Right Livelihood

MN 117 defines wrong livelihood as scheming, persuading, hinting, belittling, and pursuing gain with gain.

General

Deliberately lying to another person that one has attained a superior human state is a pārājika offense. (Pr 4)

Acting as a go-between to arrange a marriage, an affair, or a date
between a man and a woman not married to each other is a saºghādisesa
offense. (Sg 5)

Engaging in trade with anyone except one’s co-religionists is a nissaggiya pācittiya offense. (NP 20)

Persuading a donor to give a gift to oneself, knowing that he or she
had planned to give it to a Community, is a nissaggiya pācittiya
offense. (NP 30)

Telling an unordained person of one’s actual superior human attainments is a pācittiya offense. (Pc 8)

Persuading a donor to give to another individual a gift that he or
she had planned to give to a Community — when one knows that it was
intended for the Community — is a pācittiya offense (Pc 82)

Robes

Keeping a piece of robe-cloth for more than ten days without
determining it for use or placing it under shared ownership — except
when the robe-season or kathina privileges are in effect — is a
nissaggiya pācittiya offense. (NP 1)

Being in a separate zone from any of one’s three robes at dawn —
except when one’s kathina privileges are in effect or one has received
formal authorization from the Community — is a nissaggiya pācittiya
offense. (NP 2)

Keeping out-of-season robe-cloth for more than 30 days when it is
not enough to make a requisite and one has expectation for more —
except when the robe-season and kathina privileges are in effect — is a
nissaggiya pācittiya offense. (NP 3)

Accepting robe-cloth from an unrelated bhikkhunī without giving her anything in exchange is a nissaggiya pācittiya offense. (NP 5)

Asking for and receiving robe-cloth from an unrelated lay person,
except when one’s robes have been snatched away or destroyed, is a
nissaggiya pācittiya offense. (NP 6)

Asking for and receiving excess robe-cloth from unrelated lay people
when one’s robes have been snatched away or destroyed is a nissaggiya
pācittiya offense. (NP 7)

When a lay person who is not a relative is planning to get a robe
for one but has yet to ask one what kind of robe one wants: Receiving
the robe after making a request that would improve it is a nissaggiya
pācittiya offense. (NP 8)

When two or more lay people who are not one’s relatives are planning
to get separate robes for one but have yet to ask one what kind of robe
one wants: Receiving a robe from them after asking them to pool their
funds to get one robe — out of a desire for something fine — is a
nissaggiya pācittiya offense. (NP 9)

Making a felt blanket/rug with silk mixed in it for one’s own use — or having it made — is a nissaggiya pācittiya offense. (NP 11)

Making a felt blanket/rug entirely of black wool for one’s own use — or having it made — is a nissaggiya pācittiya offense. (NP 12)

Making a felt blanket/rug that is more than one-half black wool for
one’s own use — or having it made — is a nissaggiya pācittiya offense. (NP 13)

Unless one has received authorization to do so from the Community,
making a felt blanket/rug for one’s own use — or having it made — less
than six years after one’s last one was made is a nissaggiya pācittiya
offense. (NP 14)

Making a felt sitting rug for one’s own use — or having it made —
without incorporating a one-span piece of old felt is a nissaggiya
pācittiya offense. (NP 15)

Seeking and receiving a rains-bathing cloth before the fourth month
of the hot season is a nissaggiya pācittiya offense. Using a
rains-bathing cloth before the last two weeks of the fourth month of
the hot season is also a nissaggiya pācittiya offense. (NP 24)

Taking thread that one has asked for improperly and getting weavers
to weave cloth from it — when they are unrelated and have not made a
previous offer to weave — is a nissaggiya pācittiya offense. (NP 26)

When donors who are not relatives — and have not invited one to ask
— have arranged for weavers to weave robe-cloth intended for one:
Receiving the cloth after getting the weavers to improve it is a
nissaggiya pācittiya offense. (NP 27)

Keeping robe-cloth offered in urgency past the end of the robe
season after having accepted it during the last eleven days of the
Rains-residence is a nissaggiya pācittiya offense. (NP 28)

When one is living in a dangerous wilderness abode during the month
after the Rains-residence and has left one of one’s robes in the
village where one normally goes for alms: Being away from the abode and
the village for more than six nights at a stretch — except when
authorized by the Community — is a nissaggiya pācittiya offense. (NP 29)

Wearing an unmarked robe is a pācittiya offense. (Pc 58)

Acquiring an overly large sitting cloth after making it — or having
it made — for one’s own use is a pācittiya offense requiring that one
cut the cloth down to size before confessing the offense. (Pc 89)

Acquiring an overly large skin-eruption covering cloth after making
it — or having it made — for one’s own use is a pācittiya offense
requiring that one cut the cloth down to size before confessing the
offense. (Pc 90)

Acquiring an overly large rains-bathing cloth after making it — or
having it made — for one’s own use is a pācittiya offense requiring
that one cut the cloth down to size before confessing the offense. (Pc 91)

