四分律

Thích Nguyên Chứng - Thích Đức Thắng

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17. Another Person’s Share

[978c22] At that time, the bhikkhuni Sai-ma had a donor household. A disciple of the bhikkhuni went to that donor’s house and said:

“Ajji Sai-ma needs five dou of sesame seeds.”

That donor said:

“They can be provided.”

The donor gave them to her. After receiving the sesame seeds, the disciple ate them all.

Later, one morning, the bhikkhuni Sai-ma put on her robe, took up her bowl, and went to that donor’s house. She spread out a seat and sat down. The donor asked:

“Were the sesame seeds good?”

Sai-ma asked in return:

“What sesame seeds?”

The donor recounted the entire matter. Upon returning to the monastery, the bhikkhuni Sai-ma said to her disciple:

“You stole my five dou of sesame seeds.”

The disciple replied:

“I did not steal them. I ate them because I thought we were on intimate terms.”

Afterward, she became doubtful. The Buddha asked:

“With what intention did you consume them?”

The disciple replied:

“I consumed them with the thought that we were on intimate terms.”

The Buddha taught:

“There is no offense. However, one must not, when one is not on intimate terms, take and use something by forming the intention that one is. Because of the falsehood, one incurs a pācittiya offense.”

The bhikkhuni Sai-ma had a donor household. Her disciple went to that donor’s house and said:

“Ajji Sai-ma needs porridge made with the three medicinal ingredients.”

The donor said:

“It can be provided.”

Then the donor gave it to her. After receiving it, the disciple ate it all.

Later, early one morning, the bhikkhuni Sai-ma put on her robe, took up her bowl, and went to that donor’s house. She spread out a seat and sat down. The donor respectfully asked:

“Ajji, was the porridge made with the three medicinal ingredients satisfactory?”

Sai-ma asked in return:

“What porridge made with the three medicinal ingredients?”

The donor then recounted the entire matter. Upon returning to the monastery, Sai-ma said to her disciple:

“You stole my porridge made with the three medicinal ingredients.”

The disciple replied:

“I did not steal it. I took it with the thought that we were on intimate terms.”

After saying this, the disciple became doubtful. The Buddha asked:

“With what intention did you take it?”

“I took it with the thought that we were on intimate terms.”

The Buddha taught:

“There is no offense. However, one must not, when one is not on intimate terms, take something by forming the intention that one is. Because of the falsehood, one commits a pācittiya offense.”

A bhikkhu took his preceptor’s share of khādanīya food. The preceptor said:

“You ate my share and thereby committed the offense of stealing.”

The bhikkhu replied:

“I did not steal it. I took it with the thought that we were on intimate terms.”

He became doubtful. The Buddha asked:

“With what state of mind did you take it?”

“I took it with the thought that we were on intimate terms.”

The Buddha taught:

“There is no offense. However, one must not, when one is not on intimate terms, take something by forming the intention that one is.”

18. Taking Something by Mistake

1. A potter was a donor to a bhikkhu. The donor said:

“Venerable sir, if you need any article, just say so.”

The bhikkhu said:

“Very well.”

Having said this, the donor arose and went into his house. Another person came to the place where goods were sold in order to sell his wares. Later, the bhikkhu mistakenly picked up a jar belonging to that vendor and went away. The man said to the bhikkhu:

“Venerable sir, please do not take my jar away.”

The bhikkhu said:

“Whose jar is this? The potter previously told me that if I needed any article, I should simply take it; therefore, I took it.”

The vendor said:

“That article does not belong to him.”

The bhikkhu immediately set down the jar and left. He then became doubtful. The Buddha asked:

“What did you think when you took it?”

That bhikkhu related the circumstances in full to the Buddha. The Buddha taught:

“There is no offense. However, one must not take something without asking its owner.”

2. A wine seller was a donor to a bhikkhu. The donor said to the bhikkhu:

“Venerable sir, if you need a pot, simply take one.”

The bhikkhu said, “Very well.”

After saying this, the donor returned to his house. Another person came and stood at the place where the wine was sold. Later, the bhikkhu needed a pot, so he came and mistakenly took one away. The other man said:

“Venerable sir, do not take my pot away.”

The bhikkhu said:

“Whose pot is this? The wine seller previously told me that if I needed a pot, I should simply take one. Therefore, I took it.”

“That is not his pot.”

The bhikkhu set down the pot and left. He then became doubtful. The Buddha asked:

“With what intention did you take it?”

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

“There is no offense. However, one must not take another person’s property without informing its owner.”

3. A merchant was a donor to a bhikkhu. The donor said:

“Venerable sir, if you need anything, simply take it.”

The bhikkhu said, “Very well.”

That merchant returned to his house. Another person came to the place where goods were sold. Later, the bhikkhu needed rice, so he came and mistakenly took that man’s rice away. The man said:

“Venerable sir, do not take my rice away.”

The bhikkhu said:

“Whose rice is this? The merchant previously told me that if I needed anything, I should simply take it; that is why I took it.”

The man said:

“This rice does not belong to the merchant.”

The bhikkhu immediately set down the rice and left. But he became doubtful. The Buddha said:

“With what state of mind did you take it?”

The bhikkhu replied by relating the circumstances in full to the Buddha. The Buddha taught:

“There is no offense. However, one must not take something without asking its owner.”

4. At that time, a robe seller was a donor. The donor said:

“Venerable sir, if you need anything, simply take it.”

The bhikkhu said, “Very well.”

That donor passed away, leaving behind a young child. When the bhikkhu needed a robe, he took one away. The child said:

“Venerable sir, do not take my robe away.”

The bhikkhu said:

“Whose robe is this? The robe seller previously told me that if I needed a robe, I should simply take one.”

The child said:

“That robe seller has died.”

The bhikkhu immediately put down the robe and left, but he became doubtful. The Buddha said:

“With what intention did you take it?”

The bhikkhu explained the circumstances in full. The Buddha taught:

“There is no offense. However, one must not take something without asking its owner.”

19. Ownerless Property

1. The Blessed One was staying at Vesālī. An unbelieving Licchavi wrapped five coins in a piece of tattered cloth, placed it in a rubbish heap, and ordered someone to keep watch and arrest anyone seen taking it. At that time, a bhikkhu who observed the practice of wearing refuse-rag robes thought that it was a discarded rag and put it into his bag. The messenger saw this and said:

“The Licchavi summons the bhikkhu.”

The bhikkhu said:

“Where am I being summoned?”

When the bhikkhu arrived before the Licchavi, the Licchavi asked:

“Venerable sir, are you permitted to handle money and valuables?”

The bhikkhu said:

“That is not permitted.”

The Licchavi said:

“If it is not permitted, why did you take them?”

The bhikkhu said:

“I did not take them.”

The Licchavi told him to show his bag. The Licchavi then took the packet of coins from the bhikkhu’s bag. This bhikkhu was ashamed, and the other bhikkhus were likewise ashamed. The bhikkhus reported these circumstances in full to the Blessed One. The Blessed One said to the bhikkhus:

“Listen. If any bhikkhu wishes to take a refuse-rag robe of this kind, he should pinch it with the toes of his left foot and pull it open with the toes of his right foot to inspect it. He should remove whatever is impure and take away whatever is pure.”

2. The Blessed One was staying in the country of Śrāvastī. Kāludāyin and the group of six bhikkhus bathed in the Aciravatī River. When Kāludāyin had finished bathing, he came ashore first, mistakenly put on a robe belonging to the group of six bhikkhus, and left. When the group of six bhikkhus finished bathing and came ashore afterward, they did not see their own robe but saw Kāludāyin’s robe instead. They then said:

“Kāludāyin has stolen our robe,” and, in Kāludāyin’s absence, they carried out the act of expulsion.

When Kāludāyin heard this, he became doubtful. He went to the Blessed One, bowed his head at the Blessed One’s feet, withdrew, and sat to one side. He then reported the above circumstances in full to the Blessed One. The Blessed One asked:

“What did you think when you took it?”

Kāludāyin replied:

“I thought it was my own robe when I took it; I had no intention of stealing.”

The Buddha taught:

“There is no offense. However, one must not hastily take a robe without examining it carefully. Nor may one, in a person’s absence, carry out a formal act of rebuke, expulsion, dependence, barring from visiting lay households, accusation, or a karma act of complete expulsion. If one does so, the act is invalid and one also incurs a duṣkṛta offense.”

3. A bhikshu found a robe that had been blown away by the wind and afterward became doubtful. The Buddha asked:

“With what intention did you take it?”

He replied:

“I thought it was a discarded rag-robe; I had no intention of stealing.”

The Buddha taught:

“There is no offense. However, one must not take a discarded rag-robe that has been blown away by the wind.”

4. A householder washed a robe and spread it on a wall to dry. At that time, a bhikshu who wore discarded rag-robes saw it, thought it was a discarded rag-robe, and took it away. The householder saw him and said:

“Venerable sir, do not take my robe away.”

The bhikshu said:

“I thought it was a discarded rag-robe.”

Having said this, he immediately put down the robe and departed; afterward, he became doubtful. The Buddha asked:

“With what thought did you take it?”

The bhikshu replied:

“I took it thinking it was a discarded rag-robe.”

The Buddha taught:

“There is no offense. However, one must not take a discarded rag-robe from atop a wall, atop a fence, or from within a ditch.”

A householder washed a robe and spread it on a winnowing tray to dry. A member of the group of six bhikshus took it away with the intention of stealing and afterward became doubtful. The Buddha taught:

“He commits a pārājika offense.”

