四分律
Chinese title:四分律
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Thích Nguyên Chứng - Thích Đức Thắng
Revision and Annotation
CHAPTER V
DISCIPLINARY PROCEDURES
A. PARAJIKA
I. SEXUAL MISCONDUCT
1. Upali’s Questions
[971c11]1. The Blessed One was staying at Vesali.
At that time, Upali rose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms, and asked:
“Venerable Blessed One, Sudinna, the son of Kalandaka,[1] engaged in sexual intercourse with his former wife. Did he thereby commit a parajika offense?”
The Buddha said:
“Upali, because the rule had not yet been established at that time, he did not commit an offense.”
A Vajjiputtaka bhikkhu, being sorrowful and unhappy and taking no delight in the pure life, returned home and engaged in sexual intercourse with his former wife. That bhikkhu thought: “The Blessed One has established this rule for the bhikkhus: ‘If a bhikkhu engages in sexual intercourse, performing the sexual act, he commits a parajika offense and may no longer remain in communion.’ I was sorrowful and unhappy and took no delight in the pure life, so I engaged in sexual intercourse with my former wife. Have I thereby committed a parajika offense?” Not knowing how this matter should be judged, he said to a fellow bhikkhu:
“The Blessed One has established this rule for the bhikkhus: ‘If a bhikkhu engages in sexual intercourse, performing the sexual act, he commits a parajika offense and may no longer remain in communion.’ I was sorrowful and unhappy and took no delight in the pure life, so I returned home and engaged in sexual intercourse with my former wife. Have I committed a parajika offense? It would be good, Venerable Sir, if you would report this matter to the Buddha on my behalf. I shall practice in accordance with whatever the Buddha teaches. If I am still permitted to cultivate the pure life within the Buddha-Dharma, I shall continue to do so.”
That bhikkhu then went to the Buddha, bowed his head at the Buddha’s feet, withdrew, and sat to one side. He fully reported the foregoing circumstances to the Buddha. On account of this matter, the Blessed One assembled the Bhikkhu Sangha and, in innumerable ways, rebuked the Vajjiputtaka bhikkhu:
“What you did was contrary to the Dharma, not the conduct of a renunciant, not pure conduct, [972a1] not conduct in harmony with the teaching. You did what ought not to have been done. Foolish man, why, when you took no delight in the pure life, did you return home and engage in sexual intercourse with your former wife? If there was penetration, you committed a parajika offense and may no longer remain in communion. If other bhikkhus are sorrowful and unhappy and take no delight in the pure life, they are permitted to renounce the training rules and return home. If afterward they wish to return to the Buddha-Dharma and cultivate pure conduct, they are permitted to go forth and receive full ordination again.”
2. At that time, Upali rose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms, and asked the Buddha:
“It is an orifice,[3] and one perceives it as an orifice. Is there an offense?”
The Buddha said:
“There is a parajika offense.”
Upali asked again:
“It is an orifice, and one is uncertain whether it is an orifice. Is there an offense?”
The Buddha said:
“There is a parajika offense.”
Upali asked again:
“It is an orifice, but one perceives it as not an orifice. Is there an offense?”
The Buddha said:
“There is a parajika offense.”
Upali asked again:
“It is not an orifice, but one perceives it as an orifice. Is there an offense?”
The Buddha said:
“There is a sthulatyaya offense.”
Upali asked again:
“It is not an orifice, and one is uncertain about it. Is there an offense?”
The Buddha said:
“There is a sthulatyaya offense.”
Upali asked again:
“It is a male, but one perceives him as a female and engages in sexual intercourse with him. Is there an offense?”
The Buddha said:
“There is a parajika offense.”
Upali asked again:
“It is a female, but one perceives her as a male and engages in sexual intercourse with her. Is there an offense?”
The Buddha said:
“There is a parajika offense.”
Upali asked again:
“One perceives this woman to be the same as another woman and engages in sexual intercourse with her. Is there an offense?”
The Buddha said:
“There is a parajika offense.”
“One perceives this man to be another man and engages in sexual intercourse with him. Is there an offense?”
The Buddha said:
“There is a parajika offense.”
3. Copulation with Animals
1. At that time, a bhikkhu engaged in sexual intercourse with a female elephant and was uncertain whether he had committed a parajika offense.
The Buddha said:
“He committed the offense.”
The same applied to the females of such species as cattle, horses, camels, deer, donkeys, goats, pigs, dogs, geese, peacocks, chickens, and so forth. In every case, there was a parajika offense.
2. The Blessed One was staying at Vesali. At that time, an alms-going bhikkhu dwelt in a forest.
A female monkey lived in that forest. The bhikkhu would go among the people to collect alms, bring the food back to the forest to eat, and give the leftovers to the female monkey. Consequently, the female monkey became increasingly familiar with him and constantly followed him.
Eventually, even when the bhikkhu caught hold of her with his hand, she did not flee. The bhikkhu then engaged in sexual intercourse with her. At that time, a group of bhikkhus were inspecting the lodgings and bedding, and in due course they came to that forest.
The female monkey approached the bhikkhus, stood before them, raised her tail, and made a suggestive display. Those bhikkhus thought: “This female monkey is making such a display before us. Could it be that some other bhikkhu has violated her?” The bhikkhus then concealed themselves in a hidden place to observe.
When the alms-going bhikkhu returned to the forest, he ate his meal and then gave food to the monkey. After the monkey had eaten, he engaged in sexual intercourse with her. Seeing this, the bhikkhus said:
“Venerable Sir, has the Buddha not established a prohibition forbidding bhikkhus from engaging in sexual intercourse?”
He replied:
“The Buddha prohibited it with women, but he did not prohibit it with animals.”
The bhikkhus returned to the Buddha, bowed their heads at his feet, withdrew, and sat to one side. They fully reported this matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and rebuked the alms-going bhikkhu:
“What you did was wrong, contrary to proper deportment, not the conduct of a renunciant, not pure conduct, and not conduct in harmony with the teaching. You did what ought not to have been done. Why did you engage in sexual intercourse with a female monkey? If there was penetration, you committed a parajika offense. Foolish man, you may no longer remain in communion.”
3. At that time, Upali rose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms, and asked the Blessed One:
“Greatly Venerable One, if a bhikkhu engages in sexual intercourse with another kind of animal, does he commit a parajika offense?”
The Buddha said:
“He commits the offense.”
4. Granting the Training Rule
1. At that time, the Blessed One was staying in Rajagriha. The bhikkhu Nandi[4] was meditating and attained mundane liberation of mind.
He emerged from the fourth dhyana. At that moment, a female heavenly Mara stood before him. The bhikkhu seized her, intending to violate her.
The Mara woman then went outside, and the bhikkhu followed her outside. Mara went out onto the veranda of the dwelling, and the bhikkhu followed her onto the veranda. Mara went into the courtyard, and the bhikkhu followed her into the courtyard.
Mara went outside the monastery, and the bhikkhu followed her outside the monastery. Outside the monastery lay a dead mare. At the mare’s corpse, the female Mara concealed her form and disappeared.
The bhikkhu Nandi then engaged in sexual intercourse with the dead mare. After doing so, the bhikkhu had no intention whatsoever of concealing it. He thought: “The Blessed One has established a rule for the bhikkhus forbidding sexual intercourse: if one engages in sexual intercourse, one commits a parajika offense and may no longer remain in communion.
I have now engaged in sexual intercourse and have no intention whatsoever of concealing it. Have I not committed a parajika offense? What should I do?” Nandi then said to a fellow bhikkhu: “The Blessed One has established a rule for the bhikkhus: if a bhikkhu engages in sexual intercourse, he commits a parajika offense and may no longer remain in communion.
I have now committed an impure act and have no intention whatsoever of concealing it. Have I not committed a parajika offense? It would be good, Venerable Sir, if you would report this to the Buddha on my behalf.
I shall practice in accordance with whatever the Buddha teaches.”
The bhikkhus went to the Buddha, bowed their heads at his feet, and sat to one side. They related this matter to him. The Buddha then assembled the Bhikkhu Sangha and said:
“Now the Sangha should impose the pārājika discipline upon the bhikkhu Nandī by a motion and three proclamations.”
The procedure is as follows: The offending bhikkhu should enter the midst of the Sangha, remove his footwear, bare his right shoulder, kneel with his right knee on the ground, join his palms, and declare:
“Venerable Sangha, please listen! I, the bhikkhu Nandī, committed the act of sexual intercourse and had no intention whatsoever of concealing it. I have now come before the Sangha to request the pārājika discipline. May the Sangha compassionately impose the pārājika discipline upon me.”
He should make the same request a second and a third time.
The Sangha should appoint a bhikkhu competent to perform the formal act, who, on the basis of the matter stated above, should make the motion:
“Venerable Sangha, please listen! This bhikkhu Nandī committed the act of sexual intercourse and had no intention whatsoever of concealing it. He has now come before the Sangha to request the pārājika discipline. If the time is appropriate for the Sangha, the Sangha may approve. The Sangha will now impose the pārājika discipline upon the bhikkhu Nandī. This is the motion.
