Lzh Mg Bu Vb Pj 1Sexual Intercourse

– MAHĀSĀṂGHIKA VINAYA

– PĀRĀJIKA PRECEPTS

1. PRECEPT: SEXUAL INTERCOURSE

(THE FIRST OF THE FOUR PĀRĀJIKAS)

If a man of good faith, with sincere and pure conviction, wishes to attain five kinds of benefit, he must uphold this Vinaya completely. What are the five kinds of benefit?

1. If a man of good faith wishes to establish the Buddha-Dharma, he must uphold this Vinaya completely.

2. If he wishes the true Dharma to endure for a long time, he must uphold this Vinaya completely.

3. If he wishes to be free from doubt and remorse, and free from the need to question others, he must uphold this Vinaya completely.

4. In order to serve as a refuge for those bhikkhus and bhikkhunīs who are filled with anxiety on account of having committed offenses, he must uphold this Vinaya completely.

5. In order to travel and teach everywhere without obstruction, he must uphold this Vinaya completely.

These are called the five kinds of benefit that a man of good faith, through upholding this Vinaya with sincere conviction, shall attain.

If one wishes to uphold completely
The rules of deportment established by the Buddha,
And to accomplish these five merits,
One must listen to the teaching of the Blessed One.

The Blessed One, the Perfectly and Fully Enlightened One, from the time he first aroused the aspiration for practice until now has fully attained enlightenment, and, wishing to liberate beings, he dwells in the city of Śrāvastī. Gods and humans pay homage, make offerings, show reverence, and sing his praises; his fame resounds throughout the ten directions, and he is regarded as supreme among all those worthy of veneration.

To whatever beings seek merit, he grants merit. To whatever beings seek fruit, he grants fruit. Whatever beings are in affliction, he brings them to peace.

He opens the door of ambrosia for gods and humans alike. Thus, among the sixteen great kingdoms, there is none that does not submit to him. Those who have personally witnessed the manner in which the Buddha dwells all understand that it is the manner of dwelling of the gods, the manner of dwelling of Brahmā, the manner of dwelling of the noble and holy ones, the highest manner of dwelling, a manner of dwelling endowed with wondrous wisdom, abiding freely and at will.

For this reason, the Tathāgata dwells in the city of Śrāvastī.

At that time, the Venerable Śāriputra was sitting in cross-legged meditation, alone in a secluded place. Upon emerging from meditation, he reflected: "By what causes and conditions is it that, after the Buddhas pass into parinirvāṇa, the teaching does not endure for a long time? And by what causes and conditions is it that, after the Buddhas pass into parinirvāṇa, the teaching does endure for a long time?" Then, in the late afternoon, having emerged from meditation, the Venerable Śāriputra went to the Blessed One, bowed his head to the ground in homage at the Buddha's feet, and sat to one side.

Having sat down, the Venerable one addressed the Buddha: "Blessed One, while I was sitting in meditation in a secluded place, upon emerging from meditation I reflected: by what causes and conditions is it that, after the Buddhas pass into parinirvāṇa, the teaching does not endure for a long time? And by what causes and conditions is it that, after the Buddhas pass into parinirvāṇa, the teaching does endure for a long time?"

At that time the Buddha said to Śāriputra: "Śāriputra, there are those Tathāgatas who do not expound at length to their disciples the scriptures such as: Sūtra, Geya, Vyākaraṇa, Gāthā, Udāna, Itivṛttaka, Jātaka, Vaipulya, and Adbhutadharma. Śāriputra, there are those Tathāgatas who do not establish precepts for their Śrāvakas and do not set forth the manner of reciting the Prātimokṣa. For this reason, after the Tathāgata passes into parinirvāṇa, the teaching does not endure for a long time.

"Śāriputra, it is as if a garland-maker and his disciples were to place flowers of many colors upon a table without threading them together with a string; if wind were to blow from the four directions, the flowers would be scattered in all directions. Why is this? Because they were not threaded together with a string.

In the same way, Śāriputra, if a Tathāgata does not expound at length the nine divisions of scripture to his disciples, does not establish precepts for the Śrāvakas, and does not set forth the recitation of the Prātimokṣa, then after that Tathāgata passes into parinirvāṇa, the teaching does not endure for a long time. Śāriputra, if a Tathāgata does expound at length the nine divisions of scripture to his disciples, does establish precepts for the Śrāvakas, and does set forth the recitation of the Prātimokṣa, then after that Tathāgata passes into parinirvāṇa, the teaching endures for a long time. Śāriputra, it is as if a garland-maker and his disciples were to take flowers of many colors and thread them together with a string;

even if wind were to blow from the four directions, they would not be scattered.

Why is this? Because they have been threaded together with a string. In the same way, Śāriputra, if a Tathāgata expounds at length the nine divisions of scripture, establishes precepts for the Śrāvakas, and sets forth the recitation of the Prātimokṣa, then after that Tathāgata passes into parinirvāṇa, the teaching will endure for a long time. Śāriputra, it is by these causes and conditions that the teaching either endures for a long time or does not endure for a long time."

At that time, the Venerable Śāriputra addressed the Buddha: "Blessed One, I respectfully request that the Blessed One expound at length the nine divisions of scripture, skillfully establish precepts for the Śrāvakas, and set forth the manner of reciting the Prātimokṣa, so that the teaching may endure for a long time. May the Blessed One open the door of ambrosia for gods and humans."

At that time the Buddha said to Śāriputra: "If causes and conditions for transgression have not yet arisen, the Tathāgata has not yet established precepts for his disciples and has not yet set forth the manner of reciting the Prātimokṣa. Śāriputra, it is as if a Wheel-Turning Noble King has not yet established punishments when brahmins and householders have not yet committed offenses. In the same way, Śāriputra, the Tathāgata likewise, if causes and conditions for transgression have not yet arisen, has not yet established precepts for his disciples and has not yet set forth the manner of reciting the Prātimokṣa.

However, Śāriputra, in the future there will be men of good faith who have formed a genuine conviction in the Buddha-Dharma and have left the household life to become monastics, yet some of them, due to a confused and inverted mind, give rise to the perception of purity — wrongly perceiving impure forms as pure — and, overcome by the fierce power of the three poisons, commit various offenses. Śāriputra, only at such a time will the Tathāgata establish precepts for his disciples and set forth the manner of reciting the Prātimokṣa.

Enough of this, Śāriputra; the Tathāgata himself knows what must be done and when."

Śāriputra replied: "So be it, Blessed One. I understand that the Tathāgata knows what must be done and when."

At that time Śāriputra,
With palms joined and robe bared from one shoulder,
Following the one who turns the Wheel of Dharma,
Besought the supreme Dharma.

Past as well as future—
Is there anything the eye of the Buddha does not see?
In accordance with the gravity of each matter,
He establishes precepts accordingly, light or grave.

At that time the bhikkhus addressed the Buddha: "Blessed One, since the bhikkhus had not yet committed any offenses, why did the Venerable Śāriputra request that the Blessed One establish precepts and set forth the manner of reciting the Prātimokṣa?"

The Buddha said to the bhikkhus: "Not only today, when no offenses have yet occurred, has Śāriputra requested me to establish precepts; in times past as well, in a certain village and township, before the people and householders had committed any offenses, he likewise requested me to establish punishments."

The bhikkhus addressed the Buddha: "Blessed One, can it be that such a thing truly occurred in the past?"

The Buddha said: "It is exactly so."

The bhikkhus then addressed the Buddha again: "Blessed One, we would ask the Blessed One to please recount this story; we wish to hear it."

The Buddha instructed the monks: "In a past age there was a city called Vārāṇasī, in the country of Kāśī. The king who ruled there at that time was called Great Renowned Name. He governed by the Dharma, had no enemies or adversaries, gave generously, kept the precepts, loved the people, and kept his retinue in good order.

The people of the country were numerous, prosperous, and happy, and the villages and hamlets were so close together that a cock flying from one could reach the next. The people throughout the kingdom all loved and respected one another, and enjoyed themselves together with all manner of arts. At that time there was a great minister named Tāvatiṃsa, who was full of schemes and plans.

He reflected thus: 'Today in this kingdom, wealth has arisen naturally, the people are numerous, and the towns, hamlets, and villages are so close together that a cock flying from one can reach the next. The people throughout the kingdom all love and respect one another, and enjoy themselves together with all manner of arts.'

Then that great minister went and reported to the king: 'Today this country is naturally wealthy, the people are numerous, and the towns, hamlets, and villages are so close together that a cock flying from one can reach the next. The people throughout the kingdom all love and respect one another, and enjoy themselves together with all manner of arts.'

At that time the great minister came again to report to the king: 'Today this country is naturally wealthy, the people are numerous, and the towns, hamlets, and villages are so close together that a cock flying from one can reach the next. The people throughout the kingdom all love and respect one another, and enjoy themselves together with all manner of arts. I beg Your Majesty, at this very time, to establish punishments, lest excessive enjoyment give rise to transgressions.'

The king said: 'Enough, enough—that proposal cannot be accepted. Why so? Because transgressions have not yet arisen, what is the point of establishing punishments?'

The great minister again reported to the king: 'One should guard against what has not yet occurred, lest excessive enjoyment give rise to transgressions.'

At that time the king thought: 'This great minister is intelligent and resourceful, and has many followers. He cannot be restrained abruptly. If I rebuke him now, he will give rise to resentment.' And so, in order to counsel the great minister with subtlety, the king spoke the following verses:

When the great minister heard the king speak these words, he was filled with joy and thereupon recited verses:

Then the Buddha said to the monks: "The king Great Renowned Name of that time was none other than myself, and the great minister Tāvatiṃsa was Śāriputra. At that time, the householders and laypeople in the towns, hamlets, and villages had not yet committed any transgressions, yet he asked me to establish punishments. Today the monks have likewise not yet committed any transgressions, yet he asks me to establish precepts and rules for the disciples and to fix the manner of reciting the Prātimokṣa."

After the Blessed One had dwelt comfortably in the city of Śrāvastī, he set out together with five hundred great monks surrounding him before and behind, wandering through the human world until he reached the country of Kośala, the hamlet of the Brahmin Plowfields. Upon arriving, he took up residence in the Plowfield Forest. Then in the late afternoon, the Blessed One emerged from meditation and, surveying above and below and all around in the four directions, he looked at the level expanse of ground before him, smiled slightly, and walked back and forth in meditation.

At that time, Śāriputra saw the Blessed One emerge from meditation, survey above and below and all around, gaze at the level expanse of ground before him, smile slightly, and walk back and forth in meditation. Seeing this, the Venerable One went at once to where the monks were and said to them: "Venerable Elders! Just now I saw the Blessed One, after emerging from meditation, surveying all directions… walking back and forth in meditation.

Venerable Elders! The Tathāgata, the Worthy One, the Perfectly Enlightened One, never smiles without reason. If we go and respectfully inquire, we shall surely hear the Buddha teach of matters from distant past lives.

Let us now go and ask the Blessed One about the meaning of this, hear what the Buddha teaches, and then we shall respectfully practice accordingly."

The monks, hearing Śāriputra speak thus, went together with Śāriputra to where the Blessed One was, bowed their heads and paid homage at the Buddha's feet, and then walked back and forth in meditation together with the Buddha. Thereupon, the Venerable Śāriputra addressed the Buddha: "Just now I saw the Blessed One emerge from meditation, survey the four directions… walk back and forth in meditation. I then went to where the monks were and spoke to them as follows: 'Venerable Elders!

Just now I saw the Blessed One emerge from meditation, survey the four directions… walk back and forth in meditation. Venerable Elders! The Tathāgata, the Worthy One, the Perfectly Enlightened One, never smiles without reason.

If we go and respectfully inquire, we shall surely hear the Blessed One speak of matters from distant past lives. Let us now go and ask the Blessed One about the meaning of this, hear what the Buddha teaches, and then we shall respectfully practice accordingly.' Blessed One, for what reason did the Blessed One smile?"

