Lzh Dg Bu Vb Pj 1Sexual Intercourse

– FOUR-PART VINAYA

– PĀRĀJIKA

1. IMPURE CONDUCT

Bowing my head, I pay homage to all the Buddhas,

The venerable Dharma, and the Sangha of bhikkhus.

Now I set forth the Dharma of Vinaya

So that the True Dharma may long endure.

Upāli stands foremost,

Together with the other Personally Witnessed ones;

Now the essentials of the precepts are spoken—

Let all the virtuous ones listen together.

Now I wish to speak of the profound precepts

For those who delight in upholding the precepts,

For those who are skilled in recitation;

May it benefit all the elders.

Now I speak of the ten principles

Of the precepts-Dharma of all the Buddhas:

To bring joy and ease to the Sangha,

And to gather and embrace the Sangha,

So that those without faith may come to have faith,

And those who already have faith may increase it,

To cut off and eliminate those who break the precepts,

To bring those on wrong paths onto the right path,

So that those with shame and remorse may be at peace,

And the Buddha-Dharma may long endure.

For this reason, the Most Victorious One

Has expounded the Scripture of the Prohibition of Precepts.

Among mountains, Sumeru is supreme;

Among rivers, the ocean is the greatest;

Among scriptures of hundreds of thousands of millions,

The scripture of the precepts is foremost.

If one seeks the highest attainment

In this life and in lives to come,

One must uphold these prohibitory precepts

Throughout one's entire life without transgression.

It removes fetters and leaves no obstruction;

The bonds of binding are released through this.

Using the precepts to reflect upon oneself

Is like using a mirror to see one's own face.

Wishing to cultivate all wholesome dharmas

And to fulfill the three kinds of karma,

One should carefully examine one's own mind

As the Sūtra of Rāhula teaches.

The reason the institution of kingship was established

Is because of disputes among people in the world.

The people elected and raised one up—

This is the abiding custom of ancient times.

Those who commit offenses and know the Dharma,

Following the Dharma, attain fulfillment.

The precepts and rules are likewise:

Like a king governing through right Dharma;

Like a physician examining illness,

Treating and curing according to the symptoms.

For what can be treated, medicine is given;

For what cannot be treated, one lets go.

As the medical texts have said:

Four conditions cannot be treated;

Thirteen can still be saved.

Beyond these, there is no need to attempt.

Just as a corpse,

Cannot be held by the great ocean,

But is carried away by strong winds

And cast up upon the shore—

So too those who perform evil acts

Are like that corpse:

The great assembly cannot contain them;

Therefore one should uphold the precepts.

Like guarding a gate with great firmness,

There is no worry of losing one's possessions.

But if the wall is breached and crumbles,

Whatever wealth one has will be cause for anxiety.

The precepts of the Buddha, having no breach or gap—

Those who uphold them have no anxiety.

If the prohibitory precepts are not kept firm,

Those who transgress them live in worry and sorrow.

A clay bowl that is cracked and leaking—

The potter's heart is filled with grief and worry.

But if the vessel is complete and whole,

All those around rejoice.

Upholding the precepts when flawed and breached—

Those who do evil are always in distress.

Those who do not transgress the prohibitory precepts—

Their minds are always filled with joy.

Like a spark of fire, though small—

Do not despise it for being little.

If it encounters dry grass and wood,

It burns everything without remainder.

The evil we do, though small—

Be cautious; do not regard it lightly.

Like the tearing of the leaf of the Irāvatī serpent,

One is constantly reborn in the body of a dragon.

Like the roar of a lion,

One who is intoxicated knows no fear.

A small beast, though its voice is slight,

One who is sober still feels fear upon hearing it.

Those who are covered by the three defilements,

Fear none of the evils whatsoever.

The person of wisdom, even at small evils,

Always bears a heart of caution and fear.

As when compounding medicine,

One discards what is unsuitable;

The sick person, upon taking it, recovers,

The body becomes healthy and at ease.

One who cultivates the precepts is likewise;

Being able to avoid all evil actions,

Removing the troubles of the fetters,

One enters nirvana peacefully and securely.

If one wishes to travel a long road,

One must protect one's feet.

If the feet are injured,

One cannot walk far.

Seeking the heavenly realms and nirvana,

The means is to guard and protect the precepts.

If one does not transgress in this way,

One will certainly pass beyond the perilous path.

Like a person wishing to cross a river

Who uses both hands and a float;

Though the water is deep, one need not fear sinking,

And one can reach the other shore.

The disciples of the Buddha are likewise:

Practicing the root of the prohibitory precepts,

They are not swept away by the current of deviance,

Nor drowned in the ocean of saṃsāra.

Like the palace of Śakra,

Formed of precious gems carved and adorned,

With steps and stairs of the seven treasures—

The path trodden by humans and gods.

The hall of the true Dharma is likewise;

Adorned with the seven factors of enlightenment,

With the prohibitory precepts as its steps and stairs—

The path trodden by the noble sages.

Like one who has skillfully mastered

All the arts and crafts of the world—

He will be favored by the king

And thereby obtain happiness.

One who skillfully learns and cultivates

The prohibitory precepts spoken by the Buddha

Will never fall into the evil destinies,

And will always obtain a place of peace and security.

