Theravāda Collection on Monastic Law

The Great Analysis

The chapter on offenses entailing expulsion

The second training rule on expulsion

Origin story

First sub-story

At one time the Buddha was staying on the Vulture Peak at Rājagaha.

At that time a number of monks who were friends had made grass huts on the slope of Mount Isigili and had entered the rainy-season residence there.

Among them was Venerable Dhaniya the potter.

When the three months were over and they had completed the rainy-season residence, the monks demolished their grass huts, put away the grass and sticks, and left to wander the country.

But Venerable Dhaniya spent the winter and the summer right there.

Then, on one occasion, while Dhaniya was in the village to collect almsfood, some women gathering grass and firewood demolished his grass hut and took away the grass and sticks.

A second time Dhaniya collected grass and sticks and made a grass hut,

and again the hut was demolished in the same way.

The same thing happened a third time.

Dhaniya thought,

“Three times this has happened.

But I’m well-trained and experienced in my own craft of pottery.

Why don’t I knead mud myself and make a hut entirely of clay?”

And he did just that. He then collected grass, sticks, and cow-dung, and he baked his hut.

It was a pretty and attractive little hut, red in color like a scarlet rain-mite.

And when struck, it sounded just like a bell.

Soon afterwards the Buddha was descending from the Vulture Peak with a number of monks when he saw that hut.

He said to the monks,

“What’s this pretty and attractive thing that’s red in color like a scarlet rain-mite?”

The monks told the Buddha,

who then rebuked Dhaniya:

“It’s not suitable for that foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

How could he make a hut entirely of clay?

Doesn’t he have any consideration, compassion, and mercy for living beings?

Go, monks, and demolish this hut,

so that future generations don’t follow his example.

And, monks, you shouldn’t make a hut entirely of clay.

If you do, you commit an offense of wrong conduct.”

Saying, “Yes, sir,” they went to demolish it.

And Dhaniya said to them,

“Why are you demolishing my hut?”

“The Buddha has asked us to.”

“Demolish it then, if the Lord of the Truth has said so.”

Dhaniya thought,

“Three times, while I was in the village to collect almsfood, women gathering grass and firewood demolished my hut and took away the grass and sticks.

And now my hut made entirely of clay has been demolished at the Buddha’s request.

Now, the caretaker of the woodyard is a friend of mine.

Why don’t I ask him for timber and make a hut out of that?”

Dhaniya then went to the caretaker of the woodyard and told him what had happened,

adding, “Please give me some timber,

I want to make a wooden hut.”

“There’s no timber, sir, that I could give you.

This timber is held by the king. It’s meant for repairs of the town and put aside in case of an emergency.

You can only have it if the king gives it away.”

“Actually, it’s been given by the king.”

The caretaker of the woodyard thought,

“These Sakyan monastics have integrity. They are celibate and their conduct is good, and they are truthful, moral, and have a good character.

Even the king has faith in them.

These venerables wouldn’t say something is given if it wasn’t.”

And he said to Dhaniya,

“You may take it, sir.”

Dhaniya then had that timber cut into pieces, took it away on carts, and made a wooden hut.

Soon afterwards the brahmin Vassakāra, the chief minister of Magadha, was inspecting the public works in Rājagaha when he went to the caretaker of the woodyard and said,

“What’s going on?

Where’s the timber held by the king that’s meant for repairs of the town and put aside in case of an emergency?”

“The king has given it to Venerable Dhaniya.”

Vassakāra was upset and thought,

“How could the king give away this timber to Dhaniya the potter?”

He then went to King Seniya Bimbisāra of Magadha and said,

“Is it true, sir, that you have given away to Dhaniya the potter the timber that was held for repairs of the town and put aside in case of an emergency?”

“Who said that?”

“The caretaker of the woodyard.”

“Well then, brahmin, summon the caretaker of the woodyard.”

And Vassakāra had the caretaker of the woodyard bound and taken by force.

Dhaniya saw this

and said to him,

“Why is this happening to you?”

“Because of the timber, sir.”

“Go then, and I’ll come too.”

“Please come before I’m done for.”

Dhaniya then went to King Bimbisāra’s house and sat down on the prepared seat.

The king approached Dhaniya, bowed, sat down,

and said,

“Is it true, venerable, that I have given to you the timber held for repairs of the town and put aside in case of an emergency?”

“Yes, great king.”

“We kings are very busy—

we may give and not remember.

Please remind me.”

“Do you remember, great king, when you were first anointed, speaking these words:

‘I give the grass, sticks, and water for the monastics and brahmins to enjoy’?”

“I remember.

There are monastics and brahmins who have a sense of conscience, who are afraid of wrongdoing and fond of the training.

They are afraid of wrongdoing even in regard to small matters.

When I spoke, I was referring to them, and it concerned what’s ownerless in the wilderness.

Yet you imagine that you can take timber not given to you by means of this pretext?

Even so, I cannot beat, imprison, or banish a monastic or brahmin living in my own kingdom.

Go, you’re free because of your status,

but don’t do such a thing again.”

But people complained and criticized him:

“These Sakyan monastics are shameless and immoral liars.

They claim to have integrity, to be celibate and of good conduct, to be truthful, moral, and good.

But they don’t have the good character of a monastic or a brahmin.

They’ve lost the plot!

They even deceive the king, never mind other people.”

The monks heard the complaints of those people.

The monks of few desires, who had a sense of conscience, and who were contented, afraid of wrongdoing, and fond of the training, complained and criticized Venerable Dhaniya,

“How could he take the king’s timber without it being given to him?”

After rebuking Dhaniya in many ways, they told the Buddha.

The Buddha then had the Sangha of monks gathered and questioned Venerable Dhaniya:

“Is it true, Dhaniya, that you did this?”

“It’s true, sir.”

The Buddha rebuked him,

“Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

How could you do this?

This will affect people’s confidence

and cause some to lose it.”

Just then a former judge who had gone forth with the monks was sitting near the Buddha.

The Buddha said to him,

“For stealing how much does King Bimbisāra beat, imprison, or banish a thief?”

“For stealing a pāda coin, sir, or the value of a pāda.”

At that time in Rājagaha a pāda coin was worth five māsaka coins.

After rebuking Venerable Dhaniya in many ways, the Buddha spoke in dispraise of being difficult to support …

“And, monks, this training rule should be recited like this:

Preliminary ruling

‘If a monk, intending to steal, takes what has not been given to him—

the sort of stealing for which kings, having caught a thief, would beat, imprison, or banish him, saying, “You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief”—

he too is expelled and excluded from the community.’”

In this way the Buddha laid down this training rule for the monks.

Second sub-story

At one time the monks from the group of six went to the dyers, stole their stock of cloth, brought it back to the monastery, and shared it out.

The other monks said to them,

“You have great merit,

seeing that you’ve gotten so much robe-cloth.”

“How is it that we have merit?

Just now we went to the dyers and stole their cloth.”

“But hasn’t the Buddha laid down a training rule?

Why then do you steal the dyers’ cloth?”

“It’s true that the Buddha has laid down a training rule,

but it concerns inhabited areas, not the wilderness.”

“But that’s just the same.

It’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

How could you steal the dyers’ cloth?

This will affect people’s confidence,

and cause some to lose it.”

After rebuking those monks in many ways, they told the Buddha.

The Buddha had the Sangha of monks gathered and questioned those monks:

“Is it true, monks, that you did this?”

“It’s true, sir.”

The Buddha rebuked them,

“It’s not suitable, foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

How could you do this?

This will affect people’s confidence,

and cause some to lose it.”