At that time the Blessed One extended his golden-hued arm, pointed to the ground, and said to Śāriputra: "Do you see this expanse of ground?"

Śāriputra replied: "Yes, Blessed One, I see it."

The Buddha said: "This expanse of ground was formerly the garden of the Buddha Kāśyapa; that place over there was his monastery; that place yonder was his meditation walkway; and that place there was where he sat in meditation."

At that time the Venerable Śāriputra took his saṃghāṭī robe, folded it into four layers, and placed it on that spot of ground. Having done so, he bared his right shoulder, knelt on his right knee upon the ground, joined his palms together, and addressed the Buddha: "I respectfully request the Blessed One to sit upon this seat, so that this expanse of ground may become the seat of two Buddhas."

The Blessed One accepted the request and sat down upon it. The Venerable Śāriputra paid homage at the Buddha's feet, then sat to one side and addressed the Buddha: "Blessed One, how many beneficial purposes does the Tathāgata, the Worthy One, the Perfectly Enlightened One, have in establishing precepts for the disciples and fixing the manner of reciting the Prātimokṣa?"

The Buddha said to Śāriputra: "There are ten beneficial purposes for which the Tathāgata Buddhas establish precepts for their disciples and fix the manner of reciting the Prātimokṣa. These ten beneficial purposes are:

1. For the sake of disciplining the Saṅgha.

2. For the sake of thoroughly disciplining the Saṅgha.

3. For the sake of causing the Saṅgha to dwell in peace and happiness.

4. For the sake of subduing those who are without shame.

5. For the sake of enabling those who have shame to dwell in peace.

6. For the sake of causing those who have no faith to develop faith.

7. For the sake of causing those who already have faith to increase their faith.

8. For the sake of completely putting an end to all defilements in the present.

9. For the sake of preventing defilements that have not yet arisen from arising.

10. For the sake of causing the true Dharma to endure for a long time.

It is precisely for the sake of these ten beneficial purposes—to open the gates of amṛta for the gods and humankind—that the Tathāgata, the Worthy One, the Perfectly Enlightened One, establishes precepts for the disciples and fixes the manner of reciting the Prātimokṣa."

After the Blessed One had dwelt comfortably in the hamlet of Plowfields in the country of Kośala, he departed from there and went to the country of Vajjī. The Blessed One, together with five hundred monks, upon arriving in the country of Vajjī, in the city of Vaiśālī, took up residence in a monastery with terraced halls in the midst of a dense forest.

At that time in the city of Vesālī, the people were suffering from famine; grain was scarce, white bones lay scattered along the roads, and it was difficult to beg for food. In this city of Vesālī there was the son of an elder named Yasa, a man of faith, who had left home and gone forth into the homeless life. Because his father's name was Kalandaka, all the practitioners called him Kalandaka's son.

At that time, due to the crop failure and the difficulty of obtaining alms, whenever the meal hour came, he would regularly return home to take his meal. His mother said to Yasa: "My son, how wretched you are — you have shaved off your beard and hair, put on coarse robes, and go about carrying a bowl to beg for food, being mocked by people of the world. Today our household still possesses great wealth, the money of your parents and the treasures of your ancestors, which I now hand over entirely to you to do with as you please.

Furthermore, your beloved wife is still there, living with the family — so why must you endure such hardship! You should return home and enjoy the pleasures of the five sensual delights, and freely give alms and make offerings to the Three Jewels, planting the seeds of merit."

Then Yasa replied to his mother: "Please, Mother, let it be. I wish only to cultivate the holy life." His mother urged him a second time and a third time in the same manner, and Yasa answered as before. His mother then said once more: "If you do not wish to live at home, then you must at least leave behind a descendant for our family line, to continue the lineage, lest the household become extinct and the wealth be confiscated."

At that time Yasa said to his mother: "If Mother wishes me to leave behind a descendant, then I will comply."

His mother was greatly pleased and immediately went to his wife's chamber, where she said to the newly wedded wife: "Make haste and prepare yourself; put on whatever garments Yasa used to love most, and come out to meet him."

The wife replied: "As you wish," and adorned herself as her mother-in-law had instructed.

Then Yasa lay together with his wife in sexual union, as a layman would. His wife conceived, and when the months were fulfilled she gave birth to a child. The family deliberated together: "It was originally on the plea of continuing the lineage that this happened; therefore let the child be named Succession of the Lineage." And so people of that time all called the child Succession of the Lineage; the father also called him Succession of the Lineage, the mother called him Succession of the Lineage, and the ancestors, along with all the wealth, were likewise spoken of as Succession of the Lineage. Because of this, an ill reputation spread everywhere, and both monastics and laypeople alike heard of it.

Then Yasa heard the ill report circulating — that his child was named Succession of the Lineage — and he felt deeply ashamed at what he heard. He thought to himself: "Among the Śramaṇas of the Śākya clan, such a thing has never been heard of before. Was this in accordance with the Dharma or contrary to it? I should now relate this matter clearly to the Venerable Śāriputra, so that Śāriputra may report it fully to the Blessed One, and whatever the Blessed One instructs, I shall follow accordingly." Thereupon Yasa went immediately to the Venerable Śāriputra and explained the matter.

The Venerable Śāriputra then accompanied Yasa to where the Blessed One was, bowed his head and paid homage at the feet of the Buddha, and sat to one side. Having sat down, the Venerable Śāriputra related the matter in full to the Blessed One.

The Buddha then asked Yasa: "Did you truly do such a thing?"

Yasa replied: "It is true, Blessed One."

The Buddha said: "This means that Yasa has committed a grave offense. Such a thing had never occurred within the community of bhikkhus. You are a foolish man; you were the first to open the door to a grave transgression — where there had been no āsavas, you caused āsavas to arise.

Māra Pāpīyas has always sought out the weaknesses of bhikkhus, waiting for an opportunity. Now you are the first to open the short path for the Evil One. You have now destroyed the banner of the true Dharma and raised up the banner of Māra Pāpīyas.

You foolish man — it would be far better to cut off the organ of generation with a sharp blade, or to place it in the mouth of a venomous snake, or in the mouth of a rabid dog, or upon a fierce fire, or upon a bed of glowing coals, than to engage in sexual union with a woman. Yasa, have you never heard me use countless skillful means to reproach sensual desire? — that desire is intoxication, that desire is a fierce fire that burns up the roots of a person's goodness, that desire is a great calamity.

And again, I have used countless skillful means to praise the abandoning of desire, the cutting off of desire, the transcending of desire. Why then have you done this unwholesome thing, Yasa? This is not in accordance with the Dharma, not in accordance with the Vinaya, and is not the teaching of the Buddha.

It cannot be used to nourish and grow wholesome qualities."

At that time the bhikkhus said to the Buddha: "Blessed One, why is it that, in a Sangha where there had been no āsavas, this bhikkhu Yasa caused āsavas to arise and was the first to open the door to transgression?"

The Buddha taught the bhikkhus: "This person has not done so only today — causing āsavas to arise in a time when there had been no āsavas in my teaching."

The bhikkhus said to the Buddha: "Blessed One, had he done such a thing in the past as well?"

The Buddha said: "Indeed."

The bhikkhus said to the Buddha: "Blessed One, we wish to hear of this."

The Buddha said to the bhikkhus: "In a past age, when this world had reached its stage of dissolution, all sentient beings ascended to the heaven of Ābhāsvara, and so this earth came to be formed. Then the sentient beings descended from the heaven of Ābhāsvara and returned to this realm. At that time the bodies of those beings were all luminous and beautiful; they possessed sovereign spiritual powers, took the joy of meditative absorption as their nourishment, and whatever they needed was readily available.

The light of those beings shone upon one another; there was no sun, no moon, no stars, no day and night, no reckoning of months, half-months, years, or four seasons. At that time this earth naturally possessed a substance in the soil that had flavor, color, fragrance, and sweetness — no different from the nectar of the heavens. Then a certain being, careless, coarse, and desirous, tasted the earth substance and found it fragrant; gradually he took to consuming it, and attachment arose in his mind.

Other beings, seeing this, gradually imitated him, competing with one another to eat it. When the beings had eaten of the earth substance, their bodies became heavy, their luminosity disappeared, they became intoxicated with the five sensual pleasures, and their spiritual powers vanished. It was because of this that the world came to have sun, moon, and stars, darkness and light, half-months, months, and the seasons of spring, summer, autumn, and winter."

The Buddha further said to the bhikkhus: "That careless and coarse being is none other than the bhikkhu Yasa himself. At that time, when among the sentient beings there had been no āsavas, Yasa was the first to cause āsavas to arise. And today once again, within a pure Sangha, he has been the first to open the door to āsavas."

The bhikkhus then said to the Buddha: "Blessed One, has bhikkhu Yasa always been this way from the beginning? And for what reason did his mother so cleverly devise a means to entice and deceive her own son through sexual desire?"

The Buddha said to the bhikkhus: "Not only today has Yasa's mother cleverly devised means to entice and deceive her own son — she did so in the past as well."

The bhikkhus said to the Buddha: "Blessed One, was it truly so?"

The Buddha said: "Indeed."

The bhikkhus then said to the Buddha: "Blessed One, we wish to hear of this."

The Buddha said to the bhikkhus: "In a past age there was a great city named Bārāṇasī, in the kingdom of Kāśī. At that time there was a king named Great Renowned, who was free from all enmity, gave generously, upheld the precepts, loved all people and creatures, governed with the right Dharma, and skillfully brought his retinue under guidance. One day the king's foremost consort, early in the morning, went up to a high tower to observe the stars.

Suddenly she saw a golden stag-king of golden hue flying from the south across the sky and descending toward the north. Having seen this, the consort thought: 'If I could obtain the skin of this golden deer to use as a mattress, I would have no more regrets; but if I cannot obtain it, what is the point of being the foremost consort?' She then said to herself: 'If I tell others that I have seen a golden stag-king, who will believe me?' She then reflected further: 'If I say it is a deer, then it cannot fly through the sky; and if I say it flew through the sky, then I cannot call it a deer.' And so the consort, saddened and fearful that no one would believe her, removed her jeweled ornaments, put on plain and ugly garments, and entered the chamber of grief.

At that time, when the king had finished attending to the affairs of state, he returned from the throne hall to his private chamber, and not finding the first consort there, he asked the attendants. The attendants replied: "The consort has just retired to rest in the Chamber of Sorrow." The king went there at once and asked the consort: "Who has offended you, my dear? A minister, or a prince?

Or some other consort or attendant? Whoever has offended you, I shall punish them severely on your behalf. Is there anything else you need?

If you desire gold, silver, precious jewels, fragrant flowers, or garlands, I shall provide them; or if you wish to have someone punished, speak and tell me." The king asked her all manner of things in this way, but the consort did not reply. The king then went out and spoke to the other consorts, as well as the ministers, the crown prince, and everyone present: "Please go and inquire what is in the consort's mind." They all obeyed, went together, and asked the consort many questions, but the consort remained silent and gave no reply.

The king then sent a senior maidservant to ask the consort once more. This maidservant had been born and raised in the royal palace and had much experience; she went into the chamber and asked the consort: "The king is the consort's refuge — why then does the consort remain silent when the king questions her and give no answer? If the consort has any wish, what reason could there be for it not to be granted?

Who has offended you? A minister, a prince, or another consort? If you wish to have someone punished, report it to the great king; but for you to remain silent in resentment — is that not a great loss to yourself?

Even if, by misfortune, you were to die, the great king could not die alongside you; he would grieve for a time and no more. In the days and months that follow, there will be Kshatriyas, Brahmins, elders, and householders throughout the realm who have beautiful, virtuous daughters — they will surely bring them to present to the king — and the king will enjoy pleasures with them and soon forget all his sorrow. In the end, you will have died in vain.

