Lzh Mg Bu Vb Ss 3Indecent Speech

– MAHĀSĀṂGHIKA VINAYA

– SAṂGHĀVAŚEṢA PRECEPTS

3. PRECEPT: INDECENT SPEECH.

When the Buddha was residing at Rājagṛha, in the Kalandaka Bamboo Grove, as told in detail above. At that time, a deity of the Pure Abode presented to Jīvaka a medicine intended for a Wheel-turning King, worth many hundreds of thousands. Then the physician Jīvaka thought: "In this world at present, who is the most worthy of veneration, who is the most noble, to whom I should offer this medicine?" And he reflected: "Only the Tathāgata is the most worthy of veneration in the world; let me therefore offer this medicine to the Blessed One." Immediately, the boy Jīvaka went to where the Blessed One was, paid homage at the feet of the Blessed One, then stood to one side and said to the Blessed One:

—Blessed One! A deity of the Pure Abode gave me a medicine intended for a Wheel-turning King, worth many hundreds of thousands. I thought: "In this world, who is the most worthy of veneration, who is the most noble, deserving of this offering?" And I reflected: "Only the Tathāgata is the most worthy of veneration in the world; let me therefore offer this medicine to the Blessed One." May the Blessed One, out of compassion for me, accept this medicine.

The Buddha then said to Jīvaka:

—The Tathāgata, the Worthy One, the Perfectly Enlightened One, has permanently and completely eradicated the habitual tendencies and obstructions of lust, anger, and delusion, and retains only a subtle, firm, and equanimous body, without any illness that would require taking this medicine.

At that time, Jīvaka again said to the Buddha: "Blessed One! The Tathāgata, the Worthy One, the Perfectly Enlightened One, has a subtle and equanimous body, and though free from all illness, out of compassion for me, please accept this medicine; and also, for the disciples of future generations, open a skillful means so that they may clearly understand: one who is ill may receive medicine, and one who gives in charity obtains merit."

Thereupon the Blessed One accepted it in silence. Jīvaka then thought: "I cannot have the Blessed One take this medicine as an ordinary person would; I must use blue lotus flowers to perfume the medicine so that the Blessed One may inhale it." The Blessed One then inhaled the medicine that had been scented with blue lotus blossoms, and as a result had occasion to go to the lavatory eighteen times. After having done so, the countenance of the Blessed One appeared less joyful.

At that time, King Bimbisāra, together with his ministers and retinue, all came to inquire after the health of the Blessed One. Likewise, five hundred courtesans of Rājagṛha came to pay homage and inquire after the Blessed One's wellbeing. When King Bimbisāra had finished his visit to the Blessed One, the ministers in attendance also entered one by one to pay their respects.

The five hundred courtesans, some riding elephants or horses, others traveling by carriage or palanquin, came to visit the Blessed One. Among them, some entered to pay their respects, some did not enter, and some, together with groups of young men, went into the park to view the bathing pools, to indulge in the five sensual pleasures, and to sing, dance, and amuse themselves. At that time, there was a destitute courtesan, poorly dressed, with no one willing to speak to her, who approached Udāyin and said: "Venerable sir, I wish to go in and see." Udāyin said: "Very well; even without your asking I would have wished to let you in, and now that you have asked, all the more so," and he led her into the chamber.

Then Udāyin proceeded to show her the paintings in the various rooms, and asked: "Sister, are the rooms beautiful?" She replied: "Truly beautiful." The monk then asked: "Sister, can we do that thing together?" She replied: "Lying on my back is my livelihood—only when a man comes over there." Udāyin said: "Sister, lie down on the ground." She then lay down on the ground. He again said: "Lie on your right side." She then lay on her right side.

He again said: "Lie on your left side." She then lay on her left side. He again commanded: "Lie on your back." She then lay on her back. He again commanded: "Walk at ease." She then walked with a swaying gait.

Thereupon Udāyin spat, gave her a kick, and caused her to fall. Then he said: "Sister, get up. I have finished (my jest)." At that, the courtesan became angry and said: "That is not the way a renunciant takes his leave."

