go. The bhikkhu went elsewhere and encountered a woman with whom he had previously had a secret liaison; she enticed him into committing an impure act. The bhikkhu thought: "I have let another person's pig go free — I have already committed a pārājika offense." He therefore engaged in the impure act. Other bhikkhus wondered: "Regarding this bhikkhu, was it the first act or the second act that constituted the offense?" The Buddha said:

"The first act was not an offense. The second act was an offense. However, one must not do such things."

There was a woman who went to a meat seller, purchased some meat, and was carrying it away. A crow snatched the piece of meat and flew off. By accident, it dropped into the alms bowl of a bhikkhu who was on his alms round. The woman, seeing this, called out:

"Venerable Sir, that piece of meat is mine — do not take it away!"

The bhikkhu replied:

"It fell into my bowl; it is not your meat."

Having said this, the bhikkhu continued on his way with it.

Further along the road, a prostitute invited the bhikkhu to engage in an impure act with her. He thought to himself: "Just now I took another person's meat — I have already committed a pārājika offense." He therefore engaged in the impure act with the woman. The bhikkhus wondered: "Regarding that bhikkhu, was it the first act or the second act that constituted the offense?" The Buddha said:

"The first act was not an offense. The second act was an offense. However, one must not take meat in that manner."

There was a bhikkhu who committed a sexual act in the mouth of a dog and then had doubt. The Buddha said:

"This is a pārājika offense."

4. There was a bhikkhu who lifted his robe to urinate. A dog came and licked the urine, then took the bhikkhu's male organ in its mouth. The bhikkhu did not experience pleasure; when it was withdrawn, he had doubt. The Buddha asked the bhikkhu:

"Did you experience pleasure?"

The bhikkhu replied:

"I did not experience pleasure."

The Buddha said:

"There is no offense."

There was a bhikkhu who lifted his robe to urinate. A dog licked the urine and then took the bhikkhu's male organ in its mouth. The bhikkhu experienced pleasure; when it was withdrawn, he had doubt. The Buddha asked:

"Did you experience pleasure or not?"

The bhikkhu replied: "I did experience pleasure."

The Buddha said:

"You have committed a pārājika offense."

There was a bhikkhu who lifted his robe to wade across the Airāvatī River. A fish took the bhikkhu's male organ in its mouth. The bhikkhu did not experience pleasure; when it was withdrawn, he had doubt. The Buddha asked the bhikkhu:

"Did you experience pleasure?"

He replied: "I did not experience pleasure."

The Buddha said:

"There is no offense."

There was a bhikkhu who lifted his robe to wade across the Airāvatī River. A fish took the male organ in its mouth. The bhikkhu experienced pleasure; when it was withdrawn, he had doubt. The Buddha asked the bhikkhu:

"Did you experience pleasure or not?"

He replied: "I did experience pleasure."

The Buddha said:

"You have committed a pārājika offense."

5. There was a bhikkhu who committed a sexual act between the anal and urinary passages and then had doubt. The Buddha said:

"This is a thullaccaya offense."

In the crook of the knee, the armpit, the ear canal, a festering sore, between the cords of a rope bed or a wooden bed, in the fold of a large or small garment, at the pillow, in a hole of mud, in the mouth of a vessel — whether the orifice is real or imagined, or there is doubt — all of these constitute thullaccaya offenses.

There was a bhikkhu going on alms round who, early in the morning, having put on his robe and taken up his bowl, arrived at the home of a lay person. A young girl was lying on her back sleeping just inside the door. The bhikkhu thought: "If I were to insert my male organ, I would commit a pārājika offense." The bhikkhu instead inserted his big toe into the girl's female organ, and then had doubt. The Buddha said:

"This is a saṅghāvaśeṣa offense."

There was a bhikkhu who was yawning. Another bhikkhu inserted his male organ into his mouth. The one in whose mouth it was inserted did not experience pleasure; when it was withdrawn, he had doubt. The Buddha asked:

"Did you experience pleasure?"

He replied:

"I did not experience pleasure."

The Buddha said:

"You have not committed an offense. Whoever inserted it has committed an offense. From this time forward, when yawning, one should cover the mouth with the hand."

There was a bhikkhu in the bathhouse who was massaging another bhikkhu's body. The other bhikkhu's body was soft and supple. This bhikkhu's lustful mind arose, and he committed an impure act upon him. The other did not experience pleasure. When it was withdrawn, he had doubt. The Buddha asked:

"Did you experience pleasure?"

He replied: "I did not experience pleasure."

The Buddha said:

"You have not committed an offense. The one who inserted has committed an offense."

6. The Blessed One was residing in the country of Śrāvastī. At that time, there was a bhikkhu who was sleeping during the day without closing the door; his male organ became erect.

At that moment, a number of women came to visit and tour the monks' quarters. They came to the place where the bhikkhu was sleeping. Seeing him lying on his back asleep with his male organ erect, they felt ashamed and quickly withdrew.

Among them was a wanton woman who was with the group. She entered the dwelling and performed a sexual act upon the bhikkhu's body. Having done so, she placed a garland of flowers around the head of the male organ and departed.

The bhikkhu, sleeping, was unaware. Upon waking, he found impure matter soiling his body, and his male organ had a garland of flowers draped upon it. He thought: "There is impure matter defiling my body, and my male organ has a garland of flowers upon it.

Has a woman performed a sexual act upon me?" He became doubtful. The Buddha asked:

"Did you know or not?"

He replied:

"I did not know."

The Buddha said:

"No offense. But one must not sleep during the day with the door open."

7. At that time, in the country of Śrāvastī, there was a monk and a nun who were mother and son, dwelling together during the summer retreat. The mother and son would often meet one another. Because they frequently met, both gave rise to minds of lust. The mother said to her son:

"You came forth from this place; now returning to enter this same place is permissible—there is no offense."

The son then did as his mother said, and afterward had doubt. The Buddha instructed:

"This is a pārājika offense."

8. A monk committed sexual intercourse with the corpse of a woman, and afterward had doubt. The Buddha instructed:

"You have committed a pārājika offense."

If the corpse was for the most part not decomposed, it is a pārājika offense. If it was half decomposed, it is a thullaccaya offense. If it was mostly decomposed, or entirely decomposed, it is likewise a thullaccaya offense. If it was a skeleton, it is also a thullaccaya offense.

9. At that time, the upāsikā Subhī said to a monk: "Both the male organ and the female organ are covered by a barrier; performing intercourse is permissible—there is no offense."

The monk then did as she said and committed intercourse, and afterward had doubt. The Buddha said:

"This is a pārājika offense."

The upāsikā Subhī said to a monk: "You may perform intercourse with me, but withdraw so that the semen is released outside—this is permissible, there is no offense."

The monk then did as she said and committed intercourse, and afterward had doubt. The Buddha said:

"You have committed a pārājika offense."

A courtesan said to a monk: "Wrap the male organ with a leaf and perform intercourse—this is permissible, there is no offense." The monk did as she said and committed intercourse, and afterward had doubt. The Buddha instructed:

"You have committed a pārājika offense."

A monk went to a charnel ground and saw the body of a dead woman still adorned with clothing; he committed intercourse with her, and afterward had doubt. The Buddha instructed:

"You have committed a pārājika offense."

A monk who was guarding a room had a young girl come to announce the time of the meal. The monk seized her and forcibly committed intercourse. The female organ of the child was torn through and became connected with the passage of the large intestine, and the child died. The monk had doubt. The Buddha asked:

"What was the intention in your mind?" One replied:

"I had no intention to kill her."

The Buddha instructed:

"There is no offense of killing, but there is an offense of intercourse—a pārājika."

10. A monk committed intercourse with a wooden image of a woman, and afterward had doubt. The Buddha instructed:

"This is a thullaccaya offense."

Committing intercourse with the painted image of a woman on a wall—the Buddha instructed:

"This is a thullaccaya offense."

A monk committed intercourse with a divine woman, and afterward had doubt. The Buddha instructed:

"This is a pārājika offense."

Committing intercourse with a female asura, a female nāga, a female yakṣa, a female hungry ghost, or a female animal capable of transformation—all of these are pārājika offenses.

A monk, in the morning, having donned his robe and taken his bowl, went to the home of a layperson to beg for food. It happened that there was a heavy rainfall, and a woman had bent down to clear away floodwater, thereby exposing her form. The monk thought: "I am not touching the body of the woman; I am only inserting the male organ—perhaps this is no offense." Thinking thus, he committed intercourse, and afterward had doubt. The Buddha instructed:

"This is a pārājika offense."

11. The Blessed One was in the country of Śrāvastī. A monk went to a forest retreat and slept during the day. At that time, a woman who was gathering firewood committed intercourse upon the body of the monk, and then departed. Not far from the monk, she stopped and stood. The monk awoke and saw that his body was defiled with impurity, and thought: "Surely this woman committed intercourse upon my body." He gave rise to doubt. The Buddha asked:

"Were you aware of it?"

The monk replied:

"I was not aware."

The Buddha instructed that there was no offense. However, a monk must not sleep in such a secluded place during the day.

The Blessed One was in the country of Vājī. At that time, a monk who was dwelling in a forest retreat slept during the day. A woman carrying grass committed intercourse upon the body of the monk. The monk unexpectedly became aware of it, but did not experience pleasure; he then drove the woman away and struck her. The monk had doubt. The Buddha asked:

"Did you experience pleasure or not?"

The monk replied:

"I did not experience pleasure."

The Buddha instructed:

"You have not committed an offense. However, for striking the woman, you have committed a duṣkṛta offense."

12. The Blessed One was in the country of Campā. A monk went to a forest retreat and during the day was engaged in contemplation, with his mindfulness collected before him. This monk was an arhat. A strong wind arose, and his male organ became erect. At that time, a robber-woman forcibly committed intercourse with the monk. The monks said among themselves: "Does an arhat still have desire, such that his male organ becomes erect?" The monks reported this to the Buddha. The Buddha instructed:

"There are five conditions that cause the male organ to become erect: the urgency of needing to defecate, the urgency of needing to urinate, a strong wind, being bitten by the worm called wijūlaṅgā, and having a mind of desire. These are the five conditions that cause the male organ to become erect. It never occurs that an arhat's male organ becomes erect due to a mind of desire."

13. The Blessed One was in the city of Rājagṛha.

At that time, Prince Abhaya's male organ was afflicted with disease, and a woman was made to hold it in her mouth, after which it was cured. After it was cured, the prince then committed intercourse in the mouth of this woman. The woman was grieved and unhappy, and thought: "Whenever King Bimbisāra comes, I will cover my head, expose my body, and stand before him. If the King asks: 'Are you mad? Why are you doing this?' I will then answer: 'I am not mad. But because the Prince needed it, I had to cover my head to protect it. Why? The Prince regularly commits intercourse in my mouth, so I must cover my head to guard my mouth.'"

Afterward, King Bimbisāra came to the place of Abhaya. The woman did as she had planned, in the presence of the King. The King asked:

"Are you mad? Why are you doing this?"

The woman answered:

"I am not mad. But because the Prince needed it, I had to cover my head to protect it."

The King then summoned Abhaya and asked:

"Why did you commit intercourse in the mouth of your maidservant?"

When Abhaya heard this he was greatly ashamed. Afterward, Prince Abhaya declared that this woman had committed an offense; he had her clothed in black, made to stand outside the city gate, with the announcement proclaimed: "If anyone suffers from such a disease, committing intercourse in this woman's mouth will cure the disease."

The monks thought: "If it is for the purpose of treating a disease, then one may place the male organ into the mouth of a woman and have her hold it—would that be no offense?"

The Buddha instructed:

"This is a pārājika offense."

14. At that time, in a town called Vāruvatsa, the king's style was "Sea." A courtesan had committed an offense, and the king issued an order: "Strip the flesh from both sides of her female organ as punishment." The order was carried out. The monks said: "If one commits intercourse with a living person between two bones, is an offense committed or not?" The Buddha instructed:

"This is a thullaccaya offense."

II. TAKING WHAT IS NOT GIVEN

1. Upāli's Questions

The Blessed One was in the city of Rājagṛha. At that time, Upāli rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms, and said:

"Reverently I ask the Blessed One: the Venerable Dāniya, son of a potter, took timber belonging to the King. Taking what was not given in this way—is an offense committed?"

The Buddha instructed:

"At the very beginning, the precepts had not yet been established; there is no offense."

Upāli again addressed the Buddha:

"Venerable One, if in an open field one takes an object that is under someone's guardianship, worth five māṣakas or more than five māṣakas, without it being given—is an offense committed?"

The Buddha instructed:

"This is a pārājika offense."

"If one takes what belongs to another person, perceiving it as belonging to another, worth five māṣakas or more than five māṣakas, without it being given—is an offense committed?"

The Buddha instructed:

"This is a pārājika offense."

"If one is uncertain whether something belongs to another, worth five māṣakas or more than five māṣakas, and takes it without it being given—is an offense committed?"

The Buddha instructed:

"This is a thullaccaya offense."

"If what does not belong to another is perceived as belonging to another, worth five māṣakas or more than five māṣakas, and is taken—this is a thullaccaya offense. If one is uncertain about what does not belong to another, worth five māṣakas or more than five māṣakas, and takes it without it being given—is an offense committed?"

The Buddha instructed:

"This is a thullaccaya offense."

"If what belongs to another is perceived as belonging to another, worth less than five māṣakas, and is taken without it being given—is an offense committed?"

The Buddha instructed:

"This is a thullaccaya offense."

"If what belongs to another is taken with uncertainty, worth less than five māṣakas, without it being given—is an offense committed?"

The Buddha instructed:

"This is a duṣkṛta offense."

If what does not belong to another is perceived as belonging to another, worth less than five māṣakas, and is taken without it being given—is an offense committed? The Buddha instructed:

"This is a duṣkṛta offense."

"If what does not belong to another, with uncertainty, worth less than five māṣakas, is taken without it being given—is an offense committed?"

The Buddha instructed:

"This is a duṣkṛta offense."

"If one forms the perception that the object belongs to a woman, and takes what belongs to a man, worth five māṣakas or more than five māṣakas, without it being given—is an offense committed?"

The Buddha instructed:

"This is a pārājika offense."

"If one forms the perception that the object belongs to a man, and takes what belongs to a woman, worth five māṣakas or more than five māṣakas, without it being given—is an offense committed?"

The Buddha instructed:

"This is a pārājika offense."

"If one forms the perception that it belongs to this woman, and takes what belongs to another woman—is an offense committed?"

The Buddha instructed:

"This is a pārājika offense."

"If one forms the perception that it belongs to this man, and takes what belongs to another man—is an offense committed?"

The Buddha instructed:

"This is a pārājika offense."

2. Household Goods

1. The Blessed One was staying at Bārāṇasī. There was a time of crop failure and the people were hungry; obtaining alms was difficult. At that time, a certain monk who was going on alms round, having robed himself and taken his bowl in the morning, went to the house of a layperson. There a woman had placed a full vessel of food on the ground and then gone inside. That monk looked about and, seeing no one, thought: "Let me take this food. It will be of benefit to me." Having so thought, he took it. That monk became doubtful, and the Buddha asked:

"With what intention did you take it?"

That monk replied:

"With the intention of stealing."

The Buddha taught:

"If it is worth five māṣakas, and is taken away from its place, this is a pārājika offense. Dried provisions, cooked rice, fish, meat, solid food—all such things of the value of five māṣakas, taken away from their place, constitute a pārājika offense."

2. A certain monk going on alms round, having robed himself and taken his bowl in the morning, went to the house of a layperson and saw a bronze basin there. He looked about and saw no one, and thought to himself: "This would be of benefit to me." Having so thought, he took it, but then became doubtful. The Buddha asked:

"With what intention did you take it?"

That monk replied:

"With the intention of stealing."

The Buddha taught:

"If it is worth five māṣakas, and is taken away from its place, this is a pārājika offense."

3. A certain monk going on alms round, having robed himself and taken his bowl early in the morning, went to the house of a householder and saw a single chair there. The monk looked about and saw no one, and then thought: "This chair would be of benefit to me." Having so thought, he took it, but then became doubtful. The Buddha asked:

"With what intention did you take it?"

That monk replied:

"With the intention of stealing."

The Buddha taught:

"If it is worth five māṣakas, and is taken away from its place, this is a pārājika offense."

3. Robes

1. A certain monk went to a place where robes were being washed and took another's robe and went away, but then became doubtful. The Buddha asked:

"With what intention did you take it?"

That monk said: "With the intention of stealing."

The Buddha taught:

"If it is worth five māṣakas, and is taken away from its place, this is a pārājika offense."

2. A certain monk, passing not far from a place where robes were being washed, saw a valuable robe hanging out to dry. He fixed his attention on it with the intention of returning to take it, and then became doubtful. The Buddha asked:

"With what intention did you wish to take it?"

That monk replied:

"With the intention of stealing."

The Buddha taught:

"Making the effort to obtain five māṣakas' worth, but not yet having taken it from its place, constitutes a sthūlātyaya offense."

3. A certain monk going on alms round, having robed himself and taken his bowl early in the morning, went to the house of a layperson and saw a valuable robe hanging below a doorway. He used his foot to flip it over in order to examine it, and then became doubtful. The Buddha asked:

"With what intention did you act in that way?"

That monk replied:

"With the intention of a thief."

The Buddha taught:

"Making the effort to obtain five māṣakas' worth, but not yet having moved it from its place, constitutes a sthūlātyaya offense."

4. A certain monk going on alms round, having robed himself and taken his bowl early in the morning, went to the house of a layperson and saw a single bed there. He looked about and saw no one, and thought to himself: "This would be of benefit to me." He then took it; but afterward became doubtful. The Buddha asked:

"With what intention did you take it?"

That monk replied:

"With the intention of stealing."

The Buddha taught:

"This is a pārājika offense."

5. A certain monk going on alms round, having robed himself and taken his bowl early in the morning, went to the house of a layperson and saw a single seat and a robe there. He looked about and saw no one, and thought to himself: "These would be of benefit to me." He then took them; but afterward became doubtful. The Buddha asked:

"With what intention did you take them?"

That monk replied:

"With the intention of a thief."

The Buddha taught:

"If worth five māṣakas, and taken from its place, this is a pārājika offense."

6. A certain monk going on alms round, having robed himself and taken his bowl early in the morning, went to the house of a layperson and saw a single chair. He took it temporarily for his use, but then became doubtful. The Buddha asked:

"With what intention did you take it?"