If you do not speak, you are no different from a mute person dreaming in sleep — who could ever know it?"

At that moment, the consort heard the words of those in blue robes — the maidservants — and reflected to herself: "These are truly words of great reason." She then said to them: "No one has offended me. There is something I recall that is most difficult to speak of — hear me now: On a recent early morning, I went up to the tower to observe the stars. At that time I saw a great deer of golden hue, coming from the south, traveling through the sky toward the north. If I were to tell someone that a deer was walking through the sky, who would believe it? I wished to obtain its hide to make a mattress, but I could not have it, and for this I have been sorrowing, thinking to myself: 'What use is it to be the king's consort!'"

Having heard all of this, the maidservants went at once to report it to the king. The king, learning what was in the consort's mind, was overjoyed, and immediately asked those attendants at his side: "Who can obtain the hide of that golden deer? I need it now to make a mattress." The ministers replied: "Your Majesty should ask the hunters." The king then commanded the ministers to issue a decree to all the hunters throughout the realm, that they must all assemble here, as expressed in this verse:

After the king's decree had been proclaimed in this manner, all the hunters throughout the realm assembled, and they presented themselves before the king saying: "What does Your Majesty command?" The king said to the hunters: "I am urgently in need of the hide of a golden deer to make a mattress;

you must search for it swiftly on my behalf." The hunters then replied to the king: "We beseech Your Majesty to grant us a brief time to withdraw and deliberate on this matter." The king said: "I grant it." The hunters then withdrew and deliberated among themselves: "Has anyone among us, who have hunted for so long, ever heard of a deer of golden hue?" They said to one another: "Our ancestors from ancient times to the present have always gone hunting, and none of them ever heard the name of a golden-hued deer — let alone seen one with their own eyes." Then the hunters agreed among themselves: "When we return to answer the great king, let there be no differing opinions." Therefore, when they came before the king,

each one reported: "Our ancestors from ancient times to the present have inherited the trade of hunting, and none has ever heard anyone speak the name of a golden deer — let alone seen one with their own eyes." And they spoke this verse:

> The king has freedom at his will,
> Whatever he seeks, he may obtain.

The king then ordered the officials to have the hunters arrested and imprisoned.

At that time there was a hunter named Sañja, who was of great strength, swift enough to overtake wild beasts, and when he shot at birds in flight, he hit his mark with every shot. He thought to himself: "We hunters are being imprisoned though we are without guilt. I must devise some plan to deliver us from this suffering. I shall present myself before the king and request his permission to go and search for the deer. If I find it, so much the better; and if I do not find it, I shall free my companions from prison." Thinking thus, he presented himself before the king and said: "Your Majesty, has anyone heard of or seen a golden-hued deer?"

The king said to the hunter: "You may go and ask the consort." The hunter then went to the royal palace and asked the consort: "Noble Consort, has anyone seen or heard of a golden-hued deer?"

The consort replied: "I myself have seen it with my own eyes."

The hunter asked: "Where did you see it?"

The consort replied: "At the break of dawn, I went up to the tower to observe the stars, and I suddenly saw a great deer of golden hue, coming from the south, passing through the sky, and descending toward the north."

This hunter was by nature skilled in reading the signs and characteristics of animals, and so he understood that the golden deer king currently dwelt in the south but traveled to the north to feed. Its place of dwelling was entirely unknown; one could only go to the place where it fed and devise a means to capture it there. Thereupon, the hunter took up his bow and arrows and journeyed northward, arriving at the Himalayan mountains.

At that time there dwelt in those mountains a sage, and all around his dwelling place were flowing streams, ponds, lakes, and an abundance of blossoming flowers and fruit. There the sage applied two methods to subdue desire: first, ascetic practice; second, dwelling in seclusion.

At that time, the hunter concealed his hunting implements, dressed himself as an ordinary person, went to the sage's place, paid his respects, and made inquiry. This sage had dwelt long within the mountain cave and rarely met anyone, so when the hunter came to visit him, he was exceedingly joyful; he invited him to sit, and brought out sweet fruits and sweet water to offer with great hospitality. The hunter then said: "Venerable One, have you been dwelling in this place for long, or have you come recently?"

The sage replied: "From the time I came here until now, such-and-such a period of time has passed..."

The hunter then asked the sage: "From the day you arrived here until now, have you ever witnessed anything unusual?"

The sage replied: "I have."

The hunter asked again: "What, then, did you witness?"

The sage replied: "To the south of this mountain, there is a Nyagrodha tree. There is a great deer king of golden hue that regularly flies up to that tree, eats its leaves until full, and then flies away."

The hunter, upon hearing this, was overjoyed and thought to himself: "This must surely be the golden deer king that the consort saw. Today I have heard of this matter — my wish is about to be fulfilled." He then steered the conversation casually to other topics, and incidentally asked: "In which direction does the road to the Nyagrodha tree lie?"

The sage then answered: "Going out from here, there is a winding stretch of road in the middle..." and he described it clearly in detail.

The hunter, having heard it all, rejoiced, offered a blessing, took his leave, and departed. He returned to where he had stored his hunting implements, took them up, and went straight along the road to that place. From a distance, he could see that the tree had sparse branches and leaves, yet its shade spread out quite broadly.

He came to the foot of the tree and searched for signs of the deer king, but found no trace of it nor of where it fed. He then sat in hiding beneath the tree and quietly kept watch. Before long, he suddenly saw the deer king — like a great goose king — come flying through the sky and alight upon the tree.

Its brilliant colors shone forth, illuminating the mountain cave; it ate the leaves until full and then departed toward the south. He then thought to himself: "This tree is extremely tall; it cannot be reached with a net spread out or with arrows shot from a bow. What means can be used to catch it?

Let me now return to the city of Varanasi, where there are many wise and intelligent ministers and princes — I shall seek their counsel."

He then returned to the palace and reported to the king: "Your Majesty, it is exactly as the consort saw; however, the place where the deer abides cannot be reached by a spread net or by arrows — there is no way to capture it."

The king said to the hunter: "Go and explain this clearly to the consort."

The hunter then came to report to the lady: "I have seen the golden deer king, but I cannot catch it with a net or with bow and arrow, and I do not know how to capture it."

The lady asked: "Where does that deer make its dwelling?"

He replied: "It lives in a Nigrodha tree, eating its leaves until full, then returns to the south." He then recited a verse:

The queen, possessing so many stratagems, instructed the hunter: "Bring honey to that tree and climb up to smear it on the leaves. When the deer catches the scent of the honey, it will eat the leaves; when it has eaten all in that spot, smear honey a little further toward where the net is spread."

The hunter followed her instructions, entered the mountain again, carried honey up into the tree, and smeared it on the leaves. The deer flew there and followed the honey-smeared leaves, eating them one by one; wherever there was no honey smeared, the deer would not eat, but wherever there was honey, it ate its way along, as the verse says:

The deer followed the fragrance and ate the leaves, gradually making its way down to where the net was spread. The hunter thought: "If I kill it and take only its hide, that would not truly be of great value; I must capture it alive and bring it back." And so the hunter caught the deer, confined it in a cage, and set off, passing by the dwelling of the sage. The sage, seeing this from afar, was startled and lamented: "Alas, what dreadful calamity! Though one may fly through the air, one cannot escape the hands of this wicked person." He then asked the wicked hunter: "What do you intend to do with it?"

The hunter replied: "The foremost queen of the kingdom of Kashi desires its hide to make a cushion."

The sage asked further: "Do you know what color this deer will be after it dies? It is because life still stirs within it that its color is as it is; you must bring it back alive in order to receive your reward."

He then continued: "By what method were you able to catch it?"

The hunter replied: "I caught it by such and such a method."

At that moment the sage rejoiced within himself that he had dwelt in seclusion so skillfully, and thus had not committed such evil deeds. He felt compassion for the queen who had so cunningly employed such wicked means, and sorrow for the golden deer king, who had fallen into misery through craving for taste. The sage then recited a verse:

At that time, the hunter asked the sage: "What means should I use to keep this deer alive and nourish it so that it will still be living when I bring it back to the kingdom?"

The sage replied: "Smear honey on leaves to feed it, and when you arrive at the capital, mix honey with dried provisions to nourish it." The hunter then made his way gradually through human settlements and returned to the kingdom. The deer's form was slender and graceful, its color like pure gold, its horns white as jade, its eyes the color of amber; all who beheld it found it without exception supremely beautiful.

When the hunter was bringing the deer and had nearly reached the city of Varanasi, the king, hearing that the deer had arrived, immediately issued orders throughout the city to clean and adorn the roads, sweep and tidy, burn incense, ring bells, and beat drums to welcome the deer king. Spectators gathered like clouds; not one among them was without joy, all offering congratulations to the king on having received this auspicious omen.

When, having come from afar, the queen saw it, her delight overflowed and she could not restrain herself; she went forward and embraced the deer king. But because her mind had been so deeply given over to love and attachment for so long, the golden color of the deer king vanished. The king said to the queen: "The deer king's golden color has suddenly disappeared—what is to be done?"

The queen replied to the king: "This deer is now a useless thing; it should be released and let go."

The Buddha then said to the bhikkhus: "The golden deer king of that time was none other than the bhikkhu Yasa of today, and the queen of former times is the mother of Yasa today. From of old until now, she has employed many means to seduce her own child, causing attachment to arise and bringing much suffering and affliction." Then the Buddha told the bhikkhus: "Those bhikkhus who are residing in the city of Vaishali—have them all gather here."

At that time, the Blessed One, on account of this matter, spoke at length to the bhikkhus of the causes and conditions giving rise to various transgressions, rebuked those who had committed transgressions, and then, in accordance with their needs, expounded the Dharma for the bhikkhus.

The Blessed One taught: "For ten beneficial purposes does the Tathagata, Worthy One, Perfectly Enlightened One, establish precepts for his disciples, and prescribe the manner of reciting the Pratimoksha. These ten beneficial purposes have been explained in detail above. For this reason, the Tathagata from this day forward must establish precepts for the bhikkhus, so that those who have not yet heard may hear, and those who have already heard should hear again:

—If any bhikkhu who has received the precepts within the harmonious Sangha engages in sexual intercourse, that bhikkhu commits a Parajika offense and is not permitted to live together with the Sangha.

Furthermore, while the Buddha was residing in the city of Vaishali (as related in full above), at that time in the city of Vaishali there were two young men of the Licchavi clan, from a family of faith, who had left home and gone forth. Because everyone in Vaishali knew them, they received the four requisites in abundance. When the time for begging came, these bhikkhus donned their robes and took their bowls into the villages and streets of the city to beg for food.

Because they did not restrain body, speech, and mind, did not maintain present-moment mindfulness, and did not guard their faculties, their minds became scattered and defiled by attachment to sensual forms, regarding sensual forms as pure; and their desire being intense, they thought: "It is truly inconvenient to engage in sensual conduct while wearing the Dharma robes. I must remove the Dharma robes, put on lay clothing, not return to the Sangha for seven days, and act freely." Having thought thus, the two of them removed their robes, put on lay clothing, and indulged in pleasure to their satisfaction.

After the seven days had passed, the two of them put their robes back on and returned to the Sangha. After returning to live with the Sangha, they felt disgust at what they had done, and thought: "Truly, one has never heard of any samana acting in such a way. Let us now report this matter to the Venerable Shariputra.

Through Shariputra going to the Blessed One and laying out the matter in full—if the Buddha should teach anything, then let us follow that teaching."

The two bhikkhus then went to the Venerable Shariputra and reported the matter in full as described above. Thereupon the Venerable Shariputra led the two bhikkhus to the Blessed One, paid homage at his feet, and sat to one side, then reported the matter described above fully to the Blessed One.

