四分律

Thích Nguyên Chứng – Thích Đức Thắng

Revised and Annotated

Verses in Praise of the Originating Conditions

I bow my head in homage to all Buddhas,

The revered Dharma, and the bhikshu Sangha.

I shall now expound the Vinaya Dharma

So that the True Dharma may long endure.

Upāli was foremost,^[2]

Together with the other bodily witnesses.^[3]

I now declare the essential meaning of the precepts;

May all the worthy ones listen together.

I now wish to explain the profound precepts

For those who delight in observing them,

For those skilled in chanting and recitation,

For the benefit of the elders.

I now declare the meaning of the ten phrases,

The precept Dharma of all Buddhas:^[4]

To bring joy and well-being to the Sangha,^[5]

And to gather and preserve the Sangha;^[6]

Those without faith will gain faith,

And the faith of those who have faith will increase;

To put an end to those who break the precepts,

And lead those on false paths to the right path;^[7]

Those with conscience and moral dread will dwell securely,

And the Buddha-Dharma will long endure.^[8]

Therefore, the Supremely Victorious One

Expounded the Sutra of the Prohibitory Precepts.^[9]

Among mountains, Sumeru is supreme;

Among rivers, the ocean is foremost;

Among hundreds of thousands of millions of sutras,

The Sutra of the Precepts is foremost.

Those who seek the highest good

In this life and in lives to come

Must observe these prohibitory precepts

And never violate them throughout their lives.

When the fetters are removed, there are no obstructions;

Through these precepts, bondage is released.

Use the precepts to examine yourself,

As a mirror reflects the countenance.

Those who wish to cultivate wholesome dharmas

And perfect the three kinds of karma

Should carefully examine their own intentions,

As taught in the Rāhula Sutra.^[10]

Kingship was established

Because disputes arose in the world.

The people elected one from among themselves;

Such was the customary law of ancient times.^[11]

When one who has committed an offense understands the law

And accords with it, the matter is properly resolved.

The precepts and Vinaya are likewise:

They govern as a king rules by the true Dharma;

Like a physician who examines an illness

And administers treatment according to its symptoms.

If it can be cured, medicine is given;

If it cannot be cured, it is left alone.

As the medical treatises state:

Four conditions cannot be treated,

Thirteen can be remedied,

And the others need not be treated.

It is like a corpse

That the great ocean will not contain:

Driven along by powerful winds,

It is cast upon the shore.

Those who engage in evil conduct

Are likewise like that corpse;

The great assembly will not contain them.

Therefore, one should observe the precepts.

It is like guarding a gate securely,

So that there is no fear of losing one’s wealth.

But if the wall is breached or collapses,

One who has wealth will have cause for concern.

When the Buddha’s precepts have neither breach nor gap,

Those who uphold them have no fear.

When the prohibitory precepts are not firmly maintained,

Those who violate them suffer anxiety.

When an earthen bowl leaks through a hole,

The potter’s heart is filled with sorrow.

If the vessel is perfectly intact,

All his kin rejoice.

Those whose observance of the precepts has breaches and gaps,

Those who do evil, are constantly troubled.

Those who do not violate the prohibitory precepts

Always possess a joyful heart.

Though a spark of fire may be tiny,

Do not disdain it as insignificant.

If it encounters dry grass and wood,

It will burn them without remainder.

Though the evil I commit may be slight,

I must take care not to regard it lightly.

Like one who tore an ilā leaf,^[12]

And was continually reborn in the body of a nāga.

When a lion roars,

A drunken man knows no fear.

Though the cry of a small beast is faint,

A sober person who hears it is still afraid.

Those with the three defilements^[13] are likewise:

They fear no evil whatsoever.

The wise, even concerning a minor evil deed,

Always harbor apprehension and fear.

As when preparing medicine,

One removes what is unsuitable;

When the sick take it, they are cured,

Their bodies become healthy, and they attain well-being.

Those who cultivate the precepts are likewise:

They are able to avoid all evil conduct,

Eliminate the afflictions of the fetters,

And peacefully enter nirvana.

Those who wish to travel a long road

Must protect their feet.

If their feet are injured,

They will be unable to travel far.

Those who seek the heavenly realms and nirvana

Should, as their skillful means, guard the precepts.

By not damaging them in this way,

They will surely pass beyond the perilous road.

It is like a person wishing to cross a river,

Using his hands and a floating buoy;

Even in deep water he does not fear drowning

And can reach the farther shore.

The Buddha’s disciples are likewise:

They cultivate the prohibitory precepts as their foundation,

And are not swept away by false currents

To sink beneath the ocean of birth and death.

It is like the palace of Śakra,^[14]

Fashioned and adorned with precious substances,

With stairways made of the seven treasures,

A place traversed^[15] by humans and devas.

The palace of the True Dharma^[16] is likewise:

Adorned with the seven factors of awakening,^[17]

With the prohibitory precepts as its stairway,

It is the path traversed by sages and worthies.

Those who thoroughly master

All the worldly arts and crafts

Will gain the king’s favor

And thereby enjoy happiness.

Those who skillfully study and practice

The prohibitory precepts taught by the Buddha

Will never fall into the evil destinies

And will always attain a place of security.

Only when one’s own army is sufficiently strong

Can it defeat the army of another.

When the assembly of sages and noble ones is steadfast,

It can then defeat Māra’s army.

When the assembly of noble ones is harmonious,

It is praised by the Blessed One.

Because the assembly is harmonious,

The Buddha-Dharma long endures.

As a loving mother’s milk

Nourishes and protects her child,

Shielding it from every calamity of flood and fire

So that no harm may assail it,

The prohibitory precepts, like a compassionate mother,

Safeguard the practitioner,

Who will never fall among animals,

Hungry ghosts, or into the hells.

It is like a valiant general

Well trained in the methods of battle,

Who subdues the enemy

And, fighting to the death, does not cherish his own body.

The children of the Buddha are likewise:

They diligently study all the prohibitory precepts;

When the five skandhas disintegrate,

They never fear the end of life.

Only those born from the Buddha’s precepts

Are his true children.

Thus was Aṅgulimāla,^[18]

Given a prediction by the Tathagata.

If anyone relinquishes the precepts,

He is dead to the Buddha-Dharma.

Observe the precepts as you would protect your life,

Guarding them so they are never lost.

It is like receiving the king’s seal:

Wherever one goes, one encounters no obstruction.

If it is damaged, one is interrogated;

If it is entirely lost, one is bound.

Those who possess the complete seal of the precepts

Encounter no obstruction wherever they go.

If they violate a few, their destination is uncertain;

If they violate many, they enter the three evil destinies.

In order to subdue demons and spirits

For the sake of all people,

Sages possessing the five superknowledges^[19]

Composed various spells.

So that those with conscience and moral dread

Might restrain those without conscience and moral dread,

The Tathagata established the precepts,

Which are recited once every half-month.

Having proclaimed the benefits of the precepts,

I bow my head in homage to all Buddhas.

(This passage of verse was not composed when Kāśyapa and the assembly of one thousand noble ones compiled the Vinaya. Rather, it is based upon the distinct traditions transmitted by each of the five schools after their later separation. That is, it was spoken by the leader of each respective assembly. Now, in order to distinguish and explain the characteristics of the Vinaya, the verses of praise are first recited, after which the exposition is given.)^[20]

^[1] (T22n1428, p. 567b26)

^[2] Four-Part Vinaya 54, p. 968a4, “Five Hundred Persons Compile the Vinaya Dharma”: At the council convened in Rājagṛha, Upāli was approved as the reciter of the Vinaya Piṭaka.

^[3] Bodily witness (Skt. kāya-sākṣin, Pali: kāya-sakkhin), Abhidharmakośa 24, p. 126a17: When a non-returner (anāgāmin) attains the attainment of cessation, his designation changes to “bodily witness” 得滅定不還轉名為身證.

^[4] The meaning of the ten phrases 十句義; see note 31 in Chapter I below.

^[5] Chinese: “joy and lasting peace” 喜永安; meanings of phrases 2 and 3: to bring joy and well-being to the Sangha.

^[6] Meaning of phrase 1.

^[7] Meaning of phrase 6: to discipline those who have not yet been disciplined.

^[8] Two meanings, phrases 8 and 9, are not mentioned here: to eliminate present outflows and to eliminate future outflows.

^[9] The Sutra of the Prohibitory Precepts 禁戒經, or Sutra of the Precepts, refers to the Prātimokṣa 波羅提木叉 (Skt. Prātimokṣa-sūtra, Pali: Pāṭimokkha-sutta).

^[10] Madhyama Āgama 3, “14. Rāhula Sutra,” (T1, pp. 436a–437b). Pali, M. 61, Ambalaṭṭhikā-Rāhulovāda-sutta (M.i.414–424): The Buddha asked Rāhula, “What is a mirror used for?”

^[11] Dīrgha Āgama 6, “Sutra on the Lesser Account of Origins,” (T1, p. 36ff.). Pali: D. 24, Agañña-suttanta (D.iii, p. 93): In primordial times, because disputes over farmland arose, the people elected a person to settle them, called the arbitrator elected by the great assembly (Mahāsammato-rājā; Chinese translation: Great King of Equality 大平王).

^[12] Yiluo leaf 伊羅葉; Skt. erapatra, or elāpattra, Ch. “fragrant leaf” 香葉, “patchouli leaf” 藿香葉, a kind of cardamom. Here it refers to the name of a king of elephants, or a nāga, Pali: Erakapatta. In a former life, he was a bhikkhu during the time of Buddha Kāśyapa (Pali: Kassapa). When he fell from a boat, he grasped an eraka leaf. He drowned with a distressed mind and was therefore reborn in the body of a nāga. (Commentary on the Dhammapada, Dh.A.iii.230–6). According to a Chinese source, the Phúc cái chánh hạnh sở tập kinh, fascicle 11 (T32n1671), in a former life he was a bhikkhu who committed two offenses: plucking a Yiluo leaf and seeking alms after midday. Consequently, he was reborn as a nāga with seven heads, upon which Yiluo trees grew.

^[13] Three kinds of defiled persons 三垢人: three kinds of impure people, like a foot-washing basin in which a little dirty water remains; a basin from which all the dirty water has been poured out; and a dirty basin that has been overturned. See Madhyama Āgama 3, “Rāhula Sūtra” (T1, p.436a). Pali, M. i. 141–424. The “three defilements” also commonly refer to greed, hatred, and delusion.

^[14] Śakra’s Hall 帝釋堂. This refers to the Hall of the True Dharma 正法殿, also called the Hall of the Good Dharma or Lecture Hall of the Good Dharma 善法講堂, the assembly hall of the devas of the Thirty-three (Trāyastriṃśa Heaven). Pali: Sudhammāsabhā. Śakra also has another private palace called the Supreme Lecture Hall (Pali: Vejayanta-pāsāda).

^[15] Sphere of activity 所行, also commonly called the domain of one’s sphere of activity 所行境界 or resort 行處; Skt. (= Pali) gocara, the environment or sphere of cognition and action.

^[16] Hall of the True Dharma 正法堂; see note 14 above.

^[17] Factors of awakening 覺意, also called limbs of awakening 覺支 or constituents of bodhi 菩提分; Pali: bojjhaṅga (Skt. bodhyaṅga).

^[18] Aṅgulimāla 鴦崛魔(=摩)羅, Pali: Aṅgulimāla (Skt. Aṅgulimālya), translated as “Finger-Garland” 指鬘, the name of a notorious bandit during the Buddha’s time. He was later converted by the Buddha, became a bhikkhu, and attained arhatship. See Saṃyukta Āgama 36.16 (T2, p.280c); Sutra of the Wise and the Foolish 11 (T4, p.423b); Aṅgulimāla Sūtra (T2, p.508b); Aṅgulimālīya Sūtra (T2, p.512b); Avadānaśataka (Skt.), No. 27; DhpA (Pali), i. p.146; iii.185; Therag.vv.864–891.

^[19] Chinese: a sage possessing the five superknowledges 神仙五通人.

^[20] An appended note by the Vinaya transmitter. It is not part of the main Vinaya text.

PART ONE: THE PRECEPTS FOR BHIKKHUS — Chapter 1. Pārājika

I. SEXUAL MISCONDUCT

A. ORIGIN

1. THE INCIDENT AT VERAÑJĀ

At one time, the Buddha, together with a great community of five hundred bhikkhus, traveled to the city of Saurabha.^[2] Journeying by stages, they arrived at Verañjā,^[3] and that night lodged beneath the shade of the Nalerupucimanda tree.^[4] At that time, the brahmin Verañjā heard that the ascetic Gautama of the Śākya clan had left the Śākya clan, gone forth in search of the Way, and, leading a community of five hundred bhikkhus from the country of Saurabha, had journeyed by stages to Verañjā and was lodging for the night beneath the shade of the Nalerupucimanda tree.

This ascetic Gautama possessed such a great reputation: “The Tathagata, the Unattached One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One. Amid assemblies of devas, Māras, Brahmās, ascetics, and brahmins, he proclaims the true Dharma that he has personally realized through higher knowledge.

