Lzh Dg Bu Vb Ss 1Masturbation

– FOUR-PART VINAYA

– SAṄGHĀDISESA

1. INTENTIONAL EMISSION OF SEMEN

A. ORIGIN OF THE RULE

1. FIRST FORMULATION OF THE PRECEPT

At one time, the Blessed One was traveling and teaching in the city of Śrāvastī. At that time, Kāḷudāyin was tormented by fierce sensual passion, so that his complexion had become haggard and his body had grown weak and emaciated. On a later occasion, Kāḷudāyin was dwelling alone in a room, furnished with a fine hammock, a wooden bed, large and small mattresses, blankets and pillows, with fine bedding spread upon the floor, and a vessel of hot water for washing the feet placed outside the door; his food and drink were plentiful and abundant.

Because of this, his sensual passion blazed up all the more intensely. Whenever a lustful thought arose in him, he would manipulate himself until he discharged impure matter. As a result, his faculties became refreshed and his complexion bright and clear.

When his fellow monks saw this, they asked him:

"Previously your complexion was haggard and your body thin and wasted, yet now your complexion is bright and cheerful. Is it because you move about at ease? Are you free from distress regarding food and drink? How has this come to be?"

Kāḷudāyin replied:

"I move about at ease and am not distressed regarding food and drink."

The monks asked again:

"By what means do you move about at ease and remain free from distress regarding food and drink?"

Kāḷudāyin answered:

"Venerable sirs, previously I was tormented by fierce sensual passion, so that my complexion was haggard and my body weak and emaciated. Afterward, I dwelt alone in a room furnished with a fine hammock, a wooden bed, large and small mattresses, blankets and pillows, with fine bedding spread upon the floor, and a vessel of hot water for washing the feet placed outside the door; my food and drink were plentiful and abundant. Whenever a lustful thought arose in me, I would manipulate myself until I discharged impure matter. By this means I move about at ease, my faculties are refreshed, and my complexion is bright and clear."

The monks said:

"What you have done is truly woeful — why do you call it ease? How can you speak of ease in what is not at all at ease? In this true Dharma, desire is spoken of in order to eliminate desire; conceit is spoken of in order to eliminate conceit; craving is to be extinguished, the fetters severed; through the complete cessation of craving, nirvana is attained. Why, then, being tormented by fierce sensual passion, whenever a lustful thought arose in you, did you manipulate yourself until you discharged impure matter?"

At that time, the monks went to the Blessed One and reported this matter to him in full detail. The Blessed One, on account of this matter, convened the assembly of the Saṅgha of monks.

Though he already knew, he still asked Kāḷudāyin:

"Is it true that, being tormented by fierce sensual passion, whenever a lustful thought arose in you, you would manipulate yourself until you discharged impure matter?"

Kāḷudāyin replied:

"Blessed One, it is so."

The Blessed One rebuked him with numerous expedient words:

"What you have done is wrong, is not proper conduct, is not pure practice, is not behavior in accordance with the Dharma — it is something that ought not to be done. Why is it that now, having gone forth into my pure Dharma, you have engaged in this defiled conduct, manipulating the organ to cause the emission of semen? You, foolish man — you extend your arm to receive the food offered by the faithful, and then with that very arm you manipulate the organ to cause the emission of semen!"

The Blessed One rebuked him with numerous expedient words, and then addressed the monks:

"This foolish man is a field in which many defiled seeds grow — he is the first to transgress this precept. From this day forward I shall establish the precept for the monks, comprising the ten guiding principles, and so forth, so that the true Dharma may long endure. One who wishes to recite the precept should recite it thus:

'Whatever monk intentionally manipulates the organ to cause the emission of semen — saṅghādisesa.'"

2. SECOND FORMULATION OF THE PRECEPT

After the Blessed One had thus established this precept for the monks, there was at that time a certain monk who, while sleeping with a scattered mind, experienced a nocturnal emission and was aware of it upon waking. He thought to himself: "The Blessed One has established this precept for the monks: 'Manipulating the organ to cause the emission of semen — saṅghādisesa.' While I slept with a scattered mind, I had a nocturnal emission and retained the memory of it — have I not incurred a saṅghādisesa?

