摩訶僧祇律

1. PRECEPT: SEXUAL INTERCOURSE

[{227a}] THE FIRST OF THE FOUR BALADI PRECEPTS]

If a good man of pure and sincere faith wishes to obtain five benefits, he must preserve this Vinaya in its entirety. What are these five benefits?

1. If a good man wishes to establish the Buddha-Dharma, he must preserve this Vinaya in its entirety.

2. If he wishes the true Dharma to abide for a long time, he must preserve this Vinaya in its entirety.

3. If he wishes to be free from doubt and remorse and from having to question others, he must preserve this Vinaya in its entirety.

4. In order to provide a refuge for bhikkhus and bhikkhunis who become fearful because they have committed offenses, he must preserve this Vinaya in its entirety.

5. If he wishes to journey everywhere teaching and transforming beings without encountering obstacles, he must preserve this Vinaya in its entirety.

This is what is meant by a good man of pure and sincere faith obtaining five benefits through preserving this Vinaya.

If one wishes to preserve completely

The deportment established by the Buddha,

And accomplish the five virtues,

One must hear the Blessed One’s teaching.

One who preserves this Vinaya,

Having listened well and understood its meaning,

If he can preserve completely

The Buddha’s precepts and Vinaya,

Establishes the Buddha-Dharma

And is truly called a genuine disciple of the Buddha.

The Buddha-Dharma will long endure,

And the true Dharma will spread;

He will have no doubts about anything

And need not question others.

Bhikkhus and bhikkhunis

Who commit offenses will have a refuge;

Wherever they journey to teach and transform,

They will encounter no obstacles.

The Blessed One, the Perfectly Enlightened One, having brought his cultivation from the first arising of the aspiration until now to fulfillment, dwelt in the city of Sravasti because he wished to liberate beings. Devas and humans revered and made offerings to him, honored and praised him, and his renown spread throughout the ten directions. They regarded him as supreme among those worthy of offerings.

To beings who sought merit, he bestowed merit. To beings who sought fruition, he bestowed fruition. Beings afflicted by suffering he brought to peace and security.

For devas and humans, he opened the gate of ambrosia. Therefore, among the sixteen great kingdoms, there was none that did not submit to him. All those who personally saw and understood the Buddha’s manner of abiding knew it to be the abiding of devas, the abiding of Brahma, the abiding of noble sages, the most exalted manner of abiding, and an abiding endowed with sublime wisdom, free and sovereign, abiding at will.

Thus, the Tathagata dwelt in the city of Sravasti.

At that time, the Venerable Sariputra was sitting alone in the lotus posture, absorbed in meditation in a secluded place. After emerging from meditation, he reflected: “For what causes and conditions does the teaching fail to endure long after Buddhas enter nirvana? And for what causes and conditions does the teaching endure long after Buddhas enter nirvana?” Then, in the late afternoon, after emerging from meditation, the Venerable Sariputra went to the Blessed One, bowed his head at the Buddha’s feet, and sat to one side.

Having sat down, the Venerable One said to the Buddha: “Blessed One! While sitting in meditation in a secluded place, after emerging from meditation, I reflected: For what causes and conditions does the teaching fail to endure long after Buddhas enter nirvana? For what causes and conditions does the teaching endure long after Buddhas enter nirvana?”

The Buddha then said to Sariputra: “Sariputra! There are Tathagatas who do not expound extensively to their disciples the scriptures known as Sutra, Geya, Vyakarana, Gatha, Udana, Itivrittaka, Jataka, Vaipulya, and Adbhuta-dharma. Sariputra! There are Tathagatas who do not establish precepts for the sravakas and do not institute the procedure for reciting the Pratimoksha. Therefore, after those Tathagatas enter nirvana, their teaching does not endure long.

“Sariputra! It is like a garland maker and his disciples placing flowers of many colors upon a table without stringing them together. If winds blow from the four directions, the flowers will scatter in all directions.

Why is this? Because they have not been strung together. So too, Sariputra, when a Tathagata does not extensively expound the nine divisions of scripture to his disciples, does not establish precepts for the sravakas, and does not institute the recitation of the Pratimoksha, then after that Tathagata enters nirvana, his teaching does not endure long.

Sariputra! When a Tathagata extensively expounds the nine divisions of scripture to his disciples, establishes precepts for the sravakas, and institutes the recitation of the Pratimoksha, then after that Tathagata enters nirvana, his teaching endures long. Sariputra!

It is like a garland maker and his disciples stringing together flowers of many colors. Even if winds blow from the four directions, the flowers will not scatter. Why is this?

Because they have been strung together. So too, Sariputra! When a Tathagata extensively expounds the nine divisions of scripture, establishes precepts for the sravakas, and institutes the recitation of the Pratimoksha, then after that Tathagata enters nirvana, his teaching will endure long.

Sariputra! Because of these causes and conditions, the teaching either endures long or does not endure long.”

The Venerable Sariputra then said to the Buddha: “Blessed One! May the Blessed One extensively expound the nine divisions of scripture, skillfully establish precepts for the sravakas, and institute the procedure for reciting the Pratimoksha, so that the teaching may endure long. May the Blessed One open the gate of ambrosia for devas and humans.”

At that time, the Buddha said to Sariputra: “When no cause or condition involving misconduct has yet arisen, the Tathagata does not establish precepts for his disciples and does not institute the procedure for reciting the Pratimoksha. Sariputra! It is like a Wheel-Turning Sage King who does not establish punishments before brahmins or householders have committed transgressions.

So too, Sariputra! The Tathagata is likewise: when no cause or condition involving misconduct has yet arisen, the Tathagata does not establish precepts for his disciples or institute the procedure for reciting the Pratimoksha. But Sariputra!

In the future, there will be good men who possess true faith in the Buddha-Dharma and have left home to enter the monastic life, yet some, because their minds are confused and inverted, will give rise to perceptions of purity—mistakenly regarding physical beauty as pure—and, driven by the fierce three poisons, will commit offenses. Sariputra! Only then will the Tathagata establish precepts for his disciples and institute the procedure for reciting the Pratimoksha.

Enough, Sariputra. The Tathagata himself knows when and what must be done.”

Sariputra replied: “Yes, Blessed One! I understand that the Tathagata knows when and what must be done.”

Then Sariputra,

With palms joined and one shoulder bared,

Before the One who turns the Dharma wheel,

Requested the supreme Dharma.

He reverently entreated the Blessed One:

“Now is truly the proper time;

For the sake of the disciples,

Please establish the Vinaya discipline,

So that the Buddha’s teaching

May endure forever.

May you open the gate of ambrosia

And teach and transform devas and humans.”

The one abiding in his final body

Made this request.

The Blessed One then taught:

“Venerable Sariputra,

The disciples have committed no offenses,

And the Sangha is wholly pure.

Never have the Buddhas

Established precepts before offenses arose.

It would be like a Wheel-Turning King

Who rules the entire world

Establishing punishments

Before anyone had transgressed.

This matter is just the same:

The Buddha is the teacher of devas and humans;

If his disciples have not transgressed,

He does not yet establish precepts and Vinaya.

When someone commits an offense

And misconduct has arisen,

Only then does the Teacher of devas and humans

Establish the Vinaya discipline.

The past, like the future—

What does the Buddha-eye not see?

According to whether an act is grave or minor,

He establishes grave or minor precepts.”

{228a} This Dharma was proclaimed

In the Jeta Grove,

When Sariputra reverently requested it

And the Blessed One taught in this way.

At that time, the bhikshus said to the Buddha: “Blessed One! Why, when the bhikshus have not yet committed any transgression, does the Venerable Shariputra request the Blessed One to establish precepts and prescribe the procedure for reciting the Pratimoksha?”

The Buddha told the bhikshus: “It is not only today, when no transgression has yet occurred, that Shariputra requests me to establish precepts. In the past as well, in the villages and towns of a certain city, although the laypeople had committed no offenses, he requested me to institute punishments.”

The bhikshus said to the Buddha: “Blessed One, did such a thing truly happen in the past?”

The Buddha said: “Indeed, it did.”

The bhikshus again said to the Buddha: “Blessed One! May the Blessed One kindly recount it; we wish to hear.”

The Buddha told the bhikshus: “In a past age, there was a city named Varanasi in the country of Kashi. The king who ruled at that time was called Great Renown. He governed according to the Dharma and had no enemies.

He practiced generosity, observed the precepts, cherished his people, and kept his retinue well ordered. The kingdom was densely populated, prosperous, peaceful, and joyful; its towns and villages were so close together that chickens could fly from one to another. Throughout the land, the people cherished and respected one another and shared in enjoyment through all manner of arts.

