彌沙塞部和醯五分律

I. SEXUAL MISCONDUCT^[2]

A. ORIGIN

1. The Event at Verañjā Village

[1a08] The Buddha was in the country of Surāṣṭra^[3] together with an assembly of five hundred great bhikshus, and came to dwell beneath the trees in the forest at Verañjā Village.^[4] In this village there was a brahmin named Verañjā. Because King Prasenajit^[5] had granted this village to him, it bore his name.*^[6] He heard that the Buddha of the Śākya clan had gone forth from the household life,^[7] cultivated the Way, and become the Tathagata,^[8] Worthy of Offerings,^[9] Perfectly and Completely Awakened One,^[10] Perfect in Knowledge and Conduct,^[11] Well-Gone One,^[12] Knower of the World,^[13] Unsurpassed One,^[14] Tamer of Persons,^[15] Teacher of Gods and Humans,^[16] Buddha,^[17] Blessed One,^[18] who knew all the thoughts of the world and taught the true Dharma, good in the beginning,

good in the middle, and good in the end, good in meaning and good in expression,^[19] fully revealing the pure marks of the holy life,^[20] and that he had come with his disciples to travel and teach in this village.

Rejoicing, he said, “Excellent! May I behold the Buddha.” Surrounded before and behind by five hundred attendants, he immediately went to the Buddha. From afar he saw the Blessed One beneath the trees, his faculties serene and composed and his radiance extraordinary.

Filled with joy and delight, the brahmin descended from his carriage, approached on foot, exchanged greetings, and sat to one side.

The Blessed One then taught the wondrous Dharma to everyone, instructing them in what was beneficial and causing them to rejoice. Having heard the Dharma and rejoiced, the brahmin addressed the Buddha: “I respectfully invite the Buddha and the Sangha to accept my offerings during the three-month rains retreat.”

The Buddha said:

“My assembly is numerous, while your faith, views, inclinations, and manner of service (veneration)* differ from ours!”

He again addressed the Buddha:

“Although my faith, views, and inclinations differ, the great number of the Blessed One’s assembly presents no difficulty!”

Only after he had extended the invitation three times did the Buddha accept. The brahmin then rose from his seat, circumambulated to the right, and departed. Returning home, he fully prepared the articles needed as offerings for the rains retreat.

At that time Māra Pāpīyān^[21] thought: “This brahmin has now invited the Buddha and the Sangha for the three-month rains retreat. I shall bewilder and confuse his mind.” Having thought this, Māra immediately caused his mind to become confused. Bewildered by Māra, the brahmin entered the inner palace and indulged in the pleasures of the five desires. He ordered the gatekeeper: “I now intend to hold festivities and enjoy myself within the palace for three months. Do not report to me anything outside, whether good or bad.” He completely forgot that he had invited the Buddha and the Sangha.

At that time the people of that country followed heterodox paths, so there was as yet no monastery or Dharma hall in that village. North of the city there was a forested mountain with pure flowing water, and the Buddha and the great assembly observed the rains retreat there. [1b01]

At that time there was famine (a crop failure)*, and alms were difficult to obtain. When they entered the village to seek alms,^[22] they received nothing. At the beginning of the summer, a merchant from the country of Pāri^[23] drove five hundred horses there. Because the weather was hot and he saw that the village had cool water and lush grass, he stopped there to rest and feed his horses.

The bhikshus went to the owner of the horses and stood silently. That horse merchant, whose pure mind had faith in the Buddha, compassionately reflected that the bhikshus had obtained no alms. He therefore said:

“I have grain for feeding the horses. If you venerable ones can eat it, I* will reduce each horse’s ration by half and offer each of you one sheng, enough to sustain your lives so that you may practice the Way.”

The bhikshus said that the Buddha had not yet permitted them to eat the horses’ grain, and they reported the matter to the Buddha. On this occasion, the Buddha assembled the Bhikshu Sangha, praised in various ways having few desires and knowing contentment, and told the bhikshus:

“From now on, I permit you to eat the horses’ grain.”

Venerable Ānanda then received the Buddha’s portion and had someone make it into cakes,^[24] which he offered to the Blessed One. The bhikshus themselves pounded and cooked their portions to eat.

At that time, while in a secluded place, Venerable Maudgalyāyana^[25] thought:

“At present, alms are difficult to obtain in this country. I shall go with those who possess supernormal powers to Uttarakuru^[26] and procure food from the naturally grown rice there.”^[27]

Having thought this, he rose from his seat, went to the Buddha, bowed with his head at the Buddha’s feet, and stood to one side. He addressed the Buddha:

“Blessed One, I have just had this thought: At present, alms are difficult to obtain in this country. I shall go with those who possess supernormal powers to Uttarakuru and procure food from the naturally grown rice there.”

The Buddha told Venerable Maudgalyāyana:

“You may be able to do this, but what of the ordinary bhikshus?”

Venerable Maudgalyāyana addressed the Buddha: “I shall support them with my supernormal powers.”^[28]

The Buddha said: “Stop! Stop! Although you possess such supernormal powers, where would you place the causes and conditions of their former lives? Furthermore, what would be done for ordinary people in future generations?”

Venerable Maudgalyāyana accepted the Buddha’s instruction and stood silently.

At that time, while in a secluded place, Venerable Śāriputra^[29] thought: “Among the Buddhas of the past, under which Buddhas did the holy life not endure for long? Under which Buddhas did the holy life endure for long?”^[30] Having thought this, he rose from his seat, went to the Buddha, bowed with his head at the Buddha’s feet, withdrew to one side, and addressed the Buddha:

“I have just had this thought: Among the Buddhas of the past, under which Buddhas did the holy life not endure for long? Under which Buddhas did the holy life endure for long?”

The Buddha then praised Venerable Śāriputra:

“Excellent, excellent! What you have considered is good, and your questions are also good. Śāriputra! Under Vipaśyin Buddha,^[31] Śikhin Buddha,^[32] and Viśvabhū Buddha,^[33] the holy life did not endure for long; under Krakucchanda Buddha,^[34] Kanakamuni Buddha,^[35] and Kāśyapa Buddha,^[36] the holy life endured for long.”

Venerable Śāriputra addressed the Buddha:

“Blessed One, through what causes and conditions did the holy life under three Buddhas not endure for long, while the holy life under three Buddhas endured for long?”^[37]

[1c01] The Buddha told Venerable Śāriputra:

“Those three Buddhas did not extensively teach the Dharma to their disciples, did not establish precepts, and did not teach the Prātimokṣa.^[38] Therefore, after those Buddhas and their disciples entered parinirvana,^[39] later disciples who went forth from many different clans quickly brought the holy life to an end. It was like scattering flowers over a wooden tray and placing it at a crossroads: when winds blew from the four directions, the flowers fell and scattered with the wind.

Why was this? Because there was no thread binding them together. So it was, Śāriputra: those three Buddhas did not extensively teach the Dharma to their disciples, did not establish precepts, and did not teach the Prātimokṣa; therefore, the holy life did not endure for long.

Furthermore, Śāriputra, Viśvabhū Buddha traveled with one thousand disciples to the Forest of Terror.^[40] It was called the Forest of Terror because when anyone who had not yet become free from desire entered it, the hairs on his body stood on end; therefore, it was called the Forest of Terror. That Buddha taught the Dharma to his disciples through mental communication rather than by words, conveying: ‘Bhikshus, you should contemplate this and should not contemplate that; you should be mindful of this and should not be mindful of that; you should abandon this, cultivate this, and rely upon this in your practice.’ When the bhikshus understood these things through their minds, their outflows were extinguished, their minds were liberated, and they attained the path of the arhat.

