彌沙塞部和醯五分律

THE FIVE-PART VINAYA OF THE MAHISASAKA SCHOOL — FASCICLE 28

FASCICLE 28
Part 5: ON THE DHARMAS CONCERNING SCHISM IN THE SANGHA, BEDDING, MISCELLANEOUS
MATTERS, DEPORTMENT, SUSPENSION OF THE UPOSATHA, SEPARATE RESIDENCE, ETC.

Section 5: ON THE PROCEDURE FOR SUSPENDING THE UPOSATHA

The Buddha was in the country of Campā, beside the Ganges River. That day was the fifteenth-day Uposatha. The Blessed One, together with the assembly of bhikkhus surrounding him, some in front and others behind, sat in an open place. He surveyed the entire Sangha and then remained silent, suspending the Uposatha. When the first watch of the night had passed, Venerable Ānanda rose from his seat, approached the Buddha, reverently bowed with his head at the Buddha’s feet, knelt, joined his palms, and addressed the Buddha:
“Blessed One! The first watch of the night has passed, and the Sangha has been sitting for a long time. I beseech you to recite the precepts for the bhikkhus.”
The Blessed One remained silent, and Ānanda returned to his seat.
When the middle watch had also passed, Venerable Ānanda again made the same request, but the Buddha remained silent.
During the last watch, Venerable Ānanda again addressed him:
“The signs of dawn are about to appear, and the Sangha has been sitting for a long time. I beseech you to recite the precepts for the bhikkhus.”
The Buddha said to Venerable Ānanda:
“The assembly is not pure; the Tathagata cannot recite the precepts.”
At that time, Venerable Maudgalyāyana thought: “Who in this assembly is impure, causing the Blessed One to speak in this way?” He then surveyed the entire assembly and saw a bhikkhu sitting near the Buddha who was not a bhikkhu but claimed to be a bhikkhu, was not a śramaṇa but claimed to be a śramaṇa, did not practice the holy life but claimed to practice the holy life, had fulfilled evil qualities, concealed his offense, and would not relinquish his wrong views. Maudgalyāyana rose from his seat, approached that bhikkhu, and said, “The Tathagata has seen you. You must leave this place immediately and must no longer sit here.” He then seized him by the hand and pulled him outside the gate, after which Maudgalyāyana returned and sat in his former place.
The Buddha said to Maudgalyāyana:
“Maudgalyāyana! How strange! How extraordinary! Never before has there been such a foolish person, unaware of his own offense to the point that another had to seize him by the hand and pull him outside.”
At that very moment, Venerable Ānanda again rose from his seat and addressed the Buddha:
“Blessed One! The assembly is now pure. I beseech you to recite the precepts for the bhikkhus.”
The Buddha said:
“From now on, you shall recite the precepts among yourselves. I can no longer recite them for the bhikkhus. Why is this? If the assembly were impure and the Tathagata recited the precepts, the head of the offender would split into seven pieces.”
The Buddha further said to Venerable Ānanda:
“The great ocean has eight unprecedented qualities in which the asuras delight. What are these eight? The great ocean deepens gradually; its tides do not exceed their proper bounds; it does not retain a corpse; when a hundred rivers flow into it, they lose their separate names; although myriad streams flow into it, it neither increases nor decreases; it produces precious things such as pearls, maṇi jewels, coral, beryl, conch-shell gems, gold, silver, and crystal; beings of immense bodily size dwell within it; and it has a single taste, the taste of salt. These are the eight.
“My true Dharma is likewise, having eight unprecedented qualities in which all bhikkhus delight and dwell together. What are these eight? The prohibitions are established gradually, the instructions are given gradually, and the training is undertaken gradually.

Throughout their lives, my disciples dare not transgress the precepts that have been established. Those who have committed offenses are expelled. All clans whose members go forth abandon their separate clan names and are called Śākyan śramaṇas.

Although many good men and good women who have gone forth attain nirvana without remainder, the Dharma neither increases nor decreases. There are treasures of the Dharma, such as the four foundations of mindfulness through to the Noble Eightfold Path and the factors conducive to awakening. There are great persons, from those progressing toward arhatship and the arhats themselves down to those progressing toward stream-entry and the stream-enterers.

Whoever enters this true Dharma experiences the single taste of liberation. These are the eight.”
At that time, the group of six bhikkhus committed offenses and, without confessing them, participated in the Uposatha. Other bhikkhus followed their example. The bhikkhus reported this to the Buddha. The Buddha said: “You should not act in this way. To violate this is to commit a duṣkṛta offense.” Nevertheless, the bhikkhus deliberately continued to commit offenses and participate in the Uposatha without confessing them. The Buddha said: “Their participation in the Uposatha should be suspended.” Some bhikkhus imposed the suspension before the Uposatha, while others imposed it only after the Uposatha had ended.... All such methods of suspending the Uposatha are the same as the proper methods of suspension explained in connection with the Invitation ceremony.