That monk replied:

"With the intention of borrowing it temporarily, not with the intention of stealing."

The Buddha taught:

"There is no offense. However, one must not take things in this way without asking the owner."

7. A certain monk took a robe from another person's shrine and then became doubtful. The Buddha asked:

"With what intention did you take it?"

That monk replied:

"I took it thinking it was a cast-off robe."

The Buddha taught:

"There is no offense. However, one must not take decorative robes from another's shrine."

4. Tax Evasion

1. A certain monk was traveling together with a merchant who dealt in silk. That merchant said to the monk:

"Venerable Elder, when you pass through the customs post, you are exempt from paying taxes. I would like to entrust this silk to you to carry past the customs post."

The monk carried it through for him, but then became doubtful. The Buddha asked:

"With what intention did you do that?"

That monk replied:

"With the intention of stealing."

The Buddha taught:

"If the tax due is worth five māṣakas, this is a pārājika offense."

5. Organized Theft

1. A number of monks devised a scheme and directed one person to take another's property worth five māṣakas or more, and then became doubtful. The Buddha said:

"All of them commit a pārājika offense."

2. A number of monks devised a scheme and directed one person to take another's property. Among them, there was one who became doubtful but did not prevent it. The property, worth five māṣakas or more, was taken. The monks became doubtful. The Buddha taught:

"All of them commit a pārājika offense."

3. A number of monks devised a scheme and directed one person to take another's property. Among them, there was one who became doubtful and did attempt to prevent it. However, the person still went ahead and took property worth five māṣakas or more. The monks became doubtful. The Buddha taught:

"The one who attempted to prevent it commits a sthūlātyaya offense. Those who did not attempt to prevent it commit a pārājika offense."

4. A number of monks devised a scheme and directed one person to steal another's property. That person went seeking five māṣakas' worth or more, but obtained only less than five māṣakas' worth. Those monks thought: "We obtained less than five māṣakas' worth; there is no pārājika offense."

The Buddha taught:

"Based on the amount originally intended to be taken, if it amounts to five māṣakas, this is a pārājika offense."

5. A number of monks devised a scheme and directed one person to take five māṣakas' worth or more, and upon returning they divided it among themselves, each share being less than five māṣakas. Those monks thought: "We each obtained less than five māṣakas' worth; there is no pārājika offense."

The Buddha taught:

"Combining the shares into one portion, all commit a pārājika offense."

6. A number of monks devised a scheme and directed one person to take another's property; he went and took property worth less than five māṣakas, but then brought back property worth five māṣakas. Those monks thought: "We have obtained five māṣakas' worth; we have committed a pārājika offense."

The Buddha taught:

"Based on the amount originally intended to be taken, this constitutes a sthūlātyaya offense."

5. Village Property

1. At that time, a certain monk took property from a village and carried it into a city. He became doubtful. The Buddha taught:

"With what intention did you take it?"

That monk replied:

"With the intention of stealing."

The Buddha taught:

"Taking five māṣakas' worth and removing it from its place is a pārājika offense."

6. Stealing Scriptures

A certain monk stole another's scripture, thinking: "The words of the Buddha are priceless. One should only determine value based on the paper and ink."

That monk became doubtful. The Buddha asked:

"With what intention did you take it?"

That monk replied:

"With the intention of a thief."

The Buddha taught:

"Taking five māṣakas' worth and removing it from its place is a pārājika offense."

7. Complicity

At that time, there was a valiant soldier of the royal household who, out of faith, had followed the Buddha and gone forth into the homeless life. A certain monk who had broken the precepts came and tempted and deceived him, saying: "Venerable Elder, in such-and-such a village there is much wealth, and there are strong men there, but none stronger than you. Let us go there together and take it." That monk agreed. The precept-breaking monk, having spoken, departed. After traveling a short distance, this monk had the thought: "Out of faith I went forth; I must not commit such an evil act."

Some time later, the precept-breaking monk came again and said: "Now let us go together and take that wealth." That monk said: "I will not go." "Why not?" That monk replied: "After you departed, I reflected: 'I went forth because of faith; I must not commit such an evil act.' Therefore I will not go."

After some time, the precept-breaking monk went to that village and stole the people's wealth. After dividing it up, he took one share and brought it to this monk. This monk said: "I will not accept this share. Before, I already said, 'I went forth because of faith; I must not commit such an evil act.'" Nevertheless, he became doubtful. The Buddha asked:

"What was your intention?"

That monk then explained the circumstances clearly to the Buddha. The Buddha taught:

"There is no offense. However, because there was an initial agreement, there is a duṣkṛta offense."

8. Mistaken Theft

1. A certain monk intending to steal another's robe mistakenly took his own robe instead, and then became doubtful. The Buddha taught:

"You have committed a sthūlātyaya offense."

2. A certain monk stole another's robe along with his own robe at the same time, and then became doubtful. The Buddha taught:

"Regarding his own robe, a sthūlātyaya offense. Regarding the other's robe, a pārājika offense."

3. A certain monk stole property that was itself stolen property belonging to another; and then became doubtful. The Buddha taught:

"Pārājika offense."

4. A number of laypeople, at a charnel ground, had removed their robes and set them aside in one place in order to bury the dead. A monk who wore rag-robes thought they were rag-robes and carried them away. The laypeople saw this and said: "Venerable sir, do not take our robes." He replied: "I thought they were rag-robes." Having said this, he put the robes down and departed. But he was in doubt. The Buddha asked:

"With what intention did you take them?"

He replied:

"I thought they were rag-robes; I had no intention of stealing."

The Buddha taught:

"There is no offense. However, if robes are piled up in such a manner, one must not call them rag-robes and take them."

5. A monk walking not far from a charnel ground saw many rag-robes and gathered them together before departing, thinking he would return to retrieve them. Afterward, another monk who wore rag-robes came upon them, thought they were rag-robes, and carried them away. When the first monk returned, the robes were gone. On arriving at the monastery, he saw the other monk washing them and said:

"You took my robes; you have committed the offense of theft."

The other replied:

"I did not steal them; I merely took rag-robes."

The first monk was in doubt. The Buddha asked:

"With what intention did you take them?"

He replied:

"I thought they were rag-robes and so I took them."

The Buddha taught:

"There is no offense. However, one must not take rag-robes that have been gathered and piled up in such a manner."

6. A householder walking not far from a charnel ground saw some very fine rag-robes, took them and placed them in the grass, then departed, intending to return and offer them to a monk. At that moment, a monk who wore rag-robes came along, saw them, and took them away. When the householder returned, the robe was gone. Arriving at the monastery and seeing a monk washing it, he said:

"You stole my robe."

The monk replied:

"I did not steal your robe. I only picked up a rag-robe." But then he was in doubt. The Buddha asked:

"With what intention did you take it?"

The monk replied:

"I thought it was a rag-robe and so I took it."

The Buddha taught:

"There is no offense. However, one must not take a rag-robe that has been placed in such a location."

7. A cowherd had removed his robe, placed it under his head, and lay down to sleep. A monk who wore rag-robes saw him, thought he was a dead person, and reflected: "The Blessed One does not permit monks to take robes from a corpse while it is still intact in form." He then took the dead man's hand and used it to strike the dead man's head. The cowherd, startled, awoke and asked: "Why, Venerable sir, did you strike me?" The monk replied: "I thought you were a corpse." The cowherd said angrily: "Can you not tell the difference between a dead person and a living person?" Having said this, he beat the monk severely. The monks reported this to the Buddha. The Buddha taught:

"One must not strike a corpse so as to cause it to decompose in order to take its robe."

8. A number of small children had removed their robes, set them in one place, and were playing together. A monk who wore rag-robes saw them and was about to take the robes. The children saw him and said: "Do not take our robes." The monk said: "I thought they were rag-robes." He put the robes down and departed, but was in doubt. The Buddha asked:

"What were you thinking when you took them?"

The monk replied:

"I thought they were rag-robes and so I took them."

The Buddha taught:

"There is no offense. However, one must not take rag-robes that have been gathered and piled up in such a manner."

9. Moving Objects

1. The group of six monks used sugarcane to entice children and led them away intending to sell them. Their parents saw this and asked the monks: "What did you say to them, Venerable sirs?" The group of six said: "We said nothing." They left the children and departed; but they were in doubt. The Buddha asked:

"With what intention did you lead them away?"

The group of six replied:

"We led them away with the intention of stealing."

The Buddha taught:

"Moving something worth five coins away from its place is a pārājika offense."

2. A monk with the intention of stealing reversed and moved another person's share-token from its place, and then was in doubt. The Buddha taught:

"At the moment of moving it, it becomes a pārājika offense."

3. A monk stole another person's share-token for property, and then was in doubt. The Buddha taught:

"If it is worth five coins, removing it from its original place is a pārājika offense."

4. A monk tipped and tilted another person's share-token, and then was in doubt. The Buddha taught:

"Using means to take something worth five coins, without yet having removed it from its original place, is a thullaccaya offense."

5. A monk stole on a second occasion, taking property worth less than five coins on each occasion, thinking: "I have taken twice, but each time it was less than five coins, so there is no pārājika offense." The Buddha taught:

"When the two occasions are combined and total five coins, it is a pārājika offense."

6. Not far from Jetavana, a householder was plowing the land. A visiting monk saw him and said: "This land belongs to the Sangha. Do not plow it." The householder said: "This is not the Sangha's land; it is my land." The monk said again: "This is the Sangha's land. Do not plow it." The householder thereupon released his oxen and said: "My own land and I cannot plow it!" The visiting monk entered Jetavana and asked a resident monk:

"A householder is plowing a plot of land not far from here. Whose land is it?"

The resident monk said:

"That is the householder's land."

The resident monk then asked the visiting monk:

"Why do you ask this?"

The visiting monk recounted the full circumstances of the matter, and then was in doubt. The Buddha asked:

"What were you thinking?"

He presented the full circumstances, and the Buddha taught:

"You have not committed an offense. However, one must not speak in such a manner."

7. At that time, Upāli rose from his seat, bared his right shoulder, placed his right knee on the ground, and addressed the Buddha:

"If one acts with the intention of causing loss, taking property worth five coins or more than five coins — whether taking it oneself or instructing another to take it, destroying it oneself or instructing another to destroy it, breaking it oneself or instructing another to break it, or burning it, burying it, or ruining its form — has an offense been committed in such cases?"

The Buddha taught:

"In all such cases, a pārājika offense is committed."

8. A monk, in the course of dividing land, moved another person's boundary marker; and then was in doubt. The Buddha asked:

"What was your intention when you moved it?"

He replied: "With the intention of stealing."

The Buddha taught:

"Moving a boundary marker, if the value is five coins, is a pārājika offense."

10. Water Sources

1. At that time, the garden of the Sangha had no water and had become parched. The group of six monks diverted water from another person's field into the Sangha's garden, and then were in doubt. The Buddha asked:

"With what intention did you divert the water?"

They replied:

"With the intention of a thief."

The Buddha taught:

"This is a pārājika offense."

The field of a donor had no water and had become parched. A monk diverted another person's water into the donor's field, and then was in doubt. The Buddha taught:

"Pārājika."

2. A monk had a grievance against a lay household and diverted the water from that person's field away, causing the field to go to ruin. The monk was in doubt. The Buddha taught:

"Pārājika."

3. A monk stole another person's water, and then was in doubt. The Buddha taught:

"If it amounts to five coins in value, a pārājika offense is committed."

The monks were in doubt and did not dare to take water from canals, streams, or ponds. The Buddha taught:

"If it does not belong to anyone, there is no offense."

11. Misappropriation

1. The monk Caṇḍāla had a dispute. He possessed a fine bowl from the land of Soma. On account of the dispute he was constantly weighed down with sorrow and said: "Whoever can bring this dispute of mine to an end may take this bowl." At that time, a monk named Ājīta, who was intelligent and skilled at resolving disputes, settled the matter for him and then took the bowl. The first monk, thinking his bowl had been lost, went searching for it. Seeing the monk Ājīta holding it in his hands, he said: "You stole my bowl." Ājīta replied: "I did not steal your bowl. You made an agreement: whoever could bring your dispute to an end might take this bowl. That is why I took it." The first monk was in doubt. The Buddha asked:

"With what intention did you take it?"

He presented the full circumstances. The Buddha taught:

"You have not committed an offense. However, one must not accept property in such a manner."

2. A monk named Yāśojā possessed a saṅghāṭī robe. A monk named Vāsudatta, without saying anything, took it and wore it while going on alms-round in the village. The first monk, thinking the robe had been lost, went searching for it. Seeing Vāsudatta wearing it, he seized it and said: "You have committed the offense of theft." Vāsudatta replied: "I did not steal your robe; I took it to wear out of a sense of friendship." Having said this, he was in doubt. The Buddha asked:

"With what intention did you take it?"

He replied: "I took it with a sense of friendship, not with the intention of stealing."

The Buddha said:

"There is no offense. However, one must not act with the intention of friendship toward someone who is not a friend in order to take something."

3. The monk Thanh Tịnh owned a saṅghāṭī robe. The monk Sudāyi, without asking its owner, took it of his own accord and wore it while going into the village to beg for alms. The owner, thinking the robe had been lost, went to search for it. Upon seeing Sudāyi wearing it, he seized him and said, "You have taken my robe—you have transgressed the precept against theft." The monk replied that he had not stolen it but had borrowed it for use. The owner was uncertain. The Buddha asked:

"With what intention did you take the robe?"

The monk answered:

"With the intention of borrowing it, not with the intention of stealing."

The Buddha instructed:

"There is no offense. However, one must not take and wear something into the village in this way without first asking the owner."

12. Fruits and Flowers

1. A certain monk took another person's pear, and there was doubt. The Buddha instructed:

"If it reaches the full value of five māṣakas and is removed from its original place, it is a pārājika offense."

The jambū fruit, the pāribhadra fruit, and various kinds of grapes—if their value reaches five māṣakas, all constitute a pārājika offense.

2. A certain monk shook another person's pear tree so that the fruit fell, with the intention of causing a reduction. The Buddha instructed:

"If it reaches the full value of five māṣakas, it is a pārājika offense."

If one shakes down jambū fruit, pāribhadra fruit, or various kinds of grapes, also with the intention of causing a reduction, all constitute a pārājika offense.

3. A certain monk stole another person's melon. The Buddha instructed:

"If it reaches the full value of five māṣakas, it is a pārājika offense."

A certain monk stole sugarcane, and there was doubt. The Buddha instructed:

"If it reaches the full value of five māṣakas, it is a pārājika offense."

A certain monk took another person's vegetables, and there was doubt. The Buddha instructed:

"If it reaches the full value of five māṣakas, it is a pārājika offense."

A certain monk took another person's lotus flowers, and there was doubt. The Buddha instructed:

"If it reaches the full value of five māṣakas, it is a pārājika offense."

The padma flower, the kumuda flower, and the puṇḍarīka flower—if their value reaches five māṣakas, all constitute a pārājika offense. If one breaks, damages, or causes the diminishment of another's property, and it reaches the full value of five māṣakas, all constitute a pārājika offense.

A certain person who was guarding property on behalf of another, together with a robber, brought khādanīya food to a monk. The monk thought, "This does not belong to this person," and therefore did not accept it. The monks reported the matter to the Buddha. The Buddha instructed:

"This is the food of the donor; it is permitted to perform the pariṣkāra, wash the hands, then receive and eat it."

A certain monk took another person's lotus roots, and there was doubt. The Buddha instructed:

"If it reaches the full value of five māṣakas, it is a pārājika offense."

A certain monk took wood from a forest that was guarded by another person, and there was doubt. The Buddha instructed:

"It is a pārājika offense."

A certain monk, with a mind of theft, took another person's food without justification, and there was doubt. The Buddha instructed:

"It is a pārājika offense."

A certain monk took another person's food without justification, and there was doubt. The Buddha asked:

"With what intention did you take it?"

The monk said:

"Without a mind of theft."

The Buddha instructed:

"There is no offense. However, because of the false speech, there is a pācittiya offense."

A certain monk ordered another monk to steal a rope-bed and a wooden bed. The monk who was ordered, thinking it was not a theft, took them and brought them, and then there was doubt. The Buddha instructed:

"The one who contrived and ordered another commits a pārājika offense. The one who was ordered commits no offense."

A certain monk ordered another monk to take a rope-bed. The monk who was ordered, thinking he was being told to steal it, then took it and brought it, and there was doubt. The Buddha said:

"The one who took it commits a pārājika offense. The one who gave the order commits no offense."

13. Carts and Boats

1. A group of monks had a cart and allowed the group of six monks to travel in it together. The group of six monks had the intention to take the cart before reaching that dwelling place. The Buddha instructed:

"If they steal it at that point, it is a pārājika offense. If they take it along the road or upon reaching that dwelling place, it is also a pārājika offense."

2. The group of six monks saw a boat on the Ganges River and thought, "We could steal that boat without any effort at all." But there was doubt. The Buddha asked:

"What were you thinking?"

The group of six then presented the full account of the circumstances. The Buddha instructed:

"Merely having such a thought is no offense. However, one must not give rise to such thoughts."

3. A certain monk stole another person's boat from one bank and brought it to the other bank, and there was doubt. The Buddha instructed:

"It is a pārājika offense."

Going from the far bank to the near bank, going with the current, going against the current, sinking it, towing it, bringing it up onto the bank, or moving it from its location—all constitute a pārājika offense. If one is in the process of attempting to set it loose but it has not yet departed from its original place, it is a thullaccaya offense.

4. Two monks came to the Ajiravatī River to bathe and saw a bamboo basket containing precious robes floating along with the current. One monk, upon seeing it, said, "This bamboo basket belongs to me." The second monk said, "The articles in the basket belong to me." The two monks together retrieved the precious robes, and then there was doubt. The Buddha asked:

"What were you thinking?"

The monk answered:

"I thought they were discarded rags."

The Buddha instructed:

"There is no offense. However, one must not take discarded-rag robes from the water."

14. Objects from Animals

1. A certain monk stole a golden garland, and there was doubt. The Buddha instructed:

"It is a pārājika offense."

2. In the Jetavana there were many bird's nests. Late at night the birds cried noisily, disturbing the monks who were sitting in meditation. The senior resident monk ordered the garden keeper to drive them away. The garden keeper found gold and scraps of silk in the bird's nests, took them, and gave them to the senior monk. The monk was in doubt. The Buddha instructed:

"Such things are of no use to birds, so there is no offense. However, one must not accept objects in this manner."