Just as one's own troops must be fully strong

Before one can defeat the troops of another—

The assembly of the virtuous and noble must be firm,

And only then can it defeat the armies of Māra.

If the noble assembly is in harmony,

It is praised by the Blessed One.

Because of such harmony in the assembly,

The Buddha-Dharma will long endure.

Like a mother's loving milk

That nourishes and protects her child—

From all dangers of water and fire,

Guarding and shielding without allowing harm.

The prohibitory precepts are like a loving mother,

Protecting the practitioner

So that one never falls into the animal realm,

The hungry ghost realm, or the hells.

Like a courageous and valiant general

Skilled in the methods of warfare,

Who subdues the enemy forces

And fights to the death without sparing his life—

The sons of the Buddha are likewise:

Skilled in learning all the prohibitory precepts;

When the five skandhas scatter and dissolve,

They are wholly without fear at the end of life.

Born from the precepts of the Buddha,

One is then a true and genuine son.

Just as in the case of Aṅgulimāla,

Who received the Tathāgata's confirmation.

If there is one who abandons the precepts,

In the Buddha-Dharma he is as one dead.

One who upholds the precepts as one guards one's life,

Preserving them without loss—

Is like one who has received the king's seal:

Wherever he goes, there is no obstruction.

If it is deficient, one is questioned;

If it is lost entirely, one is bound.

One who possesses the complete seal of the precepts—

Wherever one goes, there is no obstruction.

If one transgresses a little, one's fate is uncertain;

If one transgresses greatly, one enters the three evil destinies.

For the sake of all people,

In order to subdue demons and evil spirits,

The seers possessing the five supernatural powers

Composed various spells and incantations.

For the sake of those with shame and remorse,

To restrain those without shame or remorse,

The Tathāgata established the precepts,

To be recited once every fortnight.

Having spoken of the benefits of the precepts,

I bow my head in homage to all the Buddhas.

(This verse passage was not composed at the time of Kāśyapa and the assembly of a thousand noble ones when they compiled the Vinaya. It is based upon the individual transmissions of each of the five divisions that branched off later. That is, it was spoken by the leader of each respective assembly. Now, wishing to distinguish and explain the characteristics of the Vinaya, one first recites a verse of praise, and thereafter proceeds with the exposition.)

A. ORIGIN OF THE RULE

1. THE INCIDENT AT VAIRĀÑJĀ

At one time, the Buddha, together with a great assembly of five hundred bhikkhus, was traveling and teaching in the city of Soreyya, and journeying onward in stages arrived at Vairāñjā, where that night he rested beneath the shade of a nalāru-tāla-puṣpamāla tree. At that time, the brahmin of Vairāñjā heard that the śramaṇa Gautama, of the Śākya clan, having left the Śākya lineage to go forth and seek the path, had led an assembly of five hundred bhikkhus from the land of Soreyya, traveling by stages to this Vairāñjā, and was resting that night beneath the shade of the nalāru-tāla-puṣpamāla tree.

This śramaṇa Gautama bears the great title: "Tathāgata, Arhat, Perfectly and Fully Enlightened, Endowed with Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Persons to be Tamed, Teacher of Gods and Humans, Buddha, Blessed One. He proclaims among the assemblies of gods, Māra, Brahmā, śramaṇas, and brahmins the true Dharma that he himself has directly realized through supreme knowledge. That Dharma is skillful in the beginning, skillful in the middle, and skillful in the end; it has meaning and flavor; the pure conduct is naturally fulfilled in practice.

How excellent! We are able to behold such an Unsurpassed One. Now I should go and pay my respects to the śramaṇa Gautama."

Thereupon the brahmin of Vairāñjā went to where the Blessed One was. Upon arriving, they exchanged greetings and inquiries of mutual welfare, and then he sat to one side.

The Blessed One, through countless skillful means, expounded the Dharma, enlightened and transformed him, and caused him to be filled with joy. After the brahmin had heard the Buddha speak the Dharma, joy arose in his heart, and he then said:

"I humbly beseech the Blessed One, out of compassion, to accept my invitation, together with the assembly of bhikkhus, to reside through the three months of the rains retreat."

The Blessed One and the Sangha of bhikkhus accepted in silence. The brahmin of Vairāñjā, knowing that the Blessed One had silently accepted his invitation, rose from his seat, circumambulated the Buddha, and took his leave.

The Blessed One, together with the assembly of five hundred bhikkhus, accepted the invitation to reside through the three months of the rains retreat. At that time, a horse-dealer from the land of Pārī drove five hundred horses to Vairāñjā and encamped there for the ninety days of summer.

At that time, there was a famine; grain and rice were scarce and costly, the people were hungry and thirsty, white bones lay scattered everywhere, and alms were difficult to obtain. Although the brahmin of Vairāñjā had invited the Tathāgata and the Sangha of bhikkhus to reside through the three months of the rains retreat, he did not make any offerings or provide for their needs whatsoever. Why was this so? Because he had been obscured by Māra Pāpīyān.