“Venerable Sangha, please listen! This bhikkhu Nandī committed the act of sexual intercourse and had no intention whatsoever of concealing it. He has now come before the Sangha to request the pārājika discipline, and the Sangha will now impose the pārājika discipline upon this bhikkhu Nandī. Those elders who approve of the Sangha imposing the pārājika discipline upon the bhikkhu Nandī should remain silent; anyone who does not approve should speak. This is the first proclamation.”
The same should be proclaimed a second and a third time.
“The Sangha has imposed the pārājika discipline upon the bhikkhu Nandī. The Sangha approves and therefore remains silent. Thus do I record this matter.”
After the pārājika discipline has been imposed upon the offending bhikkhu, he should conduct himself in conformity with it. The practices of conformity are as follows: He may not confer higher ordination upon anyone or grant anyone dependence; he may not keep a novice; he may not accept an appointment to instruct bhikkhunīs, and even if appointed, he may not go to instruct them; he may not recite the precepts for the Sangha; he may not question or answer concerning the Vinaya in the midst of the Sangha; he may not accept an appointment by the Sangha as an officer;[5] he may not accept an appointment by the Sangha as an adjudicator of disputes;[6] he may not accept an appointment by the Sangha as a messenger; he may not enter a village early in the morning and return only late at night;
he should associate closely with bhikkhus and may not associate closely with followers of other paths or householders; he should conform to the practices of bhikkhus; he may not engage in worldly talk; he may not commit this offense again, nor any other offense, whether similar to it, arising from it, or more serious than it; he may not obstruct a formal act or the person performing a formal act; he may not allow a pure bhikkhu to spread out a seat for him, wash his feet, bring him a water vessel, wipe his footwear, massage his body, bow to him, welcome him, or greet him; he may not allow a pure bhikkhu to carry his robe or bowl; he may not accuse a pure bhikkhu of an offense, perform an act of reminding him, or perform an act based on his own admission;
he may not support another person’s accusation; he may not obstruct the recitation of the precepts or the invitation ceremony; and he may not quarrel with a pure bhikkhu.
Once the pārājika discipline has been imposed upon a bhikkhu, when the Sangha recites the precepts or performs a formal act, whether he attends or does not attend, the Sangha commits no offense. [973a1]
The bhikkhus asked:
“If a bhikkhu upon whom the pārājika discipline has been imposed commits the offense again, may the pārājika discipline be imposed upon him once more?”
The Buddha said:
“It may not be imposed again; he should instead be expelled.”
5. Improper Orifices
1. At that time, there was a bhikkhu whose body was supple, and he inserted his penis into his own mouth. He was uncertain whether he had committed a pārājika offense.
The Buddha said:
“He committed an offense.”
2. There was a bhikkhu named Lambana whose penis was long. He grasped it and inserted it into his anus. He was uncertain whether he had committed a pārājika offense.
The Buddha said:
“He committed an offense.”
3. At that time, a bhikkhu had an erection. Another bhikkhu immediately grasped his penis and put it into his own mouth. The first bhikkhu experienced no pleasure, withdrew, and did not consent. Yet he became uncertain: “Have I thereby committed a pārājika offense?”
The Buddha said:
“You did not commit an offense. The other bhikkhu committed an offense.”
4. One morning, a bhikkhu donned his robe, took his bowl, and went to a householder’s home to seek alms. In that household was a boy who had an erection. The bhikkhu immediately grasped the boy’s penis and put it into his own mouth. He then became uncertain: “Have I committed a pārājika offense?” The Buddha said:
“You committed an offense.”
6. Coerced Sexual Intercourse
1. A bhikkhu forcibly compelled another bhikkhu to engage in sexual intercourse with him. The latter became uncertain: “Have I committed a pārājika offense?” The Buddha asked:
“Did you experience pleasure?”
He replied, “Yes.”
The Buddha said:
“Both of you committed a pārājika offense.”
A bhikkhu engaged in sexual intercourse with a novice and then became uncertain: “Have I committed an offense?”
The Buddha asked:
“Novice, did you experience pleasure?”
The novice replied, “Yes.”
The Buddha said:
“Both of you committed an offense.”
A novice forcibly compelled a fully ordained bhikkhu to engage in sexual intercourse with him. The bhikkhu then became uncertain, and the Buddha asked him:
“Bhikkhu, did you experience pleasure?”
The bhikkhu replied, “Yes.”
The Buddha said:
“Both of you committed an offense.”
A novice engaged in sexual intercourse with another novice and then became uncertain. The Buddha asked:
“Did you experience pleasure?”
The novice replied, “Yes.”
The Buddha said:
“Both of you committed an offense.”
A bhikkhu was forcibly compelled by another bhikkhu to engage in sexual intercourse. He experienced no pleasure. After the penetration ceased, he became uncertain. The Buddha asked:
“Did you experience pleasure?”
The bhikkhu replied, “I experienced no pleasure.”
The Buddha said:
“You did not commit an offense. The one who penetrated committed an offense.”
A bhikkhu forcibly compelled a novice to engage in sexual intercourse. The novice experienced no pleasure. After the penetration ceased, he became uncertain. The Buddha asked the novice:
“Did you experience pleasure?”
The novice replied, “I experienced no pleasure.”
The Buddha said:
“You did not commit an offense. The one who penetrated committed an offense.”
A novice forcibly compelled a bhikkhu to engage in sexual intercourse. The bhikkhu experienced no pleasure. After the penetration ceased, he became uncertain. The Buddha asked:
“Did you experience pleasure?”
The bhikkhu replied, “I experienced no pleasure.”
The Buddha said:
“You did not commit an offense. The one who penetrated committed an offense.”
A novice forcibly compelled another novice to engage in sexual intercourse. The latter experienced no pleasure. After the penetration ceased, he became uncertain. The Buddha asked:
“Did you experience pleasure?”
The novice replied, “I experienced no pleasure.”
The Buddha said:
“You did not commit an offense. The one who penetrated committed an offense.”
There was a bhikkhu whose physical faculty was impaired and who had no sensation. He thought: “I have no sensation, so if I engage in sexual intercourse, I will commit no offense.”
After engaging in sexual intercourse, he became uncertain. The Buddha said:
“You committed a pārājika offense.”
There was a bhikkhu whose penis did not become erect. He thought that if he engaged in sexual intercourse, he would commit no offense. He then engaged in sexual intercourse and afterward became uncertain. The Buddha said:
“You committed a pārājika offense.”
A bhikkhu thought: “I shall engage in sexual intercourse with a sleeping woman. She will not be aware of pleasure, so I will commit no offense.” He then engaged in sexual intercourse with her and afterward became uncertain. The Buddha said:
“You committed a pārājika offense.”
A bhikkhu thought: “I shall engage in sexual intercourse with an intoxicated woman. She will not be aware of pleasure, so I will commit no offense.” He then engaged in sexual intercourse with her and afterward became uncertain. The Buddha said:
“You committed a pārājika offense.”
A bhikkhu thought: “I shall engage in sexual intercourse with an insane woman. She will not be aware of pleasurable sensation, so I will commit no offense.” He then engaged in sexual intercourse with her and afterward became uncertain. The Buddha said:
“You committed a pārājika offense.”
A bhikkhu thought: “I shall engage in sexual intercourse with a woman who is enraged. She will experience no pleasure, so no offense will be committed.” He then engaged in sexual intercourse with her and afterward became uncertain. The Buddha said:
“You committed a pārājika offense.”
A bhikkhu thought: “I shall engage in sexual intercourse with a woman who is suffering from severe pain. She will experience no pleasure, so I will commit no offense.” He then engaged in sexual intercourse with her and afterward became uncertain. The Buddha said:
“You committed a pārājika offense.”
A bhikkhu thought: “I shall engage in sexual intercourse with a woman whose physical faculty is impaired. She will not be aware of pleasure, so I will commit no offense.” He then engaged in sexual intercourse with her and afterward became uncertain. The Buddha said:
“You committed a pārājika offense.”
A bhikkhu thought: “If I force a woman to engage in sexual intercourse, and she experiences no pleasure, I do not commit an offense.” He then engaged in sexual intercourse and afterward became doubtful. The Buddha said:
“You have committed a parajika offense.”
A bhikkhu thought: “If I force a pandaka to engage in sexual intercourse, and he experiences no pleasure, I do not commit an offense.” He then engaged in sexual intercourse and afterward became doubtful. The Buddha said:
“You have committed a parajika offense.”
A bhikkhu thought: “If I force a man to engage in sexual intercourse, and he experiences no pleasure, I do not commit an offense.” He then engaged in sexual intercourse and afterward became doubtful. The Buddha said:
“You have committed a parajika offense.”
At that time, a woman forced a bhikkhu to engage in sexual intercourse. The bhikkhu experienced no pleasure; when it was withdrawn, he became doubtful. The Buddha asked the bhikkhu:
“Did you experience pleasure?”