“Sariputra, the Buddha Krakucchanda, the Buddha Kanakamuni, and the Buddha Kasyapa extensively taught the Dharma to their disciples without weariness, namely: Sutra, Geya, Vyakarana, Gatha, Udana, Nidana, Itivrittaka, Jataka, Vaipulya, Adbhuta-dharma, Avadana, and Upadesa.^[41] They established precepts and recited the Pratimoksa. After the Buddhas and their disciples entered parinirvana, although the disciples who had gone forth came from many clans, the holy life did not quickly disappear.

It was like various kinds of flowers strung together with a thread and then placed at a crossroads: though winds blew from the four directions, the flowers could not be scattered. Why was this? Because the thread held them together.

So too, Sariputra, those three Buddhas taught the Dharma to their disciples as described above; therefore, the holy life endured for a long time.”

Venerable Sariputra said to the Buddha:

“World-Honored One, if the holy life fails to endure because the true Dharma is not extensively taught, precepts are not established, and the Pratimoksa is not recited, I beseech the World-Honored One to teach the true Dharma extensively for the disciples, establish precepts, and recite the Pratimoksa. Now is the proper time to do so.”

The Buddha said:

“Enough! The Tathagata himself knows the proper time. Sariputra, this assembly of mine is pure, and no transgression has yet occurred within it; even the least among this assembly of mine has attained the fruit of stream-entry. The Tathagata Buddhas do not establish precepts for their disciples before defiled phenomena have arisen! Because no one in this assembly of mine has yet become conceited about being learned, the defilements have not arisen; because there have not yet been material gains or fame, no one has become greatly desirous; and because no one has yet displayed supernormal powers and thereby become known to devas and humans, the defilements have not arisen.”

When the three-month rains retreat had ended, the World-Honored One said to Venerable Ananda:

“You and I shall go together to Viranja.”

Ananda obeyed, arranged his robes, and followed the Buddha to the entrance of the house. At that time, the brahmin was enjoying the five sensual pleasures in an upper chamber. Seeing the World-Honored One from afar, he suddenly came to his senses and remembered. He hurried downstairs, wiped a seat clean, and invited the Buddha to be seated. Prostrating himself with his five limbs touching the ground, he bowed at the Buddha’s feet and, remorsefully reproaching himself, said: “I was foolish. I invited the Buddha to spend the rains retreat here, yet made no offerings. It was not that I lacked the intention, nor that I lacked the means; I simply became deluded and failed to remember. I beseech the World-Honored One to accept my confession.”

The Buddha said:

“You were indeed foolish: having invited the Buddha and the Sangha, you failed to make offerings. It is fitting that you confess. Now I and the Sangha accept your confession.”

He further said to the brahmin:

“In my noble Dharma, the wholesome qualities of one who knows how to confess grow and increase.”

The brahmin again said to the Buddha:

“May the Buddha and the Sangha remain for one month so that I may make offerings.”

The Buddha did not accept the invitation and said:

“You are a brahmin whose faith and views are different; merely inviting the Buddha was already a great undertaking.”

He made the invitation three times, but each time the Buddha declined and said:

“I have spent the three-month rains retreat here. Now I must travel about teaching and cannot remain.”

The brahmin again said to the Buddha:

“I beseech the World-Honored One to accept my farewell meal offering tomorrow.”

The Buddha accepted in silence.

During the night, the brahmin prepared various excellent foods. In the morning, when it was time for the meal, he arranged the seats and then went to announce that it was time. The World-Honored One and the assembly of disciples came and took their seats. The brahmin presented the offerings, personally serving the food and then bringing water. He offered the Buddha a pair of shoes and four lengths of karpasa cloth,^[42] and to each member of the Sangha he offered two lengths of fine Bengan cloth and a pair of shoes. [2b01] These were called offerings for the rains retreat.

The bhikkhus said:

“The Buddha has not yet permitted us to accept offerings for the rains retreat.”

They then reported the matter to the Buddha. The Buddha praised in various ways having few desires and knowing contentment, praised the precepts, and praised those who uphold the precepts. He then said to the bhikkhus:

“On account of the incident at Viranja, from now on I permit you to accept offerings for the rains retreat.”

The bhikkhus then accepted them. The brahmin was filled with joy. Taking a small stool, he sat facing the Buddha, and the Buddha recited verses of rejoicing for him:

Among all forms of worship,

The worship of fire is foremost.

Among all systems of doctrine,

The Sarvastivada is foremost.

Among all humankind,

The wheel-turning monarch is foremost.

Among all bodies of water,

The ocean holds the most.

Among all sources of radiance,

The sun and moon shine brightest.

Among all devas and humans,

The Buddha is the foremost field of merit.

After reciting these verses, the World-Honored One further taught him the Dharma, revealing what was beneficial and causing him to rejoice.

2. The Circumstances Concerning Sudinna: The First Establishment of a Precept.

Rising from his seat, the Buddha set out toward the country of Samghati,^[43] traveling and teaching from place to place. Eventually, he stayed at the Gabled Hall^[44] beside the Monkey River^[45] in Vaisali,^[46] where he was given offerings, reverence, honor, and praise by the fourfold assembly—bhikkhus, bhikkhunis, upasakas, and upasikas—as well as by kings, ministers, sramanas, and brahmins.

At that time, householders from the village of Kalandaka^[47] came to the city on business. Hearing that the Buddha, the World-Honored One, was staying at the Gabled Hall, they went to where the Buddha was and saw him teaching the Dharma while surrounded by an immeasurable assembly. Among them was Sudinna,^[48] the son of a Kalandaka householder. Hearing the Dharma, he rejoiced and thought: “As I understand what the Buddha has taught, a householder, bound by affection and attachment, cannot fully cultivate the holy life throughout his entire life. One who has gone forth is unfettered, like empty space. It would be better for me, now that I possess faith as a householder, to go forth and cultivate the path.”

When the assembly had departed, Sudinna approached the Buddha, bowed with his head at the Buddha’s feet, and said:

“World-Honored One, having just heard the Buddha teach the Dharma, I thought: ‘As I understand what the Buddha has taught, a householder, bound by affection and attachment, cannot fully cultivate the holy life throughout his entire life, whereas one who has gone forth is unattached, like empty space. Rather than remain content merely with the faith of a householder, I should go forth and cultivate the path.’ World-Honored One, this is what I thought. I now wish to go forth. I beseech you to permit me to go forth and receive ordination.”

The Buddha said:

“Excellent. But have your parents given their permission?”

He replied:

“They have not.”

The Buddha said:

“In all matters under the Buddha’s teaching, one may not act without one’s parents’ permission.”

He then said to the Buddha:

“I shall now return and ask my parents’ permission.”

The Buddha said:

“Now is the proper time.”

Sudinna immediately rose from his seat, circumambulated the Buddha three times to the right, and returned home. He said to his parents:

“I have heard the Buddha teach that household life is fettering. I now wish to go forth and fully cultivate the holy life.”

His parents said:

“Sudinna! Enough—do not speak such words. Before we had you, we prayed to the local earth deity, and only then were you born to us. Our love and yearning for our only child are profound. Even in death we would not wish to be separated from you, much less be parted while still alive. Our family possesses abundant wealth—gold, silver, pearls, and jewels. Cultivate merit as you please and enjoy happiness in this present life. Why must you go forth and wound your parents’ loving hearts?”

Sudinna earnestly entreated them three times, but his parents still refused permission. He then rose from his seat, went to his private chamber, and made this vow: “If I am not permitted to go forth, I shall certainly refuse food and remain here until I die. What purpose would there be in living?”

Immediately thereafter, he abstained from food until the sixth day. When his relatives heard of this, they all came to visit him and urged him, saying:

“Your parents have only you as their child, and therefore their loving attachment and longing for you are profound. Even in death they would not wish to be separated from you, much less while alive. Your family is very wealthy, and you can use its riches to perform meritorious deeds. The Way lies in the mind, not in outward form. Why must you persist in harming your life and opposing your parents?”