What should I do now?" He then went to a monk of like mind and recounted the matter in full: "The Blessed One has established this precept for the monks: 'Manipulating the organ to cause the emission of semen — saṅghādisesa.' While I slept with a scattered mind, I had a nocturnal emission and still remember it — have I not incurred a saṅghādisesa? What should I do now? Venerable sir, please on my behalf report this matter to the Buddha.

Whatever the Buddha teaches, I will carry it out accordingly."

The monks went to the Buddha, paid homage at his feet, sat to one side, and reported this matter to the Buddha in full detail. The Blessed One, on account of this matter, at once convened the assembly of monks and said:

"Sleeping with a scattered mind has five harmful consequences: 1. Evil dreams. 2. The gods do not protect one. 3. The mind does not enter the Dharma. 4. One does not contemplate the mark of light. 5. Semen is emitted during dreams. These are the five harmful consequences. Sleeping with a wholesome mind has five meritorious qualities: 1. One does not see evil dreams. 2. The gods protect and guard one. 3. The mind enters the Dharma. 4. One fixes the mind upon the mark of light. 5. Semen is not emitted during dreams. These are the five meritorious qualities. Emission of semen in a dream is not an offense."

From this day forward, this precept shall be recited as follows:

B. THE PRECEPT

Should any monk intentionally manipulate the organ to cause the emission of semen, except in a dream — saṅghādisesa.

C. EXPLANATION

Monk: the meaning is as stated above.

Manipulate: willfully and with deliberate intent causing the emission of semen. Semen is of seven kinds: blue, yellow, red, white, black, the color of milk, and the color of curd. Blue-colored semen is the semen of a wheel-turning noble king. Yellow-colored semen is the semen of the crown prince of a wheel-turning noble king. Red-colored semen is the semen of one who has engaged excessively with female forms. White-colored semen is the semen of one who carries heavy loads. Black-colored semen is the semen of the foremost great minister of a wheel-turning noble king. What is milk-colored semen? It is the semen of a stream-enterer. What is curd-colored semen? It is the semen of a once-returner.

At that time, there was a brahmin who, in a secluded place, was reciting and memorizing spells. His scripture stated: "If anyone intentionally causes the emission of semen, at death he will be reborn in a heavenly realm." That person, wishing to attain the heavenly path, habitually manipulated the organ to cause the emission of semen. When this brahmin went forth to practice the path, he heard these words and, wishing to be reborn in a heavenly realm, manipulated the organ to cause the emission of semen. Having doubts about this, he spoke to the monks. The monks reported it to the Buddha. The Buddha said: it is a saṅghādisesa offense.

If for the sake of pleasure, for use as medicine, to experiment upon oneself regarding the emission of semen, to seek merit, to make an offering to the gods, to be reborn in a heavenly realm, to give to another, to continue one's lineage, for self-indulgence, to test one's own strength, or to beautify one's complexion — for all such purposes, if one manipulates the organ to cause the emission of semen, in every case it is a saṅghādisesa offense.

If with deliberate recollection one manipulates the organ to cause the emission of semen — saṅghādisesa. If with deliberate recollection one manipulates, intending to emit blue-colored semen, and semen is emitted — saṅghādisesa. If with deliberate recollection one manipulates, intending to emit blue-colored semen, but yellow, red, white, black, milk-colored, or curd-colored semen is emitted — saṅghādisesa. If one intends to emit yellow-colored semen but red, white, black, milk-colored, curd-colored, or blue semen is emitted — saṅghādisesa. The same applies to red, white, black, milk-colored, and curd-colored.

For the purpose of pleasure, with deliberate recollection one manipulates the organ to cause the emission of impure matter — saṅghādisesa. For the purpose of pleasure, with deliberate recollection one manipulates, intending to emit blue-colored impure matter, and it is emitted — saṅghādisesa. For the purpose of pleasure, with deliberate recollection one manipulates, intending to emit blue-colored impure matter but instead emitting yellow, red, white, black, milk-colored, or curd-colored — saṅghādisesa. For the purpose of pleasure, with deliberate recollection one manipulates, intending to emit yellow, red, white, black, milk-colored, curd-colored, or blue-colored impure matter — likewise in all cases.