At that time, a monk devoted to meditation had previously entered and was seated in a dark corner of the room; seeing the incident from a distance, he told the other monks. The monks then brought the matter and reported it to the Blessed One. The Buddha then ordered Udāyin to be summoned. He was summoned accordingly. When he arrived, the Buddha asked Udāyin:

"Did you truly do such a thing?"

He replied: "It is truly so."

The Buddha then said: "With what intention did you act in this way?"

He replied: "With a mind of sensual desire."

The Buddha asked further: "Did you wish to engage in sexual intercourse?" He replied: "I did not wish for that; I only wanted to jest."

The Buddha said: "That is an evil thing. Udāyin, have I not on many occasions censured thoughts of lust and praised freedom from lust? Why have you now done such an evil thing? Udāyin! This is contrary to the Dharma, contrary to the Vinaya, contrary to my teachings, and cannot be used to nurture wholesome Dharma."

Thereupon the Buddha commanded all the monks dwelling at Rājagṛha to assemble together, and for the sake of ten benefits he established a precept for the monks, which all must hear, even those who have already heard it:

—If a monk, having allowed thoughts of sensual desire to invade his mind, then uses foul words to tell a woman to engage in sexual intercourse with him, in accordance with the manner of sexual relations as practiced by young men and women, he commits a Saṃghāvaśeṣa offense.

Explanation

Telling a woman to engage in sexual intercourse with him: This means speaking of the act contrary to the holy life.

Like the manner of young men and women: Young people are of three kinds: those who are young in early youth, those in middle youth, and those in later youth. The middle-aged are also of three kinds: those in early middle age, those in the middle of middle age, and those in later middle age. The elderly are also of three kinds: those in early old age, those in middle old age, and those in advanced old age.

(If a monk tells a woman to engage in sexual intercourse with him) in the manner of young men and women, he commits a Saṃghāvaśeṣa offense.

If a monk, having aroused a mind of desire toward a woman, then speaks directly of wishing to do or not wishing to do, or praises or disparages, questions, begs to see (her private parts), or insults, and so forth—(he commits an offense).

Wishing to do: Wishing to abandon the practice of a renunciant and engage in sexual intercourse.

Not wishing to do: Not wishing to abandon the practice of a renunciant; though saying, "I will engage in sexual intercourse," in reality not doing so. This is called not wishing to do.

Praising or disparaging: Praising or disparaging the following eight areas: the 2 lips, the 2 armpits, the 2 breasts, the 2 flanks, the abdomen, the navel, the 2 thighs, and the 2 passages (the vagina and the anus).

Lips: Saying: "Your lips are beautiful, your lips are rosy, your lips are well-proportioned, your lips are like pomegranate blossoms," and so forth—if one praises in such a way, one commits a Saṃghāvaśeṣa offense.

If one says: "Your lips are ugly, your lips droop, your lips are coarse, your lips are like a pig's snout, your lips are like the mouth of a well," and so forth—if one disparages in such a way, one commits a Saṃghāvaśeṣa offense.

Armpits: Either praising, such as: "Your armpits are beautiful, your armpits are smooth, your armpits have no hair, your armpits are fragrant." Or disparaging, such as: "Your armpits are malodorous, your armpits are deep, your armpits are very hairy." If one praises or disparages in such a way, one commits a Saṃghāvaśeṣa offense.

Breasts: Either praising, such as: "Your breasts are beautiful, your breasts are round, your breasts are like pomegranate fruits, your breasts are like golden knobs, your two breasts are even." Or disparaging, such as: "Your breasts are malodorous, your breasts are pendulous, your breasts are large, they are like a pig's teats, like a dog's teats, like a medicine pouch." If one praises or disparages in such a way, one commits a Saṃghāvaśeṣa offense.

Flanks: Either praising, such as: "Your flanks are beautiful, your flanks are smooth, your flanks are like a pulley." Or disparaging, such as: "Your flanks are ugly, your flanks have sagged," and so forth. If one praises or disparages in such a way, one commits a Saṃghāvaśeṣa offense.