5. A large band of robbers went outside the city of Śrāvastī, not far from Jetavana. After drinking liquor during the day, they left what remained among the roots of a tree and entered the city of Śrāvastī. The group of six bhikshus then went outside Jetavana and, with the intention of stealing, took and drank it. The Buddha said:

“They commit a pārājika offense.”

6. A bhikshu on almsround donned his robe and carried his bowl early in the morning to the home of a donor. Heavy rain happened to fall, and the water carried along various kinds of fats and tallow. He thought, “These are things obtained without seeking and may be used as medicine.” He therefore took and consumed them, but afterward became doubtful. The Buddha asked:

“With what thought did you take them?”

He replied:

“I thought they were discarded things and therefore took them; I had no intention of stealing.”

The Buddha taught:

“There is no offense. However, one must not take discarded things from water. Using them without having received them incurs a pācittiya offense.”^[16]

20. Taking by Borrowing Another’s Name

A bhikshu had a donor household. Another bhikshu asked him:

“I wish to visit your donor’s home. [980a1] Is there anything you would like me to say?”

He replied:

“As you wish. You may say whatever you like.”

This bhikshu needed fifty measures of cane sugar. Therefore, when he arrived at the donor’s home, he said:

“That bhikshu needs fifty measures of cane sugar.”

The donor replied:

“That can be provided.”

Having said this, he immediately took out the sugar and gave it to him. After receiving the sugar, the bhikshu consumed it all without giving any to the other bhikshu. Some time later, the other bhikshu visited the donor’s home. The donor asked:

“Venerable sir, was the cane sugar satisfactory?”

The bhikshu asked in return:

“What cane sugar? To whom was it given?”

The donor related the entire matter from beginning to end. Upon returning to the monastery, the bhikshu said to the other bhikshu:

“You took my cane sugar and thereby violated the precept against stealing.”

The other bhikshu said:

“I did not violate the precept against stealing, for you told me to say whatever I wished.”

The bhikshus reported the matter to the Buddha. The Buddha taught:

“One must not speak in that way. One should say, ‘You should say this. You should convey this.’”

A bhikshu stole another person’s cart and afterward became doubtful. The Buddha said:

“He commits a pārājika offense.”

A bhikshu stole another person’s firewood and afterward became doubtful. The Buddha taught:

“If its value amounts to five coins, he commits a pārājika offense.”

21. Recovering Abducted Children

A donor of Pilindavatsa^[17] had two young children who were intelligent, bright, and unafraid of people. Whenever Pilindavatsa came to their home, they would embrace his legs and run around him in joyful play. Some time later, these two children were abducted by robbers. Early one morning, Pilindavatsa donned his robe, carried his bowl, and went to the donor’s home. After a seat had been prepared, he sat down. The children’s parents came to him, weeping bitterly, and said:

“Our children have been carried off by robbers. If they were still at home, they would come and embrace the venerable sir’s legs. How happy they would be!”

Pilindavatsa said:

“You should search throughout the house and see where they might be.”

The children’s parents said:

“We have searched everywhere, but they are not here.”

Pilindavatsa returned to the monastery, entered his room, contemplated, and entered meditative concentration. Establishing mindfulness upon the body and using the pure divine eye, which surpasses that of ordinary humans, he saw that the children had been taken by robbers and placed in a boat on the Ganges River. Having seen this, in the brief time it takes a strong man to bend or extend his arm, Pilindavatsa vanished from the monastery and appeared standing in the robbers’ boat on the Ganges River.

When the children saw him, they joyfully came and embraced his legs. Through his supernormal powers, Pilindavatsa caused the children to return home and placed them in an upper room. He then went to the donor’s home, where a seat was prepared, and sat down.

At that time, their parents again wept and lamented, saying:

“If our children were still here, they would come and embrace the venerable sir’s legs. How happy they would be!”

Pilindavatsa said:

“Perhaps you should search the rooms upstairs.”

Their parents said:

“We have already searched them, but they are not there.”

Pilindavatsa said:

“You should search again.”

Their parents searched the upstairs rooms again and found the two children. Greatly delighted, they said:

“Our children were carried off by robbers, and Pilindavatsa seized them back and brought them home for us.”

When the bhikshus heard of this, those among them who had few desires, were content, practiced austerities, delighted in training, and possessed a sense of shame reproached Pilindavatsa: “Why did he seize back children who had been taken by robbers?”

When Pilindavatsa heard this, he became doubtful. He went to the Buddha, bowed his head reverently at the Buddha’s feet, withdrew, and sat to one side. He then reported this matter to the Blessed One. Although the Blessed One already knew, he nevertheless asked:

“With what intention did you take the children back?”

“Blessed One, I took the children back out of loving-kindness; I had no intention of stealing.”

The Buddha taught:

“There is no offense. However, such a thing must not be done.”^[18]

22. Receiving a Testamentary Charge

There was a bhikshu named Gaosheng,^[19] who had a donor. When the donor fell ill, the bhikshu went to visit him. The donor had two young children who were intelligent and bright. At that time, the donor showed the bhikshu the place where his valuables were buried and said:

“When my two children have grown up, show the one who is more capable^[20] the place where these valuables are buried.”

After the donor died, the bhikshu Gaosheng showed the better child the place where the valuables were buried. The other child wept and went to the monastery, where he said to Ānanda:

“Venerable sir, the property our father left behind was for both of his children, but this bhikshu Gaosheng gave all of it to one person.”

Ānanda said to the bhikshu Gaosheng:

“Why did you give entirely to one person property that the children’s father and mother left to both of them? Gaosheng, go away. I will not perform the Uposatha together with you.”

For six Uposatha observances, Ānanda did not perform the Uposatha together with him.

The bhikshu Gaosheng was a friend of Rāhula.^[21] Early one morning, Rāhula donned his robe, carried his bowl, and went to the women of the Śākya clan in Kapilavastu. He told the women of the Koliya clan:

“Carry your children and place them before Venerable Ānanda. When your children cry, Venerable Ānanda will tell you to pick them up. You should then say: ‘We will not pick up our children until Venerable Ānanda agrees to hear the bhikshu Gaosheng speak.’”

Following Rāhula’s words, the women brought their children and placed them before Venerable Ānanda. When the children began to cry, Venerable Ānanda told the women:

“Pick up your children.”

The women then said:

“We will not pick them up until the venerable one agrees to hear the bhikshu Gaosheng speak.”

Venerable Ananda was moved by compassion and said to Cao Thang:

«What happened to you?»

Cao Thang then related all the causes and circumstances to Ananda. Venerable Ananda said:

«Thus, you committed no offense, not even a duskrta offense.»^[22]

III. TAKING HUMAN LIFE

1. Upali's Questions

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

«Venerable Blessed One, the bhikkhus by the Vaggumuda River contemplated impurity, became disgusted with their bodies, and killed themselves. Did they thereby commit an offense?»

The Buddha said:

«Because the precept had not yet been established, there was no offense.»

«If it is a human being and one perceives the being as human, is there an offense?»

The Buddha said:

«Parajika.»

«If it is a human being and one is in doubt, is there an offense?»

The Buddha said:

«Sthulatyaya.»

«If it is a human being but one perceives the being as nonhuman, is there an offense?»

The Buddha said:

«Sthulatyaya.»

«If it is a nonhuman being but one perceives the being as human, is there an offense?»

The Buddha said:

«Sthulatyaya.»

«If it is a nonhuman being and one is in doubt, is there an offense?»

The Buddha said:

«Sthulatyaya.»

«Venerable One, if one perceives the victim as a woman but takes the life of a man, is there an offense?»

The Buddha said:

«One commits parajika.»

«Venerable One, if one perceives the victim as a man but takes the life of a woman, is there an offense?»

The Buddha said:

«Parajika.»

«If one intends to kill one woman but takes the life of another woman, is there an offense?»

The Buddha said:

«One commits parajika.»

«Venerable One, if one intends to kill one man but takes the life of another man, is there an offense?»

The Buddha said:

«Parajika.»

«If one seeks someone to wield a knife, is there an offense?»

The Buddha said:

«If the victim's life is taken, one commits an offense.»

2. Encouraging Death

A bhikkhu went to visit a sick lay benefactor. The lay benefactor's wife was beautiful. When the bhikkhu saw her, his mind became attached through lust. The bhikkhu said to the lay benefactor's wife:

«Do such-and-such a thing with me.»

The lay benefactor's wife said:

«Venerable sir, do not speak thus! While my husband is still alive, I do not wish to do such an evil deed.»

The bhikkhu then went to her husband and praised death. The husband subsequently died. The bhikkhu became doubtful. The Buddha asked:

«With what intention did you praise it?» The bhikkhu replied:

«I praised it with the intention to kill.»

The Buddha said:

«You have committed parajika.»

3. Means of Killing

1. A bhikkhu went to visit a sick lay benefactor. The lay benefactor's wife was beautiful. When the bhikkhu saw her, his mind became attached through lust, and he said:

«Do such-and-such a thing with me.»

The lay benefactor's wife said:

«While my husband is still alive, I do not wish to do such a thing.»

The bhikkhu then gave her husband medicine to drink, causing him to die. The bhikkhu became doubtful. The Buddha asked:

«With what intention did you give him the medicine?»

The bhikkhu replied:

«With the intention to kill.»

The Buddha said:

«You have committed parajika.»

2. A bhikkhu went to visit a sick lay benefactor. The lay benefactor's wife was beautiful. When the bhikkhu saw her, his mind became attached through lust, and he said:

«Do such-and-such a thing with me.»