3. In the Jetavana there was a rat's nest. A monk ordered the garden keeper to destroy the rat's nest. Inside the rat's nest there were medicines and scraps of silk. The garden keeper took them and gave them to the monk, and the monk was in doubt. The Buddha instructed:

"Such things are of no use to animals, so there is no offense. However, one must not accept objects in this manner."

4. Not far from the monastery, some rats carried grapes from the village into the monastery and gradually accumulated a large heap. The group of six monks, with the mind of stealing, ate them, and then there was doubt. The Buddha instructed:

"It is a pārājika offense."

5. Not far from the Jetavana, a hunter had set traps to catch deer; in one trap a deer had died. The group of six monks, with the mind of stealing, took it to eat, and then there was doubt. The Buddha instructed:

"It is a pārājika offense."

15. Releasing Animals

1. A certain monk went during the daytime to a forest wilderness where robbers had tied a cow beneath a tree. Seeing the monk, it wept. Out of compassion, the monk released it, and then there was doubt. The Buddha asked:

"When you released it, what were you thinking?"

The monk answered:

"Out of compassion, not with the mind of theft."

The Buddha instructed:

"There is no offense. However, one must not do such a thing."

2. A certain monk went during the daytime to a forest wilderness where robbers had tied a cow inside a rest house. The monk looked around and saw no one, and thought, "This animal would be of use to me." He then untied the cow and led it away. Having led it some distance, the monk thought again, "What do I need with this cow?" He therefore released it. The monk then had doubt. The Buddha asked:

"When you led it away, what were you thinking?"

The monk replied, "When I led it away, I had the mind of theft."

The Buddha instructed:

"If it reaches the full value of five māṣakas and is removed from its original place, it is a pārājika offense."

3. A leopard chased and caught a deer. The wounded deer ran into the monastery and then died. The monks butchered it and ate it, and then there was doubt. The Buddha instructed:

"There is no offense."

A hunter hunted a deer. The deer ran into the monastery. The hunter searched for the deer and came to ask the monks, "Have you seen a deer of such and such description?" The monks had not seen it, so they answered that they had not. The hunter searched throughout the monastery and found the deer, and in anger reproached the monks, saying: "The disciples of the Śākya ascetics have no sense of shame—they speak falsehoods, and yet they claim to know the right Dharma. But what sort of right Dharma is this, when they saw a deer and said they had not seen it?"

The monks were in doubt and reported the matter to the Buddha. The Buddha instructed:

"There is no offense."

16. Monastic Furnishings

A certain monk stole a pārikara robe, and there was doubt; it was removed from its original place. The Buddha instructed:

"It is a pārājika offense."

A certain monk, with a mind of theft, took another person's pārikara robe and brought it to another place, and then there was doubt. The Buddha said:

"It is a pārājika offense."

A certain monk, with a mind of theft, shifted a pārikara robe to one side, and then there was doubt. The Buddha instructed:

"If the contrivance seeks objects worth five māṣakas but has not yet removed them from their original place, it is a thullaccaya offense."

A certain monk, with a mind of theft, took a rope-bed, a wooden bed, a large mattress, a small mattress, a pillow, a felt blanket, a water jug, a watering vessel, a staff, or a fan. The Buddha instructed: "If the value reaches five māṣakas in full, all constitute a pārājika offense."

A certain monk exchanged rope-beds and wooden beds, saying, "Both this and that belong to the Saṅgha." The Buddha instructed:

"One must not exchange things in this manner."

A certain monk exchanged wooden beds, large mattresses, small mattresses, or pillows, saying, "Both this and that belong to the Saṅgha." And with felt blankets, watering vessels, staffs, and fans, he also said, "Both this and that belong to the Saṅgha." The Buddha instructed:

"One must not do so."

A certain monk stole another person's stone, and then there was doubt. The Buddha instructed:

"If it reaches the full value of five māṣakas, it is a pārājika offense."

Stealing from a pond, moat, timber, bamboo, elegant grass, bābā grass, tree bark, or foliage, flowers, and fruit that are guarded—then doubt arose. The Buddha taught:

"If the value amounts to five māṣakas, it is in all cases pārājika."

A bhikkhu stole a robe from another person's robe-rack, then doubt arose. The Buddha taught:

"Pārājika."

A bhikkhu with the intention to steal took a robe from a robe-rack and moved it away from the rack, then doubt arose. The Buddha taught:

"Pārājika."

A bhikkhu with the intention to steal shifted another person's robe on the rack but had not yet moved it away, then doubt arose. The Buddha taught:

"The means of seeking five māṣakas, not yet removed from its place—this incurs a thullaccaya."

A bhikkhu took a sash from another person's robe-rack and also took the rack itself, then doubt arose. The Buddha asked:

"What was your intention when you took it?"

That bhikkhu replied:

"With the intention to steal."

The Buddha taught:

"If the value amounts to five māṣakas and it has been moved from its original place, it is pārājika."

At that time, a number of bhikkhus together with the group of six bhikkhus were sitting and eating in a layman's house. The layman had spread out a costly robe as a seat covering. One among the group of six bhikkhus, with the intention to steal, rolled it up with his foot, then doubt arose. The Buddha asked:

"What was your intention when you rolled it up?"

That bhikkhu replied:

"With the intention to steal."

The Buddha taught:

"The means of seeking five māṣakas, not yet removed from its place—this incurs a thullaccaya."

17. What Belongs to Another

At that time, the bhikkhunī Kṣemā had a patron household. A disciple of the bhikkhunī went to that patron's house and said:

"Aunt Kṣemā needs five pecks of sesame."

The patron said:

"That can be arranged."

The patron gave it. The disciple received the sesame and consumed it all.

Afterwards, one morning, the bhikkhunī Kṣemā, having put on her robe and taken up her bowl, went to the patron's house, arranged her seat, and sat down. The patron asked:

"Was the sesame good?"

Kṣemā asked in return:

"What sesame?"

The patron then recounted the whole matter from beginning to end. When the bhikkhunī Kṣemā returned to the monastery, she said to her disciple:

"You stole five pecks of sesame from me."

The disciple replied:

"I did not steal. I thought we were close, so I consumed it."

Doubt then arose. The Buddha asked:

"With what intention did you take it?"

The disciple replied:

"I took it with the intention that we were on intimate terms."

The Buddha taught:

"There is no offense. However, it is not permitted—if one is not on intimate terms, one must not act with the intention of intimacy in order to take something. Because of the false representation, a pācittiya offense is incurred."

The bhikkhunī Kṣemā had a patron household. Her disciple went to that patron's house and said:

"Aunt Kṣemā needs some three-ingredient medicinal porridge."

The patron said:

"That can be arranged."

And gave it. The disciple received it and consumed it all.

Afterwards, early one morning, the bhikkhunī Kṣemā, having put on her robe and taken up her bowl, went to the patron's house, arranged her seat, and was seated. The patron asked:

"Reverend Aunt, was the three-ingredient medicinal porridge satisfactory?"

Kṣemā asked in return:

"What three-ingredient medicinal porridge?"

The patron then recounted the whole matter from beginning to end. When she returned to the monastery, Kṣemā said to the disciple:

"You stole the three-ingredient medicinal porridge from me."

The disciple replied:

"I did not steal. I took it with the intention that we were on intimate terms."

Having said this, doubt arose. The Buddha asked:

"With what intention did you take it?"

"I took it with the intention of intimate familiarity."

The Buddha taught:

"There is no offense. However, it is not permitted—if one is not on intimate terms, one must not act with the intention of intimacy in order to take something. Because of the false representation, a pācittiya offense is incurred."

A bhikkhu took his preceptor's portion of khādanīya food. The preceptor said:

"You have eaten my portion—this is the offense of theft."

The bhikkhu said:

"I did not steal. I took it with the intention of intimate familiarity."

Doubt arose. The Buddha asked:

"With what intention did you take it?"

"I took it thinking we were on intimate terms."

The Buddha taught:

"There is no offense. However, it is not permitted—if one is not on intimate terms, one must not act with the intention of intimacy in order to take something."

18. Taking by Mistake

1. There was a potter who was the patron of a bhikkhu. The patron said:

"Venerable Sir, if you need anything, please say so."

The bhikkhu said:

"Very well."

Having said this, the patron rose and went into the house. Another person came to the selling place to sell his wares. Afterwards, the bhikkhu picked up by mistake a jar belonging to that seller and was about to leave. The man said to the bhikkhu:

"Venerable Sir, please do not take my jar."

The bhikkhu said:

"Whose jar is this? The potter earlier told me that if I needed anything I should take it, so I took it."

The seller said:

"That is not the belongings of that man."

The bhikkhu then put the jar down and departed. But doubt arose. The Buddha asked:

"With what intention did you take it?"

The bhikkhu then recounted all the circumstances fully to the Buddha. The Buddha taught:

"There is no offense. However, it is not permitted to take something without asking the owner."

2. There was a wine-seller who was the patron of a bhikkhu. The patron said to the bhikkhu:

"Venerable Sir, if you need a pot, please take one."

The bhikkhu said: "Very well."

Having said this, the patron returned home. Another person came and stood at the wine-seller's stall. Afterwards, the bhikkhu, needing a pot, came and took one by mistake. The other person said:

"Venerable Sir, do not take my pot."

The bhikkhu said:

"Whose pot is this? The wine-seller earlier told me that if I needed a pot I should take it, so I took it."

"That is not the wine-seller's pot."

The bhikkhu put the pot down and departed. But doubt arose. The Buddha asked:

"With what intention did you take it?"

The bhikkhu clearly explained all the circumstances to the Buddha. The Buddha taught:

"There is no offense. However, it is not permitted to take another's belongings without informing the owner."

3. There was a merchant who was the patron of a bhikkhu. The patron said:

"Venerable Sir, if you need anything, please take it."

The bhikkhu said: "Very well."

The merchant returned home. Another person came to the selling place. Afterwards, the bhikkhu needed rice and came and took some rice by mistake. The other person said:

"Venerable Sir, do not take my rice."

The bhikkhu said:

"Whose rice is this? The merchant earlier told me that if I needed anything I should take it, so I took it."

The other person said:

"This is not the merchant's rice."

The bhikkhu then put the rice down and departed. But doubt arose. The Buddha said:

"With what intention did you take it?"

The bhikkhu replied and recounted all the circumstances fully to the Buddha. The Buddha taught:

"There is no offense. However, it is not permitted to take something without asking the owner."

4. At that time, there was a robe-seller who was a patron. The patron said:

"Venerable Sir, if you need anything, please take it."

The bhikkhu said: "Very well."

That patron passed away, leaving behind a small child. The bhikkhu needed a robe and went and took one. The child said:

"Venerable Sir, please do not take my robe."

The bhikkhu said:

"Whose robe is this? The robe-seller earlier told me that if I needed a robe I should take it."

The child said:

"That robe-seller has died."

The bhikkhu then put the robe down and departed, but doubt arose. The Buddha said:

"With what intention did you take it?"

The bhikkhu fully explained all the circumstances. The Buddha taught:

"There is no offense. However, it is not permitted to take something without asking the owner."

19. Ownerless Objects

1. The Blessed One was dwelling at Vaiśālī. A certain Licchavi, being without faith, wrapped five māṣakas in a piece of dirty rag, placed it in a rubbish heap, and sent a man to watch—if anyone was seen taking it, he was to be apprehended. At that time, a bhikkhu who observed the practice of collecting rag-robes, thinking it was a rag-robe, took it and placed it in his bag. The man sent to watch saw this and said:

"The Licchavi summons the bhikkhu."

The bhikkhu said:

"Summons me where?"

When the bhikkhu went to the Licchavi's place, the Licchavi asked:

"Venerable Sir, are you permitted to handle money and valuables?"

The bhikkhu said:

"That is not permitted."

The Licchavi said:

"If it is not permitted, why did you take it?"

The bhikkhu said:

"I did not take any."

The Licchavi demanded to inspect the bag. The Licchavi then took out the packet of money from within the bhikkhu's bag. This bhikkhu was deeply ashamed, and so were the other bhikkhus. The bhikkhus reported this whole matter in full to the Blessed One. The Blessed One said to the bhikkhus:

"Listen carefully. If any bhikkhu wishes to take a rag-robe in such circumstances, he should use the left foot to press it down and the right foot to pull it apart and examine it. Whatever is impure, he should remove it; whatever is pure, he may take and carry away."

2. The Blessed One was dwelling in the land of Śrāvastī. Kālodāyin and the group of six bhikkhus were bathing in the Aciravatī River. Kālodāyin finished bathing and came out of the water first, and by mistake put on a robe belonging to one of the group of six bhikkhus, then departed. The group of six bhikkhus, having finished bathing and coming out of the water, did not find their own robes but saw Kālodāyin's robe, and said:

"Kālodāyin has stolen our robes"—and they proceeded to carry out the act of expulsion in Kālodāyin's absence.

When Kālodāyin heard this, doubt arose in him. He went to the Blessed One, bowed his head and paid homage at his feet, then sat to one side, and fully presented the above circumstances to the Blessed One. The Blessed One asked:

"With what intention did you take it?"

Kālodāyin replied:

"I thought it was my own robe and took it; I had no intention to steal."

The Buddha taught:

"No offense. However, one must not hastily take a robe without examining it carefully. Nor may one carry out acts of censure, expulsion, probation, prohibition from going to laypeople's households, charging with an offense, or the kamma of expulsion in the absence of the person concerned. If one does so, the act is invalid and one incurs an offense of duṣkṛta."

3. A certain monk picked up a robe that had been blown away by the wind and was uncertain. The Buddha asked:

"With what mind did you take it?"

He replied:

"With the thought that it was a rag robe, not with the mind of theft."

The Buddha said:

"No offense. However, one must not take a rag robe that has been blown away by the wind."

4. A layman washed a robe and spread it out to dry on a wall. A monk who observed the practice of wearing rag robes saw it, thought it was a rag robe, and took it away. The layman saw this and said:

"Venerable, do not take my robe away."

The monk said:

"I thought it was a rag robe."

Having said this, he set the robe down and departed; then he felt uncertain. The Buddha asked:

"With what thought did you take it?"

The monk replied:

"I took it with the thought that it was a rag robe."

The Buddha said:

"No offense. However, one must not take rag robes from atop walls, fences, or from within moats."

A layman washed a robe and spread it out to dry on a winnowing tray. One among the group of six monks, with the mind of theft, took it away, then felt uncertain. The Buddha said:

"He has committed pārājika."

5. A large band of robbers left the city of Śrāvastī. Not far from Jetavana, they drank wine during the day, left the remainder at the foot of a tree, and went into the city of Śrāvastī. At that time, the group of six monks went outside Jetavana and, with the mind of theft, took it and drank it. The Buddha said:

"They have committed pārājika."

6. A monk went on his alms round. Early in the morning, having put on his robe and taken up his bowl, he went to the house of a donor. At that time a heavy rain fell, and the water washed along various kinds of lumps of fat. He thought these were objects obtained without seeking and could be used as medicine, so he took them and consumed them, then felt uncertain. The Buddha asked:

"With what thought did you take it?"

He replied:

"I thought they were cast-off objects, and so I took them—not with the mind of theft."

The Buddha said:

"No offense. However, one must not take cast-off objects from the water. To use without receiving constitutes a pācittiya offense."

20. Taking by Claiming Another's Authority

A monk had a lay donor. Another monk asked him:

"I wish to go to your lay donor's house. Do you have anything you would like me to say?"

He replied:

"As you wish. You may say whatever you like."

This monk needed fifty measures of sugar cane, so when he went to the lay donor's house he said:

"That monk needs fifty measures of sugar cane."

The lay donor said:

"That can be arranged."

Having said so, he immediately fetched it and gave it over. This monk received the sugar, used it all up, and did not give any to the other monk. Sometime later, the other monk went to the lay donor's house. The lay donor asked:

"Venerable, was the sugar cane satisfactory?"

The monk asked in return:

"What sugar cane? Given to whom?"

The lay donor explained the whole matter from beginning to end. When the monk returned to the monastery, he said to the other monk:

"You took my sugar cane—you have committed the offense of theft."

The other monk said:

"I have not committed the offense of theft. You told me to say whatever I wished."

The monks reported this to the Buddha. The Buddha said:

"One must not speak in such a way. One must say, 'You should say such and such. You should report such and such.'"

A monk stole another person's cart, then felt uncertain. The Buddha said:

"He has committed pārājika."

A monk stole another person's firewood, then felt uncertain. The Buddha said:

"If it amounts to five māṣakas, he has committed pārājika."

21. Abducting a Child

The lay donor of Pilindavatsa had two young children who were bright and clever and had no fear of people. Whenever Pilindavatsa came to the house, the children would embrace his feet and run about playfully. After some time, these two children were seized by robbers. One morning, Pilindavatsa put on his robe, took up his bowl, and went to the lay donor's house. Having spread his seat and sat down, the children's parents came to him weeping bitterly and said:

"Our children have been seized by robbers. If they were still at home, they would come and embrace the Venerable's feet—how joyful that would be!"

Pilindavatsa said:

"Search throughout the house and see where they might be."

The children's parents said:

"We have searched everywhere and they are not here."

Pilindavatsa returned to the monastery, entered his chamber, gathered his thoughts, entered into meditative concentration, established mindfulness upon his body, and with the pure divine eye that far surpasses that of ordinary people, he saw that the children had been taken by robbers and placed aboard a boat on the river Ganges. Having seen this, in an instant—as quickly as a strong man flexes and extends his arm—Pilindavatsa vanished from the monastery and appeared standing in the robbers' boat on the river Ganges.

The children, seeing him, joyfully came and embraced his feet. Pilindavatsa used his supernormal power to bring the children back, placed them in an upper room, and then went to the lay donor's house, spread his seat, and sat down. At that time, the parents were again weeping and lamenting, saying:

"If our children were still alive, they would come and embrace the Venerable's feet—how joyful that would be!"

Pilindavatsa said:

"Perhaps you should look in the upper rooms."

Their parents said:

"We have already looked and they are not there."

Pilindavatsa said:

"You should look again."

When the parents looked again in the upper rooms, they found the two children. The parents were overjoyed and said:

"Our children were seized by robbers, and Pilindavatsa retrieved them and brought them back for us."

When the monks heard this, among them were those of few desires and contentment who practiced austerities, delighted in learning the precepts, and had a sense of shame; they reproached Pilindavatsa: "Why did you snatch back what robbers had taken?"