At that time, there was a minister named Daoli, who was very resourceful. He thought: ‘Today this kingdom is naturally prosperous and densely populated; its towns and villages are so close together that chickens can fly from one to another. Throughout the land, the people cherish and respect one another and share in enjoyment through all manner of arts.’

“Then that minister went before the king and said: ‘Today this country is naturally prosperous and densely populated; its towns and villages are so close together that chickens can fly from one to another. Throughout the land, the people cherish and respect one another and share in enjoyment through all manner of arts.’

“At that time, the minister went before the king and said: ‘Today this country is naturally prosperous and densely populated; its towns and villages are so close together that chickens can fly from one to another. Throughout the land, the people cherish and respect one another and share in enjoyment through all manner of arts. I beseech Your Majesty to institute punishments now, lest excessive pleasure give rise to offenses.’

“The king said: ‘Enough, enough! That proposal cannot be accepted. Why? Since no offenses have yet arisen, why should punishments be instituted?’

“The minister again said to the king: ‘One should guard against what has not yet happened, lest excessive pleasure give rise to offenses.’

“At that time, the king thought: ‘This minister is intelligent and resourceful and has many supporters. He cannot be restrained at once. If I rebuke him now, resentment will arise in him.’ Then, to admonish the minister tactfully, the king spoke this verse:

“‘A powerful man is easily angered

And cannot readily be rebuked.

It could easily cause him to transgress;

Such a thing truly cannot be done.

A great man abounds in loving-kindness;

Even when a wise man has truly erred,

{228b} The matter must still be examined,

And punishment imposed with compassion.

When an evil man troubles others,

If his offense is not carefully examined

And punishment is then increased,

One harms oneself and gains an evil name.

A king who delights in anger

May unjustly harm the good and innocent.

His evil name spreads through the four quarters,

And at death he falls into an evil destiny.

Teach the people through the true Dharma;

Keep body, speech, and mind pure;

Cultivate patience and the four immeasurables—

Only then is one a king of all the people.

A king stands above everyone

And must restrain his anger,

Show compassion to offenders,

And pardon them by reducing their punishment.’

“When the minister heard the king’s words, he rejoiced and recited this verse:

“‘Great King, Supremely Victorious One,

May you forever protect the people.

Through patience and self-discipline,

Even enemies will feel gratitude.

May the king’s virtue spread everywhere,

And his dynasty endure for ten thousand generations.

By the Way, govern all beneath heaven,

And always be king among humans and devas.’

“Then the Buddha told the bhikshus: ‘The King Renown of that time was none other than myself, and the minister Daoli was Shariputra. At that time, although the elders and laypeople in the towns and villages had committed no offenses, he requested me to institute punishments. Today as well, although the bhikshus have committed no transgressions, he again requests me to establish precepts for the disciples and prescribe the procedure for reciting the Pratimoksha.’”

After the Blessed One had dwelt at ease in the city of Shravasti, he set out with five hundred great bhikshus surrounding him before and behind, traveling through the countryside until he reached the Brahmin village of Plowed Fields in the country of Kosala. Upon arriving, he stayed in the Plowed Fields Grove. Then, in the late afternoon, the Blessed One emerged from meditation, surveyed above and below and all around in the four directions, and, gazing upon a level tract of ground before him, smiled as he walked back and forth in meditation.

At that time, Shariputra saw that after emerging from meditation, the Blessed One surveyed above and below and all around, then gazed upon the level ground before him, smiling as he walked back and forth in meditation. Seeing this, the Venerable immediately went to the bhikshus and said to them: “Venerable Elders! Just now I saw the Blessed One, after emerging from meditation, survey all around... and walk back and forth in meditation. Venerable Elders! The Tathagata, the Worthy One, the Perfectly Enlightened One, never smiles without a reason. If we go and ask him, we shall surely hear the Buddha teach about events from remote former lives. Today let us go and ask the Blessed One the meaning of this. Whatever the Buddha teaches, we shall respectfully practice.”

When the bhikshus heard Shariputra say this, they accompanied him to the Blessed One, bowed their heads in homage at the Buddha’s feet, and then walked in meditation together with the Buddha. Thereupon, the Venerable Shariputra said to the Buddha: “Just now, I saw the Blessed One, after emerging from meditation, survey the four directions... and walk back and forth in meditation. I then went to the bhikshus and said to them: ‘Venerable Elders!

Just now I saw the Blessed One, after emerging from meditation, survey the four directions... and walk back and forth in meditation. Venerable Elders! The Tathagata, the Worthy One, the Perfectly Enlightened One, never smiles without a cause.

If we go and ask him, we shall surely hear the Blessed One speak of events from remote former lives. Today we should go and ask the Blessed One the meaning of this. Whatever the Buddha teaches, we shall respectfully practice.’ Blessed One, for what cause and condition did the Blessed One smile?”

At that time, the Blessed One extended his golden-hued arm, pointed to the ground, and said to Shariputra: “Do you see this tract of ground?”

Shariputra replied: “Yes, Blessed One, I see it.”

The Buddha said: “This tract of ground was formerly the garden of the Buddha Kashyapa. Over there stood his monastery; there was his place for walking meditation; and that place was where he sat in meditation.”

Then the Venerable Shariputra folded his sanghati robe into four and spread it upon that ground. Having done so, he bared his right shoulder, knelt with his right knee on the ground, joined his palms, and said to the Buddha: “May the Blessed One sit upon this seat, so that this tract of ground may become the site of the seats of two Buddhas.”

The Blessed One accepted the invitation and sat there. The Venerable Shariputra bowed at the Buddha’s feet, sat to one side, and said to the Buddha: “Blessed One, for how many benefits does the Tathagata, the Worthy One, the Perfectly Enlightened One, establish precepts for his disciples and prescribe the procedure for reciting the Pratimoksha?”

The Buddha told Shariputra: “For ten benefits, the Buddhas, the Tathagatas, establish precepts for their disciples and prescribe the procedure for reciting the Pratimoksha. These ten benefits are:

1. To bring the Sangha under discipline.

2. To bring the Sangha thoroughly under discipline.

3. To enable the Sangha to dwell in peace and happiness.”

4. To restrain those who have no sense of shame.

5. To enable those who have a sense of shame to dwell in peace.

6. To inspire faith in those who have no faith.

7. To increase the faith of those who already have faith.

8. To bring an end in the present life to all defilements.

9. To prevent defilements not yet arisen from arising.

10. To ensure that the True Dharma long endures.

It was precisely to bring about these ten benefits and open the gate of ambrosia for devas and human beings {229a} that the Tathagata, the Worthy One, the Perfectly Enlightened One, established precepts for his disciples and prescribed the manner of reciting the Pratimoksha.

At that time Sariputra

Bared his right shoulder and joined his palms,

In accord with the turning of the Dharma wheel,

And questioned the Most Excellent One.

The one bearing his final body,

Having joined his palms and made his inquiry,

Then heard the Most Excellent One

Say to Sariputra:

“There are ten kinds of merit

Known by the Tathagata;

Therefore he established the Vinaya precepts

For all his disciples:

To harmonize the Sangha and thoroughly govern it,

To enable the Sangha to dwell in peace,

To subdue the shameless,

And give security to those with a sense of shame;

To inspire faith in those without faith,

And deepen the faith of those who already believe;

To end present defilements,

And prevent unarisen defilements from arising;

To ensure that the True Dharma abides forever,

And to open the gate of ambrosia.

This True Dharma was taught

In the Canh Dien Grove.

Sariputra asked the question,

And the Blessed One answered thus.”

After the Blessed One had dwelt at ease in the village of Canh Dien in the country of Kosala, he departed from there and journeyed to the country of Vajji. Accompanied by five hundred bhikshus, the Blessed One arrived in the country of Vajji, at the city of Vaishali, and took up residence in a storied monastery within a dense forest.

At that time, the people of Vaishali were suffering from famine. Grain was scarce, bleached bones littered the roads, and obtaining alms was difficult. In Vaishali there was the son of a wealthy elder named Yasa. Having faith, he had left home and gone forth. Because his father’s name was Kalanda, the practitioners all called him the son of Kalanda.

At that time, because of the crop failure and the difficulty of obtaining alms, he would often return home to take his meal when the mealtime arrived. His mother said to Yasa, “My son, you are enduring far too much hardship. You have shaved off your hair and beard, put on coarse robes, and carry a bowl to beg for food, thereby incurring the ridicule of worldly people.

Our household still possesses great wealth. All the riches of your father and mother and the treasures of your ancestors are now entrusted to you; you may do with them whatever you wish. Moreover, your beloved wife is still here, living with the family.

Why must you submit yourself to such hardships? You should return home, enjoy the pleasures of the five desires to your heart’s content, and freely practice generosity, make offerings to the Three Jewels, and cultivate merit.”