He replied:
“I experienced no pleasure.”
The Buddha said:
“You did not commit an offense.”
A pandaka forced a bhikkhu to engage in sexual intercourse, and the bhikkhu became doubtful. The Buddha asked the bhikkhu:
“Did you experience pleasure?”
He replied:
“I experienced no pleasure.”
The Buddha said:
“You did not commit an offense.”
A man forced a bhikkhu to engage in sexual intercourse with him. The bhikkhu experienced no pleasure; when it was withdrawn, he became doubtful. The Buddha asked the bhikkhu:
“Did you experience pleasure?”
The bhikkhu replied: “I experienced no pleasure.”
The Buddha said:
“You did not commit an offense.”
At that time, an evil bhikkhu, an evil novice, or an evil forest-dweller forcibly penetrated a bhikkhu through the anus or mouth and engaged in sexual intercourse. The latter experienced physical pleasure. When it was withdrawn, he became doubtful. The Buddha asked:
“Did you experience pleasure?” He replied:
“I experienced pleasure.”
The Buddha said:
“Both of you have committed a parajika offense.”
An evil bhikkhu, an evil novice, or an evil forest-dweller forcibly penetrated a bhikkhuni, novice, female novice, or siksamana through the urinary or excretory passage or through the mouth and engaged in sexual intercourse. The latter experienced pleasure. When it was withdrawn, that person became doubtful. The Buddha asked:
“Did you experience pleasure?”
That person replied:
“I experienced pleasure.”
The Buddha said:
“Both of you have committed an offense.”
An evil bhikkhu, an evil novice, or an evil forest-dweller forcibly penetrated a bhikkhu through the anus or mouth and engaged in sexual intercourse. The latter experienced no pleasure and became doubtful. The Buddha asked the bhikkhu:
“Bhikkhu, did you experience pleasure?”
He replied:
“I experienced no pleasure.”
The Buddha said:
“You did not commit an offense. The other person committed an offense.”
An evil bhikkhu, an evil novice, or an evil forest-dweller forcibly penetrated a bhikkhuni, siksamana, novice, or female novice through the urinary or excretory passage or through the mouth and engaged in sexual intercourse. The latter experienced no pleasure. When it was withdrawn, that person became doubtful. The Buddha asked the female novice:
“Did you experience pleasure?”
She replied:
“I experienced no pleasure.”
The Buddha said:
“You did not commit an offense. The other person committed an offense.”
An evil bhikkhu, an evil novice, or an evil forest-dweller forcibly penetrated a sleeping bhikkhu through the urinary or excretory passage or through the mouth and engaged in sexual intercourse. The sleeping bhikkhu was unaware of it, and upon awakening he still did not know what had happened. He became doubtful. The Buddha asked:
“Were you aware of it or not?”
He replied:
“I was not aware of it.”
The Buddha said:
“You did not commit an offense. The other person committed an offense.”
An evil bhikkhu, an evil novice, or an evil forest-dweller forcibly penetrated a sleeping bhikkhuni, siksamana, novice, or female novice through the urinary or excretory passage or through the mouth and engaged in sexual intercourse. The sleeping person was unaware of it, and upon awakening still did not know what had happened. That person became doubtful. The Buddha asked:
“Were you aware of it?”
That person replied:
“I was not aware of it.”
The Buddha said:
“You, female novice,[7] did not commit an offense. The other person committed an offense.”
An evil bhikkhu, an evil novice, or an evil forest-dweller penetrated a sleeping bhikkhu through the anus or mouth and engaged in sexual intercourse. The sleeping bhikkhu awoke but experienced no pleasure. When it was withdrawn, he became doubtful. The Buddha asked:
“Did you experience pleasure?”
He replied:
“I experienced no pleasure.”
The Buddha said:
“You, female novice, did not commit an offense. The person who penetrated you committed an offense.”
An evil bhikkhu, an evil novice, or an evil forest-dweller penetrated a sleeping bhikkhuni, siksamana, novice, or female novice through the urinary or excretory passage or through the mouth and engaged in sexual intercourse. The sleeping person was initially unaware of it. Upon awakening, that person experienced no pleasure and became doubtful. The Buddha asked:
“Did you experience pleasure?”
That person replied: “I experienced no pleasure.”
The Buddha said:
“You did not commit an offense. The person who penetrated you committed an offense.”
An evil bhikkhu, an evil novice, or an evil forest-dweller penetrated a sleeping bhikkhu through the anus or mouth and engaged in sexual intercourse. The sleeping bhikkhu was initially unaware of it, [974a1] but upon awakening became aware and experienced pleasure. When it was withdrawn, he became doubtful. The Buddha asked:
“Did you experience pleasure?”
He said: “I did.”
The Buddha said:
“Both of you committed an offense.”
An evil bhikkhu, an evil novice, or an evil forest-dweller penetrated a sleeping bhikkhuni, siksamana, novice, or female novice through the urinary or excretory passage or through the mouth and engaged in sexual intercourse. The sleeping person was initially unaware of it, but upon awakening became aware and experienced pleasure. The Buddha asked:
“Did you experience pleasure or not?”
That person replied: “I experienced pleasure.”
The Buddha said:
“Both of you committed an offense.”
2. At that time, the bhikkhuni Utpalavarna slept during the daytime without closing her door. A robber entered the dwelling, engaged in sexual intercourse with her, and then departed. The bhikkhuni was unaware of it. After awakening, she saw impure matter soiling her body and thought: “My body is soiled with impure matter like this. Has someone violated me sexually?” She became doubtful. The Buddha said:
“You did not commit an offense. Nevertheless, a bhikkhuni must not sleep during the daytime without closing her door.”
The bhikkhuni Nanda was sitting during the daytime beneath a flowering tree in a place where many people were amusing themselves. Robbers seized her and forced sexual intercourse upon her. The bhikkhuni became doubtful. The Buddha asked:
“Nanda, did you experience pleasure or not?”
The bhikkhuni replied:
“Venerable Sir, it felt as though red-hot iron were being pressed against my body.”
The Buddha said:
“You did not commit an offense. Nevertheless, a bhikkhuni must not remain in such a place.”
3. There was a bhikkhu who observed the practice of almsround. In the morning, he put on his robe, took up his bowl, and went to the house of a layperson. A dog was tied beneath the doorway of that house. When it saw the bhikkhu, it barked. The bhikkhu felt compassion for it, so he untied it and let it go. The bhikkhu then went elsewhere. His former wife saw him and called him inside to engage in impure conduct. He thought: “I released another person’s dog and have already committed a parajika offense.” He then engaged in impure conduct with his former wife. The bhikkhus wondered: “Did this bhikkhu commit an offense through his earlier action or through his later action?”
The Buddha said:
“He did not commit an offense through the earlier action; he committed an offense through the later action. Nevertheless, one must not release another person’s dog.”
There was a bhikkhu who, in the morning, put on his robe, took up his bowl, and went to the house of a layperson. He saw a piglet drowning in water. When it saw the bhikkhu, it squealed. The bhikkhu felt compassion for it, pulled it out, and let it go. The bhikkhu then went elsewhere and encountered a woman with whom he had formerly had an illicit relationship. She invited him to engage in impure conduct. The bhikkhu thought: “I released another person’s pig and have already committed a parajika offense.” He then engaged in impure conduct. The other bhikkhus wondered: “Did this bhikkhu commit an offense through his earlier action or through his later action?” The Buddha said:
“He did not commit an offense through the earlier action. He committed an offense through the later action. Nevertheless, one must not do such a thing.”
A woman went to a beef vendor, bought some meat, and carried it away. A crow seized the piece of meat and flew off with it. Through carelessness, however, it dropped the meat into the alms bowl of a bhikkhu on almsround. The woman saw this and cried out:
“Venerable Sir, that piece of meat is mine. Do not take it away!”
The bhikkhu replied:
“It fell into my bowl; it is not your meat.”
Having said this, the bhikkhu continued carrying it away.
Later, while he was traveling along the road, a prostitute invited the bhikkhu to engage in impure conduct with her. He thought: “Just now I took another person’s meat and have already committed a parajika offense.” He then engaged in impure conduct with the woman. The bhikkhus wondered: “Did that bhikkhu commit an offense through his earlier action or through his later action?” The Buddha said:
“The former act is not an offense. The latter act is an offense. However, one must not take meat in such a manner.”
A bhikkhu engaged in sexual intercourse with the mouth of a dog and afterward became doubtful. The Buddha said:
“You have committed a pārājika offense.”
4. A bhikkhu lifted his robe to urinate. A dog came and licked the urine, then took the bhikkhu’s male organ into its mouth. He experienced no pleasure; he withdrew it and became doubtful. The Buddha asked the bhikkhu:
“Did you experience pleasure?”
The bhikkhu replied:
“I experienced no pleasure.”
The Buddha said:
“There is no offense.”