That Dharma is excellent in the beginning, excellent in the middle, and excellent in the end; it possesses meaning and flavor, and reveals the pure holy life, naturally cultivated to perfection. It is indeed good that we may behold such an Unattached One.^[5] I should now go and visit the ascetic Gautama.”

The brahmin Verañjā then went to the Blessed One. Upon arriving, he exchanged greetings and courtesies with him and sat to one side.

The Blessed One taught the Dharma by innumerable skillful means, instructing and transforming him and causing him to rejoice. After hearing the Buddha teach the Dharma, the brahmin’s heart was filled with joy, and he said:

“I beseech the Blessed One, out of compassion, to accept my invitation and, together with the community of bhikkhus, spend the three months of the rainy-season retreat here.”

The Blessed One and the Sangha of bhikkhus accepted the invitation in silence. Knowing that the Blessed One had silently accepted his invitation, the brahmin Verañjā rose from his seat, circumambulated the Buddha, and departed.

The Blessed One and the community of five hundred bhikkhus had accepted the invitation to spend the three months of the rainy-season retreat there. At that time, a horse trader from the country of Pāli^[6] drove five hundred horses to Verañjā and encamped there for the ninety days of summer.

At this time, there was a famine. Grain and rice were costly, the people were starving, white bones lay scattered everywhere, and almsfood was difficult to obtain. Although the brahmin Verañjā had invited the Tathagata and the Sangha of bhikkhus to spend the three-month retreat there, he made no offerings whatsoever and supplied none of the necessities. Why was this? [569a1] Because he had been deluded by Māra Pāpīyān.

At that time, the bhikkhus in Verañjā could obtain no food on their almsrounds, so they had to seek alms from that horse trader. The horse trader thought to himself: “There is now a famine. Grain and rice are scarce, the people are starving, almsfood is difficult to obtain, and white bones lie scattered everywhere. Those bhikkhus have been unable to obtain food on their almsrounds and have therefore come here. Should I now give each bhikkhu five sheng of the horses’ barley every day, and give the Blessed One one dou?” Having thought thus, each day he gave each bhikkhu five sheng of the horses’ barley and gave the Blessed One one dou.

After receiving his portion of the horses’ grain, the Blessed One handed it to Ānanda. Ānanda had someone grind it and prepare dried grain-meal to offer to the Buddha. The Buddha ate the dried grain-meal, while the bhikkhus cooked their portions before eating them. Thus, there was a difference between the food of the Buddha and that of the bhikkhus.

At that time, Venerable Mahāmaudgalyāyana went to the Blessed One, bowed his head at the Buddha’s feet, withdrew, sat to one side, and said:

“Venerable Sir, grain and rice are now scarce, the people are starving, and almsfood is difficult to obtain. The bhikkhus’ food is extremely coarse and poor, so they have all become thin and ill. If the Blessed One permits, those bhikkhus who possess supernormal powers will go to Uttarakuru^[7] to obtain rice from the naturally ripening, late-maturing grain,^[8] and we shall go.”

The Buddha said to Venerable Maudgalyāyana:

“Those bhikkhus who possess supernormal powers may be able to go there and obtain food from that naturally ripening grain, but what of the bhikkhus who do not possess supernormal powers?”

Venerable Maudgalyāyana replied:

“Blessed One, those who possess supernormal powers may go there as they wish; as for those who do not possess supernormal powers, I shall use my own supernormal powers to help them reach that place.”^[9]

The Buddha said to Venerable Maudgalyāyana:

“Enough, enough! Do not speak thus. Why? You are persons^[10] who have attained supernormal powers, so you may be able to do this. But what will the bhikkhus of future generations do?”

2. ŚĀRIPUTRA’S INQUIRY

At that time, Venerable Śāriputra was in a secluded place and thought: “Under which Perfectly Enlightened Ones did the cultivated holy life and the Buddha-Dharma endure for a long time? Under which Perfectly Enlightened Ones did the cultivated holy life and the Buddha-Dharma not endure for a long time?” Venerable Śāriputra then rose from his seat, adjusted his robes, went to the Blessed One, bowed his head and face in homage, and sat to one side. After a short while, he rose from his seat and said:

“Blessed One, just now, while in a secluded place, I thought: ‘Under which Perfectly Enlightened Ones did the cultivated holy life and the Buddha-Dharma endure for a long time? Under which Perfectly Enlightened Ones did the cultivated holy life and the Buddha-Dharma not endure for a long time?’ I beseech the Blessed One to instruct me.”

The Buddha said to Venerable Śāriputra:

“Buddha Vipasyin, Buddha Sikhin, Buddha Krakucchanda, and Buddha Kasyapa—under these Buddhas the holy life was cultivated and the Buddha-Dharma endured for a long time. But the Dharma of Buddha Vessabhu and Buddha Kanakamuni did not endure for long.”

Venerable Sariputra addressed the Buddha:

“What were the causes and conditions whereby [569b1] under Buddha Vipasyin,^[11] Buddha Sikhin,^[12] Buddha Krakucchanda,^[13] and Buddha Kasyapa,^[14] the holy life was cultivated and the Buddha-Dharma endured for a long time, whereas the Dharma of Buddha Vessabhu^[15] and Buddha Kanakamuni^[16] did not endure for long?”^[17]

The Buddha told Venerable Sariputra:

“Buddha Kanakamuni and Buddha Vessabhu did not extensively proclaim the Dharma in such forms as sutras, geyas, prophecies, vaipulya teachings, accounts of unprecedented events, parables, and upadesas.^[18] They did not extensively teach people the sutras through the upadesas, nor did they establish precepts or recite the precepts. Therefore, their disciples became weary and disenchanted,^[19] and for this reason the Dharma did not endure for long. When those Blessed Ones knew that their disciples’ minds had become weary and disenchanted, they instructed them thus:^[20] ‘This should be kept in mind; this should not be kept in mind. This should be contemplated; this should not be contemplated. This should be abandoned; this should be accomplished and maintained.’

“Sariputra, long ago, Buddha Vessabhu dwelt together with one thousand bhiksus in the Forest of Terror.^[21] Sariputra, if anyone who had not yet abandoned sensual desire entered that forest, all the hairs on his body would stand on end. It was therefore called the Forest of Terror.^[22]

“Furthermore, Sariputra, when Buddha Kanakamuni and Tathagata Vessabhu, the Supremely True Ones, the Perfectly Enlightened Ones, observed that the minds of the one thousand bhiksus had become weary and disenchanted, they taught them the Dharma: ‘This should be kept in mind; this should not be kept in mind. This should be contemplated; this should not be contemplated. This should be abandoned; this should be accomplished and maintained.’

“Sariputra, you should know that while those Buddhas and their sravakas remained in the world, the Buddha-Dharma was widely transmitted. But after those Buddhas and their sravakas^[23] entered nirvana, people of later generations—from every social class, lineage, and family—went forth into homelessness. This caused the Buddha-Dharma to perish swiftly and not endure for long. Why was this? Because it had not been gathered and preserved in scriptural teachings.

“Sariputra, it is like various flowers scattered upon a table: when the wind blows, they fly away. Why is this? Because they have not been strung together with a thread; hence it is so.

“Sariputra, while those Buddhas and their assemblies of sravakas remained in the world, the Buddha-Dharma was propagated. But after those Buddhas and assemblies of sravakas entered nirvana, people in the world—from every social class, lineage, and family—went forth into homelessness, causing the True Dharma to perish swiftly and not endure for long. Why? Because it had not been gathered and preserved in scriptural teachings.”

At that time, the Blessed One told Venerable Sariputra:

“Buddha Vipasyin, Buddha Sikhin, Buddha Krakucchanda, and Buddha Kasyapa extensively taught their disciples the scriptural Dharma, from the sutras through the upadesas. They also established precepts and recited the precepts. When the minds of their disciples [569c1] became weary and disenchanted, those Buddhas knew that their minds had become weary and disenchanted and instructed them thus: ‘This should be kept in mind; this should not be kept in mind. This should be contemplated; this should not be contemplated. This should be abandoned; this should be accomplished and maintained.’

“Thus, Sariputra, while those Buddhas and their assemblies of sravakas remained in the world, the Buddha-Dharma was propagated. After those Buddhas and their assemblies of sravakas entered nirvana, even though people of later generations—from every social class, lineage, and family—went forth into homelessness, they did not cause the Buddha-Dharma to perish swiftly. Why was this? Because it had been gathered and preserved in scriptural teachings.

“Sariputra, it is like various flowers scattered upon a table and strung together with a thread: although the wind blows upon them, they are not dispersed. Why is this? Because the thread skillfully strings and holds them together.

“In the same way, Sariputra, while those Buddhas and their assemblies of sravakas remained in the world, they extensively taught the Buddha-Dharma, as described above.

“Sariputra, because of these causes and conditions, the Buddha-Dharma under Buddha Vipasyin through Buddha Kasyapa endured for a long time; and because of these causes and conditions, the Buddha-Dharma under Buddha Kanakamuni and Buddha Vessabhu did not endure for long.”

At that time, Venerable Sariputra rose from his seat, arranged his robe to bare his right shoulder, knelt with his right knee on the ground, joined his palms, and addressed the Buddha:

“Revered Blessed One, now is the time. I beseech the Great Sage to establish precepts and recite the precepts for the bhiksus, so that the holy life may be cultivated and the Dharma may endure for a long time.”

The Blessed One told Venerable Sariputra:

“Enough!^[24] The Tathagata himself knows the proper time. Sariputra, why has the Tathagata not yet established precepts for the bhiksus? Because no one in the assembly of bhiksus has yet committed a transgression associated with the outflows.

Only when someone commits a transgression associated with the outflows will the Blessed One establish precepts for the bhiksus in order to eliminate that transgression. Sariputra, as long as bhiksus have not acquired offerings and material support, transgressions associated with the outflows certainly will not arise. When bhiksus acquire offerings and material support, transgressions associated with the outflows will then arise.

Only after such transgressions have arisen will the Blessed One establish precepts for the bhiksus, wishing thereby to cause them to eliminate those transgressions.

“Sariputra, transgressions associated with the outflows have not yet arisen among the bhiksus only because they have not attained fame, are not widely known, have no widespread renown, and possess no great wealth. If bhiksus attain fame, up to and including great wealth, transgressions associated with the outflows will then arise. Only after such transgressions have arisen will the Blessed One establish precepts for his disciples in order to eliminate them. Sariputra, enough! The Tathagata himself knows the proper time.”

3. THE CAUSES AND CONDITIONS CONCERNING SUDINNA: THE FIRST ESTABLISHMENT OF A PRECEPT

At that time, the Blessed One was staying in Vaisali. There was then a son of the Kalanda village named Sudinna.^[25] In that village, he was a man of great wealth and many precious possessions. With steadfast faith, he went forth into homelessness to practice the Way.

[570a1] At that time, grain was scarce, and it was difficult for the bhiksus to obtain almsfood. Sudinna thought to himself: “There is presently a famine, and it is difficult for the bhiksus to obtain almsfood. I should lead the bhiksus to Kalanda village to seek alms. Because of me, the bhiksus will receive abundant offerings and material support, enabling them to cultivate the holy life. This will also encourage my family to practice generosity diligently and perform meritorious deeds.” Having thought thus, Sudinna immediately led the bhiksus back to Kalanda village.

When Sudinna’s mother heard that her son had led the bhiksus back to his native village, she went to welcome him. Upon reaching her son, she said to him:

“You should abandon the Way and return to the life of a householder. Why? Your father has passed away, and I live alone. I fear that the family estate will fall into the hands of the authorities. Your father’s wealth was already great; how much more so the immeasurable property left by your grandfather! What a pity it would be! Therefore, you should now abandon the Way and return to worldly life.”

Sudinna replied to his mother:

“I cannot abandon the Way to engage in such acts contrary to the Dharma. At present, I take great delight in the holy life and in cultivating the unsurpassed Way.”

Three times his mother spoke to him in this manner, and three times her son replied:

“I cannot abandon the Way and return to secular life!”

His mother then left and returned home. She went to her daughter-in-law and said:

“When your menstrual period comes, let Mother know.”

Knowing that her menstrual period was about to begin, the daughter-in-law went to her mother-in-law and said:

“Madam, my menstrual period is about to begin.”

Her mother-in-law told her:

“You should adorn yourself with the garments and jewelry from your wedding day, and then come here.”

Following her mother-in-law’s instruction, the daughter-in-law adorned herself and accompanied her mother-in-law to where her husband was. Upon arriving, the mother-in-law said to her son:

“Now the time has come. You must relinquish the religious life and return to lay life. Why is this? If you do not relinquish the religious life, our family’s property will be confiscated by the authorities.”

The son said to his mother:

“I cannot relinquish the religious life!”

After saying this three times, she said to her son:

“Today your wife’s menstrual flow has begun. You should leave behind a child so that your lineage will not be cut off.”

The son replied:

“This is very easy. I can do it.”

At that time, before the Buddha had established the precept, Kalandaka’s Son did not perceive sensual desire as impure. He took his former wife by the hand and led her into the garden, to a secluded place, where three times he committed the impure act. At that very moment, a spirit in the garden had just died and entered the womb.