Abdomen: Either praising, such as: "Your abdomen is beautiful, your abdomen is flat." Or disparaging, such as: "Your abdomen is ugly, your abdomen is large, your abdomen is pendulous." If one praises or disparages in such a way, one commits a Saṃghāvaśeṣa offense.

Navel: Either praising, such as: "Your navel is beautiful, your navel is deep, your navel is like a whirlpool." Or disparaging, such as: "Your navel is ugly, your navel is large, your navel protrudes." If one praises or disparages in such a way, one commits a Saṃghāvaśeṣa offense.

Thighs: Either praising, such as: "Your thighs are beautiful, your thighs are round, your thighs are like a tiger's legs, your thighs are like an elephant's trunk." Or disparaging, such as: "Your thighs are ugly, your thighs are thin and wasted." If one praises or disparages in such a way, one commits a Saṃghāvaśeṣa offense.

The two passages: (The urinary passage and the anus)—if one names these two passages, one commits a Saṃghāvaśeṣa offense.

If a monk with a defiled mind praises or disparages the eight areas enumerated above, he commits a Saṃghāvaśeṣa offense.

Speaking: This means saying to a woman: "As your mother, or your sister, has served others—whether her husband or your uncle—has told you: 'You must act in accordance with that place.'"

If one speaks such words, one commits a Saṃghāvaśeṣa offense.

Inquiry: For instance, asking a woman: "Have you ever, following the orders of someone such as your husband or your uncle, done that act in what place? At what hour of the night did you do it?"

If one speaks in such a manner, one commits a Saṃghāvaśeṣa offense.

Request: A bhikkhu says to a woman: "Just as people demand that the mother, elder sister, or younger sister of one who serves them render service to them — so now, through this act, you obtain your food and clothing."

If one speaks in such a manner, one commits a Saṃghāvaśeṣa offense.

Solicitation: A bhikkhu says to a woman: "I have entreated the divine spirits so that I may have carnal union with you — only then shall my wish be fulfilled."

If one speaks in such a manner, one commits a Saṃghāvaśeṣa offense.

Comparison: A bhikkhu says to a woman: "Let us now compare and see whose lips are more beautiful — mine or yours? Whoever's lips are less beautiful must make up the difference." With regard to the two armpits, the two breasts, the two flanks, the belly, the navel, and the two thighs, he likewise compares to see whose are more beautiful; whoever's are less beautiful must make up the difference. Or he names the two orifices — such a bhikkhu commits a Saṃghāvaśeṣa offense.

Reviling: If, out of lust, one reviles a woman using such terms as "she-ass," "mare," and the like, one commits a Saṃghāvaśeṣa offense.

Direct statement: If a bhikkhu says bluntly to a woman, "Let the two of us do that act," he commits a Saṃghāvaśeṣa offense.

In summary, if a bhikkhu, with lustful mind toward a woman — whether wishing to engage in the act or not wishing to do so — proceeds to praise, disparage, speak, inquire, request, solicit, compare, revile, or make a direct statement, he commits a Saṃghāvaśeṣa offense.

If a bhikkhu arises with lustful mind wishing to approach a particular woman but instead approaches a different woman, or wishing to approach a different woman but instead approaches this one, or wishing to approach this woman and then approaching this woman, or wishing to approach a different woman and then approaching that different woman — and so forth up to making a direct statement — he commits a Saṃghāvaśeṣa offense.

If a bhikkhu arises with lustful mind toward a woman but directs his speech toward a paṇḍaka, up to making a direct statement, he commits a Sthūlātyaya offense.

If a bhikkhu arises with lustful mind toward a paṇḍaka but directs his speech toward a woman, up to making a direct statement, he commits a Saṃghāvaśeṣa offense.

If a bhikkhu arises with lustful mind toward a woman and directs his speech toward a woman, up to making a direct statement, he commits a Saṃghāvaśeṣa offense.

If a bhikkhu arises with lustful mind toward a paṇḍaka and directs his speech toward a paṇḍaka, up to making a direct statement, he commits a Sthūlātyaya offense.

