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the Sangha's jackfruit... the Sangha's palm fruit... the Sangha's sugarcane... the Sangha's timbarūsaka fruit divided and consumed them. Resident monks reproached those monks: "You are not recluses!" They felt remorse... "There is no offense, monks, if it was for consumption." At that time, mango-keepers gave mango fruits to the monks. The monks, feeling remorse, (thought) "These are authorized to guard, not to give," and did not they did not accept. They reported this matter to the Blessed One. "There is no offense, monks, in accepting a gift from a cowherd." Now at that time, jambu-fruit guardians… breadfruit guardians… jackfruit guardians… palm-fruit guardians… sugarcane guardians… timbarūsaka-fruit guardians gave timbarūsaka fruit to the monks. The monks, doubting, "These are authorized to guard, not to give," did not accept. They reported this matter to the Blessed One. "There is no offense, monks, in accepting a gift from a guardian." Now at that time, a certain monk, having temporarily taken wood belonging to the Sangha, propped up the wall of his own dwelling. The monks reproached that monk, "You are no ascetic!" He felt remorse. He reported this matter to the Blessed One. "What was your intention, monk?" "It was temporary, Blessed One." "There is no offense, monk, in a temporary taking." Now at that time, a certain monk, with the intention of stealing, took water belonging to the Sangha… with the intention of stealing, took clay belonging to the Sangha… with the intention of stealing, took a pile of grass belonging to the Sangha… He felt remorse… … "You have incurred an offense, monk, a pārājika offense." Now at that time, a certain monk, with the intention of stealing, burned a pile of grass belonging to the Sangha. He felt remorse… … "There is no pārājika offense, monk. There is an offense of wrong-doing." Now at that time, a certain monk, with the intention of stealing, took a bed belonging to the Sangha… … he had remorse …pe… “You, bhikkhu, have fallen into a Pārājika offense.” At that time, a certain bhikkhu, with a thieving mind, took away the Sangha’s stool, the Sangha’s cushion, the Sangha’s pillow, the Sangha’s door, the Sangha’s window-frame, the Sangha’s rafter. He had remorse …pe… “You, bhikkhu, have fallen into a Pārājika offense.” 157. At that time, bhikkhus used a dwelling belonging to a certain lay follower for a different purpose. Then that lay follower complained, grumbled, and criticized: “How can the venerable ones use for a different purpose what is meant for a different purpose!” They reported this matter to the Blessed One. “Bhikkhus, what is meant for a different purpose should not be used for a different purpose. Whoever uses it thus, there is an offense of dukkata.” At that time, bhikkhus, being scrupulous about moving even the Uposatha hall or the assembly hall, sat on the ground. Their bodies and robes became dusty. They reported this matter to the Blessed One. “Bhikkhus, I allow you to move them temporarily.” At that time, in Campā, a bhikkhunī, a pupil of the bhikkhunī Thullanandā, went to the family that attended Thullanandā and said, “The venerable one wishes to drink three-ingredient gruel.” She had it prepared, took it, and consumed it herself. Thullanandā, knowing this, reproached her. i – “You are no ascetic.” She felt remorse. Then that bhikkhunī told the bhikkhunīs about this matter. The bhikkhunīs told the bhikkhus about this matter. The bhikkhus told the Blessed One about this matter. “There is no offense, bhikkhus, of pārājika; there is an offense of pācittiya for intentional falsehood.” Now at that time, in Rājagaha, a bhikkhunī, a pupil of the bhikkhunī Thullanandā, went to the supporting family of the bhikkhunī Thullanandā and said, “The venerable one wishes to eat a honey-cake,” and had it prepared, took it, and consumed it herself. Knowing this, she reproached her, “You are no ascetic.” She felt remorse… “There is no offense, bhikkhus, of pārājika; there is an offense of pācittiya for intentional falsehood.” 158. Now at that time, in Vesālī, the householder, a supporter of Venerable Ajjuka, had two boys – a son and a nephew. Then that householder said to Venerable Ajjuka, “Venerable sir, to whichever of these two boys is faithful and devoted, you should tell him about this opportunity.” Now at that time, the nephew of that householder was faithful and devoted. Then Venerable Ajjuka told that boy about that opportunity. He, with that property, established a family and set up a donation. Then the son of that householder said to Venerable Ānanda, “Who now "Indeed, venerable Ānanda, who is the heir of a father – a son or a nephew?" "A son, friend, is the heir of a father." "This venerable Ajjuka, sir, told our property, our sexual intercourse, to us." "The venerable Ajjuka, friend, is not a recluse." Then the venerable Ajjuka said to the venerable Ānanda: "Give me, friend Ānanda, a decision." Now at that time, the venerable Upāli was on the side of the venerable Ajjuka. Then the venerable Upāli said to the venerable Ānanda: "If, friend Ānanda, one is told by the owner, 'Tell this place to so-and-so,' and he tells it, what does he incur?" "He incurs nothing, sir, not even a minor offense." "This venerable Ajjuka, friend, was told by the owner, 'Tell this place to so-and-so,' and he told it; there is no offense, friend, for the venerable Ajjuka." 