摩訶僧祇律

(262a) SANGHADISESA RULES

1. RULE: INTENTIONAL EMISSION OF SEMEN

At that time, the Buddha was dwelling in the city of Sravasti, as described in detail above. There was then a bhikkhu named Thi Lợi Da Bà in Sravasti. Having faith, he left the household life and went forth.

When it was time for almsround, he put on his robe, took his bowl, and entered the city to seek alms. Because he did not properly restrain his body, speech, and mind, but allowed his faculties to remain unguarded, although he had received sufficient food upon entering the first house, he proceeded to a second house. In this second house, a woman was sitting alone with her upper body uncovered.

Upon seeing her, the bhikkhu returned to his dwelling place. Recalling the woman’s body, his mind became disturbed; he grew sorrowful and fell ill, and his complexion became haggard. The other bhikkhus then asked Thi Lợi Da Bà, “Why is your complexion now haggard, and why are you sorrowful and unhappy?

Do you need milk, oil, rock sugar, or any medicine?” He replied, “There is no need. It will naturally pass.”

When bhikkhunis, upasakas, and upasikas came to inquire after him, he gave them the same reply. After taking his midday rest, he awoke with his mind full of longing, and his male organ became erect (262b). He rubbed it with his hand and emitted semen. After the emission, he felt at ease, and his sorrow immediately ceased. He then thought, “This method is truly good. It can dispel distress without hindering my going forth, my pure cultivation of the holy life, or my receiving offerings from donors.”

For the sake of five benefits, the Blessed One inspected the Sangha’s dwellings once every five days. These five benefits were:

1. To see whether his sravaka disciples had become entangled in conditioned affairs.

2. To see whether they were discussing worldly matters.

3. To see whether they were indulging in sleep and rest to the detriment of their practice of the path.

4. To see whether any bhikkhu was sick.

5. To enable young bhikkhus who had recently gone forth to behold the Tathagata’s dignified and orderly bearing and thereby give rise to joy.

For precisely these five reasons, the Tathagata inspected the dwellings once every five days.

At that time, after the elder Thi Lợi Da Bà awoke from his midday rest, he went behind his dwelling to urinate, and his male organ became erect. Fearing that he might be startled and ashamed, the Blessed One cleared his throat to make his presence known. When Thi Lợi Da Bà saw the Blessed One, he hurriedly put on his robe, followed him, bowed at his feet, and stood in attendance.

The Blessed One then asked Thi Lợi Da Bà, “Previously, you were ill and your face was haggard. For what reason has your illness now ceased?”

He said to the Buddha, “Blessed One, I was born in the city of Sravasti. Having faith, I left the household life and went forth. My relatives and acquaintances supplied me with robes, bedding, and medicines, so that I lacked nothing.

One day, I put on my robe, took my bowl, and entered the city to seek alms. At a certain house, I saw a woman sitting with her upper body uncovered. After seeing her, I returned to the monastery.

Tormented by lust, I felt unhappy and became physically ill, and I wanted neither food nor drink. At that time, bhikkhus, bhikkhunis, upasakas, and upasikas came to visit and comfort me. They all wished to give me medicine, but I said that I did not need it.

One day, after awakening from my midday rest, I saw that my male organ was erect. I stimulated it with my hand, and semen was immediately emitted. After the emission, I slept peacefully, and my illness completely ceased.

I then thought, ‘This method is very good. It can remove distress without hindering my going forth or my receiving offerings from donors.’ Blessed One, that is why I recovered from my illness, my body became at ease, and the holy life became easy to practice.”

The Buddha said, “Foolish man, such a thing is utterly improper. It is not the holy life, yet you call it the holy life; it is not well-being, yet you regard it as well-being. Foolish man! Why do you use that hand to receive the gifts offered by others and then use the same hand to stimulate yourself and emit semen? Have you not heard me employ countless means to censure thoughts of sensual desire and praise the abandoning of desire? You have now committed an evil and unwholesome deed. It is contrary to the Dharma, contrary to the Vinaya, and not what I have taught. Such conduct cannot nurture wholesome qualities.”

The Buddha then ordered all the bhikkhus (262c) residing in Sravasti to assemble. Even those who had already heard were to hear it again. For the sake of ten benefits, he established the following rule for the bhikkhus:

– If a bhikkhu intentionally causes himself to emit semen, he commits a Sanghadisesa offense.

On another occasion, while the Buddha was dwelling in the city of Sravasti, as described in detail above, the elder Thi Lợi Da Bà repeatedly committed Sanghadisesa offenses, Payattika offenses, Patidesaniya offenses, or Vinaya transgressions requiring confession. Seeing that the elder repeatedly committed such offenses requiring confession, the bhikkhus said to him, “Elder, the Blessed One has already established the various classes of offenses. Why do you still make light of them and repeatedly transgress?” Thi Lợi Da Bà said, “Venerable elders, I commit offenses requiring confession without growing weary of confessing them. What hardship is there for you in receiving my confessions?”

The bhikkhus then reported the entire matter to the Blessed One. The Buddha ordered that Thi Lợi Da Bà be summoned. After he arrived, the Buddha asked him, “Do you repeatedly commit Sanghadisesa offenses and so forth, and say to the bhikkhus, ‘I commit offenses requiring confession without growing weary of confessing them. What hardship is there for you in receiving my confessions?’ Is this true?” He replied, “It is true, Blessed One.”

The Buddha then said to Thi Lợi Da Bà:

—“This is an evil deed. From now on, anyone who commits a Sanghadisesa offense must undergo the Ma ha đỏa discipline for six days and six nights in the community of bhikkhus. After undergoing the Ma ha đỏa discipline, he must perform the act of rehabilitation before twenty bhikkhus.”

On another occasion, while the Buddha was dwelling in the city of Sravasti, as described in detail above, Thi Lợi Da Bà repeatedly committed Sanghadisesa offenses. He thought, “The Blessed One has established that one who commits a Sanghadisesa offense must undergo the Ma ha đỏa discipline for six days and six nights. After undergoing the Ma ha đỏa discipline, one must perform the act of rehabilitation before twenty bhikkhus. Now I have committed a Sanghadisesa offense, but no one knows of it. Thus I need not undergo the Ma ha đỏa discipline for six days and six nights; and if I do not undergo the Ma ha đỏa discipline for six days and six nights, I also need not perform the act of rehabilitation before twenty bhikkhus. I should now conceal it.”

After concealing it, however, he became doubtful and remorseful, and thought to himself, “I am an unwholesome man who has gravely violated the Vinaya. How could a good man who, with faith, has gone forth knowingly and deliberately transgress a rule established by the Buddha and then conceal it? Even if my fellow practitioners of the holy life do not know, could the devas, who know the minds of others, possibly fail to know? Even if the devas did not know, could the Blessed One possibly fail to know?” He then said to the bhikkhus, “Please grant me the Ma ha đỏa discipline.” The bhikkhus asked, “Why do you request the Ma ha đỏa discipline?” (263a).

He replied, “I have committed a Sanghadisesa offense.” The bhikkhus asked, “How much time has passed since you committed it?”

He replied, “That much time.”

They further asked, “Why did you not immediately tell someone?”

He replied, “Because I was ashamed, I did not speak of it at once. But then I thought, ‘The Blessed One has established that anyone who commits a Sanghadisesa offense must undergo the Ma ha đỏa discipline for six days and six nights, and so forth’… until I thought, ‘Even if the devas did not know, could the Blessed One possibly fail to know?’ For this reason, I now tell the venerable elders.”

The bhikkhus then reported this matter in full to the Blessed One. The Buddha said, “Summon Śrīyavā.” When he arrived, the Buddha questioned him fully about the foregoing matters: “Is it true that you acted in this way?” He replied, “It is true, Blessed One.”

The Buddha said, “Foolish man! This is an evil deed. You committed an offense yet felt no shame and did not repent.”

The Blessed One then spoke this verse:

What is concealed becomes defiled;

What is disclosed is not defiled.

Therefore, whoever conceals an offense

Must be made to disclose it.

The Buddha then addressed the bhikkhus:

– From now on, anyone who commits a Sanghadisesa offense and conceals it must be required to undergo parivāsa. After completing parivāsa, he must be required to observe mānatta for six days and six nights. After observing mānatta, he must be rehabilitated before twenty bhikkhus. If the act of rehabilitation is performed with even one of the twenty bhikkhus absent, that bhikkhu is not absolved of the offense, and the other bhikkhus are also subject to reproach.

Furthermore, when the Buddha was dwelling in the city of Śrāvastī, as related extensively above, two trainees and two ordinary persons experienced seminal emission in dreams. They each thought, “The Blessed One has established a precept stating that anyone who intentionally emits semen commits a Sanghadisesa offense. Could we now have committed a Sanghadisesa offense? We should report this matter fully to the Venerable Śāriputra. Śāriputra will ask the Blessed One, and whatever the Buddha teaches, we shall respectfully practice.” The bhikkhus then went to the Venerable Śāriputra and explained the entire matter to him. Śāriputra immediately led them to the Blessed One.

The Venerable Śāriputra then said to the Buddha, “Blessed One, these four bhikkhus experienced seminal emission in dreams and consequently became doubtful, thinking, ‘The Blessed One has established a precept; could we therefore have committed a Sanghadisesa offense?’ For this reason, I have come to report the matter to the Blessed One. Blessed One, how should this matter be understood?” The Buddha said to Śāriputra, “Dreams are inherently false and unreal.

If dreams were real, none of those who practice the holy life within my teaching would attain liberation. Śāriputra, because all dreams are unreal, those who practice the holy life within my teaching can bring the source of suffering to an end.” The Buddha then ordered all the bhikkhus (263b) dwelling in the city of Śrāvastī to assemble. Even those who had already heard the rule were to hear it again. For the sake of ten benefits, he established the following precept for the bhikkhus:

-- If a bhikkhu intentionally causes himself to emit semen, he commits a Sanghadisesa offense, except when it occurs in a dream.