If a bhikkhu arises with lustful mind toward a woman but directs his speech toward a man, up to making a direct statement, he commits a Duṣkṛta offense.

If a bhikkhu arises with lustful mind toward a man but directs his speech toward a woman, up to making a direct statement, he commits a Saṃghāvaśeṣa offense. (The same applies when a woman directs her speech toward a woman.)

If a bhikkhu arises with lustful mind toward a man and directs his speech toward a man, up to making a direct statement, he commits a Duṣkṛta offense. The same applies regarding a paṇḍaka and a man.

Or, a bhikkhu with lustful mind directs his speech toward a woman concerning the following matters: outright lewdness, inducement to lewdness, veiled speech, indirect speech, and speech to a pregnant woman.

Outright lewdness: Such as saying, "Sister, let us do that act together." This is called outright lewdness.

Inducement to lewdness: If a bhikkhu says to a woman, "If you wish to obtain such things as a son, perfumes, garlands, garments, and ornaments, then you must do that act" — this is called inducement to lewdness.

Veiled speech: If a bhikkhu approaches a woman and speaks in veiled terms, such as: "Sister, come and bathe; come and eat fruit; come and draw out the poison" — speaking such allusive words as these is called veiled speech.

Indirect speech: If a bhikkhu has amorous intentions toward a particular woman and then, directing his words to a different woman, speaks of the eight bodily parts, and that first woman understands that the bhikkhu has amorous intentions toward her — that bhikkhu commits eight Saṃghāvaśeṣa offenses.

But if that woman does not understand, the bhikkhu commits six Sthūlātyaya offenses and two Saṃghāvaśeṣa offenses.

If a bhikkhu has lustful mind toward a particular woman and then, directing his words to that very woman, praises or disparages the eight bodily parts of other women, and that woman understands that the bhikkhu has amorous intentions toward her — that bhikkhu commits eight Saṃghāvaśeṣa offenses.

But if that woman does not understand, the bhikkhu commits six Sthūlātyaya offenses and two Saṃghāvaśeṣa offenses.

If a bhikkhu has amorous intentions toward a particular woman and then, directing his words to that woman, speaks of the eight bodily parts of a paṇḍaka, and that woman understands that the bhikkhu has amorous intentions toward her — that bhikkhu commits eight Saṃghāvaśeṣa offenses.

But if that woman does not understand, the bhikkhu commits six Sthūlātyaya offenses and two Saṃghāvaśeṣa offenses.

If a bhikkhu has amorous intentions toward a particular woman and then approaches that woman and speaks of the eight bodily parts of a man, and that woman understands that the bhikkhu has amorous intentions toward her — that bhikkhu commits eight Saṃghāvaśeṣa offenses.

But if that woman does not understand, the bhikkhu commits six Sthūlātyaya offenses and two Saṃghāvaśeṣa offenses.

If a bhikkhu has amorous intentions toward a particular paṇḍaka and then, directing his words to other paṇḍakas, praises their eight bodily parts, and that paṇḍaka understands that the bhikkhu has amorous intentions toward him — that bhikkhu commits eight Sthūlātyaya offenses.

But if that paṇḍaka does not understand, the bhikkhu commits six Duṣkṛta offenses and two Sthūlātyaya offenses.

If a bhikkhu has amorous intentions toward a particular paṇḍaka and then, directing his words to that paṇḍaka, praises or disparages the eight bodily parts of other paṇḍakas, and that paṇḍaka understands that the bhikkhu has amorous intentions toward him — that bhikkhu commits eight Sthūlātyaya offenses.

But if he does not understand, the bhikkhu commits six Duṣkṛta offenses and two Sthūlātyaya offenses.

If a bhikkhu has amorous intentions toward a particular paṇḍaka and then, directing his words to that paṇḍaka, praises or disparages the eight bodily parts of women, and that paṇḍaka understands that the bhikkhu has amorous intentions toward him — that bhikkhu commits eight Sthūlātyaya offenses.

But if that paṇḍaka does not understand, the bhikkhu commits six Duṣkṛta offenses and two Sthūlātyaya offenses.