The lay benefactor's wife said:

«While my husband is still alive, I do not wish to do such a thing.»

The bhikkhu then gave her husband a purgative, causing his life to be cut off. The bhikkhu became doubtful. The Buddha asked:

«With what intention did you give him the medicine to drink?»

The bhikkhu replied:

«With the intention to kill.»

The Buddha said:

«You have committed parajika.»

3. A bhikkhu went to visit a sick lay benefactor. The lay benefactor's wife was beautiful. When the bhikkhu saw her, his mind became attached through lust, and he said:

«Do such a thing with me.»

The lay benefactor's wife said:

«While my husband is still alive, I do not wish to do such a thing.»

The bhikkhu then gave her husband food that was not permissible for him to eat, causing him to die; afterward, he became doubtful. The Buddha asked:

«With what intention [981a1] did you give him that food?»

The bhikkhu replied:

«With the intention to kill.»

The Buddha said:

«You have committed parajika.»

4. A bhikkhu went to visit a sick lay benefactor. The lay benefactor's wife was beautiful. When the bhikkhu saw her, his mind became attached through lust, and he said:

«Do such a thing with me.»

The lay benefactor's wife said:

«While my husband is still alive, I do not wish to do such a thing.»

The bhikkhu then gave her husband poison to drink, causing his life to be cut off; afterward, he became doubtful. The Buddha asked:

«With what intention did you give him that medicine to drink?» The bhikkhu replied:

«With the intention to kill.»

The Buddha said:

«You have committed parajika.»

5. A bhikkhu went to visit a sick lay benefactor. The bhikkhu was handsome in appearance. When the lay benefactor's wife saw him, her mind became attached through lust, and she propositioned the bhikkhu:

«Venerable sir, you may do such a thing with me.»

The bhikkhu said:

«Sister, you must not speak thus. I am not permitted to do such a thing. While your husband is still alive, why would you do such a wicked deed?»

The lay benefactor's wife said:

«As long as my husband has not died, I cannot unite with you.»

The wife then gave her husband medicine that caused him to die. After her husband had died, the wife said to the bhikkhu:

«My husband is dead; now you may do such a thing with me.»

The bhikkhu said:

«Elder sister, you must not speak thus. I am not permitted to do such a thing.»

The lay benefactor's wife said:

«For your sake, I have killed my husband. Why will you not agree to do such a thing?»

Hearing this, the bhikkhu became doubtful and reported the matter to the Buddha. The Buddha asked:

«What did you think?»

The bhikkhu then related all the causes and circumstances to the Buddha. The Buddha said:

«There is no offense.»

The same applies to a purgative, unsuitable food, and unsuitable medicine.

4. Abortion

1. At that time, there was a woman whose husband was away. A neighboring man made her pregnant, so she went to a bhikkhu regularly supported by her family and said:

«My husband is away, and a neighboring man has made me pregnant. Please give me medicine to cause an abortion.»

The bhikkhu then pronounced an incantation over some food and gave it to her to eat, causing her to miscarry. The bhikkhu became doubtful. The Buddha asked:

«With what intention did you act?»

The bhikkhu replied:

«With the intention to kill.»

The Buddha said:

«You have committed parajika.»

2. There was a woman whose husband was away, and she became pregnant by another man. She then went to a bhikkhu regularly supported by her family and said:

«Venerable sir! My husband is away, and I have become pregnant by another man. Please give me medicine to cause a miscarriage.»

The bhikkhu then pronounced an incantation over medicine and gave it to her to drink, causing her to miscarry. The bhikkhu became doubtful. The Buddha asked:

«With what intention did you act?»

The bhikkhu replied:

«With the intention to kill.»

The Buddha said:

«One commits parajika.»

The same applies to pronouncing an incantation over fine medicinal powder, over a flower garland, over incense used to perfume clothing, or over the fetus itself. In every case, one commits parajika.

3. At that time, there was a woman whose husband was away, and she became pregnant by another man. She then went to a bhikkhuni regularly supported by her family and said:

«Venerable mother, my husband is away, and a neighboring man has made me pregnant. Please give me medicine to cause a miscarriage.»

The bhikkhuni said:

«Sister, I have no knowledge of medicine. Come here, and I shall press upon your abdomen.»

The bhikkhuni pressed upon her abdomen, causing her to miscarry; afterward, she became doubtful. The Buddha asked:

«With what intention did you do this?»

The bhikkhuni replied:

«With the intention to kill.»

The Buddha said:

«One commits parajika.»

4. There was a woman whose husband was away, and she became pregnant by another man. She then went to a bhikkhuni regularly supported by her family and said:

«Venerable mother, my husband is away, and a neighboring man has made me pregnant. Please give me medicine to drink so that I may miscarry.»

The bhikkhuni said:

“I am not skilled in medicine. Elder sister, come here, and I will bite that place for you.”

The nun then bit her abdomen where the fetus was, causing a miscarriage, and afterward became doubtful. The Buddha asked:

“With what intention did you do it?”

The bhikkhuni replied:

“With the intention to kill.”

The Buddha said:

“You have committed a pārājika offense.”

5. A woman whose husband was away became pregnant by another man. She went to a bhikkhu whom she regularly supported and said:

“Venerable sir, while my husband was away, another man made me pregnant. Please give me medicine to induce an abortion.”

The bhikkhu gave her medicine that caused excessive vomiting and purging, so that the mother died while the child remained alive. He became doubtful. The Buddha said:

“You do not incur the offense for the mother’s death. Having employed a means intending to cause a miscarriage, though the fetus did not die, you have committed a thullaccaya offense.”

6. A bhikkhu helped a sick person stand up. The sick person died, and the bhikkhu became doubtful. The Buddha said:

“There is no offense.”

If he helped the person sit up and the person died, there was no offense.

If the person died while being bathed because of illness, there was no offense.

If the person died while taking medicine, there was no offense.

5. Causing a Sick Person to Die Prematurely

1. At that time, a bhikkhu had been ill for a long time. His attendant, weary from caring for him, gave him unsuitable food, causing the sick person to die; the attendant then became doubtful. The Buddha asked:

“With what intention did you act?”

The attendant replied:

“With the intention to kill.”

The Buddha said:

“You have committed a pārājika offense.”

2. A bhikkhu had been ill for a long time. His attendant, weary from caring for him, gave him unsuitable food, causing the sick person to die; the attendant then became doubtful. The Buddha asked:

“With what intention did you act?”

The attendant replied:

“With the intention to kill.”

The Buddha said:

“You have committed a pārājika offense.”

A bhikkhu had been ill for a long time. His attendant, weary from caring for him, gave him the wrong medicine to drink, causing him to die; the attendant then became doubtful. The Buddha asked:

“With what intention did you act?”

The attendant replied:

“With the intention to kill.”

The Buddha said:

“You have committed a pārājika offense.”

3. A bhikkhu who had been ill for a long time possessed many belongings. His attendant, coveting material gain, gave him unsuitable food, causing him to die; the attendant then became doubtful. The Buddha asked:

“With what intention did you act?”

The attendant replied:

“With the intention to kill.”

The Buddha said:

“You have committed a pārājika offense.”

4. A bhikkhu who had been ill for a long time possessed much wealth. His attendant, coveting gain, gave him the wrong medicine to drink, causing him to die; the attendant then became doubtful. The Buddha asked:

“With what intention did you act?”

The attendant replied:

“With the intention to kill.”

The Buddha said:

“A pārājika offense.”

5. A bhikkhu had a boil beneath his armpit, and another bhikkhu squeezed it for him. The bhikkhu said, “Do not squeeze it! Do not squeeze it anymore!” But the other bhikkhu continued squeezing and would not stop. The bhikkhu died. The other bhikkhu became doubtful, and the Buddha asked:

“With what intention did you act?”

The bhikkhu replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense. However, you must not squeeze so forcefully.”

6. A bhikkhu’s entire body was swollen, and another bhikkhu applied a strong purgative medicine^[23] to him. The bhikkhu said, “Stop, stop! Do not apply any more. It is too painful and hot.” The other bhikkhu said, “Endure the pain a little longer, and you will recover.” He refused to stop applying the medicine. The bhikkhu died. The other bhikkhu became doubtful, and the Buddha asked:

“With what intention did you act?”

The bhikkhu replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense. However, you must not forcibly apply medicine in this manner.”

7. A bhikkhu moved a sick bhikkhu from the shade into the sun. The sick bhikkhu died. The other bhikkhu became doubtful. The Buddha said:

“There is no offense.”

Likewise, if he moved the sick bhikkhu from the sun into the shade, there was no offense.

A sick bhikkhu himself wished to be moved from the shade into the sun or from the sun into the shade. The sick person died, and the bhikkhu who assisted him became doubtful. The Buddha said:

“There is no offense.”

A bhikkhu helped a sick person out of or into a building, after which the sick person died. The bhikkhu who assisted him became doubtful. The Buddha said:

“There is no offense.”

If a sick person himself wished to leave the room and a bhikkhu helped him out, or wished to enter the room and a bhikkhu helped him in, and he then died, the assisting bhikkhu committed no offense. If a bhikkhu helped a sick person to the place for defecation and the person died, or helped him back into the room and he died, the assisting bhikkhu committed no offense in either case. If a bhikkhu helped a sick person to the place for urination and the person died, or helped him back to the room and he died, there was no offense in either case.