After dwelling in the womb for the full nine months, a male infant was born, handsome in appearance and without equal in the world. He was named Seedling,^[26] and all his faculties were complete. In due course, Seedling grew to maturity, shaved his head, donned the kāṣāya robe, and, with steadfast faith, went forth to study the Way.

Diligent and never indolent, he attained the fruit of arhatship, possessed spiritual powers and miraculous transformations, and had immeasurable majestic virtue. He was therefore known as Venerable Seedling.^[27]

Sudinna had mastered the deportment of a śramaṇa; there was nothing he did not know, and whatever situation arose, he knew how to handle it. [570b1] He was also able to instruct others.

After Sudinna committed the impure act, he was thereafter constantly weighed down by sorrow. Seeing this, his fellow practitioners asked:

“Is there something troubling you? You have long cultivated the pure life, and there is nothing concerning proper deportment and observances that you do not know. Why, then, are you sorrowful? Could it be that you no longer delight in living the pure life?”

Sudinna said:

“I greatly delight in the pure life. But recently, in a secluded place, I committed an evil deed: I performed the impure act with my former wife.^[28] Therefore I am sorrowful.”

The bhikshus said to Sudinna:

“Why did you do such an evil thing? Within the pure Dharma of the Tathagata, one dwells amid sensual desire without desire and amid defilement without being defiled; one can sever craving, destroy its lair, remove all bonds, bring attachment to complete cessation, and realize nirvana. Why, then, did you perform the impure act with your former wife within this pure Dharma?”

The bhikshus then went to the Blessed One, bowed their heads at his feet, and sat to one side. They fully reported this matter to the Blessed One. On account of this matter, the Blessed One assembled the bhikshus.

The Blessed One sometimes asked though he knew, and sometimes did not ask though he knew; sometimes he asked when the time was appropriate, and sometimes he did not ask even when the time was appropriate, according to what was meaningful.^[29] At that time, knowing that the time was appropriate and the matter meaningful, the Blessed One asked Sudinna:

“Is it true that you performed the impure act with your former wife?”

“It is true, Blessed One. I committed the impure act.”

The Blessed One reproached him in countless ways:

“What you did was wrong. It was not proper deportment, not the conduct of a śramaṇa, not pure conduct, and not conduct in accordance with the Dharma. You did what ought not to have been done.

“Sudinna, why, within this pure Dharma—which, as stated above, leads through the complete cessation of attachment to the realization of nirvana—did you perform the impure act with your former wife?”

The Buddha told the bhikshus:

“It would be better to place the male organ into the mouth of a venomous snake than into the female organ. Why is this? Because the former condition would not cause one to fall into an evil destination, whereas if one violates a woman, then upon the breakup of the body and the end of life, one will fall into the three evil destinations.

Why is this? In countless ways I have taught the Dharma for severing sensual desire, severing perceptions of sensual desire, extinguishing thoughts of sensual desire, dispelling the fever of sensual desire, and escaping the bonds of attachment. In countless ways I have said that sensual desire is like fire, like a bundle of dry-grass torches held in the hand, like fruit, like something temporarily borrowed, like dry bones, like a lump of flesh, like a dream, like the point of a sharp blade trodden upon, like a newly made earthenware vessel filled with water and left beneath the bright noonday sun, like the head of a venomous snake, like a whirling knife, like being upon a sharpened stake,

and like being pierced by the point of a keen spear.^[30] Sensual desire is exceedingly filthy and exceedingly evil, and it is reproached by the Buddha.

“Sudinna, within my pure teaching—which, as stated above, leads through the complete cessation of attachment to the realization of nirvana—you nevertheless performed the impure act with your former wife.”

[570c01] After reproaching him in countless ways, the Blessed One told the bhikshus:

“Sudinna is a foolish man, a field in which many seeds of the outflows are planted, and the first transgressor of this precept. From now on, I establish a precept for the bhikshus for the sake of ten purposes:^[31] 1. To gather and uphold the Sangha. 2. To cause the Sangha to rejoice. 3. To cause the Sangha to dwell in ease. 4. To cause those without faith to gain faith. 5. To cause those who already have faith to increase it. 6. To discipline those who are not yet disciplined. 7. To enable those possessed of conscience and moral dread to dwell in ease. 8. To eliminate the outflows in the present life. 9. To eliminate the outflows in future lives. 10. To ensure that the True Dharma long endures.^[32]

“When the precept is recited, it should be recited as follows:

Any bhikshu who commits the impure act and engages in sexual intercourse is defeated by pārājika and may no longer live in communion.”

Thus did the Blessed One establish this precept for the bhikshus.

4. THE OCCASION OF THE VAJJI SON: THE SECOND ESTABLISHMENT OF THE PRECEPT

At that time, the bhikshu Vajji Son,^[33] sorrowful and unwilling to live the pure life, returned home and performed the impure act with his former wife. Afterward he thought, “The Blessed One has established this precept for the bhikshus: ‘Any bhikshu who commits the impure act and engages in sexual intercourse is defeated by pārājika and may no longer live in communion.’ Yet because I was sorrowful and unwilling to live the pure life, I returned home and performed the impure act with my former wife. Have I thereby committed a pārājika offense? What should I do?” He then said to his fellow practitioners:

“Venerable ones, the Blessed One has established this precept for the bhikshus: ‘Any bhikshu who commits the impure act and engages in sexual intercourse is defeated by pārājika and may no longer live in communion.’ Yet because I was sorrowful and unwilling to live the pure life, I returned home and performed the impure act with my former wife. Have I thereby committed a pārājika offense? What should I do? It would be good, Venerable ones, if you would report this matter to the Buddha on my behalf. Whatever the Buddha instructs, I shall respectfully practice accordingly.”

The bhikshus then went to the Blessed One, paid homage at his feet, and sat to one side. They fully reported this matter to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikshus. In countless ways, he reproached the bhikshu Vajji Son:

“What you did was wrong. It was not proper deportment, not the conduct of a śramaṇa, not pure conduct, and not conduct in accordance with the Dharma. You did what ought not to have been done.”

“How is it, foolish man, that, discontented with the pure life, you returned home and engaged in impure conduct with your former wife? As soon as you penetrated her, you committed a parajika offense. You are a foolish man who has committed parajika and may no longer live in communion. Therefore, bhikkhus, if anyone is discontented with the pure life, I permit him to relinquish the precepts and return home. If afterward he wishes to go forth again and practice the pure life within the Buddha-Dharma, he should be allowed to go forth and receive full ordination. From now onward [571a01], the precept should be recited thus:

“Any bhikkhu who, sharing the same training with the bhikkhus, without relinquishing the precepts, though his observance has deteriorated, does not declare this, and engages in impure conduct by performing the sexual act, that bhikkhu is parajika and may no longer live in communion.”

Thus did the Blessed One establish the precept for the bhikkhus.

5. THE OCCASION OF THE FEMALE MONKEY: THE THIRD ESTABLISHMENT OF THE PRECEPT

A bhikkhu who lived on almsfood^[35] dwelt in a forest.

A female monkey^[36] had previously lived in that forest. Whenever this almsfood bhikkhu entered the village to seek alms and then returned to the forest, after eating he would give his leftover food to the female monkey. Continuing in this way, he gradually tamed her. She followed behind the bhikkhu, and even when he seized her with his hand, she did not flee. The bhikkhu then caught the female monkey and engaged in impure conduct with her.

At that time, a large number of bhikkhus were inspecting the dwelling places^[37] and in due course arrived at this forest. The female monkey then turned her back before the bhikkhus and displayed the gesture of sexual intercourse. The bhikkhus thought, “This female monkey turns her back before us and displays the gesture of sexual intercourse. Could she have engaged in impure conduct with another bhikkhu?” The bhikkhus agreed among themselves to conceal themselves in a secluded place and watch.

That almsfood bhikkhu returned to the forest and, after eating, gave his leftover food to the monkey. When the monkey had eaten, he engaged in impure conduct with her. Seeing this, the bhikkhus approached the almsfood bhikkhu and said:

“Has the Tathagata not prohibited bhikkhus from engaging in impure conduct?”

That bhikkhu replied:

“The Tathagata prohibited a man from transgressing with a woman, but did not prohibit it with an animal.”

After hearing these words, the bhikkhus went to the Buddha, paid homage, and reported the entire matter to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and, by innumerable means, rebuked that almsfood bhikkhu:

“Bhikkhu, how could you engage in impure conduct with a female monkey? As soon as you penetrated her, you committed a parajika offense. Now, when the precept is recited, it should be recited thus:

B. TEXT OF THE PRECEPT

Any bhikkhu who, sharing the same training with the bhikkhus, without relinquishing the precepts, though his observance has deteriorated, does not declare this, and engages in impure conduct, even with an animal—that bhikkhu is parajika and may no longer live in communion.

C. EXPLANATION OF THE MEANING

Any bhikkhu: This includes a bhikkhu in name, a bhikkhu by semblance, a self-proclaimed bhikkhu, an ehi-bhikkhu, an alms-seeking bhikkhu,^[38] a bhikkhu wearing robes made of cut pieces,^[39] a bhikkhu who has destroyed the fetters, and a bhikkhu who has received full ordination through a lawful and valid motion followed by three proclamations.^[40] Among these bhikkhus, the bhikkhu referred to here is one who has received full ordination through a lawful and valid motion followed by three proclamations. One who abides in that state of bhikkhuhood is called a bhikkhu.

Sharing with the bhikkhus:^[41] Here this refers to other bhikkhus who have received full ordination through a lawful and valid motion followed by three proclamations [571b01] and who abide in the state of bhikkhuhood. This is the meaning of “sharing with the bhikkhus.”

What is meant by sharing the same training?^[42] Regarding the precepts that I, the Buddha, have established for the disciples, one would rather die than transgress them. Here, one shares one and the same precept, an identical precept, and an equal precept with the other bhikkhus; this is called sharing the same training.

What is meant by not relinquishing the precepts? Relinquishing the precepts while insane; relinquishing them before an insane person; relinquishing them while in pain; relinquishing them before a person in pain; relinquishing them while deaf; relinquishing them while mute; relinquishing them while both mute and deaf; relinquishing them before a mute person; relinquishing them before a deaf person; relinquishing them before one who is both mute and deaf.

A person of the central country relinquishing the precepts before a person of a border region; a person of a border region relinquishing them before a person of the central country. Relinquishing the precepts in an unquiet place while perceiving it to be quiet; relinquishing them in a quiet place while perceiving it to be unquiet; relinquishing them in jest. Relinquishing them before a deva, naga, yaksha, hungry ghost, sleeping person, dead person, or insensible person; not speaking oneself, or speaking but not being understood by the listener—and other such cases are not called relinquishing the precepts.

What is meant by relinquishing the precepts? If a bhikkhu is discontented with the practice of the pure life, wishes to return home, has become weary of the state of a bhikkhu, constantly harbors a sense of shame,^[43] longs for the pleasures of household life, desires the state of an upasaka, thinks only of the state of a novice,^[44] delights in the way of an adherent of another religion, delights in the way of a disciple of another religion,^[45] or delights in the state of one who is neither a samana nor a son of the Sakyan, and then utters words such as these: “I relinquish the Buddha; I relinquish the Dharma; I relinquish the Bhikkhu Sangha; I relinquish my preceptor; I relinquish my fellow disciples of the same preceptor; I relinquish my acarya;

I relinquish my fellow disciples of the same acarya; I relinquish my companions in the pure life;^[46] I relinquish the precepts; I relinquish the Vinaya; I relinquish the rules of training; I take up the household life.

I shall become a monastery attendant. I shall become an upasaka. I shall become a novice.

I shall become an adherent of another religion. I shall become a disciple of another religion. I shall become one who is neither a samana nor a son of the Sakyan.”

Or he may say: “Enough! I have no need of the Buddha. What benefit is the Buddha to me? I abandon the Buddha’s presence.” He may speak similarly concerning each matter, up to the rules of training. Or he may utter other words disparaging the Buddha, Dharma, and Sangha, up to the rules of training, while praising household occupations, up to the state of one who is neither a samana nor a son of the Sakyan. Clearly expressing such words is called relinquishing the precepts.

Deterioration in the precepts:^[47] There may be deterioration in the precepts without relinquishing them, or deterioration in the precepts together with relinquishing them.

What is called deterioration in the precepts without relinquishing them? If a bhikkhu is sorrowful and distressed, is discontented with the pure life, wishes to return home, has become weary of the state of a bhikkhu, harbors shame, desires household life, or even wishes for the state of one who is neither a samana nor a son of the Sakyan, and then says: “I think of my father and mother, brothers, sisters, wife and children, village, town, [571c01] fields and gardens, ponds and lakes. I wish to relinquish the Buddha, Dharma, and Sangha, up to the rules of training.” He then desires to take up household occupations, or even to become one who is neither a samana nor a son of the Sakyan. This is called deterioration in the precepts without relinquishing them.

What is called deterioration in the precepts together with relinquishing them? If he gives rise to the thought, “I wish to relinquish the precepts,” and then relinquishes them, this is called deterioration in the precepts together with relinquishing them.

Impure conduct:^[48] This means the sexual act.

Even with an animal refers to an object with which sexual intercourse can be performed.

What is parajika?^[49] Just as a person whose head has been severed cannot cause it to grow again, so too, a bhikkhu who commits this offense can no longer be a bhikkhu. Therefore, it is called parajika.