Yasa then said to his mother, “Mother, please say no more. I delight only in cultivating the holy life.” His mother urged him a second and a third time, just as before, and Yasa answered each time as he had previously. His mother then said to him once more: {229b} “If you do not wish to live at home, you must at least leave an heir to continue our family line. Do not allow our household to become extinct and our property to be confiscated.”

Yasa then said to his mother, “If Mother wishes me to leave an heir, I shall obey.”

His mother was overjoyed. She immediately entered his wife’s chamber and said to the young bride, “Make yourself ready at once. Put on the garments that Yasa formerly liked best and go out to meet him.”

The wife replied, “Yes,” and adorned herself as her mother-in-law had instructed.

Yasa then had sexual intercourse with his wife, as laypeople do. His wife immediately conceived, and when her term was complete, she gave birth to a son. The family discussed the matter together: “Previously, we asked that the family line be preserved. Therefore, this child should now be named ‘Continuer of the Lineage.’” Thus, people at that time all called him Continuer of the Lineage. His father was also called Continuer of the Lineage, his mother was also called Continuer of the Lineage, his ancestors were called the ancestors of Continuer of the Lineage, and even their wealth was called the wealth of Continuer of the Lineage. Consequently, this ill repute spread everywhere and was heard by both monastics and laypeople.

When Yasa heard the ill repute spreading that his son was called Continuer of the Lineage, he felt deeply ashamed by what he heard and thought, “Among the Sakyamuni ascetics, such a thing has never before been heard of. Is this in accordance with the Dharma or contrary to the Dharma? I should now report this matter clearly to the Venerable Sariputra, so that Sariputra may fully present it to the Blessed One. Whatever the Blessed One instructs, I shall respectfully practice.” Yasa then immediately went to the Venerable Sariputra and related the entire matter.

The Venerable Sariputra then accompanied Yasa to the Blessed One. They bowed their heads and paid homage at the Buddha’s feet, then sat to one side. After sitting down, the Venerable Sariputra fully reported the matter to the Blessed One.

The Buddha then asked Yasa, “Did you truly do this?”

Yasa replied, “I truly did, Blessed One.”

The Buddha said, “Yasa has committed a grave offense. Such a thing had never before occurred among the Sangha of bhikshus. Foolish man, you are the first to open the gate to the commission of a grave offense; you have caused defilements to arise where none had previously existed.

Mara Papiyan constantly seeks out the weaknesses of bhikshus but had not yet found an opportunity. Now you are the first to open a shortcut for the evil Mara. You have destroyed the banner of the True Dharma and raised the banner of Mara Papiyan.

Foolish man, it would be better for you to sever your male organ with a sharp knife, place it in the mouth of a venomous snake, put it in the mouth of a rabid dog, lay it upon a raging fire, or place it upon a furnace of glowing coals than to have sexual intercourse with a woman. Yasa, have you not heard me use countless means to censure sensual lust? Lust is intoxication; lust is a raging fire that consumes a person’s roots of goodness; lust is a great calamity.

I have also used countless means to praise freedom from desire, the severing of desire, and transcendence of desire. Why, then, have you committed such an unwholesome act, Yasa? This is contrary to the Dharma, contrary to the Vinaya, and contrary to the Buddha’s teaching.

It cannot foster the growth of wholesome qualities.” {229c}

The bhikshus then said to the Buddha, “Blessed One, why did this bhikshu Yasa cause defilements to arise when none had yet existed in the Sangha, becoming the first to open the gate of transgression?”

The Buddha told the bhikshus, “It is not only today that this man has caused defilements to arise when none had yet existed in my teaching.”

The bhikshus said to the Buddha, “Blessed One, did he also do such a thing in the past?”

The Buddha said, “Indeed, he did.”

The bhikshus said to the Buddha, “Blessed One, we wish to hear of it.”

The Buddha said to the bhikshus: “In the past, when this world had reached the stage of dissolution, all sentient beings ascended to the Heaven of Radiant Sound, and afterward this earth was formed. The sentient beings then returned from the Heaven of Radiant Sound to this world. At that time, the bodies of those beings were all beautifully radiant; they possessed unhindered spiritual powers, took the bliss of meditative concentration as their food, and had whatever necessities they desired.

The radiance of those beings shone upon one another. There was no sun, moon, or stars, nor were there day and night; neither months, half-months, years, nor the four seasons were reckoned. At that time, the earth naturally possessed taste, color, fragrance, and sweetness in full, no different from the flavor of heavenly ambrosia.

Then one reckless, coarse, and covetous being tasted the savory essence of the earth. Finding it fragrant, he gradually began consuming it and consequently gave rise to attachment. When the other beings saw this, they gradually imitated him and competed with one another to take and eat it.

After the beings had eaten the savory essence of the earth, their bodies became heavy and their radiance immediately vanished. Infatuated with the five sensual desires, they lost their spiritual powers. Thus the world came to have the sun, moon, stars, darkness and light, half-months and months, and spring, summer, autumn, and winter.”

The Buddha further told the bhikshus: “That reckless and coarse being was none other than the bhikshu Yasha. At that time, sentient beings did not yet have any outflows, but Yasha was the first to give rise to an outflow. Now, once again, amid the pure Sangha, he has been the first to open the gateway to the outflows.”

The bhikshus then addressed the Buddha: “World-Honored One, has the bhikshu Yasha always been like this? Why was his mother so skilled in devising expedient means, using sexual desire to entice and deceive her own son?”

The Buddha told the bhikshus: “It is not only today that Yasha’s mother has skillfully devised expedient means to entice and deceive her son. In the past, too, she enticed and deceived him.”

The bhikshus addressed the Buddha: “World-Honored One, did such a thing truly happen before?”

The Buddha said: “Indeed it did.”

The bhikshus then addressed the Buddha: “World-Honored One, we wish to hear about it.”

The Buddha told the bhikshus: “In the distant past, there was a royal city named Varanasi, in a kingdom called Kashi. At that time there was a king named Great Renown. Free from all enmity, he practiced generosity, observed the precepts, cherished people and creatures, governed according to the {230a} true Dharma, and skillfully guided and protected his retinue.

One morning at dawn, the king’s chief consort ascended a lofty tower to observe the stars. Suddenly she saw a golden deer king traveling through the sky from the south and descending toward the north. Upon seeing it, the consort thought: ‘If I could obtain the hide of this golden deer to use as a cushion, I would have no regrets.

But if I cannot obtain it, what is the use of being the chief consort?’ She then said to herself: ‘If I told others that I had seen a golden deer king, who would believe me?’ She further thought: ‘If I say it was a deer, then it could not travel through the sky; but if I say it traveled through the sky, then I cannot say it was a deer.’ Thus the consort became sorrowful. Fearing that no one would believe her, she removed her jeweled necklace, put on shabby garments, and entered the Chamber of Sorrow.

“At that time, after the king had finished attending to the affairs of state, he returned from the royal hall to his private chambers. Not seeing his chief consort, he asked an attendant about her. The attendant replied: ‘The consort has just retired to the Chamber of Sorrow.’ The king immediately went there and asked her: ‘Who has offended my beloved?

Was it a minister or a prince? Or was it one of the other consorts or attendants? Whoever has offended you, I shall punish them severely for your sake.

Is there anything else you require? If you desire gold, silver, precious treasures, perfumes, flowers, or jeweled necklaces, I shall provide them. Or if you wish someone to be punished, tell me.’ The king questioned her in every way, but the consort did not answer.

The king then went out and said to the other consorts, as well as the ministers, the crown prince, and everyone else: ‘Go and ask what the consort has in mind.’ They obeyed and together went to question the consort in every way, but she remained silent and gave no reply. The king then sent a senior maidservant to question her once more. This attendant had been born and raised in the royal palace and was highly experienced.

She entered the chamber and asked the consort: ‘The king is your refuge, so why do you remain silent and give no answer when he questions you? Whatever you request, what reason could there be for it not to be granted? Who has offended you—a minister, a prince, or one of the other consorts?

If you wish someone to be punished, you should report it to the great king. By remaining silent and harboring resentment, are you not placing yourself at a great disadvantage? If by misfortune you should die, the great king could not die along with you.

He would merely grieve for a time. During those days and months, the kshatriyas, brahmins, wealthy elders, and householders of the kingdom who have beautiful and comely daughters would surely bring them and offer them to the king. The king would enjoy pleasure with them and soon forget all his sorrow.

In the end, you alone would have died in vain. If you do not speak, you are no different from a mute person dreaming in sleep—who could ever know what was seen?’

