Lzh Mg Bu Vb Ss 1Masturbation

– MAHĀSĀṂGHIKA VINAYA

– SAṂGHĀVAŚEṢA RULES

1. RULE: INTENTIONAL EMISSION OF SEMEN

At that time, the Buddha was dwelling at the city of Śrāvastī — the full account as given above. At that time, there was a bhikkhu named Śrīyabha residing at Śrāvastī, a man of faith who had left home and gone forth. When the time for almsround arrived, he put on his robe, took up his bowl, and entered the city to collect alms.

Because he had not skillfully restrained his body, speech, and mind, and kept his faculties unguarded, he had just entered a certain house and already received sufficient food, then went on to a second house. At that second house, there was a woman who was sitting alone with her upper garment undone. Having seen this, the bhikkhu returned to his dwelling place.

He kept recalling that woman's body; his mind became agitated and troubled, grief arose and he fell ill, his complexion becoming wan and haggard. At that time the bhikkhus asked Śrīyabha: "Why is your complexion so wan and haggard? Why are you sorrowful and joyless?

Do you need milk, oil, rock sugar, or medicine of any kind?" He replied: "There is no need; it will pass on its own."

The bhikkhunīs, the upāsakas, and the upāsikās came to inquire after him, and he said the same to each of them. When he rested at midday and arose, his mind was filled with longing and his male organ became erect; he then rubbed it with his hand, and immediately emitted semen. After the emission, he felt at ease and his sorrow was dispelled. He then thought: "This method is truly excellent — it can remove this affliction without in any way harming the renunciant life of pure practice, nor the receiving of alms and the offerings of donors."

The Blessed One, for the sake of five beneficial purposes, made a round of inspection through the monks' quarters once every five days. Those five beneficial purposes were:

1. To observe whether the śrāvaka disciples were entangled in conditioned affairs.

2. To observe whether they were engaged in worldly conversation.

3. To observe whether they were given over to sleep and rest to the detriment of their practice.

4. To observe whether any bhikkhu was ill.

5. So that young bhikkhus newly gone forth, upon seeing the dignified and composed bearing of the Tathāgata, might give rise to a mind of joy.

It was for these five reasons that the Tathāgata made a round of inspection through the quarters once every five days.

At that time, the Elder Śrīyabha arose from his midday rest and went to the room behind to urinate, and his male organ was in a state of erection. The Blessed One, fearing that the bhikkhu would be startled and ashamed, cleared his throat to make his presence known. When Śrīyabha saw the Blessed One, he quickly put on his robe, followed after him, paid homage to the Blessed One, and stood in attendance.

At that time, the Blessed One asked Śrīyabha: "Previously you were ill, your complexion was wan — by what cause and condition have you now recovered?"

He then reported to the Buddha: "Blessed One, I was born in the city of Śrāvastī. Having faith, I left home and went forth. My relatives and acquaintances provided me with robes, bedding, and medicines, lacking nothing.

One day I put on my robe, took up my bowl, and entered the city to collect alms. Going to a certain house, I saw a woman sitting with her upper garment undone. After seeing this I returned to the monastery; desire gnawed at me, I felt joyless, and my body fell ill, so I had no wish to eat or drink.

At that time, bhikkhus, bhikkhunīs, upāsakas, and upāsikās came to visit and console me; all wished to give me medicine, but I told them there was no need. One day I arose from my midday rest and found my male organ erect. I masturbated with my hand, and semen was immediately emitted.

After the emission I slept peacefully and the illness entirely ceased. I then thought: 'This method is very good — it can remove this affliction without harming the renunciant life, and without harm to receiving the alms and offerings of donors.' Blessed One, it was for this reason that I recovered, my body became at ease, and the pure life became easy to maintain."

The Buddha said: "O foolish one, this is truly not permissible. What is not the pure life you call the pure life; what is not ease you call ease. O foolish one! Why do you use that very hand to receive what people offer in charity, and then use that same hand to masturbate and emit semen? Have you not heard me, by countless skillful means, censure thoughts of desire and praise the abandonment of desire? Now you have committed an evil and unwholesome deed. This is contrary to the Dharma, contrary to the Vinaya — it is not what I teach, and it cannot be used to nourish and develop wholesome states."

Thereupon the Buddha directed all the bhikkhus dwelling at Śrāvastī to assemble — even those who had already heard it were to hear it again — and for the sake of ten benefits he established the following rule for the bhikkhus:

—If a bhikkhu intentionally causes the emission of semen, he commits a Saṃghāvaśeṣa.