Section 6: ON THE PROCEDURE OF SEPARATE RESIDENCE

At that time, bhikkhus undergoing separate residence admitted śrāmaṇeras to full ordination, served as their preceptors or teachers of dependence, and maintained śrāmaṇeras. The bhikkhus reported this to the Buddha. The Buddha said: “You should not act in this way.”
Some bhikkhus undergoing separate residence accepted marks of respect from other bhikkhus in good standing and ordered them to carry their robes, bowls, and footwear. The Buddha said: “You should not act in this way.”
Some bhikkhus undergoing separate residence, upon seeing bhikkhus in good standing approaching, went elsewhere for fear that they would learn that they were undergoing separate residence. The Buddha said: “You should not act in this way.”
Some bhikkhus undergoing separate residence invited the Sangha to a meal and then returned to their private rooms to eat. The Buddha said: “You should not act in this way. Food should be arranged for you in a place lower than that of the senior bhikkhus.”
Some bhikkhus undergoing separate residence walked ahead of bhikkhus in good standing. The Buddha said: “You should not walk in this way.”
Some bhikkhus undergoing separate residence wished to visit the homes of laypeople and went together with bhikkhus in good standing. The Buddha said: “You should not go in this way.”
Some bhikkhus undergoing separate residence either repeated their former offenses or committed other evil offenses. The Buddha said: “You should not act in this way.”
Some bhikkhus undergoing separate residence remained improperly robed in the presence of bhikkhus in good standing. The Buddha said: “You should not act in this way.”
Some bhikkhus undergoing separate residence constantly wore all three robes, causing them to become soiled with mud. The Buddha said: “You should not act in this way.”
Some bhikkhus undergoing separate residence sat on the same bed as bhikkhus in good standing, or they themselves sat on the better bed. The Buddha said: “You should not act in this way.”
Some bhikkhus undergoing separate residence walked in meditation together with bhikkhus in good standing, or they themselves used the better walking-meditation place. The Buddha said: “You should not walk in this way.”
Some bhikkhus undergoing separate residence accepted an appointment from the Sangha to recite the disciplinary scripture. The Buddha said: “You should not act in this way.”
Some bhikkhus undergoing separate residence performed various Sangha acts, such as an act of censure, an act of expulsion, an act of placing under dependence, an act of suspension for an offense, or an act requiring reconciliation. The Buddha said: “You should not act in this way.”
Some bhikkhus undergoing separate residence conversed with bhikkhus in good standing. The Buddha said: “You should not act in this way.”
Some bhikkhus undergoing separate residence wished to teach the Dharma to the four assemblies. The Buddha said: “You should not act in this way.”
Some bhikkhus undergoing separate residence did not keep track of the number of days in a month, half-month, or year. The Buddha said: “You should know them.”
Some bhikkhus undergoing separate residence, in the presence of bhikkhus in good standing, wore their robes turned inside out, stood with their hands on their hips, wore footwear, covered their heads and both shoulders, or sat or lay down. The Buddha said: “You should not act in this way.”
Some bhikkhus undergoing separate residence did not conform to the procedures governing a bhikkhu undergoing separate residence. The Buddha said: “You should not act in this way.”
When visiting bhikkhus arrived, some bhikkhus undergoing separate residence did not inform them; nor did they inform bhikkhus who were departing. The Buddha said: “You should inform them.”
Some bhikkhus undergoing separate residence informed the Sangha every day. The Buddha said: “You should inform the Sangha at the Uposatha. If you are undergoing mānatta, you should inform it every day.”
Some bhikkhus undergoing separate residence wished to travel far away and reported this to the Buddha. The Buddha said: “You should relinquish the observance before departing.” It should be relinquished by performing the procedure as follows. Approach a bhikkhu in good standing and say:
“Venerable Sir, please listen! I now relinquish the observance of separate residence and shall resume it later.”
This should be said three times. If one departs without relinquishing it and encounters a bhikkhu on the road, one must declare that one is undergoing separate residence. On the road, bhikkhus undergoing separate residence gave a lengthy explanation concerning their separate residence. When the laypeople heard this, they said: “What offense has this bhikkhu committed that he must confess?” The bhikkhus reported the matter to the Buddha. The Buddha said: “On the road, you should not give such a lengthy explanation. You should merely say: ‘Venerable Sir, I am a bhikkhu... I have observed the procedure of separate residence for (so many) days; (so many) days remain. May the Venerable Sir bear this in mind.’”

A bhikkhu who relinquishes his probationary residence and goes elsewhere should request the Sangha there to let him undertake the probationary residence again. The Sangha there should permit him to undertake the probationary residence again; if they do not permit it, they commit a Dukkaṭa offense. Again, a bhikkhu undergoing probation, after receiving the probationary observance, went to a place where no bhikkhus resided and, during his probationary residence, again committed an evil offense. The Buddha said: A bhikkhu undergoing probation must not dwell alone and should not commit an evil offense again; if he does, he commits a Dukkaṭa offense.

Again, some bhikkhus undergoing probation, after receiving the probationary observance, went to reside where there were bhikkhus who did not act in accordance with the Dharma. The Buddha said: They should not do so. If there is one bhikkhu there who acts in accordance with the Dharma, they are permitted to stay; if they violate this, they commit a Dukkaṭa offense.

Again, a bhikkhu undergoing probation stayed in the same dwelling with a bhikkhu who acted in accordance with the Dharma. The Buddha said: He should not do so. Again, a bhikkhu undergoing probation bathed in the same bathhouse with a bhikkhu who acted in accordance with the Dharma.

The Buddha said: He should not do so. He is permitted to carry firewood into the bathhouse, clean and put the bathhouse in order, bring in ashes, earth, and ground beans, prepare seats for the bhikkhus, remove their robes and footwear, and then apply oil to and rub their feet; whatever they need assistance with, he should do. Again, bhikkhus who were not undergoing the same probation bathed together in one bathhouse.

The Buddha said: This is permitted, but they should provide the necessary articles according to seniority.

A bhikkhu undergoing probation has three matters: wherever he is and in whatever place, he is always the lowest in rank; he walks behind the senior bhikkhus; and he uses the lowest bedding and lodges in the lowest dwelling. In three matters, a bhikkhu undergoing probation follows his former seniority: when the Sangha receives offerings, when the Sangha holds the Invitation Ceremony, and when the Sangha distributes food by bowl.

There are eight circumstances in which a bhikkhu undergoing probation loses the probationary observance: staying in a locality without announcing it; failing to announce it to a bhikkhu arriving from elsewhere; going out himself without announcing it; failing to announce it when a visiting bhikkhu departs; dwelling alone in one place; committing an evil offense again while undergoing probation; staying in the same dwelling with a bhikkhu who acts in accordance with the Dharma; traveling far without relinquishing the probationary residence, and seeing a bhikkhu on the road without announcing that he is undergoing probation.