Then, after rebuking the monks from the group of six in many ways, the Buddha spoke in dispraise of being difficult to support …

but he spoke in praise of … being energetic. Having given a teaching on what is right and proper, he addressed the monks …

“And so, monks, this training rule should be recited like this:

Final ruling

‘If a monk, intending to steal, takes from an inhabited area or from the wilderness what has not been given to him—

the sort of stealing for which kings, having caught a thief, would beat, imprison, or banish him, saying, “You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief”—

he too is expelled and excluded from the community.’”

Definitions

A:

whoever …

Monk:

… The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case.

An inhabited area:

an inhabited area of one hut, an inhabited area of two huts, an inhabited area of three huts, an inhabited area of four huts, an inhabited area with people, an inhabited area without people, an enclosed inhabited area, an unenclosed inhabited area, a disorganized inhabited area, and even a caravan settled for more than four months is called “an inhabited area”.

The access to an inhabited area:

of an enclosed inhabited area: a stone’s throw of a man of average height standing at the threshold of the gateway to the inhabited area;

of an unenclosed inhabited area: a stone’s throw of a man of average height standing at the access to a house.

The wilderness:

apart from inhabited areas and the access to inhabited areas, the remainder is called “the wilderness”.

What has not been given:

what has not been given, what has not been let go of, what has not been relinquished; what is guarded, what is protected, what is regarded as “mine”, what belongs to someone else. This is called “what has not been given”.

Intending to steal:

the thought of theft, the thought of stealing.

Takes:

takes, carries off, steals, interrupts the movement of, moves from its base, does not stick to an arrangement.

The sort:

a pāda coin, the value of a pāda, or more than a pāda.

Kings:

kings of the earth, kings of a region, rulers of islands, rulers of border areas, judges, government officials, or whoever metes out physical punishment—these are called “kings”.

A thief:

whoever, intending to steal, takes anything that has not been given, having a value of five māsaka coins or more—he is called “a thief”.

Would beat:

would beat with the hand, the foot, a whip, a cane, a cudgel, or by mutilation.

Would imprison:

would imprison by constricting with a rope, by constricting with shackles, by constricting with chains, by constricting to a house, by constricting to a city, by constricting to a village, by constricting to a town, or by guarding.

Would banish:

would banish from a village, from a town, from a city, from a country, or from a district.

You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief:

this is a rebuke.

He too:

this is said with reference to the preceding offense entailing expulsion.

Is expelled:

just as a fallen, withered leaf is incapable of becoming green again,

so too is a monk who, intending to steal, takes an ungiven pāda coin, the value of a pāda, or more than a pāda, not an ascetic, not a Sakyan monastic. Therefore it is said, “he is expelled.”

Excluded from the community:

Community: joint legal procedures, a joint recitation, the same training—this is called “community”.

He does not take part in this—therefore it is called “excluded from the community”.

Permutations

Permutations part 1

Summary

Being underground, being on the ground, being in the air, being above ground, being in water, being in a boat, being in a vehicle, carried as a load, being in a park, being in a monastic dwelling, being in a field, being on a site, being in an inhabited area, being in the wilderness, water, tooth cleaner, forest tree, that which is carried, that which is deposited, customs station, a living being, footless, two-footed, four-footed, many-footed, a spy, a keeper of entrusted property, mutually agreed stealing, acting by arrangement, making a sign.

Exposition

Being underground:

the goods have been placed underground, buried, concealed.

If, intending to steal, he thinks, “I’ll steal the underground goods,” and he seeks for a companion, seeks for a spade or a basket, or goes there, he commits an offense of wrong conduct.

If he breaks a twig or a creeper growing there, he commits an offense of wrong conduct.

If he digs the soil or heaps it up or removes it, he commits an offense of wrong conduct.

If he touches the container, he commits an offense of wrong conduct.

If he makes it stir, he commits a serious offense.

If he moves it from its base, he commits an offense entailing expulsion.

If, intending to steal, he puts his own vessel into the container and touches something worth five māsaka coins or more, he commits an offense of wrong conduct.

If he makes it stir, he commits a serious offense.

If he makes it enter his own vessel or takes it with his fist, there is an offense entailing expulsion.

If, intending to steal, he touches goods made of string—an ornamental hanging string, a necklace, an ornamental girdle, a wrap garment, or a turban—he commits an offense of wrong conduct.

If he makes it stir, he commits a serious offense.

If he grasps it at the top and pulls it, he commits a serious offense.

If he rubs it while lifting it, he commits a serious offense.

If he removes the goods even as much as a hair’s breadth over the rim of the container, he commits an offense entailing expulsion.

If, intending to steal, he drinks—in a single action—ghee, oil, honey, or syrup having a value of five māsaka coins or more, he commits an offense entailing expulsion.

If he destroys it, throws it away, burns it, or renders it useless, he commits an offense of wrong conduct.

Being on the ground:

the goods have been placed on the ground.

If, intending to steal, he thinks, “I’ll steal the goods on the ground,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.

If he touches them, he commits an offense of wrong conduct.

If he makes them stir, he commits a serious offense.

If he moves them from their base, he commits an offense entailing expulsion.

Being in the air:

the goods are in the air—

a peacock, a partridge, or a quail; or a wrap garment or a turban; or money or gold that falls after being cut loose.

If, intending to steal, he thinks, “I’ll steal the goods in the air,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.

If he cuts off their course of movement, he commits an offense of wrong conduct.

If he touches them, he commits an offense of wrong conduct.

If he makes them stir, he commits a serious offense.

If he moves them from their base, he commits an offense entailing expulsion.

Being above ground:

the goods are above ground—

on a bed, on a bench, on a bamboo robe rack, on a clothesline, on a wall peg, in a tree, or even just on a bowl rest.

If, intending to steal, he thinks, “I’ll steal the goods that are above ground,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.

If he touches them, he commits an offense of wrong conduct.

If he makes them stir, he commits a serious offense.

If he moves them from their base, he commits an offense entailing expulsion.

Being in the water:

the goods have been placed in water.

If, intending to steal, he thinks, “I’ll steal the goods in the water,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.

If he either dives into the water or floats on the surface, he commits an offense of wrong conduct.

If he touches the goods, he commits an offense of wrong conduct.

If he makes them stir, he commits a serious offense.

If he moves them from their base, he commits an offense entailing expulsion.

If, intending to steal, he touches either a blue, red, or white lotus growing there, or a lotus root, or a fish, or a turtle having a value of five māsaka coins or more, he commits an offense of wrong conduct.

If he makes them stir, he commits a serious offense.

If he moves them from their base, he commits an offense entailing expulsion.

A boat:

that by means of which one crosses.

Being in a boat:

the goods have been placed in a boat.

If, intending to steal, he thinks, “I’ll steal the goods in the boat,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.

If he touches them, he commits an offense of wrong conduct.

If he makes them stir, he commits a serious offense.

If he moves them from their base, he commits an offense entailing expulsion.

If, intending to steal, he thinks, “I’ll steal the boat,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.

If he touches it, he commits an offense of wrong conduct.

If he makes it stir, he commits a serious offense.

If he loosens the moorings, he commits an offense of wrong conduct.

If, after loosening the moorings, he touches it, he commits an offense of wrong conduct.

If he makes it stir, he commits a serious offense.

If he makes it move upstream or downstream or across the water, even as much as a hair’s breadth, he commits an offense entailing expulsion.

A vehicle:

a wagon, a carriage, a cart, a chariot.

Being in a vehicle:

the goods have been placed in a vehicle.

If, intending to steal, he thinks, “I’ll steal the goods in the vehicle,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.