Furthermore, when the Buddha was dwelling at Śrāvastī — the full account as above — the Elder Śrīyabha regularly committed offenses of Saṃghāvaśeṣa, or of Pācittiya, or of Pratideśanīya, or offenses of transgressing the Vinaya requiring confession. The bhikkhus, seeing that the Elder regularly committed such offenses requiring confession, said to him: "Elder, the Blessed One has already established the distinctions among offenses — why do you persist in treating them lightly and transgressing them in this way?" Śrīyabha replied: "Venerable elders, I commit offenses requiring confession without growing weary of it — what hardship is it to you to receive my confession?"

The bhikkhus then reported the matter in full to the Blessed One. The Buddha immediately ordered Śrīyabha to be summoned. When he arrived, the Buddha asked: "Do you regularly commit offenses of Saṃghāvaśeṣa and the rest, and tell the bhikkhus: 'I confess my offenses without growing weary — what hardship is it to you to receive my confession?' Is this true?" He replied: "It is true, Blessed One."

The Buddha then said to Śrīyabha: "This is an evil thing. From this day forward, whoever commits an offense of Saṃghāvaśeṣa must perform the Mānatta for six days and six nights in the midst of the community of bhikkhus. After performing the Mānatta, the rehabilitation must be carried out before a community of twenty bhikkhus."

Furthermore, when the Buddha was dwelling at Śrāvastī — the full account as above — Śrīyabha regularly committed offenses of Saṃghāvaśeṣa and then thought: "The Blessed One has established the rule that one who commits an offense of Saṃghāvaśeṣa must perform the Mānatta for six days and six nights. After performing the Mānatta, the rehabilitation must be carried out before twenty bhikkhus. Now if I commit a Saṃghāvaśeṣa and no one knows, I need not perform the six-day-six-night Mānatta; and if I do not perform the six-day-six-night Mānatta, I need not carry out the rehabilitation before twenty bhikkhus. I should therefore conceal it."

But after concealing it, doubt and remorse arose within him and he thought secretly: "I am a person of no virtue — I act in great violation of the rule. How is it that a good man of faith who has gone forth, knowing that the Buddha has established the rules, deliberately transgresses them and then conceals the transgression? Even if those who live the pure life do not know, the gods, who can know the minds of others — could they not know? And even if the gods did not know — could the Blessed One not know?" Then he went to the bhikkhus and said: "Grant me the Parivāsa." The bhikkhus asked: "Why do you request the Parivāsa?"

He replied: "I have committed an offense of Saṃghāvaśeṣa." The bhikkhus asked: "How long has it been since you committed it?"

He replied: "Such-and-such a length of time."

They further asked: "Why did you not speak of it to others right away?"

He replied: "Because of shame, I did not speak of it immediately. But then I thought: 'The Blessed One has established the rule that one who commits a Saṃghāvaśeṣa must perform the Mānatta for six days and six nights,' and so forth — until I thought: 'Even if the gods did not know, could the Blessed One not know?' For this reason I now speak to the elders."

The bhikkhus then reported this matter in full to the Blessed One. The Buddha said: "Summon Śrīyabha." When he arrived, the Buddha asked him in full about all the above matters: "Is this truly so?" He replied: "It is truly so, Blessed One."

The Buddha said: "O foolish one! This is an evil thing. Having transgressed the precepts, you had no sense of shame or remorse."

Thereupon the Blessed One spoke these verses:

The Buddha then said to the bhikkhus:

—From this day forward, whoever commits an offense of Saṃghāvaśeṣa and conceals it must be made to undergo the Parivāsa. After completing the Parivāsa, they must be made to perform the six-day-six-night Mānatta. After performing the Mānatta, the rehabilitation must be granted before twenty bhikkhus. If the rehabilitation is performed with even one person fewer than twenty bhikkhus, that bhikkhu is not absolved of the offense, and the remaining bhikkhus are subject to censure.

Again, when the Buddha was dwelling at the city of Śrāvastī, as described in detail above, at that time two monks who were still in training and two who were still ordinary persons had nocturnal emissions while dreaming. They all thought: "The Blessed One has laid down a rule: whoever intentionally causes an emission of semen commits a Saṅghāvaśeṣa offense. Have we now perhaps committed a Saṅghāvaśeṣa offense? We should report this matter in full to the Venerable Śāriputra. Śāriputra will then inquire of the Blessed One, and whatever the Buddha teaches, we shall follow." Thereupon the monks went to the Venerable Śāriputra and presented the whole matter to him. Śāriputra then led the monks to the presence of the Blessed One.