The mānatta observance is also lost through these eight matters. Except for dwelling alone in a place where there is not a complete Sangha of twenty bhikkhus to carry out the observance, the other seven matters are as stated above.

Section 7: ON THE DHARMA OF DISCIPLINE

At that time, the Elder Upāli asked the Buddha:

“Blessed One, did Sudinna, the son of Kalandaka, commit a Pārājika offense?”

The Buddha said:

“The first offender did not commit an offense.”

He asked again:

“Did that bhikkhu dwelling in the wilderness commit an offense?”

The Buddha said:

“He committed an offense.”

There was a bhikkhu afflicted with madness who engaged in sexual intercourse while insane. Later, he became doubtful and asked the Buddha. The Buddha said: One who is insane does not commit an offense. The same applies to one whose mind is distracted or whose mind is impaired by illness. Sundarananda, the son of Vajjī, engaged in sexual intercourse without relinquishing the precepts. Later, he became doubtful and asked the Buddha. The Buddha said: He committed an offense.

A bhikkhu engaged in sexual intercourse with a woman possessing both sexual organs; a bhikkhu engaged in sexual intercourse with a woman through two passages joined together; a bhikkhu engaged in sexual intercourse with a paṇḍaka; a bhikkhu engaged in sexual intercourse with a male; and a bhikkhu engaged in sexual intercourse with a child. Afterward, they all became doubtful and asked the Buddha. The Buddha said: They all committed an offense.

A bhikkhu engaged in sexual intercourse with a young girl, and the girl died. He suspected that he had committed two Pārājika offenses and asked the Buddha. The Buddha said: For the sexual act, he committed a Pārājika offense; for the death of the young girl, he committed a Thullaccaya offense.

A bhikkhu made a wooden image of a woman and engaged in sexual intercourse with it. Later, he became doubtful and asked the Buddha. The Buddha said: If semen was emitted, he committed a Saṅghādisesa offense; if it was not emitted, he committed a Thullaccaya offense.

The same applies to an image of a woman made of clay or depicted in a painting. A bhikkhu engaged in sexual intercourse with an elephant. Later, he became doubtful and asked the Buddha.

The Buddha said: He committed an offense. The same applies to all animals.

At that time, in the city of Rājagṛha, a foolishly devout upāsikā conceived the view, “Giving sexual intercourse as an offering is the supreme form of generosity,” and she invited bhikkhus to come so that she might make this offering. The bhikkhus said: “Sister, you should not do this. It is forbidden by the Buddha.” The woman replied: “Doing it while lying down constitutes an offense, but doing it while standing is not called an offense.” The bhikkhus then acted according to her words. Afterward, they became doubtful and asked the Buddha. The Buddha said: They committed an offense. The same applies to doing it while seated, approaching the woman from behind, or when the woman moves but the bhikkhu does not move.

At that time, in the city of Śrāvastī, there was a foolishly devout upāsikā named Thiện Khinh, who conceived the view, “Offering sexual intercourse is the supreme form of generosity,” and she invited the bhikkhus to come so that she might make this offering. The bhikkhus said: “Sister, you should not do this. It is forbidden by the Buddha.” The woman replied: “There is an offense with regard to the three passages, but the thighs, the navel, and all such places do not constitute an offense.” The bhikkhus then acted according to her words. Afterward, they became doubtful and asked the Buddha. The Buddha said: In every case, if semen was emitted, they committed a Saṅghādisesa offense; if it was not emitted, they committed a Thullaccaya offense.

At that time, a wilderness-dwelling bhikkhu fell deeply asleep in an open place. A woman saw him and engaged in sexual intercourse while positioned above him. When the bhikkhu awoke, he saw impure fluid soiling his body and also saw the woman leaving him. He became doubtful and asked the Buddha. The Buddha asked: “Did you experience pleasure?” The bhikkhu replied: “I did not experience pleasure.” The Buddha said: “You did not commit an offense. However, by falling deeply asleep in an open place, you committed a Dukkaṭa offense.” The same applies to sleeping with the door of one’s room open.

Again, a bhikkhu fell deeply asleep in an open place. A woman saw him and engaged in sexual intercourse while positioned above him. When the bhikkhu awoke, he experienced pleasure. He became doubtful and asked the Buddha. The Buddha said: He committed an offense.

In Vaiśālī, there was a bhikkhu who had attained arhatship and was afflicted with a disorder of wind, causing his entire body to become rigid and straight. His attendant laid him in an open place and entered the village to seek alms. A woman came and engaged in sexual intercourse while positioned above him. After the act, the bhikkhu’s male organ remained erect as before. Some women said, “This is a virile man,” and they applied fragrant ointment to it, placed a flower garland upon its “head,” bowed to it, and departed.

When the attendant returned, he saw impure fluid soiling the bhikkhu’s entire body and thought, “This bhikkhu does not cultivate the holy life and has broken the pure precepts. I shall perform the purification observance for him.” But then he thought, “The Blessed One does not permit the purification observance to be performed for a sick bhikkhu,” so he waited until the bhikkhu had recovered. When the sick bhikkhu had recovered, the attendant performed the purification observance for him, saying: “Previously, while you were ill, you broke the precepts.” The bhikkhu replied: “When I was afflicted with that illness, my body was rigid and straight, and I could not move by myself.

It was not a breach of the precepts.” The bhikkhus reported the matter to the Buddha. The Buddha said: “This bhikkhu had attained arhatship. Because he was afflicted with a disorder of wind, he was rigid and straight and could not move by himself.

Since he did not experience pleasure, he committed no offense. The attendant bhikkhu, by leaving the sick bhikkhu lying in an open place and going away, committed a Dukkaṭa offense.”