What is meant by may no longer live in communion?^[50] There are two respects in which one is said to live in communion: participating together in a Sangha act and participating together in the recitation of the precepts. Because one may no longer participate jointly in these two activities, it is said that one may no longer live in communion.

D. CHARACTERISTICS OF THE OFFENSE

There are three classes with which engaging in impure conduct constitutes parajika: human beings, nonhuman beings, and animals.

There are also five types belonging to the human class with whom engaging in impure conduct constitutes parajika: a woman, a girl, a hermaphrodite,^[51] a pandaka,^[52] and a man. Engaging in impure conduct with any of these five constitutes parajika.

With regard to three kinds of females, engaging in sexual intercourse constitutes a parajika offense. What are the three? A human female, a non-human^[53] female, and a female animal.

Engaging in sexual intercourse with any of these three objects constitutes a parajika offense. There are three kinds of young females, three kinds of hermaphrodites, three kinds of impotent males, and three kinds of males; engaging in sexual intercourse with any of these constitutes a parajika offense. Likewise, penetration of any of the three orifices of a woman constitutes a parajika offense.

The three orifices are the anus, the genital passage, and the mouth. The same applies to the three orifices of a non-human female, a female animal, a human young female, a non-human young female, a young animal, a human hermaphrodite, a non-human hermaphrodite, and an animal hermaphrodite.

Engaging in sexual intercourse through either of the two orifices of a eunuch constitutes a parajika offense. The two orifices are the anus and the mouth. The same applies to a non-human eunuch and an animal eunuch. The same also applies to the two orifices of an impotent male and a male animal.

If a bhikkhu, with lustful intent, approaches the anus, genital passage, or mouth of a woman, he commits the offense as soon as penetration occurs; if there is no penetration, he does not commit it. Whether there is an obstruction on both sides; an obstruction on one side but not the other; no obstruction on the other side but an obstruction on this side; or no obstruction on either side—all constitute a parajika offense.

If a bhikkhu, with lustful intent, approaches any of the three orifices of a non-human female, a female animal, a human young female, a non-human young female, or an animal hermaphrodite, the same applies. If he approaches either of the two orifices of a human eunuch, a non-human eunuch, or an animal eunuch; a human male or non-human male; or a male animal, the same also applies.

If a bhikkhu, with lustful intent, approaches the anus, genital passage, or mouth of a sleeping woman, or of a dead woman whose body is not yet decomposed or is mostly decomposed, he commits the offense as soon as he penetrates; if there is no penetration, he does not commit it. The same applies whether or not there is an obstruction... and likewise through to a male.

If a bhikkhu is seized by enemies, brought to a woman, and forcibly made to place his male organ into any of her three orifices, and he experiences pleasure at the initial penetration, after penetration, and upon withdrawal, he commits a parajika offense. If he experiences pleasure at the initial penetration and after penetration, but not upon withdrawal, he still commits a parajika offense. If he experiences no pleasure at the initial penetration or after penetration, but experiences pleasure upon withdrawal, he also commits a parajika offense.

If he experiences pleasure at penetration, but no pleasure after penetration or upon withdrawal, he also commits a parajika offense. If he experiences no pleasure at the initial penetration, but experiences pleasure after penetration and upon withdrawal, he commits a parajika offense. If he experiences no pleasure at the initial penetration or after penetration, but experiences pleasure upon withdrawal, he commits a parajika offense.

The same applies whether or not there is an obstruction... from a non-human female through to a human male.

If a bhikkhu is seized by enemies and brought to a sleeping woman, or to a corpse that is not yet decomposed or is for the most part not yet decomposed... and he experiences pleasure, the same applies. The same applies whether or not there is an obstruction. It likewise applies from a non-human female through to a human male.

If enemies forcibly seize a bhikkhu’s male organ and place it into an anus to perform the impure act, and he experiences pleasure upon penetration, he commits a parajika offense. The same applies if he experiences pleasure after penetration or upon withdrawal, as stated above, and whether or not there is an obstruction.

From an orifice into an orifice; from an orifice into what is not an orifice;^[54] or from what is not an orifice into an orifice. Whether penetration is partial or complete; whether he speaks or does not speak: if, with lustful intent, he penetrates even by the breadth of a hair, he commits a parajika offense. If he makes the attempt but does not penetrate, he commits a thullaccaya offense.^[55]

If a bhikkhu makes an attempt in pursuit of sexual intercourse and succeeds, he commits a parajika offense; if he does not succeed, he commits a thullaccaya offense.

If a bhikkhu instructs another bhikkhu to engage in sexual intercourse, and that bhikkhu acts according to his instruction, the bhikkhu who gave the instruction commits a thullaccaya offense; if the other bhikkhu does not act according to his instruction, the instructor commits a dukkata offense. If a bhikkhuni instructs a bhikkhu, she commits a thullaccaya offense if he acts and a dukkata offense if he does not. Apart from bhikkhus and bhikkhunis, if members of the other assemblies instruct one another to engage in sexual intercourse, they commit a dukkata offense whether or not the act is performed.

If one engages in sexual intercourse with a corpse that is half decomposed, one commits a thullaccaya offense as soon as penetration occurs. If the corpse is mostly decomposed or completely decomposed, one commits a thullaccaya offense. Engaging in sexual intercourse through a gap between bones constitutes a thullaccaya offense. Doing so in a hole dug in the ground or at the mouth of a vessel constitutes a thullaccaya offense. Whether one perceives it as an orifice or is uncertain whether it is such, in every case one commits a thullaccaya offense.

If it is an orifice and one perceives it as an orifice, one commits a parajika offense. If one is uncertain whether it is an orifice, one commits a parajika offense. If it is an orifice but one perceives it as not an orifice, one commits a parajika offense. If it is not an orifice but one perceives it as an orifice, one commits a thullaccaya offense. If it is not an orifice and one is uncertain, one commits a thullaccaya offense.

A bhikkhuni commits a parajika offense. A sikkhamana, samanera, or samaneri commits a dukkata offense and is to be expelled. This constitutes an offense.^[56]

There is no offense when one is asleep and unaware, experiences no pleasure, and is entirely without lustful intent.

Those who do not commit an offense are: the first offender before the rule was established, one who is insane, one whose mind is deranged, one tormented by pain, and one who is compelled. One who is compelled does not commit an offense.^[57]

II. TAKING WHAT IS NOT GIVEN

A. ORIGIN

At one time, the Blessed One was traveling in the city of Rajagriha, on Mount Grdhrakuta.^[58] At that time, in the city of Rajagriha there was a bhikkhu named Dhanika,^[59] the potter’s son, who dwelt in a grass hut in a secluded place.^[60] After that bhikkhu entered the village for alms, some firewood gatherers dismantled his grass hut and carried it away for firewood. When the bhikkhu returned after his almsround and saw that the grass hut was gone, he thought: “I have been living alone in a secluded place, and I myself gathered grass and wood to make a hut in which to dwell. When I entered the village for alms, firewood gatherers dismantled my hut and carried it away. I possess a craft; I can mix clay and construct a dwelling made entirely of bricks.^[61]”

Having had this thought, that bhikkhu mixed clay and built a dwelling entirely of bricks. He then fired it with wood and cow dung, and the dwelling became bright red like fire.

At that time, the Blessed One descended from Mount Grdhrakuta. Seeing from afar the dwelling that was red like fire, although he knew what it was, he deliberately asked the bhikkhus:

“What is that red thing?”

The bhikkhus said to the Buddha:

“Venerable Blessed One, there is a bhikkhu named Dhanika, the potter’s son. That bhikkhu dwelt alone in a secluded place and made a grass hut in which to live. When he went on almsround, firewood gatherers dismantled the hut and carried it away. When that bhikkhu returned and saw that his hut had been dismantled, he thought: ‘I possess a craft; I can make a dwelling entirely of bricks.’ Having thought thus, he made it. That red-colored dwelling belongs to the bhikkhu Dhanika.”

The Blessed One then rebuked that bhikkhu in countless ways:

“What you have done is wrong. It is not proper conduct, not the Dharma of a sramana, not pure conduct, not conduct in accordance with the Way; you have done what ought not to be done. Why did you, bhikkhu Dhanika, the potter’s son, make a dwelling yourself, gather large quantities of wood, cow dung, and so forth, and then fire it? I have always taught in countless ways that living beings should be treated with loving-kindness and compassion. Why did this foolish man himself mix clay to make a dwelling and heap up thorny wood and cow dung to fire it? From now on, you must not make a dwelling entirely of bricks, red like fire, in this manner.^[62] Whoever does so commits a dukkata offense.”

At that time, the Blessed One ordered the bhikkhus:

“Gather together and quickly go as a group to Dhanika’s hut and tear it down.”^[63]

The bhikkhus obeyed the Buddha’s instruction, went there, and demolished the hut. Seeing the bhikkhus demolishing his hut, Dhanika asked:

“What offense have I committed that you are demolishing my hut?”

The bhikkhus replied:

“Venerable, you have committed no offense, nor do we bear any dislike toward you. However, we have just received an instruction from the Blessed One, and so we have come here to demolish your hut.”

Bhikkhu Dhanika said:

“If the Blessed One has so instructed, venerable ones, do as you deem appropriate.”

At that time, Bimbisara, King of Magadha,^[64] had a keeper of the royal timber.^[65] He and Bhikkhu Dhanika had been close friends since childhood, so Bhikkhu Dhanika went to the timber keeper and said:

“My friend, do you know that King Bimbisara has granted me timber? I now need some timber. Can you allow me to receive it?”

The timber keeper said:

“If the King has granted it, then whether it is of good or poor quality, and whether you require much or little, take whatever you wish.”

Bhikkhu Dhanika cut down and carried away essential timber that the King had reserved.^[66]

At that time, a chief minister who exercised general supervision over the affairs of the city^[67] went to the timber store. Seeing that the essential timber reserved by the King had been indiscriminately cut, he asked the timber keeper:

“The King reserved this essential timber here. Who cut it and carried it away?”

The timber keeper said:

“Bhikkhu Dhanika came to me and said, ‘The King has granted me timber. I now need some; may I take it?’ I replied, ‘If the King has granted it, Venerable, then take it.’ The bhikkhu then entered the storehouse where the reserved timber was kept, cut it, and carried it away.”

When the chief minister heard this, he reproached the King, saying, “Why did he give this essential timber to a bhikkhu? There was other timber that could have been given, yet he did not give it, but instead allowed this bhikkhu to cut down and carry away the essential timber!” The chief minister then went to the King and reported:

“Your Majesty, why did you now allow a bhikkhu to cut down and carry away the essential timber that had been placed in reserve? There was much other timber that could have been given; why allow that valuable timber to be destroyed?”

The King said:

“I have no recollection whatsoever of having given timber to anyone. If you remember, Minister, then remind me.”

The chief minister then had the timber keeper arrested and brought before the King. From a distance, the timber keeper saw Bhikkhu Dhanika and called out:

“Venerable sir, I have been arrested because you took the timber. Venerable sir, please go there on my behalf and settle the matter. Please have compassion for me.”

The bhikkhu replied:

“Go on there. I will come at once.”

Bhikkhu Dhanika subsequently went to the King and stood silently before him.

The King then asked:

“Venerable sir, is it true that I granted you timber?”

The bhikkhu replied:

“It is true that the King granted me timber.”

The King said:

“I do not remember granting you timber. Please remind me so that I may recall it.”

The bhikkhu said:

“Does Your Majesty remember? When you first ascended the throne, you declared with your own mouth: ‘While I govern the kingdom, [573a1] within the borders of my realm, any śramaṇas or brahmins who possess a sense of shame and moral dread and delight in training in the precepts shall take what is given and not take what is not given; they shall use what is given and not use what is not given. From this day onward, śramaṇas and brahmins are permitted to use grass, wood, and water as they wish. They must not use what has not been given. From now onward, śramaṇas and brahmins are permitted to use grass, wood, and water as they wish.’”

The King said:

“Venerable sir, when I first ascended the throne, I did indeed say this. But, Venerable sir, I spoke concerning ownerless things, not things that have an owner. Your offense merits death.”

The King then reflected: “I am a consecrated king of the kṣatriya lineage.^[68] How could I take the life of one who has gone forth merely on account of a little timber? That would not be proper.”

The King then rebuked the bhikkhu in innumerable ways and ordered his officials to release him. In accordance with the King’s order, the officials released the bhikkhu.

Afterward, these officials loudly voiced their criticism and indignation, saying, “What was the King thinking? Although the offense merited death, he merely rebuked him and then released him.”

At that time, there were householders in the city of Rājagṛha who neither believed in nor delighted in the Buddha’s Dharma. They all criticized him, saying, “The śramaṇas, sons of the Śākyan, have neither shame nor moral dread and do not know fear; therefore, they take what has not been given. Outwardly they proclaim, ‘We know the true Dharma.’ How could there be any true Dharma in such conduct? They even take the King’s timber, much less the property of others! From now onward, let us neither associate with the śramaṇas, sons of the Śākyan, nor bow to them, greet them, make offerings to them, or honor them. Do not allow them to enter our villages or to lodge there.”