If he touches them, he commits an offense of wrong conduct.

If he makes them stir, he commits a serious offense.

If he moves them from their base, he commits an offense entailing expulsion.

If, intending to steal, he thinks, “I’ll steal the vehicle,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.

If he touches it, he commits an offense of wrong conduct.

If he makes it stir, he commits a serious offense.

If he moves it from its base, he commits an offense entailing expulsion.

A load:

a load carried on the head, a load carried on the shoulder, a load carried on the hip, one hanging down.

If, intending to steal, he touches the load on the head, he commits an offense of wrong conduct.

If he makes it stir, he commits a serious offense.

If he lowers it to the shoulder, he commits an offense entailing expulsion.

If, intending to steal, he touches the load on the shoulder, he commits an offense of wrong conduct.

If he makes it stir, he commits a serious offense.

If he lowers it to the hip, he commits an offense entailing expulsion.

If, intending to steal, he touches the load on the hip, he commits an offense of wrong conduct.

If he causes it to stir, he commits a serious offense.

If he takes it with the hand, there is an offense entailing expulsion.

If, intending to steal a load in the hand, he places it on the ground, he commits an offense entailing expulsion.

If, intending to steal, he picks it up from the ground, he commits an offense entailing expulsion.

A park:

a garden, an orchard.

Being in a park:

the goods have been placed in a park in four locations: underground, on the ground, in the air, above the ground.

If, intending to steal, he thinks, “I’ll steal the goods in the park,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.

If he touches them, he commits an offense of wrong conduct.

If he makes them stir, he commits a serious offense.

If he moves them from their base, he commits an offense entailing expulsion.

If, intending to steal, he touches something growing there—a root, a piece of bark, a leaf, a flower, or a fruit—having a value of five māsaka coins or more, he commits an offense of wrong conduct.

If he makes it stir, he commits a serious offense.

If he moves it from its base, he commits an offense entailing expulsion.

If he claims the park, he commits an offense of wrong conduct.

If he evokes doubt in the owner as to his ownership, he commits a serious offense.

If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion.

If he resorts to the law and defeats the owner, he commits an offense entailing expulsion.

If he resorts to the law but is defeated, he commits a serious offense.

Being in a monastic dwelling:

the goods have been placed in a monastic dwelling in four locations: underground, on the ground, in the air, above the ground.

If, intending to steal, he thinks, “I’ll steal the goods in the monastic dwelling,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.

If he touches them, he commits an offense of wrong conduct.

If he makes them stir, he commits a serious offense.

If he moves them from their base, he commits an offense entailing expulsion.

If he claims the monastic dwelling, he commits an offense of wrong conduct.

If he evokes doubt in the owner as to his ownership, he commits a serious offense.

If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion.

If he resorts to the law and defeats the owner, he commits an offense entailing expulsion.

If he resorts to the law but is defeated, he commits a serious offense.

A field:

where grain or vegetables grow.

Being in a field:

the goods have been placed in a field in four locations: underground, on the ground, in the air, above the ground.

If, intending to steal, he thinks, “I’ll steal the goods in the field,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.

If he touches them, he commits an offense of wrong conduct.

If he makes them stir, he commits a serious offense.

If he moves them from their base, he commits an offense entailing expulsion.

If, intending to steal, he touches grain or vegetables that grow there, having a value of five māsaka coins or more, he commits an offense of wrong conduct.

If he makes them stir, he commits a serious offense.

If he moves them from their base, he commits an offense entailing expulsion.

If he claims the field, he commits an offense of wrong conduct.

If he evokes doubt in the owner as to his ownership, he commits a serious offense.

If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion.

If he resorts to the law and defeats the owner, he commits an offense entailing expulsion.

If he resorts to the law but is defeated, he commits a serious offense.

If he moves a post, a rope, a fence, or a boundary, he commits an offense of wrong conduct.

When one action of the moving remains, he commits a serious offense.

When the last action of the moving is completed, he commits an offense entailing expulsion.

A site:

the site of a park or a monastery, the site of a monastic dwelling.

Being on a site:

the goods have been placed on a site in four locations: underground, on the ground, in the air, above the ground.

If, intending to steal, he thinks, “I’ll steal the goods on the site,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.

If he touches them, he commits an offense of wrong conduct.

If he makes them stir, he commits a serious offense.

If he moves them from their base, he commits an offense entailing expulsion.

If he claims the site, he commits an offense of wrong conduct.

If he evokes doubt in the owner as to his ownership, he commits a serious offense.

If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion.

If he resorts to the law and defeats the owner, he commits an offense entailing expulsion.

If he resorts to the law but is defeated, he commits a serious offense.

If he moves a post, a rope, a fence, or a boundary, he commits an offense of wrong conduct.

When one action of the moving remains, he commits a serious offense.

When the last action of the moving is completed, he commits an offense entailing expulsion.

Being in an inhabited area:

the goods have been placed in an inhabited area in four locations: underground, on the ground, in the air, above the ground.

If, intending to steal, he thinks, “I’ll steal the goods in the inhabited area,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.

If he touches them, he commits an offense of wrong conduct.

If he makes them stir, he commits a serious offense.

If he moves them from their base, he commits an offense entailing expulsion.

The wilderness:

any wilderness which is owned by people.

Being in the wilderness:

the goods have been placed in the wilderness in four locations: underground, on the ground, in the air, above the ground.

If, intending to steal, he thinks, “I’ll steal the goods in the wilderness,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.

If he touches them, he commits an offense of wrong conduct.

If he makes them stir, he commits a serious offense.

If he moves them from their base, he commits an offense entailing expulsion.

If, intending to steal, he touches something that belongs there—a twig, a creeper, or grass—having a value of five māsaka coins or more, he commits an offense of wrong conduct.

If he makes it stir, he commits a serious offense.

If he moves it from its base, he commits an offense entailing expulsion.

Water:

in a vessel, in a pond, or in a reservoir.

If, intending to steal, he touches it, he commits an offense of wrong conduct.

If he makes it stir, he commits a serious offense.

If he moves it from its base, he commits an offense entailing expulsion.

If, intending to steal, he puts his own vessel into the container holding the water, and he touches water having a value of five māsaka coins or more, he commits an offense of wrong conduct.

If he makes it stir, he commits a serious offense.

If he puts it into his own vessel, he commits an offense entailing expulsion.

If he breaks the embankment, he commits an offense of wrong conduct.

If, after breaking the embankment, he allows water to escape that has a value of five māsaka coins or more, he commits an offense entailing expulsion.

If he allows water to escape that has a value of more than one māsaka but less than five māsakas, he commits a serious offense.

If he allows water to escape that has a value of one māsaka or less, he commits an offense of wrong conduct.

Tooth cleaner:

either ready for use or not.

If, intending to steal, he touches what has a value of five māsaka coins or more, he commits an offense of wrong conduct.

If he makes it stir, he commits a serious offense.

If he moves it from its base, he commits an offense entailing expulsion.

Forest tree:

whatever useful tree is owned by people.

If, intending to steal, he fells it, then for each blow he commits an offense of wrong conduct.

When one blow remains before the tree is felled, he commits a serious offense.

When the last blow is completed, he commits an offense entailing expulsion.

Goods being carried:

the goods of another are being carried.

If, intending to steal, he touches them, he commits an offense of wrong conduct.

If he makes them stir, he commits a serious offense.

If he moves them from their base, he commits an offense entailing expulsion.

If he thinks, “Together with the carrier I’ll carry off the goods,” and he makes the carrier move one foot, he commits a serious offense.

If he makes him move the second foot, he commits an offense entailing expulsion.