They urged him three times in this way, but (Sudinna) remained silent and would not accept (their counsel). Many of his friends also came and earnestly admonished him in the same words, but with the same result. They all departed and went to Sudinna’s parents, saying:

“From what we have seen, there is no way to change his mind. It would be better to permit him to go forth, for then you may still be able to see him. If Sudinna does not enjoy the religious life, he may someday return. But he has already fasted for more than six days, and little remains of his life. In only a few more days, his body will be cast into the wilderness for crows, tigers, and leopards to fight over and devour. How could parents bear to witness such a tragedy?”

When (Sudinna’s)* parents heard this, they swallowed their tears and said:

“We permit our son to go forth and cultivate the holy life, but he must return frequently to visit us.”

When (Sudinna’s)* friends heard this, they rejoiced greatly and went again to Sudinna to tell him:

“Your parents have permitted you to go forth, but do not forget: you may go only if you return (home to visit them)* frequently!”

Sudinna rejoiced greatly, went to his parents, and said:

“I shall now go to the Buddha to leave the household life and cultivate the Way.”

His parents wept in their love for him and said:

“We permit you to go forth and extensively cultivate the holy life, but do not forget to return home from time to time to visit your parents.”

Sudinna then bowed farewell to his parents, circumambulated (them)* three times, and departed. He went again to the Buddha, bowed with his head at the Buddha’s feet, and said:

“Revered Blessed One, my parents have granted their permission. I humbly beseech (the Blessed One)* to allow me to go forth and receive ordination.”

The Buddha said:

“Excellent! O bhikkhu, cultivate the holy life. I have well proclaimed the Dharma for the ending of all suffering.”

When the Buddha had spoken thus, Sudinna’s hair and beard fell away of themselves. His body was clothed in the kasaya robe, and he held an alms bowl in his hand. He immediately became a śramana and received full ordination.

Not long after (Sudinna)* had gone forth, a famine occurred. [3a01] The bhikkhus entered the city to seek alms^[49] but received nothing at all! While in a secluded place, Sudinna thought: “There is now a famine, and almsfood is difficult to obtain. In my native village, food is abundant.

I should take the bhikkhus back to my native village so that my clan may have an opportunity to make offerings and cultivate merit.” He then rose from his seat and returned with the bhikkhus to his native settlement, where they stayed beneath the trees in a grove. When (Sudinna’s)* parents heard of this, they told Sudinna’s former wife: “You must adorn yourself in the style of dress your husband favored when he still lived at home.” After she had adorned herself, his parents accompanied her to that grove.

When Sudinna saw his parents coming, he rose and greeted them. His parents said:

“Why must you ruin your physical form in this forest? You can abandon the religious life, remain at home, and cultivate wholesome deeds!”

He replied to his parents: “I cannot abandon the religious life and return to being a lowly person!”

Even when they spoke a third time, he steadfastly maintained his resolve. His parents, choked with emotion and unable to speak, returned home. Sudinna’s wife was only a few days away from the onset of her menstrual period,^[50] and she reported this to her mother-in-law. Her mother-in-law rejoiced and said: “That is a sign that you may be able to conceive a child.” She then instructed her daughter-in-law to adorn herself as before. The parents-in-law again accompanied their daughter-in-law to the grove. Sudinna greeted them as before. His parents again said:

“Why must you ruin your physical form in this forest, enduring wind and dew, hunger, cold, hardship, and distress? Everyone knows that our family is wealthy. In accumulated jewels alone, no one surpasses us, to say nothing of the property (left by your parents),* which no one could ever fully reckon. You should return home and freely cultivate wholesome deeds, enjoying happiness in this life and blessings hereafter.”

He replied to his parents:

“As I understand it, the five sensual pleasures impair virtue. Their delight lasts but an instant, while the sorrow and suffering they bring endure for a long time. I will certainly not abandon the cultivation of the holy life for their sake.”

They spoke in this way as many as three times, yet he continued to answer them earnestly and fully (in the same manner).*

His parents again said:

“Although you are our son, you now follow the Sakyan lineage and oppose us for the sake of the Way. Yet what else can be said? According to the weighty bonds of human relations, our ancestors must have a successor (to inherit the ancestral shrine). Under the king’s law, moreover, if there is no heir, the property belongs to the government. Your parents have made every preparation—how could you not know that all our final wishes and hopes rest upon your continuing the family line? Think carefully! Your parents have now said everything there is to say!”

At that time, Sudinna heeded their instruction. Although he obeyed their command, he wept inwardly. He then returned with his wife to their former chamber,^[51] and only after they had engaged in sexual intercourse three times did a spirit descend. At that time, a celestial being of great majestic virtue in Tuṣita Heaven^[52] reached the end of his life and entered the womb. The earth deity then reported to the deity of empty space:

“The son of Kalandaka has done what has never before been done—something unprecedented within the Sangha!” The deity of empty space reported it to the Four Heavenly Kings. The Four Heavenly Kings reported it to the devas of Trāyastriṃśa Heaven, and so they informed one another in succession until the news reached Brahma Heaven. When Sudinna’s wife had completed the term of pregnancy, she gave birth to a son. The child was intelligent and was named Continuator of the Lineage.^[53] When he grew up, he went forth and became an arhat.^[54]

After Sudinna had committed this evil deed, he reproached himself with remorse [3b01]:

“I have now lost this benefit. Why, after going forth in the Buddha’s true Dharma, did I fail to cultivate the holy life to its completion, so that I have become this haggard and pallid, with all my strength gone!?”

When the bhikkhus saw him, they asked:

“Formerly, your complexion was very handsome. Why are you now so haggard? Is it that you take no delight in the holy life, or have you committed an evil offense?”

He replied:

“I have committed an evil offense, and that is why I have become like this!”

They then asked:

“What evil offense did you commit?”

He answered:

“I engaged in an impure act with my former wife.”

The bhikkhus said:

“What you have done is unwholesome. It is not pure conduct, not the conduct of a śramana, and not in accordance with the Way.”

The bhikkhus reproached him in every way, in accordance with the Buddha’s teaching. Having reproached him, they brought him before the Buddha and reported the matter to him. On account of this matter, the Buddha convened the Sangha of bhikkhus. It is the customary practice of all Buddhas that, though knowing, they may deliberately ask; though knowing, they may refrain from asking. They ask at the proper time and do not ask at an improper time. They ask when doing so is beneficial and do not ask when it is not beneficial. It is also the constant rule of all Buddhas that five hundred vajra-bearing deities guard them on both sides. If, after the Buddha has asked three times, one does not answer truthfully, one’s head will split into seven pieces. The Buddha asked the bhikkhus:

“What is it that you wish to say?”

The bhikkhus recounted the matter once more.

The Buddha asked Sudinna:

“Did you truly do this?”

He replied:

“It is true, Blessed One.”

The Buddha said:

“You are a foolish man. What you have done is unwholesome; it is not pure conduct, not the practice of a śramaṇa, and not the path of conformity. This cannot cause those without faith to gain faith, but causes those who already have faith to turn back.

Have you not heard Me, in every way, censure sensual desire, thoughts of sensual desire, reflections upon sensual desire, and the fever of sensual desire, while praising the abandonment of sensual desire, freedom from thoughts of sensual desire, the cutting off of reflections upon sensual desire, and the complete extinguishing of the fever of sensual desire? I have often said: ‘Sensual desire is like a heap of dry bones, like a great pit of fire, like a sharp blade, like a pointed arrow, like a venomous snake, like poison, like a dream, and like an illusion that deludes people.’^[55] Why, then, have you now committed this greatly evil deed?

