Lzh Mg Bu Vb Ss 2Physical Contact

– MAHĀSĀṂGHIKA VINAYA

– SAṂGHĀVAŚEṢA RULES

2. RULE: PHYSICAL CONTACT WITH A WOMAN.

When the Buddha was dwelling at Rājagṛha, in the Kalandaka Bamboo Grove, as described at length above. At that time, the bhikṣuṇī Utpalavarṇā had a novice disciple named Jī Lí. The bhikṣuṇī Utpalavarṇā sent the novice Jī Lí to bring a robe to Udāyin.

At that moment, Udāyin was mending a robe in front of his room. Jī Lí prostrated at Udāyin's feet, then stood to one side and said to him: "My teacher Utpalavarṇā has sent me to bring this robe to the Elder." Udāyin replied: "Good; bring it and place it inside the room." Thereupon Udāyin followed behind her and went into the room, and taking the opportunity he embraced her and fondled her for a while to his satisfaction, then let her go.

Jī Lí returned to her teacher with tears streaming down her face. Utpalavarṇā asked: "Why are you crying?" She replied: "The Elder Udāyin followed me into the room, embraced me, played with me, and treated me most shamefully." Utpalavarṇā said: "Do not cry any more; I will report this to the Buddha so that Udāyin may be punished."

Again, when the Buddha was dwelling at Śrāvastī, as described at length above… At the time for almsround, the Elder Udāyin put on his robe, took his bowl, and entered the city going in order on his almsround. He entered a certain house and saw a woman pounding beans. He seized her by the hair, pulled her toward him, embraced her, and played with her to his pleasure for a moment, then let her go. That woman immediately rebuked him: "This Udāyin is a lawless, unwholesome man. Does he take my home for a brothel? I will report this matter to the bhikṣus." Udāyin said: "Report it or not, as you wish," and walked away.

Again, when the Buddha was dwelling at Śrāvastī, as described at length above. At the time for the almsround, Udāyin put on his robe, took his bowl, and entered the city going in order on his almsround. When he entered a certain house, he saw a pregnant woman who, weary from pounding rice, had sat down on the mortar to rest.

Seeing this, Udāyin kicked the mortar with his foot; the mortar moved, causing her to fall sprawling on the ground with her body exposed. Udāyin then helped her up, saying: "Please stand up, madam; I have already seen." At that, she said in anger: "Śramaṇa, son of the Śākyas! That is no way to apologize.

It would be better for you to strike me dead with a pestle than for me to encounter you alone in a deserted place like this. I will report this matter to the bhikṣus." Udāyin said: "Report it or not, as you wish," and walked away.

Again, when the Buddha was dwelling at Śrāvastī, as described at length above. At that time, the Elder Udāyin was on duty guarding the rooms. It happened that a brahmin acquaintance brought his wife to visit Udāyin. This woman was very virtuous and refined. The husband said to Udāyin: "Please open the rooms so that this woman may see them." Udāyin said: "Even if you had not asked, I would have wished to show her the rooms; all the more so since you have requested it." He then led the woman upstairs and showed her the rooms with their carved decorations and beautiful ornamental images, and on the floor a model made of mung beans. Then, reaching a secluded spot, he pulled her to him and embraced her tightly.

The woman thought: "This Udāyin surely intends to do such-and-such." However, after amusing himself, he released her and went to speak with the brahmin: "I have finished showing her everything." The brahmin said: "Good; then please show her the other rooms." At that moment, because Udāyin had not engaged in intercourse with the woman, she became angry and said: "What is the point of looking at rooms? He is a renunciant eunuch of poor merit — he embraced and fondled my body and yet nothing came of it." At that, the brahmin said to Udāyin: "You are my good acquaintance, yet you have behaved improperly, unworthy of friendship!

On level ground a mound has suddenly appeared! In the water fire has suddenly arisen." He then seized Udāyin by the throat and dragged him away. Udāyin said: "Brahmin, release me; do not cause me to have my head broken in an instant." The brahmin said: "I will not release you.

You have betrayed my trust."

The bhikṣus heard the quarreling, came out to see, and said to the brahmin: "Enough, enough — please release Udāyin." The brahmin said: "I absolutely will not release him; he must be brought before the Blessed One."

At that moment, the Buddha saw this and said to the brahmin: "Release Udāyin." The brahmin then addressed the Buddha: "Blessed One, I will not release him now; I must clearly state his offense before I release him."