Explanation

Intentionally: Deliberately employing a means.

Emission of semen: The discharge of impure substances.

Except when it occurs in a dream: The Blessed One said that seminal emission in a dream is not an offense.

Sanghadisesa: Sangha refers to the four pārājika dharmas (?); disesa means that for the remaining offense, a formal act of the Sangha must be performed to impose discipline; hence it is called Sanghadisesa. Furthermore, because this offense must be disclosed and repented before the Sangha, it is also called Sanghadisesa.

Dreams: There are the following five kinds:

1- A true dream.

2- An untrue dream.

3- An indistinct dream.

4- A dream within a dream.

5- First thinking of something and subsequently dreaming of it. These are the five kinds of dreams. What, then, is a true dream?

A true dream: When the Tathagata was a bodhisattva, he saw five dreams that came true without the slightest difference. This is called a true dream.

An untrue dream: When one dreams while asleep, but upon awakening it proves untrue. This is called an untrue dream.

An indistinct dream: A dream whose beginning, middle, and end cannot be remembered. This is called an indistinct dream.

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

First thinking and subsequently dreaming: When one thinks about something during the day and then dreams about it at night. This is called first thinking and subsequently dreaming.

Now, concerning the five causes from which sexual desire arises: The eye sees an attractive form, and attachment and delight arise; one then thinks about sexual intercourse. Likewise, through the ear, nose, tongue, and body, one first entertains thoughts of sexual union with a woman, and afterward, through continually dwelling upon them, a mind of sexual desire arises. These are called the five causes from which sexual desire arises.

There are also five causes for the male organ—the penis—to become erect: it becomes erect because of a desirous mind; it becomes erect when defecating; it becomes erect when urinating; it becomes erect because of a wind disorder; or it becomes erect through the touch of a nonhuman being. These are called the five causes that make the male organ erect.

Causing seminal emission by masturbation involves three circumstances: one masturbates because of a mind of sexual desire, because one wishes to obtain semen, or because one desires pleasure. Or one may think, “Because there has been no discharge for a long time, illness has arisen”; or one may do so wishing to obtain relief, in sport, as an experiment, to try it because one has never done it before, or by masturbating oneself until semen is emitted. This is called causing seminal emission by masturbation. Semen may have various colors: the color of fresh milk, sour milk, curdled milk, or oil, or it may be blue, yellow, red, or white. If semen of any one of these colors spurts forth, one commits a Sanghadisesa offense.

When sexual desire arises in the mind and causes the male organ to become erect, it may seem that semen is about to be emitted; but if one does not masturbate, the semen is not emitted. This is a fault of the mind. If a desirous mind arises and the male organ seems about to emit semen, and one then masturbates but no semen is emitted, one commits a Thullaccaya offense. (263c) If a desirous mind arises, the male organ is about to emit semen, and one then masturbates and semen is emitted, one commits a Sanghadisesa offense.

If a desirous mind arises, but the male organ is not about to emit semen, and one does not intentionally masturbate, so that no semen is emitted, there is no offense. The same applies when the male organ becomes erect while defecating or urinating, because of a wind disorder, or through the touch of a nonhuman being.

If a desirous mind arises, one imagines the male organ emitting semen, and then intentionally masturbates so that the semen is about to spurt forth but does not emerge outside, one commits a Thullaccaya offense.

If a desirous mind arises and one imagines the male organ emitting semen, but one does not masturbate and therefore no semen is emitted, the mind must be reproved.

If a desirous mind arises, but one does not imagine the male organ emitting semen, and one masturbates but no semen is emitted, the mind must likewise be reproved.

If a desirous mind arises, but one does not imagine the male organ emitting semen and does not intentionally masturbate, yet semen is emitted, the mind must likewise be reproved.

If a desirous mind arises, one thinks of emitting semen, and then masturbates so that semen is emitted, one commits a Sanghadisesa offense. The same applies in cases involving the touch of a nonhuman being, and so forth.

Cases of seminal emission may involve the body, a part of the body, or contact with an external object.

The body: If the entire body moves and thereby creates the conditions for semen to be emitted, and semen is emitted, one commits a Sanghadisesa offense.

A part of the body: If one uses the hand, heel, upper arm, or elbow to create the conditions for semen to be emitted, one commits a Sanghadisesa offense.

Contact with an external object: This includes substances belonging to the elements of earth, water, fire, and wind.

A substance belonging to the earth element: Such as a bed, blanket, wall, hollow of a tree, bamboo tube, and so forth. If one brings the male organ into contact with any such hard object in order to cause seminal emission, and semen is emitted, one commits a Sanghadisesa offense.

Water substances: If he uses streams of water flowing upward to touch the male organ, or immerses the male organ in milk, oil, or moist substances in the water, desiring to emit semen, and semen is emitted, he commits a Sanghadisesa offense.

Fire substances: If he places the male organ against something hot, presses a hot object against the male organ, or exposes it to a flame or sunlight, desiring to emit semen, and semen is emitted, he commits a Sanghadisesa offense.

Wind substances: If he blows with his mouth, fans with a fan, or brushes it with a cloth, touching the male organ and desiring to emit semen, and semen is emitted, he commits a Sanghadisesa offense.

If a bhikshu tells another person, "Stimulate me with your hand so that I may emit semen," and semen is emitted, he commits a Sanghadisesa offense.

Or he says to someone, "Do not wait for me to tell you; you already know what is to be done." Thereafter, that person stimulates him with the hand, and semen is emitted; he commits a Sanghadisesa offense.

If a bhikshu, in a secluded place, sees animals mating, and after seeing them sensual desire arises and he emits semen, he must reproach his own mind. If, because he delights in pleasure, he deliberately follows them to watch the animals mating, desiring to emit semen, and semen is emitted, he commits a Sanghadisesa offense.

If someone forcibly stimulates a bhikshu with the hand and causes him to emit semen, the bhikshu must reproach his own mind. If, desiring pleasure, he goes to that person and asks them to stimulate him with the hand, and semen is emitted, he commits a Sanghadisesa offense.

If a bhikshu enters a village and sees a man and woman engaged in sexual intercourse, and after seeing them sensual desire arises and he emits semen, he must reproach his own mind. If, desiring pleasure, he follows them to watch and thereby causes semen to be emitted, (264a) he commits a Sanghadisesa offense.

If a bhikshu sees workmen building a house for a courtesan and thinks, "That place is certainly intended for sexual activity and nothing else," and because of this sensual desire arises and he emits semen, he must reproach his own mind. But if, seeking pleasure, he deliberately goes to watch and thereby causes semen to be emitted, he commits a Sanghadisesa offense.

If a bhikshu sees a naked woman bathing, and after seeing her sensual desire arises and he emits semen, he must reproach himself. But if, seeking pleasure, he deliberately goes to watch and thereby causes semen to be emitted, he commits a Sanghadisesa offense. The same applies if he sees a naked man.

If sensual desire arises while a bhikshu is walking on a road and he then emits semen, he must reproach his own mind. But if, while walking, he deliberately contrives to cause semen to be emitted, and semen is emitted, he commits a Sanghadisesa offense. The same applies while walking, standing, sitting, or lying down. If semen is emitted because he applies oil for bathing, he must reproach his own mind. If he deliberately devises the expedient of applying oil for bathing and semen is emitted, he commits a Sanghadisesa offense.

Therefore, the Blessed One said:

– If a bhikshu deliberately stimulates himself with the hand and emits semen, he commits a Sanghadisesa offense, except when it occurs in a dream.

(End of the first Sanghadisesa rule.)

2. RULE: PHYSICAL CONTACT WITH A WOMAN.

When the Buddha was dwelling at Rajagriha, in the Bamboo Grove at Kalandaka, as related fully above, at that time the bhikshuni Upala had a female novice disciple named Chi Le. The bhikshuni Upala sent the female novice Chi Le to bring a robe to Udayin. At that time, Udayin was mending a robe in front of his room.

Chi Le bowed at Udayin's feet, stood to one side, and said to him, "My teacher, Upala, has sent me to bring this robe to the elder." Udayin replied, "Good. Take it and place it inside the room." Udayin then followed behind her into the room and, taking the opportunity, embraced and caressed her for a while until he was satisfied, and then let her go. With tears streaming down her face, Chi Le returned to her teacher.

Upala asked, "Why are you crying?" She replied, "The elder Udayin followed me into the room, then embraced and fondled me, grievously violating me." Upala said, "Do not cry any longer. I shall report this to the Buddha so that Udayin may be disciplined."

On another occasion, when the Buddha was dwelling in the city of Shravasti, as related fully above, when it was time for almsround, the elder Udayin put on his robe, took his bowl, entered the city, and went from house to house seeking alms. He entered a house and saw a woman pounding beans. He seized her by the hair, pulled her toward him, embraced her against his breast, and fondled her as he pleased for a moment before letting her go. The woman rebuked him, saying, "This Udayin is lawless and unwholesome. Do you imagine that my house is a courtesan's chamber? I shall report this matter to the bhikshus." Udayin said, "Report it or do not report it, as you please," and then left.

(264b). On another occasion, when the Buddha was dwelling in the city of Shravasti, as related fully above, when it was time for almsround, Udayin put on his robe, took his bowl, entered the city, and went from house to house seeking alms. When he entered a house, he saw a pregnant woman who had grown weary from pounding rice and had sat down upon the mortar to rest.

Seeing this, Udayin kicked the mortar with his foot. The mortar shifted, causing her to fall sprawling upon the ground and exposing her body. Udayin then helped her to her feet and said, "Sister, get up; I have already seen it." The woman angrily said, "Shakyamuni's ascetic!

That is no apology. I would rather you struck me dead with a rice-pounding pestle than see your face in such a secluded place. I shall report this matter to the bhikshus." Udayin said, "Report it or do not report it, as you please," and then left.