If he thinks, “I’ll take the fallen goods,” and he makes them fall, he commits an offense of wrong conduct.

If, intending to steal, he touches fallen goods having a value of five māsaka coins or more, he commits an offense of wrong conduct.

If he makes them stir, he commits a serious offense.

If he moves them from their base, he commits an offense entailing expulsion.

Deposit:

goods deposited with a monk.

If the monk is told, “Give me my goods,” and he says, “I won’t get them for you,” he commits an offense of wrong conduct.

If he evokes doubt in the mind of the owner as to whether he will get them back, he commits a serious offense.

If the owner thinks, “He won’t give them to me,” and he gives up the effort of getting them back, he commits an offense entailing expulsion.

If he resorts to the law and defeats the owner, he commits an offense entailing expulsion.

If he resorts to the law but is defeated, he commits a serious offense.

Customs station:

it is established by a king in a mountain-pass, at a ford in a river, or at the gateway of a village

so that tax can be collected from any person passing through.

If, intending to steal and having entered the customs station, he touches goods that have a tax value to the king of five māsaka coins or more, he commits an offense of wrong conduct.

If he makes them stir, he commits a serious offense.

If he goes beyond the customs station with one foot, he commits a serious offense.

If he goes beyond the customs station with the second foot, he commits an offense entailing expulsion.

If, standing within the customs station, he makes the goods fall outside the customs station, he commits an offense entailing expulsion.

If he avoids the customs station altogether, he commits an offense of wrong conduct.

Creature:

a human being is what is meant.

If, intending to steal, he touches the person, he commits an offense of wrong conduct.

If he makes the person stir, he commits a serious offense.

If he moves the person from their base, he commits an offense entailing expulsion.

If he thinks, “I’ll take the person away on foot,” and he makes them move the first foot, he commits a serious offense.

If he makes them move the second foot, he commits an offense entailing expulsion.

Footless:

snakes and fish.

If, intending to steal, he touches what has a value of five māsaka coins or more, he commits an offense of wrong conduct.

If he makes it stir, he commits a serious offense.

If he moves it from its base, he commits an offense entailing expulsion.

Two-footed:

humans and birds.

If, intending to steal, he touches it, he commits an offense of wrong conduct.

If he makes it stir, he commits a serious offense.

If he moves it from its base, he commits an offense entailing expulsion.

If he thinks, “I’ll take it away on foot,” and he makes it move the first foot, he commits a serious offense.

If he makes it move the second foot, he commits an offense entailing expulsion.

Four-footed:

elephants, horses, camels, cattle, donkeys, domesticated animals.

If, intending to steal, he touches it, he commits an offense of wrong conduct.

If he makes it stir, he commits a serious offense.

If he moves it from its base, he commits an offense entailing expulsion.

If he thinks, “I’ll take it away on foot,” and he makes it move the first foot, he commits a serious offense.

If he makes it move the second foot, he commits a serious offense.

If he makes it move the third foot, he commits a serious offense.

If he makes it move the fourth foot, he commits an offense entailing expulsion.

Many-footed:

scorpions, centipedes, caterpillars.

If, intending to steal, he touches what has a value of five māsaka coins or more, he commits an offense of wrong conduct.

If he makes it stir, he commits a serious offense.

If he moves it from its base, he commits an offense entailing expulsion.

If he thinks, “I’ll take it away on foot,” and he makes it move, he commits a serious offense for each leg that moves.

When the last leg moves, he commits an offense entailing expulsion.

A spy:

having spied out goods.

If he describes them, saying, “Steal such-and-such goods,” he commits an offense of wrong conduct.

If he steals those goods, there is an offense entailing expulsion for both.

A protector of goods:

a monk who guards goods that have been brought to him.

If, intending to steal, he touches what has a value of five māsaka coins or more, he commits an offense of wrong conduct.

If he makes them stir, he commits a serious offense.

If he moves them from their base, he commits an offense entailing expulsion.

Mutually agreed stealing:

a number have agreed together.

If only one steals the goods, there is an offense entailing expulsion for all of them.

Acting by arrangement:

one makes an arrangement for before the meal or for after the meal, for the night or for the day.

If he says, “Steal those goods according to this arrangement,” he commits an offense of wrong conduct.

If the other steals those goods according to that arrangement, there is an offense entailing expulsion for both.

If he steals those goods before or after the time of the arrangement, there is no offense for the instigator,

but an offense entailing expulsion for the thief.

Making a sign:

he makes a sign.

If he says, “When I wink, at that sign steal the goods,” or, “When I raise an eyebrow, at that sign steal the goods,” or, “When I nod, at that sign steal the goods,” he commits an offense of wrong conduct.

If, at that sign, the other steals the goods, there is an offense entailing expulsion for both.

If he steals the goods before or after the sign, there is no offense for the instigator,

but an offense entailing expulsion for the thief.

Permutations part 2

If a monk tells a monk,

“Steal such-and-such goods,” he commits an offense of wrong conduct.

If the other monk steals them, thinking they are the ones he was told to steal, there is an offense entailing expulsion for both.

If a monk tells a monk,

“Steal such-and-such goods,” he commits an offense of wrong conduct.

If the other monk steals other goods, thinking they are the ones he was told to steal,

there is no offense for the instigator,

but there is an offense entailing expulsion for the thief.

If a monk tells a monk,

“Steal such-and-such goods,” he commits an offense of wrong conduct.

If the other monk steals them, thinking they are other than what he was told to steal,

there is an offense entailing expulsion for both.

If a monk tells a monk,

“Steal such-and-such goods,” he commits an offense of wrong conduct.

If the other monk steals other goods, thinking they are other than what he was told to steal,

there is no offense for the instigator,

but there is an offense entailing expulsion for the thief.

If a monk tells a monk,

“Tell so-and-so to tell so-and-so to steal such-and-such goods,”

he commits an offense of wrong conduct.

In telling the next person, there is an offense of wrong conduct.

If the potential thief agrees, there is a serious offense for the instigator.

If he steals those goods, there is an offense entailing expulsion for all of them.

If a monk tells a monk,

“Tell so-and-so to tell so-and-so to steal such-and-such goods,”

he commits an offense of wrong conduct.

If the other monk tells someone else than the one he was told to tell, he commits an offense of wrong conduct.

If the potential thief agrees, there is an offense of wrong conduct.

If he steals those goods, there is no offense for the instigator,

but there is an offense entailing expulsion for the messenger and for the thief.

If a monk tells a second monk,

“Steal such-and-such goods,”

he commits an offense of wrong conduct.

He goes, but returns, saying,

“I’m not able to steal those goods.”

If the first monk tells him again,

“When you’re able, then steal those goods,”

he commits an offense of wrong conduct.

If the second monk steals the goods,

there is an offense entailing expulsion for both.

If a monk tells a second monk,

“Steal such-and-such goods,”

he commits an offense of wrong conduct.

He then regrets it, but does not say,

“Don’t steal them.”

If the second monk then steals those goods,

there is an offense entailing expulsion for both.

If a monk tells a second monk,

“Steal such-and-such goods,”

he commits an offense of wrong conduct.

He then regrets it and says,

“Don’t steal them.”

If the second monk replies, “I’ve been told by you to do so,” and he then steals those goods,

there is no offense for the instigator,

but an offense entailing expulsion for the thief.

If a monk tells a second monk,

“Steal such-and-such goods,”

he commits an offense of wrong conduct.

He then regrets it and says,

“Don’t steal them.”

If the second monk replies, “Fine,”

and desists, there is no offense for either.