At that time, the bhikkhus at Vairāñjā, being unable to obtain alms, went to seek alms from the horse-dealer. The horse-dealer then thought to himself: "At present there is a famine; grain and rice are scarce, the people are hungry and thirsty, alms are difficult to obtain, and white bones lie scattered everywhere. Those bhikkhus, unable to obtain alms, have come here. Should I now make an offering each day to the bhikkhus of five sheng of the horses' barley, and to the Blessed One of one dou?" Having thus reflected, each day he gave the bhikkhus five sheng of horse barley as an offering, and to the Blessed One, one dou.

The Blessed One received the portion of horse-grain and handed it to Ānanda. Ānanda had someone grind it and make dried rice to offer to the Buddha. The Buddha ate the dried rice, while the bhikkhus cooked their portion before eating. Thus the food of the Buddha and that of the bhikkhus differed.

At that time, the Venerable Mahāmaudgalyāyana came to where the Blessed One was, paid homage at the Buddha's feet, withdrew, and sat to one side. He then said:

"Venerable Sir, at present grain and rice are scarce, the people suffer from hunger and thirst, and alms-food is difficult to obtain. The provisions of the bhikkhus are very coarse and poor, so all of them have become thin and emaciated. If the Blessed One permits, those bhikkhus who possess the supernormal powers of locomotion could go to the land of Uttarakuru to obtain food from the naturally ripening unhusked rice there, and we would go."

The Buddha said to the Venerable Maudgalyāyana:

"Those bhikkhus who possess the supernormal powers of locomotion may go there to obtain food from the naturally growing rice. But what of those bhikkhus who do not possess such powers?"

The Venerable Maudgalyāyana replied:

"Venerable Sir, those who have supernormal powers may go as they wish, and as for those who do not, I will use my own supernormal power to bring them there."

The Buddha said to the Venerable Maudgalyāyana:

"Enough, enough, do not speak thus! Why? You who have attained supernormal powers can do such a thing. But what of the bhikkhus of future generations?"

2. ŚĀRIPUTRA'S INQUIRY

At that time, the Venerable Śāriputra was in a secluded place, thinking: "Which Perfectly Enlightened One had his holy life practiced and the Buddha-Dharma endure long? Which Perfectly Enlightened One had his holy life practiced and the Buddha-Dharma not endure long?" Then the Venerable Śāriputra rose from his seat, arranged his robes, went to where the Blessed One was, paid homage with his head at the Buddha's feet, and sat to one side. After a little while, he rose from his seat, stood up, and said:

"Venerable Sir, just now while I was in a secluded place, I was thinking: 'Which Perfectly Enlightened One had his holy life practiced and the Buddha-Dharma endure long? Which Perfectly Enlightened One had his holy life practiced and the Buddha-Dharma not endure long?' I humbly beseech the Blessed One to illuminate this for me."

The Buddha said to the Venerable Śāriputra:

"The Buddha Vipaśyin, the Buddha Śikhin, the Buddha Krakucchanda, and the Buddha Kāśyapa—these Buddhas had their holy life practiced and the Buddha-Dharma endure long. The Dharma of the Buddha Viśvabhū and of the Buddha Kanakamuni did not endure long."

The Venerable Śāriputra said to the Buddha:

"By what causes and conditions did the Buddha Vipaśyin, the Buddha Śikhin, the Buddha Krakucchanda, and the Buddha Kāśyapa have their holy life practiced and the Buddha-Dharma endure long, while the Dharma of the Buddha Viśvabhū and of the Buddha Kanakamuni did not endure long?"

The Buddha said to the Venerable Śāriputra:

"The Buddha Kanakamuni and the Buddha Viśvabhū did not proclaim the Dharma extensively—not the Sūtra, the Geya, the Vyākaraṇa, the Vaipulya, the Adbhutadharma, the Avadāna, nor the Upadeśa. They did not broadly expound the Sūtra or any of the texts up to and including the Upadeśa for the people; they did not establish the precepts, nor did they recite the precepts. Therefore, their disciples grew weary and disenchanted, and for this reason the Dharma did not endure long. When that Blessed One perceived that the minds of his disciples were weary and disenchanted, he would instruct them thus: 'This should be contemplated; this should not be contemplated. This should be reflected upon; this should not be reflected upon. This should be abandoned; this should be accomplished and dwelt in.'

"Śāriputra, long ago in the past, the Buddha Viśvabhū dwelt together with one thousand bhikkhus in the Forest of Dread. Śāriputra, if any person who had not yet abandoned desire were to enter that forest, all the hair on their body would stand on end; therefore it was called the Forest of Terror.

"Furthermore, Śāriputra, the Buddha Kanakamuni and the Tathāgata Viśvabhū—the True One, the Perfectly Enlightened One—perceiving that the minds of the one thousand bhikkhus were weary and disenchanted, taught them the Dharma: 'This should be contemplated; this should not be contemplated. This should be reflected upon; this should not be reflected upon. This should be abandoned; this should be accomplished and dwelt in.'

"Śāriputra, know that at that time, while that Buddha and his Śrāvaka disciples remained in the world, the Buddha-Dharma spread widely. But after that Buddha and his Śrāvakas passed into nirvana, people of later generations in the world—of all kinds, of all clans, of all family lineages—went forth into homelessness. This is what caused the Buddha-Dharma to quickly disappear and not endure long. Why? Because it was not gathered together and held by the scriptural Dharma.

"Śāriputra, it is like various kinds of flowers scattered across the surface of a table—when the wind blows, they are blown away. Why? Because no thread was used to string them together; therefore it is so.

