Mahāyāna Buddhism upholds the precepts with deep reverence, yet it also acknowledges the complex reality of human life. In exceptional cases, Bodhisattvas are permitted to override certain moral rules — not out of selfishness, but with great compassion and wisdom. These exceptions, when made in the spirit of upāya, or skilful means, include acts that might otherwise be condemned: stealing, sexual activity, and lying. But within the Mahāyāna framework, even these can become expressions of ethical maturity.
Compassionate Stealing
The Bodhisattva path allows for certain acts of taking what is not freely given — typically prohibited under the second precept — if such acts are done for the benefit of others. According to the Bodhisattva-bhūmi, a Bodhisattva might steal back sacred property that thieves have taken from monasteries or shrines, or remove corrupt officials from control of such property. In doing so, the Bodhisattva is not motivated by greed, but by the desire to protect the welfare of the community and the Dharma. These are described as acts of “faultless taking,” because they arise from a sincere commitment to prevent harm .
Some commentators even go further. McFarlane argues that a Bodhisattva may be justified in overthrowing oppressive regimes — potentially using direct or even violent action — when peaceful alternatives are not possible. Such acts, though drastic, are justified if they are undertaken to relieve suffering and protect the vulnerable .
Compassionate Non-Celibacy
Sexual misconduct, the third precept, is also reinterpreted in the Bodhisattva path. In one Mahāyāna example, a lay Bodhisattva engages in sexual relations with an unmarried woman who strongly desires him. He does this not to gratify his own desire, but to avoid causing her resentment and to gently guide her toward a more wholesome life. Such conduct, according to Asaṅga, is karmically fruitful rather than blameworthy. Some Mahāyāna texts even suggest that sexuality, under rare and compassionate circumstances, may be used to lead others away from ignorance and toward awakening .
This idea is famously illustrated in the Vimalakīrti-nirdeśa Sūtra, where female lay Bodhisattvas intentionally take on the role of courtesans to awaken deluded men. They “hook” them with lust, only to “reel” them into wisdom. Of course, such methods require an extraordinary level of spiritual clarity and must never be pursued for personal pleasure .
Compassionate Lying
The fourth precept — truthfulness — is also subject to compassionate exception. According to Asaṅga, a Bodhisattva may lie to protect others from death or harm, though never to save their own life. They might slander harmful teachers to protect students, or use stern speech to redirect someone away from wrongdoing. Even lighthearted activities like singing or storytelling, usually seen as idle distractions, may be employed to influence others positively — provided they are done with mindful intention .
These examples illustrate a core Mahāyāna principle: the ethical value of an action depends on intention, wisdom, and outcome, not just on formal compliance with precepts. Acts that would normally generate negative karma may, under compassionate motives, bring great karmic fruitfulness.
Still, this path is not for the spiritually immature. Such actions require not only pure motives, but deep insight and readiness to accept karmic consequences. If these conditions are not met, what appears compassionate could quickly devolve into ego-driven harm.