The Buddha told Shariputra: "They must be made to leave; they are foolish persons and are not permitted to go forth and receive the full precepts within the Tathagata's teaching again."

But Shariputra, out of compassion, uncovered his right shoulder, knelt down, joined his palms, and addressed the Buddha, saying: "Blessed One, in future times there will be good sons who have faith in the Blessed One's teaching and who leave home and go forth, but because their minds are deluded and inverted, the notion of purity arises in them—taking beautiful forms to be pure—and through the power of the three karmas they act without shame or remorse. I respectfully entreat the Blessed One to open a skillful means whereby such good sons may again go forth and receive the full precepts within the teaching of the Tathagata."

The Buddha then told the bhikkhus: "Have all the bhikkhus residing in the city of Vaishali gather here. I will establish precepts for the bhikkhus; even those who have already heard must hear again:

—If any bhikkhu who has received the full precepts within the harmonious Sangha, without having relinquished the precepts, engages in sexual intercourse, that bhikkhu commits a Parajika offense and is not permitted to live together with the Sangha.

Yet another case arose while the Buddha was residing in the city of Vaishali (as related in full above). At that time bhikkhus who had been in retreat at various places, having completed the retreat, were traveling to Vaishali to come before the Blessed One, paying homage and exchanging greetings. After exchanging greetings, they received rooms in order and took up residence; but the rooms were exhausted and there was not sufficient space, so some had to stay temporarily in the corridors of thatched huts, beneath trees, or in open clearings.

At that time one bhikkhu was sitting beneath a tree, thinking thus: "Going forth into the Buddha's teaching is truly too arduous, and cultivating the pure conduct is also exceedingly difficult. During the day one is buffeted by wind and scorched by sun; at night one is bitten by venomous snakes and mosquitoes. Truly, I cannot endure this pure conduct within the Blessed One's teaching." As that bhikkhu harbored these thoughts in his mind and voiced them with his mouth, the other bhikkhus heard him, and they immediately asked him: "Are you thinking of relinquishing the precepts?"

He replied: "I have not relinquished the precepts. I only thought thus, fearing that I might not be able to endure the holy life in the teaching of the Tathāgata."

The monks then brought that matter before the Blessed One, reporting that the monk in question intended to relinquish his precepts.

At that time the Buddha said to the monks: "Call that monk here."

When he arrived, the Buddha asked: "Have you truly relinquished the precepts?"

He replied: "Blessed One, I have not."

The Buddha asked: "Then for what reason did it come to this?"

He replied: "Blessed One, I was sitting at the foot of a tree, and in my heart I thought, and with my mouth I said: 'To leave home and go forth, living in the teaching of the Buddha, is truly too arduous; I cannot endure the holy life in the teaching of the Buddha.'"

The Buddha said to that monk: "Why is it that you, having had faith and gone forth from the household life to live in the teaching of the Tathāgata, should think that you are unable to endure the holy life in the teaching of the Tathāgata?"

Then the Buddha said to the monks: "That monk has not relinquished the precepts; this is called a weakening of the precepts. He has merely spoken words expressing his own weakening of the precepts, and therefore he has committed a Thullaccaya offense."

Thereupon the Buddha said to the monks: "Summon all the monks residing in the city of Vesālī and have them assemble here. Those who have not yet heard this shall hear it, and those who have already heard it shall hear it again:

If any monk who has received the full precepts among the harmonious Saṅgha has not returned the precepts, and whose precepts are not weakened, and who has not relinquished the precepts, engages in sexual intercourse, that monk commits a Pārājika offense and is not permitted to dwell together with the community."

There was yet another case when the Buddha was residing in the city of Sāvatthī. At that time in Sāvatthī there was an elder named Nandika, from a family of faithful devotees, who had left home and gone forth; because everyone there knew him, he received the four requisites in full. There were many others also named Nandika, but only this elder Nandika practiced meditation while walking, practiced meditation while standing, practiced meditation while sitting, and practiced meditation while lying down. And so people of that time called him Jhāna Nandika.

At that time, Nandika built a grass hut in the Open-Eyes Forest to use as a place of practice. In the first watch of the night, the middle watch, and the last watch, he made meditative cultivation his constant occupation, and thus attained worldly jhāna. In this way seven years passed. But after seven years, he fell away from jhāna, and so he would regularly take refuge under a certain tree in his practice, hoping to recover the jhāna he had lost.

At that time, beings of the māra clan would constantly use every means to spy and watch for weaknesses in those who practiced the true Dhamma. One of them transformed into the form of an exceedingly beautiful person, adorned with all manner of fragrant flowers and ornaments, came before Nandika, called to him, and said: "Come, monk, let us enjoy pleasure together."

Nandika immediately said: "Evil one, begone! Evil one, begone!" His mouth spoke, but his eyes did not look toward her.

The devī spoke again a second time and a third time in the same manner. And Nandika replied two and three times: "Evil one, begone! Evil one, begone!" without looking at her. At this the devī then removed her ornaments, exposed her body, and stood before Nandika, saying to him: "Come, let us take pleasure together."

At that moment, Nandika looked upon the body of the devī, and desire arose in his mind. He then replied: "Very well." Thereupon the devī slowly withdrew. Nandika called after her: "Wait a moment, let us enjoy pleasure together." Nandika went forward, but the devī quickened her pace.

Nandika pursued her as far as the moat of Jetavana. In that moat lay the carcass of a horse belonging to the king. When the devī reached the horse's carcass, she vanished and appeared no more.

At that time, Nandika, overcome by the force of his desire, committed sexual intercourse with the horse's carcass. When his desire had subsided, he reflected: "I have done a most terrible thing, not in accordance with the way of a śramaṇa. I went forth from home in faith, yet now I have committed a Pārājika offense — what further use is there in wearing the robe and receiving the offerings of the faithful?" He then removed his robe, draped it over his right arm, covered himself with his left hand, went to Jetavana, and said to the monks: "Venerable elders, I have committed a Pārājika offense.

I have committed a Pārājika offense."

At that time, the monks were slowly walking in kinhin before the courtyard of Jetavana, reflecting on their own karma, and said to one another: "That is the meditation monk Nandika — a practitioner of the holy life; surely he has not committed a Pārājika."

Nandika said again: "Venerable elders, it is not so; I have truly committed a Pārājika."

The monks then asked what the cause was by which he had committed it. Nandika then presented the full account of the matter as described above.

The monks brought the matter and reported it fully to the Blessed One. The Buddha then said to the monks: "The good man Nandika himself declared that he had committed a grave offense, and therefore he must be expelled."

The monks then, following the Buddha's instruction, expelled Nandika, and then reported to the Buddha: "Blessed One, why is it that the elder Nandika, who had long practiced the holy life, was still beguiled by that young woman?"

The Buddha said to the monks: "It is not only today that the monk Nandika has been beguiled by a devī and caused to fall away from the holy life; in the past as well he was beguiled by that very devī and caused to lose the holy life."

The monks again addressed the Buddha: "Blessed One, did this truly happen before?"

The Buddha said: "It is so." Then he said to the monks: "In a time long past, there was a city called Vārāṇasī, in a kingdom called Kāśī. At that time, in the southern land of the kingdom of Avanti, there was one who had gone forth as a non-Buddhist renunciant, of the lineage of Kassapa — intelligent, widely learned, well versed in the classical scriptures, skilled in all the arts, with nothing he did not understand. That non-Buddhist renunciant assisted the king in governing the kingdom.

When the king of that land used various punishments to deal with thieves and criminals — such as cutting off hands and feet, slicing off ears and noses — causing great pain and suffering, the renunciant reflected: 'I have gone forth; why do I participate in such matters together with the king?' He then presented himself to the king and said: 'I beg Your Majesty to permit me to go forth.' The king replied: 'You have already gone forth; why do you ask to go forth again?'

He said: 'Your Majesty, if I now participate in these forms of punishment that torment sentient beings, how can I be called one who has gone forth?'

The king then asked: 'What path do you now wish to go forth into?'

He replied: 'Your Majesty, I wish to go forth and cultivate the way of the sages.'

The king said: 'Very well, as you wish.'

At that time, not far from the city of Vārāṇasī, there was a range of hundreds of mountain peaks, with streams flowing through them, ponds and lakes, and abundant flowers and fruits. He entered those mountains, built a hermitage, and cultivated practice according to non-Buddhist methods, attaining worldly jhāna and the five supernormal powers. In the fourth month, he ate various melons, and because the four elements were not in harmony, when he urinated, seminal fluid flowed out with it.

At that time a herd of deer was living together in groups, habitually moving in one another's company, and one of them, being thirsty and seeking water to drink, accidentally drank that urine, so that the impure matter entered its mouth and passed through its generative organ into the womb — the karmic fruition of sentient beings is beyond all reckoning — and from this the deer became pregnant. That deer regularly grazed on grass and drank water on the mountain slopes, and when the months were fulfilled and the day of birth arrived, it happened that the hermit-sage was out gathering fruit.

Because the birth was difficult, the deer cried out pitifully. The sage thought a wild beast was harming the deer and went to help, only to find that it had given birth to a baby boy.

Seeing this, the sage was filled with wonder and thought: "How can an animal give birth to a human being!" He entered meditative concentration and contemplated, and saw the cause — it was indeed his own child — and so he felt affection for the child. He wrapped the infant in his robe, took him home, and raised him, frequently bringing him to the mother deer so that she could nurse him. Gradually the child grew, and was given the name Ṛśyaśṛṅga. Because he had been born of a deer mother, his body was dappled like hers, and for this reason he was named Ṛśyaśṛṅga. That boy gradually grew up, and by the age of seven he knew how to show respect to his elders, was kind and filial, and regularly gathered fruit and carried water to offer to the sage.

At that time the sage thought to himself: "The most fearsome thing in all the world is none other than women." He then taught his son: "The most fearsome thing is none other than women; the ruin of governance and the corruption of virtue all come from them." Having given this teaching, he entered meditative concentration through his supernormal powers and passed away, as described in the following verses:

Then the hermit passed away. At that time, the young ascetic purely cultivated the holy life, attained the four meditative absorptions of the non-Buddhist path, developed the five superknowledges, obtained great supernatural power, and was able to move mountains, stop the flow of rivers, or touch the sun and moon.

At that time, Indra rode a white elephant on a journey through the world to observe who was filial to their parents, who made offerings to śramaṇas and brāhmaṇas, who gave gifts, kept the precepts, and cultivated the holy life. While Indra was thus observing, he suddenly caught sight of that young hermit ascetic, and inwardly thought: "If this young one were to seek to become Indra or Brahmā, he could attain either, so I must quickly bring about his ruin." As the verse says:

Next it is told concerning the gods: they have three kinds of drums used on three occasions. When the gods and the asuras go to battle, the first drum is beaten; when the flowers in the Kubīra garden bloom, the second drum is beaten; when the assembly of gods gathers in the Hall of Good Dharma to hear the teaching, the third drum is beaten.

At that time Indra beat the drum for the teaching of the Dharma, and countless hundreds of thousands of sons of heaven all assembled there. They asked Indra: "Is there something you wish to teach?" Indra said to them: "In the continent of Jambudvīpa there is a young hermit ascetic named Rocanī. He possesses great merit, and I wish to use skillful means to harm him." The countless sons of heaven who heard this were not pleased, and inwardly thought: "If that one is harmed, the gods will diminish while the assembly of asuras will increase." Yet among the gods there were some who reflected calmly: "One should not advocate either success or failure in this matter." And there were also those who rejoiced and praised the intention to bring ruin upon that hermit.

Then one son of heaven asked: "Who should go?" Suddenly someone replied: "That heavenly maiden over there should go."

At this time the heavenly maidens were strolling through the various gardens—some in the Garden of Joy, some in the Garden of Variegated Colors, some in the Deer Grove Garden. The heavenly maiden had to go to each of those places to call them back. Thereupon hundreds of thousands of heavenly maidens all assembled.