For the purpose of making medicine, for self-examination, for seeking merit, for ritual offering, for rebirth in a heavenly realm, for giving to another, for obtaining offspring, for self-indulgence, for testing one's strength, for brightening one's complexion — likewise in all cases.

Whether by means of internal form, external form, both internal and external form, water, wind, or empty space:

— Internal form: form that has sensation.

— External form: form that does not have sensation.

— Both internal and external form: form that has sensation and form that does not have sensation.

— Water: going with the current or against the current, or pouring water upon oneself.

— Wind: with or against the direction of the wind, or blowing with the mouth.

— Empty space: agitating the body through empty space.

If one manipulates an internal bodily form so as to cause an emission of impurity, saṅghādisesa. If one manipulates an internal bodily form with deliberate recollection, intending to cause an emission of impure fluid of blue color, and it is emitted, saṅghādisesa. If one manipulates an internal bodily form with deliberate recollection, intending to cause an emission of impure fluid of blue color, but instead emits fluid of yellow, red, white, or black color, or milky, or like curdled milk, saṅghādisesa.

If out of desire for pleasure one manipulates an internal bodily form so as to cause an emission of impurity, saṅghādisesa. If out of desire for pleasure one manipulates an internal bodily form with deliberate recollection, intending to cause an emission of impure fluid of blue color, and it is emitted, saṅghādisesa. If out of desire for pleasure one manipulates an internal bodily form with deliberate recollection, intending to cause an emission of impure fluid of blue color, but instead emits fluid of yellow, red, white, or black color, or milky, or like curdled milk, saṅghādisesa.

Whether for pleasure or even for the sake of pleasing appearance, the same applies. The same applies with regard to external form. The same applies with regard to internal form.

The same applies with regard to water, wind, and space.

If one manipulates with deliberate recollection so as to cause an emission of impurity, saṅghādisesa. If no emission occurs, thullaccaya. If a bhikkhu employs a means of manipulation and an emission of impurity results, saṅghādisesa; if no emission occurs, thullaccaya.

If a bhikkhu instructs another bhikkhu to employ a means of manipulation so as to cause an emission of impurity: if emission occurs, thullaccaya; if no emission occurs, dukkaṭa. If a bhikkhunī instructs a bhikkhu to employ a means of manipulation so as to cause an emission of impurity: if emission occurs, thullaccaya; if no emission occurs, dukkaṭa. If one instructs any other person, excluding bhikkhus and bhikkhunīs, whether emission occurs or not, it is an offense of dukkaṭa.

For a bhikkhunī, pācittiya. For a sikkhamānā, sāmaṇera, or sāmaṇerī, dukkaṭa. These are called offenses.

Non-offense: emission occurring during a dream. Upon waking, fearing that the body, robe, bed, or bedding will be soiled, one removes it using a worthless object, a leaf, or some other receptacle, or wipes it away with the hand. Or if impurity is emitted on account of a sensual thought; or if one sees a beautiful form and, without any physical contact, emission occurs; or if while walking the two thighs rub against each other; or if the robe, or the lower robe, rubs against one and emission occurs; or if emission occurs during defecation or urination; or if emission occurs while bathing with hot or cold water; or if in a bathhouse one rubs and scrubs the body with soft tree bark, powder, medicine, clay, or earth and emission occurs;

or if emission occurs while rubbing or massaging the body with the hand; or if emission occurs while crying out loudly or weeping, or while exerting physical effort in work.

In all cases where emission of impurity occurs without intentional cause, there is no offense.

Those who do not commit an offense: the first offender before the training rule was promulgated; one who is insane, of deranged mind, or overcome by extreme pain and distress.

Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. DHARMAGUPTAKA VINAYA, PART ONE

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Revised and annotated by: Bhikkhu Thích Nguyên Chứng

(Chinese translation, volumes 1–21; Vietnamese translation, volumes 1–2)

Buddhist Studies Editorial Committee, 2002