At that moment, Udāyin exerted all his strength to struggle free and immediately fled. Then the brahmin reported the entire matter with all its circumstances in full to the Blessed One.

At that time, the Blessed One accordingly taught the Dharma to the brahmin, causing him to obtain benefit, to become joyful, his anger to be extinguished, and to attain the pure eye of the Dharma. The brahmin then took his leave and prepared to depart. The Buddha said: "You should know when it is time to do what must be done." Then the brahmin prostrated at the Buddha's feet, circumambulated to the right three times, and departed.

Shortly after the brahmin had left, the Buddha instructed the bhikṣus to summon Udāyin. When Udāyin arrived, the Buddha questioned him in detail about what had occurred: "Did this truly happen as described?" He replied: "It truly did, Blessed One." The Buddha said: "Udāyin, that was a bad deed." Thereupon the bhikṣus addressed the Buddha: "Blessed One, Udāyin has not committed only one bad deed as on this occasion; previously, at Rājagṛha, in the Kalandaka Bamboo Grove, he also committed a bad deed.

That was when the bhikṣuṇī Utpalavarṇā sent the novice Jī Lí to bring a robe to Udāyin, and Udāyin embraced her in his arms, played with her to his satisfaction, and then released her." The Buddha then asked Udāyin: "Did this truly happen?" He replied: "It truly did, Blessed One." The Buddha said: "That was a bad deed."

Then another bhikṣu addressed the Buddha:

— Blessed One, it was not only that one bad deed; while dwelling at Śrāvastī he also committed a bad deed. That was when, at the time for the almsround, Udāyin put on his robe, took his bowl, and entered the city going in order on his almsround. He entered a certain house, and seeing a woman inside who was pounding beans, Udāyin seized her by the hair, pulled her about, played with her, harassed her, and then released her. The Buddha then asked Udāyin: "Did this truly happen?" He replied: "It truly did, Blessed One." The Buddha said: "That was a bad deed."

Then yet another bhikṣu said:

— Blessed One, it was not only that one bad deed either. While the Blessed One was dwelling at Śrāvastī, at the time for the almsround, Udāyin put on his robe, took his bowl, and entered the city on his almsround. When he arrived at a certain house, he saw a pregnant woman who, weary from pounding rice, was sitting on the mortar to rest. Udāyin kicked the mortar with his heel, causing her to fall sprawling on the ground with her body exposed. He then stood and gazed his fill before departing. The Buddha then asked: "Udāyin, did you truly do this?"

He replied: "I truly did, Blessed One." The Buddha asked: "Why did you do this?"

He replied: "Blessed One, because I had never seen a pregnant woman before and wished to observe."

The Buddha rebuked him: "You fool! It would be better to look at latrines than to look at a pregnant woman. Have I not on many occasions, using various means, censured sensual thoughts and praised the abandonment of sensual desire? Why did you commit such a bad and unwholesome deed? This is contrary to the Dharma, contrary to the Vinaya, contrary to my teaching, and cannot be used to nourish wholesome states."

The bhikṣus then addressed the Buddha:

— Blessed One, why was it that Udāyin, having been seized by the throat by that brahmin, was able to escape through the gracious blessing of the Blessed One?

The Buddha said to the bhikṣus: "Udāyin was not only rescued by me today; in the past he was also seized and escaped only through my intervention."

The bhikṣus then asked the Buddha: "Has this happened before?" The Buddha said: "It has. In the past, on Mount Gandhamādana, there dwelt a sage in seclusion. Not far from that mountain there was a pond. In the pond lived a turtle, which had left the pond in search of food. Having eaten, it turned to face the sun, opened its mouth, and fell asleep. At that time, a monkey from Gandhamādana came down to the pond to drink water. Having drunk, it came up onto the bank and immediately caught sight of the turtle lying there with its mouth open and asleep. Seeing this, the monkey was moved by lustful desire and inserted its penis into the turtle's mouth. The turtle suddenly woke up and clamped its mouth shut, drawing all six of its limbs into its shell, as the following verse describes:

At that moment, the Tortoise clamped tightly onto the monkey's penis, intending to drag him underwater. The monkey was seized with terror and thought: "If I go into the water, I will surely die — there is no doubt about it." But the Tortoise was weak, and the two creatures struggled against each other, gradually being pulled toward the edge of the bank.