There was a heavenly maiden named Ālambu; because her hair was intermingled with four colors—blue, yellow, red, and white—she was called "Variegated Colors." Indra commanded this heavenly maiden to descend to Jambudvīpa to bring ruin upon the young ascetic Rocanī. But the heavenly maiden said to Indra: "From times past until now, I have many times brought ruin upon those cultivating the holy life, and because of this I have lost my supernatural powers.

I beseech the Heavenly Lord to send another heavenly maiden who is upright and beautiful and able to bring delight to people." At that time Indra recited a verse to exhort the heavenly maiden, to the effect: "The one who bears this mission must go and bring ruin upon Kośavindhu (the young hermit ascetic)," as spoken of in the Jātaka sūtra. And so the heavenly maiden went to bring ruin upon the young hermit ascetic.

The Buddha then said to the bhikkhus: "The young hermit ascetic Kośavindhu of that time was none other than the present Jhanānandī. And the heavenly maiden Ālambu is also the very same heavenly maiden of today. In a former life Nandī was once brought to ruin by her, and now, having become a bhikkhu, he has been harmed by her again."

Then the Blessed One said to the bhikkhus: "Any bhikkhu who engages in sexual intercourse even with an animal commits a Pārājika offense and is not permitted to live in community."

Furthermore, when the Buddha was residing in Rājagaha (as described in full above), there were bhikkhus who had completed their rains retreat in various places. When the retreat was finished, they went to Rājagaha to pay homage and visit the Blessed One. Each one chose a dwelling according to his preference—some staying in the Vipāla monastery, some in the White Mountain monastery, some in the Square Mountain monastery, some in the hermit's cave, some in the cave of Vulture Peak Mountain, some in the Debating Rock, some in the monastery in the Kubīra garden, some in the monastery in the Laṭṭhivana garden, some in the monastery in the Lion garden, some in the monastery in the Seven-Leaf garden, some in the Hot Springs monastery, some in the Canopy Cave, some in the Mango Cave,

some in the Tisiha Cave, some in the Monkey Park monastery.

When the visiting bhikkhus arrived at this Monkey Park monastery, they went to the resident bhikkhu of old acquaintance to exchange greetings and inquire after one another's welfare. When the greetings were done, the resident bhikkhu provided water for bathing, water for washing hands and feet, water for drinking for midday and evening, and showed them where their rooms were. In this way all the visiting bhikkhus had a place to rest.

At that time, on the summit of the mountain there was a female monkey who came down from the mountain, approached the resident bhikkhu, stood with her back toward him, and displayed the sign of wishing to engage in sexual intercourse. The resident bhikkhu scolded and drove her away. She then came before the other bhikkhus, stood with her back toward them, and likewise displayed the sign of wishing to engage in sexual intercourse.

At that time the visiting bhikkhus thought: "Wild animals are ordinarily timid and fearful—why is this creature not leaving even when driven away? There must be something concealed here. Who knows but that someone in this place has been using this female monkey for impure conduct." Thinking thus, the visiting bhikkhus said to the resident bhikkhu: "Venerable elder, we now wish to depart. You may take back the bedding." The resident bhikkhu said: "Venerables, this dwelling presently has good bedding, two meals a day, and is peaceful and comfortable. I hope the venerables will reconsider and stay here together." The visiting bhikkhus replied: "We will not stay." The resident bhikkhu earnestly invited them three times, but the bhikkhus still did not consent to his request and departed.

At that time, those among the visiting bhikkhus who had no suspicion in their hearts, once they left the dwelling, simply went on their way; but those visiting bhikkhus who had doubt in their hearts concealed themselves nearby to observe what would happen. When the resident bhikkhu saw that all the visiting bhikkhus had gone, he gathered up the bedding, put everything in order, washed his feet, and sat down to rest. Then the female monkey came down again from the mountain summit, approached the bhikkhu, and stood with her back toward him. Thereupon the resident bhikkhu engaged in unlawful conduct with that female monkey. The visiting bhikkhus, watching from a distance, said to one another: "What we suspected has now become plain to see."

On account of this, they went and reported the matter to the Blessed One: "Blessed One, in the Monkey Park, the resident bhikkhu has done such a reprehensible thing…"

The Buddha said: "Call that bhikkhu here."

When the bhikkhu arrived, the Buddha asked him: "Did you truly do this?"

He replied: "It is true, Blessed One."

The Buddha said to him: "Did you not know that I had laid down a rule forbidding sexual intercourse?"

He replied: "Blessed One, I knew that the Buddha had laid down the rule, but I thought it prohibited sexual intercourse with humans and non-humans, not with animals."

The Buddha said: "A bhikkhu who engages in sexual intercourse with an animal also incurs a Pārājika offense. Bhikkhus should know: there are three matters that constitute a Pārājika offense—namely, a bhikkhu engaging in sexual intercourse with a human being, with a non-human being, and with an animal. These are three matters."

Furthermore, when the Buddha was residing in Sāvatthī (as described in full above), at that time a bhikkhu, at the hour of alms-round, put on his robe, took his bowl, and entered the city to collect alms, going from house to house in order until he came to a certain house. There a woman called out to the bhikkhu: "Venerable, come in here and do such a thing with me (sexual intercourse)."

The bhikkhu replied: "The Blessed One has laid down a rule forbidding sexual intercourse." The woman then said: "I know that the ordinary way (the vaginal passage) cannot be used for sexual intercourse, but it is possible to do so through another passage (the anus or the mouth)."

And so that bhikkhu engaged in sexual intercourse with the woman through the other passage. After the act was done he became doubtful and went to the Blessed One to report the matter.

The Buddha said to him: "Did you not know that the Buddha had laid down a rule forbidding sexual intercourse?"

He replied: "Blessed One, I knew the Buddha had laid down the rule, but I thought it prohibited sexual intercourse through the ordinary passage, not through another passage."

The Buddha then said to that bhikkhu: "The other passage also constitutes a Pārājika offense."

In yet another case, the Buddha was likewise residing in Sāvatthī (as described in full above). At that time a bhikkhu, at the hour of alms-round, put on his robe, took his bowl, and entered the city, going from house to house in order until he came to a certain house.

At that time a young man from within the house called out to the bhikkhu and said: "Venerable, you may come in here, and we can do such a thing together (sexual intercourse)."

The bhikkhu replied: "The Blessed One has laid down a rule forbidding sexual intercourse."

The young man said: "I know the Buddha has laid down a rule prohibiting sexual intercourse with women—but I am a male."

Thus the monk yielded to his intention and acted accordingly. When the act was done, he became doubtful and remorseful, and went to report the matter in full to the Blessed One.

The Buddha said to him: "Did you not know that the Buddha has laid down a rule prohibiting sexual intercourse?"

The monk replied: "Blessed One, I knew that the Buddha had laid down such a rule, but I thought it prohibited sexual intercourse with women, not with men."

The Buddha said to that monk: "Engaging in sexual intercourse with a man also constitutes a Pārājika offense."

In another instance, when the Buddha was residing in the city of Śrāvastī (as described in full above), a certain monk, at the time for alms-round, put on his robe, took his bowl, and entered the city. Going from house to house for alms, he arrived at a certain house in which there lived a paṇḍaka (one who is neither male nor female), who called out to the monk and said: "Venerable sir, could you come in here and do such a thing with me?" The monk replied: "The Blessed One has laid down a rule prohibiting sexual intercourse." The person said: "I know the Buddha has laid down a rule prohibiting sexual intercourse with women and with men, but I am neither male nor female."

Thereupon the monk yielded to the intention of that person. But when the act was done, he became doubtful and remorseful, and went to report the matter in full to the Blessed One.

The Buddha then questioned that monk: "Did you not know that the Buddha has laid down a rule prohibiting sexual intercourse?"

The monk replied: "Blessed One, I knew that the Buddha had laid down such a rule, but I thought it prohibited sexual intercourse with women and with men, while this paṇḍaka is neither male nor female."

The Buddha instructed: "A monk who engages in sexual intercourse with a paṇḍaka also commits a Pārājika offense." And the Buddha further taught: "A monk who engages in sexual intercourse with any of the following three kinds of persons commits a Pārājika offense: with a man, with a woman, or with a paṇḍaka. These are the three kinds of persons."

Furthermore, when the Buddha was residing in the city of Vaiśālī (as described in full above), at that time a certain monk, at the hour for alms-round, put on his robe, took his bowl, and went into the villages within the city to seek alms. Going in order from house to house, he arrived at a certain house in which a woman called out to the monk and said: "Venerable sir, could you come in here and do such a thing with me?"

The monk replied: "The Blessed One has laid down a rule prohibiting sexual intercourse."

The woman said: "I know it is not permitted, but you could keep your robe on while I am unclothed."

Thereupon the monk yielded to her intention. When the act was done, he became doubtful and remorseful, and went to report the matter in full to the Blessed One. The Buddha then rebuked him: "Did you not know that the Buddha has laid down a rule prohibiting sexual intercourse?"

The monk replied: "Blessed One, I knew that the Buddha had laid down such a rule, but in this case I kept my robe on while she was unclothed."

The Buddha then said to that monk: "Whether one party is robed and the other unclothed, it still constitutes a Pārājika offense."

Furthermore, when the Buddha was residing in the city of Vaiśālī (as described in full above), at that time a certain monk, at the hour for alms-round, put on his robe, took his bowl, and went into the city to seek alms. Going in order from house to house, he arrived at a certain house in which a woman called out to him and said: "Venerable sir, could you come in here and do such a thing with me?"

The monk replied: "The Blessed One has laid down a rule prohibiting sexual intercourse."

The woman said: "I know, but you could be unclothed while I remain covered."

He then yielded to her intention. But after the act was done, he suddenly became doubtful and remorseful, and went to report the matter in full to the Blessed One.

The Buddha then rebuked him: "Did you not know that the Buddha has already laid down a rule prohibiting sexual intercourse?"

The monk replied: "Blessed One, I knew that the Buddha had laid down such a rule, but in this case she was covered while I was unclothed."

The Buddha taught: "Whether she is covered and you are unclothed, it still constitutes a Pārājika offense — even if the two organs (the male and female) merely touch each other by as little as a sesame seed, it constitutes a Pārājika offense."

Furthermore, when the Buddha was residing in the city of Śrāvastī (as described in full above), at that time a certain monk came from another region. This monk had a large and lengthy male organ, and he inserted it into his own anus to satisfy his sexual desire. When the act was done, he became doubtful and remorseful, and went to report the matter in full to the Blessed One.

The Buddha then rebuked him: "Did you not know that the Buddha has already laid down a rule prohibiting sexual intercourse?"

The monk replied: "Blessed One, I knew that the Buddha had laid down such a rule, but I thought it was prohibited only with regard to another person, not with regard to oneself."

The Buddha taught: "Engaging in sexual pleasure with oneself also constitutes a Pārājika offense."

Furthermore, when the Buddha was residing in the city of Śrāvastī (as described in full above), at that time a certain monk came from the South. Formerly he had been a dancer, and so his body and limbs were supple and flexible. At that time a powerful surge of sexual desire arose in him, and he inserted his male organ into his own mouth to engage in sexual pleasure. When the act was done, he became doubtful and remorseful, and went to report the matter in full to the Blessed One.

The Buddha then rebuked him: "Did you not know that the Buddha has laid down a rule prohibiting sexual intercourse?"

The monk replied: "Blessed One, I knew that the Buddha had laid down such a rule, but I thought it did not prohibit inserting one's own organ into one's own mouth."

The Buddha taught: "Inserting it into one's own mouth also constitutes a Pārājika offense. If a monk engages in sexual intercourse in any of the three orifices — the mouth, the urinary passage, and the anal passage — all of these constitute Pārājika offenses."