At that time, a bhikkhu inserted his male organ into the mouth of another bhikkhu. Afterward, they both became doubtful and asked the Buddha. The Buddha said: “If the one who inserts it does so for amusement, he commits a Thullaccaya offense, while the recipient, if not acting for amusement, commits a Pārājika offense. If the recipient acts for amusement, he commits a Thullaccaya offense, while the one who inserts it, if not acting for amusement, commits a Pārājika offense. If both act for amusement, both commit a Thullaccaya offense. If neither acts for amusement, both commit a Pārājika offense.”

At that time, bhikkhus bathed together with laymen in the same bathhouse. The laymen observed the physical characteristics of the venerable ones and described them to women. When more than half their bodies came into contact, defiled attachment arose, leading some to return to lay life and others to become followers of non-Buddhist paths. The bhikkhus reported this matter to the Buddha. The Buddha said: “They should not bathe in this way. If they bathe together with laymen in the same bathhouse, they commit a Thullaccaya offense.” There was a Mahallaka bhikkhu who, in a dream, engaged in sexual intercourse with his former wife. Upon awakening, he ran outside the room and cried out loudly: “I

not a śramaṇa, not a son of the Sakyan. The bhikkhus asked, “Why?” Mahāla replied, “I engaged in sexual intercourse with my former wife.” The bhikkhus asked, “Where is your former wife now?” The bhikkhu said, “She is in the village of..., my native place.” The bhikkhus asked, “Did she come here, or did you go there?” He replied, “She did not come here, nor did I go there.” The bhikkhus further asked, “Then how did you engage in sexual intercourse together?” He replied, “I engaged in sexual intercourse in a dream.” The bhikkhus reported the matter to the Buddha. The Buddha said, “There is no offense; however, one who sleeps without keeping mindfulness present commits a duṣkṛta offense.”

A bhikkhu was urinating while standing when a dog came and took his male organ into its mouth. He became doubtful and asked the Buddha. The Buddha said, “There is no offense; however, urinating while standing constitutes a duṣkṛta offense.

Such an animal should not be kept at a bhikkhu’s dwelling place; if one keeps it, one commits a duṣkṛta offense.” Some bhikkhus had long male organs and, out of lust, inserted them into their own anal passages. They became doubtful and asked the Buddha. The Buddha said, “It is an offense.” A bhikkhu whose body was supple placed his own male organ into his mouth; the same ruling applied.

A bhikkhu was sitting in meditation when a female māra came and stood before him. Upon seeing her, the bhikkhu gave rise to a defiled attachment, suddenly stood up, and seized her. The woman then fled, and the bhikkhu pursued her.

When the woman reached the carcass of a dead horse, she vanished. The bhikkhu then engaged in sexual intercourse with the horse. He immediately felt remorse and told the other bhikkhus.

The bhikkhus reported the matter to the Buddha. The Buddha said, “The Sangha is permitted to confer upon that bhikkhu the pārājika procedure by a motion and three proclamations. That bhikkhu should approach the Sangha, remove his sandals, bare his right shoulder, reverently bow at the feet of the Sangha, kneel, join his palms, and say:

“‘I, the bhikkhu named..., committed sexual intercourse and immediately felt remorse. I did not conceal it. I now come before the Sangha to request the pārājika karma procedure. May the Sangha grant me the pārājika karma procedure.’

“He should make this request three times. The Sangha should appoint a bhikkhu versed in the Dharma to proclaim:

“‘Venerable Sangha, please listen! This bhikkhu named... committed sexual intercourse and immediately felt remorse. He did not conceal it and has come before the Sangha to request the pārājika karma procedure. The Sangha will now confer upon him the pārājika karma procedure. If the time is appropriate for the Sangha, let the Sangha consent. This is the motion.

“‘Venerable Sangha, please listen! This bhikkhu named... committed sexual intercourse...’ and so forth, through: ‘The Sangha will now confer upon him the pārājika karma procedure. Those elders who consent should remain silent; anyone who does not consent should speak.’ The second and third proclamations should be made in the same way.

“‘The Sangha has now conferred upon the bhikkhu named... the pārājika karma procedure. The Sangha consents and therefore remains silent. Thus do I understand and uphold this matter.’

“For the rest of his life, that bhikkhu may not receive food from a senior bhikkhu but must receive it himself from a lay attendant. During the Uposatha, the Invitation, and the performance of other Sangha karma procedures, it is good if he attends; if he does not attend, neither the Sangha nor he commits an offense.”

A bhikkhu engaged in sexual intercourse with a female deva, a female nāga, or a female asura. He became doubtful and reported it to the Buddha. The Buddha said, “Each case constitutes an offense.”

A bhikkhu went to a layperson’s house and, at the place where food was being prepared, took a bowl of soup. He became doubtful and asked the Buddha. The Buddha asked, “With what intention did you take it?” The bhikkhu replied, “I took it with the intention to steal.” The Buddha said, “If it was worth five coins, it is a pārājika offense; if it was worth less than five coins, it is a thullaccaya offense. The same calculation applies when one enters another person’s garden and picks plants, vegetables, or fruit.” A bhikkhu was robbed and succeeded in wresting his robe and belongings back from the robber. He became doubtful and asked the Buddha. The Buddha said, “There is no offense.”

Another bhikkhu had his belongings seized by bandits. After the belongings had passed into the bandits’ hands or had been carried away by them, he pursued the bandits and recovered them. He became doubtful and asked the Buddha.

The Buddha asked, “Had you relinquished them in your mind?” The bhikkhu replied, “I had not relinquished them.” The Buddha said, “If you had not relinquished them, there is no offense; if you had relinquished them, there is an offense.” A bhikkhu dwelling in the araṇya saw a wounded wild boar that had been shot running toward him. The bhikkhus discussed the matter together, saying, “Do not point it out to the hunter.” The hunter came searching and asked a bhikkhu, “Did you see a wounded wild boar run this way?” The bhikkhu said, “Where is there a boar?