On another occasion, when the Buddha was dwelling in the city of Shravasti, as related fully above, it was the elder Udayin's turn to watch over the rooms. A brahmin of his acquaintance brought his wife to visit Udayin. She was exceedingly beautiful. Her husband said to Udayin, "Venerable sir, please open the rooms and let this woman see them." Udayin said, "Even if you had not asked, I would have wished to show this woman the rooms; how much more so now that you have requested it." He then led her upstairs and showed her the rooms, which were carved with decorative patterns and adorned with beautiful images, while designs resembling green beans had been fashioned on the floor. When they reached a secluded place, he pulled her toward him and embraced her tightly against his breast.

The woman thought, "This Udayin surely intends to do such-and-such a thing." Yet after fondling her, he released her and went to tell the brahmin, "I have finished showing her the rooms." The brahmin said, "Good. Then show her the other rooms." At that time, because Udayin had not had sexual intercourse with her, the woman became angry and said, "What is the use of seeing the rooms? He is an unfortunate eunuch who has gone forth: he embraced and caressed my body, yet did nothing worthwhile." The brahmin then said to Udayin, "You are my trusted acquaintance, yet you have behaved perversely in a manner unworthy of such trust!

A mound has suddenly arisen upon level ground! Fire has suddenly arisen in water!" He seized Udayin by the neck and led him away. Udayin said, "Brahmin, release me.

Do not cause my head to be smashed in an instant." The brahmin said, "I will not release you. You have betrayed my trust."

The bhikshus heard the quarrel and came out to see what was happening. They said to the brahmin, "Enough, enough! Release Udayin." The brahmin said, "I will certainly not release him. He must be taken before the Blessed One."

When the Buddha saw this, he said to the brahmin, "Release Udayin." The brahmin then said to the Buddha, "Blessed One! I will not release him now. I must first clearly state (264c) the charges against him, and only then shall I release him."

At that time, Udāyin struggled with all his strength until he broke free, and then ran away. The brahmin then related all the foregoing circumstances in full to the Blessed One.

The Blessed One then taught the Dharma to the brahmin in accordance with his disposition, bringing him benefit and joy. His anger was thereby dispelled, and he attained the pure Dharma-eye. He therefore took his leave and asked permission to depart.

The Buddha said, “You should know when it is appropriate to act.” The brahmin then bowed at the Buddha’s feet, circumambulated him three times to the right, and departed. Not long after the brahmin had gone, the Buddha instructed the bhikshus to summon Udāyin. When he arrived, the Buddha questioned Udāyin closely about the matter: “Is it true that you did this?” He replied, “It is true, Blessed One.” The Buddha said, “Udāyin!

This was an evil deed.” The bhikshus then said to the Buddha, “Blessed One! This Udāyin has not committed an evil deed only today. Previously, in Rājagṛha, in the Bamboo Grove of Kalandaka, he also committed an evil deed.

When the bhikshuni Utpalā sent the śrāmaṇerikā Cīrī to bring a robe to Udāyin, Udāyin took her into his arms, amused himself with her to his satisfaction, and then let her go.” The Buddha asked Udāyin, “Is it true that you did this?” He replied, “It is true, Blessed One.” The Buddha said, “This was an evil deed.”

Another bhikshu said to the Buddha:

“Blessed One! That was not his only evil deed. While he was in Śrāvastī, he also committed an evil deed. When it was time to go for alms, Udāyin donned his robe, took his bowl, and entered the city to beg for alms from house to house. Entering one house, he saw a woman pounding beans. Udāyin seized her by the hair, pulled her about, teased and tormented her, and then let her go.” The Buddha asked Udāyin, “Is it true that you did this?” He replied, “It is true, Blessed One.” The Buddha said, “This was an evil deed.”

Yet another bhikshu said:

“Blessed One! That was by no means his only evil deed. When the Blessed One was staying in Śrāvastī, at the time for going on almsround, Udāyin donned his robe, took his bowl, and entered the city to beg for alms. When he reached a certain house, he saw a pregnant woman who, weary from pounding rice, was sitting on the mortar to rest. Udāyin kicked the mortar with his heel, causing her to fall sprawling on the ground and exposing her body. He stood there and gazed at her to his heart’s content before departing.” The Buddha then asked, “Udāyin, is it true that you did this?”

He replied, “It is true, Blessed One.” The Buddha asked, “Why did you do so?”

He replied, “Blessed One! Because I had never seen a pregnant woman before, I wished to see what one looked like.”

The Buddha rebuked him: “Foolish man! It would be better to look at latrines than to look at a pregnant woman. Have I not, by many skillful means, censured thoughts of sensual desire and praised freedom from desire? Why did you commit such an evil and unwholesome deed? It is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster the growth of wholesome qualities.”

The bhikshus then said to the Buddha:

“Blessed One! Why was this Udāyin seized by the throat by that brahmin and then able to escape through the Blessed One’s favor?”

(265a) The Buddha told the bhikshus, “It is not only today that Udāyin has escaped through my aid. In a past life he was likewise captured and escaped through my aid.”

The bhikshus said to the Buddha, “Did such a thing really occur?” The Buddha said, “It did. In the past, a hermit lived in seclusion on Mount Gandhamādana. Not far from that mountain was a pond. A tortoise living in the pond came out to search for food. After eating, it faced the sun, opened its mouth, and fell asleep. At that time, a monkey from Mount Gandhamādana came down to the pond to drink. After drinking, it climbed onto the bank and saw the tortoise lying asleep with its mouth open. Seeing this, the monkey desired to engage in sexual misconduct and inserted its penis into the tortoise’s mouth. The tortoise suddenly awoke, closed its mouth, and withdrew its six limbs into its shell, as expressed in the following verse:

“The fool becomes attached to appearances,

Like the tortoise clamping shut its mouth.

Only when thunder roars from heaven,

Or an axe strikes, will it release its hold.”

The tortoise held the monkey’s penis tightly in its mouth and intended to crawl down into the water. Terrified, the monkey thought, “If I enter the water, I shall certainly die; there is no doubt about it.” But the tortoise was weak, and as the two struggled against each other, they gradually dragged themselves toward the edge of a precipice.

The tortoise then lay on its back while the monkey held it in both hands. The monkey thought and said, “I wonder whether anyone can help me escape this calamity?” Because the monkey knew where the hermit lived, it thought, “He will save me.” It therefore carried the tortoise toward that place. Seeing them from afar, the hermit thought, “Oh, what a strange sight! What trick is this monkey trying to play now?” He then jestingly said to the monkey, “Brahmin! What precious object have you brought here in your brimming bowl? What joyful news brings you to seek me out?”

The monkey then recited this verse:

“I am a foolish monkey,

Who tormented another without cause.

O worthy sage, please rescue me;

My life is nearly at an end.

Today, O brahmin,

If you do not save me,

My precious organ will soon be severed,

And wretchedly shall I return to the forest.”

The hermit replied in verse:

“If I rescue you

And let you return to the mountain forest,

I fear that your monkey nature

Will remain incorrigible as ever.”

The hermit then related to them the circumstances of their former lives:

“Tortoise, in a former life,

You once bore the name Kāśyapa.

(265b) The monkey, in the past,

Was named Kauṇḍinya.

Having once engaged in sexual misconduct,

Now is the time to put an end to it.

Kāśyapa, release Kauṇḍinya,

And let him return to the mountain forest.”

The Buddha then told the bhikshus, “The hermit of that time was none other than I myself; the tortoise was this brahmin, and the monkey was Udāyin. In the past, when he was an animal, he escaped through my aid; now, once again, he has been delivered through my aid.”

The bhikshus then said to the Buddha, “Blessed One! Why did Udāyin give rise to thoughts of sensual desire toward the śrāmaṇerikā Cīrī, who was like a daughter to him?” The Buddha told the bhikshus, “It is not only today that Udāyin has given rise to thoughts of sensual desire toward Cīrī, who was like a daughter to him. In a past life, he also gave rise to thoughts of sensual desire toward that girl.” The bhikshus then said to the Buddha, “Blessed One! Did such a thing really occur?”

The Buddha replied: “Just so! In a past age, there was a Brahmin of the Tung Cừ clan who made his living by farming. He married a virtuous and beautiful wife, and the two were deeply devoted to one another.

They had a daughter who was equally virtuous and beautiful. Because his clan name was Tung Cừ, he named his daughter Tung Cừ. When she came of age, Brahmin families sent matchmakers to ask for her hand in marriage.

She asked her mother, ‘Who are these visitors?’ Her mother replied, ‘They have come to seek your hand in marriage.’ She then said to her mother, ‘I do not wish to marry; I desire only to cultivate the holy life.’ Her mother said, ‘That cannot be! It is the proper course for sons and daughters to marry.’ She said again, ‘If Father and Mother love me, please do not give me in marriage to anyone.’ Because her parents loved their daughter so dearly, they could not bear to go against her wishes and replied, ‘We consent.’ At that time, their relatives and acquaintances all found this extraordinary and wondered, ‘Why does this virtuous and beautiful maiden firmly resolve to cultivate the holy life?’ Thus, everyone cherished her.

Whenever the Brahmin went to plow his fields, his wife would usually bring him food. One day, however, she was occupied with other matters and sent Tung Cừ to carry food to her father in the field. At that time, because the Brahmin did not reflect properly, lustful thoughts arose in him.

Hoping that his wife would come so that they might take pleasure together, when he saw someone bringing food, he abandoned his plow and went to meet her. Deluded by lust and unable to restrain himself, the father caressed his daughter where he ought not to have touched her. Tung Cừ then stood still, tears flowing from her eyes.

The Brahmin suddenly reconsidered: ‘This daughter Tung Cừ has always disliked sensual pleasure and is praised by everyone. Yet now, when I caress her, she does not cry out. It seems that she is willing.’ He then spoke this verse:

“Now, as I caress you,

You bow your head and sigh.

(265c) It seems that you do not wish

To take pleasure together with me.

You have long cultivated the holy life,

And everyone reveres you,

Yet now you have grown yielding,

As though inclined toward worldly desire.”