At that point, the Tortoise was lying on its back, and the monkey embraced it with both arms, reflecting and saying: "Is there anyone who can help me escape this calamity?" Since the monkey knew the dwelling place of the sage, he thought: "He will save me," and so, holding the Tortoise, he made his way toward that place. The sage saw them from afar and thought: "How extraordinary! What trick is this monkey trying to play now?" He then spoke to the monkey in jest: "Brahmin! What precious thing fills the bowl you are bringing here? What joyful news brings you to seek me out?"

At that point, the monkey recited a verse:

"I, a foolish monkey,

Without cause provoked another.

O Wise One, please save me —

My life is nearly forfeit.

Today, O Brahmin,

If you do not rescue me,

In a moment my treasure is severed,

And I return to the forest in misery."

At that, the sage replied with a verse:

"If I deliver you

And send you back to the mountain forest,

I fear the monkey's nature

Will remain: old habits die not."

Then the sage spoke to those present about the tale of former times:

"O Tortoise, in a former age

You bore the name Kāśyapa.

The monkey of the past

Was named Kauṇḍinya.

He once performed an act of lewdness —

Now is the time to sever it.

Let Kāśyapa release Kauṇḍinya

And send him back to the mountain forest."

At that point, the Buddha said to the monks: "The sage of that time was none other than myself; the Tortoise was the Brahmin, and the monkey of that time was Udāyin. In former times, as a beast, he was saved by me, and now likewise through me he has been liberated."

The monks then addressed the Buddha: "Blessed One! Why did Udāyin, toward the novice nun Jīlā, who was like his own daughter, give rise to lustful thoughts?" The Buddha said to the monks: "Not only today did Udāyin give rise to lustful thoughts toward Jīlā, who was like his own daughter — in a past age as well, he had already given rise to lustful thoughts toward her." The monks then addressed the Buddha: "Blessed One! Did that truly happen?"

The Buddha replied: "It is so! In a past age there was a Brahmin of the Tuṅgacū clan who lived by farming. He took a virtuous and beautiful wife; the two were deeply devoted to one another, and they had a daughter equally upright and lovely.

Because the clan name was Tuṅgacū, he named his daughter Tuṅgacū. When she came of age, families of Brahmin standing sent matchmakers to request her hand in marriage. At that time, she asked her mother: "Who are these guests who have come?" The mother replied: "They have come to ask for your hand in marriage." The girl then said to her mother: "I do not wish to marry; I only wish to cultivate the holy life." Her mother said: "That is not permissible!

The way of sons and daughters is to take husbands and wives." The girl said again: "If you love me, please do not give me away in marriage to anyone." Because the parents loved their daughter so deeply, they could not bear to go against her wishes, and so they agreed: "Very well." At that time, their relatives and acquaintances all found it remarkable, wondering to themselves: "Why should a girl so upright and beautiful be resolved to cultivate the holy life?" And so everyone held her in affectionate regard.

While the Brahmin was out in the fields plowing, his wife would regularly bring food to him. But one day the wife was occupied with other matters and sent Tuṅgacū to carry the meal out to her father in the fields. At that time, the Brahmin, failing to engage in right reflection, gave rise to lustful thoughts, longing for his wife to come so that he could enjoy pleasure with her.

When he saw someone approaching with food, he left his plow and went to meet them. Overcome and deluded by desire, he could not restrain himself, and he fondled his own daughter in a manner that should not have been done. At that moment, Tuṅgacū stood still with tears streaming down her face.

Then the Brahmin suddenly came to his senses and thought: "This Tuṅgacū has always disliked sensual pleasure, and everyone praises her — yet when I fondled her she did not cry out at all. It seems as though she may have desired it," and he recited a verse:

"Now I have fondled you,

And you bow your head and sigh.

It seems you do not wish

To enjoy pleasure with me.

You have long cultivated the holy life

And all people revere you —

Yet now you seem to soften,

As though harboring a worldly thought."

At that point, Tuṅgacū replied to her father's words with a verse:

"Encountering a terrible danger,

I took refuge in my dear father.

Now the very root of my refuge

Has become the source of my distress.

But in so intimate a bond,

To whom can I make complaint?

It is as though in deep water

Fire has suddenly arisen —

At the very root that shelters,

Now terror is born.

Where there was no fear, fear arises;

At the place of return, calamity is met.

May the divine spirits of the forest trees

Bear witness to this unlawful act.