Permutations part 3

For one who steals there is an offense entailing expulsion when five factors are fulfilled:

it is the possession of another;

he perceives it as such;

it is a valuable possession worth five māsaka coins or more;

he has the intention to steal it;

if he touches it, he commits an offense of wrong conduct;

if he makes it stir, he commits a serious offense;

if he moves it from its base, he commits an offense entailing expulsion.

For one who steals there is a serious offense when five factors are fulfilled:

it is the possession of another;

he perceives it as such;

it is an ordinary possession worth more than one māsaka coin, but less than five;

he has the intention to steal it;

if he touches it, he commits an offense of wrong conduct;

if he makes it stir, he commits an offense of wrong conduct;

if he moves it from its base, he commits a serious offense.

For one who steals there is an offense of wrong conduct when five factors are fulfilled:

it is the possession of another;

he perceives it as such;

it is an ordinary possession worth one māsaka coin or less;

he has the intention to steal it;

if he touches it, he commits an offense of wrong conduct;

if he makes it stir, he commits an offense of wrong conduct;

if he moves it from its base, he commits an offense of wrong conduct.

For one who steals there is an offense entailing expulsion when six factors are fulfilled:

he does not perceive it as his own;

he does not take it on trust;

he does not borrow it;

it is a valuable possession worth five māsaka coins or more;

he has the intention to steal it;

if he touches it, he commits an offense of wrong conduct;

if he makes it stir, he commits a serious offense;

if he moves it from its base, he commits an offense entailing expulsion.

For one who steals there is a serious offense when six factors are fulfilled:

he does not perceive it as his own;

he does not take it on trust;

he does not borrow it;

it is an ordinary possession worth more than one māsaka coin, but less than five;

he has the intention to steal it;

if he touches it, he commits an offense of wrong conduct;

if he makes it stir, he commits an offense of wrong conduct;

if he moves it from its base, he commits a serious offense.

For one who steals there is an offense of wrong conduct when six factors are fulfilled:

he does not perceive it as his own;

he does not take it on trust;

he does not borrow it;

it is an ordinary possession worth one māsaka coin or less;

he has the intention to steal it;

if he touches it, he commits an offense of wrong conduct;

if he makes it stir, he commits an offense of wrong conduct;

if he moves it from its base, he commits an offense of wrong conduct.

For one who steals there is an offense of wrong conduct when five factors are fulfilled:

it is not the possession of another;

but he perceives it as the possession of another;

it is a valuable possession worth five māsaka coins or more;

he has the intention to steal it;

if he touches it, he commits an offense of wrong conduct;

if he makes it stir, he commits an offense of wrong conduct;

if he moves it from its base, he commits an offense of wrong conduct.

For one who steals there is an offense of wrong conduct when five factors are fulfilled:

it is not the possession of another;

but he perceives it as the possession of another;

it is an ordinary possession worth more than one māsaka coin, but less than five;

he has the intention to steal it;

if he touches it, he commits an offense of wrong conduct;

if he makes it stir, he commits an offense of wrong conduct;

if he moves it from its base, he commits an offense of wrong conduct.

For one who steals there is an offense of wrong conduct when five factors are fulfilled:

it is not the possession of another;

but he perceives it as the possession of another;

it is an ordinary possession worth one māsaka coin or less;

he has the intention to steal it;

if he touches it, he commits an offense of wrong conduct;

if he makes it stir, he commits an offense of wrong conduct;

if he moves it from its base, he commits an offense of wrong conduct.

Non-offenses

There is no offense:

if he perceives it as his own;

if he takes it on trust;

if he borrows it;

if it is the possession of a ghost;

if it is the possession of an animal;

if he perceives it as discarded;

if he is insane;

if he is deranged;

if he is overwhelmed by pain;

if he is the first offender.

The first section for recitation on stealing is finished.

Summary verses of case studies

“Five are told with dyers,

And four with bedspreads;

Five with darkness,

And five with a carrier.

Five are told with ways of speaking,

Another two with wind;

Fresh, drawing lots,

With the sauna it is ten.

Five are told with animal kills,

And five on without proper reason;

Boiled rice during a shortage of food, and meat,

Cookies, pastries, cakes.

Six on requisites, and bag,

Mattress, bamboo, on not coming out;

And taking fresh food on trust,

Another two on perceiving as one’s own.

Seven on ‘We didn’t steal,’

And seven where they did steal;

Seven where they stole from the Sangha,

Another two with flowers.

And three on taking messages,

Three on taking gems past;

And pigs, deer, fish,

And he set a vehicle in motion.

Two on a piece, two on wood,

Discarded, two on water;

Step by step, by arrangement,

Another did not amount to it.

Four handfuls at Sāvatthī,

Two on kills, two about grass;

Seven where they divided the belongings of the Sangha,

And seven on non-owners.

Wood, water, clay, two on grass,

Seven on stealing the Sangha’s bedding;

And one should not take away what has an owner,

One may borrow what has an owner.

Campā, and in Rājagaha,

And Ajjuka at Vesālī;

And Benares, Kosambī,

And Sāgalā with Dalhika.”

Case studies

On one occasion the monks from the group of six went to the dyers and stole their collection of cloth.

They became anxious, thinking,

“The Buddha has laid down a training rule.

Could it be that we’ve committed an offense entailing expulsion?”

They told the Buddha.

“Monks, you have committed an offense entailing expulsion.”

On one occasion a monk went to the dyers, saw a valuable cloth, and had the intention to steal it.

He became anxious …

“The Buddha has laid down a training rule.

Could it be that I’ve committed an offense entailing expulsion?”

He told the Buddha.

“There’s no offense for the arising of a thought.”

On one occasion a monk went to the dyers, saw a valuable cloth, and touched it, intending to steal it.

He became anxious …

“There’s no offense entailing expulsion,

but there’s an offense of wrong conduct.”

On one occasion a monk went to the dyers, saw a valuable cloth, and made it stir, intending to steal it.

He became anxious …

“There’s no offense entailing expulsion,

but there’s a serious offense.”

On one occasion a monk went to the dyers, saw a valuable cloth, and moved it from its base, intending to steal it.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion an alms-collecting monk saw a valuable bedspread and had the intention to steal it. … “There’s no offense for the arising of a thought.” …

and touched it, intending to steal it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” …

and made it stir, intending to steal it. … “There’s no offense entailing expulsion, but there’s a serious offense.” …

and moved it from its base, intending to steal it. …

“You have committed an offense entailing expulsion.”

On one occasion a monk saw some goods during the day. He took note of them with the thought,

“I’ll steal them at night.”

And he stole them, thinking they were the ones he had seen. …

But he stole other goods, thinking they were the ones he had seen. …

And he stole them, thinking they were other than the ones he had seen. …

But he stole other goods, thinking they were other than the ones he had seen.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a monk saw some goods during the day. He took note of them with the thought,

“I’ll steal them at night.”

But he stole his own goods, thinking they were the ones he had seen.

He became anxious …

“There’s no offense entailing expulsion,

but there’s an offense of wrong conduct.”

On one occasion a monk who was carrying the goods of another on his head touched the load, intending to steal it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” …

made it stir, intending to steal it. … “There’s no offense entailing expulsion, but there’s a serious offense.” …

lowered it onto his shoulder, intending to steal it. … “You have committed an offense entailing expulsion.” …

touched the load on the shoulder, intending to steal it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” …

made it stir, intending to steal it. … “There’s no offense entailing expulsion, but there’s a serious offense.” …

lowered it onto his hip, intending to steal it. … “You have committed an offense entailing expulsion.” …

touched the load on the hip, intending to steal it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” …

made it stir, intending to steal it. … “There’s no offense entailing expulsion, but there’s a serious offense.” …

took hold of it with his hand, intending to steal it. … “You have committed an offense entailing expulsion.” …

placed the load in his hand on the ground, intending to steal it. … “You have committed an offense entailing expulsion.” …

picked it up from the ground, intending to steal it. …

“You have committed an offense entailing expulsion.”