Tung Cừ then answered her father in verse:

“When formerly I met with terror,

I relied upon my worthy father.

But now the very root of my refuge

Has become the source of affliction.

Yet in so intimate a place,

To whom can I make complaint?

It is as though, within deep water,

Fire suddenly arose.

At the very source of protection,

Terror has now arisen.

Fear arises where none should be;

At my refuge, I encounter calamity.

May the deities of the forest trees

Bear witness to this unlawful deed.

The kindness of giving birth and nurture is left unfulfilled,

And in a single morning becomes disgrace.

The earth does not open beneath me;

Where can I flee?”

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

The Buddha said to the bhikshus: “The Brahmin of that time was none other than Udāyin today. The Brahmin’s wife at that time is now the bhikshuni Utpalā, and the maiden Tung Cừ of that time is now the śrāmaṇerikā Chi Lê. In the past, he aroused lustful thoughts toward this girl, and now those thoughts have arisen again.”

The Buddha then ordered all the bhikshus residing in the city of Śrāvastī to assemble. For the sake of ten benefits, he established a precept for the bhikshus, which even those who had already heard it were required to hear again:

– If a bhikshu, his mind altered by lust, rubs against the body of a woman, grasps her hand, grasps the end of her hair, or touches any other part of her body in search of pleasurable sensation, he commits a Saṅghāvaśeṣa offense.

Explanation

Bhikshu: As explained above.

Lust: This means having a defiled mind.

Altered mind: A past state of mind has ceased entirely and changed, and is therefore called “altered.” Yet alteration occurs only among these: the faculties, powers, factors of awakening, and the noble path.

Mind: This means mental consciousness.

Woman: This includes one’s mother, elder sister, younger sister, another female relative or a nonrelative, an adult or a child, a householder or one gone forth.

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

Extremity: There are eight kinds:

1- The end of the hair.

2- The outer edge of a pearl.

3- The end of a silk thread.

4- The tip of a flower garland.

5- The outer layer of tree bark.

6- The tip of a blade of grass.

7- The tip of a body hair.

8- The outer surface of the skin.

If he grasps these eight kinds of extremities, including the hair, he commits eight Saṅghāvaśeṣa offenses. Apart from the hair, if he grasps the other seven kinds of extremities, he commits seven Sthūlātyaya offenses.

Bodily contact: Two bodies come into contact with each other.

Other parts: The parts of the body other than the hair.

Caressing: Stroking with the grain or against the grain over any part of the body.

Seeking pleasurable sensation: Experiencing pleasurable sensation while stroking the body with the grain or against the grain.

Saṅghāvaśeṣa: As explained above. If a bhikshu, with a defiled mind, pulls a woman’s hair, lifts it, presses it down, draws her toward him, pushes her away, embraces her, kisses her, shoves her, or strikes her, he commits a Saṅghāvaśeṣa offense in every case.

If a bhikshu intends to grasp one person but instead touches another, intends to grasp another person but instead touches this person, intends to touch this person and does touch this person, or intends to touch other persons and does touch other persons, up to and including pulling and caressing them, he commits a Saṅghāvaśeṣa offense. If he perceives a person as a woman, but the person is in fact a paṇḍaka, and he grasps the person’s hair, up to and including pulling and caressing the person, the bhikshu commits a Sthūlātyaya offense.

– If a bhikshu perceives the person as a paṇḍaka, but the person is in fact a woman, and he pulls and caresses her, he commits a Saṅghāvaśeṣa offense.

– If a bhikshu perceives the person as a woman and the person is indeed a woman, and he pulls and caresses her, he commits a Saṅghāvaśeṣa offense.

– If a bhikshu perceives the person as a paṇḍaka and the person is indeed a paṇḍaka, and he pulls and caresses the person, he commits a Sthūlātyaya offense.

– If a bhikshu perceives the person as a woman, but the person is in fact a man, and he pulls and caresses him, he commits a Vinaya-transgression offense.

– If a bhikshu perceives the person as a man, but the person is in fact a woman, and he pulls and caresses her, he commits a Saṅghāvaśeṣa offense.

– If a bhikshu perceives the person as a man and the person is indeed a man, and he pulls and caresses him, he commits a Vinaya-transgression offense. The same applies to a paṇḍaka as to a man.

– If a bhikshu, having aroused a lustful mind, chases after a woman, and she runs into a group of women, and the bhikshu enters the group and pulls that woman out, he commits a Saṅghāvaśeṣa offense.

– If, with a lustful mind, he touches any of those women, then for each woman he touches, he commits a Saṅghāvaśeṣa offense.

– But if he does not touch anyone, he commits a Sthūlātyaya offense.

– If a bhikshu, having aroused a lustful mind, chases after a woman, and she runs into a group of paṇḍakas, and the bhikshu enters the group and pulls that woman out, he commits a Saṅghāvaśeṣa offense.

– If a bhikshu, with a lustful mind, touches the paṇḍakas, then for each one he touches, he commits a Sthūlātyaya offense.

– But if he does not touch anyone, he commits a Vinaya-transgression offense.

– If a bhikshu, having aroused a lustful mind, chases after a woman, and she runs into a group of men, and the bhikshu enters the group and pulls that woman, he commits a Saṅghāvaśeṣa offense.

– If a bhikshu, with a lustful mind, touches any of the men, then for each one he touches, he commits a Vinaya-transgression offense. If he does not touch anyone, he commits a Vinaya-transgression offense to be confessed mentally.

– If a bhikkhu, with lustful intent, chases after a paṇḍaka, and that paṇḍaka runs into a group of paṇḍakas, and the bhikkhu enters the group and pulls at that paṇḍaka, (266b) he commits a Thullaccaya offense.

– If the bhikkhu, with lustful intent, touches any of the other paṇḍakas, then for each touch he commits a Thullaccaya offense.

– But if he does not touch them, he commits a Vinaya offense.

– If a bhikkhu, with lustful intent, chases after a paṇḍaka, and that paṇḍaka runs into a group of women, and the bhikkhu enters the group and pulls at that paṇḍaka, he commits a Thullaccaya offense.

– If the bhikkhu, with lustful intent, touches any of the other women, then for each touch he commits a Saṅghāvaśeṣa offense.

– But if he does not touch them, he commits a Thullaccaya offense.

– If a bhikkhu, with lustful intent, chases after a paṇḍaka, and that paṇḍaka runs into a group of men, and the bhikkhu enters the group and pulls at that paṇḍaka, he commits a Thullaccaya offense.

– If, with lustful intent, he touches any of the other men, then for each touch he commits a Vinaya offense.

– But if he does not touch them, he commits a Vinaya offense to be confessed by mental acknowledgment.

– If a bhikkhu, with lustful intent, chases after a man, and that man runs into a group of men, and the bhikkhu enters the group and pulls at that man, he commits a Vinaya offense.

– If, with lustful intent, he touches any of the other men, then for each touch he commits a Vinaya offense.

– But if he does not touch them, he commits a Vinaya offense to be confessed by mental acknowledgment.

– If a bhikkhu, with lustful intent, chases after a man, and that man runs into a group of women, and the bhikkhu enters the group and pulls at that man, he commits a Vinaya offense.

– If, with lustful intent, he touches any of the other women, he commits a Saṅghāvaśeṣa offense.

– But if he does not touch them, he commits a Thullaccaya offense.

– If a bhikkhu, with lustful intent, chases after a man, and that man runs into a group of paṇḍakas, and the bhikkhu enters the group and pulls at that man, he commits a Vinaya offense.

– If, with lustful intent, he touches any of the other paṇḍakas, then for each touch he commits a Thullaccaya offense.

– But if he does not touch them, he commits a Vinaya offense.

– If a bhikkhu, with lustful intent, touches many women at one time, he commits one Saṅghāvaśeṣa offense.

– But if he touches them separately, he commits one Saṅghāvaśeṣa offense for each touch.

– If, while a bhikkhu is sitting, a woman comes and bows at his feet, and the bhikkhu gives rise to lustful intent, he must stand upright with dignified composure and say to the woman: “Bow from a little farther away.”

– But if, because of her deep faith, the woman continues to bow at his feet, the bhikkhu must bite his tongue, press his lips together, and endure the discomfort; he must not take pleasure in the softness of the woman.

– If a woman comes to a bhikkhu to ask for water, the bhikkhu should tell the water attendant to give it to her. He should not himself pour water directly into the woman’s hands, but should fill a bucket with water and then hand it to her. If there is no bucket, he should have a lay attendant of the monastery give it to her. If there is no lay attendant, the bhikkhu must place a bowl of water upon a bed or seat and say: “Take that water and drink.” If a bhikkhu sits together with a woman on the same bed, it is a breach of proper deportment. If lustful intent arises, he commits a Vinaya offense. If he deliberately causes the bed to move, even without direct physical contact, he commits a Thullaccaya offense.

– The same applies if they eat together from the same bowl or dish, or lie together on the same bed.

– (266c) If a bhikkhu lies on the same bed with a woman and their bodies touch, he commits a Saṅghāvaśeṣa offense.

– If the bhikkhu is sitting while the woman is lying down, or the woman is sitting while the bhikkhu is lying down, then each time they touch while sitting or lying down, he commits a Saṅghāvaśeṣa offense.

– If a bhikkhu, knowing the rule but acting deceitfully, embraces a woman and remains sitting or lying with her throughout the night without moving away, he commits one Saṅghāvaśeṣa offense.

– If a bhikkhu and a woman make a flower garland together, it is a breach of proper deportment. But if a defiled thought arises, he commits a Vinaya offense.

– If, with lustful intent, he causes the flower garland to move, even though they do not touch one another, he commits a Thullaccaya offense.

– If a bhikkhu and a woman stand together on a plank laid across the mouth of a well to draw water, it is a breach of proper deportment.

– If he has lustful intent, he commits a Vinaya offense.

– If, with lustful intent, he causes the plank to move, he commits a Thullaccaya offense.