Pilindavatsa heard this and felt uncertain. He went to the Buddha, bowed his head and reverently touched his feet, sat to one side, and set forth this matter before the Blessed One. The Blessed One, though already knowing, still asked:

"With what thought did you bring the children back?"

"Blessed One, out of compassion I brought the children back—not with the mind of theft."

The Buddha said:

"No offense. However, one must not do such things."

22. Receiving a Last Testament

There was a monk named Gautama the Supreme (Cao Thắng), who had a lay donor. The lay donor fell ill, and the monk came to visit. The donor had two bright and clever young children. At that time, the lay donor showed the monk the place where treasure was buried and said:

"These two children of mine—when they grow up, whichever one is more capable, show that one the place where this treasure is buried."

After the lay donor passed away, the monk Gautama the Supreme showed the location of the buried treasure to the more capable child. The other child wept and lamented, went to the monastery, and said to Ānanda:

"Venerable, my father left his property to both of us children, yet the monk Gautama the Supreme has handed it all over to just one of us."

Ānanda said to the monk Gautama the Supreme:

"Why have you handed over to just one person the property that the parents left to two people? Gautama the Supreme, you should go. I will not perform the Uposatha together with you."

Through six consecutive Uposatha ceremonies, Ānanda did not perform the Uposatha together with him.

The monk Gautama the Supreme was a friend of Rāhula. At that time, Rāhula, early in the morning, put on his robe and took up his bowl, and went to the Śākya women in the city of Kapilavastu. He told the Gautamī women:

"Ladies, take your children and place them before the Venerable Ānanda. When your children cry, the Venerable Ānanda will ask you to pick them up. You should then say: 'We will not pick up our children until the Venerable Ānanda agrees to hear what the monk Gautama the Supreme has to say.'"

The women followed Rāhula's instructions and brought their children and placed them before the Venerable Ānanda. The children cried, and the Venerable Ānanda said to the women:

"Pick up the children."

At that point, the women said:

"We will not pick them up until the Venerable agrees to hear what the monk Gautama the Supreme has to say."

The Venerable Ānanda, moved by compassion, then said to Gautama the Supreme:

"What is your account of this matter?"

Gautama the Supreme then set forth the full circumstances to Ānanda. The Venerable Ānanda said:

"In that case, you have not committed an offense—not even so much as a duṣkṛta."

III. SECTION ON TAKING HUMAN LIFE

1. Upāli's Questions

The Blessed One was dwelling at Vaiśālī. At that time, Upāli rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms, and said:

"Blessed One, the monks dwelling by the river Vaggumudā contemplated impurity, became disgusted with their bodies, and took their own lives—did this constitute an offense or not?"

The Buddha said:

"Since the precept had not yet been laid down at that time, there is no offense."

"If one perceives a human being as a human being and kills them—is there an offense?"

The Buddha said:

"Pārājika."

"If the being is human but one is uncertain—is there an offense?"

The Buddha said:

"Sthūlātyaya."

"If the being is human but one perceives them as a non-human—is there an offense?"

The Buddha said:

"Sthūlātyaya."

"If the being is non-human but one perceives them as a human—is there an offense?"

The Buddha said:

"Sthūlātyaya."

"If the being is non-human and one is uncertain—is there an offense?"

The Buddha said:

"Sthūlātyaya."

"Venerable, if one conceives the intention to kill a woman but instead takes the life of a man—is there an offense?"

The Buddha said:

"It incurs a pārājika."

"Venerable Sir, if one arises with the perception that it is a man, yet takes the life of a woman, does one incur an offense or not?"

The Buddha taught:

"A pārājika."

"If one arises with the perception that it is this woman, yet takes the life of another woman, does one incur an offense or not?"

The Buddha taught:

"It incurs a pārājika."

"Venerable Sir, if one arises with the perception that it is this man, yet takes the life of another man, does one incur an offense or not?"

The Buddha taught:

"A pārājika."

"If one seeks out a person to wield the knife, does one incur an offense or not?"

The Buddha taught:

"If life is severed, then one incurs an offense."

2. Encouraging Death

A monk went to visit a sick donor. The donor's wife was beautiful in appearance. The monk saw her, and his mind became attached with desire. The monk said to the donor's wife:

"Do such and such a thing with me."

The donor's wife said:

"Venerable Sir, do not speak thus! My husband is still alive; I do not wish to do such an evil thing."

The monk then went to the husband and praised death. The husband thereupon died. The monk was in doubt. The Buddha asked:

"With what intention did you offer that praise?" The monk replied:

"With a mind of killing."

The Buddha taught:

"You have incurred a pārājika."

3. Means of Killing

1. A monk went to visit a sick donor. The donor's wife was beautiful. The monk saw her, and his mind became attached with desire, and said:

"Do such and such a thing with me."

The donor's wife said:

"My husband is still alive; I do not wish to do such a thing."

The monk then gave the husband medicine causing him to die. The monk was in doubt. The Buddha asked:

"With what intention did you give him the medicine?"

The monk replied:

"With a mind of killing."

The Buddha taught:

"You have incurred a pārājika."

2. A monk went to visit a sick donor. The donor's wife was beautiful. The monk saw her, and his mind became attached with desire, and said:

"Do such and such a thing with me."

The donor's wife said:

"My husband is still alive; I do not wish to do such a thing."

The monk then gave the husband a purgative, causing his life to be severed. The monk was in doubt. The Buddha asked:

"With what intention did you give him the medicine?"

The monk replied:

"With a mind of killing."

The Buddha taught:

"You have incurred a pārājika."

3. A monk went to visit a sick donor. The donor's wife was beautiful. The monk saw her, his mind greedy with desire, and said:

"Do such a thing with me."

The donor's wife said:

"My husband is still alive; I do not wish to do such a thing."

The monk then gave the husband improper food to eat, causing him to die; and afterwards was in doubt. The Buddha asked:

"With what intention did you give him that food?"

The monk replied:

"With a mind of killing."

The Buddha taught:

"You have incurred a pārājika."

4. A monk went to visit a sick donor. The donor's wife was beautiful. The monk saw her, his mind greedy with desire, and said:

"Do such a thing with me."

The donor's wife said:

"My husband is still alive; I do not wish to do such a thing."

The monk then gave the husband poison to drink, causing his life to be severed, and afterwards was in doubt. The Buddha asked:

"With what intention did you give him that medicine?" The monk replied:

"With a mind of killing."

The Buddha taught:

"You have incurred a pārājika."

5. A monk went to visit a sick donor. The monk's appearance was upright and dignified. The donor's wife saw him, and her mind became greedy with desire; she expressed her intent to the monk:

"Venerable Sir, you could do such a thing with me."

The monk said:

"Sister, you must not speak thus! That I may not do. Your husband is still alive — why do such a bad thing?"

The donor's wife said:

"So long as my husband has not died, I cannot be intimate with you."

The wife then gave her husband medicine causing him to die. When the husband had died, the wife said to the monk:

"My husband has died; you can now do such a thing with me."

The monk said:

"Elder Sister, you must not speak thus. That I may not do."

The donor's wife said:

"I killed my husband on your account — why will you not do such a thing?"

When the monk heard this he became doubtful, and reported it to the Buddha. The Buddha asked:

"What did you think?"

The monk then recounted the full circumstances to the Buddha. The Buddha taught:

"No offense."

The cases of a purgative, improper food, and improper medicine are likewise.

4. Abortion

1. At that time, there was a woman whose husband had gone away; a man nearby caused her to become pregnant. She went to the monk whom her family regularly supported and said:

"My husband has gone away, and a man nearby has caused me to become pregnant. Please give me medicine to cause a miscarriage."

The monk then recited an incantation over food and gave it to her to eat, causing her miscarriage. The monk was in doubt. The Buddha asked:

"With what intention did you do this?"

The monk replied:

"With a mind of killing."

The Buddha taught:

"You have incurred a pārājika."

2. There was a woman whose husband had gone away; she became pregnant by another man. She went to the monk whom her family regularly supported and said:

"Venerable Sir, my husband has gone away, and I have become pregnant by another man. Please give me medicine to cause a miscarriage."

The monk recited an incantation over the medicine and gave it to her to drink, causing her miscarriage. The monk was in doubt. The Buddha asked:

"With what intention did you do this?"

The monk replied:

"With a mind of killing."

The Buddha taught:

"It incurs a pārājika."

Reciting an incantation over fine powdered medicine, reciting an incantation over a garland of flowers, reciting an incantation over incense fumigated on clothing, reciting an incantation directly upon the fetus — all are likewise. All incur a pārājika.

3. At that time, there was a woman whose husband had gone away; she became pregnant by another man. She went to the bhikṣuṇī whom her family regularly supported and said:

"Respected Aunt, my husband has gone away, and a man nearby has caused me to become pregnant. Please give me medicine to cause a miscarriage."

The bhikṣuṇī said:

"Sister, I am not knowledgeable about medicine. Come here; I will press upon your abdomen."

The bhikṣuṇī pressed upon her abdomen, causing the miscarriage; and afterwards was in doubt. The Buddha asked:

"With what intention did you do this?"

The bhikṣuṇī replied:

"With a mind of killing."

The Buddha taught:

"It incurs a pārājika."

4. There was a woman whose husband had gone away; she became pregnant by another man. She went to the bhikṣuṇī whom her family regularly supported and said:

"Respected Aunt, my husband has gone away, and a man nearby has caused me to become pregnant. Please give me medicine to drink to cause a miscarriage."

The bhikṣuṇī said:

"I am not knowledgeable about medicine, Elder Sister; come here, and I will bite that place for you."

The nun then bit the abdomen at the place of the fetus, causing the miscarriage, and afterwards was in doubt. The Buddha asked:

"With what intention did you do this?"

The bhikṣuṇī replied:

"With a mind of killing."

The Buddha taught:

"It incurs a pārājika."

5. There was a woman whose husband had gone away; she became pregnant by another man. She went to the monk whom she regularly supported and said:

"Venerable Sir, my husband has gone away, and a man nearby has caused me to become pregnant. Please give me medicine to abort the fetus."

The monk gave her purgative medicine in excessive measure, causing the mother to die while the child survived. The monk was in doubt. The Buddha taught:

"The death of the mother does not incur an offense. Using means with the intention of causing the fetus to miscarry, but the fetus does not die — this incurs a thullaccaya."

6. A monk helped a sick person to rise. The sick person passed away; he was in doubt. The Buddha taught:

"No offense."

If one helps a person to sit up and they pass away — no offense.

If one bathes a sick person and they pass away — no offense.

If, while taking medicine, they pass away — no offense.

5. Hastening the Death of the Sick

1. At that time, there was a monk who had been ill for a long time. The caretaker grew weary and gave him improper food, causing the patient's life to be severed; and afterwards was in doubt. The Buddha asked:

"With what intention did you do this?"

The caretaker replied:

"With a mind of killing."

The Buddha taught:

"It incurs a pārājika."

2. There was a monk who had been ill for a long time. The caretaker grew weary and gave him improper food, causing the patient's life to be severed; and afterwards was in doubt. The Buddha asked:

"With what intention did you do this?"

The caretaker replied:

"With a mind of killing."

The Buddha taught:

"It incurs a pārājika."

There was a monk who had been ill for a long time. The caretaker grew weary and gave him improper medicine, causing him to die; and afterwards was in doubt. The Buddha asked:

"With what intention did you do this?"

The other replied:

"With a mind of killing."

The Buddha taught:

"It incurs a pārājika."

3. There was a monk who had been ill for a long time and possessed many belongings. The caretaker, with a mind greedy for gain, gave him improper food to eat, causing him to pass away; and afterwards was in doubt. The Buddha asked:

"With what intention did you do this?"

The caretaker replied:

"With a mind of killing."

The Buddha taught:

"It incurs a pārājika."

4. There was a monk who had been ill for a long time and possessed many valuables. The caretaker, with a mind greedy for gain, gave him improper medicine to drink, causing him to pass away; and afterwards was in doubt. The Buddha asked:

"What was your intention?"

The nurse-monk replied:

"With a mind of killing."

The Buddha said:

"Pārājika."

5. A certain monk had a boil under his armpit, and another monk squeezed it for him. The sick monk said: "Stop squeezing, stop squeezing!" But the other monk kept on squeezing and would not desist. The sick monk died. The monk was in doubt, and the Buddha asked:

"What was your intention?"

The monk replied:

"I had no mind of killing."

The Buddha said:

"No offense. But you must not squeeze so forcefully."

6. A certain monk's whole body was swollen, and another monk applied a purgative medicine as a rub. The sick monk said: "Stop, stop rubbing! It is too painful and too hot." The other monk said: "Bear the pain a little; you will recover." He refused to stop applying the medicine. The sick monk died. The monk was in doubt, and the Buddha asked:

"What was your intention?"

The monk replied:

"I had no mind of killing."

The Buddha said:

"No offense. But you must not force such a rubbing."

7. A certain monk moved a sick monk from a shaded place into the sun. The sick monk died. The monk was in doubt. The Buddha said:

"No offense."

Moving from a sunny place to a shaded place is likewise no offense.

If a sick monk of his own wish desired to be moved from a shaded place to a sunny place, or from a sunny place to a shaded place, and the sick monk died, the one who assisted was in doubt. The Buddha said:

"No offense."

If one assisted a sick monk out of a room or into a room, and the sick monk died, the one who assisted was in doubt. The Buddha said:

"No offense."

If the sick monk wished of his own accord to leave the room and was assisted out, or wished to enter the room and was assisted in, and then died, the one who assisted commits no offense. If one assisted a sick monk to a place for defecation, and he died there, or assisted him back to the room, and he died, the one who assisted commits no offense in either case. If one assisted a sick monk to a place for urination, and he died there, or assisted him back to the room, and he died, there is no offense in either case.

8. A certain monk was suffering from malaria. Another monk forcibly held him down. The sick monk said: "Do not press me down, do not press me down!" The other monk kept pressing and would not stop. The sick monk died. The monk was in doubt, and the Buddha asked:

"What was your intention?"

The monk replied:

"I had no mind of killing."

The Buddha said:

"No offense. But you must not forcibly press someone down in such a manner."

9. A certain monk was ill, and another monk came to visit him, turning back the cloth covering to look at his face, and asked:

"Elder, have you improved at all?"

The sick monk said:

"Do not turn it back, do not turn it back!" But the visitor kept turning it back and would not listen. The sick monk died. The monk was in doubt, and the Buddha asked:

"What was your intention?"

The monk replied:

"I had no mind of killing."

The Buddha said:

"No offense. But you must not forcibly turn back the covering in such a manner."

6. Killing by Command

1. A group of monks devised a means to send one person to kill another. The one sent went and killed; then he was in doubt. The Buddha said:

"All commit pārājika."

2. A group of monks devised a means to send one person to kill another. Among them, one person was in doubt yet did not prevent it. The one sent went and killed. The one who doubted was then in doubt. The Buddha said:

"All commit pārājika."

3. A group of monks devised a means to kill another person together. Among them, one person was in doubt and tried to prevent it. But the one who had been sent still went and killed. The one who had tried to prevent it was in doubt. The Buddha said:

"The one who tried to prevent it commits thullaccaya. Those who did not try to prevent it commit pārājika."

7. Accidental Killing and Deliberate Killing

1. A thief stole a monk's robes, bowl, needle case, and sitting cloth. The monk caught the thief and beat him down as punishment. The thief died. The monk was in doubt, and the Buddha asked:

"What was your intention?"

The monk replied:

"I had no mind of killing."

The Buddha said:

"No offense. But you must not beat someone down as punishment in such a manner."

2. A thief stole a monk's robes, bowl, sitting cloth, and needle case. The monk caught the thief and threw him into a pit. The thief died, and the monk was in doubt. The Buddha asked:

"With what mind did you act?"

The monk replied:

"I had no mind of killing."

The Buddha said:

"No offense. But you must not act in such a manner."

3. A wicked monk stole the robes, bowl, sitting cloth, and needle case of another monk. Another monk said: "This wicked monk has stolen the robes, bowl, sitting cloth, and needle case of a monk. He must be caught and taught the Dharma." He then caught him and beat him excessively. Afterward, the offending monk died. The monk was in doubt, and the Buddha asked:

"With what intention did you beat him?"

The monk replied:

"I had no mind of killing."

The Buddha said:

"No offense. But striking one who has received the higher ordination is an offense of pācittiya."

4. A certain monk had a dispute with a layperson. The monk went to court. A high official ordered the layperson to be arrested and imprisoned. The layperson died. The monk was in doubt. The Buddha asked:

"What was your intention?"

The monk replied:

"I had no mind of killing."

The Buddha said:

"No offense. But bringing a lawsuit against someone is an offense of duṣkṛta."

5. A certain monk killed a monkey, and then was in doubt, thinking: "I have taken a human life; I have committed pārājika." The monks reported this to the Buddha. The Buddha said:

"No offense. Taking the life of an animal is an offense of pācittiya."

6. A certain monk had been in dispute with another monk. That other monk fell ill, and this monk came to visit him. Another monk observed this and thought: this monk and the sick monk previously had enmity toward each other; now that he comes to visit, there must be some other purpose. This monk then gave the sick monk improper medicine. The sick monk died. The monk was in doubt, and the Buddha asked:

"With what intention did you act?"

The monk replied:

"With a mind of killing."

The Buddha said:

"Pārājika."

7. A certain monk had been in dispute with another monk. That other monk went wandering among people and then fell ill. This monk said: "No matter where you go, you cannot escape." He then went to visit him. Another monk observed this and thought: this monk previously had enmity toward the sick monk; now that he comes to visit, there must be some other purpose. This monk then gave the sick monk improper medicine. The sick monk died. The monk was in doubt, and the Buddha asked:

"What was your intention?"

The monk replied:

"With a mind of killing."

The Buddha said:

"Pārājika."

Giving improper food, of two kinds, is likewise the same.

8. At that time, in the morning, the nun Sthūlanandā, having put on her robe and taken up her bowl, went to the house of a layperson. A small child was sleeping in the room where rice was pounded. Sthūlanandā went and touched the pestle. The pestle fell and struck the child, who died. Sthūlanandā was in doubt, and the Buddha asked:

"With what mind did you act?"

The nun replied:

"I had no mind of killing."

The Buddha said:

"No offense. But you must not touch other people's pestles."

9. The nun Sthūlanandā, in the morning, having put on her robe and taken up her bowl, went to the house of a layperson. A small child was sleeping beside a mortar for pounding rice. Sthūlanandā bumped the mortar. The mortar tipped over and crushed the child to death. Sthūlanandā was in doubt. The Buddha asked:

"With what intention did you act?"