A bhikkhu lifted his robe to urinate. A dog licked the urine and then took the bhikkhu’s male organ into its mouth. The bhikkhu experienced pleasure; he withdrew it and became doubtful. The Buddha asked:
“Did you experience pleasure?”
The bhikkhu replied, “I experienced pleasure.”
The Buddha said:
“You have committed a pārājika offense.”
A bhikkhu lifted his robe while wading across the Airāvatī River. A fish took the bhikkhu’s male organ into its mouth. The bhikkhu experienced no pleasure; he withdrew it and became doubtful. The Buddha asked the bhikkhu:
“Did you experience pleasure?”
He replied, “I experienced no pleasure.”
The Buddha said:
“There is no offense.”
A bhikkhu lifted his robe while wading across the Airāvatī River. A fish took his male organ into its mouth. The bhikkhu experienced pleasure; he withdrew it and became doubtful. The Buddha asked the bhikkhu:
“Did you experience pleasure?”
He replied, “I experienced pleasure.”
The Buddha said:
“You have committed a pārājika offense.”
5. A bhikkhu engaged in sexual intercourse with the area between the passage for excrement and the passage for urine, and afterward became doubtful. The Buddha said:
“You have committed a sthūlātyaya offense.”
If it is at the bend of the leg, the armpit, the ear opening, an ulcerated sore, between the cords of a corded bed, between the boards of a wooden bed, at a large or small mortise, at a pillow, in a hole in the mud, or at the mouth of a vessel—whether one perceives it as an orifice or is doubtful—each case constitutes a sthūlātyaya offense.
A bhikkhu went for alms early in the morning, put on his robe, took his bowl, and went to the house of a layperson. A young girl lay sleeping on her back inside the doorway. The bhikkhu thought, “If I insert my male organ, I will commit a pārājika offense.” The bhikkhu inserted his great toe into her female organ and afterward became doubtful. The Buddha said:
“You have committed a saṅghādisesa offense.”
A bhikkhu was yawning. Another bhikkhu inserted his male organ into the first bhikkhu’s mouth. The first bhikkhu experienced no pleasure; the organ was withdrawn, and he became doubtful. The Buddha asked:
“Did you experience pleasure?”
He replied:
“I experienced no pleasure.”
The Buddha said:
“You have committed no offense. The one who inserted it committed an offense. From now on, when yawning, you should cover your mouth with your hand.”
A bhikkhu was in the bathhouse, rubbing the body of another bhikkhu. That bhikkhu’s body was soft and delicate. Lust arose in the first bhikkhu’s mind, and he committed an impure act. The other bhikkhu experienced no pleasure. When it was withdrawn, he became doubtful. The Buddha asked:
“Did you experience pleasure?”
He replied, “I experienced no pleasure.”
The Buddha said:
“You have committed no offense. The one who inserted it committed an offense.”
6. The Blessed One was staying in the country of Śrāvastī. At that time, a bhikkhu slept during the day without closing the door, and his male organ became erect.
Then a large group of women came to look around the Sangha’s dwelling, including the place where that bhikkhu was sleeping. Seeing the bhikkhu lying asleep on his back with his male organ erect, they became ashamed and quickly left. Among them was a wicked woman who had accompanied them.
She entered the room and engaged in sexual intercourse upon the bhikkhu’s body. Afterward, she placed a flower garland around the head of his male organ and departed. The bhikkhu remained asleep and knew nothing of it.
When he awoke, he saw that impure fluid had soiled his body and that a flower garland had been placed around his male organ. He thought, “Impure fluid has soiled my body, and a flower garland has been placed around my male organ. Did a woman engage in sexual intercourse with me?” He became doubtful.
The Buddha asked:
“Were you aware of it?”
He replied:
“I was not aware.”
The Buddha said:
“There is no offense. However, one must not sleep during the day without closing the door.”
7. At that time, in the country of Śrāvastī, a bhikkhu and a bhikkhunī who were mother and son entered the summer rains retreat. Mother and son met one another frequently. Because they saw one another so often, lust arose in both of them. The mother said to her son:
“You came out from this place; if you now enter it again, it should be permissible and not an offense.”
The son then acted according to his mother’s words and afterward became doubtful. The Buddha said:
“You have committed a pārājika offense.”
8. A bhikkhu engaged in sexual intercourse with the corpse of a woman and afterward became doubtful. The Buddha said:
“You have committed a pārājika offense.”
If the corpse is for the most part not decomposed, it constitutes a pārājika offense. If it is half decomposed, it constitutes a sthūlātyaya offense. If it is mostly decomposed or entirely decomposed, it also constitutes a sthūlātyaya offense. If only the skeleton remains, it likewise constitutes a sthūlātyaya offense.
9. At that time, the upāsikā Supiyā said to a bhikkhu, “If both the male organ and the female organ are covered by barriers, sexual intercourse should be permissible and not an offense.”
The bhikkhu then engaged in sexual intercourse according to her words and afterward became doubtful. The Buddha said:
“You have committed a pārājika offense.”
The upāsikā Supiyā said to a bhikkhu, “Have sexual intercourse with me, but discharge your semen outside. It should be permissible and not an offense.”
The bhikkhu then engaged in sexual intercourse according to her words and afterward became doubtful. The Buddha said:
“You have committed a pārājika offense.”
A prostitute said to a bhikkhu, “Wrap your male organ in a leaf and engage in sexual intercourse. It should be permissible and not an offense.” The bhikkhu engaged in sexual intercourse according to her words and afterward became doubtful. The Buddha said:
“You have committed a pārājika offense.”
A bhikkhu went to a charnel ground and saw the body of a dead woman whose clothing and adornments were still intact. He engaged in sexual intercourse with it and afterward became doubtful. The Buddha said:
“You have committed a pārājika offense.”
A bhikkhu who was guarding the dwelling had a young girl come to notify him that it was time for the meal. The bhikkhu seized her and forcibly engaged in [975a1] sexual intercourse. The child’s female organ was torn open and became connected with the passage for excrement, and the child died. He became doubtful. The Buddha asked:
“With what state of mind did you act?” He replied:
“I had no intention of killing her.”
The Buddha said:
“You have committed no offense of killing, but for sexual intercourse you have committed a pārājika offense.”
10. A bhikkhu engaged in sexual intercourse with a wooden image of a woman and afterward became doubtful. The Buddha said:
“You have committed a sthūlātyaya offense.”
A bhikkhu engaged in sexual intercourse with the painted image of a woman on a wall. The Buddha said:
“You have committed a sthūlātyaya offense.”
A bhikkhu engaged in sexual intercourse with a celestial woman and afterward became doubtful. The Buddha said:
“You have committed a pārājika offense.”
Sexual intercourse with an asura woman, nāga woman, yakṣa woman, female hungry ghost, or female animal capable of transformation likewise constitutes a pārājika offense in every case.
A bhikkhu put on his robe in the morning, took his bowl, and went to a layperson’s house to seek alms. It happened to be raining heavily, and a woman bent down to clear the floodwater, exposing her body. The bhikkhu thought, “I shall not touch the woman’s body, but shall only insert my male organ; perhaps there will be no offense.” Having thought this, he engaged in sexual intercourse and afterward became doubtful. The Buddha said:
“You have committed a pārājika offense.”
11. The Blessed One was staying in the country of Śrāvastī. A bhikkhu went to a wilderness dwelling and slept during the day. At that time, a woman gathering firewood engaged in sexual intercourse upon the bhikkhu’s body and then left. She stopped a short distance from the bhikkhu. When the bhikkhu awoke, he saw that impure fluid had soiled his body and thought, “Surely this woman engaged in sexual intercourse upon my body.” He became doubtful. The Buddha asked:
“Were you aware of it?”
He replied:
“I was not aware.”
The Buddha said that there was no offense. However, a bhikkhu must not sleep during the day in such a secluded place.
The Blessed One was staying in the country of Vṛji. At that time, a bhikkhu dwelling in the wilderness slept during the day. A woman carrying grass engaged in sexual intercourse upon the bhikkhu’s body. The bhikkhu suddenly became aware of it but experienced no pleasure; he immediately drove the woman away and struck her. The bhikkhu became doubtful, and the Buddha asked:
“Did you experience pleasure?”
He replied:
“I experienced no pleasure.”
The Buddha said:
“You have committed no offense in that regard. However, by striking the woman, you committed a duṣkṛta offense.”
12. The Blessed One was staying in the country of Campā. A bhikkhu went to a wilderness place and, during the day, practiced contemplation, establishing mindfulness before him. This bhikkhu was an arhat. Struck by a strong wind, his male organ became erect. At that time, a wicked woman forced the bhikkhu to engage in sexual intercourse. The bhikkhus said, “Does an arhat still have lust, causing his male organ to become erect?” The bhikkhus reported this to the Buddha. The Buddha said:
“There are five causes and conditions that cause the male organ to become erect: pressure from the need to defecate, pressure from the need to urinate, a violent wind, the bite of a ủy-châu-lăng-già insect,[8] and a mind of lust. These are the five causes and conditions that cause the male organ to become erect. There is no case in which an arhat’s male organ becomes erect because of a mind of lust.”