– But if he does not cause it to move, there is no offense. If another man is present there, there is also no offense.

– If a bhikkhu and a woman draw water with the same rope, it is a breach of proper deportment. If lustful intent arises at that time, he commits a Vinaya offense. If, because of lustful intent, he causes the rope to move, he commits a Thullaccaya offense.

– If a bhikkhu and a woman draw water from the same well, and when the bhikkhu lowers his bucket, the woman also wishes to lower hers, the bhikkhu must say: “Sister, wait a moment. After I have drawn mine up, you may lower yours.”

– If the well platform is flimsy and easily moved, and a bhikkhu draws water at the same time as a woman, it is a breach of proper deportment. If lustful intent arises at that time, he commits a Vinaya offense.

– If, because of lustful intent, he causes the well platform to move, he commits a Thullaccaya offense.

– But if the well platform does not move, there is no offense. If a lay attendant stands between them, there is also no offense.

– If a bhikkhu enters a village and goes to the home of a faithful upāsaka, and the upāsaka and upāsikā say: “We wish to stay at the monastery for one night to make offerings to the Buddha, and we ask the Venerable to lend us the necessary implements,” the bhikkhu replies: “Very well.” If afterward the bhikkhu and a woman lift a post together in order to set it upright, it is a breach of proper deportment. If he has lustful intent, he commits a Vinaya offense.

– If, because of lustful intent, he causes the post to move, he commits a Thullaccaya offense.

– If a bhikkhu and a woman set out offering implements such as bamboo, wood, or leather, each holding one end, it is a breach of proper deportment. If he has lustful intent at that time, he commits a Vinaya offense.

– If, because of lustful intent, he causes the bamboo, wood, or leather to move, he commits a Thullaccaya offense. Moreover, if a bhikkhu and a woman each hold one end while spreading out such things as canopies, ceremonial cloths, brocades, images, or even flower garlands, it is a breach of proper deportment. If he has lustful intent at that time, he commits a Vinaya offense.

– If, because of lustful intent, he causes those objects to move, he commits a Thullaccaya offense.

– If a bhikkhu and a woman lift a jar of rock sugar together, it is a breach of proper deportment. If he has lustful intent at that time, he commits a Vinaya offense.

– If, because of lustful intent, he causes the jar to move, he commits a Thullaccaya offense. The same applies to all other heavy objects.

– If a bhikkhu and a woman arrange flowers and pour water over them (267a), with the woman holding the vase while the bhikkhu inserts the flowers, or the bhikkhu holding the vase while the woman inserts the flowers, in either case it is a breach of proper deportment. If he has lustful intent at that time, he commits a Vinaya offense. If, because of lustful intent, he causes the vase to move, he commits a Thullaccaya offense.

– If a bhikkhu listens to a Dharma discourse throughout the night together with women, they should be seated outside the wall. If the Dharma hall is spacious and they must sit together within it, a piece of wood must be used to separate him from them.

– After listening to the Dharma, if a bhikshu takes such articles as blankets, robes, jewels, and so forth as offerings, and the bhikshu and a woman hold those articles together while he gives a blessing, this is contrary to proper deportment. If, at that time, he has a lustful mind, he commits a Vinaya-transgression offense. If, out of lust, he causes those articles to move, he commits a Sthulatyaya offense.

– Early in the morning, when a bhikshu and a woman are preparing various kinds of food and drink, down to such things as salt, if the bhikshu holds a bowl while the woman puts salt into it, or the woman holds the bowl while the bhikshu puts salt into it, both cases are contrary to proper deportment. If, at that time, the bhikshu has a lustful mind, he commits a Vinaya-transgression offense. If, out of lust, he causes the bowl to move, he commits a Sthulatyaya offense.

– If the bhikshu places the bowl on a table and the woman then puts salt into it, he commits no offense.

– If a woman wishes to carry a heavy object but cannot lift it onto her shoulder and asks a bhikshu to help place it there, the bhikshu should not help her do so. If other men or women are present, the bhikshu should ask them to help her. If no one else is present, the bhikshu should lift the object onto a high place and then tell the woman to take it up from there.

– If a bhikshu travels together with a woman over ground that can shake, this is contrary to proper deportment. If, at that time, the bhikshu has a lustful mind, he commits a Vinaya-transgression offense.

– If, out of lust, he causes the ground to shake, he commits a Sthulatyaya offense.

– If a bhikshu travels together with a woman in the same carriage or boat, this is contrary to proper deportment. If, at that time, the bhikshu has a lustful mind, he commits a Vinaya-transgression offense.

– If, out of lust, he causes the carriage to move, he commits a Sthulatyaya offense.

– However, if the carriage does not move, there is no offense. If another man is between them, there is also no offense.

– When alighting from a carriage, if he sees that a woman is also alighting, the bhikshu should wait until the woman has alighted and only then alight himself. However, if the exit is spacious and nothing is caused to move, there is no offense. If another man is between them, he commits no offense.

– If a bhikshu walks together with a woman on the same long plank, this is contrary to proper deportment. If, at that time, the bhikshu has a lustful mind, he commits a Vinaya-transgression offense.

– If, out of lust, he causes the plank to move, he commits a Sthulatyaya offense. However, if the plank does not move, or if a man is between them, there is no offense.

– If a bhikshu wades through water together with a woman, walking close behind her and splashing water onto her, this is contrary to proper deportment. If, at that time, the bhikshu has a lustful mind, he commits a Vinaya-transgression offense.

– If, out of lust, he splashes water onto the woman, he commits a Sthulatyaya offense.

– If a bhikshu travels in the same boat as women, he must (267b) stand where the men stand. If there is only one place to stand, the bhikshu must stand there maintaining right mindfulness. If, on the contrary, he harbors an improper thought and touches them, he commits a Sanghavasesa offense.

– If the boat sinks and a woman is swept toward the bhikshu, he may regard her as a clod of earth and cast her up out of the water; he commits no offense. But if he has a lustful mind, he commits a Sanghavasesa offense.

– If a bhikshu is walking in meditation beside a river and a woman falls into the river, crying out repeatedly and begging the bhikshu to save her life, he may regard her as a clod of earth and pull her out; he commits no offense. Or he may extend a bamboo branch, a piece of wood, or a rope for her to grasp and then pull her out; he commits no offense. Or if the bhikshu says, “I know that you are suffering, but this has been predetermined by fate,” there is no offense.

– If the woman suddenly seizes the bhikshu, he must maintain a right mind and stand still. If, however, he harbors an improper thought and folds his robe into a thick layer with which to grasp her, he commits a Sthulatyaya offense.

– But if he grasps her through a thin layer of robe, he commits a Sanghavasesa offense.

– When a bhikshu enters a city, if he encounters the king leaving the city, or if it is the day of a great assembly when crowds are coming and going, the bhikshu must stand and wait until there are fewer people before entering. If, on the contrary, he proceeds together with the dense crowd, this is contrary to proper deportment; if he even touches them with a lustful mind, he commits a Sanghavasesa offense.

– If a bhikshu enters the city to beg for alms and passes a courtesan’s house, whereupon the courtesan comes and takes hold of his hand, the bhikshu must contemplate rightly. When the bhikshu is begging for alms, if a comely woman brings food to offer him and, on seeing her, the bhikshu gives rise to lustful thoughts, he must place his alms bowl on the ground and ask someone else to hand it to her.

– If the woman bringing food to offer the bhikshu supports his bowl with one hand and serves food into it with the other, this is contrary to proper deportment. If, at that time, the bhikshu touches her with a lustful mind, he commits a Sanghavasesa offense.

– If a bhikshu is walking along a narrow alley in a village and encounters a woman, he must stop and wait for her to pass. If they instead vie with each other to pass first, this is contrary to proper deportment; if he touches her with a lustful mind, he commits a Sanghavasesa offense.

– If a bhikshu meets his mother, elder sister, younger sister, or other relatives after a long separation and they joyfully embrace him, the bhikshu must stand still and maintain right mindfulness. If, on the contrary, he harbors an improper thought, he commits a Sanghavasesa offense.

– If a bhikshu visits a donor’s home and a woman places a child on the bhikshu’s lap, he commits no offense. But if the bhikshu takes the child directly from the woman’s arms, this is contrary to proper deportment. If, at that time, the bhikshu has a lustful mind, he commits a Vinaya-transgression offense.

– If the two pull back and forth and come into contact with each other, he commits a Sthulatyaya offense.

– But if the bhikshu’s hand touches the woman, he commits a Sanghavasesa offense.

– If a bhikshu enters a city when the king is leaving the palace, or on the day of a great assembly when many men and women are coming and going, the bhikshu must stop and wait until there are fewer people before entering.

– If, at that time, a mad elephant, mad horse, or mad ox charges about (267c), or a carriage catches fire, or other frightening dangers arise so that the bhikshu must enter in haste, there is no offense.

– At the sites of great assemblies—such as the place of the Buddha’s birth, the place where the Buddha attained enlightenment, the place where he turned the Dharma wheel, the place where Ananda convened a great assembly, the place where Rahula convened a great assembly, or the place where the Ban-gia-vu assembly is about to be held—if many people have come to observe and someone entrusts bracelets, necklaces, robes, or other articles to a bhikshu:

– If an article is not allowable to be handled, such as a jeweled bracelet, the bhikshu should have a lay attendant keep it. If it is an allowable article, he must keep it himself. When the woman returns to reclaim those articles, he should have the lay attendant return those that are not allowable to be handled, while he himself should return those that are allowable. The bhikshu must not put those articles on her; if he does so, he commits a Vinaya-transgression offense. If he touches the woman’s body, he commits a Sanghavasesa offense.

– If he touches a pandaka, he commits a Sthulatyaya offense.

– If he touches a man, he commits a Vinaya-transgression offense.

– If he touches any female animal, he likewise commits a Vinaya-transgression offense.

– If he touches a female kinnara or a female monkey, he commits a Sthulatyaya offense.