Acquiring an overly large robe after making it — or having it made —
for one’s own use is a pācittiya offense requiring that one cut the
robe down to size before confessing the offense. (Pc 92)

Food

Eating any of the five staple foods that a lay person has offered as
the result of a bhikkhunī’s prompting — unless the lay person was
already planning to offer the food before her prompting — is a
pācittiya offense. (Pc 29)

Eating food obtained from the same public alms center two days
running — without leaving in the interim — unless one is too ill to
leave the center, is a pācittiya offense. (Pc 31)

Eating a meal to which four or more individual bhikkhus have been
specifically invited — except on special occasions — is a pācittiya
offense. (Pc 32)

Eating a meal before going to another meal to which one was invited,
or accepting an invitation to one meal and eating elsewhere instead, is
a pācittiya offense except when one is ill or during the time of giving
cloth or making robes. (Pc 33)

Accepting more than three bowlfuls of food that the donors prepared
for their own use as presents or as provisions for a journey is a
pācittiya offense. (Pc 34)

Eating staple or non-staple food that is not left-over, after having
earlier in the day finished a meal during which one turned down an
offer to eat further staple food, is a pācittiya offense. (Pc 35)

Eating staple or non-staple food in the period from noon till the next dawn is a pācittiya offense. (Pc 37)

Eating food that a bhikkhu — oneself or another — formally received on a previous day is a pācittiya offense. (Pc 38)

Eating finer staple foods, after having asked for them for one’s own sake — except when ill — is a pācittiya offense. (Pc 39)

Eating food that has not been formally given is a pācittiya offense. (Pc 40)

Eating staple or non-staple food, after having accepted it from the
hand of an unrelated bhikkhunī in a village area, is a pāṭidesanīya
offense. (Pd 1)

Eating staple food accepted at a meal to which one has been invited
and where a bhikkhunī has given directions, based on favoritism, as to
which bhikkhu should get which food, and none of the bhikkhus have
dismissed her, is a pāṭidesanīya offense. (Pd 2)

Eating staple or non-staple food, after accepting it — when one is
neither ill nor invited — at the home of a family formally designated
as “in training,” is a pāṭidesanīya offense. (Pd 3)

Eating an unannounced gift of staple or non-staple food after
accepting it in a dangerous wilderness abode when one is not ill is a
pāṭidesanīya offense. (Pd 4)

Lodgings

Building a plastered hut — or having it built — without a sponsor,
destined for one’s own use, without having obtained the Community’s
approval, is a saºghādisesa offense. Building a plastered hut — or
having it built — without a sponsor, destined for one’s own use,
exceeding the standard measurements, is also a saºghādisesa offense. (Sg 6)

Building a hut with a sponsor — or having it built — destined for
one’s own use, without having obtained the Community’s approval, is a
saºghādisesa offense. (Sg 7)

When a bhikkhu is building or repairing a large dwelling for his own
use, using resources donated by another, he may not reinforce the
window or door frames with more than three layers of roofing material
or plaster. To exceed this is a pācittiya offense. (Pc 19)

Acquiring a bed or bench with legs longer than eight sugata
fingerbreadths after making it — or having it made — for one’s own use
is a pācittiya offense requiring that one cut the legs down before
confessing the offense. (Pc 87)

Acquiring a bed or bench stuffed with cotton down after making it —
or having it made — for one’s own use is a pācittiya offense requiring
that one remove the stuffing before confessing the offense. (Pc 88)

Medicine

Keeping any of the five tonics — ghee, fresh butter, oil, honey, or
sugar/molasses — for more than seven days, unless one determines to use
them only externally, is a nissaggiya pācittiya offense. (NP 23)

When a supporter has made an offer to supply medicines to the
Community: Asking him/her for medicine outside of the terms of the
offer when one is not ill is a pācittiya offense. (Pc 47)

Money

When a fund for one’s individual use has been set up with a steward,
obtaining an article from the fund as a result of having prompted the
steward more than the allowable number of times is a nissaggiya
pācittiya offense. (NP 10)

Accepting gold or money, having someone else accept it, or
consenting to its being placed down as a gift for oneself, is a
nissaggiya pācittiya offense. (NP 18)

Obtaining gold or money through trade is a nissaggiya pācittiya offense. (NP 19)

Bowls and other requisites

Carrying wool that has not been made into cloth or yarn for more than three leagues is a nissaggiya pācittiya offense. (NP 16)

Keeping an alms bowl for more than ten days without determining it
for use or placing it under shared ownership is a nissaggiya pācittiya
offense. (NP 21)

Asking for and receiving a new alms bowl when one’s current bowl is not beyond repair is a nissaggiya pācittiya offense. (NP 22)

Acquiring a needle box made of bone, ivory, or horn after making it
— or having it made — for one’s own use is a pācittiya offense
requiring that one break the box before confessing the offense. (Pc 86)