8. A bhikkhu had malarial fever. Another bhikkhu forcibly held him down. The sick bhikkhu said, “Do not hold me down! Do not hold me down!” But the other bhikkhu continued holding him down and would not stop. The sick bhikkhu died. The other bhikkhu became doubtful, and the Buddha asked:

“With what intention did you act?”

The bhikkhu replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense. However, you must not forcibly hold someone down in this manner.”

9. A bhikkhu was ill. Another bhikkhu came to visit him, turned back the cloth covering him to look at his face, and asked:

“Elder, are you feeling any better?”

The sick bhikkhu said:

“Do not uncover me! Do not uncover me!” But the other bhikkhu continued uncovering him and would not listen. The sick bhikkhu died. The other bhikkhu became doubtful, and the Buddha asked:

“With what intention did you act?”

The bhikkhu replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense. However, you must not forcibly uncover someone in this manner.”

6. Ordering Someone to Kill

1. A large group of bhikkhus devised a means and instructed one person to go and kill another. The person who was instructed went and killed him; afterward, they became doubtful. The Buddha said:

“All of you have committed a pārājika offense.”

2. A large group of bhikkhus devised a means and instructed one person to go and kill another. One among them had doubts but did not prevent it. The person who was instructed went and killed the other person. The bhikkhu became doubtful. The Buddha said:

“All of you have committed a pārājika offense.”

3. A large group of bhikkhus devised a means together to kill another person. One among them had doubts and attempted to prevent it. Nevertheless, the person who had been instructed still went and killed the other person. The bhikkhu became doubtful. The Buddha said:

“The one who attempted to prevent it committed a thullaccaya offense. Those who did not attempt to prevent it committed a pārājika offense.”

7. Accidental and Intentional Killing

1. A thief stole a bhikkhu’s robe, bowl, needle case, and sitting cloth. The bhikkhu caught the thief, pinned him down, and punished him. The thief died. The bhikkhu became doubtful, and the Buddha asked:

“With what intention did you act?”

The bhikkhu replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense. However, you must not pin someone down and punish him in this manner.”

2. A thief stole a bhikkhu’s robe, bowl, sitting cloth, and needle case. The bhikkhu caught the thief and cast him into a pit. [982a1] The thief died, and the bhikkhu became doubtful. The Buddha asked:

“With what intention did you act?”

The bhikkhu replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense. However, you must not act in this manner.”

3. An evil bhikkhu stole another bhikkhu’s robe, bowl, sitting cloth, and needle case. Another bhikkhu said, “This evil bhikkhu has stolen a bhikkhu’s robe, bowl, sitting cloth, and needle case. He should be seized and taught the Dharma.” They then seized him and beat him excessively. Later, that bhikkhu died. The other bhikkhu became doubtful, and the Buddha asked:

“With what intention did you beat him?”

The bhikkhu replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense of killing. However, striking one who has received full ordination constitutes a pācittiya offense.”^[24]

4. A bhikkhu quarreled with a layman. The bhikkhu went to the authorities and brought a lawsuit against him. A high official ordered that the layman be arrested and imprisoned. The layman died. The bhikkhu became doubtful, and the Buddha asked:

“With what intention did you act?”

The bhikkhu replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense of killing. However, bringing a lawsuit against someone constitutes a duṣkṛta offense.”

5. A bhikkhu killed a monkey and afterward became doubtful, thinking, “I have taken a human life and committed a pārājika offense.” The bhikkhus reported the matter to the Buddha. The Buddha said:

“There is no pārājika offense. Taking the life of an animal constitutes a pācittiya offense.”

6. A bhikkhu had quarreled with another bhikkhu. The other bhikkhu fell ill, and this bhikkhu went to visit him. Another bhikkhu reflected, “This bhikkhu and the sick bhikkhu were formerly hostile toward each other. Now that he has come to visit him, he must surely have some ulterior purpose.” This bhikkhu then gave the sick man a non-medicine. The sick bhikkhu died. This bhikkhu became doubtful, and the Buddha asked:

“What intention did you have when you did this?”

The bhikkhu replied:

“With the intention to kill.”

The Buddha said:

“You have committed a parajika offense.”

7. A bhikkhu had quarreled with another bhikkhu. The other bhikkhu traveled among the people and then fell ill. This bhikkhu said, “No matter where you go, you will not escape.” He then went to visit him. Another bhikkhu reflected, “This bhikkhu and the sick bhikkhu were formerly hostile toward each other. Now that he has come to visit him, he must surely have some ulterior purpose.” This bhikkhu then gave the sick bhikkhu a non-medicine. The sick bhikkhu died. This bhikkhu became doubtful, and the Buddha asked:

“What intention did you have?”

The bhikkhu replied:

“With the intention to kill.”

The Buddha said:

“It is a parajika offense.”

The two cases of giving unsuitable food are likewise.

8. At that time, in the morning, the bhikkhuni Thullananda put on her robe, took her bowl, and went to the house of a layperson. A child was sleeping in the rice-pounding room. Thullananda came over and touched the pounding pestle. The pestle fell upon the child, killing it. Thullananda became doubtful, and the Buddha asked:

“With what intention did you do this?”

The bhikkhuni replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense. However, you must not touch another person’s pounding pestle.”

9. In the morning, the bhikkhuni Thullananda put on her robe, took her bowl, and went to the house of a layperson. A child was sleeping beside a rice-pounding mortar. Thullananda touched the mortar. It overturned and crushed the child to death. Thullananda became doubtful. The Buddha asked:

“With what intention did you do this?”

The bhikkhuni replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense. However, you must not touch another person’s mortar in that manner.”

10. In the morning, the bhikkhuni Thullananda put on her robe, took her bowl, and went to the house of a layperson. A child was sleeping on a bed. Without looking, Thullananda sat down upon it. The donor’s wife said:

“A-di, do not sit on the child!”

She did not heed her and sat down. The child immediately died. The bhikkhuni became doubtful, and the Buddha asked:

“What intention did you have?”

The bhikkhuni replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense. However, when in the house of a layperson, you must not sit down without first looking at the place where you are to sit.”

11. At that time, in the country of Sravasti, a donor invited the Buddha and the Sangha to take a meal the following morning. That night, after preparing various fine and nourishing foods, he came early the next morning to invite the Blessed One to the meal. The Blessed One put on his robe, took his bowl, and went together with one thousand two hundred and fifty bhikkhus to the donor’s house, where they sat in the appointed seats. According to the customary practice of all Buddhas, they do not take their meal until the assembly has fully gathered. At that time, there was a bhikkhu who had gone forth late in life and had also had his son go forth. At the time of the light meal, the bhikkhu who was the boy’s father went to another layperson’s house. The bhikkhus asked the boy:

“Where has your father gone, leaving the Blessed One waiting and unable to eat?”

The boy replied:

“I do not know.”

The bhikkhus told the boy to go and find him. He went searching and found his father, the bhikkhu. He said:

“Father, where did you go, causing the Buddha and the Sangha to wait for you and preventing them from taking their meal?”

The bhikkhu became angry and seized his son. Trying to escape, the boy pushed his father, the bhikkhu, to the ground. His father died, and the boy became doubtful. The Buddha asked:

“What intention did you have when you pushed your father?”

He replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense. However, you must not push someone in that manner.”

12. A mother seized a bhikkhu. Trying to escape, the bhikkhu pushed his mother to the ground, and she died. He became doubtful. The Buddha asked:

“What intention did you have?”

He replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense. However, you must not push your mother in that manner.”

13. A father seized a bhikkhu. Trying to escape, the bhikkhu pushed his father to the ground, and he died. The bhikkhu then became doubtful. The Buddha asked:

“What intention did you have?”

He replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense. However, you must not push your father in that manner.”

The cases of an elder brother seizing a bhikkhu, an elder sister seizing a bhikkhu, and a former wife seizing a bhikkhu are likewise.

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

“Why do you not go to the bhikkhu and demand clothing and food?”

The younger sister said:

“Since he has gone forth, I do not wish to demand anything at all.”

The elder sister said:

“Show me where the bhikkhu is. I will demand them for you.”

The younger sister then showed her the place. The elder sister said to the bhikkhu:

“Why do you not provide clothing and food for my younger sister?”

She seized the bhikkhu. The bhikkhu pushed her away in order to escape. She fell to the ground and died. The bhikkhu became doubtful. The Buddha asked:

“What intention did you have?”

The bhikkhu replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense. However, you must not push someone in that manner.”

15. A man and a woman seized a bhikkhu. The bhikkhu pushed them away in order to escape, and the man and woman fell to the ground and died. The bhikkhu became doubtful, and the Buddha asked:

“What intention did you have?”

The bhikkhu replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense. However, you must not push people in that manner.”

16. At that time, not far from a bhikkhuni monastery, there was a man whose hands and feet had been cut off. A bhikkhuni carrying to-ty-la water passed by^[25] not far from the man. Seeing her, the man said:

“A-di, please give me some water to drink.”

The bhikkhuni gave the man water to drink, after which he died. The bhikkhuni became doubtful. The Buddha asked:

“With what intention did you give it to him?”

The bhikkhuni replied:

“I had no intention to kill a living being.”

The Buddha said:

“There is no offense.”

17. Not far from a bhikkhuni monastery, there was a person whose hands and feet had been cut off. A bhikkhuni carrying water passed not far from that person. Seeing her, the person said:

“A-di, please give me some water to drink.”

The bhikkhuni gave the person water to drink, after which the person died. The bhikkhuni became doubtful. The Buddha asked:

“With what intention did you give it?”

