78 CHAPTER THREEbut not plants. The precept is broken if, knowing that something is a living
being and intending to kill it, one attempts to do so and succeeds. Uninten-
tional killing does not break the precept, although it may constitute blamable
negligence.
The second precept is to refrain from taking what has not been given; that
is, from taking the property of another by force or by stealth. The offense is
committed when one knows that the object belongs to another, attempts to
steal it, and succeeds in moving it from its place.
The third precept is to refrain from misconduct in sexual matters. Later
commentaries state that, for a man, this includes intercourse with a forbidden
woman (the wife of another, a woman under the care of a guardian, a be-
trothed woman, a nun, a woman under a vow of celibacy), as well as inter-
course with one's own wife by a "forbidden passage" (the anus), in an
unsuitable place (that is, a public place or a shrine), or at an unsuitable time
(that is, when she is pregnant, is nursing, or has taken a vow of abstinence).
Factors considered here are the rights and obligations of others, the wishes of
the woman herself, her health, and that of her child. The commentaries do
not consider intercourse with a courtesan forbidden unless she has become
betrothed to another. For an unmarried woman under the protection of her
family or her religious vows, all men are forbidden under this precept; for a
married woman, all men except her husband. For an unmarried woman living
independently-a rarity in those days, aside from courtesans-the only men
forbidden are those observing religious vows of celibacy.
The fourth precept is to refrain from lying speech. This precept is broken
when one intentionally misrepresents the truth to another person, even in
jest. The fifth precept is to refrain from drinking liquor. The reasons given are
that liquor does the body little good and much harm, and that by weakening
mindfulness and self-control it leads to the breaking of the other precepts.
These precepts were to be observed in the context of interpersonal rela-
tionships marked by reciprocal duties. For instance, children were to support
their parents in old age in return for having been supported during their child-
hood; they were to help their parents in their work, carry on the family line,
behave in such a way as to be deserving of their inheritance, and make meri-
torious gifts to the religion in their parents' name after the latter's death
(Strong EB, sec. 2.5.3). In response, parents were to restrain their children
from doing evil, encourage them to do good, provide for their education, find
them spouses, and in due time turn over their inheritance. A husband was to
honor his wife and not disparage her, be faithful to her, give her complete au-
thority in running the household, and provide her with adornments. In re-
turn, wives were to organize their work well, be willing and sweet tempered,
honor their husbands' relatives and guests, be skillful at homecrafts, manage
the servants well, and protect the family belongings. Similar reciprocal pat-
terns governed relations between teacher and student, master and servant, lay
person and monastic, friend and friend (D.31).
As a result of their virtue, lay Buddhists were assured a fine reputation,
confidence in handling public affairs, a calm and unbewildered death, and re-