The nun replied:

"I had no mind of killing."

The Buddha said:

"No offense. But you must not bump into other people's mortars in such a manner."

10. The nun Sthūlanandā, in the morning, having put on her robe and taken up her bowl, went to the house of a layperson. A small child was sleeping on a bed. Sthūlanandā, without looking, sat down on it. The wife of the donor said:

"Aunt, do not sit on the child!"

She did not heed the warning and sat down. The child immediately died. The nun was in doubt, and the Buddha asked:

"What was your intention?"

The nun replied:

"I had no mind of killing."

The Buddha said:

"No offense. But you must not sit down in a layperson's house without first looking at the place where you are to sit."

11. At that time, in Śrāvastī, a donor invited the Buddha and the Sangha to receive a meal the following morning. That night, having prepared all manner of fine and wholesome food, early the next morning he came to invite the Blessed One to accept the offering.

The Blessed One put on his robe, took up his bowl, and together with one thousand two hundred and fifty monks, all went to the donor's house and took their seats. According to the customary practice of all Buddhas, they would not accept food until the assembly had fully gathered. At that time, there was a monk who had gone forth in old age, and who had brought along his young son to take monastic ordination as well.

The monk, the father of the child, at the time of the minor meal had gone to another layperson's house. The monks asked the child:

"Where has your father gone, leaving the Blessed One waiting without eating?"

The child replied:

"I do not know."

The monks told the child to go and find him. He went searching and found the monk, his father. He said:

"Where have you gone, causing the Buddha and the Sangha to wait for you and not receive food?"

The monk was angered and seized hold of the child. The child, in trying to escape and run away, pushed the monk-father, causing him to fall to the ground. His father died, and the child was in doubt. The Buddha asked:

"What was your intention when you pushed your father?"

He replied:

"I had no mind of killing."

The Buddha said:

"No offense. But one must not push in such a manner."

12. A mother seized a monk. The monk sought to escape, and so pushed her; she fell to the ground and died. The monk was uncertain. The Buddha asked:

"With what intention did you act?"

The monk replied:

"I had no intention to kill."

The Buddha said:

"No offense. But one must not push one's mother in such a manner."

13. A father seized a monk. The monk sought to escape, and so pushed him; he fell to the ground and died. The monk was uncertain. The Buddha asked:

"With what intention did you act?"

The monk replied:

"I had no intention to kill."

The Buddha said:

"No offense. But one must not push one's father in such a manner."

When a brother seizes a monk, when a sister seizes a monk, when a former wife seizes a monk — the cases are the same.

14. At that time, the sister of a former wife said to her younger sister:

"Why do you not go to the monk and demand robes and food?"

The younger sister said:

"Since I have gone forth, I do not wish to demand anything."

The elder sister said:

"Then show me where the monk stays. I shall demand it on your behalf."

The other showed her the place. The elder sister said to the monk:

"Why do you not provide robes and food for my younger sister?"

Then she seized the monk. The monk pushed her to free himself. She fell to the ground and died. The monk was uncertain. The Buddha asked:

"With what intention did you act?"

The monk replied:

"I had no intention to kill."

The Buddha said:

"No offense. But one must not push in such a manner."

15. Men and women seized a monk; the monk pushed them to free himself, and they fell to the ground and died. The monk was uncertain. The Buddha asked:

"With what intention did you act?"

The monk replied:

"I had no intention to kill."

The Buddha said:

"No offense. But one must not push in such a manner."

16. At that time, not far from a nunnery, there was a man whose hands and feet had been cut off. A nun was passing nearby, carrying a vessel of so-bi-la water. The man saw her and said:

"Reverend aunt, please give me water to drink."

The nun gave it to him. After drinking, the man died. The nun was uncertain. The Buddha asked:

"With what intention did you give it?"

The nun replied:

"I had no intention to kill."

The Buddha said:

"No offense."

17. Not far from a nunnery, there was a person whose hands and feet had been cut off. A nun passed nearby carrying water. The person saw her and said:

"Reverend aunt, please give me water to drink."

The nun gave water to the person, who then died. The nun was uncertain. The Buddha asked:

"With what intention did you give it?"

The nun replied:

"I had no intention to kill."

The Buddha said:

"No offense."

18. Not far from a nunnery, there was a person whose hands and feet had been cut off. A nun was passing nearby carrying a vessel of so-bi-la water. The person saw her and said:

"Reverend aunt, I need some so-bi-la to wash my wounds and relieve the pain."

The nun gave it to the person to wash with. After washing, the person died. The nun was uncertain. The Buddha asked:

"With what intention did you give it?"

The nun replied:

"I had no intention to kill."

The Buddha said:

"No offense. But one must not give it for washing in such a manner."

The same applies when carrying water and giving it.

19. Not far from a nunnery, there was a person whose feet and hands had been cut off. A nun was passing nearby carrying a vessel of so-bi-la water. The nun thought: "If I give the so-bi-la to wash the wounds, perhaps this person will die sooner." Having thought this, she gave it. After the person washed with it, the person died. The nun was uncertain. The Buddha asked:

"With what intention did you act?"

The nun replied:

"I gave it with an intention to kill."

The Buddha said:

"She has committed a pārājika offense."

The same applies to carrying water and giving it for washing.

20. A number of monks together with the group of six monks were staying at Gṛdhrakūṭa Mountain, and were together splitting wood to thatch a dwelling. One among the group of six monks picked up a sharp piece of wood and threw it straight, and it struck a person. The wood pierced through the person's body, and the person died at once. The monk was uncertain. The Buddha asked:

"With what intention did you act?"

The monk replied:

"I had no intention to kill."

The Buddha said:

"No offense. But one must not throw straight in such a manner; one should throw sideways."

21. A monk in charge of duties was building a new room. A stone fell and struck a monk, who died. The monk was uncertain. The Buddha asked:

"With what intention did you act?"

The monk replied:

"I had no intention to kill."

The Buddha said:

"No offense."

When a tile falls, when a beam falls, when a rafter falls, when a crossbeam falls, when a ridgepole falls, when wood falls and strikes a person — the cases are the same.

22. At that time, at Gṛdhrakūṭa Mountain, there was a cowherd tending his cattle, letting them graze. One among the group of six monks struck the horns of a cow with a stone. The stone ricocheted and struck the cowherd, who died. The monk was uncertain. The Buddha asked:

"With what intention did you act?"

The monk replied:

"I had no intention to kill."

The Buddha said:

"No offense. However, striking a non-transformed animal incurs a duṣkṛta offense."

23. A monk at Gṛdhrakūṭa Mountain pried loose a stone, which fell and struck a traveler on the road, who died. The monk was uncertain. The Buddha asked:

"With what intention did you act?"

The monk replied:

"I had no intention to kill a person."

The Buddha said:

"No offense. But one must not pry loose stones. If for some reason one needs to take a stone, one should first tell people to move away from that place."

24. A monk wished to give up the precepts and take up a menial livelihood. He thought: "Having once gone forth in the Buddha-Dharma, I cannot do such an evil thing." Having thought thus, he climbed to the summit of Ma-tou Mountain and cast himself off to commit suicide. But he fell and landed on a bamboo cutter. The monk survived; the other person died. The monk was uncertain. The Buddha said:

"As for the other person's death, there is no offense. However, for the act of intending to take one's own life, there is a thullaccaya offense."

25. A monk wished to give up the precepts and take up a menial livelihood. But he thought: "Having once gone forth in the Buddha-Dharma, I cannot do such an evil thing." He climbed to the summit of Pārāhana Mountain and cast himself off to die, but he fell upon a person cutting bamboo. The person died; the monk survived. The monk was uncertain. The Buddha said:

"As for the other person's death, there is no offense. However, for the act of intending to take one's own life, there is a thullaccaya offense."

26. A monk was passing nearby a charnel ground carrying a vessel of so-bi-la water. [According to the law of that land, those convicted of crimes were impaled on sharp stakes and cast away.] A person impaled upon a sharp stake said, "Give me water to drink." The monk gave the person water to drink, and the person then died. The monk was uncertain. The Buddha asked:

"With what intention did you give the water to drink?"

The monk replied:

"I had no intention to kill."

The Buddha said:

"No offense."

27. A monk was passing nearby a charnel ground carrying water. A person impaled upon a sharp stake said, "Give me water to drink." The monk gave the person water to drink, and the person died. The monk was uncertain. The Buddha said:

"No offense."

28. A monk who had gone mad killed a person; after regaining his senses he became aware of this and was uncertain. The Buddha said:

"No offense. If the mind was deranged and one was afflicted and overwhelmed by suffering, there is no offense in any of these cases."

IV. THE GRAVE FALSEHOOD

1. Upāli's Inquiry

1. The Blessed One was staying at Vaiśālī. At that time, Upāli rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms, and addressed the Blessed One:

"Venerable Sir, monks residing by the river Vaghu — although they themselves lacked any such attainment — for the sake of food went before laypeople and praised themselves, saying they had attained superhuman states. Is there an offense in this?"

The Buddha said:

"Since the precept had not yet been established at the outset, there is no offense."

2. A monk of overweening pride declared himself to have attained the path, and thereafter strove diligently without slackening, and realized a superior and excellent Dharma. That monk thought: "The Blessed One has established a precept for the monks: if any monk, without true personal knowledge and vision, claims to have attained a superhuman state, saying, 'I know thus, I see thus,' and then at another time, whether questioned or not questioned, wishing to purify himself, says: 'In truth I did not know and did not see, yet I said that I knew and saw' — such a monk who speaks falsely commits a pārājika offense and may not live together with the Sangha.

I, through overweening pride, declared myself to have attained the path. Thereafter, striving diligently without slackening, I attained a superior and excellent Dharma. What should I now do?"

He thereupon presented this matter in full to his fellow monks, who agreed and said:

"It is good, Elder. Please present this to the Blessed One on our behalf. Whatever the Blessed One instructs, we will act accordingly."

The monks went to where the Buddha was, reverently bowed with their heads at his feet, and then presented this matter in full to the Buddha.

The Blessed One, on account of this matter, assembled the community of monks, and in accordance with the occasion expounded the Dharma. By countless skillful means he praised and extolled the dhūta practices as difficult to perform, and praised few desires, contentment, and delight in renunciation. He then said to the monks: "If it is a case of overweening pride, there is no offense."

The monks said to the Buddha:

"Venerable Sir, if one falsely claims before animals that cannot transform themselves that one has attained a superhuman state of Dharma, does one commit an offense or not?"

The Buddha taught:

"One commits a dukkhaṭa."

"If one perceives a human being as a human being, does one commit an offense or not?"

The Buddha taught:

"One commits a pārājika."

"If one has doubt regarding a human being, does one commit an offense or not?"

The Buddha taught:

"One commits a thullaccaya."

"If one perceives a human being as a non-human, does one commit an offense or not?"

The Buddha taught:

"One commits a thullaccaya."

"If one perceives a non-human as a human being, does one commit an offense or not?"

The Buddha taught:

"A thullaccaya."

"If one has doubt regarding a non-human, does one commit an offense or not?"

The Buddha taught:

"A thullaccaya."

"Venerable Sir, if one falsely claims before a man while conceiving of him as a woman, does one commit an offense or not?"

The Buddha taught:

"A pārājika."

"If one falsely claims before a woman while conceiving of her as a man, does one commit an offense or not?"

The Buddha taught:

"A pārājika."

"If before this woman one conceives of her as that other woman and makes such a claim, does one commit an offense or not?"

The Buddha taught:

"If spoken clearly, one commits a pārājika. If spoken unclearly, one commits a thullaccaya."

"If before this man one conceives of him as that other man and makes such a claim, does one commit an offense or not?"

The Buddha taught:

"If spoken clearly, one commits a pārājika. If spoken unclearly, one commits a thullaccaya."

If by means of a seal, or through a messenger, or by written letter, or by displaying a sign, one causes them to understand clearly, one commits a pārājika; if not clearly, one commits a thullaccaya.

"Venerable Sir, if one falsely claims before gods, dragons, asuras, gandharvas, yakṣas, hungry ghosts, or animals who are capable of transformation that one has attained a superhuman state of Dharma, does one commit an offense or not?"

The Buddha taught:

"If spoken clearly, one commits a thullaccaya; if not clearly, one commits a dukkhaṭa."

If by means of a seal, through a messenger, by written letter, or by displaying a sign, one causes them to understand clearly, one commits a thullaccaya; if not clearly, one commits a dukkhaṭa.

2. Self-Proclamation

1. A certain bhikkhu, before another person, falsely proclaimed himself to have attained a superhuman state of Dharma, and then had doubt. The Buddha taught:

"If spoken clearly, one commits a pārājika. If not clearly, one commits a thullaccaya."

If one intends to say this to one person but says it to another instead, in all such cases one commits a pārājika.

2. A group of bhikkhus was traveling in the country of Kosala. At that time there was a brahmin who had faith in the Buddha and was skilled in reading physiognomy. He encountered them and said:

"The Venerable Arahants have arrived."

A bhikkhu asked:

"What did you say?"

He replied:

"The Venerables are worthy to receive robes, medicine, and all things necessary."

"That may be so."

The bhikkhu spoke and then had doubt. The Buddha taught:

"There is no offense."

3. A certain bhikkhu said of himself that he had attained the faculties, the powers, the factors of enlightenment, meditative concentration, liberation, samādhi, and right attainment. The bhikkhu had doubt. The Buddha taught:

"One commits a pārājika."

4. A certain bhikkhu taught others about the faculties, the powers, the factors of enlightenment, meditative concentration, liberation, samādhi, and right attainment, but did not say that he himself had attained them. The bhikkhu had doubt. The Buddha taught:

"There is no offense."

3. Self-Insinuation

1. At that time a bhikkhu had a lay benefactor. The bhikkhu said:

"The one who regularly teaches the Dharma to this donor is an arahant."

The donor then asked:

"Venerable Sir, what did you just say?"

The bhikkhu remained silent and then had doubt. The Buddha taught:

"Spoken unclearly, one commits a thullaccaya."

2. At that time a bhikkhu had a lay benefactor. The bhikkhu said:

"The one who regularly comes to this donor's home is an arahant."

The donor then asked:

"Venerable Sir, what did you just say?"

The bhikkhu did not reply, and then had doubt. The Buddha taught:

"Spoken unclearly, one commits a thullaccaya."

3. A bhikkhu had a lay benefactor. The bhikkhu said:

"The one who regularly comes and sits in this seat is an arahant."

The donor then asked:

"Venerable Sir, what did you just say?"

The bhikkhu remained silent and then had doubt. The Buddha taught:

"Spoken unclearly, one commits a thullaccaya."

4. A bhikkhu had a lay benefactor. The bhikkhu said to the person:

"The one who regularly receives food from you is an arahant."

The donor then asked:

"Venerable Sir, what did you just say?"

The other remained silent and then had doubt. The Buddha taught:

"Spoken unclearly, one commits a thullaccaya."

4. Self-Display through Signs

1. At that time, a lay benefactor said to a bhikkhu whom he regularly supported: "If the Venerable is an arahant, then remove your saṅghāṭi robe."

The bhikkhu immediately removed the robe, displaying a sign, without speaking; but then had doubt. The Buddha taught:

"One commits a thullaccaya."

2. A lay benefactor said to a bhikkhu whom he regularly supported:

"If the Venerable is an arahant, you may sit upon the rope bed."

The other immediately sat down, displaying a sign, without speaking; but then had doubt. The Buddha taught:

"One commits a thullaccaya."

3. A lay benefactor said to a bhikkhu whom he regularly supported:

"If the Venerable is an arahant, then stand up."

The other immediately stood up, displaying a sign, without speaking; but then had doubt. The Buddha taught:

"One commits a thullaccaya."

4. A lay benefactor said to a bhikkhu whom he regularly supported:

"If the Venerable is an arahant, then go up to the upper floor."

The bhikkhu went up, displaying a sign, without speaking. But then he had doubt. The Buddha said:

"One commits a thullaccaya."

5. A lay benefactor said to a bhikkhu whom he regularly supported:

"If the Venerable is an arahant, then you may step down."

The bhikkhu immediately stepped down, displaying a sign, without speaking, and then had doubt. The Buddha taught:

"One commits a thullaccaya."

6. A bhikkhu had a lay benefactor. The bhikkhu said:

"The one who regularly teaches the Dharma to this donor is a Śrāvaka disciple of the Buddha."

The donor asked:

"Venerable Sir, what did you say?"

The other remained silent and then had doubt. The Buddha taught:

"Spoken unclearly, one commits a thullaccaya."

Regularly entering the donor's home, receiving a seat, receiving food — likewise in each of these cases.

7. A lay benefactor said to a bhikkhu whom he regularly supported:

"If the Venerable is a Śrāvaka disciple of the Buddha, then remove your saṅghāṭi robe."

The other immediately removed it, displaying a sign, without speaking, but then had doubt. The Buddha taught:

"One commits a thullaccaya."

Putting on the saṅghāṭi, sitting, standing up, ascending to the upper floor, descending — likewise in each of these cases.

5. Moggallāna's Own Account

1. At that time, the Venerable Moggallāna spoke to the bhikkhus about karma, the retribution of causes and conditions, and the attainment of supernormal powers. The bhikkhus said to the Venerable:

"The Venerable says that through karmic retribution, causes and conditions, supernormal powers can be attained. This is impossible. He falsely claims to have attained a superhuman state of Dharma; he commits a pārājika and is no longer a bhikkhu."

The bhikkhus reported this to the Buddha. The Buddha taught:

"There is karmic retribution, there are causes and conditions, and supernormal powers such as these can indeed be attained. Moggallāna has committed no offense."

2. Moggallāna told the bhikkhus that through karmic retribution, causes and conditions, one can attain the divine ear, knowledge of past lives, knowledge of the minds of others, and the divine eye.

The bhikkhus said to Moggallāna:

"The Venerable says that through karmic retribution and causes and conditions one can attain the divine ear, and so on up to the divine eye — this is impossible. He falsely claims to have attained a superhuman state of Dharma; he incurs the offense of pārājika and is no longer a bhikkhu."

The bhikkhus reported this to the Buddha. The Buddha taught:

"There is karmic retribution, there are causes and conditions; the divine ear can be attained, and so on up to the divine eye. Moggallāna has committed no offense."

3. Moggallāna told the bhikkhus:

"Venerable Elders, there are beings of such a kind that fly through space, and one can hear the sound of the clashing of their bones."