The bhikkhuni replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense.”

18. Not far from a bhikkhuni monastery, there was a person whose hands and feet had been cut off. A bhikkhuni carrying to-ty-la water passed not far from that person. Seeing her, the person said:

“A-di, I need to-ty-la to wash my wounds and ease the pain.”

The bhikkhuni immediately gave it to the person for washing. After washing, the person died. The bhikkhuni became doubtful. The Buddha asked:

“With what intention did you give it?”

The bhikkhuni replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense. However, you must not give it to someone for washing in that manner.”

The case of carrying water is likewise.

19. Not far from a bhikkhuni monastery, there was a person whose hands and feet had been cut off. A bhikkhuni carrying to-ty-la water passed not far from that place. The bhikkhuni thought, “If I give this person to-ty-la to wash the wounds, perhaps the person may die sooner.” Having thought this, she immediately gave it to the person. After washing, the person died. The bhikkhuni became doubtful. The Buddha asked:

“What intention did you have?”

The bhikkhuni replied:

“I gave it with the intention to kill.”

The Buddha said:

“You have committed a parajika offense.”

The case of carrying water and giving it for washing is likewise.

20. A large number of bhikkhus were staying together with the group of six bhikkhus on Vulture Peak, where they were sawing timber together to roof a dwelling. One member of the group of six bhikkhus took a sharpened piece of wood and threw it directly toward someone. The piece of wood pierced the person’s body, and he died immediately. The bhikkhu became doubtful. The Buddha asked:

“With what intention did you do this?”

The bhikkhu replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense. However, you must not throw it straight ahead in that manner; you should toss it sideways.”

21. A bhikkhu who was the monastery steward [983a1] was constructing a new dwelling. A stone fell, struck a bhikkhu, and killed him. He became doubtful. The Buddha asked:

“With what intention did you act?”

He replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense.”

The same applies if a roof tile, tree, rafter, beam, ridgepole, pole, or piece of timber falls and strikes someone.

22. At that time, on Mount Gṛdhrakūṭa, a cowherd was grazing cattle. One of the group of six bhikkhus struck a cow’s horn with a stone. The stone ricocheted, struck the cowherd, and killed him. The bhikkhu became doubtful. The Buddha asked:

“With what intention did you act?”

He replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense. However, striking an animal incapable of transformation entails an offense of duṣkṛta.”

23. A bhikkhu on Mount Gṛdhrakūṭa pried loose a stone. It fell, struck a traveler, and killed him. The bhikkhu became doubtful. The Buddha asked:

“With what intention did you act?”

He replied:

“I had no intention of killing anyone.”

The Buddha said:

“There is no offense. However, one must not pry loose stones. If there is a necessary reason to take a stone, one should tell travelers to keep far away from that place.”

24. A bhikkhu wished to relinquish the precepts and take up a lowly occupation.^[26] He thought, “Since I have previously gone forth in the Buddha-Dharma, I cannot again engage in such an evil occupation.” Having thought thus, he climbed to the summit of Mount Matou and threw himself down to commit suicide. However, he fell upon a man cutting bamboo. The bhikkhu survived, but the other man died. The bhikkhu became doubtful. The Buddha said:

“The other man died, but the bhikkhu committed no offense concerning his death. However, in attempting to kill himself, he committed an offense of sthūlātyaya.”

25. A bhikkhu wished to abandon the religious life and take up a lowly occupation. But he thought, “Since I have previously gone forth in the Buddha-Dharma, I cannot again engage in such an evil occupation.” He then climbed to the summit of Mount Palahana and threw himself down to die, but he fell upon a man cutting bamboo. The other man died, while the bhikkhu survived. The bhikkhu became doubtful. The Buddha said:

“The other man died, but the bhikkhu committed no offense concerning his death. However, in attempting to kill himself, he committed an offense of sthūlātyaya.”

26. A bhikkhu was carrying sauviraka water not far from the charnel ground. [According to the law of the country, a criminal was punished by being impaled upon a sharp stake and then cast away.]^[27] A man exposed upon sharp grass said, “Give me some water to drink.” After the bhikkhu gave him water, the man died. The bhikkhu became doubtful. The Buddha asked:

“With what intention did you give him water?”

The bhikkhu replied:

“I had no intention to kill.”

The Buddha said:

“There is no offense.”

27. A bhikkhu was carrying water not far from the charnel ground. A man exposed upon a sharp stake said, “Give me some water to drink.” After the bhikkhu gave him water, the man died. The bhikkhu became doubtful. The Buddha said:

“There is no offense.”

28. A bhikkhu killed someone while insane. After regaining his sanity, he learned what he had done and became doubtful. The Buddha said:

“There is no offense. If one’s mind is deranged or one is overwhelmed by pain, in all such cases there is no offense.”

IV. FALSE CLAIMS OF SUPERHUMAN ATTAINMENTS

1. Upāli’s Questions

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

“Venerable Sir, the bhikkhus dwelling beside the Vāgu River did not actually possess any attainment, yet for the sake of food they went before laypeople and praised themselves, saying that they had attained superhuman states. Did they commit an offense or not?”

The Buddha said:

“Because the precept had not yet been established, there was no offense.”

2. A bhikkhu, through overestimation, believed that he had attained the path. Later, by striving diligently without indolence, he realized a superior attainment. He thought, “The Blessed One established this precept for the bhikkhus: ‘If a bhikkhu, without personally knowing and seeing, claims to have attained a superhuman state, saying, “I know thus; I see thus,” and then at another time, whether questioned or not, desiring purification, says, “In truth, I did not know or see, yet I claimed that I knew and saw,” that bhikkhu, having spoken falsely, commits pārājika and may no longer dwell in communion. Through overestimation, I believed that I had attained the path. Later, by striving diligently without indolence, I attained a superior state. What should I do?’”

He then fully explained this matter to bhikkhus of like mind and said:

“Good indeed, Venerables. Please report this matter to the Blessed One on my behalf. Whatever the Blessed One teaches, I shall practice accordingly.”

The bhikkhus went to the Buddha, bowed their heads reverently at his feet, and fully reported this matter to him.

On account of this matter, the Blessed One assembled the Bhikkhu Sangha and taught the Dharma in a fitting manner. Through innumerable skillful means, he praised the difficult practice of the austere disciplines, contentment with few desires, and delight in renunciation. He then told the bhikkhus, “If it was due to overestimation, there is no offense.”

The bhikkhus asked the Buddha:

“Venerable Sir, if one claims before an animal incapable of transformation that one has attained a superhuman state, is there an offense or not?”

The Buddha said:

“There is an offense of duṣkṛta.”

“Venerable Sir, if the being is human and one perceives it as human, is there an offense or not?”

The Buddha said:

“There is an offense of pārājika.”

“If the being is human and one is doubtful, is there an offense or not?”

The Buddha said:

“There is an offense of sthūlātyaya.”

“If the being is human but one perceives it as nonhuman, is there an offense or not?”

The Buddha said:

“There is an offense of sthūlātyaya.”

“If the being is nonhuman but one perceives it as human, is there an offense or not?”

The Buddha said:

“Sthūlātyaya.”

“If the being is nonhuman and one is doubtful, is there an offense or not?”

The Buddha said:

“Sthūlātyaya.”

“Venerable Sir, if one perceives a man as a woman while speaking before him, is there an offense or not?”

The Buddha said:

“Pārājika.”

“If one perceives a woman as a man while speaking before her, is there an offense or not?”

The Buddha said:

“Pārājika.”

“If, while speaking before one woman, one perceives her as another woman, is there an offense or not?”

The Buddha said:

“If the statement is clear, there is an offense of pārājika. If it is unclear, there is an offense of sthūlātyaya.”

“If, while speaking before one man, one perceives him as another man, is there an offense or not?”

The Buddha said:

“If the statement is clear, there is an offense of pārājika. If it is unclear, there is an offense of sthūlātyaya.”

If one communicates by a signet, sends someone, writes a letter, or makes a sign causing the person to understand clearly, there is an offense of pārājika; if it is not understood clearly, there is an offense of sthūlātyaya.

“Venerable Sir, if one claims before a deva, nāga, asura, gandharva, yakṣa, hungry ghost, or an animal capable of transformation that one has attained a superhuman state, is there an offense or not?”

The Buddha said:

“If the statement is clear, there is an offense of sthūlātyaya; if it is unclear, there is an offense of duṣkṛta.”

If one communicates by a signet, sends a messenger, writes a letter, or makes a sign causing the being to understand clearly, there is an offense of sthūlātyaya; if it is not understood clearly, there is an offense of duṣkṛta.

2. Claiming Attainments for Oneself

1. A bhikkhu claimed before another person that he had attained a superhuman state and then became doubtful. The Buddha said:

“If the statement was clear, there is an offense of pārājika. If it was unclear, there is an offense of sthūlātyaya.”

If one intends to speak to one person but instead speaks to another, in every case there is an offense of pārājika.

2. A large number of bhikkhus were traveling through the country of Kosala. At that time, a brahmin who had faith in the Buddha and was skilled in reading physiognomic signs met them and said:

“The Venerable Arhats have arrived.”

A bhikkhu asked:

“What did you say?”

He replied:

“The Venerables are worthy to receive robes, medicines, and whatever requisites they need.”

“That is reasonable.”

After saying this, the bhikkhu became doubtful. The Buddha said:

“There is no offense.”

3. A bhikkhu declared that he had attained the faculties, powers, factors of awakening, meditative absorptions, liberations, samādhis, and meditative attainments. The bhikkhu became doubtful. The Buddha said:

“There is an offense of pārājika.”