13. The Blessed One was in the city of Rājagṛha.
At that time, the male organ of Prince Abhaya was diseased. He had a woman hold it in her mouth, after which it was cured. Once it had healed, the prince again engaged in sexual intercourse in this woman’s mouth. The woman became sorrowful and unhappy, and thought: “Whenever King Bimbisāra comes, I shall cover my head, expose my body, and stand before him. If the King asks, ‘Are you mad? Why are you doing this?’ I shall reply: ‘I am not mad. But because the prince has need of it, I must cover my head to guard it. Why is this? The prince frequently engages in sexual intercourse in my mouth, so I must cover my head to guard my mouth.’”
Later, King Bimbisāra came to Abhaya’s residence. The woman did before the King just as she had planned. The King asked:
“Are you mad? Why are you doing this?”
The woman replied:
“I am not mad. But because the prince has need of it, I must cover my head to guard it.”
The King immediately summoned Abhaya and asked:
“Why do you engage in sexual intercourse in the mouth of a female servant?”
On hearing this, Abhaya was deeply ashamed. Prince Abhaya then declared that the woman was guilty, had her dressed in black, and made her stand outside the city gate while this proclamation was made: “Anyone afflicted with such an illness will be cured by engaging in sexual intercourse in this woman’s mouth.”
The bhikkhus thought: “If it is necessary to treat an illness, would there be no offense if one placed the male organ in a woman’s mouth and had her hold it there?”
The Buddha said:
“It is a pārājika offense.”
14. At that time, there was a town named Bà-lâu-việt-xa,[9] whose king was named Hải. A courtesan had committed an offense, and the King ordered: “As punishment, slice away the flesh on both sides of her female organ.” The order was carried out. The bhikkhus asked: “If one engages in sexual intercourse between the two joints of the bones of a living person, is an offense committed?” The Buddha said:
“It is a sthūlātyaya offense.”
II. TAKING WHAT IS NOT GIVEN
1. Upāli’s Questions
The Blessed One was in the city of Rājagṛha. At that time, Upāli rose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms, and said:
“Venerable Blessed One, the Venerable Dhaniya, son of the potter, took the King’s timber. Did he commit an offense by taking what was not given?”
The Buddha said:
“This occurred at the beginning, before the precept had been established; there was no offense.”
Upāli again addressed the Buddha:
“Venerable Sir, if, in an open field, one takes an object guarded by someone, worth five coins or more than five coins, is an offense committed?”
The Buddha said:
“It is a pārājika offense.”
“If one perceives another person’s property as another person’s property and takes it without being given, when it is worth five coins or more than five coins, is an offense committed?”
The Buddha said:
“It is a pārājika offense.”
“If one is uncertain whether something is another person’s property and takes it without being given, when it is worth five coins or more than five coins, is an offense committed?”
The Buddha said:
“It is a sthūlātyaya offense.”
“If something is not another person’s property, but one perceives it as another person’s property, and takes it when it is worth five coins or more than five coins, one commits a sthūlātyaya offense. If something is not another person’s property, but one is uncertain about it, and takes it without being given when it is worth five coins or more than five coins, is an offense committed?”
The Buddha said:
“It is a sthūlātyaya offense.”
“If one perceives another person’s property as another person’s property and takes it without being given, when it is worth less than five coins, is an offense committed?”
The Buddha said:
“It is a sthūlātyaya offense.”
“If one is uncertain whether something is another person’s property and takes it without being given, when it is worth less than five coins, is an offense committed?”
The Buddha said:
“It is a duṣkṛta offense.”
“If something is not another person’s property, but one perceives it as another person’s property, and takes it without being given when it is worth less than five coins, is an offense committed?” The Buddha said:
“It is a duṣkṛta offense.”
“If something is not another person’s property, but one is uncertain about it, and takes it without being given when it is worth less than five coins, is an offense committed?”
The Buddha said:
“It is a duṣkṛta offense.”
“If, perceiving the owner to be a woman, one takes a man’s property without being given, when it is worth five coins or more than five coins, is an offense committed?”
The Buddha said:
“It is a pārājika offense.”
“If, perceiving the owner to be a man, one takes a woman’s property without being given, when it is worth five coins or more than five coins, is an offense committed?”
The Buddha said:
“It is a pārājika offense.”
“If, perceiving the owner to be one woman, one takes the property of another woman, is an offense committed?”
The Buddha said:
“It is a pārājika offense.”
“If, perceiving the owner to be one man, one takes the property of another man, is an offense committed?”
The Buddha said:
“It is a pārājika offense.”
2. Household Articles
1. The Blessed One was in Vārāṇasī. At that time there was a famine; the people were starving, and almsfood was difficult to obtain. A bhikkhu on almsround dressed in his robe in the morning, took his bowl, and went to the house of a layperson. There, a woman set a vessel filled with food on the ground and then went inside the house. The bhikkhu looked around and, seeing no one, thought: “I shall take this food. It will be useful to me.” Having thought thus, he took it away. He afterward became doubtful, and the Buddha asked:
“With what state of mind did you take it?”
He replied:
“I took it with the intention to steal.”
The Buddha said:
“If it was worth a full five coins and you removed it from its original place, it is a pārājika offense. If dried provisions, rice, fish, meat, khư-xà-ni, or any of the above-mentioned things are worth five coins and one removes them from their original place, it is a pārājika offense.”
2. A bhikkhu on almsround dressed in his robe in the morning, took his bowl, and went to the house of a layperson, where he saw a bronze basin. Looking around and seeing no one, he thought: “This will be useful to me.” Having thought thus, he took it away, but afterward became doubtful. The Buddha asked:
“With what state of mind did you take it?”
He replied:
“With the intention to steal.”
The Buddha said:
“If it was worth five coins and you removed it from its original place, it is a pārājika offense.”
3. A bhikkhu on almsround dressed in his robe early in the morning, took his bowl, and went to the house of a householder, where he saw a single-seat stool.[10] The bhikkhu looked around and, seeing no one, thought: “This stool will be useful to me.” Having thought thus, he took it away, but afterward became doubtful. The Buddha asked:
“With what state of mind did you take it?”
He replied:
“With the intention to steal.”
The Buddha said:
“If it was worth a full five coins and you removed it from its original place, it is a pārājika offense.”
3. Robes and Clothing
1. A bhikkhu went to a place where robes were washed and took another person’s robe away, but afterward became doubtful. The Buddha asked:
“With what intention did you take it?”
He said: “I took it with the intention to steal.”
[976a1]The Buddha said:
“If it was worth a full five coins and you removed it from its original place, it is a pārājika offense.”
2. A bhikkhu was walking not far from the place where robes were washed when he saw a valuable robe hanging out to dry. He took note of it, intending to return and take it, and afterward became doubtful. The Buddha asked:
“When you wished to take it, what was your state of mind?”
He replied:
“I had the intention to steal.”
The Buddha said:
“If you made preparations to seek property worth five coins but had not yet removed it from its original place, it is a sthūlātyaya offense.”
3. A bhikkhu on almsround dressed in his robe early in the morning, took his bowl, and went to the house of a layperson. He saw a valuable robe spread out to dry beneath the doorway and turned it over with his foot to inspect it, but afterward became doubtful. The Buddha asked:
“With what intention did you act in this way?”
He replied:
“With the intention of a thief.”
The Buddha said:
“If you made preparations to seek property worth five coins but had not yet moved it from its original place, it is a sthūlātyaya offense.”
4. A bhikkhu on almsround dressed in his robe early in the morning, took his bowl, and went to the house of a layperson, where he saw a single bed. Looking around and seeing no one, he thought: “This will be useful to me.” He then took it away, but afterward became doubtful. The Buddha asked:
“With what intention did you take it?”
He replied:
“With the intention to steal.”
The Buddha said:
“Pārājika.”
5. A bhikkhu who lived on alms donned his robe early in the morning, took up his bowl, and went to a layperson’s house. He saw a single-person couch and a robe. Looking around and seeing no one, he thought, “This would be useful to me.” He then took them away, but afterward became doubtful. The Buddha asked:
“What thought did you have when you took them?”
He replied:
“With the mind of a thief.”
The Buddha said:
“If they are worth five coins and are removed from their original place, it is a pārājika offense.”
6. A bhikkhu who lived on alms donned his robe early in the morning, took up his bowl, and went to a lay devotee’s house. He saw a single-person seat and temporarily took it for his use, but afterward became doubtful. The Buddha asked:
“What thought did you have when you took it?”
He replied:
“I thought only of borrowing it temporarily and had no intention to steal.”
The Buddha said:
“There is no offense. Nevertheless, you must not take it in this way without asking its owner.”
7. A bhikkhu took a robe from another person’s stupa shrine and afterward became doubtful. The Buddha asked:
“What thought did you have when you took it?”
He replied:
“I thought it was a discarded rag robe, and so I took it.”