Furthermore, when the Buddha was residing in the city of Rājagṛha (as described in full above), at that time certain merchants had come from a distant northern land. They thought: "We have traveled from afar and arrived here safely, without encountering bandits or thieves; we should celebrate." They then arranged food and drink, invited musicians to perform, and made merry together.

At that time in the city of Rājagṛha there were also five hundred courtesans who had gathered in one place. The merchants sent a trusted man to speak to the most beautiful of the courtesans, saying: "Please come and make merry with us."

The courtesan replied: "I have already made a prior appointment with the king to stay in the palace this evening. If you had called upon me during the day, I could have come to you."

The merchants said angrily: "What wretched things do you receive when you go to the king? If you consent to come and make merry with us today, we will give you many precious treasures."

Enticed by greed for the treasures, the courtesan agreed to the merchants' proposal, then deceitfully dressed her most comely maidservant in her own guise and sent her to the king, instructing her: "When you go to the king, you must skillfully use whatever means necessary to resemble my appearance as closely as possible, so that the king will not know you are not me."

At that time the king had finished bathing, dressed himself in fine attire, and sat waiting for the courtesan, thinking of her with longing — when all at once she appeared. But from a distance the king looked and knew that this was the maidservant and not the courtesan, so he stopped her and rebuked her: "Who are you to come here?" The maidservant, frightened, truthfully reported to the king: "Merchants from a distant northern land came bearing treasures and presented many valuables to my mistress.

My mistress, seeing so many precious things, gave rise to greed, and sent me in her place to fulfill her prior promise, thinking Your Majesty would not know." Hearing the maidservant's words, the king flew into a rage and shouted: "You wretched servant girl, how dare you show such contempt and deceive me!" He then ordered his attendants to cut off the woman's female organ.

The passage concerning the merchants: seeing the messenger approaching from afar, they knew he had been sent by the king, and immediately fled. The messenger then seized the prostitute and cut away her female parts. When all the king's messengers had departed, the merchants returned to their former place, and seeing the prostitute in such a condition, each and every one was moved with compassion. They called for a skilled physician, offered a generous reward, and asked him to treat the prostitute's wounds. This physician was highly skilled, and so the wounds healed very quickly.

At that time, the Venerable Upāli, taking the occasion of the prostitute's situation, judged it the right moment and asked the Blessed One: "Blessed One, if someone cuts away and removes the female parts, and then a bhikkhu performs intercourse in that damaged place, does he incur a Pārājika offense?"

The Buddha said: "He incurs a Pārājika offense."

He asked again: "Blessed One, if the female parts are separated from the body, and a bhikkhu performs intercourse with those female parts, does he incur a Pārājika offense?"

The Buddha said: "He incurs a Sthūlātyaya offense."

He asked further: "Blessed One, if the female parts are reattached to the body but the wound has not yet healed, and a bhikkhu performs intercourse there, does he incur a Pārājika offense?"

The Buddha said: "He incurs a Pārājika offense."

Furthermore, when the Buddha was dwelling at Rājagṛha (the full account as above), at that time King Ajātaśatru had a son born to him, who was named Udāyibhadra. This boy's penis became infected; all manner of medicines were applied, yet it did not heal. Seeing the child tormented by pain from the wound, his wet nurse would regularly take the penis into her mouth; the warmth transmitted thereby reduced the pain.

She continued to hold it in her mouth regularly, and the penis, being in contact with her warmth, ejaculated. When the ejaculation occurred, the infectious matter passed out along with the seminal fluid. Through this means, the child gradually recovered from his illness and was entirely freed from suffering.

From that time onward, he regularly made use of oral intercourse, and over time it became a habit; consequently, he coerced other wet nurses into performing oral intercourse for him.

He had a wife, and she thought: "My husband has grown accustomed to this practice and will have no further need of me. What means must I employ to put a stop to such improper conduct?" Thereupon she wrapped her robe around her face, left her body naked, and went to her mother-in-law's quarters, where she paid obeisance and greeted her. The mother-in-law scolded her: "Have you gone mad? Why are you doing this?" She replied: "I have not gone mad. It is simply that the son of the great lady has abandoned the normal way and uses the mouth instead, and so I have covered my mouth." She then related the full account of the matter to her mother-in-law.

At that time, everyone within the palace whispered to one another, so that people outside came to know of it as well. As a result, many people imitated the practice of oral intercourse.

Learning of this, the brahmins and householders of Rājagṛha went together to the king and reported: "Great King, an evil custom is now spreading throughout the realm. How is it that the mouth, which is the place for eating and drinking, should be used for impure purposes?"

The king, hearing this report, considered it utterly unacceptable, and immediately issued a decree: "Henceforth, whoever commits this act, or instigates another to commit it, shall be severely punished."

At that time, the Venerable Upāli, judging it the right moment, asked the Blessed One: "Blessed One, if a bhikkhu performs oral intercourse with another bhikkhu, do they incur a Pārājika offense?"

The Buddha said: "Both incur a Pārājika offense."

The Venerable One again addressed the Buddha: "Blessed One, if a bhikkhu performs oral intercourse with a novice, do they incur a Pārājika offense?"

The Buddha said: "The bhikkhu incurs a Pārājika offense, while the novice is to be expelled."

He asked again: "Blessed One, if a bhikkhu performs oral intercourse with a layperson, what then?"

The Buddha said: "The bhikkhu incurs a Pārājika offense, while the layperson is dealt with according to the regulations of secular law."

He again addressed the Blessed One: "If a bhikkhu performs oral intercourse with a bhikkhunī, what then?"

The Buddha said: "Both incur a Pārājika offense."

The Venerable One further asked: "Blessed One, if a non-Buddhist renunciant performs oral intercourse with a bhikkhu, what then?"

The Buddha said: "The bhikkhu incurs a Pārājika offense, but as for the non-Buddhist renunciant, they are governed by their own regulations—what can one do about that!"

PART TWO: A CLEAR EXPOSITION OF THE FOUR PĀRĀJIKA RULES

(Concluding Section on the Precept Against Sexual Intercourse)

Furthermore, when the Buddha was dwelling at Śrāvastī, as stated above. At that time in the country of Ujjenī, there was a young man whose wife was of licentious character and had sexual relations with another man. The husband angrily rebuked her directly, but she continued as before; he wished to punish her severely, yet she still refused to desist. The husband lay in wait until the two of them were engaged in their liaison, then seized them both and brought them before the king, reporting:

—Great King, this woman is a wicked person who has fornicated with this man. I beseech Your Majesty to punish them severely as a deterrent for the future.

The king was greatly enraged and ordered the relevant official to cut off her hands and feet and then cast her into the charnel ground. The official immediately led her to the charnel ground, cut off her hands and feet, and left her lying face upward there.

At that time, a bhikkhu was passing through the charnel ground and saw the woman lying naked on the ground. Because he was not engaging in right reflection, a sensual thought arose in him, and he asked the woman to perform that act with him. She replied: "With my body in this condition, can such a thing still be done?"

The bhikkhu said: "It can be done." She consented, and so the two of them had intercourse. After it was over, the bhikkhu departed.

At that time, the woman's friends and relatives gathered together and went to the charnel ground to see whether she was dead or still alive.

They went together to the charnel ground and found her with all four limbs severed, lying face upward on the ground, with fresh traces of intercourse still visible upon her body. They were all angered and said to her:

—You are suffering such torment, and yet you still did that thing. How can a person be so utterly shameless?

The woman replied: "Someone came and violated me by force; it was not my fault."

They asked: "Who was it that violated you?" She replied: "It was a Śramaṇa of the Śākya clan."

Everyone was astonished and bewildered, and said to one another: "If a Śākyan śramaṇa will not refrain from such things with a woman who is mutilated like this, how much less with women who are physically whole. We must guard ourselves carefully and not allow them to come near our homes. These are depraved persons—what virtue do they have!"

That bhikkhu, afterward filled with remorse and doubt, reported the matter in full to the Blessed One. The Buddha said: "Bhikkhu, did you not hear me promulgate the precept prohibiting sexual intercourse?"

The bhikkhu replied: "I knew the Blessed One had promulgated the precept, but I assumed it applied to women of intact bodies—not to a woman with her hands and feet cut off."

The Buddha said: "If a woman has her left hand and right foot cut off, or her right hand and left foot cut off, and a bhikkhu performs intercourse with her, he incurs a Pārājika offense in all cases."

Furthermore, when the Buddha was at Rājagṛha, as stated above. A bhikkhu at Jetavana Monastery, having finished his meal, entered the Kaijian Forest to practice meditation. At that time, in the Kaijian Forest there was a woman who had fallen into a fit of madness; she lay asleep on the ground, and the wind had blown her garment aside, leaving her body exposed. At that moment, the bhikkhu did not engage in right reflection, a sensual mind arose in him, and he performed intercourse with her. When the act was done, he was immediately filled with remorse and doubt, and reported the matter in full to the Blessed One. The Buddha then said to the bhikkhu: "Did you not know that I had promulgated the precept prohibiting sexual intercourse?"

The bhikkhu replied: "I knew the Buddha had promulgated the precept, but this woman was mad and lying asleep."

The Buddha said: "Performing intercourse with a mad woman who is lying asleep also incurs a Pārājika offense."

Again, when the Buddha was residing in the city of Vaiśālī, as described in detail before, and so forth… At that time, a householder's wife had been staying at her parents' home for a long time, and her husband's family sent someone to inform her that she must return immediately. She prepared various foods to take along, but on the road she was struck by a poisonous wind and died.

In this city of Vaiśālī the climate was damp, and corpses could not be kept for many days. At that time, the relatives gathered together and said to one another that they must quickly bring the corpse to the burial ground, lest it putrefy and cause people to be repulsed. However, when they were conveying the corpse, a great storm of rain and wind arose, and so they set the corpse down in a place, covered it with grass, and decided to carry it off for cremation the following morning.

But that night the rain ceased and the sky cleared, with the moon shining brightly. At that time a certain bhikkhu who was wandering at leisure came to the burial ground. When he reached the place where the corpse lay, he smelled a fragrance emanating from the body of the newly deceased, and mistook her for a living person.

This bhikkhu did not reflect rightly; a mind of desire arose in him, and he proceeded to engage in sexual intercourse with the corpse. When the act was done he felt not yet satisfied, and so he carried the corpse back to his dwelling place and continued to engage in sexual intercourse throughout the night. At dawn he closed the door and went into the village to beg for alms.

Early that same morning, the relatives of this woman brought fragrant oil, firewood, and fire, intending to cremate her body, but when they arrived at the former place they found no corpse, nor did they find any traces of it having been eaten by birds or beasts. They searched everywhere but could not find her. They then opened the door of the bhikkhu's grass hut and found the corpse inside, with traces upon it of having just been violated.

Seeing this, they said to one another: "How strange! A recluse, a son of the Śākya — he does not even spare the dead, let alone the living! From this day forward we must be on our guard and not allow recluses to set foot in our homes.

These beings are depraved animals — what moral virtue do they possess whatsoever!"

Afterward the bhikkhu felt remorse and doubt, and reported the matter in full to the Blessed One. The Buddha instructed: "Bhikkhu! Did you not know that I have established a rule against engaging in sexual intercourse?"

The bhikkhu replied: "I knew that the Buddha had established such a rule, but that was a dead woman."

The Buddha instructed: "Engaging in sexual intercourse with a dead woman also constitutes a pārājika offence."

There are three cases in which a bhikkhu who engages in sexual intercourse commits a pārājika: namely, engaging in sexual intercourse with one who is awake, one who is asleep, and one who is dead.

At that time the Blessed One told all the bhikkhus residing in Vaiśālī to assemble together, and then, for the sake of ten benefits, he established a rule for the bhikkhus — even those who had already heard it were to hear it again:

"If a bhikkhu who has received the full ordination before the harmonious assembly of the Sangha, whose precepts are weak, does not relinquish the precepts, does not withdraw from the Sangha, and yet engages in sexual intercourse — even sexual intercourse with an animal — that bhikkhu commits a pārājika offence and may no longer live together with the community."