In addition, there are the following cases:

– If he stands pressed close against a woman, he commits a Sanghadisesa offense; if pressed close against a pandaka, he commits a thullaccaya offense; if pressed close against a man, he commits a Vinaya offense. Or, if he stands pressed close against a woman, he commits a thullaccaya offense; if pressed close against a pandaka, he commits a Vinaya offense; if pressed close against a man, he commits a Vinaya offense to be confessed mentally. Or, if he stands pressed close against a woman, he commits a Vinaya offense; if pressed close against a pandaka, he commits a Vinaya offense to be confessed mentally; if pressed close against a man, he commits no offense. Or, if he stands pressed close against a woman, he commits a Vinaya offense to be confessed mentally; with a pandaka or a man, he commits no offense. Therefore, it should be stated:

– If a bhikkhu, his mind overcome by lust, touches the body of a woman, whether grasping her hand, grasping the end of her hair, or touching any other part of her body in search of pleasurable sensation, he commits a Sanghadisesa offense.

(End of the Second Sanghadisesa Rule)

3. RULE: SPEAKING LEWD WORDS.

When the Buddha was dwelling at Rajagriha, in the Bamboo Grove at Karanda, as related fully above, the devas of the Pure Abodes gave Jivaka medicine intended for a Wheel-Turning King, worth hundreds of thousands. The physician Jivaka then thought: “Who in the world today is foremost in deserving reverence, and who is the most exalted, that I might offer this medicine to him?” He then reflected: “Only the Tathagata is most worthy of reverence. I shall therefore offer this medicine to the Blessed One.” Thereupon the youth Jivaka went to the Blessed One, bowed at the Blessed One’s feet, and stood to one side. (268a) He addressed the Blessed One:

– Blessed One! The devas of the Pure Abodes gave me this medicine intended for a Wheel-Turning King, worth a hundred thousand. I thought: “Who in this world is foremost in deserving reverence, and who is the most exalted and worthy to receive this medicine?” I then reflected: “Only the Tathagata is the one most worthy of reverence in the world. I shall therefore offer this medicine to the Blessed One.” May the Blessed One have compassion upon me and accept this medicine.

The Buddha then said to Jivaka:

– The Tathagata, the Worthy One, the Perfectly Enlightened One, has forever eradicated all habitual tendencies that obstruct through lust, anger, and delusion. Only this subtle, firm, and well-balanced body remains, free from any illness requiring this medicine.

Jivaka again addressed the Buddha: “Blessed One! Although the Tathagata, the Worthy One, the Perfectly Enlightened One, possesses a subtle and well-balanced body and is free from all illness, out of compassion for me, please accept this medicine. Furthermore, establish an expedient means for disciples in future generations, so that they may clearly understand: one who is ill may accept medicine, and one who gives it gains merit.”

The Blessed One then silently accepted it. Jivaka further thought: “I cannot now administer medicine to the Blessed One as I would to an ordinary person. I must perfume the medicine with blue lotus flowers so that the Blessed One may inhale it.” The Blessed One then inhaled the medicine perfumed with the fragrance of blue lotus flowers, and consequently evacuated his bowels eighteen times. Afterward, the Blessed One’s complexion appeared diminished in radiance.

King Bimbisara, together with his ministers and retinue, then came to visit the ailing Blessed One. At the same time, five hundred courtesans from Rajagriha also came to bow before and inquire after the Blessed One. After King Bimbisara had entered and visited the ailing Blessed One, the ministers attending him likewise entered in succession to inquire after the Blessed One.

Of the five hundred courtesans, some rode elephants or horses, while others traveled in carriages or separate palanquins to visit the ailing Blessed One. Some among them entered to visit him, while others did not. Some went with groups of young men to stroll through the park, view the bathing pools, indulge in the five sensual pleasures, and amuse themselves with singing and dancing.

At that time, there was a poor courtesan whose clothing was shabby and with whom no one cared to speak. She went to Udayin and said: “Venerable sir, I wish to go inside and look around.” Udayin said: “Very well. Even if you had not asked me, I would have wished to let you enter; how much more so now that you have asked.” He then led her into a room.

Udayin showed her, one after another, the paintings in the various chambers and asked: “Sister, are these rooms beautiful?” She replied: “They are indeed beautiful.” He then asked: “Sister, could the two of us do that deed together?” She replied: “I make my living by lying on my back; that is what I do whenever a man comes.” Udayin said: “Sister, lie down on the ground.” She immediately lay down on the ground. He then told her: “Lie on your right side.” She lay on her right side.

He next told her: “Lie on your left side.” She lay on her left side. He then ordered her: “Lie on your back.” She immediately lay on her back. He next commanded her: “Walk slowly and gracefully.” She then walked with a swaying gait.

Udayin spat at her and kicked her, causing her to collapse. He then said: “Sister, get up. I have finished playing my joke.” The courtesan (268b) became angry and said: “That is not a proper way for a samana to take his leave.”

At that time, a bhikkhu devoted to meditation had previously entered and sat in a dark place within the room. Having witnessed the incident from a distance, he told the other bhikkhus. The bhikkhus then reported the matter to the Blessed One. The Buddha ordered that Udayin be summoned. They immediately summoned him. When he arrived, the Buddha asked Udayin:

“Did you actually do such a thing?”

He replied: “I did.”

The Buddha then said: “With what state of mind did you act in that way?”

He replied: “With a lustful mind.”

The Buddha further asked: “Did you intend to engage in sexual intercourse?” He replied: “I did not intend to do that; I only wished to jest.”

The Buddha said: “That was an evil deed. Udayin, have I not in many ways censured thoughts of sensual desire and praised freedom from desire? Why, then, have you now committed such an evil deed? Udayin! This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster the growth of wholesome qualities.”

The Buddha then ordered all the bhikkhus dwelling at Rajagriha to assemble. For the sake of ten benefits, he laid down this rule for the bhikkhus, so that even those who had already heard it should hear it again:

– If a bhikkhu allows thoughts of lust to overwhelm his mind and then addresses a woman with lewd words, proposing that she have intercourse with him in the manner customary among young men and women, he commits a Sanghadisesa offense.

Explanation

Proposing that a woman have intercourse with him: This means speaking of an act contrary to the holy life.

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

(If a bhikkhu proposes that a woman have intercourse with him) in the manner of young men and women, he commits a Sanghadisesa offense.

If a bhikkhu gives rise to a lustful mind toward a woman and then speaks directly of wishing to do it or not wishing to do it; praises or disparages; questions her; asks to see (her private parts); or abuses her, and so forth, (he commits an offense).

Wishing to do it: Wishing to abandon the Dharma of a samana and engage in sexual intercourse.

Not wishing to do it: Not wishing to abandon the Dharma of a samana. Although he says, “I shall engage in sexual intercourse,” he does not actually do so. This is called not wishing to do it.

Praising or disparaging: Praising or disparaging the following eight places: the two lips, the two armpits, the two breasts, the two sides of the ribs, the belly, the navel, the two thighs, and the two passages (the vagina and the anus).

Lips: If he says: “Beautiful lips, rosy lips, well-proportioned lips, lips like pomegranate blossoms,” and so forth, praising them in this manner, he commits a Sanghavasesa offense.

(268c) If he says: “Ugly lips, protruding lips, coarse lips, pig-like lips, lips like the mouth of a well,” and so forth, disparaging them in this manner, he commits a Sanghavasesa offense.

Armpits: He may praise them, saying: “Beautiful armpits, smooth armpits, hairless armpits, fragrant armpits.” Or he may disparage them, saying: “Foul-smelling armpits, hollow armpits, hairy armpits.” If he praises or disparages them in this manner, he commits a Sanghavasesa offense.

Breasts: He may praise them, saying: “Beautiful breasts, round breasts, breasts like pomegranates, breasts like golden knobs, two evenly matched breasts.” Or he may disparage them, saying: “Foul-smelling breasts, sagging breasts, large breasts, pig-like breasts, dog-like breasts, breasts like medicine bags.” If he praises or disparages them in this manner, he commits a Sanghavasesa offense.

Flanks: He may praise them, saying: “Beautiful flanks, smooth flanks, flanks like pulleys.” Or he may disparage them, saying: “Ugly flanks, drooping flanks,” and so forth. If he praises or disparages them in this manner, he commits a Sanghavasesa offense.

Abdomen: He may praise it, saying: “A beautiful abdomen, a flat abdomen.” Or he may disparage it, saying: “An ugly abdomen, a large abdomen, a sagging abdomen.” If he praises or disparages it in this manner, he commits a Sanghavasesa offense.

Navel: He may praise it, saying: “A beautiful navel, a deep navel, a navel like a whirlpool.” Or he may disparage it, saying: “An ugly navel, a large navel, a protruding navel.” If he praises or disparages it in this manner, he commits a Sanghavasesa offense.

Thighs: He may praise them, saying: “Beautiful thighs, rounded thighs, thighs like a tiger’s legs, thighs like an elephant’s trunk.” Or he may disparage them, saying: “Ugly thighs, emaciated thighs.” If he praises or disparages them in this manner, he commits a Sanghavasesa offense.

The two passages: (the urinary passage and the anus)—if he names either of these two passages, he commits a Sanghavasesa offense.

If a bhikshu, with a defiled mind, praises or disparages the eight places described above, he commits a Sanghavasesa offense.

Speaking: This means saying to a woman: “Just as your mother or your sisters have served others, or as your husband or uncle has told you, ‘You must act according to that place.’” If he speaks such words, he commits a Sanghavasesa offense.

Questioning: For example, he asks a woman: “When you obeyed such persons as your husband or uncle, at what place did you do that act? At what hour of the night did you do it?” If he asks in this manner, he commits a Sanghavasesa offense.

Soliciting: A bhikshu says to a woman: “Just as people demand that your mother or elder or younger sister serve them, so now your household may thereby obtain food and clothing.” If he speaks in this manner, he commits a Sanghavasesa offense.