The debt of birth and nurture unfulfilled,

In a single morning turned to shame —

The earth does not open wide,

Where then can I flee and hide?"

When the Brahmin heard his daughter recite this verse, his heart was filled with shame, and he immediately turned and left.

The Buddha said to the monks: "The Brahmin of that time was none other than Udāyin of today. The wife of the Brahmin at that time is now the bhikkhunī Utpalavarṇā; and the Tuṅgacū of former times is now the novice nun Jīlā. In the past, he had already given rise to lustful thoughts toward this girl, and so now they have arisen again."

Then the Buddha commanded all the monks residing in the city of Śrāvastī to assemble together, and for the sake of ten benefits he promulgated the precept for the monks — one which all must hear, even those who have heard it before:

— If a monk, his mind overcome by lustful desire, rubs against the body of a woman, or grasps her hand, or grasps the tips of her hair, or makes contact with other parts of her body in order to seek pleasant sensation, he commits a Saṅghāvaśeṣa offense.

Explanation

Monk: As explained above.

Lustful desire: That is, having a defiled mind.

Mind overcome: The mind of the past has ceased and changed — this is called "overcome." However, the change occurs only within these factors: the faculties, the powers, the factors of awakening, and the noble path.

Mind: That is, mental consciousness.

Woman: Such as a mother, an elder sister, a younger sister — whether related or unrelated, whether older or younger, whether lay or ordained.

Grasping the hand: Whether grasping the palm, or grasping the wrist, or even grasping a single finger — this is called grasping the hand.

Edge: There are 8 types:

If one grasps these 8 types of edges, including the hair, one commits 8 Saṅghāvaśeṣa offenses. Apart from the hair, if one grasps the remaining 7 types of edges, one commits 7 Sthūlātyaya offenses.

Bodily contact: The two bodies come into contact with each other.

Other parts: The various parts of the body, excluding the hair.

Fondling: Stroking in either direction throughout.

Seeking pleasant sensation: While stroking in either direction, a pleasant sensation arises in the body.

Saṅghāvaśeṣa: As explained above. Likewise, if a monk with a defiled mind pulls a woman's hair, or lifts it up, or presses it down, or pulls it toward him, or pushes it away, or embraces her, or kisses her, or shoves her, or strikes her — all of these constitute a Saṅghāvaśeṣa offense.

If a monk intends to grasp one person but happens to touch another, or intends to grasp another but happens to touch this person; or intends to make contact with this person and makes contact with this person, or intends to make contact with others and makes contact with others — including pulling, fondling — he commits a Saṅghāvaśeṣa offense. If in his mind he conceives the person to be a woman, but the person is in fact a paṇḍaka, and he then grasps the hair, or pulls, or fondles — the monk commits a Sthūlātyaya offense.

If in the monk's mind he conceives the person to be a paṇḍaka, but the person is in fact a woman, and he then pulls or fondles — he commits a Saṅghāvaśeṣa offense.

If in the monk's mind he conceives the person to be a woman, and the person is indeed a woman, and he then pulls or fondles — he commits a Saṅghāvaśeṣa offense.

If in the monk's mind he conceives the person to be a paṇḍaka, and the person is indeed a paṇḍaka, and he then pulls or fondles — he commits a Sthūlātyaya offense.

If in the monk's mind he conceives the person to be a woman, but the person is in fact a man, and he then pulls or fondles — he commits a Duṣkṛta offense.

If in the monk's mind he conceives the person to be a man, but the person is in fact a woman, and he then pulls or fondles — he commits a Saṅghāvaśeṣa offense.

If in the monk's mind he conceives the person to be a man, and the person is indeed a man, and he then pulls or fondles — he commits a Duṣkṛta offense. With regard to a paṇḍaka, the case is the same as with a man.

If a monk, having given rise to lustful desire, pursues a woman, and that woman flees into a group of women, and the monk enters therein and pulls that woman out — he commits a Saṅghāvaśeṣa offense.

Or if one arises with a mind of sensual desire and touches any of those women, one commits an offense of Saṅghādisesa in accordance with each act of contact.

But if there is no contact, one commits an offense of Thullaccaya.

If a bhikkhu, having arisen with a mind of sensual desire, pursues and chases a woman, and that woman flees into a group of paṇḍakas, and the bhikkhu enters therein and drags the woman out, he commits an offense of Saṅghādisesa.