Some bhikkhus heard of this matter. Among them were those of few desires and contentment, who practiced the dhutaṅgas, possessed a sense of shame and moral dread, and delighted in training in the precepts. They reproached Dhanika: “How could he steal King Bimbisara’s timber?”

The bhikkhus went to the Buddha, bowed at his feet, and sat to one side. They then fully reported this matter to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus. Although he already knew, he nevertheless deliberately asked Bhikkhu Dhanika:

“Is it true that you took timber the King had not given you?”

Dhanika replied:

“Blessed One, it is indeed true.”

The Blessed One rebuked Bhikkhu Dhanika in innumerable ways:

“What you have done is wrong. It is not proper conduct, not the conduct of a śramaṇa, not pure conduct, and not conduct in accordance with the Dharma. It ought not to have been done. Dhanika, how could you take timber that the King had not given you? In innumerable ways, I have praised taking only what has been given. Why, then, have you now taken timber that the King had not given you?”

At that time, a bhikkhu named Kāḷa, who had formerly been one of the King’s chief ministers^[69] and was well versed in secular law, was seated among the assembly not far from the Blessed One. Although the Blessed One already knew, he nevertheless asked Bhikkhu Kāḷa:

“Under the King’s law, for taking what has not been given, what value of property incurs the death penalty?”^[70]

Bhikkhu Kāḷa said to the Buddha:

“If one takes five coins^[71] or an object worth five coins, one incurs the death penalty.”

“Bhikkhu Dhanika, how could you take timber that the King had not given you?”

The Blessed One then rebuked Bhikkhu Dhanika in innumerable ways and said to the bhikkhus:

“Bhikkhu Dhanika is a foolish man, a field in which many seeds of the taints are planted, and the first person to transgress this precept. From now onward, for the sake of the bhikkhus, I shall establish a precept founded upon the ten principles of benefit, ... up to ensuring that the true Dharma long endures.”

When reciting the precept, it should be recited as follows:

B. TEXT OF THE PRECEPT

Whatever bhikkhu, whether in a village or in a wilderness, with the intention to steal, takes what has not been given, and, according to the value of what he has taken without being given it, might be seized by a king or a king’s minister, put to death, bound, or banished from the country with the words, “You are a thief; you are a fool; you know nothing”—that bhikkhu has committed a pārājika offense and is not to live in communion.^[72]

C. EXPLANATION OF THE MEANING

Bhikkhu: The meaning is as explained above.

Village: There are four kinds: 1. One entirely surrounded by low masonry walls. 2. One surrounded by a fence. 3. One with fences and walls that do not form a complete enclosure. 4. One surrounded by houses.^[73]

Wilderness:^[74] an open and deserted tract of land outside a village.

What has not been given: property that another person has not discarded.^[75]

Stealing: taking with the intention to steal.^[76]

According to the value of what he takes without being given it: five coins or an object worth five coins.^[77]

King: one who is sovereign and dependent upon no one.

Great ministers: a general designation for the great ministers who assist the King.

A pārājika offender may not live in communion: as explained above.

D. CHARACTERISTICS OF THE OFFENSE

There are three cases in which taking what has not been given constitutes a pārājika offense: taking it with one’s own hand, overseeing its taking, and causing another person to take it.

Again, there are three cases in which taking what has not been given constitutes a pārājika offense: taking an object while perceiving that it is not one’s own, taking it without the intention of merely using it temporarily, and taking it without permission.

Again, there are three kinds^[78] of taking: taking another person’s property, perceiving it as another person’s property, and moving it from its original position.

Again, there are three kinds of taking: taking an object that has an owner, perceiving that it has an owner, and moving it from its original position.

Again, there are three kinds of taking: taking an object guarded by another person, perceiving that it is guarded by another person, and moving it from its original position.

Again, there are four kinds of taking what has not been given that constitute a pārājika offense:^[79] taking it with one’s own hand, overseeing its taking, ordering another person to take it, and moving it from its original position.

Again, there are four kinds of taking that constitute a pārājika offense: taking an object while perceiving that it is not one’s own, taking it not merely for temporary use, taking it without permission, and moving it from its original position.

Again, there are four kinds of taking: taking another person’s property, perceiving it as another person’s property, its being a valuable object,^[80] and moving it from its original position.

Again, there are four kinds of taking: the object has an owner, one perceives that it has an owner, it is a valuable object, and it is moved from its original position.

Again, there are four kinds of taking: the object is guarded by another person, one perceives that it is guarded by another person, it is a valuable object, and it is moved from its original position.

Again, there are five kinds of taking what has not been given that constitute a pārājika offense: taking it with one’s own hand, overseeing another person’s taking of it, causing another person to take it, its being a valuable object, and moving it from its original position.

Again, there are five kinds: taking an object while perceiving that it is not one’s own, having no intention merely to take it temporarily, taking it without permission, its being a valuable object, and moving it from its original position.

Again, there are five kinds of taking: taking another person’s property, perceiving it as another person’s property, its being a valuable object, acting with a mind of theft, and moving it from its original position.

Again, there are five kinds: the object has an owner, one perceives that it has an owner, it is a valuable object, one acts with a mind of theft, and it is moved from its original position.

Again, there are five kinds of taking: the object is guarded by another person, it is a valuable object, one acts with a mind of theft, and it is moved from its original position.

Again, there are six kinds of taking what has not been given that constitute a pārājika offense: taking it with one’s own hand, overseeing the person who takes it, ordering another person to take it, its being a valuable object, acting with a mind of theft, and moving it from its former place. It is not one’s own property, and one perceives it as not being one’s own property; there are six kinds such as these. These are called the six kinds of theft that incur a pārājika offense.

Locations:^[81] a location beneath the ground, a location on the ground, a location on a conveyance, a location in a burden, a location in the open air, a location in a tree, a location in a village, a location in the wilderness, a location in a field, a location within a territory, a location on a boat, and a location in water. Or one secretly passes through a checkpoint without paying the tax. Or one takes property entrusted by another person. Or one takes water; takes tooth-sticks, fruit, vegetation, beings without feet, with two feet, with four feet, or with many feet, or jointly owned property. Or one acts by prior agreement,^[82] or lies in wait,^[83] or keeps watch,^[84] or blocks a path at a dangerous passage. These are called locations.^[85]

A location beneath the ground:^[86] treasure stores buried underground that no one has yet discovered, such as the seven precious substances—gold, silver, lapis lazuli, pearls, jade, mother-of-pearl, and agate; various kinds of pure gold,^[87] precious objects made of gold, robes, and blankets; or other requisites that have an owner and are buried beneath the ground. If any such object is worth five coins or more than five coins and one takes it with a mind of theft—by dragging it elsewhere, concealing it by burial, or moving it from its original position—then as soon as the object leaves its original position, one commits a pārājika offense. If one attempts to lift it but cannot lift it, one commits a thullaccaya offense.

A location on the ground:^[88] things not buried beneath the ground, such as the seven precious substances—gold, silver, and so forth—up to robes and blankets; or other requisites that have an owner and are on the surface of the ground. If any such object is worth five coins or more than five coins and one takes it with a mind of theft—by dragging it elsewhere, concealing it by burial, or moving it from its original position—then as soon as the object leaves its original position, one commits a pārājika offense. If one attempts to lift it but cannot lift it, one commits a thullaccaya offense.

A location on a conveyance:^[89] there are four kinds of conveyance: elephant conveyances, horse conveyances, wheeled conveyances, and conveyances borne on foot. Other means of transport are also all called conveyances. Objects on a conveyance include the seven precious substances—gold, silver, and so forth—up to robes and blankets; or other requisites that have an owner.

If any such object is worth five coins or more than five coins and one takes it with a mind of theft—by dragging it elsewhere, concealing it by burial, or moving it from its original position—then as soon as the object leaves its original position, one commits a pārājika offense. If one attempts to lift it [574a1] but does not lift it, one commits a thullaccaya offense. Or one may lead a conveyance from a main road to a main road, from a main road to a side road, from a side road to a main road, from inside a pit to the rim of the pit, or from the rim of a pit into the pit.

In this way, one takes the conveyance away from its original position. As soon as it leaves its original position, one commits a pārājika offense. If one attempts to take it but does not take it, one commits a thullaccaya offense.

A location in a burden: an object carried on the head, borne on the shoulder, carried on the back, or held against the chest; or any other object being carried. Such burdens may contain objects including the seven precious substances—gold, silver, and so forth—up to robes and blankets; or other requisites that have an owner. If any such object is worth five coins or more than five coins and one takes it with a mind of theft—by dragging it elsewhere, concealing it by burial, or moving it from its original position—then as soon as the object leaves its original position, one commits a pārājika offense.

If one attempts to lift it but does not lift it, one commits a thullaccaya offense. Or one may carry a burden from a main road to a main road, from a main road to a side road, from a side road to a main road, from inside a pit to the rim of the pit, or from the rim of a pit into the pit. In this way, with a mind of theft, one carries it away from its former place; as soon as it leaves the object’s position, one commits a pārājika offense.

If one attempts to take it but does not take it, one commits a thullaccaya offense.

A location in the open air:^[90] objects blown through the air by the wind, such as feathers, kiep-boi, cau-gia-la, sai-la-ba-ni, so ma, thorns, cotton, bat-dam-lam-ba, dau-dau-la, wild geese, cranes, peacocks, parrots, and pigeons. There may also be other useful objects that have an owner. If any such object is worth five coins or more than five coins and one takes it with a mind of theft—by dragging it elsewhere, concealing it by burial, or moving it from its original position—then as soon as the object leaves its original position, one commits a pārājika offense. If one attempts to lift it but cannot lift it, one commits a thullaccaya offense.

An elevated location:^[91] an object raised and placed on a tree, wall, fence, precipice, ivory peg,^[92] clothes rack, hammock, wooden bed, large or small cushion, pillow, or mat spread upon the ground. Upon these may be gold, silver, and so forth, up to robes and blankets; or other requisites that have an owner. If any such object is worth five coins or more than five coins and one takes it with a mind of theft—by dragging it elsewhere, concealing it by burial, or moving it from its original position—then as soon as the object leaves its original position, one commits a pārājika offense. If one attempts to lift it but cannot lift it, one commits a thullaccaya offense.

Village location: There are four kinds of villages, as stated above.^[93] In such a village there may be gold, silver, and so forth, down to robes and blankets, or other requisites that have an owner. If these articles are worth five coins or more than five coins, and one takes them with the intent to steal—by dragging them elsewhere, concealing them by burial, or moving them from their original position—as soon as an article leaves its original position, one commits a parajika offense.

If one employs a means intending to lift it but is unable to do so, one commits a thullaccaya offense. If one uses devices to attack and destroy a village, floods it with water, relies on the coercive power of acquaintances, or employs specious arguments to bewilder and deceive others so as to take something, then as soon as one obtains it, one commits a parajika offense. If one employs a means intending to take it but fails to obtain it, one commits a thullaccaya offense.

Wilderness location: An open tract of land outside a village that has an owner. In such an open tract there may be gold, silver, and so forth, down to robes and blankets, or other requisites that have an owner. If these articles are worth five coins or more than five coins, and one takes them with the intent to steal—by dragging them elsewhere, concealing them by burial, or moving them from their original position—as soon as an article leaves its original position, one commits a parajika offense.

If one employs a means intending to lift it but does not lift it, one commits a thullaccaya offense. Or if, by some means, one damages another person’s open land, floods it with water, relies on the coercive power of acquaintances, or employs specious arguments to bewilder and deceive others so as to take something, then as soon as one obtains it, one commits a parajika offense. If one employs a means intending to take it but fails to obtain it, one commits a thullaccaya offense.

Field location: a rice field, a barley field, or a sugarcane field. There may also be other kinds of fields in which there is gold, silver, and so forth, down to robes and blankets, or other requisites that have an owner. If these articles are worth five coins or more than five coins, and one takes them with the intent to steal—by dragging them elsewhere, concealing them by burial, or moving them from their original position—as soon as an article leaves its original position, one commits a parajika offense.

If one employs some means to damage another person’s field, floods it with water, relies on the coercive power of acquaintances, or employs specious arguments to bewilder and deceive others so as to take something, then as soon as one obtains it, one commits a parajika offense. If one employs a means intending to take it but fails to obtain it, one commits a thullaccaya offense.

Property:^[94] This may be the grounds of a house, the grounds of a marketplace or shop, an orchard, a vegetable garden, a pond or lake, a front courtyard, the area behind a house, or some other place where there is gold, silver, and so forth, down to robes and blankets, or other requisites that have an owner. If these articles are worth five coins or more than five coins, and one takes them with the intent to steal—by dragging them elsewhere, concealing them by burial, or moving them from their original position—as soon as an article leaves its original position, one commits a parajika offense.

If one employs some means to damage another person’s property, floods it with water, relies on the coercive power of acquaintances, or employs specious arguments to bewilder and deceive others so as to take something, then as soon as one obtains it, one commits a parajika offense. If one employs a means intending to take it but fails to obtain it, one commits a thullaccaya offense.