If a bhikkhu has amorous intentions toward a particular paṇḍaka and then, directing his words to that paṇḍaka, praises or disparages the eight bodily parts of men, and that paṇḍaka understands that the bhikkhu has amorous intentions toward him — that bhikkhu commits eight Sthūlātyaya offenses.

But if he does not understand, the bhikkhu commits six Duṣkṛta offenses and two Sthūlātyaya offenses.

If a bhikkhu has amorous intentions toward a particular man and then, directing his words to a different man, praises or disparages that man's eight bodily parts, and that man understands that the bhikkhu has amorous intentions toward him — that bhikkhu commits eight Duṣkṛta offenses.

But if he does not understand, the bhikkhu commits six Duṣkṛta offenses to be confessed mentally and two Duṣkṛta offenses.

If a bhikkhu has amorous intentions toward a particular man and then, directing his words to that man, praises or disparages the eight bodily parts of other men, and that man understands that the bhikkhu has amorous intentions toward him — that bhikkhu commits eight Duṣkṛta offenses.

But if he does not understand, the bhikkhu commits six Duṣkṛta offenses to be confessed mentally and two Duṣkṛta offenses.

If a bhikkhu has amorous intentions toward a particular man and then, directing his words to that man, praises or disparages the eight bodily parts of women, and that man understands that the bhikkhu has amorous intentions toward him — that bhikkhu commits eight Duṣkṛta offenses.

But if he does not understand, the bhikkhu commits six Duṣkṛta offenses to be confessed mentally and two Duṣkṛta offenses.

If a bhikkhu has amorous intentions toward a particular man and then, directing his words to that man, speaks of the eight bodily parts of a paṇḍaka, and that man understands that the bhikkhu has amorous intentions toward him — that bhikkhu commits eight Duṣkṛta offenses.

But if he does not understand, the bhikkhu commits six Duṣkṛta offenses to be confessed mentally and two Duṣkṛta offenses.

This is called indirect speech.

Speech to a pregnant woman: If a pregnant woman comes to the monastery to pay respects to a bhikkhu, and the bhikkhu says to her: "Ah, ah, upāsikā! You have opened the door and received form with defilement. Throughout the night you did not sleep, creating impure karma. That is not the holy life — it is the result of sexual desire."

If one speaks in such a manner, one commits a Saṃghāvaśeṣa offense. This is called speech to a pregnant woman.

In summary, if a bhikkhu praises or disparages in the presence of a woman, he commits a Saṃghāvaśeṣa offense. If he praises or disparages in the presence of a paṇḍaka, he commits a Sthūlātyaya offense; if he praises or disparages in the presence of a man, he commits a Duṣkṛta offense.

If one directs such speech toward a female kiṃnara or a female monkey, one commits a Sthūlātyaya offense; if one directs such speech toward other female animals, one commits a Duṣkṛta offense.

If one speaks in the vicinity of a woman, one commits a Saṃghāvaśeṣa offense; in the vicinity of a paṇḍaka, a Sthūlātyaya offense; in the vicinity of a man, a Duṣkṛta offense.

Again, there is the case of a bhikkhu who praises or disparages in the presence of a woman: he commits the offense of Thullaccaya; in the presence of a paṇḍaka, he commits the offense of Dukkaṭa; in the presence of a man, he commits the offense of Dukkaṭa to be confessed mentally.

Again, there is the case of a bhikkhu who praises or disparages in the presence of a woman: he commits the offense of Dukkaṭa; in the presence of a paṇḍaka, he commits the offense of Dukkaṭa to be confessed mentally; in the presence of a man, there is no offense.

Again, there is the case of a bhikkhu who praises or disparages in the presence of a woman: he commits the offense of Dukkaṭa to be confessed mentally; in the presence of a paṇḍaka and in the presence of a man, there is no offense. Therefore it is said:

—If a bhikkhu allows lustful thoughts to invade his mind and then speaks to a woman lewd and wicked words in the manner of the sexual activity of young men and women, he commits the offense of Saṅghādisesa.

End of the third Saṅghādisesa rule

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

MEANING VERIFIED BY: THÍCH ĐỖNG MINH