"Śāriputra, while that Buddha and his assembly of Śrāvakas were in the world, the Buddha-Dharma spread. But after that Buddha and his Śrāvakas passed into nirvana, people of the world—of all kinds, of all clans, of all family lineages—went forth into homelessness, causing the true Dharma to quickly disappear and not endure long. Why? Because it was not gathered together and held by the scriptural Dharma."

At that time, the Blessed One said to the Venerable Śāriputra:

"The Buddha Vipaśyin, the Buddha Śikhin, the Buddha Krakucchanda, and the Buddha Kāśyapa broadly expounded the scriptural Dharma for their disciples—from the Sūtra up to and including the Upadeśa—and they also established the precepts and recited the precepts. When the minds of their disciples grew weary and disenchanted, these Buddhas, knowing that their disciples' minds were weary and disenchanted, would instruct them thus: 'This should be contemplated; this should not be contemplated. This should be reflected upon; this should not be reflected upon. This should be abandoned; this should be accomplished and dwelt in.'

"Thus, Śāriputra, while those Buddhas and their Śrāvaka disciples were in the world, the Buddha-Dharma spread widely. And after those Buddhas and their Śrāvakas passed into nirvana, people of later generations in the world—of all kinds, of all clans, of all family lineages—went forth into homelessness, yet did not cause the Buddha-Dharma to quickly disappear. Why? Because it was gathered together and held by the scriptural Dharma.

"Śāriputra, it is like various kinds of flowers scattered across the surface of a table that are strung together with a thread; though the wind blows upon them, they are not scattered. Why? Because a thread skillfully strings them together and holds them.

"Likewise, Śāriputra, those Buddhas together with their Śrāvaka disciples, while in the world, broadly expounded the Buddha-Dharma, as described above.

"Śāriputra, it is by this cause and condition that the Buddha-Dharma in the time of the Buddha Vipaśyin through to the Buddha Kāśyapa endured long; and it is also by this cause and condition that the Buddha-Dharma in the time of the Buddha Kanakamuni and the Buddha Viśvabhū did not endure long."

At that time, the Venerable Śāriputra rose from his seat, bared his right shoulder, placed his right knee upon the ground, joined his palms together, and said to the Buddha:

"Venerable Sir, now is the proper time. I humbly beseech the Great Holy One to establish the precepts for the bhikkhus and to recite the precepts, so that the holy life may be practiced and the Dharma may endure long."

The Blessed One said to the Venerable Śāriputra:

"Enough! The Tathāgata knows the proper time himself. Śāriputra, why has the Tathāgata not yet established the precepts for the bhikkhus? Because among the assembly of bhikkhus, no one has yet transgressed a defiling offense. If someone transgresses a defiling offense, then the Blessed One will thereafter establish the precepts for the bhikkhus in order to cut off that defiling offense. Śāriputra, when bhikkhus have not yet received material gain, defiling offenses will certainly not yet have arisen. If bhikkhus receive material gain, defiling offenses will then arise. If defiling offenses have arisen, the Blessed One will then establish the precepts for the bhikkhus, precisely in order to cause them to cut off those defiling offenses.

"Śāriputra, bhikkhus have not yet given rise to defiling offenses simply because they do not yet have fame, are not yet widely known, have not yet a wide reputation, and do not yet have abundant resources. If bhikkhus gain fame and, proceeding thus, abundant resources, defiling offenses will then arise. When defiling offenses have arisen, the Blessed One will thereafter establish the precepts for his disciples to cut off those defiling offenses. Śāriputra, enough! The Tathāgata knows the proper time himself."

3. THE CAUSE AND CONDITION OF SUDINNA: THE FIRST ESTABLISHMENT OF THE PRECEPTS

At that time, the Blessed One was dwelling at Vaiśālī. There was then a Sudinna, son of the village of Kalandaka. In that village, he was a man of great wealth and abundant precious goods, possessed of firm faith, who had gone forth from home into homelessness to practice the Path.

At that time, grain was scarce and it was difficult for the monks to obtain alms. Sudinna's son thought to himself: "Now that the harvest has failed and it is difficult for the monks to obtain alms, I should lead the monks to the village of Kalanda to seek alms. Through me, the monks will receive great support and will be able to cultivate the pure life. It will also cause my family to actively practice generosity and accumulate merit." Having thought thus, Sudinna's son led the monks back to the village of Kalanda.

When Sudinna's mother heard that her son had brought the monks back to their home village, she went to meet him. Coming before her son, she said to him:

"You should abandon the path and return to the life of a layman. Why? Because your father has passed away, your mother lives alone, and I fear our family's wealth will fall into the hands of the authorities. Your father's property was already considerable, and the ancestral inheritance left behind is immeasurable. How lamentable! Therefore, now you should abandon the path and return to lay life."

Sudinna replied to his mother:

"I cannot abandon the path to do these unlawful things. At present I greatly cherish the pure life and the cultivation of the supreme way."

Three times his mother spoke thus, and three times the son replied:

"I cannot abandon the path and return to lay life!"

His mother then departed and left. She went to her daughter-in-law and said:

"Whenever your monthly period arrives, let me know."