“When the consort heard the words of the blue-clad maidservants, she thought to herself: ‘These words are indeed perfectly reasonable.’ She then said to the maidservants: ‘No one has offended me. I have something in mind, but it is very difficult to speak of. Listen as I tell you. Early one recent morning, I ascended the tower to observe the stars. At that time, I saw a golden deer king traveling through the sky from the south {230b} toward the north. If I told others that a deer traveled through the sky, who would believe me? I wished to obtain its hide to make a cushion, but I could not. Therefore I became sorrowful and thought to myself: “What is the use of being the king’s consort?”’

“After hearing these words, the maidservants went and reported them to the king. When the king learned what the consort desired, he was exceedingly delighted. He immediately asked the ministers beside him: ‘Who can obtain the hide of that golden deer? I now need it to make a cushion.’ The officials replied: ‘Your Majesty should ask the hunters.’ The king then ordered the officials to issue a command that all the hunters in his kingdom must assemble there, as expressed in the verse:

“‘When devas are invoked, they respond;

Kings and rulers issue their commands;

The wealthy rely upon their riches;

The poor rely upon their strength.’”

After the king’s command had been proclaimed, all the hunters in the realm assembled and addressed the king: “We do not know what Your Majesty has commanded.” The king told the hunters: “I now urgently need the hide of a golden deer to make a cushion. You must hasten to search for it on my behalf.” The hunters then addressed the king: “May Your Majesty allow us to withdraw for a short while so that we may discuss this matter together.” The king said: “We grant permission.” The hunters then withdrew and consulted one another: “Among all of you who have long practiced hunting, has anyone ever heard of a golden-colored deer?” They answered one another: “From ancient times until now, our forefathers have always been hunters, yet they never even heard the name of a golden-colored deer,

much less saw one with their own eyes.” The hunters then agreed among themselves: “When we now go to answer His Majesty, let there be no differing accounts.” Therefore, when they came before the king, each of them said: “From ancient times until now, our forefathers have handed down the hunting profession, yet they never heard anyone mention the name of a golden-colored deer, much less saw one with their own eyes.” Then they spoke this verse:

“The king wields sovereign power;

Whatever he seeks, he wishes to obtain.”

The king then ordered the proper officials to seize the hunters and imprison them.

At that time there was a hunter named San Xa, who possessed great strength, could overtake wild beasts, and, when shooting birds in flight, struck his mark with every arrow. He thought: “We hunters are innocent, yet we have been cast into prison. What plan can I devise to escape this suffering? I should petition the king to let me search for the deer. If I find it, that will be well; if I cannot find it, I shall nevertheless free my companions from prison.” Having thought thus, he addressed the king: “Your Majesty, has anyone ever heard of or seen the golden-colored deer?”

The king said to the hunter: “You may go and ask the queen.” The hunter then went to the royal palace and asked the queen: “Your Highness, has anyone seen or heard of the golden-colored deer?”

The queen replied: “I myself saw it with my own eyes.”

The hunter asked: “Where did you see it?”

The queen replied: {230c }“At the first light of dawn, I ascended the tower to observe the stars. Suddenly, I saw a golden-colored king of deer coming from the south, passing through the sky, and descending toward the north.”

This hunter was skilled in reading the characteristics of birds and beasts, so he knew that the golden king of deer presently dwelt in the south but went north to forage. Its dwelling place could not possibly be discovered; he would have to go to its feeding ground and devise a way to capture it. The hunter then took up his bow and arrows and gradually made his way northward until he reached the Snow Mountains.

At that time an immortal sage dwelt in those mountains. Around his abode were flowing springs, lakes, and luxuriant flowers and fruit. There the immortal sage employed two methods to eliminate sensual desire: the first was ascetic practice, and the second was solitary dwelling.

The hunter concealed his hunting implements, dressed himself as an ordinary traveler, and went to the immortal sage, bowed, and inquired after him. The immortal sage had lived in a mountain cavern for a long time and rarely saw anyone. Thus, when the hunter came to visit, he was exceedingly delighted. He invited him to sit and hospitably offered him sweet fruit and fresh water. The hunter then said: “Venerable sir, have you dwelt in this place for a long time, or did you arrive only recently?”

The immortal sage replied: “Since I first came here, such and such a length of time has passed...”

The hunter again asked the immortal sage: “Since the day the venerable one came here, have you ever seen anything unusual?”

The immortal sage replied: “I have.”

The hunter asked again: “Then what did the venerable one see?”

The immortal sage replied: “To the south of this mountain stands a nyagrodha tree. A golden-colored king of deer often flies to the tree, eats its leaves until it is satisfied, and then flies away.”

On hearing this, the hunter was exceedingly delighted and thought: “Surely this must be the golden-colored king of deer whom the queen saw. Now that I have learned of this, my wish is about to be fulfilled.” He then casually turned the conversation to other matters and suddenly asked: “In which direction lies the path to the nyagrodha tree?”

The immortal sage replied: “Proceed from here; midway along the route, there is a winding stretch of road, and so forth...” explaining the way clearly in detail.

After hearing this, the hunter rejoiced, offered his good wishes, and departed. He returned to the place where he had hidden his hunting implements, took them up, and went straight there. From afar, he saw that the tree’s branches and leaves were sparse, yet its shade covered a wide area.

He approached the tree and searched for the king of deer but found neither its tracks nor any trace of where it had fed. He then concealed himself beneath the tree and silently kept watch. Before long, he suddenly saw the king of deer, resembling a king of wild geese, flying through the sky toward the tree.

It alighted upon the tree, its radiant color brightly illuminating the mountain caverns. After eating its fill of leaves, it returned southward. The hunter then thought: “This tree soars too high for a net to be cast over it or for bow and arrow to reach it.

How can I capture the deer? I shall now return to the city of Varanasi. There are many intelligent and wise ministers and princes there; I shall ask their counsel.”

He then returned to the royal palace and addressed the king: “Your Majesty, it is exactly as the queen saw. However, the place where the deer dwells cannot be reached by a cast net or by bow and arrow. There is no way to capture it.”

The king told the hunter: “Go and explain the matter fully to the queen.”

The hunter then went and said to the queen: “I have seen the golden-colored king of deer, but {231a} it cannot be reached by a cast net or by bow and arrow. I do not know how it can be captured.”

The queen asked: “Where does that deer dwell?”

He replied: “It alights upon a nyagrodha tree, eats its fill of the tree’s leaves, and then returns southward.” Then he spoke this verse:

“Kshatriyas possess a hundred stratagems;

Brahmins have twice as many.

Kings possess a thousand schemes;

The schemes of women are beyond measure.”

The king’s queen possessed many stratagems such as these, and so she told the hunter: “Take honey to that tree, climb it, and smear the honey upon its leaves. When the deer smells the honey’s fragrance, it will eat the leaves. After it has eaten all the leaves in that place, continue smearing honey from there all the way to the place where you have spread your net.”

Following her instructions, the hunter returned to the mountains, carried honey up the tree, and smeared it upon the leaves. When the deer flew there, it followed the honey-coated leaves as it ate. It did not eat wherever no honey had been spread, but wherever there was honey, it ate onward in succession, as the verse says:

“Wild beasts trust their noses;

Brahmin ascetics trust physiognomic texts;

Kings and lords rely upon their officials;

Each places faith in something of their own.”

Following the fragrance, the deer ate the leaves and gradually descended to the place where the net had been spread. The hunter thought: “If I kill it and take its hide, that would not be truly precious. I must capture it alive and bring it back.” The hunter then captured the deer, confined it in a cage, and carried it past the dwelling of the immortal sage. Seeing this from afar, the immortal sage was horrified and lamented: “Alas, what a dreadful calamity! Though it could fly through the sky, it was unable to escape the hands of this wicked man.” He then asked the cruel hunter: “What do you intend to do with it?”

The hunter replied: “The chief queen of the kingdom of Kasi needs its hide to make a cushion.”

The immortal sage asked again: “Do you know what color this deer will be after it dies? Its color is like this only because the life force still remains within it. Only by taking it back alive will you receive a reward.”

He continued: “What method did you use to capture it?”

The hunter replied: “I captured it by using such-and-such a method.”

At that time, the ascetic rejoiced that he had lived well in seclusion and therefore had not committed those evil deeds. He reflected with pity that the queen had skillfully employed a cruel expedient, and he grieved for the king of the deer, who had come to such misery through craving for flavor. The ascetic then recited this verse:

“The greatest evil in this world—

Nothing surpasses craving for flavor.

It deludes ordinary beings

And the wild beasts of the forest.

Because of attachment to flavors,

They must endure suffering and affliction.”

The hunter then asked the ascetic, “What means should I use to sustain this deer so that I may bring it back to the kingdom alive?”

{231b} The ascetic replied, “Smear honey on leaves and use them to feed it; and when you reach the capital, mix honey with provisions and feed it.” The hunter then gradually traveled through inhabited lands and returned to his country. This deer had a slender body, a complexion like pure gold, antlers as white as jade, and orange-colored eyes. All who saw it considered it supremely beautiful.