The Buddha said:
“There is no offense. Nevertheless, you must not take a robe used as an adornment in another person’s stupa shrine.”
4. Evading Taxes
1. A bhikkhu was traveling together with a silk merchant. The merchant said to the bhikkhu:
“Venerable sir, when you pass through the customs station, you are exempt from paying tax. I would like to entrust this silk to you so that you may carry it past the customs station.”
The bhikkhu then carried it through for him, but afterward became doubtful. The Buddha asked:
“What thought did you have when you did this?”
He replied:
“With the mind of a thief.”
The Buddha said:
“If the tax is worth five coins, it is a pārājika offense.”
5. Organized Theft
1. A group of bhikkhus contrived to send one person to take another person’s property worth five coins or more, and afterward they became doubtful. The Buddha said:
“All of you commit a pārājika offense.”
2. A group of bhikkhus contrived to send one person to take another person’s property. Among them was someone who had doubts but did not stop the others. The property taken was worth five coins or more. The bhikkhus became doubtful. The Buddha said:
“All of you commit a pārājika offense.”
3. A group of bhikkhus contrived to send one person to take another person’s property. Among them was someone who had doubts and immediately tried to stop the others. Nevertheless, the other person persisted and went to take property worth five coins or more. The bhikkhus became doubtful. The Buddha said:
“The one who tried to stop them commits a sthūlātyaya offense. Those who did not stop them commit a pārājika offense.”
4. A group of bhikkhus contrived to send one person to steal another person’s property. That person went seeking property worth five coins or more but obtained property worth less than five coins. They thought, “We obtained less than five coins, so we do not commit a pārājika offense.”
The Buddha said:
“The offense is determined according to the property originally intended to be taken. If it was worth five coins, it is a pārājika offense.”
5. A group of bhikkhus contrived to have one person take property worth five coins or more. Upon returning, they divided it among themselves, and each share was worth less than five coins. They thought, “We each received less than five coins, so we do not commit a pārājika offense.”
The Buddha said:
“Taken together as a single share, all of you commit a pārājika offense.”
6. A group of bhikkhus contrived to have one person take another person’s property, intending to take property worth less than five coins. However, he brought back property worth five coins. They thought, “We obtained five coins’ worth, so we commit a pārājika offense.”
The Buddha said:
“The offense is determined according to the property originally intended to be taken; it is a sthūlātyaya offense.”
5. Property of a Village
1. At that time, a bhikkhu took property belonging to a certain village and carried it into the city. He became doubtful. The Buddha said:
“When you took it, what intention did you have?”
He replied:
“With the intention to steal.”
The Buddha said:
“If property worth five coins is removed from its place, it is a pārājika offense.”
6. Stealing a Scripture
A bhikkhu stole another person’s scripture, thinking, “The words of the Buddha are priceless. Its value should be assessed solely on the basis of the paper and ink.”
He became doubtful. The Buddha asked:
“What thought did you have when you took it?”
He replied:
“With the mind of a thief.”
The Buddha said:
“If property worth five coins is removed from its place, it is a pārājika offense.”
7. Complicity
At that time, a valiant man of the royal household, moved by faith and devotion, went forth in the Buddha’s teaching. Another bhikkhu who had broken the precepts came and enticed and deceived him, saying, “Venerable sir, there is a village in which there is much wealth. There are also strong men there, but none stronger than you. Let us now go together and take it.” He agreed. After saying this, the other bhikkhu departed. When he had gone only a short distance, this bhikkhu thought, “I went forth out of faith. I must not commit such an evil deed.”
Some time later, the bhikkhu who had broken the precepts returned and said, “Let us now go together and take that property.” The other replied, “I will not go.” “Why not?” He answered, “After you left, I reflected, ‘I went forth out of faith. I must not commit such an evil deed.’ Therefore, I will not go.”
After some more time had passed, the bhikkhu who had broken the precepts went to that village and stole people’s property. After the shares had been divided, one share remained, which he brought to this bhikkhu. This bhikkhu said, “I will not accept this share. I previously said, ‘I went forth out of faith. I must not commit such an evil deed.’” Nevertheless, he became doubtful. The Buddha asked:
“What was your intention?”
He then related the circumstances fully to the Buddha. The Buddha said:
“There is no pārājika offense. However, because you had previously consented, you commit a duṣkṛta offense.”
8. Taking the Wrong Property
1. A bhikkhu intended to steal another person’s robe but mistakenly took his own robe, and afterward became doubtful. The Buddha said:
“You commit a sthūlātyaya offense.”
2. A bhikkhu stole another person’s robe together with his own robe, and afterward became doubtful. The Buddha said:
“With regard to your own robe, you commit a sthūlātyaya offense. With regard to the other person’s robe, you commit a pārājika offense.”
3. A bhikkhu stole an object that had itself been stolen by another person, and afterward became doubtful. The Buddha said:
“You commit a pārājika offense.”
4. A group of laypeople at a charnel ground removed their robes and placed them together in one place while they buried a dead person. A bhikkhu who observed the practice of wearing discarded rag robes thought that the robes were discarded rag robes and carried them away. Seeing him, the laypeople said, “Venerable sir, do not take away our robes.” He replied, “I thought they were discarded rag robes.” After saying this, he put the robes down and left. Nevertheless, he became doubtful. The Buddha asked:
“What thought did you have when you took them?”
He replied:
“I thought they were discarded rag robes and had no intention to steal.”
The Buddha said:
“There is no offense. Nevertheless, when robes are piled together in this way, you must not call them discarded rag robes and take them.”
5. A bhikkhu traveling not far from a charnel ground saw many discarded rag robes. He gathered them together and then left, intending to return later and take them. Afterward, another bhikkhu who observed the practice of wearing discarded rag robes saw them, thought they were discarded rag robes, and carried them away. When the first bhikkhu returned, he did not see the robes. Upon returning to the monastery, he saw a bhikkhu washing them and said:
“You took my robes and committed the offense of stealing.”
The other replied:
“I did not steal them; I merely took discarded rag robes.”
He became doubtful. The Buddha asked:
“What thought did you have when you took them?”
He replied:
“I thought they were discarded rag robes, and so I took them.”
The Buddha said:
“There is no offense. Nevertheless, you must not take discarded rag robes and gather them into a pile in this way.”
6. A layman traveling not far from a charnel ground saw a very valuable discarded rag robe. He picked it up, placed it among the grass, and left, intending to return later, take it, and offer it to a bhikkhu. At that time, a bhikkhu who observed the practice of wearing discarded rag robes saw it, picked it up, and carried it away. When the layman returned, he did not see the robe. Upon arriving at the monastery, he saw the bhikkhu washing it and said:
“You stole my robe.”
The bhikkhu replied:
“I did not steal anyone’s robe. I merely picked up a discarded rag robe.” Nevertheless, he became doubtful. The Buddha asked:
“With what thought did you take it?”
That bhikkhu replied:
“I thought it was a rag robe, so I took it.”
The Buddha said:
“There is no offense. However, a rag robe left in such a place must not be taken.”
7. A cowherd took off his robe, placed it over his head, and lay down to sleep. A bhikkhu who wore rag robes saw him and, thinking that he was dead, [977a1] reflected: “The Blessed One does not permit bhikkhus to take the robe of a dead person whose body is still intact.” He then took the dead person’s hand and struck the dead person’s head with it. The cowherd awoke in alarm and asked: “Why did you strike me, Venerable Sir?” The bhikkhu replied: “I thought you were dead.” The cowherd angrily said: “Can you not distinguish a dead person from a living one?” Having said this, he beat the bhikkhu severely. The bhikkhus reported the matter to the Buddha. The Buddha said:
“One must not strike a dead person so as to dismember the body in order to take the robe.”
8. A large group of children took off their robes, left them together in one place, and played with one another. A bhikkhu who wore rag robes saw them and wanted to take the robes. The children saw him and said: “Do not take our robes away.” The bhikkhu said: “I thought they were rag robes.” The bhikkhu left the robes behind and departed, but afterward he became doubtful. The Buddha asked:
“With what thought did you take them?”
The bhikkhu replied:
“I thought they were rag robes, so I took them.”
The Buddha said:
“There is no offense. However, rag robes gathered together in a pile like this must not be taken.”
9. Moving Objects
1. The group of six bhikkhus enticed children with sugarcane syrup and led them away to sell them. Their parents saw this and asked the bhikkhus: “Venerable Sirs, what did you say to them?” The group of six replied: “We did not say anything.” The group of six left the children behind and departed, but afterward they became doubtful. The Buddha asked:
“With what thought did you lead them away?”
The group of six replied:
“We led them away with the intention to steal.”
The Buddha said:
“If they are worth five coins and are moved from their place, a parajika offense is committed.”
2. A bhikkhu, with the intention to steal, turned over and moved another person’s lot-token, and afterward became doubtful. The Buddha said:
“As soon as it is moved, a parajika offense is committed.”