If a bhikkhu, having arisen with a mind of sensual desire, makes contact with paṇḍakas, he commits an offense of Thullaccaya in accordance with each act of contact.

But if there is no contact, he commits an offense of Dukkaṭa.

If a bhikkhu, having arisen with a mind of sensual desire, pursues and chases a woman, and that woman flees into a group of men, and the bhikkhu enters therein and drags the woman away, he commits an offense of Saṅghādisesa.

If a bhikkhu, having arisen with a mind of sensual desire, makes contact with men, he commits an offense of Dukkaṭa in accordance with each act of contact. If there is no contact, he commits an offense of Dukkaṭa to be confessed mentally.

If a bhikkhu, having arisen with a mind of sensual desire, pursues and chases a paṇḍaka, and that paṇḍaka flees into a group of paṇḍakas, and the bhikkhu enters therein and drags that paṇḍaka away, he commits an offense of Thullaccaya.

If a bhikkhu, having a mind of sensual desire, makes contact with other paṇḍakas, he commits an offense of Thullaccaya in accordance with each act of contact.

But if there is no contact, he commits an offense of Dukkaṭa.

If a bhikkhu, having arisen with a mind of sensual desire, pursues and chases a paṇḍaka, and that paṇḍaka flees into a group of women, and the bhikkhu enters therein and drags that paṇḍaka away, he commits an offense of Thullaccaya.

If a bhikkhu, having a mind of sensual desire, makes contact with other women, he commits an offense of Saṅghādisesa in accordance with each act of contact.

But if there is no contact, he commits an offense of Thullaccaya.

If a bhikkhu, having arisen with a mind of sensual desire, pursues and chases a paṇḍaka, and that paṇḍaka flees into a group of men, and the bhikkhu enters therein and drags that paṇḍaka away, he commits an offense of Thullaccaya.

If one, having a mind of sensual desire, makes contact with other men, he commits an offense of Dukkaṭa in accordance with each act of contact.

But if there is no contact, he commits an offense of Dukkaṭa to be confessed mentally.

If a bhikkhu, having arisen with a mind of sensual desire, pursues and chases a man, and that man flees into a group of men, and the bhikkhu enters therein and drags that man away, he commits an offense of Dukkaṭa.

If one, having a mind of sensual desire, makes contact with other men, he commits an offense of Dukkaṭa in accordance with each act of contact.

But if there is no contact, he commits an offense of Dukkaṭa to be confessed mentally.

If a bhikkhu, having arisen with a mind of sensual desire, pursues and chases a man, and that man flees into a group of women, and the bhikkhu enters therein and drags that man away, he commits an offense of Dukkaṭa.

If one, having a mind of sensual desire, makes contact with other women, he commits an offense of Saṅghādisesa.

But if there is no contact, he commits an offense of Thullaccaya.

If a bhikkhu, having arisen with a mind of sensual desire, pursues and chases a man, and that man flees into a group of paṇḍakas, and the bhikkhu enters therein and drags that man away, he commits an offense of Dukkaṭa.

If one, having a mind of sensual desire, makes contact with other paṇḍakas, he commits an offense of Thullaccaya in accordance with each act of contact.

But if there is no contact, he commits an offense of Dukkaṭa.

If a bhikkhu, having arisen with a mind of sensual desire, touches many women in a single act of contact, he commits an offense of Saṅghādisesa.

But if he touches each one separately, each act of contact constitutes one offense of Saṅghādisesa.

If a bhikkhu is seated and a woman comes to pay homage at his feet, and the bhikkhu arises with a mind of sensual desire, he must stand up straight with composure and say to that woman: "Pay homage from a little further away."

But because that woman is devout, she continues to pay homage at his feet. At that moment, the bhikkhu must bite his tongue and press his lips together to endure the pain, and must not allow himself to experience the pleasantness of the woman's touch.

If a woman comes to a bhikkhu to request water, the bhikkhu should instruct the water-keeper to give it to her, and must not pour water directly into the woman's hands himself; rather, he should fill a bucket and hand it over. If there is no bucket, he should have a lay attendant (a lay resident of the monastery) give it to her. If there is no lay attendant, the bhikkhu must place a cup of water on a bed or chair and say: "Take that water and drink." If a bhikkhu sits together with a woman on the same bed, this is a breach of proper conduct. If a mind of sensual desire arises, he commits an offense of Dukkaṭa. If, moreover, he intentionally causes the bed to shake, even without direct contact, he commits an offense of Thullaccaya.