When the hunter brought the deer near the city of Varanasi, the king heard that it had returned and immediately ordered the roads in the city to be put in order and swept clean, incense to be burned, and bells, gongs, and drums to be sounded to welcome the king of the deer. Those who came to see it gathered as thickly as clouds. Everyone rejoiced and congratulated the king on obtaining this auspicious sign from afar.

When the queen saw it, she was so delighted and elated that she could not restrain herself, and she immediately rushed forward and embraced the king of the deer. Because the queen had formerly delighted in and clung to it so intensely, the golden color of the king of the deer disappeared. The king said to the queen, “The golden color of the king of the deer has suddenly vanished.

What are we to do?”

The queen replied to the king, “This deer has now become useless, so it should be released.”

The Buddha then said to the bhikkhus, “The golden-colored king of the deer at that time was none other than the bhikkhu Yasa of today, and the queen of that time was Yasa’s present mother. From the distant past until now, she has employed many means to entice her son, causing him to become attached and endure much suffering and affliction.” The Buddha then told the bhikkhus, “Have all the bhikkhus residing in the city of Vaishali assemble here.”

On account of this matter, the Blessed One explained at length to the bhikkhus the causes and conditions from which transgressions arise, rebuked those who had committed the transgressions, and then taught the Dharma to the bhikkhus in accordance with what was appropriate.

The Blessed One taught, “For the sake of ten benefits, the Tathagata, the Arhat, the Perfectly Enlightened One, establishes precepts for his disciples and prescribes the manner in which the Pratimoksha is to be recited. The ten benefits have already been explained clearly above. Therefore, from this time onward, the Tathagata shall establish a precept for the bhikkhus, so that those who have not heard it may hear it, and those who have heard it should hear it again:

– If any bhikkhu, having received ordination amid a harmonious Sangha, engages in sexual intercourse, that bhikkhu commits a parajika offense and may not dwell in communion with the Sangha.

On another occasion, while the Buddha was dwelling in the city of Vaishali (as explained at length above), there were two sons of the Licchavi clan in Vaishali who came from faithful families and left home to go forth. Because everyone in Vaishali knew them, they received the four requisites in abundance. When it was time to seek alms, these bhikkhus put on their robes, took their bowls, and entered the villages within the city to seek alms.

Because they did not restrain body, speech, and mind, did not maintain present mindfulness, and did not guard their faculties, their minds became distracted and defiled by attachment to sensual forms. They regarded sensual forms as pure, and intense lust arose in them. They thought, “It would indeed be improper for us to indulge in sensual pleasure while wearing the Dharma robe.

We should remove our Dharma robes, put on {231c} lay clothing, and not return to the Sangha for seven days, so that we may act freely.” Having thought thus, the two monks removed their kasayas, put on lay clothing, and indulged in pleasure to their satisfaction. When the seven days had passed, they put their Dharma robes on again and returned to the Sangha. After returning to live with the Sangha, the two monks felt disgusted with what they had done and thought, “Never have we heard of a shramana doing such a thing.

Let us now report this matter to the Venerable Shariputra and ask Shariputra to go to the Blessed One and relate the entire matter. Whatever the Buddha teaches, we shall reverently practice.”

The two bhikkhus then went to the Venerable Shariputra and related the entire matter as described above. The Venerable Shariputra then led the two bhikkhus to the Blessed One. After bowing at his feet, he sat to one side and reported the foregoing matter fully to the Blessed One.

The Buddha told Shariputra, “They must be told to leave this place. These are foolish men and may no longer go forth and receive full ordination in the teaching of the Tathagata.”

But Shariputra, moved by compassion, bared his right shoulder, knelt, joined his palms, and addressed the Buddha, saying, “Blessed One, in the future there will be good men who have faith in the Blessed One’s teaching and leave home to go forth, but whose minds become deluded and confused, giving rise to the perception of purity, regarding physical beauty as pure. Their three karmic activities may blaze so fiercely that they lose all sense of shame. I beseech the Blessed One to provide an expedient means by which those good men may again go forth and receive full ordination in the teaching of the Tathagata.”

The Buddha then told the bhikkhus, “Summon all the bhikkhus residing in the city of Vaishali and have them assemble here. I shall establish a precept for the bhikkhus, and even those who have already heard it must hear it again:

– If any bhikkhu, having received full ordination amid a harmonious Sangha, engages in sexual intercourse without first renouncing the training, that bhikkhu commits a parajika offense and may not dwell in communion.

Another incident occurred while the Buddha was dwelling in the city of Vaishali (as explained at length above). At that time, bhikkhus who had observed the rains retreat in various places completed the retreat and traveled to Vaishali. They went to the Blessed One, bowed to him, and exchanged greetings with him.

When they had finished exchanging greetings, they were assigned lodgings in order. Because there were not enough rooms for everyone, some had to stay temporarily in the corridors of grass huts, beneath trees, and in open spaces between the ponds. At that time, a bhikkhu sitting beneath a tree thought, “Going forth in the Buddha’s teaching is truly exceedingly arduous, and cultivating the holy life is also exceedingly difficult.

By day, one is battered by the wind and scorched by the sun; by night, one is bitten and stung by venomous snakes, mosquitoes, and gnats. I am truly incapable of cultivating the holy life within the Buddha’s teaching.” As that bhikkhu entertained these thoughts and spoke these words aloud, other bhikkhus heard him and asked, “Do you intend to renounce the training?”

He replied, “I am not renouncing the training. I only thought this because I feared that I was incapable of cultivating the holy life within the Tathagata’s teaching.”

The bhikkhus then went to {232a} the Blessed One and reported the circumstances of the incident, saying that the other bhikkhu intended to renounce the training.

The Buddha then told the bhikkhus, “Call that bhikkhu here.”

When the bhikkhu arrived, the Buddha asked, “Did you truly renounce the training?”

He replied, “Blessed One, I did not renounce it.”

The Buddha asked, “What causes and conditions led to this?”

He replied, “Blessed One, as I sat beneath a tree, I thought in my heart and said aloud: ‘Leaving home to go forth and living within the Buddha’s teaching is truly exceedingly arduous. I am incapable of cultivating the holy life within the Buddha’s teaching.’”

The Buddha said to that bhikkhu, “Why, after having faith, leaving home to go forth, and living within the Tathagata’s teaching, did you think, ‘I lack the endurance needed to cultivate the holy life within the Tathagata’s teaching’?”

The Buddha then said to the bhikkhus: “That bhikkhu did not renounce the precepts; this is called a weakening of the precepts. He merely uttered words expressing the weakening of his own precepts. Therefore, he committed a Sthulatyaya offense.”

The Buddha then told the bhikkhus: “Summon all the bhikkhus residing in the city of Vaisali and have them assemble here. Those who have not heard this must hear it, and those who have already heard it should hear it again:

If any bhikkhu, having received full ordination amid a harmonious Sangha, has not returned the precepts but, with his precepts weakened and without renouncing them, engages in sexual intercourse, that bhikkhu commits a Parajika offense and may no longer dwell in communion.”

On another occasion, the Buddha was dwelling in the city of Sravasti. At that time, there was in Sravasti a householder named Nandi. Born into a family of faith, he left home and went forth. Because everyone there knew him, he received abundant offerings of all four requisites. There were many others also named Nandi, but only this Elder Nandi meditated while walking, meditated while standing, meditated while sitting, and meditated while lying down. Therefore, the people of that time called him Nandi the Meditator.

At that time, Nandi built a grass hut in the Open-Eyes Forest for his practice. During the first, middle, and last watches of the night, he devoted himself entirely to cultivation and thereby attained mundane meditative concentration. He continued in this way for seven years. After seven years, however, he lost his meditative concentration. He therefore regularly practiced beneath a tree, hoping to recover the concentration he had lost.

At that time, the kin of Mara constantly employed various means to watch and seek vulnerabilities in those who practiced the true Dharma. One of them transformed into a human form of incomparable beauty, adorned her body with many kinds of fragrant flowers and necklaces, came before Nandi, called to him, and said: “Bhikkhu, come here and have intercourse with me.”

Nandi immediately said: “Evil creature, begone at once! Evil creature, begone at once!” Although his mouth spoke these words, his eyes did not look at her.

The celestial maiden repeated the same words a second and a third time. Nandi likewise replied two or three times: “Evil creature, begone at once! Evil creature, begone at once!” without looking at her. The celestial maiden then removed her necklaces, exposed her body, stood before Nandi, and said to him: “Come, let us enjoy ourselves together.”