Entreating: A bhikshu says to a woman: “I have entreated the deities so that I may have sexual intercourse with you; only then will my desire be fulfilled.” If he speaks in this manner, he commits a Sanghavasesa offense.

Comparing: A bhikshu says to a woman: “Now let us compare whose lips are more beautiful, mine or yours. Whoever has unattractive lips must pay compensation.” (269a) Likewise, he compares the two armpits, the two breasts, the two flanks, the abdomen, the navel, and the two thighs to see whose are more beautiful; whoever’s are unattractive must pay compensation. Or if he names either of the two passages, he commits a Sanghavasesa offense.

Reviling: If, because of lust, he reviles her with terms such as “donkey,” “horse,” and so forth, he commits a Sanghavasesa offense.

Speaking explicitly: If a bhikshu says bluntly to a woman, “Let the two of us do that act,” he commits a Sanghavasesa offense.

– In summary, if a bhikshu harbors lust toward a woman, whether intending or not intending to engage in sexual intercourse, and then praises, disparages, speaks, questions, solicits, entreats, compares, reviles, or speaks explicitly, he commits a Sanghavasesa offense.

– If a bhikshu arouses a lustful mind intending to approach this person but instead approaches other persons; or intending to approach other persons but instead approaches this person; or intending to approach this person and then approaches this person; or intending to approach other persons and then approaches other persons; and so forth, up to speaking explicitly, he commits a Sanghavasesa offense.

– If a bhikshu arouses a lustful mind toward a woman but addresses a pandaka, up to speaking explicitly, he commits a Sthulatyaya offense.

– If a bhikshu arouses a lustful mind toward a pandaka but addresses a woman, up to speaking explicitly, he commits a Sanghavasesa offense.

– If a bhikshu arouses a lustful mind toward a woman and addresses that woman, up to speaking explicitly, he commits a Sanghavasesa offense.

– If a bhikshu arouses a lustful mind toward a pandaka and addresses that pandaka, up to speaking explicitly, he commits a Sthulatyaya offense.

– If a bhikshu arouses a lustful mind toward a woman but addresses a man, up to speaking explicitly, he commits a Vinaya-transgression offense.

– If a bhikshu arouses a lustful mind toward a man but addresses a woman, up to speaking explicitly, he commits a Sanghavasesa offense. (The same applies when a woman is intended and a woman is addressed.)

– If a bhikshu arouses a lustful mind toward a man and addresses that man, up to speaking explicitly, he commits a Vinaya-transgression offense. The same applies to a pandaka and a man.

– Or a bhikshu, with a lustful mind, addresses a woman and speaks of the following matters: sexual intercourse, inducement toward sexual intercourse, veiled speech, circuitous speech, or speech to a pregnant woman.

Sexual intercourse: As when he says, “Sister, let us perform that act together.” This is called speaking of sexual intercourse.

Inducement toward sexual intercourse: If a bhikshu says to a woman, “If you wish to obtain such things as sons, scented ointments, garlands, garments, and necklaces, you must perform that act,” this is called inducement toward sexual intercourse.

Veiled speech: If a bhikshu approaches a woman and speaks obliquely, saying, “Sister, come bathe, come eat fruit, come squeeze out the poison,” using such suggestive words, this is called veiled speech.

Circuitous speech: If a bhikshu harbors desire for one woman but, while addressing another woman, speaks about the eight places, and the first woman knows that the bhikshu harbors desire for her, that bhikshu commits eight Sanghavasesa offenses.

– But if that woman does not know, the bhikshu commits six Sthulatyaya offenses and two Sanghavasesa offenses.

– If a bhikshu harbors lust toward a woman and, while addressing that very woman, praises or disparages the eight bodily parts of other women, and this woman knows (269b) that the bhikshu harbors desire for her, that bhikshu commits eight Sanghavasesa offenses.

– But if this woman does not know, the bhikshu commits six Sthulatyaya offenses and two Sanghavasesa offenses.

– If a bhikshu harbors desire for a woman and, while addressing that woman, speaks about the eight bodily parts of a pandaka, and this woman knows that the bhikshu harbors desire for her, the bhikshu commits eight Sanghavasesa offenses.

– But if that woman does not know, the bhikshu commits six Sthulatyaya offenses and two Sanghavasesa offenses.

– If a bhikshu harbors desire for a woman and then speaks to that woman about the eight bodily parts of a man, and that woman knows that the bhikshu harbors desire for her, the bhikshu commits eight Sanghavasesa offenses.

– But if that woman does not know, the bhikshu commits six Sthulatyaya offenses and two Sanghavasesa offenses.

– If a bhikshu harbors desire for a pandaka and, while addressing other pandakas, praises their eight bodily parts, and the first pandaka knows that the bhikshu harbors desire for them, the bhikshu commits eight Sthulatyaya offenses.

– But if that pandaka does not know, the bhikshu commits six Vinaya-transgression offenses and two Sthulatyaya offenses.

– If a bhikkhu feels desire for a paṇḍaka and, addressing that paṇḍaka, praises or disparages the eight bodily parts of other paṇḍakas, and that paṇḍaka knows that the bhikkhu feels desire for him, the bhikkhu commits eight Sthūlātyaya offenses.

– But if he does not know, the bhikkhu commits six Vinaya-transgression offenses and two Sthūlātyaya offenses.

– If a bhikkhu feels desire for a paṇḍaka and, addressing that paṇḍaka, praises or disparages the eight bodily parts of women, and that paṇḍaka knows that the bhikkhu feels desire for him, the bhikkhu commits eight Sthūlātyaya offenses.

– But if that paṇḍaka does not know, the bhikkhu commits six Vinaya-transgression offenses and two Sthūlātyaya offenses.

– If a bhikkhu feels desire for a paṇḍaka and, addressing that paṇḍaka, praises or disparages the eight bodily parts of men, and that paṇḍaka knows that the bhikkhu feels desire for him, the bhikkhu commits eight Sthūlātyaya offenses.

– But if he does not know, the bhikkhu commits six Vinaya-transgression offenses and two Sthūlātyaya offenses.

– If a bhikkhu feels desire for a man and, addressing another man, praises or disparages that man's eight bodily parts, and that man knows that the bhikkhu feels desire for him, the bhikkhu commits eight Vinaya-transgression offenses.

– But if he does not know, the bhikkhu commits six Vinaya-transgression offenses requiring confession by mental acknowledgment and two Vinaya-transgression offenses.

– If a bhikkhu feels desire for a man and, addressing that man, praises or disparages the eight bodily parts of other men, and that man knows that the bhikkhu feels desire for him, the bhikkhu commits eight Vinaya-transgression offenses.

– But if he does not know, the bhikkhu commits six Vinaya-transgression offenses requiring confession by mental acknowledgment and two Vinaya-transgression offenses.

– If a bhikkhu feels desire for a man and, addressing that man, praises or disparages the eight bodily parts of women, and that man knows that the bhikkhu feels desire for him, the bhikkhu commits eight Vinaya-transgression offenses. (269c)

– But if he does not know, the bhikkhu commits six Vinaya-transgression offenses requiring confession by mental acknowledgment and two Vinaya-transgression offenses.

– If a bhikkhu feels desire for a man and, addressing that man, speaks about the eight bodily parts of a paṇḍaka, and that man knows that the bhikkhu feels desire for him, the bhikkhu commits eight Vinaya-transgression offenses.

– But if he does not know, the bhikkhu commits six Vinaya-transgression offenses requiring confession by mental acknowledgment and two Vinaya-transgression offenses.

This is called speaking indirectly.

Speaking to a pregnant woman: If a pregnant woman comes to the monastery to pay homage to a bhikkhu, and the bhikkhu says to her, “Oh, oh, upāsikā! You opened the gate and received a defiled form. You remained awake all night creating impure karma. That is not the holy life, but the fruit of sexual intercourse.” If he speaks thus, he commits a Sanghāvaśeṣa offense. This is called speaking to a pregnant woman.

In summary, if a bhikkhu praises or disparages in the presence of a woman, he commits a Sanghāvaśeṣa 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 Vinaya-transgression offense.

If he addresses a female kinnara or a female monkey and speaks thus, he commits a Sthūlātyaya offense; if he addresses other female animals and speaks thus, he commits a Vinaya-transgression offense.

If he speaks beside a woman, he commits a Sanghāvaśeṣa offense; beside a paṇḍaka, he commits a Sthūlātyaya offense; beside a man, he commits a Vinaya-transgression offense.

In another case, if a bhikkhu praises or disparages beside a woman, he commits a Sthūlātyaya offense; beside a paṇḍaka, he commits a Vinaya-transgression offense; beside a man, he commits a Vinaya-transgression offense requiring confession by mental acknowledgment.

In another case, if a bhikkhu praises or disparages beside a woman, he commits a Vinaya-transgression offense; beside a paṇḍaka, he commits a Vinaya-transgression offense requiring confession by mental acknowledgment; beside a man, there is no offense.

In another case, if a bhikkhu praises or disparages beside a woman, he commits a Vinaya-transgression offense requiring confession by mental acknowledgment; beside a paṇḍaka or a man, there is no offense. Therefore it is said:

– If a bhikkhu allows lustful thoughts to overwhelm his mind and then speaks coarse words to a woman in the lustful manner of young men and women, he commits a Sanghāvaśeṣa offense.

(End of the third Sanghāvaśeṣa precept)

4. PRECEPT: REQUESTING A WOMAN TO OFFER HER BODY.

At that time, the Buddha was dwelling in the city of Śrāvastī, as related in detail above. At that time, the elder Udāyin had a longtime brahmin friend, who said to the elder, “I have business that requires me to travel far away. Would the elder be able to visit regularly and help care for my wife and children at home?” Udāyin said, “Brahmin! Even if you had not entrusted them to me, I would still have had to look after them; how much more so now that you have entrusted them to me.” Thereupon, the brahmin departed.