Whose boar? There is no boar.” Afterward, the bhikkhu thought, “I said that there was no boar. Have I not committed the offense of concealing a boar?” He became doubtful and asked the Buddha.

The Buddha said, “There is no offense. When such circumstances arise, all forms of speech used to divert that person are free from offense.” A bhikkhu dwelling in the araṇya saw a hunter capture a deer alive, bind it, and then leave. Out of compassion, the bhikkhu untied and released it.

He became doubtful and asked the Buddha. The Buddha said, “There is no offense; however, one should not release another person’s property on one’s own authority in this way. If one does so, one commits a duṣkṛta offense.” The same applies whenever one compassionately releases any animal belonging to another person.

A bhikkhu saw a kulūṭa bird carrying a piece of sausage in its beak and tossing it about in play. He made it drop the meat, then became doubtful and asked the Buddha. The Buddha said, “There is no offense; however, one should not, for no useful purpose, contrive to deprive it of its portion.

If one does so, one commits a duṣkṛta offense.” A bhikkhu saw another person’s cow walking along the road and chased it with the intention to steal. He immediately felt remorse and abandoned the attempt. He became doubtful and asked the Buddha.

The Buddha said, “It is not a pārājika offense, but you incur a thullaccaya offense.” A bhikkhu retrieved an object floating on the water. He became doubtful and asked the Buddha. The Buddha said, “If it is worth five coins, it constitutes a pārājika offense.” A bhikkhu walking not far from Jetavana saw a man plowing a field and said, “This is a field belonging to the Sangha; do not plow it.” The plowman thought, “The bhikkhus are powerful.

If they bring a lawsuit, I will lose,” and therefore stopped plowing. The bhikkhu then returned to Jetavana and asked the other bhikkhus, “To whom does that field belong?” The bhikkhus replied, “That field belongs to the householder named....” He then became doubtful and asked the Buddha. The Buddha said, “There is no offense; however, whenever one speaks without useful purpose and thereby causes another to suffer loss, one commits a duṣkṛta offense.” At that time, a group of seventeen youths were captured by bandits, and their parents wept and lamented in anguish.

Pilindavaccha passed by while on his alms round. Seeing them, he asked, “What has happened?” They related the entire matter to him. Pilindavaccha immediately entered meditative concentration and examined the matter.

He saw that the bandits had taken the youths to the island of Amilahā. Using his supernatural powers, he brought them back, placing each youth in the upper story of his own home. Pilindavaccha told their parents, “Do not weep any longer.

Your children have now returned and are playing in the upper stories of your homes.” Afterward, he became doubtful and asked the Buddha. The Buddha said, “There is no pārājika offense, but you incur a duṣkṛta offense.” A bhikkhu, for the sake of gain and offerings, falsely claimed to others that he was of greater seniority. Later, he became doubtful and asked the Buddha.

The Buddha said, “It is not a pārājika offense; however, deliberately speaking falsely constitutes a pācittiya offense.”

At one dwelling place, the bhikkhus and laypeople shared the same well. With the intention to steal, the laypeople drew more water than their share. A bhikkhu likewise formed the intention to steal, thinking, “Why should I alone not take more today?” But before he took any, he became doubtful and asked the Buddha. The Buddha said, “If one takes another person’s water in excess of one’s share and it is worth five coins, one commits a pārājika offense.”

A bhikkhu stole another person’s robe in one place, where it was worth five coins, but when he came to another place, he could not sell it for five coins. Thinking that he had not committed a pārājika offense, he became doubtful and asked the Buddha. The Buddha said, “If it was worth five coins at the place where it was stolen, it constitutes a pārājika offense.

If it was worth less than five coins there but could be sold here for five coins, it constitutes a thullaccaya offense.” A bhikkhu stole another person’s Buddhist scripture, thinking that because it contained the Buddha’s teachings there was no offense. Later, he became doubtful and asked the Buddha. The Buddha said, “Its value is to be calculated according to the paper, ink, and labor involved in producing the book.

If it is worth five coins, it constitutes an offense.”

At that time, in Kauśāmbī, there was an elder householder who had seen the Dharma and attained the fruit. He regularly provided for the bhikkhus. The elder householder and his elder sister

each had one child. The two of them regularly made offerings together to the elder bhikkhu A-thù. When the householder was nearing death, he disclosed to the bhikkhu A-thù the place where his treasure was buried and said: “After I die, of these two children, whichever one has faith in and delights in the Buddha’s Dharma and is always unsparing of possessions toward the bhikkhus, show that child the place where this treasure is buried.” Having said this, he breathed his last.

Afterward, the bhikkhu A-thù observed that, of the two children, the householder’s son had turned his back on the True Dharma, whereas the elder sister’s son had faith in and delighted in the Buddha’s Dharma. He therefore told the elder sister’s son where the treasure was buried. When the householder’s son heard of this, he went to the Venerable Ānanda and asked: “To whom should the property left by my father belong?” The Venerable Ānanda said: “It should belong to the son.” The householder’s son then said to the Venerable Ānanda: “My father’s hidden treasure was instead given by the bhikkhu A-thù to my aunt’s son.” Ānanda then went and said to A-thù: “You are not a śramaṇa; you are not a son of the Śākyans.”

A-thù replied: “I am a śramaṇa and a son of the Śākyans. I myself am fully qualified to judge this matter according to the sutras and Vinaya.” Ānanda said: “The facts are plainly so; what need is there to resort to the Sutras and Vinaya?” At that time, all the elder bhikkhus supported A-thù’s position. The two communities of Ānanda and A-thù became divided and, for six years, remained unreconciled. Though they spent the rains retreat in the same dwelling place, they did not perform the poṣadha or the invitation ceremony. Reports of this spread everywhere, reaching even the Brahmā heaven.