On one occasion a monk spread out his robe outside and entered his dwelling.

A second monk, thinking, “Let me look after it,” put it away.

The first monk came out of his dwelling and asked the monks, “Who’s taken my robe?”

The second monk said, “I’ve taken it.”

The first monk took hold of him and said, “You’re not a monastic anymore!”

The second monk became anxious …

He told the Buddha.

“What were you thinking?”

“Sir, it was just a way of speaking.”

“If it was just a way of speaking, there’s no offense.”

On one occasion a monk placed his robe on a bench …

placed his sitting mat on a bench …

put his almsbowl under a bench and entered his dwelling.

A second monk, thinking, “Let me look after it,” put it away.

The first monk came out and asked the monks, “Who’s taken my bowl?”

The second monk said, “I’ve taken it.”

The first monk took hold of him and said, “You’re not a monastic anymore!”

The second monk became anxious …

“If it was just a way of speaking, there’s no offense.”

On one occasion a nun spread out her robe on a fence and entered her dwelling.

A second nun, thinking, “Let me look after it,” put it away.

The first nun came out and asked the nuns,

“Venerables, who’s taken my robe?”

The second nun said, “I’ve taken it.”

The first nun took hold of her and said, “You’re not a monastic anymore!”

The second nun became anxious …

She told the nuns,

who in turn told the monks,

who in turn told the Buddha. …

“If it was just a way of speaking, there’s no offense.”

On one occasion a monk saw a wrap garment blown up by a whirlwind. He took hold of it, thinking, “I’ll give it to the owners.”

But the owners accused him, saying,

“You’re not a monastic anymore!”

He became anxious …

“What were you thinking, monk?”

“I didn’t intend to steal it, sir.”

“There’s no offense for one who doesn’t intend to steal.”

On one occasion a monk took hold of a turban that had been blown up by a whirlwind,

intending to steal it before the owners found out.

The owners accused him, saying,

“You’re not a monastic anymore!”

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a monk went to a charnel ground and took the rags from a fresh corpse.

The ghost was still dwelling in that body,

and it said to the monk,

“Sir, don’t take my wrap.”

The monk took no notice and left.

Then the corpse got up and followed behind that monk.

The monk entered his dwelling and closed the door,

and the corpse collapsed right there.

He became anxious …

“There’s no offense entailing expulsion.

But a monk shouldn’t take rags from a fresh corpse.

If he does, he commits an offense of wrong conduct.”

On one occasion robe-cloth belonging to the Sangha was being distributed. A monk disregarded the draw and took the robe-cloth, intending to steal it.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion when Venerable Ānanda was in a sauna, he thought the sarong of another monk was his own and put it on.

The other monk said,

“Ānanda, why did you put on my sarong?”

“I thought it was my own.”

They told the Buddha.

“There’s no offense for one who perceives it as his own.”

On one occasion a number of monks were descending from the Vulture Peak when they saw the remains of a lion’s kill. They had it cooked and ate it.

They became anxious …

“There’s no offense when it’s the remains of a lion’s kill.”

On one occasion a number of monks were descending from the Vulture Peak when they saw the remains of a tiger’s kill …

saw the remains of a panther’s kill …

saw the remains of a hyena’s kill …

saw the remains of a wolf’s kill. They had it cooked and ate it.

They became anxious …

“There’s no offense when it’s the possession of an animal.”

On one occasion, when rice belonging to the Sangha was being distributed,

a monk said without grounds, “Please give me a portion for one more,” and he took it away.

He became anxious …

“There’s no offense entailing expulsion,

but there’s an offense entailing confession for lying in full awareness.”

On one occasion, when fresh food belonging to the Sangha was being distributed …

when cookies belonging to the Sangha were being distributed …

when sugarcane belonging to the Sangha was being distributed …

when gaub fruits belonging to the Sangha were being distributed,

a monk said without grounds, “Please give me a portion for one more,” and he took it away.

He became anxious …

“There’s no offense entailing expulsion,

but there’s an offense entailing confession for lying in full awareness.”

On one occasion during a shortage of food, a monk entered a rice kitchen and took a bowlful of boiled rice, intending to steal it.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion during a shortage of food, a monk entered a slaughterhouse and took a bowlful of meat, intending to steal it.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion during a shortage of food, a monk entered a bakery and took a bowlful of cookies, intending to steal it. …

took a bowlful of pastries, intending to steal it. …

took a bowlful of cakes, intending to steal it.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a certain monk saw a requisite during the day. He took note of it with the thought,

“I’ll steal it at night.”

He then stole it, thinking it was what he had seen …

He then stole something else, thinking it was what he had seen …

He then stole it, thinking it was something other than what he had seen …

He then stole something else, thinking it was something other than what he had seen.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a certain monk saw a requisite during the day. He took note of it with the thought,

“I’ll steal it at night.”

But he stole his own requisite, thinking it was what he had seen.

He became anxious …

“There’s no offense entailing expulsion,

but there’s an offense of wrong conduct.”

On one occasion a monk saw a bag on a bench.

He thought, “If I take it from there I shall be expelled,” and so he took it by moving the bench.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a monk took a mattress from the Sangha, intending to steal it.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a monk took a robe from a bamboo robe rack, intending to steal it.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a monk stole a robe in a dwelling.

He thought, “If I come out from here, I shall be expelled,” and he remained in that dwelling.

They told the Buddha.

“Whether that fool comes out or not, he has committed an offense entailing expulsion.”

At one time there were two monks who were friends.

One of them went into the village for almsfood.

When fresh food belonging to the Sangha was being distributed, the second monk took his friend’s portion.

Taking it on trust, he ate it.

When he found out about this, the first monk accused him, saying,

“You’re not a monastic anymore!”

He became anxious …

“What were you thinking, monk?”

“I took it on trust, sir.”

“There’s no offense for one who takes on trust.”

On one occasion a number of monks were making robes.

When fresh food belonging to the Sangha was being distributed, they took their shares and put them aside.

A certain monk ate another monk’s portion, thinking it was his own.

When the other monk found out about this, he accused him, saying,

“You’re not a monastic anymore!”

He became anxious …

“What were you thinking, monk?”

“I thought it was my own, sir.”

“There’s no offense for one who perceives it as his own.”

On one occasion a number of monks were making robes.

When fresh food belonging to the Sangha was being distributed, they brought a certain monk’s share in another monk’s almsbowl and put it aside.

The monk who was the owner of the bowl ate the food, thinking it was his own.

When he found out about this, the owner of the food accused him

…

“There’s no offense for one who perceives it as his own.”

On one occasion mango thieves cut down some mangoes, collected them in a bundle, and left.

The owners pursued them.

When they saw the owners, the thieves dropped the bundle and ran away.

Some monks perceived those mangoes as discarded, had them offered, and ate them.

But the owners accused them, saying,

“You’re not monastics anymore!”

They became anxious …

They told the Buddha.

“What were you thinking, monks?”

“Sir, we perceived them as discarded.”

“There’s no offense for one who perceives something as discarded.”

On one occasion rose-apple thieves …

bread-fruit thieves …

jack-fruit thieves …

palm-fruit thieves …

sugarcane thieves …

gaub fruit thieves picked some fruit, collected them in a bundle, and left.