Boat location: a small boat, a large boat, a round-bellied boat,^[95] a dugout canoe,^[96] a covered boat, a sailboat, a turtle-shaped boat, a soft-shelled-turtle-shaped boat, a leather boat, a boat made of floats, a boat made from fruit,^[97] a suspended boat,^[98] a raft-wing boat, or any other kind of boat in which there is gold, silver, and so forth, down to robes and blankets, or other requisites that have an owner. If these articles are worth five coins or more than five coins, and one takes them with the intent to steal—by dragging them elsewhere, concealing them by burial, or moving them from their original position—as soon as an article leaves its original position, one commits a parajika offense.

If one employs a means intending to take it but fails to obtain it, one commits a thullaccaya offense. If one moves a boat from this bank to the other bank or from the other bank to this bank; upstream or downstream; sinks it to the bottom of the water or moves it onto the bank; or unties it and moves it elsewhere, one commits a parajika offense. If one employs a means intending to take it but fails to obtain it, one commits a thullaccaya offense.

Water location: a treasure store containing gold, silver, the seven precious substances, and various robes and blankets submerged beneath the water; or an otter, fish, soft-shelled turtle, crocodile,^[99] utpala flowers, padma flowers, kumuda flowers, pundarika flowers,^[100] or other things in the water that have an owner. If these things are worth five coins or more than five coins, and one takes them with the intent to steal—by dragging them elsewhere, concealing them by burial, or moving them from their original position—as soon as a thing leaves its original position, one commits a parajika offense.

If one employs a means intending to take it but fails to obtain it, one commits a thullaccaya offense. If one employs some means to damage another person’s body of water... up to committing a thullaccaya offense, it is as stated above.

Evading customs duty:^[101] According to the law, a bhikkhu is not required to pay customs duty. If an article belonging to a layperson is subject to customs duty, and a bhikkhu, with the intent to steal, carries it for another person past the customs station or throws it beyond the checkpoint, when the article is worth five coins or more than five coins; or if he conceals it by burial, moves it, employs specious arguments to bewilder and deceive others, or uses spells to convey it across... up to employing a means, he commits a thullaccaya offense, as above.

Taking property entrusted by another: If an article entrusted by another person to be carried is worth five coins or more than five coins, and one conceives the intent to steal it, moving it from the head to the shoulder or from the shoulder to the head;^[102] from the right shoulder to the left shoulder or from the left shoulder to the right shoulder; from the left hand to the right hand or from the right hand to the left hand; holding it against one’s chest; or placing it on the ground and moving it from its original position—as soon as it is moved from its former position, one commits a parajika offense. If one employs a means... one commits a thullaccaya offense.

Water: Various kinds of fragrant water or medicinal water may be kept in water vessels such as jars, large or small vats, or other kinds of containers. If the water is worth five coins or more than five coins, and one takes it with the intent to steal—by dragging it elsewhere, concealing it by burial, or moving it from its original position—as soon as it leaves its original position, one commits a parajika offense. If one employs a means intending to take it but fails to obtain it, one commits a thullaccaya offense.

Tooth-sticks:^[103] Whether one or two, many sticks, a handful, a bundle, an armful, or a shoulder-load; whether perfumed or coated with medicine—if they are worth five coins or more than five coins, and one takes them with the intent to steal—by dragging them elsewhere, concealing them by burial, or moving them from their original position—as soon as they leave their original position, one commits a parajika offense. If one employs a means intending to take them but fails to obtain them, one commits a thullaccaya offense.

Garden: All grasses, trees, woodland plants, flowers, and fruits that have an owner—if they are worth five coins or more than five coins, and one takes them with the intent to steal, by dragging them elsewhere, concealing them by burial, or moving them from their original position—as soon as they leave their original position, one commits a parajika offense. If one employs a means intending to take them but fails to obtain them, one commits a thullaccaya offense.

Footless living beings: such as snakes, fish, and all other kinds of footless living beings that have an owner and are worth five coins or more: if one takes them with the intention to steal, whether by dragging them elsewhere, concealing them by burial, or moving them from their original place, as soon as the object leaves its original place, one commits a parajika offense. If one employs means intending to take it but does not succeed, one commits a thullaccaya offense.

Two-footed living beings: humans, nonhuman beings, birds, and other kinds of two-footed living beings that have an owner and are worth five coins or more: if one takes them with the intention to steal, whether by dragging them elsewhere, concealing them by burial, or moving them from their original place, as soon as the object leaves its original place, one commits a parajika offense. If one employs means intending to take it but does not succeed, one commits a thullaccaya offense.

Four-footed living beings: [575a1] such as elephants, horses, cattle, camels, donkeys, deer, goats, and other kinds of four-footed living beings that have an owner and are worth five coins or more: if one takes them with the intention to steal, whether by dragging them elsewhere, concealing them by burial, or moving them from their original place, as soon as the object leaves its original place, one commits a parajika offense. If one employs means intending to take it but does not succeed, one commits a thullaccaya offense.

Many-footed living beings: such as bees, uất-châu-long-già,^[104] centipedes,^[105] or other many-footed living beings that have an owner and are worth five coins or more: if one takes them with the intention to steal, one commits a parajika offense. If one employs means intending to take them but does not succeed, one commits a thullaccaya offense.

Joint enterprise:^[106] property acquired through a joint undertaking must be divided among all those involved. If it is worth five coins or more and one takes it with the intention to steal, one commits a parajika offense. If one employs means intending to take it but does not succeed, one commits a thullaccaya offense.

Joint agreement:^[107] one makes an agreement with others as to when to depart and when to arrive; whether to break through a wall and take property, rob it along the road, or set a fire, and thereby jointly acquire property. If such property is worth five coins or more and one takes it with the intention to steal, one commits a parajika offense. If one employs means intending to take it but does not succeed, one commits a thullaccaya offense.

Reconnaissance: “I shall go and observe that village, or a town, a ferry landing, a mountain cave, an inhabited place, a marketplace, or a workplace.” Property obtained from those places becomes common property. If it is worth five coins or more and one takes it with the intention to steal, one commits a parajika offense. If one employs means intending to take it but does not succeed, one commits a thullaccaya offense.

Guarding: “I shall guard the property acquired from outside. What is acquired shall be divided among us.” If such property is worth five coins or more and one takes it with the intention to steal, one commits a parajika offense. If one employs means intending to take it but does not succeed, one commits a thullaccaya offense.

Guarding the road: “I shall keep watch on the road. If the King’s troops, a band of robbers, or a householder’s troops come, we shall notify one another. The property acquired shall be divided among us.” If such property is worth five coins or more and one takes it with the intention to steal, one commits a parajika offense. If one employs means intending to take it but does not succeed, one commits a thullaccaya offense.

If one employs means to seek more than five coins and obtains more than five coins, one commits a parajika offense. If one employs means to seek more than five coins but obtains five coins, one commits a parajika offense. If one employs means to seek more than five coins but obtains less than five coins, one commits a thullaccaya offense.

If one employs means to seek more than five coins but obtains nothing, one commits a thullaccaya offense. If one employs means to seek five coins but obtains more than five coins, one commits a parajika offense. If one employs means to seek five coins but obtains less than five coins, one commits a thullaccaya offense.

If one employs means to seek five coins but obtains nothing, one commits a thullaccaya offense. If one employs means to seek less than five coins but obtains more than five coins, one commits a parajika offense. If one employs means to seek five coins and obtains five coins, one commits a parajika offense.

If one employs means to seek less than five coins and obtains less than five coins, one commits a thullaccaya offense. If one employs means to seek less than five coins but obtains nothing, one commits a dukkata offense.

If one instructs another to employ means to seek five coins and that person obtains more than five coins, both commit a parajika offense. If one employs means by instructing another to seek more than five coins and that person obtains five coins, both commit a parajika offense. If one employs means by instructing another to seek five coins and that person obtains less than five coins, both commit a thullaccaya offense.

If one employs means by instructing another to seek more than five coins but that person obtains nothing, both commit a thullaccaya offense. If one employs means by instructing another to seek five coins and that person obtains more than five coins, both commit a parajika offense. If one employs means by instructing another to seek five coins and that person obtains five coins, both commit a parajika offense.

If one employs means by instructing another to seek five coins but that person does not obtain less than five coins, both commit a thullaccaya offense. If one employs means by instructing another to seek five coins but that person obtains nothing, both commit a thullaccaya offense. If one employs means by instructing another to seek less than five coins but that person obtains more than five coins, the person who takes it commits a parajika offense, while the person who gave the instruction commits a thullaccaya offense.

If one employs means by instructing another to seek less than five coins and that person obtains five coins, the person who takes it commits a parajika offense, while the person who gave the instruction commits a thullaccaya offense. If one employs means by instructing another to seek less than five coins and that person obtains less than five coins, both commit a thullaccaya offense. If one employs means by instructing another to seek less than five coins but that person obtains nothing, both commit a dukkata offense.

If one employs means by instructing another to seek five coins or more, but the person instructed takes a different object, the person who takes it commits a parajika offense, while the person who gave the instruction commits a thullaccaya offense. If one employs means by instructing another to seek five coins or more, but the person who accepts the instruction instead takes an object from another place, the person who takes it commits a parajika offense, while the person who gave the instruction commits a thullaccaya offense.

If one employs means by instructing another to seek five coins or more, and the person who accepts the instruction is merely acting as an agent and has no intention to steal, then if that person obtains five coins or more, the person who gave the instruction commits a parajika offense, while the person sent commits no offense. If one tells another person to take an object,^[108] and the person who accepts the instruction understands it as an instruction to steal, then if the object taken is worth five coins or more, the person who accepts the instruction commits a parajika offense, while the person who gave the instruction commits no offense.

If an object has an owner, one clearly knows that it has an owner, and one takes it without being given it, then if it is worth five coins or more, one commits a parajika offense. If one suspects that it has an owner and takes five coins or more, one commits a thullaccaya offense. If an ownerless object is perceived as having an owner and one takes five coins or more, one commits a thullaccaya offense.

If an ownerless object is perceived as having an owner and one takes five coins or more, one commits a thullaccaya offense. If one suspects that an object is ownerless and takes five coins or more, one commits a thullaccaya offense. If one takes an object that has an owner, perceiving it as having an owner, and it is worth less than five coins, one commits a dukkata offense.

If an ownerless object is perceived as having an owner and one takes less than five coins, one commits a dukkata offense. If one suspects that an object is ownerless and takes less than five coins, one commits a dukkata offense.

For a bhikkhuni, it is a parajika offense. For a sikkhamana, samanera, or samaneri, it is a dukkata offense, and they are to be expelled. Such constitutes an offense.

There is no offense when one takes something with the perception that it has been given, with the perception that it belongs to oneself, with the perception that it has been discarded, with the perception that one is borrowing it temporarily, or with the perception that the owner is an intimate friend.... In all the foregoing cases, there is no offense.

Those who do not commit an offense are: the first offender before the precept was established, one who is insane, mentally deranged, afflicted by severe pain, or under duress. Such cases constitute no offense.^[109]

Notes:

^[1] (T22n1428, p. 568c6 四波羅夷法之一)

^[2] The country of Sūrabha 蘇羅婆國; the Five-Part Vinaya: the country of Surabha 須賴婆國; both are transcriptions of Skt. Śūrasena (Pali: Sūrasena), one of the sixteen great states in the Buddha’s time; see Dīrgha Āgama 5, “Janavasabha Sūtra”; D.18, Janavasabha. The Mahāsāṃghika Vinaya: the country of Śrāvastī 舍衛國 (Skt. Śrāvasti, Pali: Sāvatthī). The Ten-Recitation Vinaya: the Buddha was at Vaiśālī 毘耶離, Skt. Vaiśāli (Pali: Vesālī).

^[3] Verañjā 毘籣若. Pali: Verañjā, a town near Sāvatthī, on the road to Vesālī.

^[4] Na-lân-la-tân-châu-mạn-đà-la 那隣羅濱洲曼陀羅; Pali: Naḷerupucimanda, a pucimanda (Nimba) tree containing a shrine dedicated to the yakṣa Naḷeru. The Five-Part Vinaya: dwelling beneath a tree in the forest 住林樹下.

^[5] Unattached Person 無著人, another translation of the term arhat.

^[6] The country of Pāli 波離國; the Five-Part Vinaya: the country of Pāli 波利國. Pali (Vin.iii. 6): Uttarāpathakā assavāṇijā, horse merchants from Uttarāpatha, a geographical name generally designating the region of northern India.

^[7] Uttarakuru 鬱單越; Skt. (= Pali): Uttarāpatha.

^[8] Naturally ripened fine rice 自然粳米, a kind of rice that grows naturally and is not cultivated by people; see Dīrgha Āgama 6, the Sūtra on the Lesser Account of Origins, Taishō 1, p. 38a1. Cf. D.iii.88 (Aggañña-suttanta): akaṭṭha-pāko sāli pātur ahosi akaṇo athuso, naturally ripened rice appeared without being sown or cultivated, without husk or bran.

^[9] Pali (Vin.iii. 7): Mahāmoggallāna said to the Buddha: “The underside of this great earth is very fertile. I shall turn the great earth over so that the bhikkhus may obtain food.”

^[10] The original Chinese reads: man 丈夫.

^[11] Vipassī Buddha 毘婆尸佛; the Five-Part Vinaya: Duy-vệ Buddha 維衛佛. Pali: Vipassī.