(Here ends the section on the causes and conditions of the pārājika.)

---

Explanation:

Bhikkhu: One who has received the full ordination, who has received the full ordination well, in accordance with the Dharma and not contrary to the Dharma, in harmony and not in disharmony, who is praiseworthy and not blameworthy, who is of the full twenty years of age and not less. That is a bhikkhu.

Having received the full ordination before the harmonious assembly of the Sangha: If a bhikkhu at the time of receiving the full ordination receives it well — that is, by one announcement and three proclamations of the kammavācā, without obstructing factors or impediments — and the Sangha is in harmony, not a separate assembly, with ten or more members of the Sangha present as preceptors. That is a bhikkhu who has received the full ordination before the harmonious assembly of the Sangha.

Not relinquishing the precepts: (In order to clarify the matter, first let us speak of "relinquishing the precepts.")

Relinquishing the precepts: When a bhikkhu is afflicted with sorrow and discontentment, wishing to abandon the reclusive life, no longer wishing to be a bhikkhu, no longer wishing to be a son of the Buddha, and says: "I wish to be a novice; I wish to be an adherent of another religion;

I wish to be a layperson and enjoy the five objects of sensual pleasure as before" — and then, addressing himself to a bhikkhu, a bhikkhunī, a sikkhāmānā, a sāmaṇera, a sāmaṇerī, an adherent of another religion, a renunciant, or a lay householder, he says: "I abandon the Buddha, I abandon the Dharma, I abandon the Sangha, I abandon the training, I abandon the recitation of the precepts, I abandon the common living, I abandon the common gain, I abandon the sūtras and śāstras, I abandon the bhikkhus, I abandon the reclusive life, I abandon the lineage of the Śākya.

I am not a bhikkhu, not a recluse, not of the Śākya lineage. I am a novice, I am an adherent of another religion, I am a layperson; henceforth I shall enjoy the five sensual pleasures as before." That is called relinquishing the precepts.

What is meant by abandoning the Buddha?

Abandoning the Buddha: abandoning the Perfectly Enlightened One, abandoning the Supremely Victorious One, abandoning the Omniscient One, abandoning the Teacher of all, abandoning the One who sees without omission, abandoning the father of Rāhula, abandoning the One whose body is like pure gold, abandoning the One of perfect radiance, abandoning the thirty-two major marks, abandoning the eighty minor marks. If one relinquishes each and every one of the epithets of the Buddha, it is in every case called abandoning the Buddha.

To abandon the Buddha in this way is called relinquishing the precepts. However, if one says that one abandons the Buddhas of the past or the future, it is not called relinquishing the precepts, though it incurs a thullaccaya offence. If one does not say one abandons the Buddhas of the past or future, but simply says directly that one abandons the Buddha, that is called relinquishing the precepts.

Or if one says: "I abandon the Pratyekabuddha," that is called relinquishing the precepts. In regard to the past and future, it is the same as in the case of abandoning the Buddha above. Moreover, all the disciples who have gone forth under the six teachers of other religions also claim to have a Buddha.

If a bhikkhu genuinely intends to abandon that buddha and says "I abandon the Buddha," it is not called relinquishing the precepts, though it incurs a thullaccaya offence. But if one says in jest: "I abandon the Buddha," one incurs a duṣkṛta offence. However, if one is mad and rambles incoherently, there is no offence.

What is meant by abandoning the Dharma?

The Dharma is that which does not belong to the three times; its characteristic is permanent abiding; it is unconditioned nirvāṇa, free from all afflictions, with all suffering extinguished forever and completely. If one says "I abandon that Dharma," that is relinquishing the precepts. But if one says one abandons the Dharma of the past or future, it is not called relinquishing the precepts, though it incurs a thullaccaya offence.

Yet if one does not say one abandons the Dharma of the past or future, but directly says one abandons the Dharma, that is relinquishing the precepts. All adherents of other religions also have a dharma. If a bhikkhu genuinely intends to abandon that dharma and says "I abandon that dharma," it is not called relinquishing the precepts, though it incurs a thullaccaya offence.

If one says jokingly that one abandons the Dharma, one incurs a duṣkṛta offence. But if one is mad and speaks incoherently, there is no offence.

What is meant by abandoning the Sangha?

The Sangha consists of the disciples of the Blessed One — those who are practicing toward the right, toward wisdom, toward the Dharma, toward conduct in accordance with the Dharma — namely, the four pairs and eight persons, those who have attained accomplishment in faith, accomplishment in precepts, accomplishment in learning, accomplishment in samādhi, accomplishment in virtue, accomplishment in liberation, and accomplishment in the knowledge and vision of liberation; those worthy of reverence, the unsurpassed field of merit.

If a bhikkhu says "I abandon the Sangha" in such terms, it is called relinquishing the precepts. But if one says "I abandon the Sangha of the past or future," it is not called relinquishing the precepts, though it incurs a thullaccaya offence. If one does not say "the Sangha of the past or future" but directly says "I abandon the Sangha," that is called relinquishing the precepts.

The same applies to the bhikkhunī Sangha as to the bhikkhu Sangha. If one says: "I abandon many bhikkhus," it is not called relinquishing the precepts, but incurs a thullaccaya offence. If one says: "I abandon many bhikkhus of the past or future," it is not called relinquishing the precepts, but incurs a duṣkṛta offence.

If one does not say one abandons many bhikkhus of the past or future, but directly says "I abandon many bhikkhus," it is also not called relinquishing the precepts, but incurs a thullaccaya offence. The same applies to many bhikkhunīs as to many bhikkhus. If one says: "I abandon one bhikkhu," it is not called relinquishing the precepts, but incurs a duṣkṛta offence.

If one says: "I abandon one bhikkhu of the past or future," it is not called relinquishing the precepts, but incurs a duṣkṛta offence to be repented by mental recollection. If one does not say "I abandon one bhikkhu of the past or future" but directly says "I abandon one bhikkhu," it is also not called relinquishing the precepts, but incurs a duṣkṛta offence. The same applies to one bhikkhunī as to one bhikkhu.

If one says: "I abandon my preceptor," that is called relinquishing the precepts. The distinctions are the same as in the case of abandoning the Sangha described above. If one says: "I abandon my teacher (ācārya)," it is not called relinquishing the precepts, but incurs a thullaccaya offence.

If one says: "I abandon my teacher of the past or future," it is not called relinquishing the precepts, but incurs a duṣkṛta offence. If one does not say one abandons the teacher of the past or future, but directly says one abandons the teacher, it is not called relinquishing the precepts, but incurs a thullaccaya offence. If one says jokingly that one abandons the teacher, one incurs a duṣkṛta offence.

If one is mad and speaks incoherently, there is no offence.

Heretics also call themselves the Sangha. If a bhikkhu truly wishes to renounce that Sangha and says: "I renounce the heretic Sangha," this is not called renouncing the precepts, but he commits an offense of Thullaccaya. If he says jokingly: "I renounce the Sangha," he commits an offense of Dukkata. If due to madness he speaks incoherently, there is no offense.

What is called renouncing the training?

The training consists of three kinds: the higher training in virtue (adhisīlasikkhā), the higher training in mind (adhicittasikkhā), and the higher training in wisdom (adhipaññāsikkhā).

The higher training in virtue: The Pātimokkha precepts, expounded in detail or in brief.

The higher training in mind: The nine levels of meditative absorption (samāpatti).

The higher training in wisdom: The Four Noble Truths.

These higher trainings in virtue, mind, and wisdom are all called the training. If a bhikkhu says: "I renounce that training," this is called renouncing the precepts, as in the case of renouncing the Buddha described above. In the world, each field has its own training, such as crafts, mathematics, technical arts, and so forth — all of these are called training.

If a bhikkhu truly wishes to renounce such a training and says: "I renounce that training," this is not called renouncing the precepts, but he commits an offense of Thullaccaya. Likewise, each sect of heretics has its own training. If a bhikkhu truly wishes to renounce that training and pretends to say: "I renounce the training of the heretics," this is not called renouncing the precepts, but he commits an offense of Thullaccaya.

If he says jokingly: "I renounce the training," he commits an offense of Dukkata. If due to madness he speaks incoherently, there is no offense.

What is called renouncing the recitation of the precepts?

The recitation of the precepts occurs in three circumstances: either on the fourteenth day, or on the fifteenth day, or at an intermediate Uposatha.

The fourteenth day: In winter, the third and seventh Uposatha; in spring, the third and seventh Uposatha; in summer, the third and seventh Uposatha. Thus within one year there are six Uposatha observances on the fourteenth day. The remaining eighteen Uposatha observances fall on the fifteenth day, making a total of twenty-four Uposatha observances, which are called the fourteenth-day Uposatha, the fifteenth-day Uposatha, and the intermediate Uposatha.

When bhikkhus are performing the Uposatha, if the Sangha is not in harmony and therefore cannot perform the Uposatha, and a bhikkhu announces: "Wait until the Sangha is in harmony to perform the Uposatha," the Sangha commits no offense. If no bhikkhu makes such an announcement, the Sangha commits an offense of Dukkata. If on the fifteenth day the Sangha is still not in harmony, the Uposatha must be performed on the following day.

If the following day they are also not in harmony, then from the second day up to the twelfth day the Uposatha must be performed. If on the twelfth day they are still not in harmony, the Uposatha must be performed on the thirteenth day. If that Uposatha period has only fourteen days, then on the thirteenth day the intermediate Uposatha may not be held; it must be combined with the fourteenth-day Uposatha and performed all at once.

That Uposatha day is also called the intermediate Uposatha, and it is also called the formal Uposatha day. If the month is a full month of thirty days, then on the thirteenth day an intermediate Uposatha may be held when the Sangha is in harmony. If the Sangha is not in harmony, the Uposatha may not be held on the fourteenth day but must be deferred to the fifteenth day and performed all at once.

That Uposatha observance is called both the intermediate Uposatha and the formal Uposatha. Why so? — Because the Uposatha may not be held on two consecutive days; it must be held with one day in between. This is called the intermediate Uposatha.

If the Uposatha is due on the fourteenth day, it should not be postponed to the fifteenth; conversely, if it is due on the fifteenth, it may not be held on the fourteenth. However, if there is a legitimate reason, the Uposatha may be performed accordingly. Whether on the fourteenth day, the fifteenth day, or as an intermediate Uposatha — all of these are called the recitation of the precepts.

If one says: "I renounce that recitation of the precepts," this is called renouncing the precepts, as in the case of renouncing the Buddha described above.

Other heretic sects also have their own recitation of precepts. If a bhikkhu truly wishes to renounce that recitation and pretends to say: "I renounce the recitation of the heretics' precepts," this is not called renouncing the precepts, but he commits an offense of Thullaccaya. If he says jokingly: "I renounce the recitation of the precepts," he commits an offense of Dukkata. If due to madness he speaks incoherently, there is no offense.

What is called renouncing communion?

Communion is of two kinds: first, pure communion; second, quasi-communion.

1. Pure communion: When the Sangha is entirely pure and performs the Uposatha together, this is called pure communion.

2. Quasi-communion: When one who is not pure makes a pretense of purity and participates in the Uposatha together with those who are pure, this is called quasi-communion. Both pure communion and quasi-communion are called communion. If one says: "I renounce communion," this is called renouncing the precepts, as in the case of renouncing the Buddha described above.

Heretics also have their own communion. If a bhikkhu truly wishes to renounce that communion and pretends to say: "I renounce that communion," this is not called renouncing the precepts, but he commits an offense of Thullaccaya. If he says jokingly: "I renounce communion," he commits an offense of Dukkata. If due to madness he speaks incoherently and says: "I renounce communion," there is no offense.