The bhikkhus said to Moggallāna:

"Venerable Sir, you say there are beings of such a kind that fly through space and that you hear the rattling sound of their bones. This is impossible. He falsely claims to have attained a superhuman state of Dharma; he incurs the offense of pārājika and is no longer a bhikkhu."

The bhikkhus reported this to the Buddha. The Buddha taught:

"There are beings of such a kind. Moggallāna has committed no offense."

4. Moggallāna told the bhikkhus:

"I saw beings whose entire bodies were covered with hair of iron; when the hair was pulled out and when it was driven back in, they received immeasurable suffering. They cried out with great voices, weeping and wailing."

The bhikkhus said to Moggallāna:

"The Venerable says there are beings of such a kind. This is impossible. He falsely claims to have attained a superhuman state of Dharma; he incurs the offense of pārājika and is no longer a bhikkhu."

The bhikkhus reported this to the Buddha. The Buddha taught:

"In former times I also saw beings of such a kind, yet I did not speak of it. Why? Because I feared that people would not believe it. Those who do not believe would suffer for a long time. The beings in this city of Rājagṛha are fond of speaking with a double tongue and stirring up strife. On account of this evil karma and these causes and conditions, they must fall into hell and pass through hundreds of thousands of ten-thousands of years receiving various torments and afflictions. This is the residual cause and condition of that offense — and thus they receive such a form. Therefore Moggallāna has committed no offense."

5. Moggallāna told the bhikkhus:

"I saw beings submerged and floundering in a pit of filth, suffering great pain and torment, moaning, weeping, and wailing."

The bhikkhus said to Moggallāna:

"The Venerable himself claims to have seen beings submerged in a cesspit, suffering great anguish and crying out in lamentation in such a manner. This is impossible. To falsely claim attainment of a superhuman state is an offense of pārājika; he is not a bhikkhu."

The bhikkhus reported this to the Buddha. The Buddha taught:

"Formerly, I also saw such beings, yet I did not speak of it. Why? Because I feared that people would not believe it.

Those who do not believe must endure prolonged suffering. These beings, in the city of Vārāṇasī, during the time of the Buddha Kāśyapa, were brahmins who invited the Buddha and the Sangha to receive a meal, then filled a trough with excrement and sent someone to announce: 'The time has come.' When the Buddha and the Sangha arrived, the brahmins said: 'Venerable Ones, you may partake of this food as you wish, and take it away as you please.' On account of this evil karma and its conditions, they fell into the Niraya hell and endured suffering for hundreds of thousands of myriads of years.

Because residual evil karma and conditions remained, they must be submerged in the cesspit. Therefore Moggallāna has not transgressed."

6. Moggallāna said to the bhikkhus:

"I saw beings seated upon iron beds. Fire poured forth from the iron beds and burned their entire bodies, their robes and bowls, their sitting mats, and their needle cases were all burned."

The bhikkhus said to Moggallāna:

"The Venerable claims to have seen beings suffering in such a way — this is impossible. To falsely claim attainment of a superhuman state is an offense of pārājika; he is not a bhikkhu."

The bhikkhus went and reported this to the Buddha. The Buddha taught:

"Formerly, I also saw such beings, yet I did not speak of it. Why? Because I feared that people would not believe it. Those who do not believe must endure prolonged suffering. These beings in the city of Vārāṇasī, in the past, during the time of the Buddha Kāśyapa, were evil bhikkhus. On account of these conditions they fell into hell and for hundreds of thousands of myriads of years endured various torments. Because the residual karmic conditions of their evil deeds remained, they received such bodies. Therefore Moggallāna has not transgressed."

Evil bhikkhunīs, evil śikṣamāṇās, śrāmaṇeras, and śrāmaṇerīs endure suffering in the same manner.

7. Moggallāna said to the bhikkhus:

"I saw beings whose bodies were burned and scorched, with swarms of flies surrounding them, gnawing at them, and they cried out in pain and anguish."

The bhikkhus said to Moggallāna:

"The Venerable claims to have seen beings suffering in such a way — this is impossible. To falsely claim attainment of a superhuman state is an offense of pārājika; he is not a bhikkhu."

The bhikkhus went and reported this to the Buddha. The Buddha taught:

"Formerly, I also saw such beings, yet I did not speak of it. Why? Because I feared that people would not believe it. Those who do not believe must endure prolonged suffering. This being was the first consort of the King of Kaliṅga. Out of a mind of jealousy, she poured boiling oil and water onto the head of the second consort while she was sleeping. On account of this karmic retribution and its conditions, she fell into hell and for hundreds of thousands of myriads of years endured various sufferings. Because residual karmic retribution and conditions remained, she received such a body as this. Therefore Moggallāna has not transgressed."

8. Moggallāna said to the bhikkhus:

"I saw the palaces and fortress-cities of the Asuras at the bottom of the sea, with water suspended above them, not entering into their palaces and cities."

The bhikkhus said to Moggallāna:

"The Venerable himself claims to have seen the fortress-cities of the Asuras at the bottom of the sea, with water not entering from the four sides or from above — this is impossible. To falsely claim attainment of a superhuman state is an offense of pārājika; he is not a bhikkhu."

The bhikkhus reported this to the Buddha. The Buddha taught:

"Such is indeed the case. Around the fortress-cities of the Asuras, on the four sides and above, there are four kinds of winds that hold back the water: the Sustaining Wind, the Upholding Wind, the Indestructible Wind, and the Binding Wind. Therefore Moggallāna has not transgressed."

9. Moggallāna said to the bhikkhus:

"I saw beings of such a kind: without bones, without skin, without flesh, without blood, without impurity, without fatigue, and women among them who do not give birth."

The bhikkhus said to Moggallāna:

"The Venerable himself claims that there exist such beings — including women who do not give birth — this is impossible. To falsely claim attainment of a superhuman state is an offense of pārājika; he is not a bhikkhu."

The bhikkhus reported this to the Buddha. The Buddha taught:

"Such beings do exist. Moggallāna has not transgressed."

10. The Blessed One was staying in the city of Rājagṛha. At that time, the great Moggallāna said to the bhikkhus:

"Elders, while I was abiding in a concentration without wisdom, I heard the sound of water when the elephant-king Erāvaṇa descended into the Nanda Lake."

The bhikkhus said to the Venerable Moggallāna:

"The Venerable says that while abiding in a concentration without wisdom, he heard the sound of water when the elephant-king Erāvaṇa descended into the Nanda Lake. That one abiding in a concentration without wisdom should hear sound is impossible. To falsely claim attainment of a superhuman state is an offense of pārājika; he is not a bhikkhu."

The bhikkhus reported this to the Buddha. The Buddha taught:

"There is such a concentration as this, though it is not pure. Moggallāna has not transgressed."

11. Moggallāna said to the bhikkhus:

"While abiding in a concentration without wisdom, I heard the sound of the water stirred by eighty-four thousand elephants entering the Mandākinī Lake."

The bhikkhus said to Moggallāna:

"The Venerable himself claims that while abiding in a concentration without wisdom, he heard the sound of water stirred by those elephants entering the Mandākinī Lake."

"Venerable One, that while abiding in a concentration without wisdom one should hear sound is impossible. To falsely claim attainment of a superhuman state is an offense of pārājika; he is not a bhikkhu."

The bhikkhus went and reported this to the Buddha. The Buddha taught:

"There is such a concentration as this, but it is not pure. Moggallāna has not transgressed."

12. Moggallāna said to the bhikkhus:

"While abiding in a concentration without wisdom, I heard the sound of water stirred by that elephant-king entering the Su Lake."

The bhikkhus said to Moggallāna:

"He himself claims that while abiding in a concentration without wisdom, he heard the sound of water stirred by that elephant-king entering the Su Lake. How can one abiding in some concentration without wisdom still hear sound? This is impossible. To falsely claim attainment of a superhuman state is an offense of pārājika; he is not a bhikkhu."

The bhikkhus reported this to the Buddha. The Buddha taught:

"There is such a concentration as this, but it is not pure. Moggallāna has not transgressed."

The sphere of the consciousness without wisdom, and the sphere of the non-existence of that without wisdom, are likewise the same.

13. At that time, Moggallāna said to the bhikkhus:

"Elders, in the north there is a lake called Anavatapta. The water of the lake is pure and without defilement. In the lake there are puṇḍarīka flowers as large as carriage wheels, with stems like carriage axles. When broken, a white liquid flows out like milk, with a taste like honey."

The bhikkhus said:

"The Venerable himself claims that in the north there is such a lake — this is impossible. To falsely claim attainment of a superhuman state is an offense of pārājika; he is not a bhikkhu."

The bhikkhus reported this to the Buddha. The Buddha taught:

"In the north there is a lake just as Moggallāna has described. Moggallāna has not transgressed."

14. Moggallāna said to the bhikkhus:

"In the north there is a lake called Anavatapta. Not far from that lake, there is another lake called Mandākinī, fifty yojanas in length and breadth. The water of the lake is pure and without defilement. In the lake there are lotus flowers of golden color, as large as carriage wheels."

The bhikkhus said to Moggallāna:

"As the Master has described, that such a lake exists — this is impossible." Thereupon, the great Moggallāna, by the power of his supernormal abilities, went to that place, picked one lotus flower, brought it back to the monastery, placed it in his room, and invited the bhikkhus to come, saying:

"In the north there is a lake called Anavatapta. Not far from that lake, there is a lake called Mandākinī. In that lake there are lotus flowers of golden color, as large as carriage wheels."

The bhikkhus said to Moggallāna:

"This is not so. To falsely claim attainment of a superhuman state is an offense of pārājika; he is not a bhikkhu."

Thereupon Moggallāna returned to his room, took out the lotus flower, showed it to the bhikkhus, and said:

"Elders, is this lotus flower real?" The bhikkhus replied:

"The Venerable is an arhat, possessed of supernormal powers, and could have conjured it by transformation — it is not genuine. To falsely claim attainment of a superhuman state is an offense of pārājika; he is not a bhikkhu."

The bhikkhus reported this to the Buddha. The Buddha taught:

"Moggallāna spoke the truth. There is no transgression."

15. Moggallāna said to the bhikkhus:

"In the north there is a lake called Anavatapta. Water flows from that lake and arrives here; it wells up and gushes forth here."

The bhikkhus said to Moggallāna:

"The Venerable says that in the north there is a lake called Anavatapta, and that water flows from that lake and arrives here, welling up and gushing forth here. The Blessed One has taught thus: 'Know by means of the source.' The water of that lake is clear and cool, whereas this water is hot and turbid. These things do not accord. To falsely claim attainment of a superhuman state is an offense of pārājika; he is not a bhikkhu."

The bhikkhus reported this to the Buddha. The Buddha taught:

"Maudgalyāyana spoke correctly, for this water flows through a minor hell before pouring out at the city of Rājagṛha; that is why it is hot and foul. Maudgalyāyana has not transgressed."

16. Maudgalyāyana said to the monks:

"At the source of this stream, below it there is a pool of clear, cool water. The water flows from there to here."

The monks said to Maudgalyāyana:

"Maudgalyāyana has said this. Yet the Blessed One teaches: 'Know by the root.' This water is scalding hot, while the water below is clear and cool. This is inconsistent. To falsely claim attainment of a superhuman state is to incur a pārājika offence; such a one is not a monk."

The monks reported this to the Buddha. The Buddha said:

"Monks, it is as Maudgalyāyana says. At the source of this boiling stream, below it there is a pool of clear, cool water, free of turbidity. The water flows from there through a minor hell and then pours out at the city of Rājagṛha; that is why it is boiling hot and turbid. Maudgalyāyana has not transgressed."

17. At that time, King Prasenajit of Kosala and King Ajātaśatru of Magadha fought one another at the border between their two kingdoms. King Prasenajit routed the army of King Ajātaśatru. Maudgalyāyana then said to the monks:

"King Prasenajit and King Ajātaśatru have fought at the border between their two kingdoms. King Prasenajit has won."

Afterward, King Ajātaśatru raised his army and attacked again. King Ajātaśatru was victorious.

At that time, Rājagṛha proclaimed throughout the kingdom that King Ajātaśatru had routed the army of King Prasenajit. The monks said to Maudgalyāyana:

"You said that King Prasenajit and King Ajātaśatru fought, and that King Prasenajit routed Ajātaśatru's army; yet now the kingdom of Magadha proclaims that King Ajātaśatru has routed the army of King Prasenajit. Maudgalyāyana, to falsely claim attainment of a superhuman state is to incur a pārājika offence; such a one is not a monk."

The monks reported this to the Buddha. The Buddha said:

"Such was indeed the case. King Prasenajit routed the army of King Ajātaśatru. King Ajātaśatru then afterward raised his army and in turn routed the army of King Prasenajit. Maudgalyāyana saw the earlier event but did not see the later one; therefore Maudgalyāyana has not transgressed."

The case of King Ajātaśatru fighting against Vaiśālī was likewise.

18. At that time, the Blessed One said to Maudgalyāyana:

"Enough — say no more. Why so? The monks do not believe your words. Do not cause the monks, through their disbelief, to incur many offences."

The Blessed One said to the monks:

"You should believe in this monk who is an arhat of great spiritual power. Do not entertain doubt or disbelief, lest you suffer greatly for a long time."

19. Among them was a monk by the name of Yán Hǎo, who said to the monks:

"Venerable elders, I recall events spanning five hundred kalpas."

The monks said:

"The Blessed One has never himself declared that he recalls events spanning five hundred kalpas, yet you make such a claim yourself. To falsely claim attainment of a superhuman state is to incur a pārājika offence; such a one is not a monk."

The monks reported this to the Buddha. The Buddha said:

"The monk Yán Hǎo recalls events of one lifetime. I recall events of innumerable diverse lifetimes — including the forms and appearances received, and all that was said — and remember them entirely."

The Buddha said: "The monk Yán Hǎo has not transgressed."

B. SAṂGHĀVAŚEṢA

I. INTENTIONAL EMISSION

1. The Blessed One was residing in the land of Śrāvastī. At that time, Upāli rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms, and addressed the Buddha:

"Venerable Sir, Kāḷudāyin intentionally stimulated himself and emitted impure substance — has he transgressed or not?"

The Buddha said:

"In the beginning, before the precept was established, there is no transgression."

2. There was a monk who slept with a scattered mind and, in a dream, emitted impure substance, of which he was aware. That monk thought: "The Blessed One has established a precept for the monks: 'Intentionally stimulating oneself and emitting impure substance is a saṃghāvaśeṣa offence.' I slept with a scattered mind, emitted impure substance in a dream, and I am aware of this — have I transgressed?" Not knowing what to do, he presented this matter to the monks: "Please, Venerable Elders, report this to the Buddha on my behalf. Whatever the Buddha instructs, I shall comply accordingly."

The monks went to the Buddha, reverently bowed with their heads at his feet, and then reported this matter fully to the Blessed One. The Blessed One, on account of this circumstance, assembled the community of monks and said to them:

"Sleeping with a scattered mind has five disadvantages: 1. One dreams of evil things. 2. The devas do not protect one. 3. The mind does not dwell mindfully on the Dharma. 4. One does not fix one's thoughts on light. 5. One emits impure substance in a dream. These are the five disadvantages of sleeping with a scattered mind.

"Sleeping with a mind at rest has five merits: 1. One does not see evil dreams. 2. The devas protect one. 3. The mind delights in the Dharma. 4. One fixes one's thoughts on light. 5. One does not emit impure substance. These are the five merits of sleeping with a mind at rest.

"Emitting impure substance in a dream is not an offence."

3. There was a monk who, recollecting in a dream, stimulated himself and emitted impure substance. He was uncertain. The Buddha said:

"No offence."

There was a monk who entertained wrong recollection and emitted impure substance. The Buddha said:

"No offence. If one sees a beautiful form, without contact, and emits impure substance, there is no offence."

There was a monk who, after recollecting, intentionally stimulated himself and emitted impure substance. He was uncertain. The Buddha said:

"A saṃghāvaśeṣa offence."

There was a monk who, after recollecting, stimulated himself but did not emit, and was uncertain. The Buddha said:

"A sthūlātyaya offence."

4. A woman grasped the front part of a monk's body. The monk moved his body and emitted impure substance. He was uncertain. The Buddha said:

"A saṃghāvaśeṣa offence."

A woman grasped the front part of a monk's body; without moving his body, he emitted impure substance. He was uncertain. The Buddha said:

"A duṣkṛta offence."

A woman grasping the rear of a monk involves three cases, likewise.

5. A woman held a monk's feet in veneration. He moved his body and emitted impure substance. He was uncertain. The Buddha said:

"A saṃghāvaśeṣa offence."

A woman held a monk's feet in veneration; without moving his body, he emitted impure substance. He was uncertain. The Buddha said:

"A duṣkṛta offence."

A woman paid homage at the feet of Nanda. Nanda, being of great sensual desire, emitted impure substance, which fell upon the woman's head. The woman was ashamed. Nanda was also ashamed. The monks reported this to the Buddha. The Buddha said:

"Nanda is permitted to obtain a robe to cover his body."

6. There was a monk who, while walking, had his male organ touch his nivāsana and emitted impure substance. The Buddha said:

"No offence."

If impure substance is emitted during defecation or urination, there is no offence. If one is bathing in cold or hot water and impure substance is emitted, there is no offence.

7. There was a monk who placed his male organ against the current of the water, entertained imaginings, moved his body, and emitted impure substance. He was uncertain. The Buddha said:

"A saṃghāvaśeṣa offence."

There was a monk who placed his male organ with the current of the water, entertained imaginings, moved his body, and emitted impure substance. He was uncertain. The Buddha said:

"A saṃghāvaśeṣa offence."

There was a monk who poured water over his male organ, entertained imaginings, moved his body, and emitted impure substance. He was uncertain. The Buddha said:

"A saṃghāvaśeṣa offence."

There was a monk who placed his male organ against the wind, entertained imaginings, moved his body, and emitted impure substance. He was uncertain. The Buddha said:

"A saṃghāvaśeṣa offence."

In the case of placing it with the wind, blowing upon the male organ with the mouth, entertaining imaginings, moving the body, and emitting impure substance; entertaining imaginings, not moving the body, and emitting impure substance — all these uncertain cases: the Buddha said:

"All of the above cases incur a saṃghāvaśeṣa offence."

There was a mother who grasped her son, a monk. The monk did not move his body but emitted impure substance. He was uncertain. The Buddha said:

"A duṣkṛta offence."

An elder sister grasping a monk, a former wife, a former lover, or a courtesan grasping a monk — likewise.