4. A bhikkhu taught people about the faculties and powers, the factors of awakening, meditative concentration, liberation, samadhi, and right attainment. However, he did not say that he himself had attained them. The bhikkhu became doubtful. The Buddha said:

“There is no offense.”

3. Implying It About Oneself

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

“The one who regularly teaches the Dharma to this donor is an arhat.”

The lay donor immediately asked:

“What did the Venerable One just say?”

The bhikkhu remained silent and then became doubtful. The Buddha said:

“If the statement is not explicit, it is a thullaccaya offense.”

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

“The one who regularly comes to the donor’s house is an arhat.”

The lay donor immediately asked:

“What did the Venerable One just say?”

The bhikkhu did not reply and then became doubtful. The Buddha said:

“If the statement is not explicit, it is a thullaccaya offense.”

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

“The one who regularly comes and sits on this seat is an arhat.”

The lay donor immediately asked:

“What did the Venerable One just say?”

The bhikkhu remained silent and then became doubtful. The Buddha said:

“If the statement is not explicit, it is a thullaccaya offense.”

4. A bhikkhu had a lay donor. The bhikkhu said to him:

“The one who regularly accepts your food is an arhat.”

The lay donor immediately asked:

“What did the Venerable One just say?”

The bhikkhu remained silent and then became doubtful. The Buddha said:

“If the statement is not explicit, it is a thullaccaya offense.”

4. Indicating It Through an Action

1. At that time, a lay donor said to the bhikkhu whom he regularly supported: “If the Venerable One is an arhat, take off your saṃghāṭi.”

The bhikkhu immediately took off his robe, indicating it through an action without saying anything; afterward, however, he became doubtful. The Buddha said:

“It is a thullaccaya offense.”

2. A lay donor said to the bhikkhu whom he regularly supported:

“If the Venerable One is an arhat, then [984a1] sit upon the corded bed.”

The bhikkhu immediately sat down, indicating it through an action without saying anything; afterward, however, he became doubtful. The Buddha said:

“It is a thullaccaya offense.”

3. A lay donor said to the bhikkhu whom he regularly supported:

“If the Venerable One is an arhat, stand up.”

The bhikkhu immediately stood up, indicating it through an action without saying anything; afterward, however, he became doubtful. The Buddha said:

“It is a thullaccaya offense.”

4. A lay donor said to the bhikkhu whom he regularly supported:

“If the Venerable One is an arhat, go up to the upper story.”

The bhikkhu went up, indicating it through an action without saying anything. Afterward, however, he became doubtful. The Buddha said:

“It is a thullaccaya offense.”

5. A lay donor said to the bhikkhu whom he regularly supported:

“If the Venerable One is an arhat, come down.”

The bhikkhu immediately came down, indicating it through an action without saying anything, and then became doubtful. The Buddha said:

“It is a thullaccaya offense.”

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

“The one who regularly teaches the Dharma to this donor is a śrāvaka disciple of the Buddha.”

The lay donor asked:

“What did the Venerable One say?”

The bhikkhu remained silent and then became doubtful. The Buddha said:

“If the statement is not explicit, it is a thullaccaya offense.”

The same applies to one who regularly enters the lay donor’s house, accepts a seat, or accepts food.

7. A lay donor said to the bhikkhu whom he regularly supported:

“If the Venerable One is a śrāvaka disciple of the Buddha, take off your saṃghāṭi.”

The bhikkhu immediately took it off, indicating it through an action without saying anything; afterward, however, he became doubtful. The Buddha said:

“It is a thullaccaya offense.”

The same applies to putting on the saṃghāṭi, sitting down, standing up, climbing to the upper story, or climbing down.

5. Moggallāna’s Own Statements

1. At that time, the Venerable Moggallāna told the bhikkhus that through the causes and conditions of karma and its retribution, one could attain the bases of spiritual power. The bhikkhus said to the Venerable One:

“The Venerable One says that through the causes and conditions of karmic retribution, one can attain the bases of spiritual power. That is impossible. By falsely claiming to have attained a superhuman state, you have committed a pārājika offense and are no longer a bhikkhu.”

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

“There are causes and conditions of karmic retribution through which the bases of spiritual power may be attained in this way. Moggallāna has committed no offense.”

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

The bhikkhus said to Moggallāna:

“The Venerable One says that through the causes and conditions of karmic retribution, one can attain the divine ear and even the divine eye. That is impossible. By falsely claiming to have attained a superhuman state, you have committed a pārājika offense and are no longer a bhikkhu.”

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

“There are causes and conditions of karmic retribution through which one may attain the divine ear and even the divine eye. Moggallāna has committed no offense.”

3. Moggallāna told the bhikkhus:

“Elders, there are beings of this kind who fly through the air, and one can hear the clattering of their bones.”

The bhikkhus said to Moggallāna:

“Venerable One, you say that there are beings of this kind who fly through the air and that one can hear the clattering of their bones. That is impossible. By falsely claiming to have attained a superhuman state, you have committed a pārājika offense and are no longer a bhikkhu.”

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

“There are indeed beings of this kind. Moggallāna has committed no offense.”

4. Moggallāna told the bhikkhus:

“I saw a being whose bodily hairs were all needles. As they were pulled out and thrust back in, he underwent immeasurable suffering. He cried aloud, weeping and wailing.”

The bhikkhus said to Moggallāna:

“The Venerable One says that there is such a being. That is impossible. By falsely claiming to have attained a superhuman state, you have committed a pārājika offense and are no longer a bhikkhu.”

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

“I too saw such a being before, but I did not speak of it. Why? Because I feared that people would not believe it. Those who disbelieved would suffer for a long time. This being, while living here in the city of Rājagṛha, delighted in divisive speech and creating conflict. Because of the causes and conditions of this evil karma, he fell into hell and underwent manifold torments for hundreds of thousands of myriads of years. Because the residual consequences of that offense remained, he assumed such a form. Therefore, Moggallāna has committed no offense.”

5. Moggallāna told the bhikkhus:

“I saw a being submerged in a cesspit, undergoing great and agonizing suffering, moaning, weeping, and wailing.”

The bhikkhus said to Moggallāna:

“The Venerable One says that he saw a being submerged in a cesspit, undergoing great and agonizing suffering, moaning, weeping, and wailing in this way. That is impossible. By falsely claiming to have attained a superhuman state, you have committed a pārājika offense and are no longer a bhikkhu.”

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

“I too saw such a being before, but I did not speak of it. Why? Because I feared that people would not believe it.

Those who disbelieved would suffer for a long time. In the country of Vārāṇasī, during the time of the Buddha Kāśyapa, this being was a brahmin. On one occasion, he invited the Buddha and the Sangha to a meal, then filled a trough with excrement and sent someone to announce: ‘It is time.’ When the Buddha and the Sangha arrived, the brahmin said, ‘Venerable Ones, you may partake of this food as you wish and carry away as much as you please.’ Because of the causes and conditions of this evil karma, he fell into the Niraya hell and underwent suffering for hundreds of thousands of myriads of years.

Because residual consequences of that evil deed remained, he had to be submerged in a cesspit. Therefore, Moggallāna has committed no offense.”

6. Moggallāna told the bhikkhus:

“I saw a being sitting upon an iron bed. Flames poured forth from the iron bed and burned his entire body; his robes, alms bowl, sitting cloth, and needle case were all burned as well.”

The bhikkhus said to Moggallāna:

“The Venerable One says that he saw such a being undergoing such suffering. That is impossible. By falsely claiming to have attained a superhuman state, you have committed a pārājika offense and are no longer a bhikkhu.”

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

“Previously, I too saw such a being, but I did not speak of it. Why? Because I feared that people would not believe. Those who do not believe must undergo suffering for a long time. In the past, during the time of the Buddha Kasyapa, this being in the country of Varanasi was an evil bhiksu. Because of this cause and condition, he fell into hell and underwent various torments for hundreds of thousands of myriads of years. Because the residual causes and conditions of his evil karma remained, he received such a body. Therefore, Maudgalyayana did not commit an offense.”

The suffering undergone by an evil bhiksuni, an evil siksamana, a sramanera, or a sramanerika was likewise.

7. Maudgalyayana told the bhiksus:

“I saw a being whose body was burning, while flies swarmed around and gnawed at it, causing it to cry out in agony.”

The bhiksus said to Maudgalyayana:

“Venerable sir, it is impossible that you saw such a being undergoing such suffering. By falsely claiming attainment of a superhuman state, you have committed a parajika offense and are no longer a bhiksu.”

The bhiksus went and reported this to the Buddha. The Buddha said:

“Previously, I too saw such a being, but I did not speak of it. Why? Because I feared that people would not believe. Those who do not believe undergo suffering for a long time. This being was the chief consort of King Kalinga. Out of jealousy, she poured boiling oil and water upon the head of the second consort while the latter was asleep. Because of the karmic retribution arising from this cause and condition, she fell into hell and endured various torments for hundreds of thousands of myriads of years. Because the residual causes and conditions of that karmic retribution remained, she received such a body. Therefore, Maudgalyayana did not commit an offense.”

8. Maudgalyayana told the bhiksus:

“I saw the palaces and fortified cities of the asuras beneath the sea, with the water suspended above them and not entering their palaces or cities.”

The bhiksus said to Maudgalyayana:

“Venerable sir, you yourself said that you saw the fortified cities of the asuras beneath the sea, with no water entering from the four sides or from above. This is impossible. By falsely claiming attainment of a superhuman state, you have committed a parajika offense and are no longer a bhiksu.”