At that time, Rāhula was traveling and teaching in the city of Kapilavastu. The Śākyan women all went together to welcome him, related the entire matter above, and lamented: “Why is it that, not long after the Blessed One entered nirvana, the Sangha has remained unreconciled for six years? We wish the Sangha to be reconciled, but we no longer know what can be done!”

Rāhula said: “I shall show you how to cause those venerable ones to be reconciled. The Venerable Ānanda will surely come here. All of you who have young children should carry them out to welcome the Venerable. Then set the infants down on the ground; they will surely cry. The Venerable will ask: ‘Why do you not pick them up?’ You should reply: ‘Only after the elder and A-thù are reconciled will we pick up our children.’ By this expedient, you can cause those venerable ones to be reconciled.”

Not long afterward, Ānanda arrived. Five hundred Śākyan women carried their infants out to welcome him and then set them down on the ground before Ānanda. The infants immediately began to cry loudly. Just as expected, the Venerable Ānanda said: “Why do you not pick up your children?” The women replied in unison: “Only when the elder and A-thù are reconciled will we pick up our children.” The Venerable Ānanda understood the feelings in their hearts and, out of compassion for the infants, said: “Sisters, pick up your children. I shall be reconciled with A-thù.”

The Venerable Ānanda then returned and convened the Sangha. Upāli asked Ānanda: “How many kinds of bhikkhus who take what has not been given are not śramaṇas and not sons of the Śākyans?” Ānanda replied: “There are three kinds: one who takes it himself, one who instructs another to take it, and one who causes another to take it.” Upāli asked A-thù: “Did you take it yourself, instruct another to take it, or cause another to take it?” A-thù replied: “No.” Upāli then asked Ānanda: “What offense has the bhikkhu A-thù committed?” Ānanda said: “A-thù has committed no offense; I am the one who has committed an offense.” Thereupon, in the midst of the Sangha, Ānanda declared loudly and resolutely: “I, Ānanda, am at fault;

A-thù is not at fault.” Ānanda then apologized to A-thù, and they were reconciled.

There was a bhikkhu who had formerly been a young thief. He said to the other bhikkhus: “You may go with me to that village and take certain articles.” The bhikkhus followed his words, went ahead, and took them. That bhikkhu subsequently became doubtful and asked the Buddha: “When I instructed others to steal articles in this way, did I commit a pārājika offense?” The Buddha said: “You did not commit a pārājika offense, but you incurred a sthūlātyaya offense.”

There were bhikkhus who took robes covering people’s burial mounds, banners from burial mounds, robes from within burial mounds, and objects from shrines guarded by people. Having acted with an intention to conceal them, they asked the Buddha. The Buddha said: “If one takes something whose owner has not relinquished it, and it is worth five coins, one commits a pārājika offense. Although an object in a shrine may have no individual owner, it is protected by the government; the same rule applies.”

There were bhikkhus who, in anger at others, burned their houses, rice fields, or property. Becoming doubtful, they asked the Buddha. The Buddha said: “You do not commit a pārājika offense, but you incur a sthūlātyaya offense. The same applies when, out of anger, one destroys another person’s property.”

There was a bhikkhu who found a pouch containing one thousand taels of gold in a rat hole and took it with a covetous mind. Becoming doubtful, he asked the Buddha. The Buddha said: “It belonged to the rats. You do not commit a pārājika offense, but you incur a sthūlātyaya offense. The same applies if, with the intention to steal, one seizes something belonging to an animal.”

There were bhikkhus who, during a meal, hastily ate another person’s portion. The other person asked: “Who ate my portion?” A bhikkhu said: “I ate it.” The other person became angry. Becoming doubtful, the bhikkhus asked the Buddha. The Buddha said: “If it was not done with an intention to steal, there is no offense of theft. Nevertheless, one should not hastily assume consent and eat another person’s portion. One who does so commits a duṣkṛta offense.”

There was a bhikkhu who won another person’s money through gambling. Becoming doubtful, he asked the Buddha. The Buddha said: “You do not commit an offense of theft, but you incur a duṣkṛta offense.”

Two bhikkhus had agreed to wear each other’s robes. Later, they became angry with each other and accused one another of theft. Becoming doubtful, they asked the Buddha. The Buddha said: “There is no offense of theft. Nevertheless, one should not hastily assume consent and wear another person’s robe. One who does so commits a duṣkṛta offense.”

At that time, Bạt-nan-đà was traveling along the same road as a merchant. When they reached a customs checkpoint, the merchant borrowed a pouch from Bạt-nan-đà, secretly placed an extremely precious jewel inside it, and returned the pouch. Bạt-nan-đà was unaware of this.

After they had passed the customs checkpoint, the merchant asked for the jewel in the pouch. Bạt-nan-đà said: “I did not take your jewel.” The merchant said: “Indeed, you did not take my jewel. Just now, however, I borrowed your pouch and placed the jewel inside it.” Bạt-nan-đà immediately returned the jewel.

Becoming doubtful, he asked the Buddha. The Buddha said: “You did not commit an offense. Nevertheless, when one wishes to pass a customs checkpoint and someone borrows an article, upon its return one should shake it out and inspect it carefully.

One who fails to do so commits a duṣkṛta offense.”

At that time, a disciple of the bhikkhunī Chiên-đồ-tu-ma-na went to the home of her teacher’s donor and falsely said: “My teacher is ill and requests three kinds of medicinal gruel.” After receiving them, she went outside and ate them. The wife of the householder later came to visit and asked: “Has the nun recovered from her illness?” The bhikkhunī said: “I was not ill. Why do you ask?” The donor related the entire matter.

The nun said to her disciple: “You stole my gruel.” The disciple said: “In truth, I did not steal it. Regarding my preceptor, I thought that she had consented, and only then did I take it.” Becoming doubtful, she asked the Buddha. The Buddha said: “Since you did not give rise to an intention to steal, you did not commit an offense of theft.