Have you not heard what I have taught: ‘One can cause those who have not yet become free from sensual desire to become free from it, cause those who are heedless to become heedful, enable them to cut off craving, leave conditioned dharmas behind, attain the state beyond training and freedom from sensual desire, proceed toward the unconditioned path, and be shown the essential, true path that ultimately leads to nirvana’?

Do you not fear the suffering of the three evil destinies? Had you not committed this greatly evil deed, you would certainly have attained immeasurable wholesome merit within My true Dharma. You are the first to open the gate of the outflows by committing this greatly evil deed.

Māra Pāpīyān constantly waits for the weaknesses of the bhikshus, and now you have opened a shortcut for Māra, cast down the banner of the Dharma, and raised Māra’s banner first. Sudinna, it would be better to place your male organ into a great pit of fire or into the mouth of a venomous snake than to touch the body of a woman with it. Because of the evil deed you have committed, you will forever wander through birth and death and will be utterly unable to nurture wholesome dharmas again!”

After censuring him in every way, the Buddha told the bhikshus:

“For the sake of ten benefits,^[56] I establish precepts for the bhikshus. What are the ten?

1) Harmony within the Sangha.

2) Restraint of the Sangha.

3) [3c01] Subduing evil persons.

4) Bringing peace and happiness to those who possess shame and moral dread.

5) Cutting off the outflows in this life.

6) Cutting off the outflows in future lives.

7) Causing those without faith to give rise to faith.

8) Causing the faith of those who already believe to increase.

9) Ensuring that the true Dharma long abides.

10) Distinguishing the Vinaya and ensuring that the pure conduct endures for a long time.^[57]

“From now on, this precept shall be stated as follows:

“Any bhikshu who engages in sexual intercourse commits a pārājika offense and may not remain in communion.”

3. The occasion of the female monkey: the second establishment of the precept.^[58]

The Buddha was staying in the city of Śrāvastī.^[59] There was a forest-dwelling bhikshu^[60] who lived in a secluded place, with a troop of monkeys dwelling around him. At that time, this bhikshu conceived desire for a female monkey and enticed her with food so that he could have sexual intercourse with her. Later, a large number of bhikshus went to inspect the sitting mats^[61] and arrived at that dwelling place.

At that time, the bhikshu had entered the city to seek alms. The female monkey came before the bhikshus and displayed signs of sexual desire. The bhikshus said, “Judging from the signs displayed by this female monkey, there must be something amiss…” The bhikshus* concealed themselves and watched, certain that the event would occur.

Before long, the bhikshu residing at that dwelling returned. The female monkey immediately approached him and displayed signs that she was ready to receive sexual intercourse, whereupon the bhikshu had sexual intercourse with her...

Seeing this, the bhikshus said:

“Have you not heard that the Buddha established the precept that a bhikshu who engages in sexual intercourse incurs a pārājika offense?”

He replied, “The Buddha prohibited intercourse with women, but He did not prohibit intercourse with animals.”

The bhikshus said:

“What difference is there between a woman and an animal? What you have done is unwholesome; it is not pure conduct, not the practice of a śramaṇa, and not the path of conformity. This cannot cause those without faith to gain faith, but causes those who already have faith to turn back. Have you not heard the Blessed One, in every way, censure sensual desire, thoughts of sensual desire, reflections upon sensual desire, and the fever of sensual desire...?” (The full passage should be given as above.)

After censuring him, they led him before the Buddha and related the entire matter to the Buddha. Because of this incident, the Buddha assembled the Sangha of bhikshus and asked:

“Did you truly do this?”

That bhikshu replied, “It is true, Blessed One.”

The Buddha said:

“You are a foolish man who has committed an unlawful act.”

After censuring him in every way as above, He told the bhikshus:

“From now on, this precept shall be stated as follows:

“Any bhikshu who engages in sexual intercourse, even with an animal, commits a pārājika offense and may not remain in communion.”

4. The occasion of Sundara-nanda: the third establishment of the precept^[62]

[4a01] The Buddha was staying in the city of Śrāvastī. At that time, a large number of bhikshus who took no delight in cultivating pure conduct said to one another, “Going forth in the Buddha’s Dharma is truly painful. We should together follow the observances of householders and the observances of non-Buddhist ascetics, performing the deeds of householders and of non-Buddhist ascetics.

We could enter villages at the proper time and also at improper times, engage in killing, stealing, sexual intercourse, and drinking alcohol, eat meat, and amuse ourselves day and night by watching songs, dances, and musical performances.” They spoke such words without any sense of shame. At that time, a bhikshu who observed the precepts, had few desires, and knew contentment censured them in every way, then led them before the Buddha and related the entire matter to Him.

Because of this incident, the Buddha assembled the Sangha of bhikshus and asked:

“Did you truly do this?”

The bhikshus replied:

“It is true, Blessed One.”

The Buddha censured them in every way:

“You should not speak such words as: ‘We shall follow the observances of non-Buddhist ascetics and the observances of householders.’ If anyone speaks of following the observances of non-Buddhist ascetics, he commits a sthūlātyaya offense with each utterance; if he speaks of following the observances of householders, he commits a duṣkṛta offense.”

The Buddha was staying in the city of Rājagṛha.^[63] At that time, there was a bhikshu from a Vṛji village named Sundara-nanda,^[64] who had many acquaintances who made offerings to him and treated him with reverence. Yet he took no delight in cultivating pure conduct and followed the observances of non-Buddhist ascetics and householders, committing acts of killing, stealing, sexual intercourse, and every kind of evil deed.

The laypeople there who had no faith or delight in the Buddha’s Dharma criticized him, saying, “How can a śramaṇa, a son of the Śākyans, commit such evil deeds?!” Everywhere people said, “The bhikshu Sundara also indulges in the pleasures of the five senses. These bhikshus have neither the conduct of śramaṇas nor the conduct of brahmins; they do not uphold the Dharma of śramaṇas or the Dharma of brahmins. Wherever these bhikshus do not go, there will be benefit and well-being!” His evil reputation became known and spread throughout the land.

At that time, Sundara returned to the community and said:

“Allow me to go forth and receive ordination.”

The bhikshus said:

“We must report this to the Blessed One.”

The bhikshus* then reported it to the Buddha. Because of this incident, the Buddha assembled the Sangha of bhikshus and told the bhikshus:

“Sundara is not a bhikshu. If he has already received ordination, perform an act of expulsion by a motion and three proclamations.”

A senior monk, or one equal in standing to a senior monk, who knows the Dharma and Vinaya should make the following motion:

“Venerable Sangha, please listen. The bhikshu Sundara’s moral discipline has deteriorated, yet without relinquishing the training he engaged in sexual intercourse. The Sangha will now impose upon the bhikshu Sundara the formal act of expulsion. If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.”

“Venerable Sangha, please listen. The bhikshu Sundara’s moral discipline has deteriorated, yet without relinquishing the training he engaged in sexual intercourse. The Sangha will now impose upon the bhikshu Sundara the formal act of expulsion. Those elders who approve should remain silent. Whoever does not approve should speak.”

This should be stated in the same way a second and a third time.

“The Sangha has imposed upon the bhikshu Sundara the formal act of expulsion. The Sangha approves and therefore remains silent. Thus do I understand and uphold it.”^[65]

The Buddha told the bhikshus:

“If any bhikkhu says: ‘The observances of a layman [4b01] or the observances of an adherent of another path are not called relinquishing the precepts.’ If he verbally says, ‘I relinquish the precepts,’ this is called relinquishing the precepts. From now on, this precept should be stated as follows:

B. TEXT OF THE PRECEPT

Should any bhikkhu, training together with the other bhikkhus in the precepts, without relinquishing the training though his discipline has declined,^[66] engage in sexual intercourse, even with an animal, that bhikkhu is guilty of a pārājika offense and may no longer live in communion.”

C. EXPLANATION OF TERMS

Bhikkhu: This includes a bhikkhu who lives on alms,^[67] a bhikkhu who wears cut and pieced robes of subdued color,^[68] a bhikkhu who destroys evil, a true bhikkhu, a steadfast bhikkhu, a bhikkhu who sees faults, a bhikkhu ordained through a single declaration, a bhikkhu ordained through two declarations, a bhikkhu ordained through three declarations, a bhikkhu ordained by the “Come, bhikkhu” ordination, and a bhikkhu ordained in accordance with the Dharma through a motion and three proclamations of the karman.^[69] Such a person is called a bhikkhu.^[70]

Training together:^[71] As taught by the Buddha, they do not transgress throughout their lives. Those who train together in such training rules are called those who train together.

Discipline: The precepts one has undertaken are unimpaired; the discipline of unwholesome qualities does not arise; the discipline of wholesome qualities and the discipline associated with concentration are accomplished.

Discipline declined, without relinquishing it:^[72] Relinquishing the precepts while asleep, or relinquishing them before someone who is asleep, is not called relinquishing the precepts; likewise, relinquishing the precepts while intoxicated or before someone intoxicated; relinquishing them while insane or before someone insane; relinquishing them while mentally distracted or before someone mentally distracted; relinquishing them while mentally ill or before someone mentally ill; relinquishing them before something that is not a sentient being, before a nonhuman being, or before an animal; relinquishing the precepts through a messenger or a letter, by signs or movements of the hands, or by uttering words resembling a relinquishment of the precepts;

being alone and perceiving oneself to be alone,^[73] being alone and not perceiving oneself to be alone, or not being alone yet perceiving oneself to be alone when relinquishing the precepts.

Relinquishing the precepts when a speaker of the language of the central region^[74] addresses a person of a border region,^[75] or when a speaker of a border-region language addresses a person of the central region; relinquishing them in jest, with an indeterminate statement, in anger, under coercion, or speaking words of relinquishment without addressing the person before whom the precepts are to be relinquished:^[76] none of these is called relinquishing the precepts.

If words relinquishing the precepts are not uttered, it is not called relinquishing the precepts. This is called not relinquishing the precepts. The converse of the foregoing is called relinquishing the precepts.

In some cases discipline has declined but the precepts have not been relinquished; in some cases the precepts have been relinquished but discipline has not declined; in some cases discipline has declined and the precepts have also been relinquished; and in some cases discipline has neither declined nor have the precepts been relinquished.

What is meant by discipline having declined without the precepts having been relinquished? If a bhikkhu takes no delight in practicing the holy life, yet, despite taking no delight in practicing the holy life, still reveres the Buddha, Dharma, and Sangha; reveres the precepts, the way of the śramaṇa, the way of the bhikkhu, the Vinaya, the Prātimokṣa, his preceptor and ācārya, those who share his preceptor or ācārya, and his fellow practitioners of the holy life;^[77] does not revile the Three Honored Ones;

but recollects villages, gardens, ponds, mountains, forests, trees, his father and mother, elder and younger siblings, sons, daughters, and even male and female servants—and, reflecting upon them in this way, becomes sorrowful and unhappy, yet throughout his life does not violate the holy life: this is called discipline having declined without the precepts having been relinquished.

What is meant by relinquishing the precepts without discipline having declined? If a bhikkhu [4c01] takes no delight in practicing the holy life, yet, despite taking no delight in practicing the holy life, still reveres the Buddha and so forth, up to and including his fellow practitioners of the holy life, he may think: “I wish to become a śrāmaṇera or an upāsaka, or even to become a brahmin adherent of another path, rather than a śramaṇa, a son of the Śākyan.” He further thinks: “I now wish to relinquish the Buddha, Dharma, and Sangha; relinquish the precepts, the Vinaya, and the Prātimokṣa; relinquish my preceptor and ācārya, those who share my preceptor or ācārya, and my fellow practitioners of the holy life.” He then says: “I now relinquish the Buddha.

What use is the Buddha? What meaning does the Buddha have? I am now freed from the Buddha,” continuing until he says: “I am now freed from my fellow practitioners of the holy life.” He further says: “A way of life other than that of a śramaṇa, a son of the Śākyan, is suitable for me.” Thus reviling the Buddha, Dharma, and Sangha, up to and including his fellow practitioners of the holy life, if he addresses another person and both mentally intends and verbally utters such words, this is called relinquishing the precepts without discipline having declined.

What is meant by discipline having declined and the precepts also having been relinquished? If a bhikkhu takes no delight in practicing the holy life; has little reverence for the Buddha, Dharma, and Sangha, up to and including little reverence for his fellow practitioners of the holy life; recollects villages and so forth, up to male and female servants; and thinks: “I now wish to relinquish the Buddha, Dharma, and Sangha, up to and including my fellow practitioners of the holy life,” he then says: “I now relinquish the Buddha.

What use is the Buddha? What meaning does the Buddha have? I am now freed from the Buddha, up to and including being freed from my fellow practitioners of the holy life.” He further says: “I prefer to live according to a way of life other than that of a śramaṇa, a son of the Śākyan.” Thus reviling the Buddha, Dharma, and Sangha, up to and including his fellow practitioners of the holy life, if he addresses another person and both mentally intends and verbally utters such words, this is called discipline having declined and the precepts also having been relinquished.

What is meant by discipline neither having declined nor the precepts having been relinquished? If a bhikkhu steadfastly maintains the precepts he has undertaken, without relinquishing them, wavering, or turning away, this is called discipline neither having declined nor the precepts having been relinquished.

Engage in sexual intercourse: Sexual intercourse is conduct contrary to the holy life,^[78] indolent conduct, the conduct of dogs, and loathsome conduct. When two bodies join and impure fluid is emitted, this is called engaging in sexual intercourse.

Pārājika:^[79] This means a rule entailing defeat, an evil rule, a rule of decapitation, and conduct unbefitting a śramaṇa.

May no longer live in communion:^[80] Just as when he was formerly a layman, he does not share the same training (single training), equivalent training, nonequivalent training, or any other training with the bhikkhus. He does not participate with the bhikkhus in the same karman, equivalent karman, nonequivalent karman, or any other karman. He does not participate with the bhikkhus in the same recitation of the precepts, an equivalent recitation of the precepts, a nonequivalent recitation of the precepts, or any other recitation of the precepts. This is called not living in communion.

The Buddhas, the Blessed Ones, skillfully expound the true Dharma and also skillfully give analogies. One who commits sexual intercourse is like a needle with its eye broken, which can no longer be used; like a dead person, who cannot return to life; like a shattered stone, which cannot be joined together again; or like a tāla palm^[81] whose heart has been cut out, which cannot live again.

D. CHARACTERISTICS OF AN OFFENSE

[5a01] Here, any bhikkhu who engages in sexual intercourse with any of three classes of sentient beings commits a pārājika offense: a human being, a nonhuman being,^[82] or an animal.

A bhikkhu who engages in sexual intercourse with any of three female kinds commits a pārājika offense: a human female, a nonhuman female, or a female animal. The same applies to three male kinds: a human male, a nonhuman male, or a male animal; three kinds of paṇḍaka:^[83] a human paṇḍaka, a nonhuman paṇḍaka, or an animal paṇḍaka; three kinds without sexual organs:^[84] a human without sexual organs, a nonhuman without sexual organs, or an animal without sexual organs; and three kinds possessing both sexual organs:^[85] a human possessing both sexual organs, a nonhuman possessing both sexual organs, or an animal possessing both sexual organs. Engaging in sexual intercourse with any of the foregoing is likewise an offense.

If a bhikkhu engages in sexual intercourse with a human female, nonhuman female, or female animal through any of three places—the passage for excrement, the passage for urine, or the mouth—whether she is asleep, intoxicated, insane, mentally distracted, mentally deranged by illness, dead, or the organ penetrates halfway, he commits a pārājika offense. When only the skeleton remains, if he penetrates more than halfway and emits impure fluid, he commits a saṅghāvaśeṣa offense; if he does not emit impure fluid, he commits a sthūlātyaya offense.^[86] The same applies to a female without sexual organs or one possessing both sexual organs.

If a bhikshu engages in sexual intercourse with a male human, a male nonhuman being, or a male animal through either of two orifices—the anus or the mouth—from the time it enters as far as halfway, even while he is asleep, he commits a pārājika offense. When only the skeleton remains, if it enters more than halfway and semen is emitted, he commits a saṅghāvaśeṣa offense; if no semen is emitted, he commits a sthūlātyaya offense. The same applies to a male without sexual organs or a paṇḍaka.

If he engages in sexual intercourse through any of the places described above, with the organ outside but emitting semen inside, or with the organ inside but emitting semen outside, from the time it enters as far as halfway, even while he is asleep, he commits a pārājika offense. When only the skeleton remains, if it enters more than halfway and semen is emitted, he commits a saṅghāvaśeṣa offense; if no semen is emitted, he commits a sthūlātyaya offense.

If a bhikshu is forcibly compelled to engage in sexual intercourse through any of the places described above: if he experiences pleasure during penetration but not while remaining or withdrawing; if he experiences pleasure during withdrawal but not during penetration or remaining; if he experiences pleasure while remaining but not during withdrawal or penetration; if he experiences pleasure during withdrawal and penetration but not while remaining; if he experiences pleasure during penetration and withdrawal^[87] but not while remaining; if he experiences no pleasure during withdrawal but does during penetration^[88] and remaining; if he experiences no pleasure during penetration;

or if he experiences pleasure during withdrawal, penetration, and remaining—from the time it enters as far as halfway, even while he is asleep, in every case he commits a pārājika offense.

When only the skeleton remains, if it enters more than halfway and semen is emitted, he commits a saṅghāvaśeṣa offense; if no semen is emitted, he commits a sthūlātyaya offense.

If he experiences no pleasure during withdrawal, penetration, or remaining, he commits no offense.

If a bhikshu, with a lustful mind, inserts his male organ into any of the places described above, even by only a portion, he commits a pārājika offense. If he inserts a finger or any external object into any of the aforementioned places, he commits a sthūlātyaya offense. A bhikshuni likewise commits a pārājika offense. A śikṣamāṇā, śrāmaṇera, or śrāmaṇerikā commits a duṣkṛta offense and is expelled.

There is no offense in the following cases: insanity, mental derangement, a mind impaired by illness, or being the first offender. In all four cases there is no offense. The same applies to all the precepts that follow, so this need not be repeated.

(.......)

Notes:

^[2] Mahāsāṃghika Vinaya 1 (T22n1425, p. 227a08); Dharmaguptaka Vinaya 1 (T22n1428, p. 568c6); Sarvāstivāda Vinaya 1 (T23n1435, p. 1a09); Mūlasarvāstivāda Vinaya 1 (T23n1442, p. 627c27). Pāli, Suttavibhaṅga, Vin. iii. 1.

^[3] The country of Tu-lại-bà 須賴婆國; the Dharmaguptaka Vinaya has the country of Tô-la-bà 蘇羅婆國. Both are transcriptions of Skt. Śūrasena (Pāli: Sūrasena), one of the sixteen great states during the Buddha’s time; see Dīrgha Āgama 5, “Janavasabha Sūtra”; D.18, Janavasabha. The Mahāsāṃghika Vinaya has the country of Śrāvastī 舍衛國 (Skt. Śrāvasti, Pāli: Sāvatthī). The Sarvāstivāda Vinaya states that the Buddha was at Vaiśālī 毘耶離, Skt. Vaiśāli (Pāli: Vesālī). The Mūlasarvāstivāda Vinaya states that the Buddha was in the country of the Lṛcchavis 栗氏國.

^[4] Tỳ-lan-nhã 毘籣若. Pāli: Verañjā, a town near Sāvatthī, on the road to Vesālī.

^[5] Pasenadi.

^[6] Words in parentheses were added by the translator to clarify the meaning.

^[7] Gone forth from the Sakyan clan 釋種出家, Pāli: Sakyakulā pabbajito.

^[8] Tathagata 如來, Pāli: Tathāgata.

^[9] Worthy One 應供, Pāli: Arahant.

^[10] Perfectly and Completely Awakened One 等正覺, Pāli: Sammāsambuddha.

^[11] Accomplished in Knowledge and Conduct 明行足, Pāli: Vijjācaraṇasampanna.

^[12] Well-Gone One 善逝, Pāli: Sugata.

^[13] Knower of the World 世間解, Pāli: Lokavidū.

^[14] Unsurpassed One 無上, Pāli: Anuttara.

^[15] Tamer of Persons 調御士, Pāli: Purisadammasārathi.

^[16] Teacher of Devas and Humans 天人師, Pāli: Devamanussānaṃ satthā.

^[17] Buddha 佛, Pāli: Buddha.

^[18] Blessed One 世尊, Pāli: Bhagavant.

^[19] Pāli stock phrase: So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosāna-kalyāṇaṃ sātthaṃ sabyañjanaṃ. “He teaches the Dharma; that Dharma is excellent in the beginning, excellent in the middle, and excellent in the end, meaningful and well expressed.”

^[20] Pāli stock phrase: kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti; “He reveals the holy life, utterly complete and entirely pure.”

^[21] Skt: Māra-pāpman; Pāli: Māra-Pāpimant. This refers to the evil being who destroys human life and roots of goodness.

^[22] The base text has “phần vệ” 分衛, a transcription of Paiṇḍapātika (Skt.) or piṇḍapāta (Pāli), referring to going on almsround.

^[23] The country of Ba-lợi 波利國; the Dharmaguptaka Vinaya has the country of Ba-ly 波離國. Pāli (Vin. iii. 6): Uttarāpathakā assavāṇijā, horse merchants from Uttarāpatha, a geographical name broadly referring to northern India.

^[24] This is a translation of the Sanskrit word tarpaṇa, transcribed in Chinese as Đát-bát-na, and the Pāli tappaṇa, referring to dry cakes.

^[25] Pāli: Moggallāna.

^[26] Uất-đơn-việt 鬱單越; Skt. (= Pāli): Uttarakuru.

^[27] Naturally occurring rice 自然粳米, a kind of rice that grows naturally and is not cultivated by humans; see Dīrgha Āgama 6, the Sūtra on the Lesser Genesis, Taishō 1, p. 38a1. Cf. D.iii.88 (Aggañña-suttanta): akaṭṭha-pāko sāli pātur ahosi akaṇo athuso, a kind of rice appeared that ripened naturally without cultivation and had neither husk nor bran.

^[28] In the Pāli (Vin. iii. 7), Mahāmoggallāna said to the Buddha: “The underside of this great earth is very abundant. I shall turn the earth over so that the bhikshus may obtain food.”

^[29] Pāli: Sāriputta.

^[30] Dharmaguptaka Vinaya 1, p. 569a20: 何者等正覺修梵行, 佛法久住. 何者等正覺修梵行, 佛法不久住 (“Under which Perfectly and Completely Awakened One was the holy life cultivated and the Buddha-Dharma long-lasting? Under which Perfectly and Completely Awakened One was the holy life cultivated and the Buddha-Dharma not long-lasting?”).

^[31] Buddha Duy-vệ 維衛佛; the Dharmaguptaka Vinaya has Buddha Tỳ-bà-thi 毘婆尸佛. Pāli: Vipassī.