Then Udāyin donned his robe, took his bowl, and went to the brahmin's house. When the brahmin's wife saw the elder Udāyin approaching, she came out to welcome him and respectfully said, “Excellent, Venerable Sir! It has been a long time since we last met, and now you have graciously come here again.

Please come inside and be seated.” Udāyin entered and, after sitting down, said, “It has been a very long time since I last came. What do you have to offer me today?” The brahmin's wife said, “There is an abundance of food and drink. Whatever you request, Venerable Sir, I shall offer it all.” Udāyin said, “I have already received all such food and drink (270a) at the homes of other faithful devotees.

But that which is difficult for us who have gone forth to obtain, you possess naturally. Bring that forth and offer it to me.” The brahmin's wife said, “I do not know what it is that is difficult for those who have gone forth to obtain, yet which I possess naturally. Please explain it clearly.

If it is in my house, I shall bring it to you; if it is not in the house, I shall go elsewhere to seek it and present it to you.” Udāyin said, “You know perfectly well what it is; how could you not know! You are passionate and cunning, like a thief with four eyes—what could there be that you do not know?” The brahmin's wife said, “I truly do not know. Please explain it clearly.

If it is in my house, I shall present it to you. If it is not in the house, I shall go elsewhere, purchase it, and present it to you. For what purpose do you need it?” Udāyin said, “You know it very well.

It is the foremost kind of offering, namely, sexual union. That is, to make an offering of compliance in sexual intercourse to śramaṇas such as ourselves, who uphold the precepts, perform wholesome deeds, and cultivate the holy life.”

At that time, among the brahmin’s wives, the young women felt ashamed, lowered their heads, and silently withdrew, each returning to her own room. The middle-aged women were also embarrassed, but they merely lowered their heads and stood silently. The elderly women alone rebuked him, saying: “Venerable Udāyin! This is not a wholesome thing. You should not speak such indecent words. This is a brahmin’s household, not a house of prostitutes. We shall report this matter to the bhikkhus.” Udāyin said: “Report it or not, as you please.” Having said this, he departed.

After leaving that house, he went to the house of some prostitutes. When the prostitutes saw him coming, they all rose to welcome him and respectfully greeted him: “Welcome, Venerable Udāyin! We have not seen you for a long time. How unexpected that you should honor us with a visit today.” They then invited him to take a seat. Udāyin said: “I rarely come here. Do you have some small offering for me today?”

The prostitutes said: “We have various kinds of food and drink. Whatever you need or request, we shall offer it all to you.”

Udāyin said: “I have already received such food and drink from other households of faith. But what is difficult for us renunciants to obtain comes naturally to you. It would therefore be best if you gave that to me.”

The prostitutes said: “We do not know what is difficult for renunciants to obtain. Please tell us. If it is in the house, we shall give it to you; if it is not, we shall seek it elsewhere and offer it to you.”

Udāyin said: “You already know what it is, so how can you say that you do not? You are passionate and cunning, like thieves with four eyes; how could you not know?”

He said this three times, yet the prostitutes continued to say that they did not know. Udāyin then said: “(270b) You know perfectly well what it is, so how can you say that you do not? It is the foremost kind of offering—sexual intercourse. That is, you should offer compliance with sexual desire to śramaṇas such as ourselves, who observe the precepts, perform wholesome deeds, and practice the holy life.”

At that time, the young prostitutes clapped their hands and burst into loud laughter. The middle-aged women said: “Our principal means of livelihood is lying on our backs. If you are a man, then come.” The elderly women said: “Venerable Udāyin, although we make our living by this, do you not uphold the Dharma of a śramaṇa? We shall report this matter to the bhikkhus.”

Udāyin said: “Report it or not, as you please.” Having said this, he departed.

Afterward, the prostitutes told the bhikkhus. The bhikkhus then reported the entire matter to the Buddha.

The Buddha said: “Summon Udāyin.” When he arrived, the Buddha questioned him closely concerning the matter: “Did you indeed do this?”

He replied: “It is true, Blessed One!”

The Buddha rebuked him: “Udāyin! Have you not heard that, for many reasons, I have censured sexual desire and, for many reasons, praised freedom from desire? Why did you commit such an evil and unwholesome act? Udāyin! This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster the growth of wholesome qualities.”

The Buddha then ordered all the bhikkhus residing in the city of Śrāvastī to assemble. For the sake of ten benefits, he established this precept for the bhikkhus, so that even those who had already heard it should hear it again:

— If a bhikkhu, whose mind has been overcome by thoughts of sexual desire, praises before women the offering of their own bodies, saying: “Sisters, offer sexual intercourse to me, for I am a śramaṇa who observes the precepts, performs wholesome deeds, and practices the holy life.” If he praises it in this manner, he commits a Saṅghāvaśeṣa offense.

Explanation.

Praising the offering of their own bodies: If a bhikkhu praises himself, saying: “Sisters, I am a śramaṇa who observes the precepts, performs wholesome deeds, and practices the holy life. Therefore, you should offer sexual intercourse to me; that is the foremost offering,” he commits a Saṅghāvaśeṣa offense.

If a bhikkhu, with a defiled mind, stands before a woman and says to her: “If you wish to attain the supreme and foremost state, sovereignty, great sovereignty, that which is incomparable, that which has no equal, supremacy, mastery, liberation (270c), that which has no peer, that which has no likeness; if you wish for yourself to be free from illness, your mother to be free from illness, your father to be free from illness, your relatives to be free from illness, your household to be free from illness; if you wish to gain merit and honor, to be loved by many, remembered by many, delighted in by many, esteemed by many;

to gain longevity, beauty, happiness, power, attendants, a fortunate realm of rebirth, rebirth in the Heaven of the Thirty-three, the status of wife of the Lord of the Devas, purified divine vision, two elongated earlobes, and so forth—then you should serve śramaṇas such as ourselves, who observe the precepts, perform wholesome deeds, and practice the holy life, and should respectfully, reverently, and devotedly make this offering without regret, freely, very freely, allowing it to be taken and allowing it to be received.”

Among these thirty statements, each of the first ten constitutes one Vinaya-transgression offense. Each of the next eight constitutes one Sthūlātyaya offense. Each of the final twelve constitutes one Saṅghāvaśeṣa offense.

If a bhikkhu arouses a lustful mind, intending his words for one person but directing them to others, or intending them for others but directing them to that person, or intending them for one person and directing them to that same person, or intending them for others and directing them to those same others... Or if a bhikkhu arouses a lustful mind toward a woman but addresses a paṇḍaka, speaking from the first statement through “allowing it to be received,” then, among those thirty statements, the first ten constitute Vinaya-transgression offenses requiring confession by mental acknowledgment; the next eight constitute Vinaya-transgression offenses; and the final twelve constitute Sthūlātyaya offenses.

If a bhikkhu has a lustful mind toward a paṇḍaka but addresses a woman, speaking from the first statement through “allowing it to be received,” then, among those thirty statements, the first ten constitute Vinaya-transgression offenses, the next eight constitute Sthūlātyaya offenses, and the final twelve constitute Saṅghāvaśeṣa offenses. The same applies when a woman is intended and a woman is addressed.

If a bhikkhu has a lustful mind toward a paṇḍaka and addresses a paṇḍaka, speaking from the first statement through “allowing it to be received,” then, among those thirty statements, the first ten constitute Vinaya-transgression offenses requiring confession by mental acknowledgment; the next eight constitute Vinaya-transgression offenses; and the final twelve constitute Sthūlātyaya offenses.

If a bhikkhu has a lustful mind toward a woman but addresses a man, speaking from the first statement through “allowing it to be received,” then, among those thirty statements, the first ten and the next eight constitute Vinaya-transgression offenses requiring confession by mental acknowledgment, while the final twelve constitute Vinaya-transgression offenses.

If a bhikkhu has a lustful mind toward a man but addresses a woman, speaking from the first statement through “allowing it to be received,” then, among those thirty statements, the first ten constitute Vinaya-transgression offenses, the next eight constitute Sthūlātyaya offenses, and the final twelve constitute Saṅghāvaśeṣa offenses. The same applies when a woman is intended and a woman is addressed.

If a bhikshu gives rise to lustful desire toward a man and then approaches that man and speaks of the first matter, up to saying, "consent to accept accordingly," then among those thirty matters, for the first ten and the next eight he commits a Vinaya-transgression offense requiring confession by mental acknowledgment; for the final twelve he commits a Vinaya-transgression offense. The same applies to a paṇḍaka and to a man in the four statements.

If, before a woman, he praises the act of offering her body to him, he commits a (271a) Sanghavasesa offense.

If it is before a paṇḍaka, he commits a Sthulatyaya offense; before a man, a Vinaya-transgression offense; before a female kinnara or a female monkey, a Sthulatyaya offense; and before a female animal, a Vinaya-transgression offense.

If a bhikshu... before a woman, he commits a Sanghavasesa offense; before a paṇḍaka, a Sthulatyaya offense; before a man, a Vinaya-transgression offense.

There is also this case: If a bhikshu... before a woman, he commits a Sthulatyaya offense; before a paṇḍaka, a Vinaya-transgression offense; before a man, a Vinaya-transgression offense requiring confession by mental acknowledgment.

There is also this case: If a bhikshu... before a woman, he commits a Vinaya-transgression offense; before a paṇḍaka, a Vinaya-transgression offense requiring confession by mental acknowledgment; before a man, he commits no offense.

There is also this case: If a bhikshu... before a woman, he commits a Vinaya-transgression offense requiring confession by mental acknowledgment; before a paṇḍaka or a man, he commits no offense. Therefore, the Blessed One said:

– If a bhikshu allows lust to overwhelm his mind and, standing before a woman, praises her offering her body to him, saying: "Sister! Offer me sexual intercourse, for I am a śramaṇa who observes the precepts, performs wholesome deeds, and practices the holy life." If he praises it in this manner, he commits a Sanghavasesa offense.

(End of the fourth Sanghavasesa rule)

THE MAHASANGHIKA VINAYA

End of the Fifth Fascicle.