What is called renouncing common benefits?

Common benefits are of two kinds: first, Dhamma benefits; second, material benefits of robes and food.

1. Dhamma benefits: Receiving recitation and asking questions.

2. Material benefits of robes and food: Receiving the same offering together.

These Dhamma benefits and material benefits of robes and food are collectively called common benefits. If a bhikkhu says: "I renounce these benefits," this is called renouncing the precepts. Otherwise, as in the case of renouncing the Buddha, this has been explained above. If one says: "I renounce the Dhamma benefits," this is renouncing the precepts; but if one only says: "I renounce the material benefits of robes and food," this is not called renouncing the precepts, though he commits an offense of Thullaccaya. If one says: "I renounce the material benefits of robes and food of the past and future," he commits an offense of Dukkata.

Heretics also have common benefits. If a bhikkhu truly wishes to renounce those common benefits and pretends to say: "I renounce those common benefits," this is not called renouncing the precepts, but he commits an offense of Thullaccaya. If he says jokingly: "I renounce common benefits," he commits an offense of Dukkata. If due to madness he speaks incoherently and says: "I renounce common benefits," there is no offense.

What is called renouncing the scriptures?

The scriptures consist of nine categories. If a bhikkhu says: "I renounce these scriptures," this is called renouncing the precepts. If one says: "I renounce the scriptures of the past and future," this is not called renouncing the precepts, but he commits an offense of Thullaccaya. If one sets the Buddha's teachings to verse and recites them in song, then says: "I renounce the Buddha's teachings within those recitations," this is called renouncing the precepts.

Heretics also have their own scriptures. If a bhikkhu truly wishes to renounce those scriptures and says: "I renounce their scriptures," this is not called renouncing the precepts, but he commits an offense of Thullaccaya. If he says jokingly: "I renounce the scriptures," this is not called renouncing the precepts, but he commits an offense of Dukkata. If due to mental derangement he speaks incoherently and says: "I renounce the scriptures," there is no offense.

Furthermore, if a bhikkhu says: "I renounce the Buddha, the Buddha renounces me; I depart from the Buddha, the Buddha departs from me; I am far from the Buddha, the Buddha is far from me; I am weary of the Buddha, the Buddha is weary of me; I cease with the Buddha, the Buddha ceases with me…" — all such statements are called renouncing the precepts. Or likewise, renouncing the scriptures — all such cases are considered either renouncing the precepts or not renouncing the precepts.

If one speaks out of anger or on impulse, or speaks to oneself, or speaks indistinctly, or speaks in the course of an argument, or speaks in private imagination, or speaks to someone who does not understand, or speaks to someone who is asleep, or speaks to someone who is mad, or speaks to someone who is distressed, or speaks to a child, or speaks to a non-human being, or speaks to an animal, and so forth — speaking a relinquishment of the precepts in such circumstances is not called renouncing the precepts.

Weak precepts: A person thinks: "I had better renounce the Buddha, the Dhamma, the Sangha, and also the scriptures." He further thinks: "I should become a novice, a layman, or a heretic." This person harbors such thoughts in mind and utters them with his mouth, but has not yet resolved to declare it to another person — this is called weak precepts. If this person speaks aloud about the weakness of his precepts, each and every utterance constitutes an offense of Thullaccaya.

Or that person thinks in his mind and says with his mouth: "I had better renounce the Buddha…" up to saying: "I had better return to the lay life as before," and again says: "It is best that I renounce the Buddha…" up to saying: "It is best that I return to the lay life" — this is called weak precepts. If he speaks aloud about the weakness of his precepts, each and every utterance constitutes an offense of Thullaccaya.

This is called weak precepts.

Sexual intercourse: Engaging in sexual intercourse with a living female at three places (the vagina, the anus, and the mouth), and feeling pleasure at the beginning, in the middle, and at the end — this is called sexual intercourse. If a monk whose precepts are weak engages in sexual intercourse, he commits the offense of Pārājika and is not permitted to live together with the Sangha. If a monk engages in sexual intercourse with a woman, whether living or dead, at the three places as stated above, and feels pleasure at the beginning, in the middle, and at the end, he commits the offense of Pārājika.

Or if he engages in sexual intercourse with a female non-human being or a female animal under the same circumstances, he likewise commits the same offense and is not permitted to live together with the Sangha. If a monk engages in sexual intercourse with a male human being, whether living or dead, a male non-human being, whether living or dead, or a male animal, whether living or dead, at two places (the anus and the mouth), and feels pleasure at the beginning, in the middle, and at the end, he commits the offense of Pārājika and is not permitted to live with the Sangha.

If a monk engages in sexual intercourse with a paṇḍaka (one of indeterminate sex), whether human, non-human, or animal, living or dead, at two places, during the three phases, and feels pleasure, he commits the offense of Pārājika. If a monk engages in sexual intercourse with a body ranging from that of an elephant or horse down to that of a small chicken, he commits the offense of Thullaccaya. If … with a body ranging from that of a small elephant down to that of a large chicken, he commits the offense of Pārājika.

Therefore it is said: "even engaging in sexual intercourse with an animal constitutes the offense of Pārājika."

Pārājika: When one's wisdom and understanding fall away and decline with respect to the true Dharma, and one fails to attain the fruits of the path — this is called Pārājika. Thus, with regard to such knowledges as positional knowledge, equanimous knowledge, knowledge of others' minds, knowledge of the path of suffering, arising, cessation, and the way, knowledge of exhaustion, and knowledge of non-arising — all fall away and decline, and one fails to attain the fruits of the path; this is called Pārājika.

Pārājika also means: One falls away and declines with respect to Nirvana, and fails to realize it — this is called Pārājika.

Pārājika also means: One falls away and declines with respect to the holy life, and fails to attain the fruits of the path — this is called Pārājika.

Pārājika also means: One refuses to confess and repent offenses that have been committed — this is therefore called Pārājika.

If a monk looks upon women with a defiled mind, he commits the offense of Dukkaṭa, to be repented by mental acknowledgment. If his eyes see them or his ears hear their voices, he commits the offense of Dukkaṭa. But if both parties, being naked, come into bodily contact with each other, he commits the offense of Thullaccaya.

If the male organ enters the female organ even to the extent of a sesame seed's depth, he commits the offense of Pārājika. If the male organ is large and, though inserted, remains only at the outer edge of the female organ, he commits the offense of Thullaccaya. There are certain beings who have only one passage, used both for eating and drinking and for excretion; if a monk engages in sexual intercourse with such beings, whether living or dead, and feels pleasure during the three phases of beginning, middle, and end, he commits the offense of Pārājika.

If the body of a female is cut lengthwise into two portions and a monk engages in sexual intercourse with each portion separately, he commits the offense of Thullaccaya. If the portions are bound together again into one and he then engages in sexual intercourse, he commits the offense of Pārājika. If the body of a female is cut into three portions — upper, middle, and lower — and a monk engages in sexual intercourse with the upper and lower portions, he commits the offense of Pārājika.

If he engages in sexual intercourse with the middle portion, he commits the offense of Thullaccaya. If a monk engages in sexual intercourse with the body of a female that is bruised and bloated, he commits the offense of Pārājika. If that body has already decomposed, he commits the offense of Thullaccaya.

If the body is still intact but has dried out from exposure, he commits the offense of Thullaccaya. But if oil or water is applied to moisten it and restore it to an intact condition, and he then engages in sexual intercourse, he commits the offense of Pārājika. If the body is moistened but then falls apart, and he engages in sexual intercourse, he commits the offense of Thullaccaya.

If he engages in sexual intercourse with joints of bones still connected and full of blood, he commits the offense of Dukkaṭa. If he engages in sexual intercourse with dry bones, he commits the offense of Dukkaṭa. If he engages in sexual intercourse with a wooden or stone figure of a woman, or with a drawn image, he commits the offense of Dukkaṭa.

If a monk neither declares that he is returning his precepts nor declares that he is not returning them, or, due to weakness of precepts, neither declares that he is returning them nor declares that he is not returning them, and then becomes a layperson — he shall be dealt with according to the Dharma in proportion to the offense committed. The same applies if he becomes a member of another religious sect.

When engaging in sexual intercourse, if one party is naked and the other is clothed, or if both are naked — if the male organ enters the female organ to even the depth of a sesame seed, he commits the offense of Pārājika.

If a monk has not returned his precepts, or due to weakness of precepts has not informed anyone, and then dresses in lay clothing and commits an offense, he shall be sentenced according to the nature of the offense.

If a monk forcibly violates a bhikkhunī, the monk commits the offense of Pārājika. If the bhikkhunī feels pleasure, she also commits the offense of Pārājika. If a bhikkhunī forcibly violates a monk, the bhikkhunī commits the offense of Pārājika. If the monk feels pleasure, he also commits the offense of Pārājika. If a monk engages in sexual intercourse with another monk, both commit the offense of Pārājika. If a monk engages in sexual intercourse with a novice (sāmaṇera), the monk commits the offense of Pārājika, and the novice must be expelled. If a monk engages in sexual intercourse with a layperson, the monk commits the offense of Pārājika, but the layperson does not incur an offense. The same applies with regard to members of other religious sects.

If a monk engages in sexual intercourse with three classes of beings — humans, non-humans, and animals — with three types of sex — female, male, and paṇḍaka — at three places — the mouth, the urinary passage, and the anal passage — and in three conditions — while awake, while asleep, or with a corpse — he commits the offense of Pārājika in all such cases. If a monk is asleep, in a state of madness, or absorbed in meditation and a woman comes and forces intercourse upon him, and the monk becomes aware of it and feels pleasure during the three phases of beginning, middle, or end, he commits the offense of Pārājika.

If a monk is asleep or absorbed in meditation and a woman comes and forces intercourse upon him, and the monk becomes immediately aware of it but does not feel pleasure at the beginning, yet feels pleasure in the middle and at the end, he commits the offense of Pārājika. Even if the monk does not feel pleasure at the beginning or in the middle, but feels pleasure at the end, he commits the offense of Pārājika. On the other hand, if throughout all three phases — beginning, middle, and end — he feels no pleasure whatsoever, there is no offense.

What is meant by feeling pleasure?

What is meant by not feeling pleasure? — Pleasure means: like a hungry person who receives fine and delicious food, for that person considers the food to be the highest pleasure. Or like a thirsty person who receives nourishing drink, for that person considers the drink to be the greatest pleasure. Sensual pleasure (the delight of carnal desire) is likewise.

Not feeling pleasure means: like a person who is clean but has the carcasses of dead bodies bound around his neck, or like one whose abscess is being lanced, or one whose body is being burned with a hot iron rod — not feeling pleasure is like this.

If a monk engages in sexual intercourse under any of the following circumstances — whether by purchasing it, by renting, by receiving it as a favor, by receiving it through acquaintance, by obtaining it through jest, or by obtaining it through a challenge — he commits the offense of Pārājika in all such cases. If, due to a mind deranged by madness, he had no awareness of what occurred, there is no offense.

Therefore it is said: If a monk who has received the full ordination before a harmonious Sangha, without returning his precepts, without weakness of precepts, without having withdrawn from the Sangha, engages in sexual intercourse — even with an animal — that monk commits the offense of Pārājika and is not permitted to live together with the Sangha.

(The explanation of the First Precept ends here.)

At that time the Blessed One was residing in the city of Vesālī. After his meal, he sat facing east; when the shadow had passed the mid-point of a person's height, on the twelfth day of the fifth month of winter, six years after his Enlightenment, he established this precept on account of the Elder Yasa, son of Kālandaka. Whatever the Buddha has established must be followed and observed in accordance with it. This is called conformity with the Dharma.

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: THE TRIPIṬAKA MASTER BUDDHABHADRA OF INDIA

TOGETHER WITH THE ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH