四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revised and Annotated

III. TAKING HUMAN LIFE^[110]

A. ORIGIN

At one time, the Blessed One was traveling in Vaiśālī,^[111] staying in the lecture hall by the Monkey River.^[112] By innumerable skillful means, the Buddha taught the bhikkhus the practice of contemplation of impurity,^[113] praised the practice of contemplation of impurity, and praised reflection upon the practice of contemplation of impurity.

The bhikkhus thought: “The Blessed One has now taught us the practice of contemplation of impurity, praised the practice of contemplation of impurity, and praised reflection upon the practice of contemplation of impurity.”

The bhikkhus then employed innumerable methods to cultivate the contemplation of impurity. After emerging mindfully from meditation, they became disgusted with their own lives and bodies, sorrowful and unhappy. It was as if a young man or woman who cherished himself or herself^[114] had a dead snake, a dead dog, or a human corpse tied around the neck and consequently became revolted by its foul stench. The bhikkhus were likewise: having employed innumerable methods to cultivate the contemplation of impurity, they became disgusted with their own lives and bodies, sorrowful and unhappy. They sought knives with which to kill themselves, praised death, and encouraged others to die.

The bhikkhus in a grove by the Vaggumudā River^[115] thought: “The Blessed One previously employed innumerable skillful means to teach the practice of contemplation of impurity, praised the practice of contemplation of impurity, and praised reflection upon the practice of contemplation of impurity. Those bhikkhus employed innumerable methods to cultivate the contemplation of impurity, became disgusted with their own lives and bodies, sorrowful and unhappy, sought knives with which to kill themselves, praised death, and encouraged others to die.”

At that time, there was a bhikkhu named Migalaṇḍika,^[116] an ascetic renunciant,^[117] who entered the Vaggumudā grove carrying a sharp knife.^[118] A bhikkhu who was disgusted with his defiled and impure life and body^[119] saw the bhikkhu Migalaṇḍika approaching from afar and said:

“Venerable sir, take my life. I shall give you my robe and bowl.”

Migalaṇḍika accepted the robe and bowl as payment and immediately took that bhikkhu’s life. He went to the bank of the river to wash the knife. Remorse arose in his heart, and he said to himself: “Today I have truly suffered a loss; [576a1] this is truly unfortunate for me. That bhikkhu had committed no offense, yet I agreed to sever his life faculty.”

At that time, a Māra deity^[120] knew what was in this bhikkhu’s mind and, by supernatural power, appeared before Migalaṇḍika. Standing upon the surface of the water without sinking, he praised and encouraged him, saying:

“Excellent, excellent, good man! Today you have gained great merit; you have delivered one who had not yet been delivered.”

When the bhikkhu Migalaṇḍika heard the Māra deity’s praise, his remorse vanished. He then thought: “Now I have gained great merit; I have delivered one who had not yet been delivered.” Having thought thus, he again took up the knife, entered the grove,^[121] and asked:

“Who has not yet been delivered? I shall now deliver him.”

At that time, bhikkhus who had not yet become free from desire were greatly terrified when they saw the bhikkhu Migalaṇḍika, and the hairs on their bodies stood on end. Seeing this, Migalaṇḍika said to the bhikkhus:

“Do not be afraid. Since your faculties have not yet matured, you cannot yet be transported to another existence. When they have matured, I shall transport you.” Among the bhikkhus whose sensual craving had been utterly extinguished, those who saw Migalaṇḍika felt no fear, nor did the hairs on their bodies stand on end.

The bhikkhu Migalaṇḍika would sometimes kill one bhikkhu in a day, sometimes two, three, four, five, or as many as sixty. Corpses lay strewn about the grove, foul-smelling and impure, so that it resembled a charnel ground.

At that time, some lay devotees were visiting monasteries to pay homage. Eventually they came to that grove. When they saw this, they were all frightened and appalled, and together they criticized them, saying: “A great calamity has occurred in this grove. The Sakyan ascetics have no compassion; they kill one another, yet claim that they practice the true Dharma. How can there be any true Dharma in this? They kill one another. If these bhikkhus even kill one another, what need is there to speak of how they treat others? From now on, we should no longer honor, attend upon, or make offerings to the Sakyan ascetics.”

They spread word throughout the villages and settlements that the bhikkhus should not be permitted to reside there or travel through them. Because the lay devotees saw that the grove was so foul and dreadful, they no longer visited it.

At that time, the bhikkhus residing in Vaiśālī gathered together in one place for a minor matter.^[122] The Blessed One observed that the number of bhikkhus in the assembly had diminished and that none of the renowned senior bhikkhus was present. Although the Blessed One already knew what had happened, he nevertheless asked Ānanda:

“Why has the Sangha diminished? Where are the renowned venerable ones, and why are they not seen here today?”

Venerable Ānanda fully related to the Buddha the circumstances that had occurred:

“The Blessed One previously employed innumerable skillful means to expound extensively to the bhikkhus the practice of contemplation of impurity, praised the practice of contemplation of impurity, and praised reflection upon the practice of contemplation of impurity. After hearing this, the bhikkhus practiced it, became disgusted with their own lives and bodies, and sought people to take their lives. For this reason, their number has diminished. I beseech the Blessed One to teach the bhikkhus another Dharma by skillful means, so that everyone’s mind may be opened and they may forever be free from doubt.”

The Buddha told Venerable Ānanda:

“Now assemble the bhikkhus in the lecture hall.”

Venerable Ānanda obeyed the Buddha’s instruction and assembled the bhikkhus in the lecture hall. He then approached the Blessed One, bowed at the Buddha’s feet, stood to one side, and said:

“Venerable Blessed One, the Sangha has now assembled. May the Noble One know that the time has come.”

The Blessed One then went to the lecture hall, sat down amid the assembly, and told the bhikkhus:

“There is the ānāpāna samādhi,^[123] which is serene and blissful. It is capable of eliminating unwholesome states that have arisen, so that they never arise again. It is like the autumn season, when no dust or defilement remains after the rain. It is also like a great rain capable of bringing a powerful wind to an end. The ānāpāna samādhi is likewise serene and blissful. It is capable of eliminating unwholesome states that have arisen.”

The Blessed One then employed innumerable skillful means to teach the bhikkhus the ānāpāna samādhi, praise the ānāpāna samādhi, and praise the cultivation of the ānāpāna samādhi. The bhikkhus then thought: “Today the Blessed One has employed innumerable skillful means to teach us the ānāpāna samādhi, praise the ānāpāna samādhi, and praise the cultivation of the ānāpāna samādhi. We should cultivate it diligently.”

The bhikkhus then employed various methods of contemplation and entered the ānāpāna samādhi. After emerging mindfully from the ānāpāna samādhi, they knew for themselves that they had attained a supreme and extraordinary higher state and abided in the fruit of realization.

At that time, on account of this matter, the Blessed One assembled the Sangha of bhikkhus and, by innumerable skillful means, rebuked the bhikkhus in the Vaggumudā grove:

“What you have done is wrong. It is not in accordance with proper conduct, not the way of an ascetic, not pure conduct, not conduct in harmony with the Dharma, and is something that should not be done. How could the bhikkhus in this Vaggumudā grove be so foolish as to take one another’s lives?”

After the Blessed One had rebuked them by innumerable skillful means, he told the bhikkhus:

“The bhikkhus in the Bāgu Garden are foolish men, a field in which many kinds of defilements are cultivated, and the first to transgress this precept. From now on, for the sake of the bhikkhus, I shall establish a precept, encompassing the ten benefits… up to: so that the true Dharma may long endure.”

One who wishes to recite the precepts should recite them thus:

B. TEXT OF THE PRECEPT

Should any bhikkhu intentionally, with his own hand, deprive a human being of life,^[124] provide a person with a knife, praise death, or encourage that person to die, saying: “Good man, what benefit is there in this wretched and evil life? Death would be better for you than life!” If, with such a thought in mind, he employs any means to praise death or encourage death, that bhikkhu is one who has committed a pārājika offense and may no longer live in communion.^[125]

C. EXPLANATION OF THE MEANING

Bhikkhu: the meaning is as explained above.

Human being:^[126] one whose life is terminated at any time from the arising of the first consciousness^[127] until the final consciousness.

Killing:^[128] killing personally; merely ordering someone to kill; sending a messenger to kill; sending someone who goes, returns, and then kills; repeatedly sending messengers to kill; having an order relayed through successive messengers to kill; seeking a man to kill; ordering someone to find a man to kill; seeking a knife-wielder to kill; ordering someone to seek a knife-wielder to kill; signaling with the body; speaking with the mouth; conveying signs with both body and speech; sending a letter; ordering a messenger to carry a letter; killing by means of a pit, a collapsing support,^[129] administering medicine, or setting out implements of death.

– Killing personally: personally killing with the hands, bricks, stones, a knife, a staff, or other objects. If the person is killed, one commits a pārājika offense. If the means are employed but the person is not killed, one commits a thullaccaya offense.

– Merely ordering someone to kill:^[130] personally supervising the killing^[131] when it is carried out; ordering someone ahead^[132] to cast the victim into water or fire, push the victim from a mountain into a deep ravine, have an elephant trample the victim to death, cause a ferocious beast to devour the victim, cause a snake to bite the victim, or issuing any other order to kill. If the person is killed, one commits a pārājika offense. If the means are employed but the person is not killed, one commits a thullaccaya offense.

– Sending a messenger to kill: a bhikkhu orders a messenger to take the life of a certain person. If the messenger obeys and goes,^[133] and succeeds in taking that person’s life, it constitutes a pārājika offense. If the means are employed but the person’s life is not taken, it is a thullaccaya offense.

– Sending someone who goes, returns, and then kills:^[134] A bhikkhu sends a messenger to take the life of a certain person. Obeying his words, the messenger goes, intends to kill but fails, and returns. Later, again obeying the previous instruction, the messenger goes and attempts the killing once more. If the person is killed, it constitutes a pārājika offense. If the means are employed but the person is not killed, it is a thullaccaya offense.

– Killing through repeated messengers:^[135] a bhikkhu orders a messenger, “Go and take that person’s life.” He then continues to send messengers in this manner, as many as four or five times. The person who has been ordered then goes and kills the victim. If the victim is killed, it constitutes a pārājika offense. If the means are employed but the victim is not killed, it is a thullaccaya offense.

– Killing through a succession of messengers:^[136] a bhikkhu orders a messenger, “Take that person’s life.” The person so ordered then orders someone else, and this order is passed on in this manner through a hundred or a thousand persons, to take the life of the victim. If the life is taken, it constitutes a pārājika offense. If the means are employed but the victim is not killed, it is a thullaccaya offense.

– Seeking a man to kill: as when one says, “Who here knows of such a person—one skilled with a knife, resourceful, long trained, fearless, and unrelenting—who can take the life of a certain person?” The person thus engaged immediately goes to take the victim’s life. If the life is taken, the one who sought the killer commits a pārājika offense. If the means are employed but the victim is not killed, it is a thullaccaya offense.

– Ordering someone to seek a man to kill: as when one orders someone, “Who here knows of such a person—one skilled with a knife, resourceful, long trained, fearless, and unrelenting—who can take the life of a certain person?” The person thus engaged immediately goes to take the victim’s life. If the life is taken, the one who gave the order commits a pārājika offense. If the means are employed but the victim is not killed, one commits a thullaccaya offense.

– Seeking a knife-wielder to kill: personally seeking one by saying, “Who is a valiant man capable of wielding a knife and taking the life of a certain person?” That man then goes and kills the victim. If the victim is killed, it constitutes a pārājika offense; if the victim is not killed, one commits a thullaccaya offense.

– Ordering [577a1] someone to seek a knife-wielder to kill: likewise.

– Signaling with the body:^[137] making a bodily signal to kill. For example, causing a person to fall into water or fire, or from a height to the bottom of a deep cavern; or causing an elephant to trample the person to death, a ferocious beast to devour the person, or a venomous snake to bite the person. If the other person, because of this bodily signal, personally carries out the killing, one commits a pārājika offense. If the means are employed but the victim is not killed, one commits a thullaccaya offense.

– Speaking with the mouth:^[138] one might say, “You have committed evil deeds, have no benevolent heart, harbor malice, and perform no wholesome deeds; you do nothing to rescue or protect others. If you live, you will undergo much karmic retribution. It would be better to die.” Or one might say: “You commit no cruel or evil deeds, possess benevolence, harbor no malice, and have performed such wholesome deeds. You have accumulated merit and carried out deeds of rescue and protection. By living, you will undergo suffering. If you die, you will be reborn in heaven.” If, because of these words, that person kills himself, it constitutes a pārājika offense. If the means are employed but the person does not succeed in killing himself, one commits a thullaccaya offense.

– Signaling with both body and speech: likewise.

– Sending a messenger:^[139] sending a messenger to tell that person, “You have committed evil deeds… wholesome deeds,” stating in full what was given above. If, because the messenger verbally praises death, that person kills himself, it constitutes a pārājika offense. If the means are employed but the person does not die, one commits a thullaccaya offense.

– Sending a letter:^[140] writing a letter^[141] that says, “You have committed evil deeds… wholesome deeds,” stating in full what was given above.

– Ordering a messenger to write a letter: likewise.

– A pit:^[142] knowing that the person will pass back and forth along a certain route, one digs a deep pit in the middle of the road and places fire, knives, venomous snakes, or sharp stakes in it, or smears poison on sharp-pointed objects. If the person falls into it and dies, it constitutes a pārājika offense. If the means are employed but the person is not killed, one commits a thullaccaya offense.

– A collapsing support:^[143] knowing that the person will stand leaning^[144] against a certain place—such as a tree, wall, or fence—one places outside it fire, knives, stakes, or venomous snakes, smears poison on sharp-pointed objects, and sets a trap so that the person falls into it. If the person dies, it constitutes a pārājika offense. If the means are employed but the person does not die, one commits a thullaccaya offense.

– Administering medicine: knowing that the person is ill, one gives unsuitable medicine,^[145] medicine mixed with poison, expired medicine, or any other medicine that causes death. If the person dies, it constitutes a pārājika offense. If the medicine is given but the person does not die, it constitutes a thullaccaya offense.

– Setting out implements of death:^[146] knowing beforehand that the person has become weary of this wretched body, one sets out a knife, poison, a rope, or other implements capable of causing death. The person uses one of these objects to kill himself. If he dies, the one who set it out commits a pārājika offense. If the means are employed but the person does not die, the one who set it out commits a thullaccaya offense.

If one performs any such act, or employs any other means to kill, and the person dies because of it, it constitutes a pārājika offense. If the means are employed but the person does not die, one commits a thullaccaya offense.

If it is a child of a deva, a child of a nāga, a child of an asura, a child of a gandharva, a child of a yakṣa, or a hungry ghost; or if, among animals, it is one possessing intelligence, able to understand human speech, or capable of transforming its form, and one contrives the means to seek its death: if it is killed, one commits a thullaccaya offense. If the means are employed but it does not die, one commits a duṣkṛta offense. If an animal is incapable of transforming its form, killing it constitutes a pācittiya offense. If the means are employed but it does not die, one commits a duṣkṛta offense.

If it is actually a human being, and one perceives the person as a human being and kills them, it is a parajika offense. If one is uncertain whether it is a human being, it is a thullaccaya offense. If it is a human being but one perceives the person as not a human being, it is a thullaccaya offense. If it is not a human being but one perceives it as a human being, it is a thullaccaya offense. If one is uncertain whether it is not a human being, it is a thullaccaya offense.

For a bhikkhuni, it is a parajika offense. For a siksamana, samanera, or samaneri, it is a duskrta offense, and they are to be expelled. These are cases of offense.^[147]

There is no offense if one throws a knife, staff, brick, or stone and accidentally strikes and kills another person; if, while constructing a dwelling, one drops a stone, timber, tree, rafter, or the like and kills someone; or if, while assisting a gravely ill person to lie down, sit, walk, stand, bathe, take medicine, move from a cold place to a warm place or from a warm place to a cold place, enter or leave a room, go to the latrine or return, and so forth, the sick person dies, provided there was no intention to kill. In all such cases, the person assisting commits no offense.

Those who commit no offense are: the first offender, before the precept was established; one who is insane, mentally deranged, tormented by pain, or under extreme duress.

IV. FALSE CLAIMS OF SUPERHUMAN ATTAINMENTS

A. ORIGIN

1. THE FIRST ESTABLISHMENT OF THE PRECEPT

At one time, the Blessed One was traveling in Vaisali,^[148] residing in the Gabled Hall beside the Monkey River. At that time, grain was scarce and costly,^[149] the people were afflicted by hunger, and almsfood was difficult to obtain. The Blessed One said to the Venerable Ananda:

“Gather all the bhikkhus residing in Vaisali in the assembly hall.”

The Venerable Ananda obeyed the Buddha’s instruction and gathered the bhikkhus in the assembly hall. When the Sangha had assembled, the Venerable Ananda bowed at the Buddha’s feet, withdrew to one side, and said:

“All the bhikkhus present in Vaisali have gathered in the assembly hall. May the Noble One know that the time has come.”

The Blessed One then went to the assembly hall, sat down amid the assembly, and said to the bhikkhus:

“You should know that grain is now scarce and costly, the people are afflicted by hunger, and almsfood is difficult to obtain. Those among you who have friends and acquaintances near Vaisali, who share the same preceptor or teacher, should go and depend upon them, spending the rains retreat wherever appropriate. I too shall spend the rains retreat here. Why is this? Because food is difficult to obtain, and this would cause the Sangha to become weary.”

After hearing the Blessed One’s instruction, the bhikkhus each went to spend the rains retreat with friends and acquaintances near Vaisali who shared the same preceptor or teacher. The Blessed One also spent the rains retreat in the city of Vaisali.

At that time, a large number of bhikkhus spending the rains retreat in a Sangharama beside the Vaggumuda River thought: “Grain is now scarce and costly in this country, the people are afflicted by hunger, and almsfood is difficult to obtain. What expedient can we use to avoid hardship concerning food and drink?” They devised the following expedient: “We should now go to the households of laypeople and say: ‘I have attained a superhuman state.

I am an arhat; I have attained meditative absorption and supernormal powers, and I know the minds of others.’ We should also praise certain bhikkhus, saying that they have attained arhatship, meditative absorption, supernormal powers, and knowledge of the minds of others. Among the laypeople, there will be those who believe and rejoice in us. Whatever food and drink they have, they will not dare consume it themselves or give it to their wives and children, but will instead bring it as an offering to us.

Those laypeople will also praise us, saying: ‘These bhikkhus are truly fields of merit and worthy of veneration.’ In this way, we can receive delicious and nourishing food and drink, live at ease, and not suffer from the difficulty of obtaining almsfood.”

After the bhikkhus beside the Vaggumuda River had reflected in this way, they went to the homes of the laypeople and declared of themselves:

“I have attained a superhuman state. I am an arhat; I have attained meditative absorption and supernormal powers, and I know the minds of others.”

They also praised certain bhikkhus, saying that they had attained arhatship, meditative absorption, supernormal powers, and knowledge of the minds of others.

The laypeople believed and delighted in them and accepted their words. They took the food and drink they possessed—even the portions intended for their wives and children, which they did not dare let them consume—and brought it as an offering to the bhikkhus, saying: “These are persons worthy of the world’s veneration.”

Because these bhikkhus received the offerings of the laypeople, their complexions were bright, their countenances joyful, and their strength abundant. The other bhikkhus who had spent the rains retreat in Vaisali had haggard complexions, emaciated bodies, and ragged robes. When the rains retreat had ended, they put their robes and bowls in order, went to the Blessed One, bowed at the Buddha’s feet, and sat down to one side.

The Blessed One then inquired of the bhikkhus:

“Have you lived together in harmony and ease? Did you suffer no hardship concerning food and drink?”

The bhikkhus replied:

“Venerable Blessed One, we lived together in harmony and ease; however, grain was scarce and costly, the people were afflicted by hunger, and almsfood was difficult to obtain. Therefore, we suffered hardship.”

Meanwhile, the bhikkhus who had spent the rains retreat in the Sangharama beside the Vaggumuda River had bright complexions, joyful countenances, and abundant strength. When the rains retreat had ended, they put their robes and bowls in order and went to the Blessed One. Upon arriving, they bowed at the Buddha’s feet and sat down to one side.

The Blessed One then inquired of the bhikkhus:

“Have you lived together in harmony and ease? Did you suffer no hardship concerning food and drink?”

The bhikkhus said to the Buddha:

“Venerable Blessed One, we lived together in harmony and ease and encountered no difficulty concerning food and drink.”

The Buddha asked:

“Grain is now scarce and costly, the people are afflicted by hunger, and almsfood is difficult to obtain. What expedient did you use that you encountered no difficulty concerning food and drink?”

The bhikkhus then related the foregoing circumstances fully to the Blessed One and said:

“Because of this, we encountered no difficulty concerning food and drink.”

The Blessed One asked the bhikkhus:

“Did you truly attain such states?”

The bhikkhus replied:

“Some truly attained them; others did not truly attain them.”

[578a1] The Buddha said to the bhikkhus:

“You foolish men! Even if you had truly attained them, you still should not speak of them to others, much less go and tell others when you had not truly attained them!”

The Blessed One said to the bhikkhus:

“There are two kinds of thieves in the world:^[150] the first are those who are not truly practitioners of the pure life yet claim to be practitioners of the pure life. The second are those who, for the sake of their mouths and bellies, falsely and deliberately speak lies before the assembly, claiming attainments they do not possess and declaring that they have attained superhuman states. Of these two kinds of thieves, those who, for the sake of their mouths and bellies, falsely and deliberately speak lies before the great assembly, claiming attainments they do not possess and declaring that they have attained superhuman states, are the greatest thieves of all. Why is this? Because they steal the food and drink of others.”

After the Blessed One had used innumerable means to rebuke the bhikkhus who had spent the rains retreat in the Sangharama beside the Vaggumuda River, he said to the bhikkhus:

“These foolish men are the source from which many tainted states arise, and they are the first to violate this precept. From now on, for the sake of the bhikkhus, I shall establish this precept, encompassing the ten benefits, up to and including the long continuance of the true Dharma.”

One who wishes to recite the precepts should recite it thus:

“Should any bhikkhu, without actual knowledge, claim of himself: ‘I have attained a superhuman state; I know thus; I see thus,’ and at a later time, whether questioned or not questioned by others, desiring purification, should say: ‘I did not truly know or see, yet I said that I knew and saw; I spoke falsely and told a lie,’ that bhikkhu is guilty of a parajika offense and may no longer dwell in communion.”

2. THE SECOND ESTABLISHMENT OF THE PRECEPT

After the Blessed One had laid down the precept for the bhikkhus in this way, there was at that time a bhikkhu who, out of overestimation, told someone: “I have attained the Path.” Later, he applied himself diligently without negligence, sought skillful means, and realized the supreme and excellent Dharma. He thought: “The Blessed One has laid down this precept for the bhikkhus: ‘If a bhikkhu, in fact possessing no knowledge, claims: “I have attained a superhuman state;

I know thus, I see thus,” and at another time, whether questioned or not questioned, wishing to become pure, says: “In truth I did not know and did not see, yet I said that I knew and saw, speaking falsely and telling a lie,” that bhikkhu is pārājika and may not live in communion.’ Out of conceited overestimation, I declared that I had attained the Path.

Later, with diligence and energetic effort, without negligence, I realized the supreme and excellent Dharma. Have I not thereby committed a pārājika offense? What should I do now?” He approached bhikkhus with whom he was on agreeable terms:^[151] “The Blessed One has laid down this precept for the bhikkhus: ‘If a bhikkhu, in fact possessing no knowledge, claims: “I have attained a superhuman state; I know thus, I see thus,” and at another time, whether questioned or not questioned, wishing to become pure, says: “In truth I did not know and did not see, yet I said that I knew and saw, speaking falsely and telling a lie,” that bhikkhu is pārājika and may not live in communion.’ Out of conceited overestimation, I declared that I had attained the Path.

Later, through diligence and energetic effort, without negligence, I realized the supreme and excellent Dharma. Have I not thereby committed a pārājika offense? It would be good, Venerable Ones, if you would report this to the Buddha on my behalf.

Whatever the Buddha instructs, I shall respectfully carry out.”

The bhikkhus went to the Blessed One and fully related this matter to him. The Blessed One then, on account of this matter, assembled the Sangha of bhikkhus and gave the bhikkhus a discourse in harmony with the Dharma. By innumerable skillful means he praised the dhutanga practices, praised^[152] having few desires and knowing contentment, and delighting in renunciation. He then told the bhikkhus:

“One who acts out of overestimation commits no offense.”

From now on, this precept should be recited as follows:

B. TEXT OF THE PRECEPT

If a bhikkhu, in fact possessing no knowledge, claims: “I have attained a superhuman state; I know thus, I see thus,” and at another time, whether questioned or not questioned, wishing to become pure, says: “In truth I did not know and did not see, yet I said that I knew and saw, speaking falsely and telling a lie,” except in a case of overestimation, that bhikkhu is pārājika and may not live in communion.

C. EXPLANATION

Bhikkhu: the meaning is as explained above.

Not knowing and not seeing: in truth, having neither knowledge nor vision.

Claims: he himself claims to possess faith, morality, generosity, learning, wisdom, and eloquence.

Human states: the human skandhas, the human dhatus, and the human ayatanas.^[153]

Superhuman states: those dharmas capable of accomplishing renunciation.^[154]

He declares himself:^[155] he declares that he possesses mindfulness of the body; he declares that he possesses right recollection; he declares that he observes the precepts; he declares that he possesses aspiration; he declares that he is heedful; he declares that he is diligent; he declares that he has attained concentration; he declares that he has attained meditative attainment; he declares that he possesses the Path; he declares that he has cultivated the practice; he declares that he possesses wisdom; he declares that he possesses vision; he declares that he has attained; he declares that he possesses the fruit.

– He declares that he possesses mindfulness of the body:^[156] there is a mindfulness capable of leading to renunciation. He diligently applies himself to, becomes familiar with, cultivates, and extensively develops this Dharma; directs it as one directs a chariot; guards and contemplates it; skillfully attains equanimity; becomes firmly established in it; is no longer troubled by difficulty; and gains^[157] mastery over it. This is called declaring oneself to have attained the foundation of mindfulness of the body.

– He declares that he possesses right recollection: there is a mindfulness capable of leading to renunciation. He diligently applies himself to, becomes familiar with, cultivates, and extensively develops this Dharma; directs it as one directs a chariot; guards and contemplates it; skillfully attains equanimity; becomes firmly established in it; is no longer troubled by difficulty; and gains mastery over it. This is called declaring oneself to possess right recollection.

– He declares that he has attained morality, declares that he possesses aspiration, declares that he is heedful, or declares that he is diligent: these are also explained as above.

– He declares that he has attained concentration: he says that he has realized samādhi with applied thought and sustained thought;^[158] samādhi without applied thought but with sustained thought;^[159] samādhi without applied thought or sustained thought;^[160] the samādhis of emptiness, signlessness, and wishlessness;^[161] and that he diligently applies himself to, becomes familiar with, and contemplates these concentrations. The remainder is as explained above.

– He declares that he has attained meditative attainment:^[162] attainment with perception, attainment without perception, attainment in conformity with the Dharma, attainment of mental perception, attainment that eliminates perceptions of form, attainment that does not eliminate perceptions of form, attainment that eliminates the ayatanas,^[163] and attainment of the totality of the ayatanas;^[164] and that he becomes accustomed to, trains in, becomes familiar with, and contemplates these meditative attainments. The remainder is as explained above.

– He declares that he possesses the Path: from the Path with one factor through the Path with eleven factors; and that he diligently applies himself to, becomes familiar with, and contemplates this Path. The remainder is as explained above.

– He declares that he cultivates: he cultivates morality, concentration, wisdom, the wisdom of liberation, and the vision and wisdom of liberation; and diligently applies himself to and becomes familiar with them. The remainder is as explained above.

– He declares that he possesses knowledge: knowledge of the Dharma,^[165] inferential knowledge,^[166] conventional knowledge,^[167] and knowledge of others’ minds; and that he becomes accustomed to, trains in, becomes familiar with, and contemplates these forms of knowledge. The remainder is as explained above.

– He declares that he possesses vision:^[168] he sees suffering, sees its origin, sees its cessation, and sees the Path. Or again, he may say: “With the purified divine eye, I observe beings being born and dying, having beautiful or ugly appearances, going to fortunate or unfortunate destinations; and I know their excellence or inferiority, nobility or baseness, in accordance with the karmic results of beings.” He knows this as it really is and diligently applies himself to and becomes familiar with it. The remainder is as explained above.

– He declares that he has attained: he has attained stream-entry, once-returning, non-returning, or arhatship; and he becomes accustomed to, trains in, and becomes familiar with it. The remainder is as explained above.

– He declares that he possesses the fruit: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or the fruit of arhatship; and he becomes accustomed to, trains in, and becomes familiar with it.... The remainder is as explained above.

With such false and untrue claims, not knowing and not seeing, he tells another person: “I have attained a superhuman state.” If he personally speaks these words to that person and the person understands, he commits a pārājika offense. If he speaks but the person does not understand, he commits a thullaccaya offense.

If he communicates by a gesture of the hand, sends a messenger, writes a letter, or gives a sign, and the person understands, he commits a pārājika offense; if the person does not understand, he commits a thullaccaya offense.

If, while alone in a secluded place, he conceives it to be an unsecluded place and says aloud, “I have attained a superhuman state,” he commits a thullaccaya offense. If, while in an unsecluded place, he conceives it to be secluded and says aloud, “I have attained a superhuman state,” he commits a thullaccaya offense. If he tells devas, asuras, gandharvas, yakshas, hungry ghosts, or animals capable of transformation and possessing intelligence that he has attained a superhuman state, and they understand, he commits a thullaccaya offense; if they do not understand, he commits a duṣkṛta offense.

If he communicates by a gesture of the hand, sends a messenger, writes a letter, or gives a sign, and the other understands, he commits a thullaccaya offense; if the other does not understand, he commits a duṣkṛta offense. If he tells an animal incapable of transformation that he has attained a superhuman state, he commits a duṣkṛta offense.

If one has truly attained the Path but tells a senior bhikkhu with whom one is not on agreeable terms^[169] that one has attained a superhuman state, one commits a duṣkṛta offense. If, while teaching another person about the faculties, powers, factors of awakening, liberation, samādhi, or meditative attainments, one further says, “I have attained them,” [579a1] one commits a pārājika offense.

If it is a human being and one conceives it to be a human being, one commits a pārājika offense. If one doubts whether it is a human being, one commits a sthūlātyaya offense. If it is a human being but one conceives it not to be a human being, one commits a sthūlātyaya offense. If it is not a human being but one conceives it to be a human being, one commits a sthūlātyaya offense. If it is not a human being and one is in doubt, one also commits a sthūlātyaya offense.

A bhikshuni commits a pārājika offense; a śikṣamāṇā, śrāmaṇera, or śrāmaṇerikā commits a duṣkṛta offense and is to be expelled. This is called an offense.

There is no offense if one who is overcome by conceit declares that it is due to the causes and conditions of karmic retribution, rather than something attained through cultivation; if one speaks of superhuman states to a bhikshu who is an intimate companion^[170]; if one teaches others about the faculties, powers, factors of enlightenment, liberation, samadhi, and right attainment without claiming, “I have attained them”; if one speaks in jest; if one speaks hastily; if one speaks in a secluded place, speaks to oneself, or speaks in a dream; or if, intending to speak of one matter, one mistakenly speaks of another.

There is no offense for the first offender before the rule was established, or for one who is insane, mentally deranged, tormented by pain, or under duress.

CHAPTER II

SANGHAVASESA

I. INTENTIONAL EMISSION OF SEMEN

A. ORIGIN

1. THE FIRST ESTABLISHMENT OF THE RULE

At one time, the Blessed One was traveling in Śrāvastī. At that time, Kāḷudāyin^[1], being fiercely tormented by lust,^[2] had a haggard complexion and an emaciated body. On another occasion, Kāḷudāyin lived alone in a room furnished with a fine hammock, a wooden bed, large and small mattresses, blankets and pillows. Fine bedding was also spread upon the floor, and outside the door was placed a vessel of hot water for washing his feet. Food and drink were plentiful and abundant. Consequently, his torment of lust grew still fiercer. Whenever lust arose in his mind, he would manipulate his genitals until he emitted impurity. As a result, his faculties became joyful and his complexion bright and radiant. When the bhikshus who were his friends saw this, they asked:

“Previously, your complexion was haggard and your body thin and sickly, but now your complexion is joyful, bright, and radiant. Is it because your daily activities are comfortable? Are you no longer troubled over food and drink? How have you come to be this way?”

Kāḷudāyin replied:

“My daily activities are comfortable, and I am not troubled over food and drink.”

The bhikshus asked further:

“By what means have your daily activities become comfortable, and why are you no longer troubled over food and drink?”

Kāḷudāyin replied:

“Venerable ones, previously I was fiercely tormented by lust, so my complexion was haggard and my body became emaciated. Later, I lived alone in a room furnished with a fine hammock, a wooden bed, large and small mattresses, blankets and pillows. Fine bedding was also spread upon the floor, and outside the door was placed a vessel of hot water for washing my feet. Food and drink were plentiful and abundant. Whenever lust arose in my mind, I would manipulate my genitals until I emitted impurity. As a result, my daily activities became comfortable, my faculties joyful, and my complexion bright and radiant.”

The bhikshus said:

“What you do is exceedingly painful; why do you call it blissful? Why do you call an unpeaceful act peaceful? In this true Dharma, desire is taught in order to eliminate desire, conceit is taught in order to eliminate conceit, craving is extinguished, and the fetters are severed; through the complete extinction of craving, there is nirvana. Why, when you are fiercely tormented by lust, do you manipulate your genitals until you emit impurity whenever lust arises in your mind?”

At that time, the bhikshus went to the Blessed One and reported this matter to him in full. Because of this matter, the Blessed One assembled the Sangha of bhikshus.

Though he knew, he nevertheless asked Kāḷudāyin:

“Is it true that, being fiercely tormented by lust, whenever lust arose in your mind, you manipulated your genitals until you emitted impurity?”

Kāḷudāyin replied:

“Yes, Blessed One, it is true.”

The Blessed One rebuked him in countless ways:

“What you have done is wrong. It is not proper deportment, not pure conduct, not conduct in harmony with the Dharma, and is something that ought not to be done. Why, having now gone forth in my pure Dharma, do you engage in this defiled practice, manipulating your genitals to emit semen? You foolish man! You extend your arm to receive the food offered in faith and then use that very arm to manipulate your genitals and emit semen!”

After rebuking him in countless ways, the Blessed One addressed the bhikshus:

“This foolish man is a ground in which many kinds of outflows are planted, and he is the first to violate this rule. From now onward, for the sake of the bhikshus, I shall establish a precept, comprising the ten benefits, up to and including the long preservation of the true Dharma. One who wishes to recite the precepts should recite it thus:

“Should any bhikshu intentionally manipulate his genitals so as to emit semen, it is a sanghavasesa offense.”

2. THE SECOND ESTABLISHMENT OF THE RULE

After the Blessed One had established this precept for the bhikshus, a certain bhikshu, while sleeping with a confused mind, experienced a remembered emission in a dream. Upon awakening, he thought, “The Blessed One has established a precept for the bhikshus: ‘Manipulating the genitals and emitting semen is a sanghavasesa offense.’ While sleeping with a confused mind, I experienced an emission in a dream and remember it.

Have I not committed a sanghavasesa offense? What should I now do?” He then went to an intimate bhikshu and related the matter in full: “The Blessed One has established a precept for the bhikshus: ‘Manipulating the genitals and emitting semen is a sanghavasesa offense.’ While sleeping with a confused mind, I experienced an emission in a dream and remember it. Have I not committed a sanghavasesa offense?

What should I now do? Venerable one, please report this matter to the Buddha on my behalf. Whatever the Buddha instructs, I shall respectfully practice accordingly.”

The bhikshus went to the Buddha, bowed at his feet, and sat to one side. They then reported this matter to the Buddha in full. Because of this matter, the Blessed One immediately assembled the bhikshus and said:

“There are five disadvantages to sleeping with a confused mind: 1. One has bad dreams. 2. The devas do not protect one. 3. The mind does not enter the Dharma.^[3] 4. One does not contemplate the sign of light.^[4] 5. One emits semen in a dream. These are the five disadvantages. There are five benefits to sleeping with a wholesome mind: 1. One does not have bad dreams. 2. The devas protect one. 3. The mind enters the Dharma. 4. One fixes the mind upon the sign of light. 5. One does not emit semen in a dream. These are the five benefits. There is no offense for emitting semen in a dream.”

From now onward, this precept shall be recited thus:

B. TEXT OF THE PRECEPT

Should any bhikshu intentionally manipulate his genitals so as to emit semen, except in a dream, it is a sanghavasesa offense.

C. EXPLANATION

Bhikshu: the meaning is as explained above.

Manipulate:^[5] to deliberately act with the intention of causing an emission of semen. There are seven kinds of semen:^[6] blue, yellow, red, white, black, milk-colored,^[7] and curd-colored.^[8] Blue semen is the semen of a Wheel-Turning Sage King. Yellow semen is the semen of the crown prince of a Wheel-Turning Sage King. Red semen is the semen of one who frequently engages in sexual relations with women. White semen is the semen of one who carries heavy burdens. Black semen is the semen of the foremost chief minister of a Wheel-Turning Sage King. What is milk-colored semen? It is the semen of a stream-enterer. What is curd-colored semen? It is the semen of a once-returner.

At that time, a brahmin was dwelling in a secluded place, maintaining and reciting incantations. His scripture said, “If anyone intentionally causes himself to emit semen, after death he will be reborn in heaven.” Seeking the heavenly path, that man would frequently manipulate his genitals and emit semen. After the brahmin went forth to cultivate the path, he followed this teaching and, desiring rebirth in heaven, manipulated his genitals and emitted semen. He became doubtful and told the bhikshus. The bhikshus reported the matter to the Buddha. The Buddha said, “He commits a sanghavasesa offense.”

If, for the sake of pleasure, as medicine, to test the emission of semen for oneself, to seek merit, to make offerings to the gods, to be reborn in heaven, to give it to someone, to continue one’s lineage, to indulge oneself, to test one’s strength, to improve one’s complexion, or for any such purpose, one manipulates oneself so as to emit semen,^[9] in every case one commits a sanghavasesa offense.

If, with deliberate intent, he manipulates himself so as to emit semen, it is a sanghadisesa offense.^[10] If, with deliberate intent, he manipulates himself, wishing to emit blue semen, and semen is emitted, it is a sanghadisesa offense. If, with deliberate intent, he manipulates himself, wishing to emit blue semen, but yellow, red, white, black, milk-colored, or curd-colored semen is emitted, it is a sanghadisesa offense. If he wishes to emit yellow semen but instead emits red, white, black, milk-colored, curd-colored, or blue semen, it is a sanghadisesa offense. The same applies to red, white, black, milk-colored, and curd-colored semen.

For the sake of pleasure, if, with deliberate intent, he manipulates himself so as to emit impurity,^[11] it is a sanghadisesa offense. For the sake of pleasure, if, with deliberate intent, he manipulates himself, wishing to emit blue impurity, and it is emitted, it is a sanghadisesa offense. For the sake of pleasure, if, with deliberate intent, he manipulates himself, wishing to emit blue impurity, but instead emits yellow, red, white, black, milk-colored, or curd-colored impurity, it is a sanghadisesa offense. For the sake of pleasure, if, with deliberate intent, he manipulates himself, wishing to emit yellow, red, white, black, milk-colored, curd-colored, or blue impurity, the same applies in each case.

The same applies if it is done with the wish to make medicine, to test oneself, to seek merit, to perform a sacrifice, to be reborn in heaven, [580a1] to give it away, to obtain seed, out of wantonness, to test one’s own strength, or to make one’s complexion bright and pleasing.

Or it may be in relation to an internal form, an external form, an internal-and-external form, water, wind, or empty space.

– Internal form: a form endowed with sensation.^[12]

– External form: a form not endowed with sensation.^[13]

– Internal-and-external form: forms both endowed with and not endowed with sensation.

– Water: facing downstream or upstream and having water poured upon oneself.

– Wind: facing with or against the wind, or blowing with the mouth.

– Empty space: moving the body in empty space.^[14]

If, by means of an internal form, he manipulates himself so as to emit impurity, it is a sanghadisesa offense. If, by means of an internal form and with deliberate intent, he manipulates himself, wishing to emit blue impurity, and it is emitted, it is a sanghadisesa offense. If, by means of an internal form and with deliberate intent, he manipulates himself, wishing to emit blue impurity, but instead emits yellow, red, white, black, milk-colored, or curd-colored impurity, it is a sanghadisesa offense.

If, for the sake of pleasure, he manipulates himself by means of an internal form so as to emit impurity, it is a sanghadisesa offense. If, for the sake of pleasure, by means of an internal form and with deliberate intent, he manipulates himself, wishing to emit blue impurity, and it is emitted, it is a sanghadisesa offense. If, for the sake of pleasure, by means of an internal form and with deliberate intent, he manipulates himself, wishing to emit blue impurity, but instead emits yellow, red, white, black, milk-colored, or curd-colored impurity, it is a sanghadisesa offense.

The same applies when it is done for pleasure through wishing to make one’s complexion harmonious and pleasing. The same applies to an external form. The same applies to an internal form.

The same applies to water, wind, and empty space.

If, with deliberate intent, he manipulates himself and emits impurity, it is a sanghadisesa offense. If there is no emission, it is a thullaccaya offense. If a bhikkhu employs a means of manipulation and emits impurity, it is a sanghadisesa offense; if there is no emission, it is a thullaccaya offense.

If a bhikkhu instructs another bhikkhu in a means of manipulation for emitting impurity, then if emission occurs, it is a thullaccaya offense; if no emission occurs, it is a dukkata offense. If a bhikkhuni instructs a bhikkhu in a means of manipulation for emitting impurity, then if emission occurs, it is a thullaccaya offense; if no emission occurs, it is a dukkata offense. If one gives such instruction to anyone other than a bhikkhu or bhikkhuni, whether emission occurs or not, it is a dukkata offense.

For a bhikkhuni, it is a pacittiya offense. For a sikkhamana, samanera, or samaneri, it is a dukkata offense. This is called an offense.

There is no offense if emission occurs in a dream. Upon waking, fearing that his body, robe, bed, or blanket may be soiled, he may use a worthless object, a leaf, or some other thing to hold it and discard it, or wipe it away with his hand. Or impurity may be emitted because of a sensual thought; or upon seeing a beautiful form, without touching it, impurity may be emitted; or while walking, his two thighs may rub against each other; or impurity may be emitted through contact with his robe or his nivāsana.^[15] Or impurity may be emitted while defecating or urinating; or while bathing in hot or cold water; or, in a bathhouse, while rubbing himself with smooth bark, powder, medicine, mud, or earth; or while scrubbing or rubbing his body with his hand; or while shouting and crying loudly;

or while exerting himself in work.

In all cases where impurity is emitted without any intention to cause it, there is no offense.

Those who do not commit an offense are: the first offender, before the rule was established; one who is insane, mentally deranged, afflicted by pain, or under duress.^[16]

Notes:

^[110] Dharmaguptaka Vinaya, fascicle 2 (T22n1428, p.575c6); Mahīśāsaka Vinaya 2 (T22n1421, p.7a27); Mahāsāṃghika Vinaya 4 (T22n1425, p.253c9); Sarvāstivāda Vinaya 3 (T23n1440, p.518a21); Daśabhāṇavāra Vinaya 2 (T23n1435, p.7b21).

^[111] 毘舍離, Pizheli; Skt. Vaiśālī; Pali Vesāli.

^[112] 獼猴江邊, “beside the Monkey River”; Daśabhāṇavāra Vinaya 2 has 跋耆國跋求摩河上, “on the Vaggumudā River in the country of Vajji,” namely the Pali Vaggumudā River, in the country of Vajji, near the place where the Buddha entered nirvana. Pali, Vin. iii.70: Vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ, “dwelling at Vesāli, in the Great Wood, in the Hall with the Peaked Roof.”

^[113] 說不淨行, “teaching the practice of impurity.” Mahīśāsaka Vinaya 2, same context: 修不淨觀, “cultivating contemplation of impurity”; Pali, Vin. iii, same context: asubhabhāvanā.

^[114] The original Chinese reads: 自喜男子, “a man who delights in himself…”; Daśabhāṇavāra Vinaya 2, same context: 年少自喜嚴飾, “a youth who delights in adorning himself”; Vin. iii, corresponding passage: maṇḍanajātiko, fond of adornment.

^[115] 婆裘河, the Pali Vaggumudā River.

^[116] 物刀伽難提, Wudaoqie Nanti (Skt. Mṛga-nandī?); Mahīśāsaka Vinaya (T22n1421, p.7b5): 彌鄰旃陀羅, a candala named Milin; Daśabhāṇavāra Vinaya 2 (T23n1435, p.7c4): 鹿杖梵志, a brahmin ascetic named Deer-Staff (Skt. Mṛgadaṇḍa, corresponding to Pali Migadaṇḍa, instead of Migalaṇḍa). Pali, Vin. iii.68: Migalaṇḍika samaṇakuttaka, a man named Migalaṇḍa who disguised himself as a samana.

^[117] An interlinear note in the Chinese text says: “The expression ‘of samana stock’ refers only to his lineage.” That is, Pali samaṇa-kula, a family of samanas, instead of samaṇakuttaka, one disguised as a samana.

^[118] 婆裘園, Vaggumudā Park; Daśabhāṇavāra Vinaya 2 (T23n1435, p.7b21): 跋求摩河, the Vaggumudā River; Pali, Vin. iii.68: Vaggumudā nadī, the Vaggumudā River.

^[119] Mahāsāṃghika Vinaya 4 (T22n1425, p.253c9): A bhikkhu who had long been ill and could no longer endure the pain asked the bhikkhu nursing him to kill him.

^[120] Daśabhāṇavāra Vinaya (T23n1435, p.7c7): 魔天神, a celestial spirit of Māra; Mahīśāsaka Vinaya (T2n1421, p.7b9): 自在天魔, Māra of the Heaven of Mastery. Pali, Vin. iii.68: mārakāyikā devatā, a deity belonging to Māra’s retinue.

^[121] Daśabhāṇavāra Vinaya: “went to that dwelling place.” Pali, Vin. iii.68: vihārena vihāraṃ pariveṇena pariveṇaṃ, “from monastery to monastery, from cell to cell.”

^[122] Daśabhāṇavāra Vinaya 2 (T23n1435, p.7c15): on the fifteenth day of the month, at the recitation of the precepts.

^[123] 阿那般那三昧, ānāpāna-samādhi; Daśabhāṇavāra Vinaya 2 (T23n1435, p.8a13): 阿那般那念, mindfulness of ānāpāna; Mahīśāsaka Vinaya 2 (T22n1421, p.7c6): 安般念, mindfulness of ānāpāna; Pali, Vin. iii.70: ānāpānassati-samādhi, concentration on the in-breath and out-breath.

^[124] Chinese: 斷人命, “to take a human life”; Pali: manussaviggahaṃ jīvitā voropeyya, “to deprive a human being of life.”

^[125] Mahīśāsaka Vinaya 2: this precept was established on three occasions. On the first occasion, bhikkhus killed people; the circumstances are nearly the same as in the Dharmaguptaka Vinaya, with a few differences in detail. On the second occasion, an ill bhikkhu wished to commit suicide.

Because there was a precept prohibiting killing a person, the bhikkhus gave the ill person a knife with which to kill himself; the Buddha therefore supplemented the precept. On the third occasion, an ill bhikkhu wished to commit suicide, but the bhikkhus did not dare assist him with the means. They therefore sought out a hunter and encouraged him to kill the bhikkhu on their behalf; the Buddha supplemented the precept once more.

In the Pali, the Buddha established the precept on two occasions: first, concerning killing and assisting with the means of suicide; second, concerning encouraging a person to commit suicide. In the Mahāsāṃghika Vinaya and the Sarvāstivāda Vinaya, it was established once, as in the Dharmaguptaka Vinaya. The Mahābhikṣu Prātimokṣa (T1426, p. 549c15) states that this precept was established in the sixth year after the Buddha attained Buddhahood, on the ninth day of the third fortnight of winter.

^[126] Chinese: 人, a person. Pali: manussaviggaha, the human body. The Mahīśāsaka Prātimokṣa: 若人若似人, “whether a person or the semblance of a person.” The Sarvāstivāda Vinaya: 若人若類人, “whether a person or something resembling a person.”

^[127] Chinese: 初識, initial consciousness. Pali: paṭhamaṃ paṭisandhicittaṃ, the first rebirth-linking consciousness.

^[128] Chinese: 殺, to kill. The wording establishing the precept says 斷人命, “to cut off a human life,” and does not use the word “kill.”

^[129] 倚發; the Sheng edition has 倚撥.

^[130] 教殺, ordering a killing. Pali: adhiṭṭhāya, by supervising—that is, causing a killing by issuing orders or directing it.

^[131] The Goryeo edition has ...看教...; the Song-Yuan-Ming editions have ...看殺....

^[132] Chinese: 前人, the aforesaid person; here it refers to a subordinate.

^[133] Chinese: 隨語住, “remaining according to the words”; the correct reading is perhaps 隨語往, “going according to the words,” that is, following instructions.

^[134] Chinese: 往來使, a messenger who goes and returns. Pali: gatapaccāgatena dūtena, by a messenger who goes and returns.

^[135] Chinese: 重使, successive messengers. Pali: dūtaparamparāya, one messenger following another, a chain of messengers.

^[136] Chinese: 展轉使, relayed messengers. Pali: visakkiyena dūtena, by messengers who kill one another in succession in order to eliminate evidence of the perpetrators.

^[137] 身現相, displaying a bodily sign. This refers to making a gesture to encourage a person to commit suicide. Pali, Vin.i.76: kāyena saṃvaṇṇeti.

^[138] 口說, speaking orally; encouraging a person to commit suicide through spoken words. Pali: vācāya saṃvaṇṇeti.

^[139] 遣使, dispatching a messenger; that is, sending someone to encourage the other person to commit suicide. Pali: dūtena saṃvaṇṇeti, encouraging death through a messenger.

^[140] 遣書, sending a letter. Pali: lekhāya saṃvaṇṇeti, encouraging death in writing, by letter.

^[141] Chinese: 執書, literally “holding a written document.” Pali: lekhaṃ chindati, “engraves writing.” VA. 452 explains: paṇṇe vā potthake vā akkharāni likkhati, “writes letters on a leaf or in a book.” The Vinaya text, Vin.i.76, further says: akkharakkharāya āpatti dukkaṭassa, each syllable constitutes an offense of dukkaṭa.

^[142] 坑陷, a pitfall. Mahīśāsaka Vinaya 2 (T22, p. 9a1): 優婆頭; Mahāsāṃghika Vinaya 4 (T22, p. 256a6): 烏滿吐; Pali: opāta.

^[143] 倚發; the Song-Yuan-Ming editions have 倚撥. Sarvāstivāda Vinaya 2: 機撥, activated by a mechanism or a set trap; Mahīśāsaka Vinaya 2: 阿波奢. Pali: apassena, something against which one leans, a disguised trap.

^[144] Chinese: 倚發; see n. 143 above.

^[145] 非藥, non-medicine.

^[146] 安殺具, setting out an instrument of killing. Mahīśāsaka Vinaya: 優波害; Mahāsāṃghika Vinaya: 阿波欽滿; Pali: upanikkhipana (Skt. upanikṣepana).

^[147] According to the Mahāsāṃghika Vinaya (T22n1425, p. 257c4), when five factors are fulfilled, a pārājika offense is committed: 1. the being is a human; 2. one perceives the being as human; 3. there is a means of killing; 4. one deliberately intends to kill; 5. that person dies.

^[148] Mahāsāṃghika Vinaya 4 (T22n1425, p. 257c16): the Buddha was in the city of Śrāvastī. Sarvāstivāda Vinaya 2 (T23n1435, p. 11a6): the Buddha was spending the rains retreat at Vaiśālī. Pali, Vin. iii.87: Vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ, dwelling at Vesālī, in the Mahāvana, in the Hall with the Peaked Roof.

^[149] Pali, ibid.: there was a famine in Vajjī.

^[150] Mahīśāsaka Vinaya 2 (T22n1421, p. 9b17): five great thieves 五大賊; Sarvāstivāda Vinaya 2 (T23n1435, p. 12a12): three great thieves 三大賊.

^[151] 同意比丘, a bhikkhu of the same opinion; see n. 169, Chapter I (Saṅghādisesa 8). In Mahīśāsaka Vinaya 2 and the Pali, Ānanda’s opinion is sought.

^[152] The base edition has 端嚴, “dignified.” The Sheng edition has 端嚴微妙法, “the dignified and subtle Dharma.”

^[153] 人法, human qualities, is synonymous with 人陰, human aggregates: here, “qualities” are understood as the skandhas, ayatanas, and dhatus. The Mahāsāṃghika Vinaya (T22n1425, p. 260c24): “human qualities” refers to the five sensual pleasures, the five lower fetters, and so forth, up to the ten wholesome and unwholesome courses of karma.

^[154] Mahīśāsaka Vinaya (T22n1421, p. 9c24): 過人法, superhuman qualities, refers to all factors leading to deliverance, namely the dhyānas, liberations, samādhis, attainments, noble paths, and noble fruits. The Mahāsāṃghika Vinaya (T22n1425, p. 261a7): superhuman qualities refers to the ten knowledges, ... the knowledge of non-arising, ... up to the ten qualities of one beyond training and the ten powers relating to the exhaustion of the taints. Pali, Vin.i.91: uttaramanusadhammo nāma jhānaṃ vimokkho samādhi samāpatti ñāṇadassanaṃ..., “The Dharma of a superior person refers to dhyāna, liberation, right concentration, attainment, knowledge and vision...”

^[155] Chinese: 自言, speaking about matters relating to oneself, or making suggestive statements about oneself. Pali: attupanāyikaṃ.

^[156] 念在身, mindfulness directed to the body; this refers to the foundation of mindfulness concerning the body. Cf. Dīrgha Āgama 9 (T1, p. 50c9), Madhyama Āgama 24 (T1, p. 582b20), Dharmaskandha 5 (T26, p. 475c27); Pali, D.ii, pp. 94, 290 (No. 22, Mahāsatipaṭṭhāna), M.i, p. 56 (Satipaṭṭhāna): idha bhikkhave bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, “Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having subdued covetousness and sorrow regarding the world.”

^[157] 得, attained; the Sheng edition has 復, again.

^[158] 有覺有觀三昧, samādhi accompanied by initial and sustained application, or 有尋有伺三摩地, concentration accompanied by initial and sustained application (Pali: savitakka-savicāra-samādhi): right concentration in which initial and sustained application are present; it refers to the state of the first dhyāna. Cf. Abhidharmakośa 28 (T29, p. 149c5).

^[159] 無覺有觀三昧, samādhi without initial application but with sustained application, or 無尋唯伺三摩地, concentration without initial application but with sustained application: the intermediate state of meditative absorption between the first and second dhyānas. Cf. Abhidharmakośa 28 (T29, p. 149c5).

^[160] This refers to the states of concentration from the second dhyāna upward.

^[161] 空無相無作三昧, the samādhis of emptiness, signlessness, and wishlessness, also called the concentrations of emptiness, signlessness, and non-aspiration; these refer to the three gates of liberation. Cf. Abhidharmakośa 28 (T29, p. 149c22).

^[162] 正受, attainment, also translated as 等至 (Pali: samāpatti; Chinese transliteration: 三摩鉢底).

^[163] 除入正受, attainment of the spheres of mastery, refers to the eight spheres of mastery (Pali: aṭṭha abhibhāyatanāni). Cf. Abhidharmakośa 29 (T29, p. 151c12); cf. Pali, D.iii, p. 260, Saṅgīti-suttanta.

^[164] 一切入, totality spheres, refers to the ten kasiṇa attainments (Pali: dasa kasiṇāyatanāni). Cf. Abhidharmakośa 29 (T29, p. 151c24); D.iii, p. 268 (Saṅgīti-suttanta).

^[165] 法智 (Skt. dharma-jñāna), knowledge of the Dharma: the wisdom that cognizes the Four Noble Truths pertaining to the Desire Realm. See Abhidharmakośa 26 (T29, p. 135b6).

^[166] 比智, inferential knowledge, also called 類智, subsequent knowledge (Skt. anvaya-jñāna): the knowledge that cognizes the Four Noble Truths pertaining to the higher realms. See Abhidharmakośa 26 (T29, p. 135b6).

^[167] 等智, conventional knowledge, probably refers to the mundane knowledge at the culmination of direct realization (Skt. abhisamayāntyākhya-laukika-jñāna), namely the knowledge belonging to the stage of ordinary persons who cultivate contemplation of the sixteen aspects of the Four Noble Truths. See Abhidharmakośa 26 (T29, p. 183b15).

^[168] 見, seeing, refers to knowledge and vision at the stage of the path of seeing (darśanamārga).

^[169] This refers to a bhikkhu with whom one is not intimate.

^[170] The other Vinayas do not mention this case of non-offense.

^[1] Kālodāyin; Five-Part Vinaya 2: Elder Udāyin 長老優陀夷; Mahāsāṃghika Vinaya 5: the bhikṣu Śirīyavā 時有比丘名尸利耶婆. Pali: Udāyin practiced masturbation and then told Seyyasaka to do likewise. The commentary states that this Udāyin was Lāḷudāyi, Seyyasaka’s preceptor.

^[2] Chinese: lustful intent blazing fiercely 欲意熾盛.

^[3] Five-Part Vinaya 2, p. 10b22: without a mind that discerns the Dharma 無覺法心.

^[4] Perception of light 明相; Five-Part Vinaya: notion of light 明想.

^[5] Chinese: stimulation 弄. Dharmaguptaka Vinaya: deliberately stimulating the sexual organ and emitting semen 故弄陰出精. Five-Part Vinaya: deliberately emitting the impure substance 故出不淨; Mahāsāṃghika Vinaya and Ten Recitations Vinaya: deliberately emitting semen 故出精. Pali: sañcetanikā sukkavisaṭṭhi, intentionally causing the emission of semen.

^[6] Five-Part Vinaya: 10 kinds. Ten Recitations Vinaya: 5 kinds. Pali, 10 kinds: nīlaṃ pītakaṃ lohitaaṃ oḍātaṃ takkavaṇṇaṃ dakavaṇṇaṃ telavaṇṇaṃ khīravaṇṇaṃ dadhivaṇṇaṃ sappivaṇṇaṃ; no detailed explanation is given.

^[7] Curd-colored 酪色, namely the Pali dadhivaṇṇamṃ.

^[8] Whey-colored 酪漿色, namely the Pali sappivaṇṇaṃṃ.

^[9] Five-Part Vinaya: 10 purposes for intentionally emitting semen, generally the same as in the Dharmaguptaka Vinaya. The Mūlasarvāstivāda Vinaya lists 5 purposes.

^[10] Mahāsāṃghika Vinaya 5: Upon seeing with the eyes, and so forth, a lustful perception arises; afterward, through recollection (recollection and mindfulness), the mind of desire arises. Ten Recitations Vinaya 3: three factors constitute an offense: forming the intention, bodily movement, and emission of semen.

^[11] Chinese: losing the impure substance 失不淨, “causing the impure substance to be lost,” that is, emitting the impure substance or emitting semen. The editions read: losing 失; the Shōgozō manuscript reads: emitting 出.

^[12] Appropriated form 受色. Five-Part Vinaya: internal form refers to one’s own body 己身. Ten Recitations Vinaya: internally appropriated form 內受色, form that is appropriated and belongs to the internal body (see Abhidharmakośa 1, p. 2c), referring to masturbation by using the hands, feet, mouth, and so forth.

Cf. Mahāsāṃghika Vinaya: body, bodily part, bodily conjunction 身身分身合. “Body”: every movement of the body that causes emission of semen; “bodily part”: using the hands, feet, or some part of one’s own body to cause emission of semen; “bodily conjunction”: using external means such as earth, water, blankets, pillows, and so forth.

Pali, Vin. iii.112: ajjhatarūpe moceti, emits within internal form; gloss: ajjhatarūpeti ajjhattaṃ upādinne rūpe, internal form, form appropriated within the body.

^[13] Ten Recitations Vinaya: externally unappropriated form 外不受色. Five-Part Vinaya, external form: another person’s body 他身.

^[14] Pali, id., ākāse kaṭiṃ kampento moceti, emits while moving the buttocks in empty space.

^[15] Nivāsana 涅槃僧; Skt. = Pali: nivāsana, trousers, lower garment 下衣, undergarment 內衣.

^[16] Chinese: end of fascicle 2.