The same applies to eating from the same bowl or dish, or lying together on the same bed.

If a bhikkhu lies together with a woman on the same bed and they come into contact with one another, he commits an offense of Saṅghādisesa.

If a bhikkhu is sitting while a woman is lying down, or a woman is sitting while the bhikkhu is lying down, each instance of contact—whether while sitting or while lying—constitutes one offense of Saṅghādisesa.

If a bhikkhu, knowing the rules yet acting deceitfully, embraces a woman and sits or lies together with her throughout the entire night without moving, he commits one offense of Saṅghādisesa.

If a bhikkhu strings garlands together with a woman, this is a breach of proper conduct. But if a defiled mind arises, he commits an offense of Dukkaṭa.

If, with a mind of sensual desire, he causes the garland to shake, even without direct contact, he commits an offense of Thullaccaya.

If a bhikkhu stands together with a woman on a plank placed over the mouth of a well in order to draw water, this is a breach of proper conduct.

If a mind of sensual desire arises, he commits an offense of Dukkaṭa.

If, with a mind of sensual desire, he causes the plank to shake, he commits an offense of Thullaccaya.

But if there is no shaking, there is no offense. Or if another man is present there, there is likewise no offense.

If a bhikkhu draws water together with a woman using a single rope, this is a breach of proper conduct. If, in the meantime, a mind of sensual desire arises, he commits an offense of Dukkaṭa. Or if, out of sensual desire, he causes the rope to shake, he commits an offense of Thullaccaya.

If a bhikkhu is drawing water from a well together with a woman, and when the bhikkhu is lowering his bucket, the woman also wishes to lower her bucket, the bhikkhu must say: "Please wait, sister; let me draw mine up first, and then you may lower yours."

If the well-curb is thin and liable to shake, and the bhikkhu draws water at the same time as the woman, this is a breach of proper conduct. If, in the meantime, a mind of sensual desire arises, he commits an offense of Dukkaṭa.

And if, out of sensual desire, he causes the well-curb to shake, he commits an offense of Thullaccaya.

But if the well-curb does not shake, there is no offense. Or if a lay attendant is present between them, there is likewise no offense.

If a bhikkhu enters a village and goes to the house of a faithful upāsaka, and at that time the upāsaka and upāsikā say: "We wish to spend a night at the monastery to make offerings to the Buddha, and we ask the venerable one to lend us the necessary articles"—and the bhikkhu replies: "Very well"—then afterward, if the bhikkhu, together with the woman, lifts a pillar to plant it in the ground, this is a breach of proper conduct. If a mind of sensual desire arises, he commits an offense of Dukkaṭa.

Or if, out of sensual desire, he causes the pillar to shake, he commits an offense of Thullaccaya.

If a bhikkhu, together with a woman, spreads out offerings such as bamboo, wood, or leather, each holding one end, this is a breach of proper conduct. If, in the meantime, a mind of sensual desire arises, he commits an offense of Dukkaṭa.

If, out of sensual desire, he causes the bamboo, wood, or leather to shake, he commits an offense of Thullaccaya. Furthermore, if a bhikkhu, together with a woman, holds one end and spreads out such things as curtains, decorative cloth, brocade, images, or even garlands of flowers, this is a breach of proper conduct. If, in the meantime, a mind of sensual desire arises, he commits an offense of Dukkaṭa.

Or if, out of sensual desire, he causes those objects to shake, he commits an offense of Thullaccaya.

If a bhikkhu, together with a woman, lifts up a jar of rock sugar, this is a breach of proper conduct. If, in the meantime, a mind of sensual desire arises, he commits an offense of Dukkaṭa.

Or if, out of sensual desire, he causes that jar to shake, he commits an offense of Thullaccaya. The same applies to all other heavy objects as well.

If a bhikkhu, together with a woman, arranges flowers—the woman holding the vase while the bhikkhu inserts the flowers, or the bhikkhu holding the vase while the woman inserts the flowers—both cases are breaches of proper conduct. If, in the meantime, a mind of sensual desire arises, he commits an offense of Dukkaṭa. Or if, out of sensual desire, he causes the vase to shake, he commits an offense of Thullaccaya.

If a bhikkhu listens to the Dharma being taught throughout the night together with women, he should have them sit outside the wall. If the Dharma hall is spacious and all must sit together, a piece of wood must be used to separate them.