When Nandi saw the celestial maiden’s body, lust arose in his mind, and he replied: “Very well.” The celestial maiden then slowly retreated. Nandi called after her: {232b}“Stop for a moment, so that we may have intercourse together.” When Nandi advanced, the celestial maiden quickened her pace. Nandi pursued her as far as the moat of Jetavana.

In that moat lay the carcass of one of the king’s horses. Upon reaching the horse’s carcass, the celestial maiden concealed her form and disappeared. Because Nandi’s lust had become exceedingly intense, he had intercourse with the horse’s carcass.

When his lust had subsided, he thought: “I have committed an utterly vile deed, one unbefitting a sramana. I went forth out of faith, but now that I have committed a Parajika offense, what reason is there for me still to wear the Dharma robe and partake of the faithful’s offerings?” He then removed his Dharma robe and draped it over his right arm, covered his body with his left hand, went to Jetavana, and said to the bhikkhus: “Venerable elders, I have committed a Parajika offense!

I have committed a Parajika offense!”

At that time, the bhikkhus were slowly walking in meditation before the courtyard of Jetavana, contemplating their own practice. They said to one another: “That is Nandi the meditation master, a practitioner of the holy life. He has not committed a Parajika offense.”

Nandi said again: “Venerable elders, that is not so. I truly have committed a Parajika offense.”

The bhikkhus then asked what circumstances had led him to commit it. Nandi related the entire matter in full, as described above.

The bhikkhus then reported the whole matter fully to the Blessed One. The Buddha said to the bhikkhus: “The good man Nandi has himself declared that he committed a grave offense; therefore, he must be expelled.”

Following the Buddha’s instruction, the bhikkhus expelled Nandi and then asked the Buddha: “Blessed One, why was Elder Nandi, who had practiced the holy life for so long, still beguiled by that young woman?”

The Buddha told the bhikkhus: “It is not only today that the bhikkhu Nandi was beguiled by that celestial maiden and caused to fall away from the holy life. In the past, he was also beguiled by that same celestial maiden and lost the holy life.”

The bhikkhus again asked the Buddha: “Blessed One, did such a thing truly happen in the past?”

The Buddha said: “Indeed, it did!” He then told the bhikkhus: “In the distant past, there was a city named Varanasi in the kingdom of Kasi. At that time, in the southern land of Avanti, there was a non-Buddhist renunciant of the Kasyapa clan. He was intelligent, widely learned, thoroughly versed in the scriptures, and accomplished in every art, with nothing he did not understand.

This non-Buddhist renunciant assisted the king in governing the realm. When the king of that country punished criminals and bandits by such penalties as cutting off their hands and feet or slicing off their ears and noses, he inflicted tremendous suffering. The non-Buddhist renunciant then reflected deeply: ‘I have gone forth.

Why, then, do I participate in these affairs together with the king?’ He said to the king: ‘May the great king permit me to go forth.’ The king replied: ‘You have already gone forth. Why do you now ask to go forth again?’

“He said: ‘Great king, since I now participate in these punishments that inflict suffering upon sentient beings, how can I be called one who has gone forth?’

“The king asked: ‘In what path do you now wish to go forth?’

“He replied: ‘Great king, I wish to go forth to study the path of the seers.’

“The king said: ‘Very well; do as you wish.’

“{232c}At that time, not far from the city of Varanasi, there was a mountain range with hundreds of peaks. Streams flowed through it, lakes lay among the mountains, and flowers and fruits flourished abundantly. He entered those mountains, built a hermitage, and practiced according to a non-Buddhist method.

He attained mundane meditative concentration and acquired the five supernormal powers. During the fourth month, he ate melons, and because the four great elements became imbalanced, his semen was discharged together with his urine. At that time, herds of deer lived there and regularly traveled together.

Driven by thirst, they went in search of water. One doe mistakenly drank that urine, causing the impure substance—the semen—to enter her mouth and then pass through her reproductive passage into her womb. The karmic consequences experienced by sentient beings are indeed inconceivable.

Thus, she became pregnant. That doe regularly ate grass and drank water along the mountainside. When her term was complete and the day of delivery arrived, the seer happened to be out gathering fruit.

Because the birth was difficult, the doe cried out piteously. The seer thought that a savage beast was attacking her and went to rescue her, whereupon he saw her give birth to a baby boy.

“The seer found this extraordinary and thought: ‘How could an animal give birth to a human being?’ He then entered meditative concentration and contemplated the matter. Perceiving the cause, he realized that the child was his own son. He consequently became attached to the child, wrapped him in his robe, and brought him home to raise him. He often carried the child to the mother doe so that she could nurse him. The child gradually grew and was named Spotted Deer. Because he had been born from his mother, his body was mottled like hers; hence, he was named Spotted Deer. The boy gradually matured. By the age of seven, he knew to respect his elders, was loving, benevolent, filial, and compassionate, and regularly gathered fruit and carried water as offerings to the seer.

“At that time, the seer thought to himself: ‘Of all things to be feared beneath heaven, none is more fearsome than women.’ He then instructed his son: ‘Of all things to be feared, none is more fearsome than women. The ruin of governments and the collapse of virtue are all caused by them.’ After giving this instruction, he employed his supernormal powers, entered meditative concentration, and transformed himself, as described in the verse:

‘All living beings,

None can escape death’

Depart according to one’s karma,

And personally receive its recompense.

Those who do good are born in heaven;

Those who commit evil enter the great hells.

Those who practice the Path and cultivate the holy life,

Exhaust the defilements and attain nirvana."

Thereupon, the seer passed away. The youth then purely cultivated the holy life, attained the four meditative absorptions of the non-Buddhist paths, developed the five supernormal powers, and acquired great spiritual might. He could move mountains, halt the flow of water, or touch the sun and moon.

At that time, Shakra rode upon a white elephant and traveled throughout the world to see who was filial and obedient to their parents, who made offerings to shramanas and brahmins, and who practiced generosity, observed the precepts, and cultivated the holy life. While Shakra was making his rounds, he suddenly saw that young seer and thought to himself: "If this youth wishes to seek the station of Shakra or Brahma King, he can attain either one. I must therefore quickly corrupt him," as expressed in the verse:

"(233a) Among devas and human beings,

Among all sentient beings,

None can escape being bound

By these two kinds of fetters:

Stinginess and jealousy;

After death, they must be born in an evil realm."

Regarding the devas, they had three kinds of drums used on three occasions: when the devas and asuras fought, they beat the first drum; when the flowers in the Kaupila Garden blossomed, they beat the second drum; and when the devas assembled in the Hall of the Good Dharma to hear the Dharma, they beat the third drum.

At that time, Shakra beat the drum for the preaching of the Dharma, and countless hundreds of thousands of devas assembled there. They asked Shakra: "Do you have any instructions for us?" Shakra told them: "In Jambudvipa there is a young seer named Mrigacharman. He possesses great merit, and I wish to devise a means to bring about his downfall." When countless devas heard this, they were displeased and thought to themselves: "If that person is brought down, the devas will decline while the hosts of asuras will increase." Some among the devas, however, calmly reflected: "We should not assert whether this will succeed or fail." Others gladly praised the scheme to bring about the seer’s downfall.

Then one deva asked: "Who should go?" Someone immediately replied: "That celestial maiden should go."

At that time, the devas were roaming through various gardens—some in the Garden of Delight, some in the Garden of Variegated Colors, and some in the Garden of Beeswax Deer. The celestial maiden had to go to those places to summon them back. Immediately, hundreds of thousands of celestial maidens assembled.

There was a celestial maiden named Alambusha. Because her hair was intermingled with four colors—blue, yellow, red, and white—she was called Variegated-Colored. Shakra ordered this celestial maiden to descend to Jambudvipa and corrupt the youth Mrigacharman.

But the celestial maiden said to Shakra: "In the past, I have many times corrupted those cultivating the holy life, and for that reason I have lost my supernormal powers. I beg the Lord of Devas to send another celestial maiden, one graceful and beautiful, who can delight others." Shakra then recited another verse to persuade the celestial maiden, saying in essence: "The one entrusted with this mission must go and bring about the downfall of Kaushika Pindola, the young seer," as told in the Jataka Sutra.

Thereupon, the celestial maiden went to corrupt the young seer.

The Buddha then told the bhikshus: "The young seer Kaushika Pindola of that time was none other than Dhyana Nandi today. The celestial maiden Alambusha was none other than this same celestial maiden today. In the past, Nandi was corrupted by her, and today, although he has become a bhikshu, he has again been harmed by her."

The Blessed One then told the bhikshus: "Any bhikshu who engages in sexual intercourse, even with an animal, commits a parajika offense and may no longer dwell in communion with the Sangha."