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

“Such a thing does exist. Around the four sides and above the fortified cities of the asuras are four kinds of wind that hold back the water:^[28] the stationary wind, the sustaining wind, the unceasing wind, and the firmly binding wind. Therefore, Maudgalyayana did not commit an offense.”

9. Maudgalyayana told the bhiksus:

“I saw beings such as these: those without bones, without skin, without flesh, without blood, without impurity, and without weariness, as well as women who do not give birth.”

The bhiksus said to Maudgalyayana:

“Venerable sir, you yourself said that there are such beings, up to and including women who do not give birth. This is impossible. By falsely claiming attainment of a superhuman state, you have committed a parajika offense and are no longer a bhiksu.”

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

“There are such beings. Maudgalyayana did not commit an offense.”

10. The Blessed One was staying in the city of Rajagrha. At that time, the great Maudgalyayana told the bhiksus:

“Elders, while I was absorbed in concentration without wisdom,^[29] I heard the sound of water as the elephant king Eravani descended^[30] into Lake Nanda.^[31]”

The bhiksus said to the Venerable Maudgalyayana:

“Venerable sir, you said that while absorbed in concentration without wisdom, you heard the sound of water as the elephant king Eravani descended into Lake Nanda. It is impossible that you could hear a sound while absorbed in concentration without wisdom. By falsely claiming attainment of a superhuman state, you have committed a parajika offense and are no longer a bhiksu.”

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

“There is such a kind of concentration, but it is not pure. Maudgalyayana did not commit an offense.”

11. Maudgalyayana told the bhiksus:

“While absorbed in concentration without wisdom, I heard the sound of the water being stirred as eighty-four thousand elephants entered Lake Mandayana.”

The bhiksus said to Maudgalyayana:

“Venerable sir, you yourself said that while absorbed in concentration without wisdom, you heard the sound of the water being stirred as those elephants entered Lake Mandayana.

“Venerable sir, it is impossible that you could still hear a sound while absorbed in concentration without wisdom. By falsely claiming attainment of a superhuman state, you have committed a parajika offense and are no longer a bhiksu.”

The bhiksus went and reported this to the Buddha. The Buddha said:

“There is such a kind of concentration, but it is not pure. Maudgalyayana did not commit an offense.”

12. Maudgalyayana told the bhiksus:

“While absorbed in concentration without wisdom, I heard the sound of the water being stirred as that elephant king entered Lake Su.”

The bhiksus said to Maudgalyayana:

“You yourself said that while absorbed in concentration without wisdom, you heard the sound of the water being stirred as that elephant king entered Lake Su. How could one enter concentration without wisdom and still hear sounds? This is impossible. By falsely claiming attainment of a superhuman state, you have committed a parajika offense and are no longer a bhiksu.”

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

“There is such a kind of concentration, but it is not pure. Maudgalyayana did not commit an offense.”

The sphere of consciousness without wisdom and the sphere of nothingness, emptiness, and wisdom^[32] were likewise.

13. At that time, Maudgalyayana told the bhiksus:

“Elders, in the north there is a lake named Anavatapta.^[33] The water in that lake is pure and free from defilement. In the lake are pundarika flowers,^[34] as large as cartwheels, with stalks like cart axles. When one breaks them, a kind of white liquid flows out like milk, and its taste is like honey.”

The bhiksus said:

“Venerable sir, you yourself said that there is such a lake in the north. This is impossible. By falsely claiming attainment of a superhuman state, you have committed a parajika offense and are no longer a bhiksu.”

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

“In the north there is a lake just as Maudgalyayana described. Maudgalyayana did not commit an offense.”

14. Maudgalyayana told the bhiksus:

“In the north there is a lake named Anavatapta. Not far from that lake is another lake named Mandayana,^[35] fifty yojanas in length and breadth. The water in that lake is pure and free from defilement. In the lake are golden lotuses as large as cartwheels.”

The bhiksus said to Maudgalyayana:

“It is impossible that there is such a lake as you have described.” At that time, the great Maudgalyayana used his spiritual power to travel there, plucked a lotus, brought it back to the monastery, and placed it in his room. He then invited the bhiksus to come and said:

“In the north there is a lake named Anavatapta. Not far from that lake is another lake named Mandayana. In that lake are golden lotuses as large as cartwheels.”

The bhiksus said to Maudgalyayana:

“There is no such thing. By falsely claiming attainment of a superhuman state, you have committed a parajika offense and are no longer a bhiksu.”

Maudgalyayana then returned to his room, brought out the lotus, showed it to the bhiksus, and said:

“Elders, is this lotus real?” The bhiksus again said:

“Venerable sir, you are an arhat endowed with spiritual powers and could have conjured it; it is not genuine. By falsely claiming attainment of a superhuman state, you have committed a parajika offense and are no longer a bhiksu.”

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

“Maudgalyayana spoke truthfully. He did not commit an offense.”

15. Maudgalyayana told the bhiksus:

“In the north there is a lake named Anavatapta. Water from that lake flows here and gushes forth at this place.^[36]”

The bhiksus said to Maudgalyayana:

“Venerable sir, you said that in the north there is a lake named Anavatapta, and that water from that lake flows here and gushes forth at this place. The Blessed One has taught: ‘Know it by tracing it to its source.’ The water in that lake is clear and cool, whereas this water is hot and turbid. These facts do not accord. By falsely claiming attainment of a superhuman state, you have committed a parajika offense and are no longer a bhiksu.”

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

“Maudgalyayana spoke correctly, for this water passes through the minor hells before emerging in the city of Rajagrha; therefore, it is hot and turbid. Maudgalyayana did not commit an offense.”

16. Maudgalyayana told the bhiksus:

“At the source from which this stream emerges, there is a clear, cool lake beneath it. The water flows here from that place.”

The bhikkhus said to Moggallāna:

“Although Moggallāna has spoken thus, the Blessed One taught: ‘One should know a thing by its source.’ This water is boiling hot, yet the water below is clear and cool. This is inconsistent. By falsely claiming to have attained a superhuman state, you have committed a pārājika offense and are no longer a bhikkhu.”

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

“Bhikkhus, it is as Moggallāna has said. Beneath the source from which this stream of boiling water issues is a pool of clear, cool water, free of turbidity. The water flows from there through a minor hell and then emerges near the city of Rājagṛha; therefore it is boiling hot and turbid. Moggallāna has committed no offense.”

17. At that time, King Prasenajit of Kosala and King Ajātaśatru of Magadha fought at the border between their two kingdoms. King Prasenajit routed King Ajātaśatru’s army. Moggallāna then told the bhikkhus:

“King Prasenajit and King Ajātaśatru fought at the border between their two kingdoms. King Prasenajit was victorious.”

Afterward, King Ajātaśatru raised another army and counterattacked. King Ajātaśatru was victorious.

At that time, it was proclaimed throughout Rājagṛha and the kingdom that King Ajātaśatru had routed King Prasenajit’s army. The bhikkhus said to Moggallāna:

“You said that King Prasenajit and King Ajātaśatru fought and that King Prasenajit routed Ajātaśatru’s army, but now it has been proclaimed throughout Magadha that King Ajātaśatru routed King Prasenajit’s army. Moggallāna, by falsely claiming to have attained a superhuman state, you have committed a pārājika offense and are no longer a bhikkhu.”

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

“Such an event did occur. King Prasenajit routed King Ajātaśatru’s army. Afterward, King Ajātaśatru raised another army and in turn routed King Prasenajit’s army. Moggallāna saw the earlier event but did not see the later one; therefore Moggallāna has committed no offense.”

The same applied when King Ajātaśatru fought Vaiśālī.

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

“Enough, let it be. Say no more. Why is that? The bhikkhus do not believe your words. Do not cause the unbelieving bhikkhus to incur many offenses.”

The Blessed One told the bhikkhus:

“You should have faith in this arhat bhikkhu who possesses great spiritual powers. Do not harbor doubts and disbelieve him, thereby undergoing suffering for a long time.”

19. Among them was a bhikkhu named Yanhao,^[37] who told the bhikkhus:

“Venerable Elders, I remember events from five hundred kalpas.”

The bhikkhus said:

“The Blessed One has never himself said that he remembers events from five hundred kalpas, yet you make such a claim. By falsely claiming to have attained a superhuman state, you have committed a pārājika offense and are no longer a bhikkhu.”

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

“The bhikkhu Yanhao remembers the events of one lifetime.^[38] I remember the events of innumerable different lifetimes, including the forms and appearances I assumed and everything that was said; I remember them all without exception.”

The Buddha said, “The bhikkhu Yanhao has committed no offense.”

B. SAṄGHĀDISESA

I. EMISSION THROUGH MANIPULATION

1. The Blessed One was staying in the country of Śrāvastī. 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 to the Buddha:

“Venerable Sir! When Kāḷudāyin deliberately manipulated his male organ and emitted semen, did he commit an offense?”

The Buddha said:

“Since the precept had not yet been established at that time, he committed no offense.”

2. A bhikkhu slept with a distracted mind and emitted semen in a dream, of which he was clearly aware. He thought, “The Blessed One established this precept for the bhikkhus: ‘One who deliberately manipulates his male organ and emits semen commits a saṅghādisesa offense.’ I slept with a distracted mind and emitted semen in a dream, and I clearly remember and know that it happened. Have I committed an offense?” Not knowing what to do, he related the circumstances to the bhikkhus, saying, “It would be well, Venerable Elder, if you would report this to the Buddha on my behalf. Whatever the Buddha instructs, I shall respectfully follow.”