The daughter-in-law, knowing that her period was approaching, went to inform her mother-in-law:

"Dear mistress, my monthly period is approaching."

Her mother-in-law said:

"You should adorn yourself with the garments and ornaments of your wedding day and then come here."

The daughter-in-law, following her mother-in-law's instructions, adorned herself accordingly, and then went together with her to where her husband was. Upon arriving, the mother-in-law said to her son:

"Now the time has come; you must abandon the path and return to lay life. Why? Because if you do not abandon the path, the wealth of our household will be confiscated by the authorities."

The son said to his mother:

"I cannot abandon the path!"

After she had said this three times, she said to her son:

"Today your wife's monthly flow has come. You should leave behind a child so that your lineage will not be severed."

The son replied:

"This matter is quite easy. I can do it."

At that time, before the Buddha had promulgated the precept, the son of Kalanda did not see that sensual desire was defiling, and so he took his former wife by the hand and led her into the garden, to a secluded and hidden place, and three times committed the impure act. At that very moment, a spirit in the garden had just died and entered the womb. Dwelling in the womb for nine full months, a male child was born, of upright countenance, unequaled in the world, and was given the name Bīja.

His faculties were complete. In due course Bīja grew up, shaved his head, put on the saffron robe, and with firm faith went forth from home into homelessness to train in the path. He practiced diligently without laziness, attained the fruit of arhatship, and possessed supernatural powers and transformations, with immeasurable virtue and dignity; therefore he was known as the Venerable Bīja.

Sudinna had mastered all the deportments of a monk, knowing every matter and being capable in all things, and was also able to instruct others.

From the time Sudinna committed the impure act, he thereafter constantly harbored grief and sorrow. His fellow practitioners, seeing this, asked him:

"Do you have something that causes you grief and sorrow? You have long cultivated the pure life, and there is nothing in deportment and propriety you do not know. Why are you sorrowful? Or have you grown weary of living the pure life?"

Sudinna said:

"I greatly cherish the pure life. But recently, in a secluded and hidden place, I committed an evil act; I engaged in impure conduct with my former wife, and that is why I am sorrowful."

The monks said to Sudinna:

"Why did you do such a bad thing? In the pure Dharma of the Tathāgata—dwelling amid desire yet free from desire, dwelling amid defilement yet free from defilement, cutting off craving, demolishing its lair, removing all fetters, with the extinction of craving attaining nirvana—why have you now, within this pure Dharma, engaged in impure conduct with your former wife?"

At that time, the monks went to where the Blessed One was, bowed their heads at his feet, and sat to one side, then fully reported this matter to the Blessed One. At that time, on account of this matter, the Blessed One assembled the monks.

The Blessed One sometimes knows yet still asks, and sometimes knows and does not ask; at times when it is appropriate he asks, and at times when it is appropriate he does not ask—whatever is fitting and meaningful. At that time the Blessed One knew it was the right time and fitting, and so asked Sudinna:

"Is it true that you engaged in impure conduct with your former wife?"

"It is so, Blessed One. I did commit the impure act."

The Blessed One rebuked him with countless skillful means:

"What you have done is wrong, is not proper deportment, is not the conduct of a śramaṇa, is not pure conduct, is not proper behavior. You have done what should not be done.

"Sudinna, why, within this pure Dharma—(as above, up to) with the extinction of craving attaining nirvana—did you engage in impure conduct with your former wife?"

The Buddha said to the monks:

"It would be better to insert the male organ into the mouth of a venomous snake than to insert it into a woman's organ. Why? Because the former does not lead to falling into the evil paths, but if one violates a woman, when the body perishes at death one falls into the three evil paths.

Why? I have used countless skillful means to teach the Dharma of cutting off desire, cutting off thoughts of desire, extinguishing the mental intention of desire, dispersing the heat of desire, and going beyond the bondage of craving. I have used countless skillful means to teach that desire is like fire, desire is like a bundle of dry-grass torches held in the hand, also like fruit, like something temporarily borrowed, like dry bones, like a lump of flesh, like a dream, like the blade of a sharp knife stepped upon, like newly made earthenware filled with water left under the bright midday sun, like the head of a venomous snake, like a spinning blade, like a sharp stake, like a piercing keen lance.

Desire is utterly filthy, utterly evil, and is something the Buddha censures.

"Sudinna, you, within my pure Dharma—(as above, up to) with the extinction of craving attaining nirvana—engaged in impure conduct with your former wife."

The Blessed One rebuked him with countless skillful means, then said to the monks:

"Sudinna is a foolish person, a place where many seeds of defiling outflows are planted, and the first to transgress a precept. From this day forward, I shall for the sake of the monks establish the precept, with ten aims in view: 1. To restrain and protect the Saṅgha. 2. To cause the Saṅgha to be joyful. 3. To cause the Saṅgha to be at ease. 4. To cause those without faith to attain faith. 5. To cause those who already have faith to increase in faith. 6. To discipline those who have not yet been disciplined. 7. To bring ease to those who have a sense of shame and conscience. 8. To cut off present defiling outflows. 9. To cut off future defiling outflows. 10. So that the true Dharma may long endure.

"Wishing to recite the precept, it should be recited thus:

Whatever monk commits an impure act, performing the act of sexual intercourse, that monk is one who has committed pārājika and is not permitted to live together with the community."