8. There was a monk who, entertaining imaginings, inserted his organ into the gap between bones, and emitted impure substance. He was uncertain. The Buddha said:

"A sthūlātyaya offence."

There was a monk bathing in a bathhouse who, using fine medicinal powder or mud to rub his body, accidentally touched himself and emitted impure substance. He was uncertain. The Buddha said:

"No offence."

If impure substance is emitted while crying out loudly, or while exerting effort in work, there is no offence.

There was a monk who, entertaining imaginings, inserted his organ into the area between the paths of defecation and urination, and emitted impure substance. He was uncertain. The Buddha said:

"If one imagines it to be a natural passage, or is uncertain, a sthūlātyaya offence is incurred. If one imagines it to be an unnatural passage without uncertainty, a saṃghāvaśeṣa offence is incurred."

Likewise, with regard to the thighs, the arch of the foot, the hollow of the knee, the armpit, the space between the breasts, the armpit cavity, the nostril, the ear canal, a sore or wound, the gaps of a rope bed, a wooden bed, or large and small cushions, a pillow, the ground, mud, a brick, or the mouth of a vessel — in all such cases, if one imagines it to be a natural passage or is uncertain, a sthūlātyaya offence is incurred; if one imagines it to be an unnatural passage without uncertainty, a saṃghāvaśeṣa offence is incurred.

A monk who, for the purpose of sensual pleasure, entertains imaginings and stimulates the organ, emitting impure substance, is uncertain. The Buddha said:

"A saṃghāvaśeṣa offence."

For the sake of pleasure, for the sake of experimentation, for the sake of merit, for the sake of worship, for the sake of a good path, for the sake of generosity, for the sake of obtaining seed, for the sake of play, for the sake of strength, for the sake of beauty — upon deliberate action in any of these cases, all constitute a saṅghāvaśeṣa offense.

II. TOUCHING A WOMAN

1. The Blessed One was in the country of Śrāvastī. At that time, Upāli rose from his seat, bared his right shoulder, touched his right knee to the ground, joined his palms together, and addressed the Buddha:

"Venerable Sir, when Kāḷudāyin and a woman touch each other's bodies, is there an offense or not?"

The Buddha said:

"At the outset, when no rule had yet been laid down, there is no offense."

He asked:

"Venerable Sir, if one touches the body of a man, is there an offense or not?"

The Buddha said:

"It constitutes a duṣkṛta offense."

He asked:

"Venerable Sir, if one touches the body of a paṇḍaka, is there an offense or not?"

The Buddha said:

"It constitutes a sthūlātyaya offense."

He asked:

"Venerable Sir, if one touches the body of a person with two faculties, is there an offense or not?"

The Buddha said:

"A sthūlātyaya offense."

He asked:

"Venerable Sir, if one touches the body of a non-transformed animal, is there an offense or not?"

The Buddha said:

"A duṣkṛta offense."

He asked:

"A human woman, perceiving her as a human woman — is there an offense or not?"

The Buddha said:

"A saṅghāvaśeṣa offense."

He asked:

"A human woman, with doubt — is there an offense or not?"

The Buddha said:

"A sthūlātyaya offense."

He asked:

"A human woman, perceiving her as a non-human woman — is there an offense or not?"

The Buddha said:

"A sthūlātyaya offense."

He asked:

"A non-human woman, perceiving her as a human woman — is there an offense or not?"

The Buddha said:

"A sthūlātyaya offense."

He asked:

"A non-human woman, with doubt — is there an offense or not?"

The Buddha said:

"A sthūlātyaya offense."

He asked:

"Venerable Sir, if one perceives the other as a woman but touches the body of a man, is there an offense or not?"

The Buddha said:

"A sthūlātyaya offense."

He asked:

"If one perceives the other as a man but touches a woman, is there an offense or not?"

The Buddha said:

"A sthūlātyaya offense."

He asked:

"One touches the body of this woman but entertains the perception that it is the body of another woman — is there an offense or not?"

The Buddha said:

"A saṅghāvaśeṣa offense."

He asked:

"One touches the body of this man but entertains the perception that it is the body of another man — is there an offense or not?"

The Buddha said:

"A duṣkṛta offense."

He asked:

"If one touches the body of a divine woman, a nāga woman, an asura woman, a yakṣa woman, a hungry ghost woman, or a female animal capable of transformation — is there an offense or not?"

The Buddha said:

"A sthūlātyaya offense."

2. A woman grasped the feet of a monk in reverence. When he felt the touch, he experienced pleasure and moved his body; he was in doubt. The Buddha said:

"A saṅghāvaśeṣa offense."

A woman grasped the feet of a monk in reverence. When he felt the touch, he experienced pleasure but did not move his body; he was in doubt. The Buddha said:

"It constitutes a duṣkṛta offense."

A woman grasped the feet of a monk in reverence. When he felt the touch, he experienced pleasure and moved his big toe; he was in doubt. The Buddha said:

"A saṅghāvaśeṣa offense."

A woman playfully seized a monk. The monk was in doubt. The Buddha asked the monk:

"When you felt the touch, did you experience pleasure?"

The monk replied:

"No."

The Buddha said:

"No offense."

A monk playfully grasped a woman's hand — likewise.

3. A monk grasped the tail of a female buffalo to cross a river. After crossing, he realized it was a female buffalo. The monk was in doubt. The Buddha said:

"No offense. However, one must not grasp the tail of a female buffalo in order to cross a river."

A monk, out of lustful mind, grasped the hem of a woman's robe, and then was in doubt. The Buddha said:

"A sthūlātyaya offense."

A monk, out of lustful mind, grasped the ornaments on the upper part of a woman's body, and then was in doubt. The Buddha said:

"A sthūlātyaya offense."

4. A monk, out of lustful mind, touched the tailbone of a woman, and then was in doubt. The Buddha said:

"A saṅghāvaśeṣa offense."

5. A mother grasped a monk. When the monk felt the touch, he experienced pleasure but did not move his body; he was in doubt. The Buddha said:

"A duṣkṛta offense."

A sister, a former wife, a courtesan — likewise.

6. A monk, out of lustful mind, grasped the hair of a woman, and then was in doubt. The Buddha said:

"A saṅghāvaśeṣa offense."

7. An unmarried woman was being swept away by water. A monk saw her, aroused a mind of compassion, and pulled her out; he was then in doubt. The Buddha asked the monk:

"When you felt the touch, did you experience pleasure?"

The monk replied:

"No."

The Buddha said:

"No offense."

A woman named Māgaṃdhā was being swept away by water. A monk saw her, aroused a mind of compassion, and pulled her out; he was then in doubt. The Buddha asked the monk:

"When you felt the touch, did you experience pleasure?"

The monk replied:

"No."

The Buddha said:

"No offense."

A monk touched the body of a recently deceased woman whose body had not yet decomposed, and then was in doubt. The Buddha said:

"A saṅghāvaśeṣa offense."

If one touches a body the greater part of which has not yet decayed, it also constitutes a saṅghāvaśeṣa offense. If one touches a body that is half decomposed, it constitutes a sthūlātyaya offense. If one touches a body that is mostly decomposed, or entirely decomposed, it also constitutes a sthūlātyaya offense.

8. A woman was leaning against a bed. A monk, out of lustful mind, moved the bed, and then was in doubt. The Buddha said:

"A sthūlātyaya offense."

A monk, out of lustful mind, grasped the hand of a woman, and then was in doubt. The Buddha said:

"A saṅghāvaśeṣa offense."

A monk, out of lustful mind, grasped the foot of a woman, and then was in doubt. The Buddha said:

"A saṅghāvaśeṣa offense."

A woman grasped the hand of a monk. When the monk felt the touch and experienced pleasure, he moved his body, and then was in doubt. The Buddha asked the monk:

"When you felt the touch, did you experience pleasure?"

He replied:

"Yes."

The Buddha said:

"A saṅghāvaśeṣa offense."

A woman grasping the foot of a monk — likewise.

A monk, for the sake of play, grasped the hand of a woman, and then was in doubt. The Buddha asked the monk:

"When you felt the touch, did you experience pleasure?"

The monk replied:

"No."

The Buddha said:

"No offense."

Grasping the foot — likewise.

A woman, for the sake of play, grasped the hand of a monk. The monk was in doubt. The Buddha asked the monk:

"When you felt the touch, did you experience pleasure?"

The monk replied:

"No."

The Buddha said:

"No offense."

Grasping the foot — likewise.

A monk, out of lustful mind, grasped the hem of a woman's robe and pulled it. The monk was in doubt. The Buddha said:

"A sthūlātyaya offense."

A monk, out of lustful mind, shook and dusted off a robe together with a woman, and then was in doubt. The Buddha said:

"A sthūlātyaya offense."

A monk, out of lustful mind, grasped the earring of a woman, and then was in doubt. The Buddha said:

"A sthūlātyaya offense."

Grasping a garland, grasping bracelets — all constitute a sthūlātyaya offense.

9. A monk was walking together with a woman in the rain. The muddy ground was slippery, and the woman slipped and fell to the ground. The monk also slipped and fell, landing on top of the woman, and then was in doubt. The Buddha asked:

"When you came into contact with each other, did you experience pleasure?"

The monk replied:

"No."

The Buddha said:

"No offense."

The monk fell and the woman fell on top of him — likewise.

A monk was walking together with a woman in the rain. Both slipped, fell together, came into contact and rolled together, and then separated. The monk was in doubt. The Buddha asked:

"When you came into contact with each other, did you experience pleasure?"

The monk replied:

"No."

The Buddha said:

"No offense."

10. A monk's hand came into contact with the area between the urinary and excretory organs of a woman, and then he was in doubt. The Buddha said:

"A saṅghāvaśeṣa offense."

If one comes into contact with the inner thigh, the groin, the back of the knee, the side of the body, the area between the breasts, the ear opening, the nasal opening, or a boil — all constitute a saṅghāvaśeṣa offense.

11. A monk embraced a young novice, stroked him, and kissed him; he was then in doubt. The Buddha asked him:

"When you did so, with what intention did you act?"

The monk replied:

"Out of affection for him — I had no lustful mind."

The Buddha said:

"No offense. However, one must not act in such a way."

12. A monk and a bhikṣuṇī touched each other's bodies; the monk was then in doubt. The Buddha said:

"A saṅghāvaśeṣa offense."

A śikṣamāṇā, a śrāmaṇerikā — likewise.

13. A monk was carrying a vessel of sour milk along a road. His former wife called out to him, demanding that he engage in impure conduct, and exposed her female organ to him. He thereupon poured the sour milk over it and said: "Something foul deserves to receive what is foul." The monk was in doubt. The Buddha asked:

"With what intention did you act in such a manner?"

The monk replied:

"With the intention of shaming and humiliating her mind — I had no lustful intention."

The Buddha said:

"No offense. However, one must not act in such a way."

Carrying water along the road — likewise.

A courtesan invited a monk to commit an impure act. The courtesan exposed her female organ for the monk to see. The monk took a stone and struck the woman's organ, and then had doubt. The Buddha asked:

"What was your intention when you struck her thus?"

The monk replied:

"Only to humiliate her mind and will—there was no lustful intent."

The Buddha said:

"No offense. However, striking a woman incurs a duṣkṛta."

14. A woman was leaning against a tree. A monk, with lustful intent, shook the tree, and then had doubt. The Buddha said:

"This incurs a sthūlātyaya."

A rope bed, a sitting bed, a privy board, a plank, a stone, a screen, a ladder—all of these incur a sthūlātyaya.

A woman was riding in a carriage. A monk, with lustful intent, shook the carriage, and then had doubt. The Buddha said:

"This incurs a sthūlātyaya."

A drawn cart, a boat—likewise.

A woman grabbed a monk from behind. The monk turned around and looked, saw it was a woman, and felt a pleasurable sensation upon realizing the contact, and then had doubt. The Buddha said:

"This incurs a saṃghāvaśeṣa."

III. LEWD SPEECH

1. The Blessed One was residing in the land of Śrāvastī. At that time, Upāli rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms, and said to the Buddha:

"Venerable Sir, Kāḷudāyin spoke lewd words to a woman—does this constitute an offense or not?"

The Buddha said:

"At the beginning, the rule had not yet been promulgated—no offense."

He asked:

"Venerable Sir, if one speaks lewd words to a man, is there an offense or not?"

The Buddha said:

"This incurs a duṣkṛta."

He asked:

"If one speaks lewd words to a paṇḍaka, is there an offense or not?"

The Buddha said:

"This incurs a sthūlātyaya."

He asked:

"If one speaks lewd words to a person of two faculties, is there an offense or not?"

The Buddha said:

"This incurs a sthūlātyaya."

He asked:

"If one speaks lewd words to a shapeshifting animal, is there an offense or not?"

The Buddha said:

"This incurs a duṣkṛta."

He asked:

"Venerable Sir, if one perceives a human woman as a human woman and speaks lewd words to her, is there an offense or not?"

The Buddha said:

"This incurs a saṃghāvaśeṣa."

He asked:

"If one has doubt about whether she is a human woman, is there an offense or not?"

The Buddha said:

"This incurs a sthūlātyaya."

He asked:

"If one perceives a human woman as a non-human woman and speaks lewd words, is there an offense or not?"

The Buddha said:

"This incurs a sthūlātyaya."

He asked:

"If one perceives a non-human woman as a human woman and speaks lewd words, is there an offense or not?"

The Buddha said:

"This incurs a sthūlātyaya."

He said:

"If one has doubt about whether she is a non-human woman, is there an offense or not?"

The Buddha said:

"This incurs a sthūlātyaya."

He said:

"Venerable Sir, if one perceives the person as a woman but speaks lewd words to a man, is there an offense or not?"

The Buddha said:

"This incurs a sthūlātyaya."

He asked:

"Venerable Sir, if one perceives the person as a man but speaks lewd words to a woman, is there an offense or not?"

The Buddha said:

"This incurs a sthūlātyaya."

He said:

"Venerable Sir, if one forms the perception that this is a woman and speaks lewd words to that woman, and then has doubt—"

The Buddha said:

"If the words are spoken clearly, this incurs a saṃghāvaśeṣa. If the words are spoken unclearly, this incurs a sthūlātyaya."

If through a seal, a letter, or a gesture the other person clearly understands, this incurs a saṃghāvaśeṣa; if not clearly understood, a sthūlātyaya.

He asked:

"Venerable Sir, if one forms the perception that this is a man and speaks lewd words to that man, is there an offense or not?"

The Buddha said:

"This incurs a duṣkṛta."

He asked:

"Venerable Sir, if one speaks lewd words to a divine woman, a dragon woman, an asura woman, a yakṣa woman, a hungry ghost woman, or a shapeshifting female animal, is there an offense or not?"

The Buddha said:

"If spoken clearly, this incurs a sthūlātyaya; if spoken unclearly, a duṣkṛta."

If through a seal, a letter, or a gesture the other person clearly understands, this incurs a sthūlātyaya; if not clearly understood, a duṣkṛta.

2. At that time, a monk spoke lewd words to a woman and then had doubt. The Buddha said:

"If spoken clearly, this incurs a saṃghāvaśeṣa; if spoken unclearly, a sthūlātyaya." If one intends to speak to one person but by mistake addresses another, in all such cases it incurs a saṃghāvaśeṣa.

A courtesan told a monk to commit an impure act with her. The courtesan exposed her female organ for him to see. The monk said:

"May your female organ be broken, rotted, dissolved, burned, and fallen off, and may a donkey do such and such to it."

After the monk spoke thus he had doubt. The Buddha asked:

"What was your intention in speaking thus?"

The monk replied:

"Only to humiliate her mind and will—there was no lustful intent."

The Buddha said:

"No offense. However, using abusive speech incurs a duṣkṛta."

3. Kāḷudāyin was a person by nature inclined to speak lewdly. The Buddha said:

"A person by nature inclined to speak lewdly incurs a duṣkṛta."

The group of six monks was by nature inclined to speak lewdly. The Buddha said:

"A duṣkṛta."

4. At that time, a monk on his alms round, having put on his robe in the early morning and taken his bowl, went to the home of a layperson and said to the donor's wife:

"Is it possible?"

The donor's wife then asked in return:

"Venerable Sir, what did you just say—'Is it possible?'"

The monk remained silent, and then had doubt. The Buddha said:

"Speaking unclearly incurs a sthūlātyaya."

A monk on his alms round, having put on his robe in the early morning and taken his bowl, went to the home of a layperson and said to the donor's wife:

"Give it to me!"

The layman's wife then asked in return:

"Venerable Sir, give what?"

The monk remained silent, and then had doubt. The Buddha said:

"Speaking unclearly incurs a sthūlātyaya."

Or saying, "Will you give it to me?" Or saying, "Have a look." Or saying, "What does it resemble?"—all spoken unclearly incur a sthūlātyaya.

5. A monk had a donor. The donor said to his wife:

"Whatever the monk needs, give it to him."

The wife replied:

"Very well."

The donor then went to the monk and said:

"I have told my wife that whatever the monk needs she should give. Whatever the Venerable One needs, please come and take it."

The monk said:

"Very well."

Afterwards, the monk put on his robe, took his bowl, went to the donor's home, spread out his seat, and sat down. The donor's wife said to the monk:

"My husband told me that whatever the monk needs I should give. Now, Venerable Sir, whatever you need, please say so."

The monk said:

"You cannot give me everything."

The donor's wife asked:

"Venerable Sir, what is it you say I cannot give completely?"

The monk remained silent, and then had doubt. The Buddha said:

"Speaking unclearly incurs a sthūlātyaya."

A monk had a donor. The donor said to his wife:

"Whatever the monk needs, give it to him."

The donor then went to the monk and said:

"I have told my wife that whatever the Venerable One needs she should give. Therefore, whatever the Venerable One needs, please come and take it."

The monk said:

"Good."

Afterwards, the monk put on his robe, took his bowl, went to the donor's home, spread out his seat, and sat down. The donor's wife said:

"My husband has said that whatever the monk needs I should give. Now, Venerable Sir, whatever you need, please say so."

The monk said:

"You can give me everything, except that one thing you cannot give."

The donor's wife, understanding the monk's meaning, said:

"Everything can be given. That thing too can be given."

The monk had doubt. The Buddha said:

"This incurs a saṃghāvaśeṣa."

A monk had a donor. The donor said to his wife: "Whatever the monk needs, give him everything without exception."

The donor came to the monk and said:

"I have told my wife that whatever the monk needs she should give him without exception. Therefore, Venerable Sir, whatever you need, please come and take it."