^[32] Buddha Thi-diếp 尸葉佛; the Dharmaguptaka Vinaya has Buddha Thức 式佛. Pāli: Sikhī.

^[33] Buddha Tuỳ-diếp 隨葉佛. Pāli: Vessabhū.

^[34] The Dharmaguptaka Vinaya has Buddha Câu-lưu-tôn 拘留孫佛. Pāli: Kakusandha.

^[35] Buddha Câu-na-hàm Mâu-ni 拘那含牟尼佛. Pāli: Koṇāgamana.

^[36] Buddha Ca-diếp 迦葉佛. Pāli: Kassapa.

^[37] Pāli, Vin. iii, p. 7: Under the Blessed Ones Vipassī, Sikhī, and Vessabhū, the holy life did not endure for long. Under the Blessed Ones Kakusandha, Koṇāgamana, and Kassapa, the holy life endured for a long time.

^[38] Skt: prātimokṣa; Pāli: pāṭimokkha.

^[39] Bát-nê-hoàn 般泥洹, Skt. parinirvāṇa = nirvana 涅槃, Skt: nirvāṇa; Pāli: nibbāna.

^[40] Forest of Terror 恐怖林. The Dharmaguptaka Vinaya has Forest of Fear 恐畏林. Pāli: aññatarasmiṃ bhiṃsanake vanasaṇḍe, “in a certain forest grove filled with many terrors.” It apparently does not refer only to a forest named “Fear” (Terror or Dread). During Śākyamuni’s time, there was also a forest bearing this name, Pāli: Bhesakalāvana (Forest of Terror), in the country of Bhagga (Bà-kỳ); cf. A.ii. 61, iii. 295; S.iii. 1, iv. 116.

^[41] Dharmaguptaka Vinaya 1, T22n1428, p. 569b04: sūtra 契經, geya 祇夜經, vyākaraṇa 授記經, gāthā 句經, nidāna 因緣經, jātaka 本生經, udāna 善道經, vaipulya 方等經, adbhuta-dharma 未曾有經, avadāna 譬喻經, and upadeśa 優波提舍經. According to the Pāli enumeration, there are only nine: suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhuta-dhammaṃ vedallaṃ.

^[42] Kiếp-bối 劫貝: Skt. Karpāsa, Pāli: Kappāsa, the name of a kind of cloth woven from the cotton plant known as Kiếp-bối. This plant is cultivated in East Asia, the Deccan, India, and elsewhere; its scientific name is Gasapium hebaceam.

^[43] The country of Tăng-già-thi 僧伽尸國: Skt. Saṃkāśya, Pāli: Saṃkassa. The name of an ancient country in the Ganges basin of central India.

^[44] Pāli: Kūṭagārasālā. Skt. Kūṭāgāra-śālā.

^[45] Monkey River 獼猴江: Skt. Markaṭa hrada. Di Hầu refers to a small species of monkey, also called the macaque (macacus monkey; macaque). Because these monkeys lived beside the river, it was called Monkey River.

^[46] Vaiśālī 毘舍離: Skt. Vaiśālī, Pāli Vesālī; also called Phệ-xá-ly, Tỳ-da-ly, etc.; translated into Chinese as Quảng Nghiêm (“Vast and Majestic”). It was one of the sixteen great states of ancient Central India. Its present location corresponds to the region of Besārh, on the eastern bank of the Gandak River and the northern bank of the Ganges in India.

^[47] Pāli: Kalandakagāma.

^[48] Mahāsāṃghika Vinaya: In the city of Tỳ-da-ly, there was a guildmaster’s son named Yaśas 耶舍. Dharmaguptaka Vinaya: Sudinna, son of a man from the village of Kalandaka 迦蘭陀村須提那子. Sarvāstivāda Vinaya: A guildmaster’s son named Sudinna Kalandaka 加蘭陀. Mūlasarvāstivāda Vinaya: The son of Kalandaka, named Sudinna 羯蘭鐸迦子蘇陳那. Pāli (Vin. iii. 11): Sudinno nāma Kalanda(ka)putto seṭṭhiputto—Sudinna, son of the wealthy householder Kalandaka.

^[49] Base edition: Phần vệ 分衛. See previous note 22.

^[50] Menstrual fluid 月水; Sarvāstivāda Vinaya: “purification” 淨潔. Mūlasarvāstivāda and Dharmaguptaka Vinayas: monthly period 月期. Samantapāsādikā 6, p. 713a11, T24n1462: “Monthly flower” (月華, Pāli puppha) means that during the month, floral fluid is produced. This is the name of a kind of blood—namely, a woman’s monthly menstruation.

^[51] Mahāsāṃghika Vinaya 1, p. 229b06: In a private room at home. Dharmaguptaka Vinaya 1, p. 570a24: In a secluded place in the garden. Sarvāstivāda Vinaya 1, p. 1b13: In a secluded place.

^[52] Tuṣita 兜率陀 (Skt. Tuṣita, Pāli Tusita), that is, the Tuṣita heaven.

^[53] Mahāsāṃghika and Sarvāstivāda Vinayas: “Continuation of the Lineage” 續種. Dharmaguptaka and Mūlasarvāstivāda Vinayas: “Seed” 種子. Pāli: Bījaka, a seed for continuing the family line.

^[54] In Pāli, Vin. iii. 19, Bījaka and his mother later both went forth, and both attained arhatship.

^[55] For illustrations of the dangers of sensual desire, see Madhyama Āgama 54 (T1, p. 763c17); cf. Pāli, M. 22, Alagaddūpama.

^[56] Mahīśāsaka and Sarvāstivāda Vinayas: “For the sake of ten benefits” 以十利故; Mahāsāṃghika Vinaya: “The benefits of ten matters” 十事利益. Pāli: dasa atthavase paṭicca, on the basis of ten meanings (purposes). Dharmaguptaka Vinaya: “The collected meaning of the ten clauses” 集十句義.

^[57] Mahāsāṃghika Vinaya (p. 228c24): 1. To gather the Sangha; 2. To gather the Sangha most fully; 3.

To bring ease and happiness to the Sangha; 4. To subdue those who know no shame; 5. To enable those possessing moral shame and dread of wrongdoing to live at ease; 6.

To inspire faith in those without faith; 7. To increase the faith of those who already have faith; 8. To bring about the exhaustion of the defilements in this life; 9.

To prevent defilements from arising in future lives; 10. To ensure the long abiding of the true Dharma. Dharmaguptaka Vinaya (p. 570c3): 1.

To maintain concord within the Sangha. 2. To cause the Sangha to rejoice. 3. To cause the Sangha to dwell at ease. 4.

To inspire faith in those who do not yet have faith. 5. To cause the faith of those who already have faith to increase. 6. To discipline those who have not yet been disciplined. 7.

To enable those possessing moral shame and dread of wrongdoing to dwell at ease. 8. To eliminate present outflows. 9. To eliminate future outflows. 10.

To ensure that the true Dharma endures for a long time. Mūlasarvāstivāda Vinaya (p. 629b22), as in the Pāli. Pāli, Vin. iii, p. 32: saṅghasuṭṭhutāya (for the excellence of the Sangha); saṅghaphāsutāya (for the ease of the Sangha); dummaṅkūnaṃ puggalānaṃ niggahāya (to restrain shameless persons); pesalānaṃ bhikkhūnaṃ phāsuvihārāya (so that gentle bhikkhus may dwell at ease); diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya (to restrain the outflows in this very life); sampāratikānaṃ āsavānaṃ paṭighātāya (to counteract outflows in future lives); appasannānaṃ pasādāya (for the establishment of serene faith in those without faith); pasannānaṃ bhiyyobhāvāya (for the increase of those who have faith); saddhammaṭṭhitiyā (for the enduring existence of the true Dharma);

vinayānuggahāya (for the support and preservation of the Vinaya).