159. Now at that time, in Bārāṇasī, the supporter family of the venerable Pilindavaccha was afflicted by thieves. And two children had been taken away. Then the venerable Pilindavaccha brought those children by psychic power and placed them in the palace. People, seeing those children, said, "This is the psychic power of the venerable Pilindavaccha," and they became devoted to the venerable Pilindavaccha. The monks complained, grumbled, and criticized: "How can the venerable Pilindavaccha bring back children taken by thieves?" They reported this matter to the Blessed One. "No offense, monks, for one with psychic power, in the sphere of psychic power." 160. Now at that time, two monks were companions – Paṇḍuka and Kapila. One lived in a village, one in Kosambi. Then, as that monk was going from the village to Kosambi, crossing a river on the way, a piece of fat, dropped by some pig-butchers, stuck to his foot. That monk took it, thinking, "I will give it to the owners." The owners accused that monk, "You are no ascetic!" A cowherd woman, seeing him having crossed over, said to him, "Come, venerable sir, engage in sexual intercourse." He, thinking, "I am already no ascetic by nature," engaged in sexual intercourse with her, and going to Kosambi, reported this matter to the monks. The monks reported this matter to the Blessed One. "No offense, monks, for a pārājika offense of taking what is not given; there is an offense, a pārājika offense, for engaging in sexual intercourse." 161. Now at that time, in Sāgala, a monk, a co-resident of Venerable Daḷhika, afflicted by discontent, took a shopkeeper's wrapping cloth, and said to Venerable Daḷhika, "I am no ascetic, venerable sir, I will disrobe." "What have you done, friend?" He reported the matter. Having had it brought, he had it valued. When it was valued, it was not worth five māsa coins. "No offense, friend, for a pārājika offense." He gave a Dhamma talk. That bhikkhu was delighted. The second Pārājika is concluded. 3. The Third Pārājika 162. At that time, the Buddha, the Blessed One, was dwelling in Vesālī, in the Great Wood, at the Gabled Hall. At that time, the Blessed One spoke in many ways about the discourse on impurity, praised impurity, praised the development of impurity, and specifically praised the attainment of impurity. Then the Blessed One addressed the bhikkhus: "I wish, bhikkhus, to retreat for half a month. No one should approach me, except for one who brings almsfood." "Yes, venerable sir," those bhikkhus replied to the Blessed One, and no one there approached the Blessed One, except for one who brought almsfood. The bhikkhus thought: "The Blessed One speaks in many ways about the discourse on impurity, praises impurity, praises the development of impurity, and specifically praises the attainment of impurity." They devoted themselves to the practice of developing impurity in various ways. They were disgusted with, ashamed of, and loathed their own bodies. Just as a woman or a man, young, youthful, fond of adornment, having washed their head, would be disgusted with, ashamed of, and loathe a snake carcass, or a dog carcass, or a human carcass tied around their neck, so those monks themselves, disgusted with their own bodies, ashamed, loathing, deprived themselves of life, deprived each other of life. They approached a certain young ascetic, Migalaṇḍika, and said: "Please, friend, deprive us of life. This bowl and robe will be yours." Then Migalaṇika, the young ascetic, bribed with bowls and robes, deprived many monks of life. Taking a blood-stained sword, he went to the Vaggamudā River. 163. Then, as Migalaṇḍika, the young ascetic, was washing that blood-stained sword, there arose remorse, there arose regret: "Alas for me, no gain for me; Ill-gotten for me, not well-gotten for me. Much demerit have I produced, I who deprived of life monks of good conduct, of wholesome nature." Then a certain Māra-devatā, appearing in the unbroken water, said to Migalaṇḍika, the young ascetic: "Excellent, excellent, good man! Gain for you, good man! Well-gotten for you, good man! Much merit have you produced, good man, in ferrying across those who had not crossed!" Then Migalaṇḍika, the young ascetic, thought: "Indeed, it is a gain for me! Indeed, it is well-gotten for me! Indeed, much merit have I produced! Indeed, I am ferrying across those who had not crossed!" Taking a sharp sword, he went from monastery to monastery, from cell to cell, and said: "Who has not crossed? Whom shall I ferry across?" There