The monk said:

"Very well."

Afterwards, the monk put on his robe, took his bowl, went to the donor's home, spread out his seat, and sat down. The donor's wife said:

"My husband has instructed: Whatever the monk needs, give him everything without exception. Now, Venerable Sir, whatever you need, please say so."

The monk said:

"You should not give me everything."

The donor's wife asked:

"Venerable Sir, what is it that you say should not be given without exception?"

The monk remained silent, and then had doubt. The Buddha said:

"Speaking unclearly incurs a sthūlātyaya."

(The next section is entirely parallel to this one, with the substitute statement: "You should give everything, except this one thing you should not give." The other woman said: "This thing too can be given." The monk had doubt. The Buddha said: saṃghāvaśeṣa.)

A monk on his alms round, having put on his robe in the early morning and taken his bowl, went to the home of a layperson. His male organ became aroused, and he said to the donor's wife:

"It is flourishing."

She asked:

"Venerable Sir, what is flourishing?"

The monk remained silent, and then had doubt. The Buddha said:

"Speaking unclearly incurs a sthūlātyaya."

6. A monk had a śikṣamāṇā as a donor. She frequently transgressed the precepts and would confess before the monk. The monk said:

"You have no shame, committing impure acts."

The monk had doubt. The Buddha asked:

"What was your intention in saying this?"

The monk replied:

"It was for the purpose of instruction—there was no lustful intent."

The Buddha said:

"No offense."

7. A monk had a young girl as a donor. She frequently transgressed the precepts and would inform the monk. The monk said:

"You have no shame, transgressing against those who keep the precepts."

The monk had doubt. The Buddha asked:

"What was your intention in saying this?"

The monk replied:

"It was for the purpose of instruction—there was no lustful intent."

The Buddha said:

"No offense."

8. A certain monk, early in the morning, having robed and taken his bowl, went to a layperson's house. There, a woman was churning milk, and she was immodestly exposed. Having seen this, the monk said:

"Are you churning milk?"

The woman asked in return:

"Yes, Venerable Sir, I am churning milk."

The monk was silent, and then felt doubt. The Buddha taught:

"Speaking indistinctly — this is an offense of thullaccaya."

A certain monk who was going for alms, early in the morning, having robed and taken his bowl, went to a layperson's house. At that time, there was a woman wearing a red garment, her form exposed. The monk, having seen her, said:

"You are wearing a red garment?"

She replied:

"Yes, Venerable Sir, I am wearing red."

The monk was silent, and then felt doubt. The Buddha said:

"An offense of thullaccaya."

9. The Blessed One was residing at Bārāṇasī. There was a courtesan who was a supporter of a certain monk. She said to the monk:

"Venerable Sir, if you need that matter, just say so."

The monk was silent. The courtesan said:

"Venerable Sir, what does the Venerable One need now? Why are you silent?"

That monk felt doubt. The Buddha taught:

"No offense."

10. The Blessed One was residing in the land of Śrāvastī. There was a woman of another religious sect, of beautiful appearance. A monk, having seen her, became enamored of her.

After some time, this woman was walking not far from Jetavana. The monk said:

"You do a great deal."

The woman said:

"Indeed, I do a great deal."

The monk felt doubt. The Buddha taught:

"Saṃghāvaśeṣa."

IV. THE CHAPTER ON MAKING OFFERINGS

1. The Blessed One was residing in the land of Śrāvastī. At that time, Upāli rose from his seat, bared his right shoulder, touched his right knee to the ground, and addressed the Blessed One:

"Venerable Sir, when Kāḷudāyi praised his own body in the presence of a woman, was there an offense or not?"

The Buddha taught:

"Since the precept had not yet been established at the beginning, there is no offense."

He asked:

"Venerable Sir, if one praises one's own body in the presence of a man — is there an offense or not?"

The Buddha taught:

"An offense of duṣkṛta."

He asked:

"Venerable Sir, if one praises one's own body in the presence of a paṇḍaka — is there an offense or not?"

The Buddha taught:

"An offense of thullaccaya."

He asked:

"Venerable Sir, if one praises one's own body in the presence of a person of two faculties — is there an offense or not?"

The Buddha taught:

"An offense of thullaccaya."

He asked:

"If one praises one's own body in the presence of an animal incapable of transformation — is there an offense or not?"

The Buddha taught:

"An offense of duṣkṛta."

He submitted:

"If one perceives a human woman as a human woman — is there an offense or not?"

The Buddha taught:

"An offense of saṃghāvaśeṣa."

He submitted:

"If one is in doubt about a human woman — is there an offense or not?"

The Buddha taught:

"An offense of thullaccaya."

He submitted:

"If one perceives a human woman as a non-human woman — is there an offense or not?"

The Buddha taught:

"An offense of thullaccaya."

He submitted:

"If one perceives a non-human woman as a human woman — is there an offense or not?"

The Buddha taught:

"Thullaccaya."

He submitted:

"If one is in doubt about a non-human woman — is there an offense or not?"

The Buddha taught:

"Thullaccaya."

He submitted:

"Venerable Sir, if one forms the perception of a woman, yet praises one's own body in the presence of a man — is there an offense or not?"

The Buddha taught:

"An offense of thullaccaya."

He submitted:

"Venerable Sir, if one has formed the perception of a particular woman, yet praises one's own body in the presence of a different woman — is there an offense or not?"

The Buddha taught:

"If spoken clearly, an offense of saṃghāvaśeṣa. If spoken indistinctly, an offense of thullaccaya."

If conveyed by seal, letter, or manifest sign clearly — saṃghāvaśeṣa; if indistinctly — thullaccaya.

He asked:

"Venerable Sir, if in the presence of one man one forms the perception of a different man — is there an offense or not?"

The Buddha taught:

"An offense of duṣkṛta."

He submitted:

"Venerable Sir, if one praises one's own body in the presence of a goddess, a nāga woman, an asura woman, a yakṣa woman, a hungry-ghost woman, or a female animal capable of transformation — is there an offense or not?"

The Buddha taught:

"If spoken clearly, an offense of thullaccaya; if indistinctly, an offense of duṣkṛta."

If conveyed by seal, letter, or manifest sign making it clearly known — thullaccaya; if indistinctly — duṣkṛta.

2. A certain monk had a lay supporter. The lay supporter said to his wife:

"If that monk says he needs something, you should offer it to him accordingly." The wife said:

"Very well."

Having spoken to his wife, the lay supporter went to the monk and said:

"I have told my wife that if that monk needs anything, she should offer it to him according to his request. Venerable Sir, whatever you need, please come and take it."

The monk said: "Very well."

Afterward, in the morning, the monk robed, took his bowl, went to that house, and sat in the seat provided. The lay supporter's wife said:

"My husband has told me that whatever the monk needs, I should offer it to him according to his request. So now, Venerable Sir, please say what you need."

The monk said:

"You cannot offer everything."

The lay supporter's wife asked:

"Venerable Sir, what do you mean, I cannot offer everything?"

The monk was silent, and then felt doubt. The Buddha taught:

"Speaking indistinctly — an offense of thullaccaya."

( Here there are four clauses, corresponding to the four clauses in the precept on speaking lewd words. In that case it is lewd speech; here it is offering — that is the only difference. Therefore only one clause is stated here and not all of them, so as to avoid prolixity. )

At that time, a certain monk went to the house of a woman who was a lay supporter and said:

"Sister, this is the highest and most supreme thing — to make offerings with bodily kindness, verbal kindness, and mental kindness to monks who uphold the precepts and practice wholesome Dharma."

That monk felt doubt. The Buddha taught:

"No offense."

V. THE CHAPTER ON ACTING AS AN INTERMEDIARY

1. The Blessed One was residing in the city of Śrāvastī. At that time, Upāli rose from his seat, bared his right shoulder, touched his right knee to the ground, joined his palms, and addressed the Buddha:

"Venerable Sir, when the monk Kāla acted as a matchmaker — going to a man and praising a woman, going to a woman and praising a man — in order to bring about a marital union or to bring about an illicit liaison, was there an offense or not?"

The Buddha taught:

"Since the precept had not yet been established at the beginning, there is no offense."

He submitted:

"If one accepts a message from one side and goes to convey it to the other side, then brings back the reply from the other side — is there an offense or not?"

The Buddha taught:

"Saṃghāvaśeṣa."

He submitted:

"If one accepts a message from one side and goes to convey it to the other side, but does not bring back the reply from the other side — is there an offense or not?"

The Buddha taught:

"Thullaccaya."

If one hears and goes to the other side to convey it, but does not bring back the reply to this side — thullaccaya.

If one does not accept the message, but goes and conveys it to the other side and brings back the reply — thullaccaya.

If one accepts the message, does not go to convey it to the other side, and does not bring back the reply — duṣkṛta.

If one hears, does not go to convey it to the other side, and does not bring back the reply — duṣkṛta.

If one does not accept the message, goes to the other side and conveys it, but does not bring back the reply — duṣkṛta.

2. A certain monk had a lay supporter's household. The lay supporter's wife had recently passed away, and the monk came to visit. The lay supporter had two children. The monk said:

"Why do you not take another wife?"

The lay supporter said:

"I fear the two children would suffer. If that young virgin woman there were willing, I would take her."

The monk then went to the young woman and said:

"I have heard that layman such-and-such says that if that young woman is willing, he will take her as his wife."

The young woman said:

"If he is willing to take me as his wife, I am also willing to take him as my husband."

The monk then returned to the lay supporter and said:

"I have heard that woman say: if he needs me as his wife, then I also need him as my husband."

The monk did not convey that message back further, and then felt doubt. The Buddha taught:

"If one hears and goes to convey it to the other party, but does not bring back the reply from the other side — an offense of thullaccaya."

The case of the woman Māgandha is likewise.

3. A certain layman came into the monastery and said to the monks:

"Venerable Sirs, please speak on my behalf."

The monks asked:

"Layman, what do you wish to say?"

The layman said:

"Please speak to that layman and ask him to give his daughter to be my wife."

The monks said:

"We will speak on your behalf."

The monks then appointed a monk by the formal act of a single recitation with the assembly, and sent him to that layman to say:

"I convey to you the words of the Saṃgha."

That person said:

"Venerable Sir, what does the Saṃgha wish to instruct me?"

The monk said:

"The Saṃgha says you should give your daughter to be the wife of that layman."

The person said:

"Venerable Sir, I will comply with the instruction of the Saṃgha."

That monk returned to the monastery and reported to the Saṃgha. The Saṃgha then informed the layman. The monk felt doubt, and the Buddha taught:

"All commit an offense of saṃghāvaśeṣa."

A certain lay supporter came into the monastery and said to the monks:

"Venerable Saṃgha, please speak on my behalf."

The monks asked the layman:

"What do you wish to say?"

The lay supporter said:

"Please tell that layman to give his daughter to be my wife."

The monks said:

"We will speak on your behalf."

The monks then appointed a monk by the formal act of a single recitation with the assembly, and sent him to that layman to say:

"Layman, I convey to you the words of the Saṃgha."

That layman said:

"What does the Venerable Saṃgha wish to instruct me?"

The monk said:

"The Saṃgha says you should give your daughter to be the wife of that layman."

That person said:

"Venerable Sir, I shall comply with the instruction of the Sangha."

That messenger-monk thought: If I now return and report to the Sangha, the credit will not belong to me. That monk then went himself to inform the layman, and afterwards had doubt. The Buddha taught:

"The Sangha commits a thullaccaya. The messenger-monk commits a saṅghādisesa."

A donor came to the monk he regularly supported and said:

"Please speak on my behalf to that layman, asking him to give his daughter to me as my wife."

The monk said to the layman:

"I will speak to him on your behalf."

The monk then went to that layman and said:

"You should give your daughter to be the wife of that layman."

The layman said:

"My daughter has already been promised to someone else."

Or he said she had already been taken away by another, or that she had died, or that she had been carried off by bandits, or simply said no. The monk returned and reported thus to the layman; in all such cases he commits a thullaccaya.

A donor said to the monk he regularly supported:

"Please go and speak to that layman on my behalf, asking him to give his daughter to me as my wife."

The monk said:

"I will speak to him on your behalf."

The monk then went to that layman and said:

"You should give your daughter to be the wife of that layman."

The layman said:

"My daughter has leprosy."

Or he said she had cancer, or he said she had leucoderma, or he said she had a wasting disease of the liver, or he said she was mentally deranged, or he said she had hemorrhoids, or he said she had a bleeding disorder, or he said she had a chronic burning sensation in her feet. The monk returned and reported thus to the layman, and then had doubt. The Buddha taught:

"In all such cases he commits a saṅghādisesa."

4. A layman quarreled with his wife and drove her away. The wife went to the monk he regularly supported and said:

"Venerable Sir, my husband quarreled with me and drove me away. I now wish to make reconciliation."

The monk, for the sake of harmony, brought about the wife's reconciliation; then he had doubt. The Buddha taught:

"Because it was for the sake of reconciliation, there is no offense."

A wife quarreled with her husband and left him, then went to the monk she regularly supported and said:

"I quarreled with my husband and left him; I now wish to make reconciliation."

The monk, for the sake of harmony, went and brought about reconciliation; then he had doubt. The Buddha taught:

"Because it was for the sake of reconciliation, there is no offense."

A wife quarreled with her husband and said:

"If you do not want me as your wife, then just say so."

The husband said: "I do not want you as my wife," and drove her away.

The wife went to the monk she regularly supported and said:

"I quarreled with my husband. I said to him: if you do not want me as your wife, then just say so; the husband said he did not want me and drove me away. I now wish to make reconciliation."

The monk, for the sake of harmony, brought about reconciliation; then he had doubt. The Buddha taught:

"Because it was for the sake of reconciliation, there is no offense."

A layman took a courtesan as his wife. A former client who used to frequent her met her again and said:

"I want to do such-and-such with you. But others say that you no longer do such things, as you have now become the wife of that layman."

That man forcibly violated her. Her husband, upon learning of this, drove her away. She went to the monk she regularly supported and said:

"Venerable Sir, I am the wife of that layman; I have never transgressed with any other man. It was only this ruffian who forcibly violated me. I now wish to make reconciliation with my husband."

The monk, for the sake of harmony, brought about reconciliation; then he had doubt. The Buddha taught:

"There is no offense."

5. A layman provided for all the needs of a courtesan, then came to the monk he regularly supported and said:

"Please speak to that courtesan on my behalf and ask her to wait for me at such-and-such a place."

The monk agreed and went to the courtesan and said:

"That layman says to you: wait for him at such-and-such a place."

After speaking, the monk had doubt. The Buddha taught:

"Previously it was for the sake of harmony—no offense. In this case, however, acting as a messenger for a layman incurs a dukkaṭa."

6. A layman had a young woman under his guardianship, but would neither take her as his wife nor allow anyone else to marry her. She said to the monk she regularly supported:

"Venerable Sir, please speak to that layman on my behalf and tell him: my parents wish to take me back in order to give me to someone else. If he will not take me as his wife, let him release me." The monk agreed and went to the layman and said:

"That young woman says: my parents wish to take her back in order to give her to someone else. You should either take her as your wife or release her."

The monk had doubt. The Buddha taught:

"Since there was a prior agreement between the parties, there is no offense. However, acting as a messenger for a layman incurs a dukkaṭa."

A layman had a young woman under his guardianship, but would neither take her as his wife nor allow anyone else to marry her. The young woman's parents said:

"We do not know whom to ask to speak to that layman and urge him either to take this girl as his wife or to let her be married by someone else."

The monk that family regularly supported happened to be afflicted with a mental disorder, and said:

"I will do that for you."

The monk then went to the layman, seized him by the head, and said:

"You must take that girl as your wife; if not, you must release her."

Later, when the monk recovered from his mental disorder, he had doubt. The Buddha taught:

"When one is deranged, mentally disturbed, or tormented by acute pain, there is no offense in all such cases."

VI. UNFOUNDED ACCUSATION OF PĀRĀJIKA

1. The Blessed One was residing at Rājagaha. At that time, Upāli rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms, and addressed the Buddha:

"Venerable Sir, Dabba Mallaputta was pure, yet the monk Metiya made an unfounded accusation against him. Does this constitute an offense or not?"

The Buddha taught:

"Since the rule had not yet been laid down at that time, there is no offense."

He asked:

"Venerable Sir, if one makes an unfounded accusation against a pure monk, does it constitute an offense or not?"

The Buddha taught:

"It constitutes a saṅghādisesa."

2. A monk was sitting with a woman under a tree. Another monk said:

"You committed sexual misconduct with that woman."

The former replied:

"I did not commit any offense. I was merely sitting together under the tree."

The accusing monk had doubt. The Buddha taught:

"Since the words were truthful and not spoken with the intent to slander, there is no offense."

3. A monk returned home and had sexual relations with his former wife. Another monk resembled this monk in appearance, and so other monks said to the monk who resembled him:

"You committed misconduct with your former wife."

He said:

"I did not commit any offense; it was that other monk. That monk resembles me."

That monk had doubt. The Buddha taught:

"Since the words were truthful and not spoken for the sake of slander, there is no offense."

4. A courtesan was a donor to a certain monk. Another monk said:

"You committed misconduct with that courtesan."

He replied:

"She is my donor. I did not commit sexual misconduct with her."

The accusing monk had doubt. The Buddha taught:

"Since the words were truthful and not spoken for the sake of slander, there is no offense."

The same applies in cases concerning a wife, a virgin, a paṇḍaka, a bhikkhunī, a sikkhāmānā, or a sāmaṇerī.

5. A monk embraced a young novice, caressing and kissing him. Another monk said:

"You committed an offense with the novice."

He replied:

"I did not commit any offense. I only caressed and kissed him."

That monk had doubt. The Buddha said:

"Since the words were truthful and not spoken for the sake of slander, there is no offense."

6. A monk took another monk's belt. The latter said:

"You stole my belt."

The former said:

"I did not steal it; I took it out of affection."

The latter had doubt. The Buddha taught:

"Since the words were truthful and not spoken for the sake of slander, there is no offense."

7. A monk made an unfounded accusation against another using a groundless saṅghādisesa charge; he then had doubt. The Buddha taught:

"He commits a pācittiya."

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Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. THE FOUR-PART VINAYA, PART ONE.

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Edited and annotated: Bhikkhu Thích Nguyên Chứng.

(Chinese translation, fascicles 1–21; Vietnamese translation, fascicles 1–2)

Buddhist Studies Publication Committee, 2002.