The bhikkhus went to the Buddha, bowed their heads reverently at his feet, and fully reported these circumstances to the Blessed One. On account of this matter, the Blessed One assembled the Bhikkhu Sangha and told the bhikkhus:

“Sleeping with a distracted mind has five harmful consequences: 1. One has evil dreams. 2. Devas do not protect one. 3. The mind does not recollect the Dharma. [986a1] 4. One does not fix one’s perception on light. 5. One emits semen in a dream. Sleeping with a distracted mind has these five harmful consequences.

“Sleeping with a composed mind has five benefits: 1. One does not have evil dreams. 2. Devas protect one. 3. One’s mind delights in the Dharma. 4. One fixes one’s perception on light. 5. One does not emit semen. Sleeping with a composed mind has these five benefits.

“If one emits semen in a dream, there is no offense.”

3. A bhikkhu, while dreaming, recollected something and then manipulated his male organ and emitted semen. He was doubtful. The Buddha said:

“There is no offense.”

A bhikkhu entertained a perverse recollection and emitted semen. The Buddha said:

“There is no offense. If one sees a beautiful form and, without touching oneself, emits semen, there is no offense.”

A bhikkhu recollected something, then manipulated his male organ and emitted semen. He was doubtful. The Buddha said:

“One commits a saṅghādisesa offense.”

A bhikkhu recollected something and manipulated his male organ but did not emit semen. He was doubtful. The Buddha said:

“One commits a thullaccaya offense.”

4. A woman grasped the front of a bhikkhu. The bhikkhu moved his body and emitted semen. He was doubtful. The Buddha said:

“One commits a saṅghādisesa offense.”

A woman grasped the front of a bhikkhu. Without moving his body, he emitted semen. He was doubtful. The Buddha said:

“One commits a dukkaṭa offense.”

There are likewise three cases when she grasps the bhikkhu from behind.

5. A woman held a bhikkhu’s feet while paying homage. He moved his body and emitted semen. He was doubtful. The Buddha said:

“One commits a saṅghādisesa offense.”

A woman held a bhikkhu’s feet while paying homage. Without moving his body, he emitted semen. He was doubtful. The Buddha said:

“One commits a dukkaṭa offense.”

A woman bowed reverently at Nanda’s feet. Nanda, being highly lustful, emitted semen, which fell upon the woman’s head. The woman was ashamed, and Nanda was ashamed as well. The bhikkhus reported this to the Buddha. The Buddha said:

“Nanda is permitted to make a robe with which to cover his body.”

6. While a bhikkhu was walking, his male organ rubbed against his antaravāsaka, causing him to emit semen. The Buddha said:

“There is no offense.”

If one emits semen while defecating or urinating, there is no offense. If one emits semen while bathing in cold or hot water, there is no offense.

7. A bhikkhu pointed his male organ against the current, engaged in fantasy, moved his body, and emitted semen. He was doubtful. The Buddha said:

“One commits a saṅghādisesa offense.”

A bhikkhu pointed his male organ with the current, engaged in fantasy, moved his body, and emitted semen. He was doubtful. The Buddha said:

“One commits a saṅghādisesa offense.”

A bhikkhu poured water over his male organ, engaged in fantasy, moved his body, and emitted semen. He was doubtful. The Buddha said:

“One commits a saṅghādisesa offense.”

A bhikkhu pointed his male organ against the wind, engaged in fantasy, moved his body, and emitted semen. He was doubtful. The Buddha said:

“One commits a saṅghādisesa offense.”

In the cases of pointing it downwind; blowing upon the male organ with one’s mouth, engaging in fantasy, moving the body, and emitting semen; or engaging in fantasy, not moving the body, and emitting semen, he was doubtful. The Buddha said:

“In every case above, one commits a saṅghādisesa offense.”

A mother grasped her son, who was a bhikkhu. Without moving his body, the bhikkhu emitted semen. He was doubtful. The Buddha said:

“One commits a dukkaṭa offense.”

The same applies when an elder sister, former wife, former lover, or prostitute grasps a bhikkhu.

8. A bhikkhu engaged in fantasy, then fondled the space between bones and emitted semen. He was doubtful. The Buddha said:

“One commits a thullaccaya offense.”

A bhikkhu was bathing in a bathhouse and rubbed fine medicinal powder or mud over his body. He accidentally touched himself and emitted semen. He was doubtful. The Buddha said:

“There is no offense.”

If one emits semen while shouting loudly or exerting oneself at work, there is no offense.

A bhikkhu imagined [a woman] and rubbed himself between the urinary and excretory passages, emitted semen, and was doubtful. The Buddha said:

“If he perceives it as an orifice or is doubtful, he commits a thullaccaya offense. If he perceives it as not an orifice and is not doubtful, he commits a sanghadisesa offense.”

Likewise, on the thigh, the hollow of the foot, the hollow of the knee, beside the armpit, between the breasts, in the armpit, in a nostril, in an ear, on a sore, between the cords of a corded bed, on a wooden bed, or on a large mattress, a small mattress, a pillow, the ground, mud, a brick, or inside the mouth of a jar—in all such cases, if he perceives it as an orifice or is doubtful, he commits a thullaccaya offense; if he perceives it as not an orifice and is not doubtful, he commits a sanghadisesa offense.

A bhikkhu, for the purpose of pleasure, imagined [a woman] and rubbed himself against a vagina, emitted semen, and was doubtful. The Buddha said:

“A sanghadisesa offense.”

If, for the purpose of pleasure, experimentation, merit, worship, a good rebirth, giving, obtaining seed, amusement, strength, or beauty, he deliberately examines the matter and acts, in every case he commits a sanghadisesa offense.^[39]

Notes:

^[16] Bhikkhu Pacittiya 40.

^[17] 畢陵伽婆蹉. Pali: Pilindavaccha. The account is told in Vin. iii. 67.

^[18] Pali, ibid., the Buddha said: “There is no offense for one who displays a psychic power when a psychic power ought to be displayed.” (anāpatti bhikkhave iddhipadamassa iddhavisaye).

^[19] Gao Sheng 高勝. Mahisasaka Vinaya 28: A-shu. Sarvastivada Vinaya 58: Zhi Xin, Ananda’s fellow disciple in the practice. Pali, Vin. iii. 66: Ajju.

^[20] Pali, ibid., “to one who has faith.”

^[21] Mahisasaka Vinaya 28: The Sangha split into two factions, supporting A-shu (Gao Sheng) and Ananda respectively, and for six years no uposatha was held. Therefore, Rahula had to intervene and persuade the Sakyan women to ask Ananda to reconcile with A-shu.

^[22] Pali, ibid., it was Upali himself who intervened.

^[23] “Medicine for agitation” 急躁藥; it is unclear what medicine this was.

^[24] Bhikkhu Pacittiya 78.

^[25] Suvira drink 蘇毘羅漿. Pali: suvīraka, sour gruel. Cf. Vin. iii. 86: he was given takka to drink—refined cow’s milk or buttermilk. See Sarvastivada Vinaya 58 (T23n1435, p. 436a23): A brahmin ascetic suffering from an itching skin disease asked for the medicinal drink suvīraka 蘇毘羅漿. He drank it and died.

^[26] Low occupation 下業; a base occupation, usually referring to the Chandala occupation of killing dogs. Skt. nīca-karma.

^[27] The passage in brackets appears in the Song, Yuan, and Ming editions, but not in the Korean edition.

^[28] Four kinds of wind: abiding wind 住風, sustaining wind 持風, unceasing wind 不滅風, and firmly binding wind 牢繫風. See Dirgha Agama 20 (T01n01, p. 130a25): abiding wind 住, sustaining wind 持, unmoving wind 不動, and steadfast wind 堅固.

^[29] This refers to the attainment of the sphere of infinite space. It is a mundane, contaminated concentration. Cf. Vin. iii. 108: He heard a herd of elephants crossing a river while abiding in the imperturbable samadhi (āneñjaṃ samādhiṃ).

^[30] The elephant king Iravani 伊羅婆尼象王. Pali: erāvaṇa (Skt. airāvaṇa), the six-tusked elephant of Sakra, Lord of the Devas. See Dirgha Agama 20 (T01n01, p. 132a19): Dragon King Yiboluo 伊羅缽龍王.

^[31] Nanda Lake 難陀池. Pali: Nandapokkharaṇī, a lotus pond in Nanda Garden in the Tavatimsa heaven. See Dirgha Agama 20 (T01n01, p. 132a11): Lake of Great Joy 大喜池.

^[32] Namely, the attainment of the sphere of infinite consciousness and the attainment of the sphere of nothingness.

^[33] Anouda 阿耨達. Pali: Anotatta; see the note above.

^[34] Pundarika 分陀利. Pali: puṇḍarīka, the white lotus.

^[35] Mandayan 曼陀延. Pali: Mandākinī, one of the seven great lakes in the Himalayas. Cf. A. iv. 101.

^[36] Anotatta is regarded as the source of four great rivers: the Ganges, Indus, Sita, and Vaksu. See Abhidharmakosa 11.

^[37] Yan Hao 嚴好. Vin. iii. 109: Sobhita. He was acknowledged by the Buddha as foremost in recollecting many past lives (pubbenīvāsānussata).

^[38] He could recall only the life-continuity of a single person, although extending through many lifetimes. Cf. ibid., sā ca kho ekāyeva jāti.

^[39] End of fascicle 56.