After hearing the Dharma, if a bhikkhu receives offerings such as blankets, robes, jewels, and the like intended for distribution, and while consecrating these items he holds them together with a woman, this is a transgression of proper conduct. If at that time he harbors lustful thoughts, he commits the offense of Viet Ty Ni. If out of lustful intent he causes those items to move, he commits the offense of Thau Lan Gia.

In the early morning, if a bhikkhu and a woman are preparing food and drink, including salt, and the bhikkhu holds the bowl while the woman places salt into it, or the woman holds the bowl while the bhikkhu places salt into it, both are transgressions of proper conduct. If at that time the bhikkhu harbors lustful thoughts, he commits the offense of Viet Ty Ni. If out of lustful intent he causes the bowl to move, he commits the offense of Thau Lan Gia.

If the bhikkhu places the bowl on a table and the woman puts salt into it, there is no offense.

If a woman wishes to carry a heavy load but cannot lift it onto her shoulder and asks the bhikkhu to help her, the bhikkhu should not assist her directly. If there are other men or women nearby, the bhikkhu should ask them to help her. If there is no one at all, the bhikkhu should place the load on an elevated surface and instruct the woman to come and take it up herself.

If a bhikkhu walks together with a woman on ground that can be caused to shake, this is a transgression of proper conduct. If at that time the bhikkhu harbors lustful thoughts, he commits the offense of Viet Ty Ni.

If out of lustful intent he causes the ground to shake, he commits the offense of Thau Lan Gia.

If a bhikkhu rides together with a woman in the same vehicle or the same boat, this is a transgression of proper conduct. If at that time the bhikkhu harbors lustful thoughts, he commits the offense of Viet Ty Ni.

If out of lustful intent he causes the vehicle to move, he commits the offense of Thau Lan Gia.

But if the vehicle does not move, there is no offense. Or if there is another man between them, there is no offense.

When alighting from the vehicle, if the bhikkhu sees a woman also alighting, he should stop and wait until the woman has finished alighting before he himself alights. But if the exit is wide and there is no movement, there is no offense. Or if there is another man between them, there is no offense.

If a bhikkhu walks together with a woman on the same long plank, this is a transgression of proper conduct. If at that time the bhikkhu harbors lustful thoughts, he commits the offense of Viet Ty Ni.

If out of lustful intent he causes the plank to move, he commits the offense of Thau Lan Gia. But if the plank does not move, or if there is a man between them, there is no offense.

If a bhikkhu wades through water together with a woman and walks closely behind her, splashing water upon her, this is a transgression of proper conduct. If at that time the bhikkhu harbors lustful thoughts, he commits the offense of Viet Ty Ni.

If out of lustful intent he causes water to splash upon the woman, he commits the offense of Thau Lan Gia.

If a bhikkhu travels on the same boat as a woman, the bhikkhu must stand in the place where men stand. But if there is only one place, the bhikkhu must stand there with right mindfulness. If with some other intent he makes bodily contact with them, he commits the offense of Saṅghādisesa.

If the boat capsizes and a woman drifts toward the bhikkhu, if the bhikkhu imagines her to be a clod of earth and lifts her out of the water, there is no offense. But if he harbors lustful thoughts, he commits the offense of Saṅghādisesa.

If a bhikkhu is walking along a riverbank and a woman falls into the river, crying out and calling upon the bhikkhu to save her life, if the bhikkhu imagines her to be a clod of earth and pulls her up, there is no offense. Or if he extends a bamboo branch, a piece of wood, or a rope for her to grasp so that she may be pulled up, there is no offense. Or if the bhikkhu says, "I know you are suffering, but this has been determined by your fate," there is no offense.

If the woman hastily grabs hold of the bhikkhu, the bhikkhu must stand still with right mind. But if he harbors some other intent and folds his robe thickly in order to grasp her, he commits the offense of Thau Lan Gia.

But if he grasps her through a thin robe, he commits the offense of Saṅghādisesa.

When a bhikkhu enters a city, if he encounters the king leaving the city, or if he encounters a day of great assembly with many people coming and going, the bhikkhu must stand and wait until there are fewer people before entering. If he goes along in the midst of the crowd, this is a transgression of proper conduct; and furthermore, if with lustful thoughts he makes bodily contact with them, he commits the offense of Saṅghādisesa.