The Venerable Śāriputra then addressed the Buddha: "Blessed One, these four monks had nocturnal emissions while dreaming and immediately gave rise to doubt, thinking: 'The Blessed One has laid down a rule—have we perhaps committed a Saṅghāvaśeṣa offense?' Therefore I have come to report this to the Blessed One. Blessed One, how does this matter stand?" The Buddha then said to Śāriputra: "Dreams are by nature illusory and unreal.

If dreams were real, then those who cultivate the pure conduct in my teaching would have no one who could attain liberation. Śāriputra, because all dreams are unreal, those who cultivate the pure conduct in my teaching are able to sever the root of suffering." The Buddha then commanded all the monks dwelling at Śrāvastī to assemble together—even those who had already heard the rule were to hear it again—and for ten benefits he laid down the following precept for the monks:

— If a monk intentionally causes an emission of semen, he commits a Saṅghāvaśeṣa offense, except in a dream.

Explanation

Intentionally: Deliberately seeking the means to do so.

Emission of semen: The discharge of impure matter.

Except in a dream: The Blessed One declares: emission of semen while dreaming incurs no offense.

Saṅghāvaśeṣa: Saṅgha refers to the four Pārājika offenses (?); vaśeṣa refers to the remaining offense for which a formal act of the Saṅgha (karma) must be carried out as penalty, and therefore it is called Saṅghāvaśeṣa. Furthermore, because such an offense must be confessed and repented before the Saṅgha, it is likewise called Saṅghāvaśeṣa.

Dreams: There are five kinds:

These are the five kinds of dreams. But what is a true dream?

A true dream: This refers to the five dreams that the Tathāgata saw when he was still a bodhisattva—exactly as they were, without any discrepancy. This is called a true dream.

An untrue dream: When one sees a dream while asleep, but upon waking it proves unreal. This is called an untrue dream.

An indistinct dream: A dream in which one cannot remember the beginning, middle, or end. This is called an indistinct dream.

A dream within a dream: When one dreams and then, while still within the same dream, recounts that dream to another person. This is called a dream within a dream.

First thinking of something, then dreaming of it afterward: When during the day one thinks of something and then at night dreams of that same thing. This is called first thinking and then dreaming.

Now, concerning the five causes by which sexual desire arises: the eyes see a beautiful form, giving rise to attachment and fondness, and one then thinks of sexual intercourse. Likewise, the ear, nose, tongue, and body—through first entertaining thoughts of union with a woman, and then through continuous rumination—give rise to a mind of sexual desire. These are called the five causes by which sexual desire arises.

Furthermore, there are five causes by which the male organ becomes erect: it becomes erect through a mind of desire; it becomes erect during defecation; it becomes erect during urination; it becomes erect due to a wind ailment; or it becomes erect due to contact by a non-human being. These are called the five causes by which the male organ becomes erect.

Masturbation leading to emission of semen involves three circumstances: out of a mind of sexual desire, out of a desire to obtain semen, or out of a desire for pleasure. Or one may think: "For a long time there has been no release, and so illness has arisen," or because one wishes to obtain release, or out of playfulness, or by way of experimentation, or because one has never done it before and wishes to try, or one masturbates oneself to emission. This is called masturbation to emission. Semen may be of various colors: the color of fresh milk, the color of sour milk, the color of frozen milk, the color of oil, or the color green, yellow, red, or white. If any of these issues forth, a Saṅghāvaśeṣa offense is committed.

When sexual desire arises in the mind causing the male organ to become erect, as though emission were about to occur, but if one does not masturbate, semen does not issue forth—this is due to a fault of the mind. If sexual desire arises and the male organ seems about to emit, and one then masturbates but semen does not issue forth, a Sthūlātyaya offense is committed. If sexual desire arises and the male organ seems about to emit, and one then masturbates and semen does issue forth, a Saṅghāvaśeṣa offense is committed.

If sexual desire arises in the mind, but the male organ does not seem about to emit and one does not intentionally masturbate so that semen does not issue forth, there is no offense. When defecating, urinating, or when the male organ becomes erect due to a wind ailment or due to contact by a non-human being, the same principle applies in each case.

If sexual desire arises in the mind and one then imagines emission from the male organ and intentionally masturbates, and semen is about to issue forth but does not actually issue forth, a Sthūlātyaya offense is committed.