The Blessed One had thus established the precept for the monks.

4. The Cause and Condition of the Son of Vajjī: The Second Promulgation of the Precept

At that time, the monk who was the son of Vajjī was sorrowful and did not wish to live the pure life. He returned home and committed the impure act with his former wife. Afterward he reflected: "The Blessed One has established a precept for the monks: 'Whatever monk commits an impure act, performing the act of sexual intercourse, that monk is one who has committed pārājika and is not permitted to live together with the community.' Yet I, out of sorrow, not wishing to live the pure life, returned home and committed the impure act with my former wife. Have I thereby committed a pārājika? What shall I do?" He then said to his fellow practitioners:

"Venerable Elders, the Blessed One has established a precept for the monks: 'Whatever monk commits an impure act, performing the act of sexual intercourse, that monk is one who has committed pārājika and is not permitted to live together with the community.' Yet I, out of sorrow, not wishing to live the pure life, returned home and committed the impure act with my former wife. Have I thereby committed a pārājika? What shall I do? I pray, Venerable Elders, that for my sake you report this matter to the Buddha. Whatever the Buddha teaches, I will reverently follow."

At that time, the monks went to where the Blessed One was, bowed their heads at his feet, and sat to one side, then fully reported this matter to the Blessed One. At that time, on account of this matter, the Blessed One assembled the Saṅgha of monks. He rebuked the monk who was the son of Vajjī with countless skillful means:

"What you have done is wrong, is not proper deportment, is not the conduct of a śramaṇa, is not pure conduct, is not proper behavior. You have done what should not be done.

«How is it, foolish man, that you, disliking the celibate life, returned home and committed an impure act with your former wife? The moment of penetration constitutes a pārājika. You are a foolish man; you have committed a pārājika and may not remain in the community.» Therefore, monks, if anyone dislikes the celibate life, he is permitted to relinquish the precepts and return home. Afterward, should he wish to go forth again and practice the pure life within the Buddha-Dharma, he should be allowed to go forth and receive the higher ordination. Henceforth the precept shall be recited as follows:

«Whatever monk, being a monk of the same precepts, without having relinquished the precepts, his precepts not having deteriorated without his having confessed it, engages in impure conduct and performs the act of sexual intercourse — that monk is a pārājika and may not remain in the community.»

The Blessed One thus established this precept for the monks.

5. THE CIRCUMSTANCE OF THE FEMALE APE: THE THIRD PROMULGATION OF THE PRECEPT

A mendicant monk was living in a forest.

In this forest, a female ape had previously taken up residence. Each time this mendicant monk entered the village to beg for food and then returned to the forest, after eating he would bring the leftover food and give it to the female ape. In this way, gradually he tamed her. She would follow behind the monk, and even when he reached out to take hold of her, she would not run away. This monk then seized the female ape and committed an impure act with her.

At that time, a large group of monks was going about inspecting the dwelling places and arrived in due course at this forest. The female ape, in the presence of the monks, turned her back and displayed signs of sexual invitation. The monks thought: «This female ape turns her back before us and displays signs of sexual invitation. Could it be that she has committed an impure act with another monk?» The monks agreed among themselves to conceal themselves in a secluded spot and watch.

The mendicant monk returned to the forest, and after eating gave the remaining food to the ape. After the ape had eaten, they committed an impure act together. The monks saw this and went to speak to that mendicant monk, saying:

«Did not the Tathāgata prohibit monks from engaging in impure conduct?»

That monk replied:

«The Tathāgata prohibited men from committing such acts with women, but he did not prohibit them with animals.»

Having heard these words, the monks went to the Buddha, paid homage, and reported this matter in full to the Blessed One. The Blessed One, on account of this matter, immediately assembled the community of monks and in many ways rebuked that mendicant monk:

«Monk, how could you commit an impure act with a female ape? The moment of penetration constitutes a pārājika. Now, wishing to recite the precept, it shall be recited as follows:

B. THE PRECEPT TEXT

Whatever monk, being a monk of the same precepts, without having relinquished the precepts, his precepts not having deteriorated, without having confessed it, even going so far as to commit an impure act with an animal — that monk is a pārājika and may not remain in the community.

C. EXPLANATION OF TERMS

Whatever monk: this includes a monk in name, a nominal monk, a self-proclaimed monk, a monk who has received the "welcome" ordination, a begging monk, a monk wearing the robe of cut cloth, a monk who has broken the fetters, and a monk who has received the higher ordination through a lawfully performed act of the fourfold proclamation. Among these kinds of monks, the monk referred to here is one who has received the higher ordination through a lawfully performed act of the fourfold proclamation and who abides in the Dharma of a monk. One who abides in the Dharma of a monk is called a monk.

Being a monk: here refers to other monks who have received the higher ordination through a lawfully performed act of the fourfold proclamation and who abide in the Dharma of a monk. That is the meaning of "being a monk."

What is meant by the same precepts? Concerning the precepts that I (the Buddha) have established for my disciples — they would rather die than transgress them. In this context, sharing with other monks one and the same precept, the same precepts, equal precepts — this is called the same precepts.