The owners pursued them.

When they saw the owners, the thieves dropped the bundle and ran away.

Some monks perceived those gaub fruit as discarded, had them offered, and ate them.

But the owners accused them, saying,

“You’re not monastics anymore!”

They became anxious …

“There’s no offense for one who perceives something as discarded.”

On one occasion mango thieves cut down some mangoes, collected them in a bundle, and left.

The owners pursued them.

When they saw the owners, the thieves dropped the bundle and ran away.

Some monks ate them, intending to steal them before the owners found them.

The owners accused those monks, saying,

“You’re not monastics anymore!”

They became anxious …

“You have committed an offense entailing expulsion.”

On one occasion rose-apple thieves …

bread-fruit thieves …

jack-fruit thieves …

palm-fruit thieves …

sugarcane thieves …

gaub fruit thieves picked some fruit, collected them in a bundle, and left.

The owners pursued them.

When they saw the owners, the thieves dropped the bundle and ran away.

Some monks ate them, intending to steal them before the owners found them.

The owners accused those monks, saying,

“You’re not monastics anymore!”

They became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a monk took a mango from the Sangha, intending to steal it. …

a rose apple …

a bread-fruit …

a jack-fruit …

a palm-fruit …

a sugarcane …

a gaub fruit from the Sangha, intending to steal it.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a monk went to a garden and took a cut flower worth five māsaka coins, intending to steal it.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a monk went to a garden, picked a flower worth five māsaka coins, and took it away, intending to steal it.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a certain monk who was going to the village said to another monk,

“I can take a message to the family that supports you.”

He went there and brought back a wrap garment that he used himself.

When the other monk found out about this, he accused him, saying,

“You’re not a monastic anymore!”

He became anxious …

“There’s no offense entailing expulsion.

But you shouldn’t say, ‘I can take a message.’

If you do, you commit an offense of wrong conduct.”

On one occasion a certain monk was going to the village.

Another monk said to him,

“Please take a message to the family that supports me.”

He went there and brought back a pair of wrap garments. He used one himself and gave the other to the other monk.

When the other monk found out about this, he accused him, saying,

“You’re not a monastic anymore!”

He became anxious …

“There’s no offense entailing expulsion.

But you shouldn’t say, ‘Please take a message.’

If you do, you commit an offense of wrong conduct.”

On one occasion a monk who was going to the village said to another monk,

“I can take a message to the family that supports you.”

He replied,

“Please do.”

He went there and brought back an āḷhaka measure of ghee, a tulā measure of sugar, and a doṇa measure of husked rice, which he ate himself.

When the other monk found out about this, he accused him, saying,

“You’re not a monastic anymore!”

He became anxious …

“There’s no offense entailing expulsion.

But you shouldn’t say, ‘I can take a message;’ nor should you say, ‘Please do.’

If you do, you commit an offense of wrong conduct.”

At one time a man who was traveling with a monk was carrying a valuable gem.

When the man saw a customs station, he put the gem into the monk’s bag without his knowing. When they had gone past the customs station, he retrieved it.

The monk was anxious …

“What were you thinking, monk?”

“I didn’t know, sir.”

“There’s no offense for one who doesn’t know.”

At one time a man who was traveling with a monk was carrying a valuable gem.

When the man saw a customs station, he pretended to be sick, and gave his own bag to the monk.

When they had passed the customs station, he said to the monk,

“Please give me my bag, sir, I’m not sick.”

“Then why did you say so?”

The man told the monk.

He became anxious …

“What were you thinking, monk?”

“I didn’t know, sir.”

“There’s no offense for one who doesn’t know.”

At one time a monk was traveling with a group.

A man bribed that monk by giving him food. Seeing a customs station, he gave the monk a valuable gem, saying,

“Sir, please take this gem past the customs,”

which the monk did.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a monk, feeling compassion, released a pig trapped in a snare.

He became anxious …

“What were you thinking, monk?”

“I was motivated by compassion, sir.”

“There’s no offense for one who is motivated by compassion.”

On one occasion a monk released a pig trapped in a snare,

intending to steal it before the owners found it.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a monk, feeling compassion, released a deer trapped in a snare. … “There’s no offense for one who is motivated by compassion.” …

released a deer trapped in a snare,

intending to steal it before the owners found it. … “You have committed an offense entailing expulsion.” …

feeling compassion, released fish trapped in a fish-net … “There’s no offense for one who is motivated by compassion.” …

released fish trapped in a fish-net,

intending to steal them before the owners found them.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a monk saw some goods in a vehicle.

He thought, “If I take them from there, I’ll be expelled.”

So he took them by setting the vehicle in motion.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a monk seized a piece of meat picked up by a hawk,

intending to give it to the owners.

But the owners accused him, saying,

“You’re not a monastic anymore!”

He became anxious …

“There’s no offense for one who doesn’t intend to steal.”

On one occasion a monk seized a piece of meat picked up by a hawk,

intending to steal it before the owners found out.

The owners accused him, saying,

“You’re not a monastic anymore!”

He became anxious …

“You have committed an offense entailing expulsion.”

At one time some men made a raft that they put on the river Aciravatī.

Because the binding ropes snapped, the sticks were scattered about.

Some monks removed them from the water, perceiving them as discarded.

The owners accused those monks, saying,

“You’re not monastics anymore!”

They became anxious …

“There’s no offense for one who perceives something as discarded.”

At one time some men made a raft, which they put on the river Aciravatī.

Because the binding ropes snapped, the sticks were scattered about.

Some monks removed them from the water, intending to steal them before the owners found them.

The owners accused those monks, saying,

“You’re not monastics anymore!”

They became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a cowherd hung his wrap garment on a tree and went to relieve himself.

A monk thought it had been discarded and took it.

The cowherd accused him, saying,

“You’re not a monastic anymore!”

He became anxious …

“There’s no offense for one who perceives something as discarded.”

On one occasion, a wrap garment that had escaped from the hands of a dyer stuck to a monk’s foot as he was crossing a river.

The monk took hold of it, thinking, “I’ll give it to its owners.”

But the owners accused him, saying,

“You’re not a monastic anymore!”

He became anxious …

“There’s no offense for one who doesn’t intend to steal.”

On one occasion, a wrap garment that had escaped from the hands of a dyer stuck to a monk’s foot as he was crossing a river.

The monk took hold of it, intending to steal it before the owners found it.

The owners accused him, saying,

“You’re not a monastic anymore!”

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a monk saw a pot of ghee and ate it little by little.

He became anxious …

“There’s no offense entailing expulsion,

but there’s an offense of wrong conduct.”

At one time a number of monks made an arrangement and then left, thinking,

“We’ll steal these goods.”

One of them stole the goods.

The others said,

“We’re not expelled.

He who stole them is expelled.”

They told the Buddha.

“You’ve all committed an offense entailing expulsion.”

At one time a number of monks made an arrangement, stole some goods, and shared them out.

Each one of them received a share worth less than five māsaka coins.

They said,

“We’re not expelled.”

They told the Buddha.

“You have committed an offense entailing expulsion.”

On one occasion when Sāvatthī was short of food, a monk took a handful of rice from a shopkeeper, intending to steal it.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion when Sāvatthī was short of food, a monk stole a handful of mung beans from a shopkeeper, intending to steal it. …

a handful of black gram …

a handful of sesame from a shopkeeper, intending to steal it.

He became anxious …

“You have committed an offense entailing expulsion.”

At one time in the Dark Wood near Sāvatthī, thieves killed a cow, ate some of the flesh, put the remainder aside, and went away.

Some monks had it offered and ate it, perceiving it as discarded.