If sexual desire arises in the mind and one imagines emission from the male organ, but does not masturbate so that semen does not issue forth, the mind is to be reproached.

If sexual desire arises in the mind, but one does not imagine emission from the male organ, and then masturbates but semen does not issue forth, the mind is also to be reproached.

If sexual desire arises in the mind, but one does not imagine emission from the male organ, and does not intentionally masturbate, yet semen issues forth, the mind is also to be reproached.

If sexual desire arises in the mind, one then thinks of emission, and masturbates so that semen issues forth, a Saṅghāvaśeṣa offense is committed. The same applies even in the case of contact by a non-human being, and so forth.

Cases of emission may involve the whole body, a part of the body, or an object that comes into contact with the body.

The whole body: The entire body shakes, thereby creating the conditions for emission, and semen issues forth—a Saṅghāvaśeṣa offense is committed.

A part of the body: Using the hand, the heel, the upper arm, or the elbow to create the conditions for emission—a Saṅghāvaśeṣa offense is committed.

An object in contact with the body: This encompasses the elements of earth, water, fire, and wind.

The earth element: Such as a bed, a blanket, a wall, a hollow tree, a bamboo tube, and so forth—if one uses such solid objects to press against the male organ in order to cause emission, and semen issues forth, a Saṅghāvaśeṣa offense is committed.

The water element: Using a stream of flowing water directed against the male organ, or immersing the male organ in milk, oil, or other moist substances in water, intending to cause emission, and semen issues forth—a Saṅghāvaśeṣa offense is committed.

The fire element: Placing the male organ in a warm location, pressing a warm object against the male organ, directing it toward a flame, or toward sunlight, intending to cause emission, and semen issues forth—a Saṅghāvaśeṣa offense is committed.

The wind element: Using the mouth to blow, using a fan, or using a cloth to wave, making contact with the male organ with the intention of causing emission, and semen issues forth—a Saṅghāvaśeṣa offense is committed.

If a monk instructs another person, "Please masturbate me so that I emit," and semen issues forth, a Saṅghāvaśeṣa offense is committed.

Or if he says to another, "You need not wait for me to ask—you already know what to do." Thereupon that person assists by masturbating him and semen issues forth—a Saṅghāvaśeṣa offense is committed.

If a monk in a secluded place sees animals copulating, and upon seeing this sexual desire arises in his mind and he then emits semen, he must reproach his own mind. But if out of a desire for pleasure he purposely seeks out and follows animals copulating, intending that semen issue forth, and it does—a Saṅghāvaśeṣa offense is committed.

If another person forcibly masturbates a monk causing emission, the monk must reproach his own mind. But if out of a desire for pleasure the monk goes to that person and asks them to assist by masturbating him, and semen issues forth—a Saṅghāvaśeṣa offense is committed.

If a monk enters a village and sees men and women engaging in sexual pleasure, and upon seeing this sexual desire arises in his mind and semen issues forth, he must reproach his own mind. But if out of a desire for pleasure he follows after in order to watch and thereby causes emission, a Saṅghāvaśeṣa offense is committed.

If a monk sees workers constructing a building for a courtesan and thinks to himself, "That place is clearly intended for sexual activity and nothing else," and on account of this sexual desire arises in his mind and semen issues forth, he must reproach his own mind. But if out of a desire for amusement he intentionally goes to watch, thereby causing emission, a Saṅghāvaśeṣa offense is committed.

If a bhikkhu sees a woman bathing naked, and upon seeing her lust arises in his mind and he emits semen, he must reproach himself. But if out of desire for pleasure he intentionally goes to look, thereby causing emission of semen, he commits a Saṅghādisesa offense. Or if he sees a naked man… it is likewise.

If a bhikkhu is walking along a road and lust arises in his mind, and he then emits semen, he must reproach his own mind. But if while walking he deliberately creates conditions to cause emission of semen, and semen is emitted, he commits a Saṅghādisesa offense… Whether walking, standing, sitting, or lying down… it is likewise. If semen is emitted while anointing oneself with oil for bathing, he must reproach his own mind. But if he deliberately contrives to anoint himself with oil for bathing in order to cause emission of semen, and semen is emitted, he commits a Saṅghādisesa offense.

Therefore the Blessed One said:

—If a bhikkhu intentionally masturbates and emits semen, he commits a Saṅghādisesa offense, except in a dream.

(End of the first Saṅghādisesa rule.)

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHĀBHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Meaning verified by: Thích Đỗng Minh