English
Theft, When anything is taken that is not given by the owner, whether it be gold, silver, or any similar article, and it be hidden by the person who takes it, in the house, or in the forest, or in the rock, the precept is broken that forbids the taking of that which is not given ; it is theft. Again, it is said, when any one takes that which belongs to an- other, or that which he thinks belongs to another, or takes that X. THE ETHICS OF BUDHISM. 483 which is not given, whether it be taken by himself or through the instrumentality of another, the precept is violated. There are five things necessary to constitute the crime of theft : — 1. The article that is taken must belong to another. 2. There must be some token that it belongs to another. 3. There must be the intention to steal. 4. There must be some act done, or efPort exerted, to obtain possession. 5. There must be actual acquirement. (Sadha/rmmarainaJcdre.) When any one conceals near the road or in the forest that which belongs to another, breaks into houses, uses false scales, demands too large a share of profit, uses a false measure for oil or grain, or utters false money, it is theft. When any one takes more than is due, or extorts a fine larger than is allowed by the law, it is theft. When any one procures for himself that which bebngs to another by the giving of false evidence, it is theft. This crime may be conmiitted by making signs to any one to take that which belongs to a third person. When that which belongs to another is taken so much as a hairbreadth, with the intention to keep it, it is theft ; but if it be taken even the distance of a cubit, and then returned, it is not theft. To take an ear of com from the field, or a fruit from the tree, or a flower from the garden, is theft. When a piece of money is left upon the ground by mistake, or through forgetful- ness, to put the foot upon it in order to conceal it, it is theft. When any one causes a person carrying any article to throw it down and run away from fear, whether he takes the article or not, it is theft. When an article is given on loan, or in pledge, and the person receiving it keeps it, it is theft. When a number of persons agree to commit a robbery, though only one takes the article, the whole are guilty of theft. When a command is given by any one to take that which be- longs to another, at the distance of thirty or forty years, though he dies immediately after giving the command, he is guilty of thefl, and as such will be bom in one of the four hells. To take that which belongs to a sceptic is an inferior crime, and the guilt rises in magnitude in proportion to the merit of the individual upon whom the theft is perpetrated. To take that which belongs to the associated priesthood, or to a supreme Budha, is the highest crime. He who keeps the precept that forbidsthe taking of that which 2 1 2 484 A MANUAL OF BUDHISM. is not given, will in futnre births receive abandanoe of wealth and of golden vessels, he will have no desire for that which is not in his possession, no anxiety for the property of another ; he will be able to preserve all that he has acquired ; he will not have to endnre affliction from kings or robbers, from water or fire ; he will acquire many things that are not in the possession of others ; he will be exalted in the world ; his requests will not be denied ; and he will live in comfort. (Pvjdwaliya.^ 3. Adultery, When any one approaches a woman that is under the protec- tion of another, whether it be her father, if her mother be dead ; or her mother, if her father be dead ; or both parents ; or her brother, sister, or other relative of either parent ; or the person to whom she has been betrothed : the precept is broken that for- bids illicit intercourse with the sex. Whosoever does this will be disgraced by the prince ; he will have to pay a fine, or be placed in some mean situation, or have a garland of flowers put in derision about his neck. There are twenty-one descriptions of women whom it is for- bidden to approach. Among them are, a woman protected by her relatives ; or bought with money ; or who is cohabiting with another of her own free will ; or works for another person for wages, though she is not a slave ; or who is betrothed ; or a slave living with her owner ; or working in her own house ; or taken as a spoil in war. All these are to be regarded as the property of another, and are therefore not to be approached. When any one approaches a female who is the property of an- other, with the intent to commit evil, and practises some decep- tion to gain his end, and accomplishes his purpose, he transgresses against the precept. Four things are necessary to constitute this crime : — 1. There must be some one that it is unlawful to approach. 2. There must be the evil intention. 3. There must be some act or effort to carry the intention into effect. 4. There must be the accom- plishment of the intention. (Sadharmmaratnakdre.) The magnitude of this offence increases in proportion to the merit of the woman's protector ; and when she has no protector, in proportion to her own merit. X. THE ETHICS OF BUDHISM. 485 In the time of Piyamatura Badlia there was a female who ex- ercised the wish to become the principal priestess of a futnre Budha. Accordingly, in the time of G6tama, she was born in Sewet, of a noble family, and was called Utpalawarnna. She was so extremely beantiful that her father thought if he gave her to the king, or the sub-king, or to any prince or noble, the others would be envious, and become her enemies. He therefore resolved upon making her a priestess, to which she herself was perfectly agreeable. Soon after her initiation, as she was looking at the flame of a lamp hnng up at a festival, it became to her a sign, by which she practised t^jo-kasina, and became a rahat. In the Andha forest, near Sewet, there was a cell, to which she retired that she might perform the exercises of asceticism. At this time it WHS not forbidden by G6tama that priestesses should reside in the forest alone. One day she went with the alms-bowl to Sewet, which became known to Nanda, the son of her mother's brother, who had loved her before she assumed the robe. Whilst she was absent, he went secretly to her cell, and concealed himself under her couch. On returning, as she could not see clearly from coming immediately out of the strong sunshine, she lay down upon the couch, when Nanda came from his concealment and violated her person ; but the earth opened, and he was taken to hell by the flames arising from Awichi. He who keeps the precept that forbids the approach to a woman who is the property of another, will afterwards have no enemy, as all persons will love him ; he will possess food, garments, und couches in abundance ; he will sleep soundly, and have no unpleasant dreams ; he will not be bom a female, will be placid in his disposition, and free from anger, and have all his senses perfect ; he will have an agreeable person, and possess the con- fidence of all persons ; all things will happen to him according to his wishes, with little effort on his part to secure their gratifica- tion ; he will have prosperity, be free from disease, and retain that which he possesses. (F'ujdwaliya,) 4. LyiTig, To deny the possession of any article, in order to retain it, is a lie, but not of a heinous description ; to bear false witness in order that the proper owner may be deprived of that which he possesses, is a lie, to which a greater degree of culpability is attached. 486 A MANUAL OF BUDHISM. When any one declares that he has not what he has ; or that he has what he has not ; whether it be by the lips, or by signs, or in writing, it is a lie. When any one says that which is not true, knowing it to be false, and gives it actual utterance, the person addressed receiving it as tme, it is a lie. The first lie ever spoken in the woiid was uttered by Ch^tiya, king of Jambudwipa. There are some persons who regard the telling of a lie as trifle; they speak falsely, in the court of justice, or in the presence of the multitude, or when deciding a case of inherit- ance, or when in the court of the king. They say that they know, though they do not know; that they do not know, though they know. They say that they saw, though they did not see; that they did not see, though they saw.