3. A bhikkhu stole another person’s token for receiving a share of goods, and afterward became doubtful. The Buddha said:
“If it is worth five coins and is removed from its original place, a parajika offense is committed.”
4. A bhikkhu tilted another person’s lot-token, and afterward became doubtful. The Buddha said:
“If one employs a means to take something worth five coins, but it has not yet been removed from its original place, a thullaccaya offense is committed.”
5. A bhikkhu stole on a second occasion, taking goods worth less than five coins, and thought: “On both occasions, the earlier and the later, I took less than five coins each time; therefore, I have not committed a parajika offense.” The Buddha said:
“If the earlier and later amounts together equal five coins, a parajika offense is committed.”
6. Not far from Jetavana, a layman was plowing a field. A visiting bhikkhu saw him and said: “This land belongs to the Sangha. Do not plow it.” The layman said: “It is not the Sangha’s land; it is my land.” The bhikkhu again said: “This is the Sangha’s land. Do not plow it.” The layman then released his oxen and said: “It is my land, yet I am not allowed to plow it!” That visiting bhikkhu entered Jetavana and asked a resident bhikkhu:
“A layman is plowing a plot of land not far from here. To whom does that land belong?”
The resident bhikkhu said:
“It belongs to the layman.”
The resident bhikkhu asked the visiting bhikkhu:
“Why do you ask this?”
The visiting bhikkhu related the circumstances in full and afterward became doubtful. The Buddha asked:
“What did you think?”
The bhikkhu related the circumstances in full. The Buddha said:
“You have committed no offense. However, you must not speak in that way.”
7. At that time, Upali rose from his seat, bared his right shoulder, knelt with his right knee on the ground, and addressed the Buddha:
“If one deliberately causes a loss by taking five coins or more than five coins, whether taking them oneself or instructing another to take them; whether cutting or damaging something oneself or instructing another to cut or damage it; whether destroying something oneself or instructing another to destroy it; or whether burning it, burying it, or spoiling its appearance—does one thereby commit an offense?”
The Buddha said:
“All such acts constitute a parajika offense.”
8. A bhikkhu, while dividing land, moved another person’s boundary marker and afterward became doubtful. The Buddha asked:
“With what thought did you move it?”
He replied: “With the intention to steal.”
The Buddha said:
“If moving the boundary marker concerns a value of five coins,[11] a parajika offense is committed.”
10. Water Sources
1. At that time, the Sangha’s garden had no water and became barren. The group of six bhikkhus diverted water from another person’s field into the Sangha’s garden and afterward became doubtful. The Buddha asked:
“With what thought did you divert the water?”
They replied:
“With the intention of thieves.”
The Buddha said:
“A parajika offense is committed.”
The field of a donor had no water and became barren. Those bhikkhus diverted another person’s water into the donor’s field and afterward became doubtful. The Buddha said:
“A parajika offense is committed.”
2. A bhikkhu and a lay household were enemies. He therefore drained the water from that household’s field, causing the field to fall into ruin. The bhikkhu became doubtful. The Buddha said:
“A parajika offense is committed.”
3. A bhikkhu stole another person’s water and afterward became doubtful. The Buddha said:
“If its value amounts to five coins, a parajika offense is committed.”
The bhikkhus became doubtful and did not dare to take water from canals, streams, ponds, or lakes. The Buddha said:
“If it is not owned by anyone, there is no offense.”
11. Appropriation
1. The bhikkhu Chandala was involved in a dispute. He possessed a precious bowl from the land of Soma. Because of the dispute, he was constantly burdened by sorrow and said: “Whoever is able to bring my dispute to an end may have this bowl.” At that time, the bhikkhu Amidou was intelligent and skilled in resolving disputes. He resolved the quarrel for Chandala and then took the bowl away. Chandala thought that his bowl had been lost and went searching for it. Seeing bhikkhu Amidou holding it in his hand, he said: “You stole my bowl.” Amidou replied: “I did not steal your bowl. You made an agreement that whoever was able to bring your dispute to an end might have this bowl. Therefore, I took it.” Amidou afterward became doubtful. The Buddha asked:
“With what thought did you take it?”
He related the circumstances in full. The Buddha said:
“You have committed no offense. However, an object must not be accepted in this manner.”
2. A bhikkhu named Yashoujia had a sanghati robe. A bhikkhu named Vasudatta took it without saying anything, put it on, and entered the village to seek alms. Yashoujia thought that the robe had been lost and went searching for it. Seeing Vasudatta wearing it, he seized him and said: “You have committed the offense of stealing.” Vasudatta replied: “I did not steal your robe. I took and wore it out of friendship.” Having said this, he became doubtful. The Buddha asked:
“With what intention did you take it?”
He replied: “I took it out of friendship, not with the intention to steal.”
The Buddha said:
“There is no offense. However, one must not take something by presuming friendship when no such friendship exists.”
3. A bhikkhu named Qingjing had a sanghati robe. The bhikkhu Sudayi took it without asking its owner, put it on, and entered the village to seek alms. The owner thought that his robe had been lost and went searching for it. Seeing Sudayi wearing it, he seized him and said: “You took my robe and have violated the precept against stealing.” That bhikkhu replied: “I did not steal it; I borrowed it for use.” He afterward became doubtful. The Buddha asked:
“With what thought did you take the robe?”
He replied:
“With the intention of borrowing it, not with the intention to steal.”
The Buddha said:
“There is no offense. However, one must not take a robe without asking its owner and immediately wear it into the village in this manner.”
12. Flowers and Fruits
1. A bhikkhu took another person’s pear and became doubtful. The Buddha said:
“If its value amounts to five coins and it is moved from its original place, a parajika offense is committed.”
The same applies to jambu fruits, paliva fruits, and all varieties of grapes: if they are worth five coins, in every case a parajika offense is committed.
2. A bhikkhu shook another person’s pear tree so that its fruit fell, intending thereby to diminish that person’s property. The Buddha said:
“If its value amounts to five coins, it is a pārājika offense.”
If he shakes down jambu fruit, paliva fruit, or any kind of grape, likewise intending thereby to diminish another person’s property, in every case it is a pārājika offense.
3. A bhikkhu stole another person’s melons. The Buddha said:
“If their value amounts to five coins, he commits a pārājika offense.”
A bhikkhu stole sugarcane and became doubtful. The Buddha said:
“If its value amounts to five coins, he commits a pārājika offense.”
A bhikkhu took another person’s vegetables and became doubtful. The Buddha said:
“If their value amounts to five coins, it is a pārājika offense.”
A bhikkhu took another person’s lotus blossoms and became doubtful. The Buddha said:
“If their value amounts to five coins, it is a pārājika offense.”
The same applies to padma, kumuda, and puṇḍarīka flowers: if their value amounts to five coins, in every case it is a pārājika offense. If one breaks, damages, or diminishes another person’s property, and its value amounts to five coins, in every case it is a pārājika offense.
A man who was keeping watch for others, together with some bandits, brought khādanīya food to a bhikkhu. The bhikkhu thought, “This does not belong to this man,” and therefore did not accept it.[12] The bhikkhus reported this to the Buddha. The Buddha said:
“This is in fact food belonging to the donor. You are permitted to have it made allowable,[13] wash your hands, then accept and eat it.”
A bhikkhu took another person’s lotus roots and became doubtful. The Buddha said:
“If their value amounts to five coins, it is a pārājika offense.”
A bhikkhu took wood from a forest protected by another person and became doubtful. The Buddha said:
“It is a pārājika offense.”
A bhikkhu, with the intention to steal, groundlessly took another person’s food and became doubtful. The Buddha said:
“It is a pārājika offense.”
A bhikkhu groundlessly took another person’s food and became doubtful. The Buddha asked:
“What intention did you have when you took it?”
He replied:
“I had no intention to steal.”
The Buddha said:
“There is no offense. However, because of the false statement, you commit a pācittiya offense.”
A bhikkhu instructed another bhikkhu to steal a rope bed and a wooden bed. The bhikkhu who was instructed thought that it was not theft, so he took them and brought them over; afterward, he became doubtful. [978a1] The Buddha said:
“The one who devised the means and instructed another commits a pārājika offense. The bhikkhu who was instructed commits no offense.”
A bhikkhu told another bhikkhu to fetch a rope bed. The bhikkhu who was told thought that he had been instructed to steal it, so he took it and brought it over; afterward, he became doubtful. The Buddha said:
“The one who took it commits a pārājika offense. The one who told him to fetch it commits no offense.”
13. Carts and Boats
1. A large group of bhikkhus had a cart and allowed the group of six bhikkhus to travel with them. The group of six bhikkhus formed the intention that, before reaching that dwelling place, they would take the cart. The Buddha said:
“If they steal it here, they commit a pārājika offense. If they take it along the road or upon reaching that dwelling place, they likewise commit a pārājika offense.”
2. The group of six bhikkhus saw a boat on the Ganges River and thought, “We could steal this boat without any exertion at all.” They then became doubtful. The Buddha asked:
“What did you think?”