Furthermore, when the Buddha was dwelling in the city of Rajagriha (as explained in detail above), some bhikshus had undertaken the rains retreat in various places. When the retreat was over, they traveled to Rajagriha to pay homage to and visit the Blessed One. Each selected a dwelling place according to his preference: some stayed at the Vepulla Monastery, some at White Mountain Monastery, {233b} some at Square Mountain Monastery, some in the seers’ cave, some in a cave on Mount Gridhrakuta, some at Eloquence Rock, some at the monastery in the Koli Garden, some at the monastery in the Rashtra Garden, some at the monastery in the Lion Garden, some at the monastery in the Saptaparna Garden, some at the Hot Springs Monastery, some in the Parasol Cave, some in the Amra Cave,

some in the Tishi Cave, and some at the Monkey Monastery.

When the visiting bhikshus arrived at the Monkey Monastery, they went to the resident bhikshu whom they knew and exchanged greetings and inquiries about one another’s well-being. When the greetings were concluded, the resident bhikshu provided them with bathing water, water for washing their hands and feet, drinking water for midday and evening, and showed them their rooms. Thus, all the visiting bhikshus had places in which to rest.

At that time, a female monkey lived on the mountain peak. She descended from the mountain and came before the resident bhikshu, turned her back toward him, and made signs that she desired sexual intercourse. The resident bhikshu shouted at her and drove her away. She then went before the other bhikshus, turned her back toward them, and likewise made signs that she desired sexual intercourse.

The visiting bhikshus then thought: "Wild animals are ordinarily fearful by nature. Why does this creature refuse to leave even after being driven away? There must surely be some hidden reason for this.

Could it be that someone in this place uses this female monkey to perform an impure act—to engage in sexual intercourse?" Having thought thus, the visiting bhikshus said to the resident bhikshu: "Venerable sir, we now wish to depart. You may take back the beds and bedding." The resident bhikshu said: "Venerable ones, this dwelling presently has fine beds and bedding, two meals each day, security, and comfort. I hope you venerable ones will reconsider and remain here together." The visiting bhikshus replied: "We will not stay." The resident bhikshu earnestly invited them three times, but the bhikshus still did not accept his request and departed.

At that time, those visiting bhikshus who had no suspicions left the dwelling place and continued on their way, while those who harbored doubts concealed themselves nearby to observe what would happen. When the resident bhikshu saw that all the visiting bhikshus had departed, he gathered up the bedding. After putting everything in order, he washed his feet and sat down to rest. The female monkey then again descended from the mountain peak, came before the bhikshu, and turned her back toward him. Thereupon, the resident bhikshu performed the unlawful act—sexual intercourse—with that female monkey. Seeing this from afar, the visiting bhikshus said to one another: "What we suspected has now become evident."

Because of this incident, they went to the Blessed One and reported: "Blessed One, in the Long-Tailed Garden—the Monkey Garden—the resident bhikshu has committed such a vile deed...."

The Buddha said: "Summon that bhikshu here."

When the bhikshu 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 established a precept forbidding sexual intercourse?"

He replied: "Blessed One, I knew that the Buddha had established this precept, but I thought it prohibited sexual intercourse with human beings and nonhuman beings, not with animals."

The Buddha said: "A bhikshu who engages in sexual intercourse with an animal also commits a parajika offense. {233c} Bhikshus, you should know that there are three ways of committing parajika: a bhikshu engages in sexual intercourse with a human being, a nonhuman being, or an animal. These are the three ways."

Furthermore, when the Buddha was dwelling in the city of Shravasti (as explained in detail above), there was a bhikshu who, when it was time to seek alms, donned his robe, took his bowl, and entered the city for alms. Going from house to house in order, he came to a certain house, whereupon a woman called to him: "Venerable sir, come in here and perform that act—sexual intercourse—with me."

The bhikkhu replied, “The Blessed One has laid down a precept forbidding sexual intercourse.” The woman then said, “I know that sexual intercourse may not be performed through the usual passage, but it may be performed through another passage, either the anus or the mouth.”

The bhikkhu then engaged in sexual pleasure with the woman through another passage. Afterward, doubts arose in him, and he went to the Blessed One and reported the matter.

The Buddha said to him, “Did you not know that the Buddha had laid down a precept forbidding sexual intercourse?”

He replied, “Venerable Blessed One, I knew that the Buddha had laid down the precept, but I thought it prohibited sexual intercourse through the usual passage, not through another passage.”

The Buddha then said to that bhikkhu, “Intercourse through another passage also constitutes a parajika offense.”

On another occasion, while the Buddha was dwelling in the city of Sravasti, as related above in full, a bhikkhu, when it was time to seek alms, put on his robe, took his bowl, entered the city, and went from house to house on his alms round until he reached a certain house.

At that time, a young man inside the house called to the bhikkhu, saying, “Venerable sir, please come in here so that we may do such a thing together.”

The bhikkhu replied, “The Blessed One has laid down a precept forbidding sexual intercourse.”

The young man said, “I know that the Buddha has laid down a precept forbidding sexual intercourse with women, but I am a man.”

The bhikkhu then complied with his intention and engaged in sexual pleasure with him. After the act, doubts and remorse arose in the bhikkhu, and he went to the Blessed One and reported everything in full.

The Buddha said to him, “Did you not know that the Buddha had laid down a precept forbidding sexual intercourse?”

He replied, “Venerable Blessed One, I knew that the Buddha had laid down the precept, but I thought it prohibited sexual intercourse with women, not with men.”

The Buddha said to that bhikkhu, “Sexual intercourse with a man also constitutes a parajika offense.”

On another occasion, while the Buddha was dwelling in the city of Sravasti, as related above in full, a bhikkhu, when it was time to seek alms, put on his robe, took his bowl, entered the city, and went from house to house on his alms round until he reached a certain house. In that house was a pandaka, neither male nor female, who called to the bhikkhu, saying, “Venerable sir, please come in here and do such a thing with me.” The bhikkhu replied, “The Blessed One has laid down a precept forbidding sexual intercourse.” That person said, “I know that the Buddha has laid down a precept forbidding sexual intercourse with women and men, but I am neither male nor female.”

The bhikkhu then complied with that person’s intention. After the act, however, doubts and remorse arose in him, and he went to the Blessed One and reported everything in full.

The Buddha then asked that bhikkhu, “Did you not know that the Buddha had laid down a precept forbidding sexual intercourse?”

He replied, “Venerable Blessed One, I knew that the Buddha had laid down the precept, but I thought it prohibited sexual intercourse with women and men, whereas this pandaka is neither male nor female.”

The Buddha taught, “A bhikkhu who has sexual intercourse with a pandaka also commits a parajika offense.” {234a}The Buddha continued, “A bhikkhu who has sexual intercourse with any of the following three kinds of persons commits a parajika offense: a man, a woman, or a pandaka. These are the three kinds.”

Furthermore, while the Buddha was dwelling in the city of Vaisali, as related above in full, a bhikkhu, when it was time to seek alms, put on his robe, took his bowl, and entered a neighborhood within the city to seek alms. Going from house to house, he came to a certain house, where a woman called to him, saying, “Venerable sir, please come in here and do such a thing with me.”

The bhikkhu replied, “The Blessed One has laid down a precept forbidding sexual intercourse.”

The woman said, “I know that it is forbidden, but you may keep your robe on while I remain naked.”

The bhikkhu then complied with her intention. After the act, doubts and remorse arose in him, and he went to the Blessed One and reported everything in full. The Buddha then rebuked him, saying, “Did you not know that the Buddha had laid down a precept forbidding sexual intercourse?”

He replied, “Venerable Blessed One, I knew that the Buddha had laid down the precept, but in this case I was wearing my robe while she was naked.”

The Buddha then said to that bhikkhu, “Even if one party is clothed and the other is naked, it still constitutes a parajika offense.”

Furthermore, while the Buddha was dwelling in the city of Vaisali, as related above in full, a bhikkhu, when it was time to seek alms, put on his robe, took his bowl, and entered the city to seek alms. Going from house to house on his alms round, he came to a certain house, where a woman called to him, saying, “Venerable sir, please come in here and do such a thing with me.”

The bhikkhu replied, “The Blessed One has laid down a precept forbidding sexual intercourse.”

The woman said, “I know, but you may remain naked while I cover my body.”

The bhikkhu then complied with her intention. After the act, however, doubts and remorse suddenly arose in him, and he went to the Blessed One and reported everything in full.

The Buddha rebuked him, saying, “Did you not know that the Buddha had laid down a precept forbidding sexual intercourse?”

He replied, “Venerable Blessed One, I knew that the Buddha had laid down the precept, but in this case she had covered her body while I was naked.”

The Buddha taught, “Even if she covers her body while you are naked, it still constitutes a parajika offense. Even if the two sexual organs, the penis and the vagina, come into contact by only the measure of a sesame seed, it constitutes a parajika offense.”