^[12] Sikhī Buddha 式佛; the Five-Part Vinaya: Sikhī Buddha 尸葉佛. Pali: Sikhī.

^[13] Kakusandha Buddha 拘留孫佛; the Five-Part Vinaya: Kakusandha Buddha 拘樓孫佛. Pali: Kakusandha.

^[14] Kassapa Buddha 迦葉佛. Pali: Kassapa.

^[15] Vessabhū Buddha 隨葉佛. Pali: Vissabhu.

^[16] Koṇāgamana Buddha 拘那含牟尼佛. Koṇāgamana.

^[17] Pali, Pārājikā I, p. 7: under the Blessed Ones Vipassī, Sikhī, and Vessabhū, the holy life did not endure for long. Under the Blessed Ones Kakusandha, Koṇāgamana, and Kassapa, the holy life endured for a long time. The Five-Part Vinaya (T22n1421, p. 1b26) states the same as the Pali.

^[18] The twelve divisions of the sacred canon: Sūtra 契經, Geya 祇夜經, Vyākaraṇa 授記經, Gāthā 句經, Nidāna 因緣經, Jātaka 本生經, Udāna 善道經, Vaipulya 方等經, Adbhutadharma 未曾有經, Avadāna 譬喻經, and Upadeśa 優波提舍經. According to the Pali enumeration, there are only nine: suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ.

^[19] There is a noteworthy grammatical point in the Chinese translation. In the Pali text (Vin. iii. 8): (...) kilāsuno ahesuṃ sāvakānaṃ vitthārena dhammaṃ desetuṃ, “These Blessed Ones were not diligent (= were weary) in teaching the Dharma to the disciples in detail.” The adjective kilāsuno (weary = not diligent, nominative plural; Chinese: weary and disinclined 疲厭) qualifies the noun “Blessed Ones” (bhagavā), rather than the noun sāvakānaṃ (dative plural; Chinese: the disciples 諸弟子), as it does in the Chinese translation.

^[20] The Five-Part Vinaya (T22n1421, p. 1c10): “They taught the Dharma to their disciples by directing their minds, rather than saying aloud...”

^[21] Forest of Fear 恐畏林. The Five-Part Vinaya: Forest of Terror 恐怖林. Pali: aññatarasmiṃ bhiṃsanake vanasaṇḍe, in a certain forest grove filled with many terrors. It appears that this was not merely a forest bearing the name “Fear” (“Terror” or “Dread”). In the time of Śākyamuni, there was also a forest bearing such a name, Pali: Bhesakalāvana (Forest of Terror), in the country of Bhagga (Bà-kỳ); cf. A.ii. 61, iii. 295; S.iii. 1, iv. 116.

^[22] The Pali concludes: “For this reason, the holy life (brahmacariya) under the Blessed Ones Vipassī, Sikhī, and Vessabhū did not endure for long (na ciraṭṭhitikaṃ ahosi).”

^[23] Pali: buddhānubhānaṃ sāvakānaṃ, disciples who attained awakening by following the Buddha.

^[24] Chinese: stop for now 且止. Pali: āgamehi tvaṃ Sāriputta, “Wait, Sāriputta.”

^[25] Sudinna, the son of Kalanda Village 迦蘭陀村須提那子. The Five-Part Vinaya: the son of a wealthy householder of Nālandā, named Sudinna. The Mahāsāṃghika Vinaya: in the city of Vaiśālī there was the son of a wealthy householder named Yaśas 耶舍. The Ten-Recitation Vinaya: the son of a wealthy householder named Sudinna Kalandaka 加蘭陀. The Mūlasarvāstivāda Vinaya: the son of Kalandaka, named Sudinna 羯蘭鐸迦子蘇陳那. Pali (Vin.iii. 11): Sudinno nāma Kalanda(ka)putto seṭṭhiputto, Sudinna, the son of the wealthy householder Kalandaka.

^[26] The Four-Part Vinaya and the Mūlasarvāstivāda Vinaya: Seed 種子. The Mahāsāṃghika Vinaya and the Ten-Recitation Vinaya: Continuation of the Lineage 續種. Pali: Bījaka.

^[27] According to the Pali, Vin.iii.19, Bījaka and his mother later both went forth, and both attained arhatship.

^[28] The original Chinese reads: former second 故二. Pali: purāṇadutiyakā.

^[29] Meaning 義; here it is understood as conformity with the purpose of liberation.

^[30] For the similes concerning the perils of sensual desire, see Madhyama Āgama 54 (T1, p. 763c17); cf. Pali, M.22, Alagaddūpama.

^[31] Establishing the meanings of the ten clauses 集十句義. The Five-Part Vinaya and the Ten-Recitation Vinaya: “for the sake of ten benefits” 以十利故; the Mahāsāṃghika Vinaya: “the benefits of ten matters” 十事利益. Pali: dasa atthavase paṭicca, on the basis of ten meanings (purposes).

^[32] The Five-Part Vinaya (T22n1421, p. 3c1): 1. For the harmony of the Sangha; 2. For the unity of the Sangha; 3.

To restrain bad persons; 4. To allow those who possess a sense of shame to dwell at ease; 5. To eliminate the taints in this life; 6.

To extinguish the taints in future lives; 7. To inspire faith in those without faith; 8. To increase the faith of those who possess faith; 9.

To ensure that the True Dharma endures for a long time; 10. To distinguish the Vinaya so that the holy life may endure for a long time. The Mahāsāṃghika Vinaya (T22n1425, p. 228c24): 1.

To gather the Sangha; 2. To gather the Sangha most fully; 3. To bring ease to the Sangha; 4.

To subdue those without a sense of shame; 5. To allow those possessing moral shame and dread of wrongdoing to dwell at ease; 6. So that those without faith may gain faith; 7.

So that those who already have faith may increase their faith; 8. So that the taints may be exhausted in this life; 9. So that future taints may not arise; 10.

So that the True Dharma may long endure. The Mūlasarvāstivāda Vinaya (T23n1442, p. 629b22) is the same as the Pali. Pali, Vin.iii, p. 32: saṅghasuṭṭhutāya (for the excellence of the Sangha); saṅghaphāsutāya (for the comfort of the Sangha); dummaṅkūnaṃ puggalānaṃ niggahāya (to restrain those who possess no sense of shame); pesalānaṃ bhikkhūnaṃ phāsuvihārāya (so that gentle bhikkhus may dwell at ease); diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya (to restrain the taints in this life); sampāratikānaṃ āsavānaṃ paṭighātāya (to counteract the taints in future lives); appasannānaṃ pasādāya (for inspiring serene faith in those without faith); pasannānaṃ bhiyyobhāvāya (for increasing the faith of those who possess faith); saddhammaṭṭhitiyā (for the long endurance of the True Dharma);

vinayānuggahāya (for supporting and preserving the Vinaya).

^[33] The Vajjiputtakas 跋闍子. In the Mahāsāṃghika Vinaya (T22n1425, p. 231b24), the Buddha was dwelling at Vaiśālī, where there were two Licchavis 離車子. In the Ten-Recitation Vinaya (T23n1435, p. 1c22), the Buddha was at Śrāvastī, and there was a bhikkhu named Vajjiputtaka 跋耆子. In the Five-Part Vinaya (T22n1421, p. 4a1), there was a large group of bhikkhus; however, the incident is related after the causal account concerning the female monkey. Pali, Vin.iii.23: sambahulā vesālikā vajjiputtakā bhikkhū, a large group of Vajjian bhikkhus at Vesālī. The incident, however, is related after the causal account concerning the female monkey, as in the Five-Part Vinaya.

^[34] The original Chinese reads: being weak in the precepts and failing to acknowledge it 戒羸不自悔. The Ten-Recitation Vinaya: being weak in the precepts and failing to withdraw 戒羸不出. Pali: dubbalyaṃ anāvikatvā, without declaring one’s own incapacity (one’s inability to sustain the life of a bhikkhu).

^[35] Alms-going bhikkhu 乞食比丘; a bhikkhu who lives solely by going for alms; one of the twelve dhutanga practices. The Mahīśāsaka Vinaya (T22n1421, p. 3c6): araññaka bhikkhu 阿練若比丘; the Sarvāstivāda Vinaya (T23n1435, p. 2a1): a bhikkhu living alone in a forest in Kosala. Pali (Vin. iii. 22): a bhikkhu living in the Great Wood (Mahāvana), Vesāli.

^[36] Chinese: female monkey 雌獼猴; Pali: makkaṭī.

^[37] Chinese: inspecting the dwelling places 案行住處; the Mahīśāsaka Vinaya: inspecting the sleeping accommodations 案行臥具. Pali, ibid., senāsanacarikaṃ āhiṇḍantā, wandering about in search of a place to sleep and rest.

^[38] Mendicant bhikkhu 乞求比丘; the Mahīśāsaka Vinaya: begging bhikkhu 乞比丘; the Sarvāstivāda Vinaya (T23n1435, p. 2b30): a begging bhikkhu, because he begs food from others. Brahmins, when going to beg food, also say of themselves, “I am a bhikkhu.” Pali: bhikkhakoti bhikkhu, a bhikkhu is one who practices mendicancy.

^[39] Patchwork robe 割截衣; the Mahīśāsaka Vinaya: a robe of subdued color made from cut pieces 壞色割截衣. Pali: bhinnapaṭadharoti bhikkhu, a bhikkhu is one who wears a robe made from pieces of torn cloth.

^[40] Pali: samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno ti bhikkhu, a bhikkhu is one who has received full ordination (= has attained it) through a valid, irreversible act consisting of a motion followed by three proclamations, performed by a harmonious Sangha.

^[41] Chinese: for the bhikkhus 共比丘. Pali: bhikkhūnaṃ, the genitive plural of bhikkhu: (the training rule) of the bhikkhus. The Chinese version understands it as the dative: “for (= intended for) the bhikkhus.”

^[42] Sharing the same precepts 同戒; the Mahīśāsaka Vinaya: studying the Dharma of the precepts together 同學戒法; the Sarvāstivāda Vinaya: jointly entering the bhikkhus’ discipline of training 同入比丘學法; the Mūlasarvāstivāda Vinaya: equal in the training rules. Pali: sikkhā-sājīva-samāpanno, one who has undertaken the life and training rules (of the bhikkhus); explained (Vin. iii. 23): sikkhā (training) denotes the three trainings: higher morality, higher mind, and higher wisdom (adhisīla, adhicitta, adhipaññā); sājīvaṃ (way of life) denotes the training rules laid down by the Buddha (bhagavatā paññattaṃ sikkhāpadaṃ).

^[43] That is, feeling ashamed when thinking of oneself as a bhikkhu. Cf. Pali, Vin. iii. 24: bhikkhubhāvaṃ aṭṭīyamāno harāyamāno, distressed and ashamed at being a bhikkhu.

^[44] Cf. Pali, ibid., sāmaṇerabhāvaṃ patthayamāno, desiring to be a sāmaṇera (rather than a bhikkhu).

^[45] Cf. Pali, ibid., titthayasāvakabhāvaṃ patthayamāno, desiring to become a disciple of another religious sect.

^[46] Fellow practitioners of the holy life 諸梵行; also called companions in the holy life (Pali: sabrahmacārin), here referring to bhikkhus who train together, or fellow practitioners.

^[47] Chinese: weakness in the precepts 戒羸. Pali, ibid., dubbalyaṃ, (one’s own) weakness.

^[48] Impure conduct 不淨行, also called conduct contrary to the holy life. The holy life (Skt. = Pali: brahmacariya) originally meant living a life of celibacy in the service of Brahmā. In Buddhism, it refers to the abandonment of sexual desire. The Mahāprajñāpāramitā Śāstra, fascicle 20: “All devas who have abandoned sexual desire are called Brahmās.” The Chinese renders it as “pure conduct,” according to the meaning of purity through freedom from desire.

^[49] The Mahīśāsaka Vinaya (T22n1421, p. 4c21): “Pārājika is called a fallen state, an evil state, and a state in which the head is severed.” The Mahāsāṃghika Vinaya (T22n1425, p. 237b24): “Pārājika means regressing and falling away from the Dharma of wisdom, with no share in the fruits of the path.” The Sarvāstivāda Vinaya (T23n1435, p. 4b13): “Pārājika means fallen and inferior 墮不如; it is an extremely evil, grave, and serious offense.” The Mūlasarvāstivāda Vinaya (T23n1442, p. 630c6): “Pārājika 波羅市迦 is an extremely grave offense, utterly loathsome, and deserving of complete expulsion … one loses the essential nature of a bhikkhu and acts contrary to the nature of nirvana;

it is a fall, a collapse, and an irremediable defeat by another.” Pali, Vin. iii. 28: pārājiko hotī ti seyyathāpi nāma puriso sīrascchinno abhobbo tena sarīrabandhanena jīvituṃ, “One who commits a pārājika is like a man whose head has been cut off and who cannot live even if the body is joined together again.”

^[50] Not dwelling in communion 不共住. Pali, ibid., asaṃvāso ti saṃvāso nāma ekakammaṃ ekuddeso samasikkhatā, “Not dwelling in communion: sharing the same formal acts, the same recitation of the precepts, and equal training rules—this is dwelling in communion.”