The group of six recounted all the circumstances in full. The Buddha said:
“There is no offense merely for having the thought. However, you must not give rise to such a thought.”
3. A bhikkhu stole another person’s boat and moved it from this bank to the opposite bank; afterward, he became doubtful. The Buddha said:
“It is a pārājika offense.”
Whether moving it from the opposite bank to this bank, downstream, upstream, sinking it, dragging it onto the bank, or shifting it from its place, in every case one commits a pārājika offense. If one employs means intending to untie it, but it has not yet left its original place, one commits a thullaccaya offense.
4. Two bhikkhus went to bathe in the Ajiravatī River and saw a bamboo basket containing valuable robes floating downstream. On seeing it, one bhikkhu said, “This bamboo basket belongs to me.” The second bhikkhu said, “The articles inside the bamboo basket belong to me.” Together, the two retrieved the valuable robes and then became doubtful. The Buddha asked:
“What did you think?”
They replied:
“We thought they were refuse-rag robes.”
The Buddha said:
“There is no offense. However, you must not take refuse-rag robes from the water.”
14. Objects Taken from Animals
1. A bhikkhu stole a golden garland and became doubtful. The Buddha said:
“It is a pārājika offense.”
2. In Jetavana there were many birds’ nests. At the end of the night,[14] the birds cried noisily and disturbed the bhikkhus who were sitting in meditation. The resident bhikkhus told the gardener to drive them away. The gardener saw gold and scraps of silk in the birds’ nests, took them, and gave them to a senior bhikkhu, who then became doubtful. The Buddha said:
“Those things are of no use to the birds, so there is no offense. However, you must not accept such things.”
3. In Jetavana there was a rats’ nest. A bhikkhu told the gardener to break open the nest. Inside it were medicines and scraps of silk. The gardener took them and gave them to the bhikkhu, who then became doubtful. The Buddha said:
“Those things are of no use to animals, so there is no offense. However, you must not accept such things.”
4. Not far from the monastery, rats carried grapes from the village into the monastery, gradually amassing a large pile. The group of six bhikkhus, with the intention to steal, took and ate them; afterward, they became doubtful. The Buddha said:
“They commit a pārājika offense.”
5. Not far from Jetavana, a hunter set a trap to catch deer, and a deer died in the trap. The group of six bhikkhus, with the intention to steal, took and ate it; afterward, they became doubtful. The Buddha said:
“It is a pārājika offense.”
15. Releasing Animals
1. During the day, a bhikkhu entered a wilderness place where bandits had tied an ox beneath a tree. On seeing the bhikkhu, the ox cried. Out of loving-kindness, the bhikkhu untied and released it; afterward, he became doubtful. The Buddha asked:
“What did you think when you untied and released it?”
He replied:
“I acted out of compassion, not with the intention to steal.”
The Buddha said:
“There is no offense. However, you must not do such a thing.”
2. During the day, a bhikkhu came to a wilderness place where bandits had tied an ox inside a rest house. The bhikkhu looked around and, seeing no one, thought, “This animal would be useful to me.” He therefore untied the ox and led it away. After he had gone only a short distance, the bhikkhu thought again, “What need have I of this ox?” He therefore released it. The bhikkhu then became doubtful. The Buddha asked:
“What did you think when you led it away?”
The bhikkhu replied, “When I led it away, I had the intention to steal.”
The Buddha said:
“If its value amounts to five coins and it was moved from its original place, you commit a pārājika offense.”
3. A leopard chased a deer. The wounded deer ran into the monastery and then died. The bhikkhus butchered and ate it; afterward, they became doubtful. The Buddha said:
“There is no offense.”
A hunter was hunting a deer. The deer ran into the monastery. Searching for the deer, the hunter came and asked the bhikkhus, “Have you seen such-and-such a deer?”
The bhikkhus had not seen it, so they answered that they had not. The hunter searched throughout the monastery and found the deer. Becoming angry, he reproached the bhikkhus, saying, “These Sakyan ascetics are shameless; they speak falsehood and untruth, yet claim, ‘We know the true Dharma.’ But what true Dharma is there in this, when they have seen the deer yet say that they have not?”
The bhikkhus became doubtful and reported the matter to the Buddha. The Buddha said:
“There is no offense.”
16. Articles Belonging to Bhikkhus
A bhikkhu stole a parikkhāra robe and moved it from its original place; afterward, he became doubtful. The Buddha said:
“It is a pārājika offense.”
A bhikkhu, with the intention to steal, took another person’s parikkhāra robe to another place and then became doubtful. The Buddha said:
“He commits a pārājika offense.”
A bhikkhu, with the intention to steal, shifted a parikkhāra robe to one side and then became doubtful. The Buddha said:
“If one employs means to seek property worth five coins, but it has not yet been moved from its original place, one commits a thullaccaya offense.”
A bhikkhu, with the intention to steal, took a rope bed, a wooden bed, a large mattress, a small mattress, a pillow, a woolen blanket, a water jar, a sprinkling vessel, a staff, or a fan. The Buddha said, “If its value amounts to five coins, in every case one commits a pārājika offense.”
A bhikkhu exchanged a rope bed and a wooden bed, saying, “This belongs to the Sangha, and that also belongs to the Sangha.” The Buddha said:
“You must not make such an exchange.”
A bhikkhu exchanged a wooden bed, a large mattress, a small mattress, or a pillow, saying, “This belongs to the Sangha, and that also belongs to the Sangha.” Likewise, regarding a felt blanket, a water sprinkler, a staff, and a fan, he said, “This belongs to the Sangha, and that also belongs to the Sangha.” The Buddha said:
“Such a thing must not be done.”
A bhikkhu stole another person’s stones and afterward became doubtful. The Buddha said:
“If their value amounts to five coins, it constitutes a parajika offense.”
A bhikkhu stole a pond, a moat, timber, bamboo, van nha grass, ba ba grass, bark, or trees, leaves, flowers, or fruit that were under someone’s protection, and afterward became doubtful. The Buddha said:
“If their value amounts to five coins, all such cases constitute a parajika offense.”
A bhikkhu stole a robe from another person’s robe rack and afterward became doubtful. The Buddha said:
“It is a parajika offense.”
A bhikkhu, with intent to steal, took a robe from a rack and removed it from the rack, and afterward became doubtful. The Buddha said:
“It is a parajika offense.”
A bhikkhu, with intent to steal, shifted another person’s robe about on the rack and afterward became doubtful. The Buddha said:
“If, in attempting to obtain property worth five coins, he has not yet moved it from its place, he commits a sthulatyaya offense.”
A bhikkhu took a belt from another person’s robe rack and also took the rack itself, and afterward became doubtful. The Buddha asked:
“What were you thinking when you took them?”
He replied:
“I had the intent to steal.”
The Buddha said:
“If their value amounts to five coins and they were moved from their original place, it constitutes a parajika offense.”
At that time, a large number of bhikkhus and the group of six bhikkhus were seated and eating in a layperson’s house. The layperson spread out a very valuable robe as a seat. One of the group of six bhikkhus, with intent to steal, rolled it up with his foot and afterward became doubtful. The Buddha asked:
“What were you thinking when you rolled it up?”
He replied:
“I had the intent to steal.”
The Buddha said:
“If, in attempting to obtain property worth five coins, he has not yet moved it from its place, he commits a sthulatyaya offense.”[15]
Notes:
[1] See Part I, Chapter I, Parajika 1, note 25; fascicle 1, p. 20.
[2] Ba-xa Tu 婆闍子. Above, this was translated as Bat-xa Tu. See Part I, Chapter I, Parajika 1, note 33; fascicle 1, p. 26.
[3] This refers to the sexual organ.
[4] See Part III, Chapter I, “Ordination,” concerning the training precepts. Mahisasaka Vinaya 34 (T22n1428, p. 809a14).
[5] Above, this was called a bhikkhu in charge of affairs. See note 37, Part II, Chapter II, p. 166.
[6] Above, this was called a person responsible for the vessel. See note 34, Part IV, Chapter II, p. 130.
[7] The base edition reads: “You, sramaneri...” The Song, Yuan, and Ming editions omit this. Here it includes bhikkhus and so forth as well.
[8] Uy-chau-lang-gia insect 慰周陵伽虫. Pali, Vin. iii. 58: uccaliga, “a gnawing worm.”
[9] Ba-lau-viet-xa 婆樓越奢. Pali: Bharukaccha (?), Vin. iii. 39.
[10] Doc toa sap dang 獨座榻蹬.
[11] This concerns the increase or decrease in the value of a parcel of land after a boundary marker has been moved, not the value of the boundary marker itself.
[12] Cf. Pali, Vin. iii. 66: A keeper of a garden belonging to someone else brought fruit to a bhikkhu. The bhikkhu did not dare accept it because it did not belong to the person who brought it.
[13] The five methods of making fruit allowable. See note 107, Part III, Chapter VIII, “Medicine.”
[14] The late-night period, extending until before sunrise, is called the end of the night.
[15] End of fascicle 55.
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