Furthermore, while the Buddha was dwelling in the city of Sravasti, as related above in full, a bhikkhu arrived from another region. Because his male organ was long and large, he inserted it into his own anus to gratify his sexual desire. After the act, doubts and remorse arose in him, and he went to the Blessed One and reported everything in full.

The Buddha rebuked him, saying, “Did you not know that the Buddha had laid down a precept forbidding sexual intercourse?”

(234b)He replied, “Venerable Blessed One, I knew that the Buddha had laid down the precept, but I thought it applied to acts with another person, not with oneself.”

The Buddha taught, “Engaging in sexual pleasure with oneself also constitutes a parajika offense.”

Furthermore, while the Buddha was dwelling in the city of Sravasti, as related above in full, a bhikkhu arrived from the south. He had formerly been a dancer, and therefore his body, arms, and legs were supple. When intense sexual desire arose in him, he inserted his penis into his own mouth for sexual pleasure. Afterward, doubts and remorse arose in him, and he went to the Blessed One and reported everything in full.

The Buddha rebuked him, saying, “Did you not know that the Buddha had laid down a precept forbidding sexual intercourse?”

He replied, “Venerable Blessed One, I knew that the Buddha had laid down the precept, but I thought it did not prohibit inserting one’s own penis into one’s mouth.”

The Buddha taught, “Inserting it into one’s own mouth also constitutes a parajika offense. If a bhikkhu engages in sexual intercourse through any of these three places—the mouth, the urinary passage, or the excretory passage—each constitutes a parajika offense.”

Furthermore, while the Buddha was dwelling in the city of Rajagriha, as related above in full, a bhikkhu, when it was time to seek alms, put on his robe, took his bowl, and entered a neighborhood. Going from house to house on his alms round, he came to the house of a courtesan. The courtesan called to him, saying, “Venerable sir, please come in here and do such a thing with me.” The bhikkhu replied, “The Blessed One has laid down a precept forbidding sexual intercourse.” The courtesan said, “I also know that sexual intercourse is forbidden, but if intercourse takes place in the vagina and ejaculation occurs outside, what harm could there be?”

The bhikkhu then complied with her wishes. After the act, doubts and remorse arose in him, and he went to the Blessed One and reported everything in full.

The Buddha rebuked him, saying, “Did you not know that the Buddha had laid down a precept forbidding sexual intercourse?”

He replied, “Venerable Blessed One, I knew that the Buddha had laid down the precept, but in this case intercourse took place in the vagina and ejaculation occurred outside.”

The Buddha said: “If one engages in sexual intercourse inside (the vagina) and ejaculates outside, or engages in sexual intercourse outside and then ejaculates inside, even if the two organs (the penis and vagina) touch by no more than the size of a sesame seed, one commits a pārājika offense.”

Furthermore, while the Buddha was dwelling in the city of Rājagṛha (as described fully above), some merchants arrived there from the distant north. They thought: “We have come here safely from afar without encountering the calamity of bandits and robbers; we should celebrate.” They then laid out various foods and drinks, invited musicians to perform, and reveled together.

At that time, five hundred courtesans in the city of Rājagṛha had also gathered in one place. The merchants then sent a trusted man to say to the most exquisite courtesan: “Come and revel with us.”

The courtesan replied: “I have already promised the king that I will stay in the palace tonight. If you summon me during the day, I can come to you.”

The merchant angrily said: “Who knows what paltry thing you receive when you go to the king? If you are willing to come and revel with us today, we will give you many precious treasures.”

Coveting the treasures, the courtesan agreed to the merchant’s request. She then deceitfully adorned her most beautiful maidservant to impersonate her and instructed her to go to the king, saying: “When you go to the king, you must skillfully employ whatever means you can to resemble me in appearance. Do not let the king know that you are not me.”

At that time, after the king had bathed and dressed neatly, he sat waiting for the courtesan, imagining her arrival, when suddenly she appeared. But when the king saw her from afar, he knew that she was a servant and not the courtesan. He immediately stopped her and rebuked her: “Who are you, and why have you come here?” Terrified, the maidservant truthfully reported to the king: “Merchants from the distant north have brought treasures here and given many precious objects to my mistress.

Seeing those many valuables, my mistress became greedy and sent me in her stead to fulfill her earlier promise, thinking that Your Majesty would not know.” When the king heard the maidservant’s words, he became enraged and cursed: “You wretched slave girl, {234c } how dare you slight and deceive me!” He then ordered his attendants to cut away her female organ (vagina).

As for the merchants, when they saw a messenger approaching from afar, they knew that he had been sent by the king, and they fled far away. The messenger then seized the courtesan and cut away her female organ. After all the king’s messengers had departed, the merchants returned to their former place. Seeing the courtesan in such a condition, they were all moved with compassion. They summoned a skilled physician, rewarded him generously, and asked him to treat the courtesan’s wound. Because the physician was highly capable, he healed the wound very quickly.

At that time, the Venerable Upāli, taking the courtesan’s case as the occasion and knowing that the time was appropriate, asked the Blessed One: “Blessed One, if someone has had her female organ cut away and a bhikshu engages in sexual intercourse at that injured place, does he commit a pārājika offense?”

The Buddha said: “He commits a pārājika offense.”

He asked again: “Blessed One, if the female organ has been severed from the body and one engages in sexual intercourse with that female organ, does one commit a pārājika offense?”

The Buddha said: “One incurs a sthūlātyaya offense.”

He further asked: “Blessed One, if the female organ has been reattached to the body but the wound has not yet healed, and one engages in sexual intercourse there, does one commit a pārājika offense?”

The Buddha said: “One commits a pārājika offense.”

Furthermore, while the Buddha was dwelling in the city of Rājagṛha (as described fully above), King Ajātaśatru had a son named Udāyibhadra. The boy’s penis became infected. Every kind of medicine was used to treat it, but it still did not heal.

Seeing the child tormented and in pain from the wound, his nurse would often hold his penis in her mouth, allowing warmth to enter it and thereby easing his pain. The nurse did this frequently, and as the penis was exposed to the warmth, he ejaculated. When he ejaculated, the infectious matter came out together with the semen.

Through this, the child gradually recovered from his illness and was freed from all suffering. From then onward, he frequently practiced sexual intercourse by way of the mouth. Over time it became a habit, and consequently he forced other nurses to allow him to engage in sexual intercourse by way of their mouths.

He had a wife who thought: “My husband has grown accustomed to this practice and will no longer need me. What means can I use to stop these evil acts?” She then put on a robe, covered her face, left her body naked, and went to her mother-in-law. She bowed and paid her respects to her mother. Her mother-in-law rebuked her: “Have you gone mad? Why are you behaving like this?” She replied: “I am not mad. It is only because your son has abandoned the customary passage and uses the mouth instead; therefore, I have covered my mouth.” She then related the entire matter to her mother-in-law.

At that time, everyone in the palace whispered about it among themselves, until all the people outside also came to know of it. Consequently, many people imitated the practice of sexual intercourse by way of the mouth.

Learning of this, the brahmins and householders of Rājagṛha went together to the king and reported: “Your Majesty, an evil practice is now spreading throughout the kingdom. Why should the mouth, which is the place for eating and drinking, be used for impurity (sexual pleasure)?”

When the king heard this report, he deemed the practice utterly unacceptable and issued an order: “From this day onward, anyone who does this, or incites another to do it, must be severely punished.”

At that time, the Venerable Upāli, knowing that the time was appropriate, asked the Blessed One: “{235a}Blessed One, if a bhikshu engages in sexual intercourse by way of the mouth with another bhikshu, do they commit a pārājika offense?”

The Buddha said: “Both commit a pārājika offense.”

The Venerable One again said to the Buddha: “Blessed One, if a bhikshu engages in sexual intercourse by way of the mouth with a śrāmaṇera, do they commit a pārājika offense?”

The Buddha said: “The bhikshu commits a pārājika offense, while the śrāmaṇera is to be expelled.”

He again said to the Buddha: “Blessed One, what if a bhikshu engages in sexual intercourse by way of the mouth with a layman?”

The Buddha said: “The bhikshu commits a pārājika offense, while the layman is dealt with according to the provisions of secular law.”

He again said to the Blessed One: “What if a bhikshu engages in sexual intercourse by way of the mouth with a bhikshuni?”

The Buddha said: “Both commit a pārājika offense.”

The Venerable One further asked: “Blessed One, what if a renunciant of another path engages in sexual intercourse by way of the mouth with a bhikshu?”

The Buddha said: “The bhikshu commits a pārājika offense; as for the follower of another path, what can be done but to deal with him according to their own regulations!”

MAHĀSĀṂGHIKA VINAYA

End of the First Fascicle.