However, because you deliberately spoke falsely, you incurred a pācittiya offense.”

There was a bhikkhu who saw that a landowner’s field had no water, so he diverted another person’s water to irrigate it. Becoming doubtful, he asked the Buddha. The Buddha said: “If it was worth five coins, you commit a pārājika offense.”

There was a bhikkhu in a high place who threw another bhikkhu’s robe down to a bhikkhu in a lower place. Both became doubtful and asked the Buddha. The Buddha said: “If the one who threw it did so with an intention to steal, he commits a pārājika offense; if the one who took it had no intention to steal, he commits a sthūlātyaya offense. If the one who threw it had no intention to steal, he commits a sthūlātyaya offense; if the one who took it did so with an intention to steal, he commits a pārājika offense. If both acted with an intention to steal, then both

committed a parajika offense; although neither of them had the intention to steal, both committed a sthulatyaya offense.
There was a bhikshu who, with the intention to steal, exchanged an article belonging to the Sangha for a better one. Doubt arose in him, and he asked the Buddha. The Buddha taught: If the article exchanged is worth five coins, the offense is committed. At that time, a bhikshu threw a stone at a snake, but instead struck and killed a person. Doubt arose in him, and he asked the Buddha. The Buddha asked: With what intention did you throw it? The bhikshu replied: I intended to throw it so as to kill the snake. The Buddha taught: Regarding the person's death, there is no offense; for throwing at the snake, a dukkata offense is committed.
There was a bhikshu who killed a female monkey resembling a human being. Doubt arose in him, and he asked the Buddha. The Buddha taught: Taking the life of an animal constitutes a pacittiya offense.

There was a woman whose husband was away from home. She committed adultery with a neighbor and became pregnant. She went to a bhikshu whom she regularly supported and asked him for medicine to induce an abortion.

The bhikshu gave her the medicine; the fetus died, but the mother did not. Doubt arose in him, and he asked the Buddha. The Buddha taught: The offense is committed.

If one intends to abort the fetus, but the mother dies and the fetus does not, a sthulatyaya offense is committed. If both die, a parajika offense is committed. If neither dies, a sthulatyaya offense is committed.

The same applies when the abdomen is pressed to cause a miscarriage.
There were bhikshus who disliked practicing the holy life but did not renounce the path; they became base and sought death by throwing themselves down from a height. One fell upon a person below, causing that person to die while he himself did not. Doubt arose in him, and he asked the Buddha.

The Buddha asked: With what intention did you act in this way? He replied: I intended to destroy myself. The Buddha taught: Regarding the other person's death, there is no offense; however, any act of devising a means to destroy oneself constitutes a sthulatyaya offense.

Two bhikshus who had previously become angry with one another traveled together along the same road. On the way, they fought, and one of them died. Doubt arose in the survivor, and he asked the Buddha.

The Buddha asked: With what intention did you act in this way? He replied: With an angry mind. The Buddha taught: Since there was no intention to kill, there is no offense concerning the death; however, becoming angry with another bhikshu incurs a pacittiya offense.

From now on, two persons who are angry with one another are not permitted to travel together along the same road before confessing and asking forgiveness. Whoever violates this incurs a dukkata offense. There was a bhikshu who struck and killed a ghost.

Doubt arose in him, and he asked the Buddha. The Buddha taught: A sthulatyaya offense is committed. There was a bhikshu who intended to kill one person but mistakenly killed another.

Doubt arose in him, and he asked the Buddha. The Buddha taught: The parajika offense is not committed, but a sthulatyaya offense is incurred.
At that time, for the sake of gain and support, some bhikshus praised others in every way as accomplished in morality, accomplished in concentration, accomplished in wisdom, liberation, and the knowledge and vision of liberation, while covertly implying that they themselves possessed such excellence. Doubt arose in them, and they asked the Buddha. The Buddha taught: If in every case it is done in this manner, without explicitly speaking about oneself, a sthulatyaya offense is nevertheless committed.
At Vaishali there was a great tree whose shade could shelter five hundred carts. The bhikshuni Utpalavarna saw it and said to the bhikshunis: When I dwelt in the heavenly realm, the great flower called “Chui Er Bian”... was like this tree. The bhikshunis declared this impossible and reproached her in every way: How can a bhikshuni claim for herself a superhuman attainment? They reported the matter to the Buddha. The Buddha taught: In the heavenly realm there truly is such a flower. Bhikshuni Utpalavarna spoke truthfully and committed no offense.
Bhikshu Pilata-siha suffered from a skin disease consisting of five hundred sores, ulcerous and so foul-smelling that they were unbearable to behold. Bhikshuni Utpalavarna and five hundred bhikshunis went to visit him. When Utpalavarna saw him, she laughed.

The bhikshunis reproached her: How can you be devoid of compassion and laugh upon seeing a bhikshu in such a condition? Utpalavarna replied: In a past life, this bhikshu was a king named Vijetva, and at that time I was his chief consort. The king forcibly seized five hundred maidens and ruined their lives.

Through those causes and conditions, for countless hundreds of thousands of myriads of years he fell into hell and was scorched by agonizing torments; as a residual karmic result, he now suffers these five hundred sores. The bhikshunis said: This is impossible. They reproached her in every way: How can a bhikshuni claim to have attained a superhuman attainment?

They reported the matter to the Buddha. The Buddha taught: That bhikshu truly has such a past. Utpalavarna spoke according to the truth and committed no offense.
At that time, the Elder Maudgalyayana said to the bhikshus: I saw in Lake Anavatapta a lotus flower as large as a cartwheel. The bhikshus did not believe him and considered it a false claim to a superhuman attainment. They reported the matter to the Buddha.

The Buddha taught: Such a lotus truly exists. Maudgalyayana spoke according to the truth and committed no offense. There were bhikshus who falsely claimed superhuman attainments, saying: Through karmic causes and results, I have the heavenly eye, the heavenly ear, and the knowledge of others' minds.