What is meant by without having relinquished the precepts? Relinquishing the precepts while in a state of madness; relinquishing the precepts before a person who is mad; relinquishing the precepts while in a state of severe pain; relinquishing the precepts before a person in severe pain; relinquishing the precepts while deaf; relinquishing the precepts while mute; relinquishing the precepts while both mute and deaf; relinquishing the precepts before a mute person; relinquishing the precepts before a deaf person; relinquishing the precepts before a person who is both mute and deaf.

A person from a central land relinquishing the precepts before a person from a border land; a person from a border land relinquishing the precepts before a person from a central land. Relinquishing the precepts in an unquieted place while thinking it is a quieted place. Relinquishing the precepts in a quieted place while thinking it is not quieted.

Relinquishing the precepts in jest. Relinquishing the precepts before gods, dragons, yakṣas, hungry ghosts, a sleeping person, a dead person, a person who understands nothing, or speaking without the listener understanding — none of these cases is called relinquishing the precepts.

What is meant by relinquishing the precepts? If a monk dislikes practicing the pure life, wishes to return home, is weary of the Dharma of a monk, constantly harbors shame, desires the pleasures of household life, desires the Dharma of an upāsaka, or merely has thoughts of the Dharma of a śrāmaṇera, or is fond of the Dharma of non-Buddhists, the Dharma of disciples of non-Buddhists, the Dharma of those who are neither śramaṇas nor sons of the Śākyas, he then utters words such as the following: «I relinquish the Buddha, I relinquish the Dharma, I relinquish the Saṅgha of monks, I relinquish my preceptor, I relinquish those of the same preceptor, I relinquish my ācārya, I relinquish those of the same ācārya, I relinquish the fellow practitioners of the pure life,

I relinquish the precepts, I relinquish the Vinaya, I relinquish the training rules, I accept the Dharma of the household.

I become a lay worker. I become an upāsaka. I become a śrāmaṇera.

I become a non-Buddhist. I become a disciple of a non-Buddhist. I become one who is neither a śramaṇa nor a son of the Śākya lineage.»

Or he may say: «Enough, I have no need of the Buddha. What benefit is the Buddha to me? I depart from the Buddha.» And likewise with respect to the training rules. Or he may speak other words that slander the Buddha, the Dharma, and the Saṅgha, down to the training rules; or praise household activities, down to being neither a śramaṇa nor a son of the Śākyas. When such words are spoken clearly and plainly, this is called relinquishing the precepts.

Precepts having deteriorated: either the precepts have deteriorated and one has not relinquished the precepts, or the precepts have deteriorated and one has relinquished the precepts.

Why is it called precepts having deteriorated without relinquishing the precepts? If a monk is sorrowful and dejected, dislikes the pure life, wishes to return home, is weary of the Dharma of a monk, harbors a sense of shame, desires to live at home, up to wishing to practice the Dharma of one who is neither a śramaṇa nor a son of the Śākyas, and then says: «I think of my father and mother, my brothers and sisters, my wife and children, my village, my town, my fields and gardens, my ponds and lakes. I wish to relinquish the Buddha, the Dharma, the Saṅgha, down to the training rules.» He then wishes to take up household affairs, down to being neither a śramaṇa nor a son of the Śākyas. This is called precepts having deteriorated without relinquishing the precepts.

What is called precepts having deteriorated and having relinquished the precepts? If one arises with the thought: «I wish to relinquish the precepts,» and then relinquishes the precepts — this is called precepts having deteriorated and having relinquished the precepts.

Impure conduct: this is the act of sexual intercourse.

Going so far as to commit such an act with an animal: refers to an object with which sexual intercourse can be performed.

What is a pārājika? Just as a person's head, once severed, cannot grow back again — so too is it with a monk: one who transgresses this rule is no longer a monk, and therefore it is called a pārājika.

What is meant by may not remain in the community? There are two things that constitute remaining in the community: participating in the same羯磨 (karman) and participating in the same recitation of the Prātimokṣa. Since one may not join in these two activities, this is called not being permitted to remain in the community.

D. THE CHARACTERISTICS OF THE OFFENSE

There are three cases in which engaging in impure conduct constitutes a pārājika: with humans, with non-humans, and with animals.

There are also five types of beings with whom engaging in impure conduct constitutes a pārājika: among humans, these are women, virgins, persons of double sex, paṇḍakas, and males. Engaging in impure conduct with any of these five constitutes a pārājika.

Engaging in impure conduct with three types of female beings constitutes a pārājika. What are the three? A human female, a non-human female, and a female animal.

Engaging in impure conduct with any of these three constitutes a pārājika. Likewise with three types of virgins, three types of persons of double sex, three types of paṇḍakas, and three types of males — engaging in impure conduct with any of these constitutes a pārājika. Similarly, penetrating any of the three orifices of a woman constitutes a pārājika.

The three orifices are: the anal passage, the urinary passage, and the mouth. Likewise with the three orifices of a non-human female, a female animal, a human virgin, a non-human virgin, a juvenile female animal, a person of double sex, a non-human person of double sex, and an animal of double sex.

Engaging in impure conduct at two orifices of a human paṇḍaka constitutes a pārājika. The two orifices are the anal passage and the mouth. Likewise with a non-human paṇḍaka and an animal paṇḍaka. Likewise with two orifices of a paṇḍaka and of a male animal.