If a bhikkhu enters a city for alms and passes by the house of a prostitute, and the prostitute comes and takes hold of his hand, the bhikkhu must engage in right reflection. When a bhikkhu is on alms round, if a virtuous woman comes to offer food to the bhikkhu, and the bhikkhu, upon seeing her, gives rise to lustful thoughts, the bhikkhu must set down his bowl on the ground and have another person hand it to her.

If the person bringing food to offer to the bhikkhu supports the bowl with one hand while ladling food with the other, this is a transgression of proper conduct. If at that time the bhikkhu harbors lustful thoughts and makes bodily contact with her, he commits the offense of Saṅghādisesa.

If a bhikkhu is walking along a narrow lane in a village and encounters a woman, he must stop and wait for her to pass. But if they compete with each other to go through, this is a transgression of proper conduct; or if with lustful thoughts he makes bodily contact with her, he commits the offense of Saṅghādisesa.

If a bhikkhu meets his mother, elder sister, younger sister, or relatives after a long separation, and they joyfully embrace him, the bhikkhu must stand still and maintain right mindfulness. If he harbors some other intent, he commits the offense of Saṅghādisesa.

If a bhikkhu visits the home of a lay supporter and a woman places a child on the bhikkhu's lap, there is no offense. But if the bhikkhu goes and takes the child from the woman's arms, this is a transgression of proper conduct. If at that time the bhikkhu harbors lustful thoughts, he commits the offense of Viet Ty Ni.

If the two parties struggle over the child and come into contact with each other, he commits the offense of Thau Lan Gia.

But if the bhikkhu's hand makes contact with the body of the woman, he commits the offense of Saṅghādisesa.

If a bhikkhu enters a city and encounters the king leaving the palace, or encounters a day of great assembly with many men and women coming and going, the bhikkhu must stop and wait until there are fewer people before entering.

If at that time a maddened elephant, a maddened horse, or a maddened buffalo is charging, or a cart catches fire, or frightening disasters occur such that the bhikkhu must rush in quickly, there is no offense.

If at places of great assembly, such as the birthplace of the Buddha, the place where the Buddha attained enlightenment, the place of the first turning of the Dharma wheel, the place where Ānanda held a great assembly, the place where Rāhula held a great assembly, or the place where Pañcavārṣika is about to hold a great assembly, while many people are gathered to observe, someone brings bracelets, garlands, necklaces, and clothing to entrust to the bhikkhu:

If the items are impure objects (such as jade bracelets), the bhikkhu should instruct a净人 (kappiya-kāraka) to keep them. If the items are pure objects, he must keep them with his own hands. When the woman returns to reclaim those items, a净人 should return the impure objects, while the bhikkhu himself returns the pure objects with his own hand. However, the bhikkhu must not put those items on the woman; if he does, he commits the offense of Viet Ty Ni. And if he makes bodily contact with the woman's body, he commits the offense of Saṅghādisesa.

If he makes bodily contact with a paṇḍaka, he commits the offense of Thau Lan Gia.

If he makes bodily contact with a man, he commits the offense of Viet Ty Ni.

If he makes bodily contact with any female animal, he also commits the offense of Viet Ty Ni.

If he makes bodily contact with a female kiṃnara, or with a female monkey, he commits the offense of Thau Lan Gia.

Beyond these, there are additional cases:

—If one stands in close proximity to a woman, one commits the offense of Saṅghādisesa; in close proximity to a paṇḍaka, the offense of Thau Lan Gia; in close proximity to a man, the offense of Viet Ty Ni. Or, standing in close proximity to a woman commits the offense of Thau Lan Gia; close to a paṇḍaka, the offense of Viet Ty Ni; close to a man, the offense of Viet Ty Ni repented through mental acknowledgment. Or, standing in close proximity to a woman commits the offense of Viet Ty Ni; close to a paṇḍaka, the offense of Viet Ty Ni repented through mental acknowledgment; close to a man, there is no offense.

Or, standing in close proximity to a woman commits the offense of Viet Ty Ni repented through mental acknowledgment; close to a paṇḍaka or a man, there is no offense. Therefore it is said:

—If a bhikkhu, with a mind overcome by carnal desire, makes bodily contact with a woman's body—whether grasping her hand, grasping her hair, or making contact with other parts of her body in order to seek a pleasurable sensation—he commits the offense of Saṅghādisesa.

End of the Second Saṅghādisesa Rule

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṄGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHĀBHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Verified by: Thích Đỗng Minh