The thieves accused those monks, saying,

“You’re not monastics anymore!”

They became anxious …

“There’s no offense for one who perceives something as discarded.”

At one time in the Dark Wood near Sāvatthī, thieves killed a pig, ate some of the flesh, put the remainder aside, and went away.

Some monks had it offered and ate it, perceiving it as discarded.

The thieves accused those monks, saying,

“You’re not monastics anymore!”

They became anxious …

“There’s no offense for one who perceives something as discarded.”

On one occasion a monk went to a meadow and took cut grass worth five māsaka coins, intending to steal it.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a monk went to a meadow, cut grass worth five māsaka coins, and took it away, intending to steal it.

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion some newly-arrived monks shared out the mangoes belonging to the Sangha and ate them.

The resident monks accused those monks, saying,

“You’re not monastics anymore!”

They became anxious …

They told the Buddha.

“What were you thinking, monks?”

“We thought they were meant for eating, sir.”

“There’s no offense for one who thinks it is meant for eating.”

On one occasion some newly-arrived monks shared out the rose apples belonging to the Sangha …

the bread-fruit belonging to the Sangha …

the jack-fruit belonging to the Sangha …

the palm fruits belonging to the Sangha …

the sugarcane belonging to the Sangha …

the gaub fruit belonging to the Sangha and ate them.

The resident monks accused those monks, saying,

“You’re not monastics anymore!”

They became anxious …

“There’s no offense for one who thinks it is meant for eating.”

On one occasion the keepers of a mango grove gave a mango to some monks.

The monks, thinking, “They have the authority to guard, but not to give away,”

were afraid of wrongdoing and did not accept it.

They told the Buddha.

“There’s no offense if it’s a gift from a guardian.”

On one occasion the keepers of a rose-apple grove …

the keepers of a bread-fruit grove …

the keepers of a jack-fruit grove …

the keepers of a palm grove …

the keepers of a sugarcane field …

the keepers of a gaub fruit grove gave a gaub fruit to some monks.

The monks, thinking, “They have the authority to guard, but not to give away,”

were afraid of wrongdoing and did not accept it.

They told the Buddha.

“There’s no offense if it’s a gift from a guardian.”

On one occasion a monk borrowed a piece of wood belonging to the Sangha and used it to support the wall of his own dwelling.

The monks accused him, saying,

“You’re not a monastic anymore!”

He became anxious

and told the Buddha.

“What were you thinking, monk?”

“I was borrowing it, sir.”

“There’s no offense for one who is borrowing.”

On one occasion a monk took water from the Sangha, intending to steal it. …

took clay from the Sangha, intending to steal it. …

took a pile of grass from the Sangha, intending to steal it. …

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a monk set fire to a pile of grass belonging to the Sangha, intending to steal.

He became anxious …

“There’s no offense entailing expulsion,

but there’s an offense of wrong conduct.”

On one occasion a monk took a bed from the Sangha, intending to steal it. …

He became anxious …

“You have committed an offense entailing expulsion.”

On one occasion a monk took a bench from the Sangha, intending to steal it …

a mattress from the Sangha …

a pillow from the Sangha …

a door from the Sangha …

a window from the Sangha …

took a rafter from the Sangha, intending to steal it. …

He became anxious …

“You have committed an offense entailing expulsion.”

At one time the monks used elsewhere the equipment belonging to a certain lay follower.

That lay follower complained and criticized them,

“How can the venerables use equipment where it doesn’t belong?”

They told the Buddha.

“You shouldn’t use equipment where it doesn’t belong.

If you do, you commit an offense of wrong conduct.”

Soon afterwards, being afraid of wrongdoing, the monks did not take any furniture to the observance-day hall or to meetings, and they sat down on the bare ground.

They became dirty, as did their robes.

They told the Buddha.

“I allow you to borrow.”

On one occasion at Campā, a nun who was a pupil of the nun Thullanandā went to a family that supported Thullanandā and said,

“The venerable wants to drink the triple pungent congee.”

When it was ready, she took it away and ate it herself.

When Thullanandā found out about this, she accused her, saying,

“You’re not a monastic anymore!”

She became anxious …

She then told the nuns,

who in turn told the monks,

who then told the Buddha.

“There’s no offense entailing expulsion,

but there’s an offense entailing confession for lying in full awareness.”

On one occasion in Rājagaha, a nun who was a pupil of the nun Thullanandā went to a family that supported Thullanandā and said,

“The venerable wants a honey-ball.”

When it was ready, she took it away and ate it herself.

When Thullanandā found out about this, she accused her, saying,

“You’re not a monastic anymore!”

She became anxious …

“There’s no offense entailing expulsion,

but there’s an offense entailing confession for lying in full awareness.”

At that time there was a householder in Vesāli who was a supporter of Venerable Ajjuka and who had two children living with him, a son and a nephew.

He said to Ajjuka,

“Sir, please assign my property to the one of these two boys who has faith and confidence.”

It turned out that the householder’s nephew had faith and confidence, and so Ajjuka assigned the property to him.

He then established a household with that wealth and made a gift.

The householder’s son then said to Venerable Ānanda,

“Who is the father’s heir, Venerable Ānanda, the son or the nephew?”

“The son is the father’s heir.”

“Sir, Venerable Ajjuka has assigned our wealth to our housemate.”

“Venerable Ajjuka is not a monastic anymore.”

Ajjuka then said to Ānanda,

“Ānanda, please do a proper investigation.”

On that occasion Venerable Upāli was siding with Ajjuka,

and he said to Ānanda,

“Ānanda, when one is asked by the owner to assign a property to so-and-so and one does as asked, what has one committed?”

“One hasn’t committed anything, sir, not even an act of wrong conduct.”

“Venerable Ajjuka was asked by the owner to assign his property to so-and-so, which he did.

There’s no offense for Venerable Ajjuka.”

At that time a family in Benares that supported Venerable Pilindavaccha was harassed by criminals.

Two of their children were kidnapped.

Soon afterwards Pilindavaccha brought those children back by his supernormal powers and put them in a stilt house.

When people saw those children, they said,

“This is the greatness of Venerable Pilindavaccha’s supernormal powers,”

and they gained confidence in him.

But the monks complained and criticized him,

“How could Venerable Pilindavaccha bring back children who had been kidnapped by criminals?”

They told the Buddha.

“There’s no offense for someone who uses their supernormal powers.”

At that time the two monks Paṇḍaka and Kapila were friends.

One was staying in a village and one at Kosambī.

Then, while one of them was traveling from that village to Kosambī, he had to cross a river. As he did so, a lump of fat that had escaped from the hands of a pig butcher stuck to his foot.

He grabbed it, thinking, “I’ll give it to the owners.”

But the owners accused him, saying,

“You’re not a monastic anymore!”

Just then a woman cowherd who had seen him crossing said,

“Come, sir, have sexual intercourse.”

Thinking he was no longer a monastic, he had sexual intercourse with her.

When he arrived at Kosambī, he told the monks,

who in turn told the Buddha.

“There’s no offense entailing expulsion for stealing,

but there’s an offense entailing expulsion for having sexual intercourse.”

At that time a monk at Sāgalā who was a student of Venerable Daḷhika was plagued by lust. He stole a turban from a shopkeeper and said to Daḷhika,

“Sir, I’m not a monastic anymore. I’ll disrobe.”

“But what have you done?”

He told him.

Venerable Daḷhika had the turban brought and valued.

It was worth less than five māsaka coins.

Saying, “There’s no offense entailing expulsion,”

he gave a teaching.

And that monk was delighted.

The second offense entailing expulsion is finished.