Later, doubt arose in them, and they asked the Buddha. The Buddha taught: The parajika offense is not committed, but a sthulatyaya offense is incurred. There were bhikshus who falsely claimed superhuman attainments, saying: I have attained the heavenly eye, the heavenly ear, and the knowledge of others' minds, and I have exhausted all the outflows.

Later, doubt arose in them, and they asked the Buddha. The Buddha taught: The offense is committed. A brahmin invited the Sangha to a meal and said: Venerable arhats, please come to the meal.

When the meal was finished, he said: May the arhats return to their own abodes. Doubt arose in the bhikshus, and they asked the Buddha. The Buddha taught: Since another person himself spoke those words of praise, there is no offense.

For the sake of gain and support, some bhikshus sat down, rose, walked, stood, and spoke in a serene manner, thereby displaying the appearance of having attained the path and wishing others to know it. Later, doubt arose in them, and they asked the Buddha. The Buddha taught: Displaying such unusual signs constitutes a sthulatyaya offense.

When some bhikshus approached the end of their lives and, according to their karma, were destined to fall into hell, they saw the signs of Avici hell appearing before them. Other bhikshus who, according to their karma, were destined to be born in the heavens saw devas and celestial palaces, heard music, and saw celestial princes and celestial maidens appearing before them; yet they described all this in human speech. Doubt arose in them, and they asked the Buddha.

The Buddha taught: These are auspicious or ominous signs of the realm in which they will be born; their words are not false speech, and there is no offense. There were bhikshus who originally intended to speak of something else and did not intend to claim a superhuman attainment. Doubt arose in them, and they asked the Buddha.

The Buddha taught: Since it was not their original intention, the parajika offense is not committed, but a sthulatyaya offense is incurred.
There were bhikshus who said to laypeople: Whoever dwells in a certain person's room will attain such-and-such fruits of the path, and afterward they themselves went to dwell there. Doubt arose in them, and they asked the Buddha. The Buddha taught: Employing such expedient means constitutes a sthulatyaya offense. There were bhikshus who claimed for themselves superhuman attainments, intending human beings to hear, but nonhuman beings heard; or intending nonhuman beings to hear, but human beings heard; or intending both human and nonhuman beings to hear, but no one heard. Doubt arose in all of them, and they asked the Buddha. The Buddha taught: In every case, a sthulatyaya offense is committed.
At that time, Venerable Maudgalyayana said to the bhikshus: The wife of a certain layman... will give birth to a son. While the layman's wife was giving birth, the fetus changed into a female. When King Prasenajit and King Ajatashatru went to war against one another, Maudgalyayana said: King Prasenajit will be victorious.

Yet the reverse occurred, contrary to his prediction. Later, they again assembled their armies for battle, and Maudgalyayana said: King Ajatashatru will be victorious. Again, the reverse occurred, contrary to his prediction.

The bhikshus criticized him, saying: Why did he falsely claim a superhuman attainment? They reported the matter to the Buddha. The Buddha taught: Maudgalyayana spoke as he did because he observed only the earlier stage and did not observe the later stage; therefore, events occurred in this way.

There were bhikshus who scratched their private parts and emitted semen. Doubt arose in them, and they asked the Buddha. The Buddha asked: With what intention did you do this?

The bhikshus replied: From beginning to end, we had no intention of causing an emission. The Buddha taught: There is no offense. If there is an intention to cause an emission, a sanghavasesa offense is committed; if one intends an emission but none occurs, a sthulatyaya offense is committed.

The same applies when an emission occurs while bathing with hot water or warming oneself by a fire. There was a bhikshu who recollected sexual intercourse and emitted semen. Doubt arose in him, and he asked the Buddha.

The Buddha asked: With what intention did you recollect it? The bhikshu replied: I recollected sexual intercourse, and the semen was emitted of itself. The Buddha taught: There is no offense concerning the emission; however, recollecting sexual intercourse incurs a dukkata offense.

There was a bhik-

A bhikkhu deliberately used his “organ” to prop up his robe and emitted semen, thinking that he had not committed
an offense entailing Sanghadisesa. He asked the Buddha. The Buddha said: If a bhikkhu acts thus and emits
semen, he commits an offense entailing Sanghadisesa; if he does not emit, he commits a Thullaccaya offense.
There was a bhikkhu who emitted semen beside an image of a woman. Becoming doubtful, he asked the Buddha.
The Buddha said: If he emits semen, he commits an offense entailing Sanghadisesa; if he does not emit,
he commits a Thullaccaya offense.
AT THAT TIME, a bhikkhu used his elbow to lift a woman’s body. Another
bhikkhu used a bowl hook to pull a woman. Becoming doubtful, they asked the Buddha. The Buddha
said: Both commit a Thullaccaya offense. The same applies if one grasps her robe or pulls or pushes her rope or
staff. There was a bhikkhu who, with lustful intent, caused a woman who was on a bed, in a boat, in
a cart, or in a tree to sway. Becoming doubtful, he asked the Buddha. The Buddha said:
A bhikkhu who acts thus commits a Thullaccaya offense in every case.
At that time, there was a woman wearing a blue garment. Upon seeing her, a bhikkhu said, “Sister,
promise me your youthful prime.” Becoming doubtful, he asked the Buddha. The Buddha said: He commits a Thullaccaya offense.
The same applies whenever, prompted by such a form, one speaks lewd words. At that time, a husband and
wife quarreled and were not in harmony. A bhikkhu went to reconcile them. Becoming
doubtful, he asked the Buddha. The Buddha said: If the marital bond has already been severed and he brings them back together,
he commits an offense entailing Sanghadisesa; if it has not yet been severed, there is no offense.
THE MAHISASAKA FIVE-PART VINAYA