^[51] Possessing both sexes 二形. The Mahīśāsaka and Sarvāstivāda Vinayas: possessing both sexual organs 二根. Pali: ubhatovyañjana, intersex, both male and female.

^[52] Paṇḍaka 黃門, one incapable of being male 不能男. The Mūlasarvāstivāda Vinaya: paṇḍaka 半擇迦. Pali: paṇḍaka, a castrated or emasculated person.

^[53] Nonhuman being 非人, referring to devas, spirits, and similar beings. Pali: amanussa.

^[54] Passages 道 refers to the urinary and anal passages; non-passages 非道 refers to other passages. Pali: magga: passāva-magga, vacca-magga.

^[55] Thullaccaya 偷蘭遮. The Mahīśāsaka Vinaya: thullaccaya 偷羅遮. Pali: thulla/thūlaccaya; Skt. sthūlātyaya, translated as: coarse offense, great offense, grave offense. The Samantapāsādikā, fascicle 9: “Thulla (Pali: thulla, thūla; Skt. sthūla) means great. Accaya 遮 indicates an obstruction to the path, followed by a fall into an evil realm.”

^[56] The Sarvāstivāda Vinaya (T23n1435, p. 2c29), the circumstances concerning Nanda: The Buddha was at Śrāvastī. At that time Nanda was practicing meditation in the forest when a celestial Māra enticed him and led him to have sexual intercourse with a dead mare. Immediately afterward, he came to his senses, ran straight to the monastery, and earnestly begged the Sangha not to expel him.

The Buddha instructed the bhikkhus to perform for Nanda a formal act consisting of a motion followed by three proclamations, allowing him to repent of the pārājika offense; this was called the “formal act of granting the discipline of continued training” 與學法. On that occasion, the Buddha established the conditions and duties for a bhikkhu granted the discipline of continued training. Cf. the Dharmaguptaka Vinaya, fascicle 35 (T22n1428, p. 809a8), concerning the formal act granting Nanda the discipline of continued training.

^[57] The concluding section of the Mahāsāṃghika Vinaya (T22n1425, p. 238a23): “The Blessed One was dwelling in the city of Vesālī, in the fifth year after his enlightenment, on the twelfth day of the fifth fortnight, after the midday meal, when the shadow inclined eastward by the height of half a seated person. On account of the case involving the Elder Yasa, son of Kalandaka, he laid down this precept.”

^[58] Mount Gṛdhrakūṭa in the city of Rājagṛha 羅閱城耆闍崛山. The Mahīśāsaka Vinaya (T22n1421, p. 5b1): the Buddha was in the city of Rājagṛha 王舍城. The Mūlasarvāstivāda Vinaya (T23n1442, p. 635c24): the Buddha was in Rājagṛha, in the Bamboo Grove Garden by the Kalandaka Pond 王舍城羯闌鐸迦池竹林園中. Pali, Vin. iii. 41: rājagahe viharati gijjhakūṭe pabbate.

^[59] Dhaniya, the potter’s son 檀尼迦陶師子. The Mahīśāsaka and Sarvāstivāda Vinayas: Dhaniya 達尼迦. The Mahāsāṃghika Vinaya: Elder Dhaniya, the potter’s son 瓦師子長老達膩伽. The Mūlasarvāstivāda Vinaya: Bhikkhu Dhaniya, the potter’s son 但尼迦苾芻陶師子. Pali: dhaniyo kumbhakāraputto.

^[60] A secluded place 閑靜處, also called arañña (Pali: arañña), generally referring to a deserted forest without wild beasts. The Mahīśāsaka Vinaya: Mount Isigili 乙羅山. The Mūlasarvāstivāda Vinaya: at an arañña 阿蘭若. Pali: Isigilipassa, the Cave of the Sages.

^[61] Chinese: a house made entirely of tiles 全成瓦屋. Pali: sabbamattikāmayaṃ kūṭikaṃ, a hut made entirely of clay.

^[62] The Mahīśāsaka Vinaya (T22n1421, p. 5b21): A bhikkhu who builds a house entirely of fired bricks commits a thullaccaya offense.

^[63] The Pali adds: mā pacchimā janatā pāṇesu pātavyataṃ āpajjati, lest future generations harm living beings.

^[64] King Bimbisāra of Magadha 摩竭國瓶沙王. The Sarvāstivāda Vinaya: King Ajātaśatru, son of Vaidehī and ruler of Magadha 摩竭國主韋提希子阿闍世王. The Mūlasarvāstivāda Vinaya: King Ajātaśatru, son of Bimbisāra of Magadha 摩揭陀國勝身之子未生怨王. Pali, Vin. iii. 43: the event occurred during the reign of King Seniya Bimbisāra of Magadha.

^[65] Keeper of the timber 守材人. The Mahīśāsaka Vinaya: superintendent of timber 典材令. The Mahāsāṃghika Vinaya: the chief minister and carpenter Yaśoda 木匠大臣耶輸陀. The Sarvāstivāda Vinaya: timber master 材木師. The Mūlasarvāstivāda Vinaya: the chief minister in charge of timber 掌木大臣. Pali: dārugaha gaṇaka.

^[66] Cf. Vin. iii. 43: devagahadārūni nagarapaṭisaṅkhārikāni, timber reserved for the King for repairing the city.

^[67] The Mahīśāsaka Vinaya: Chief Minister Varṣākāra 雨舍大臣. Pali: Vassakāra, chief minister of Magadha.

^[68] The head-anointed kshatriya kingly lineage 剎利王水澆頭種.

^[69] Ca-lâu 迦樓. V.iii. 45: purāṇavohāriko mahāmatto, (the bhikkhu) was formerly a high judicial minister.

^[70] Vin. nt., ... coraṃ gahetvā hanati vā bandhati vā pabbājeti vā, “... after apprehending the thief, either puts him to death, binds him, or banishes him.”

^[71] Vin. nt., pādena... tena kho pana samayena rājagahe pañcamāsako pādo hoti, “by 1 pāda... at that time, in Rājagaha, 1 pāda equaled 5 māsakas.”

^[72] In the Five-Part Vinaya, this precept was established twice. In the Mahāsāṃghika Vinaya, the precept was established three times; the time of its establishment was the sixth year after the attainment of enlightenment, in winter, on the tenth day of the latter half-month (that is, the twentieth day of the lunar month), after the midday meal, when the sunlit shadow inclined eastward to a length of two and a half persons. In the Ten Recitations Vinaya and the Mūlasarvāstivāda Vinaya, as in the Four-Part Vinaya, the precept was established once. In the Pali, the precept was established twice.

^[73] The Pali adds another criterion: a place where a merchant caravan encamps for more than four months is also called a village (gāma).

^[74] A secluded place. Five-Part Vinaya, Mahāsāṃghika Vinaya, and Ten Recitations Vinaya: open ground 空地. Mūlasarvāstivāda Vinaya: an unoccupied, secluded place 空閑處. Pali, Vin.ii.48: araññaṃ, a forest; it explains that, apart from a village and the areas adjoining a village, everything else is arañña (ṭhapetvā gāmañ ca gāmūpacārañ ca avasesaṃ araññaṃ nāma).

^[75] Taking what is not given 不與取. Pali: adinnaṃ nāmaṃ yaṃ adinnaṃ anissaṭṭhaṃ apariccattaṃ rakkhittaṃ gopitaṃ mamāyitaṃ parapariggahitaṃ (Vin.iii.46): what is not given means that which has not been given, has not been relinquished, has not been abandoned, is protected, is guarded, is regarded as “mine,” and is possessed by another.

^[76] Taking with a thieving mind 盜心取; Five-Part Vinaya (T22n1421, p.6a22): property belonging to another, protected by another, which one takes without its being given, is called taking with a thieving mind 盜心. Pali: theyyasaṅkhātan ti theyyacitto avaharaṇacitto, with a furtive, thieving mind, with a mind intent on carrying away, this is called (taking) by stealth.

^[77] Five coins 五錢; Mahāsāṃghika Vinaya (T22n1425, p.244b1): Royal law is not fixed. One may be put to death for a minor theft, or not put to death for a major theft. According to the law of King Bimbisāra, 19 coins equaled 1 kế-lị-sa-bàn (Pali: kahāpaṇa); 1 kế-lị-sa-bàn was divided into four parts, and stealing an object worth one-quarter of it incurred the death penalty. Mūlasarvāstivāda Vinaya: five māsakas 五摩灑. Pali, Vin.iii, p.48: pañcamāsakaṃ. Literally, 1 māsaka (Skt. māṣaka) is an object whose exchange value equals one bean.

^[78] Chinese: three kinds 三種; unlike the three cases above, from this point onward “kind” refers to the factors that must be fulfilled to constitute an offense.

^[79] This should be understood as the four factors that must be fulfilled to constitute an offense.

^[80] Ten Recitations Vinaya: valuable object 重物, meaning an object worth five coins or more than five coins.

^[81] Chinese: place 處, identifying the original position of the stolen object in order to determine the factor constituting the offense.

^[82] Pali: saṅketakammaṃ, arranging together to commit theft.

^[83] Pali: ocarako, a scout.

^[84] Pali: oṇirakkho, a person who guards property entrusted by another and steals the property under his own protection.

^[85] Mahāsāṃghika Vinaya 3 (T22n1425, p.245a28), sixteen kinds of property: earth, things in the earth, water, things in the water, boats, things in boats, vehicles, things in vehicles, four-footed creatures, things upon the bodies of four-footed creatures, two-footed creatures, things upon the bodies of two-footed creatures, footless creatures, things upon the bodies of footless creatures, space (?), and things in space.

^[86] On the ground 地處. Pali: bhūmaṭṭhaṃ.

^[87] The original Chinese reads: “born form” 生像; Pali, literally: jātarūpa.

^[88] On dry land 地上處. Pali: thalaṭṭhaṃ, an object on dry land.

^[89] Chinese: vehicle 乘, also pronounced thặng. Five-Part Vinaya: vehicles and things conveyed 乘乘物, vehicles and objects in vehicles. Pali: yānaṃ yānaṭṭhaṃ, vehicles and objects in or upon vehicles.

^[90] In space 空處; Five-Part Vinaya: objects in empty space 虛空物, meaning objects placed in space through supernatural power, objects held in the beak of a bird that has an owner, or an owned object blown there by the wind. Mahāsāṃghika Vinaya: space and objects in space 虛空虛空中物, meaning various kinds of leaves, flowers, and fruits on trees. Pali: ākāsaṭṭhaṃ, an object in space, meaning things moving through space (ākāsagataṃ): birds, silk streamers, cloth, and even gold that falls (from a person) to the ground.

^[91] In an elevated place 上處; in the enumeration it is stated as “upon a tree” 樹上. Pali: vehāsaṭṭhaṃ, similar in meaning to “in space,” but explained as an object upon a bed, chair, statue, stake, and so forth.

^[92] The original Chinese reads: dragon tooth 龍牙. See n. 39, Nissaggiya 15.

^[93] Pali: gāmaṭṭhaṃ, within a village; objects are stored in four places: in the earth (bhūmaṭṭhaṃ), on dry land (thalaṭṭhaṃ), in space (ākāsaṭṭhaṃ), and in an elevated place (vehāsaṭṭhaṃ).

^[94] Dwelling area 處所, meaning the area in which people reside. Pali: vihāraṭṭhaṃ, objects within a residential area; there are four places, as within a village. See n. 93 above.

^[95] Korean edition: platform boat 臺船; Song-Yuan-Ming editions: pot boat 壺船. Pali: nāvā nāma yāya tarati, a boat, meaning a means of crossing a river.

^[96] A single-log boat 一木船, a type of boat made from a single log or piece of timber.

^[97] Fruit boat 果船.

^[98] Suspended boat 懸船.

^[99] Original Chinese transcription: thất-thâu ma-la 失收摩羅; Pali: suṃsumāra (Skt. śiśumāra), crocodile.

^[100] Types of aquatic flowers: ưu-bát-la 優钵羅 (Pali: uppala, Skt. utpala, blue lotus or water lily, blue auspicious lotus); bát-đầu-ma 钵頭摩 (Pali: paduma, Skt. padma, red lotus or water lily); câu-vật-đầu 拘勿頭 (Pali = Skt. kumuda, white or pink lotus); phân-đà-lị/lợi 分陀利 (Pali = Skt. puṇḍarīka, white lotus).

^[101] Pali: suṅkaghāṭa, a customs station (at border crossings).

^[102] Methods of surreptitiously substituting entrusted property in order to appropriate it.

^[103] Chinese: willow twig 楊支. Pali: dantapoṇaṃ, a tooth-cleaning implement, commonly made of pinewood.

^[104] Chinese: uất-châu-long-già 鬱周隆伽; Pali: uccāliṅga, a type of hairy insect (caterpillar).

^[105] Chinese: hundred-footed 百足; Pali: satapadī.

^[106] Joint property enterprise 同財業.

^[107] Joint agreement 共要; Pali: saṃketakamma.

^[108] Instructing someone to fetch an object 教取物 means instructing someone to go and obtain an object, not necessarily telling that person to steal it.

^[109] In the Chinese edition, this is the end of fascicle 1.