When a monk, with a lustful mind, directs himself toward the anal passage, the urinary passage, or the mouth of a woman — the moment of penetration constitutes the offense; without penetration there is no offense. Whether both parties have a covering object between them, or one side has a covering and the other does not, or the other side has no covering while this side does, or neither side has any covering — in all these cases a pārājika is committed.

If a monk, with lustful intent, approaches the three orifices of a female non-human being, a female animal, or a human girl, a non-human girl, or a hermaphrodite animal — it is the same in each case. Or if he approaches the two orifices of a human pandaka, a non-human pandaka, or an animal pandaka; or of a human male, a non-human male, or a male animal — it is likewise the same.

If a monk, with lustful intent, approaches the anal orifice, the urinary orifice, or the mouth of a woman who is asleep or dead but not yet decomposed, or mostly decomposed — the offense is incurred the moment of entry; if there is no entry, there is no offense. Whether there is an intervening object or no intervening object, it is the same… and so too in the case of a male.

If a monk is overpowered by enemies and brought to a woman, and his male organ is forcibly inserted into one of the three orifices: if at the moment of initial entry he experiences a sensation of pleasure, upon full entry, or upon withdrawal — it is a pārājika offense. If at the moment of initial entry and upon full entry he experiences pleasure, but not upon withdrawal — it is still a pārājika offense. If at the moment of initial entry and upon full entry he does not experience pleasure, but upon withdrawal he experiences pleasurable sensation — it is also a pārājika offense.

If upon entry he experiences pleasure, but upon full entry and upon withdrawal he does not — it is also a pārājika offense. If at the moment of initial entry he does not experience pleasure, but upon full entry and upon withdrawal he does — it is a pārājika offense. If at the moment of initial entry and upon full entry he does not experience pleasure, but upon withdrawal he does — it is a pārājika offense.

Whether there is an intervening object or no intervening object, it is the same… from female non-human beings to human males, it is likewise the same.

If a monk is overpowered by enemies and brought to a woman who is asleep, or to a corpse not yet decomposed or mostly not yet decomposed… and he experiences a sensation of pleasure — it is the same as above. Whether there is an intervening object or no intervening object, it is the same. From female non-human beings to human males, it is likewise the same.

If enemies forcibly seize a monk's male organ and insert it into the anal orifice to perform an impure act, and at the moment of insertion he experiences pleasure — it is a pārājika offense. If upon full entry he experiences pleasure, or upon withdrawal he experiences pleasure — it is as stated above; and whether there is an intervening object or no intervening object, it is likewise the same.

From a natural orifice into a natural orifice; from a natural orifice into an unnatural orifice; from an unnatural orifice into a natural orifice. Whether the entry is partial or complete; whether words are spoken or not spoken — if, with a lustful mind, even so little as a hair's breadth of entry occurs, it is a pārājika offense. If there is an attempt but no entry, it is a thullaccaya offense.

If a monk makes an effort and seeks to perform an impure act, and he succeeds — it is a pārājika offense; if he does not succeed — it is a thullaccaya offense.

If a monk instructs another monk to perform an impure act, and that monk acts in accordance with the instruction — the instructing monk incurs a thullaccaya offense; if that monk does not act in accordance with the instruction — the instructing monk incurs a dukkaṭa offense. If a bhikkhunī instructs a monk, and he acts accordingly — she incurs a thullaccaya offense; if he does not act accordingly — she incurs a dukkaṭa offense. Apart from monks and bhikkhunīs, if members of other assemblies instruct one another to perform impure acts, whether the act is carried out or not, all incur a dukkaṭa offense.

If a monk performs an impure act with a corpse that is half decomposed, he incurs a thullaccaya offense at the moment of entry. If the corpse is mostly decomposed or completely decomposed, he incurs a thullaccaya offense. Performing an impure act in a gap between bones incurs a thullaccaya offense. Digging a hole in the earth, or using the mouth of a vessel — incurs a thullaccaya offense. Whether one perceives it as a natural orifice or is uncertain — all such cases incur a thullaccaya offense.

If it is a natural orifice and one perceives it as such — it is a pārājika offense. If one is uncertain whether it is a natural orifice — it is a pārājika offense. If it is a natural orifice but one perceives it as an unnatural orifice — it is a pārājika offense. If it is an unnatural orifice but one perceives it as a natural orifice — it is a thullaccaya offense. If it is an unnatural orifice and one is uncertain — it is a thullaccaya offense.

For a bhikkhunī — it is a pārājika offense. For a sikkhāmānā, a sāmaṇera, or a sāmaṇerī — it is an expulsion by dukkaṭa offense. These are the cases of offense.

Non-offense: If one is asleep and has no awareness, experiences no pleasure, and is entirely without lustful intent — there is no offense.

Those who do not offend: the first offender before the rule was established, one who is insane, one whose mind is deranged, one who is overcome by pain, and one who acts under compulsion — one who acts under compulsion does not offend.

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Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. Four-Part Vinaya, Part One.

Chinese translation: Tripiṭaka master Buddhayaśas and Zhu Fonian.

Revised and annotated by: Bhikkhu Thích Nguyên Chứng.

(Chinese translation, fascicles 1–21; Vietnamese translation, fascicles 1–2.)

Buddhist Studies Publication Committee, 2002.