^[58] Dharmaguptaka Vinaya 1, p. 571a4, and Sarvāstivāda Vinaya 1, p. 2a1: The circumstances leading to the third establishment of the precept.

^[59] The city of Śrāvastī 舍衛城: Also referred to as the state of Śrāvastī; Skt. Śrāvastī, Pāli Sāvatthī. Śrāvastī was originally the name of the capital city of Northern Kosala (Skt. Uttara-Kośalā). To distinguish it from Southern Kosala (Skt. Dakṣiṇa-Kośalā), the name of the city was used in place of the name of the state.

^[60] Āraṇyaka bhikkhu 阿練(蘭)若比丘: A bhikkhu who dwells only in quiet and secluded mountains and forests, far from villages; this is one of the twelve dhuta practices. Dharmaguptaka Vinaya (p. 571a4): An alms-going bhikkhu 乞食比丘. Sarvāstivāda Vinaya (p. 2a1): A bhikkhu living alone in a forest in Kosala (Câu-tát-la 拘薩羅 or Kiều-tát-la 橋薩羅 was the name of the state of Śrāvastī, one of the sixteen great states at that time. Pāli: Kosalā, whose capital was Sāvatthī). Pāli (Vin. iii. 22): A bhikkhu dwelling in the Great Wood (Mahāvana) at Vesālī.

^[61] Original Chinese: “inspecting the sleeping accommodations” 案行臥具; Dharmaguptaka Vinaya: “inspecting the dwelling places” 案行住處. Pāli, ibid., senāsanacarikaṃ āhiṇḍantā, wandering about in search of sleeping and resting places.

^[62] This account of the originating circumstances is absent from the Mahāsāṃghika, Dharmaguptaka, and Sarvāstivāda Vinayas. Pāli, Vin. iii. 23: sambahulā vesālikā vajjiputtakā bhikkhū, a large number of Vajjian bhikkhus from Vesālī.

^[63] The city of Rājagṛha 王舍城: Skt. Rājagṛha, Pāli Rājagaha, the capital of Magadha in Central India. Its present location is in the Rajgir region of Bihar State, south of the city of Patna, in the middle reaches of the Ganges.

^[64] Sundara Nanda (Pāli Sundara). Mahāsāṃghika Vinaya (p. 231b24): The Buddha was dwelling at Vaiśālī, where there were two Licchavi men 離車子. Dharmaguptaka Vinaya (p. 570c9): A Vajjian 跋闍子. Sarvāstivāda Vinaya (p. 1c22): The Buddha was at Śrāvastī, and there was a bhikkhu named Vajjiputta 跋耆子.

^[65] This passage concerning the formal act of expulsion by a motion and three proclamations is absent from the Mahāsāṃghika, Dharmaguptaka, and Sarvāstivāda Vinayas.

^[66] Dharmaguptaka Vinaya: “Being weak in the precepts and failing to acknowledge it” 戒羸不自悔. Sarvāstivāda Vinaya: “Being weak in the precepts and failing to withdraw” 戒羸不出. Pāli: dubbalyaṃ anāvikatvā, without declaring one’s own incapacity (one’s inability to sustain the life of a bhikkhu).

^[67] Begging bhikkhu 乞比丘; Dharmaguptaka Vinaya (p. 571a25): A bhikkhu who seeks alms 乞求比丘. Sarvāstivāda Vinaya (p. 2b30): A begging bhikkhu, because he begs food from others. Just as a brahmin going out to beg for food may also say of himself, “I am a bhikkhu.” Pāli: bhikkhakoti bhikkhu, bhikkhācaryaṃ ajjhupagatoti bhikkhu—a bhikkhu is one who begs, one who has undertaken the life of mendicancy.

^[68] A robe of subdued color made from cut pieces of cloth 壞色割截衣. Dharmaguptaka Vinaya: A robe made from cut pieces of cloth 割截衣. Pāli: bhinnapaṭadharoti bhikkhu—a bhikkhu is one who wears a robe made from pieces of torn cloth sewn together.

^[69] Dharmaguptaka Vinaya: A bhikkhu is one who has received higher ordination through a lawful and properly accomplished formal act consisting of a motion and three proclamations. Pāli: samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno ti bhikkhu—a bhikkhu is one who has received higher ordination—that is, has been fully ordained—through an unassailable and valid formal act consisting of a motion and three proclamations performed by a harmonious Sangha.

^[70] The Mahīśāsaka Vinaya does not mention the three classes of bhikkhus found in the Dharmaguptaka Vinaya: a bhikkhu in name, a semblance bhikkhu, and a self-proclaimed bhikkhu.

^[71] Dharmaguptaka Vinaya: sharing the same precepts 同戒. Sarvāstivāda Vinaya: jointly entering the bhikkhus’ training in the Dharma 同入比丘學法. Mūlasarvāstivāda Vinaya: equal training rules. Pāli: sikkhāsājīvasamāpanno, one who has undertaken the way of life and the training rules of the bhikkhus. The explanation (Vin. iii. 23) states: sikkhā (training) refers to the three trainings—higher virtue, higher mind, and higher wisdom (adhisīla, adhicitta, adhipaññā); sājīvaṃ (way of life) refers to the training rules established by the Buddha (bhagavatā paññattaṃ sikkhāpadaṃ).

^[72] The precepts have deteriorated, but have not been relinquished: “The precepts have deteriorated,” Chinese: 戒羸. Pāli, nt., dubbalyaṃ, one’s weakness. The Four-Part Vinaya: Why is it said that the precepts have deteriorated but have not been relinquished?

If a bhikshu is sorrowful and distressed, takes no delight in the holy life, wishes to return home, has grown weary of the Dharma of a bhikshu, harbors shame, and intends to live at home, even to the point of desiring to practice what is not the conduct of a śramaṇa or a son of the Śākyan, he then says: “I think of my parents, brothers, sisters, wife and children, villages, towns, fields, gardens, ponds, and lakes. I wish to relinquish the Buddha, Dharma, and Sangha, even the training rules.” He then wishes to undertake the household estate, even to the point of being neither a śramaṇa nor a son of the Śākyan.

This is called the deterioration of the precepts without relinquishing the precepts.

^[73] The Four-Part Vinaya: “the perception of stillness” 靜想: perceiving that it is still; the Mūlasarvāstivāda Vinaya: “a solitary, quiet place” 獨靜處, a secluded place where one is alone.

^[74] One who speaks the language of the central region, Chinese: 中國語. Pāli: ariyakena, one who speaks the language of the noble people.

^[75] A person of the border regions 邊地人. Pāli: milakkhaka, an uncultivated person.

^[76] Base text: “One ought not relinquish the precepts before [that person], yet one relinquishes the precepts before [that person],” 不應向捨戒, 而向捨戒.

^[77] Fellow practitioners of the holy life 同梵行, or practitioners of the holy life 諸梵行; (Pāli: sabrahmacārin), here referring to bhikshus who share the same training, or companions in practice.

^[78] The holy life (Skt. and Pāli: brahmacariya) originally means living a life of celibacy in the service of Brahmā. In Buddhism, it refers to the elimination of sexual desire. The Treatise on the Great Perfection of Wisdom, fascicle 20: “All devas who have eliminated sexual desire are called brahmā.”

^[79] The Mahāsāṃghika Vinaya (p. 237b24): “Pārājika means retreating and falling away from the Dharma of wisdom, without any share in the fruits of the path.” The Four-Part Vinaya (p. 571c6): “Pārājika is like the head of a person that has been severed and cannot grow back.” The Ten-Recitation Vinaya (p. 4b13): “Pārājika means falling and becoming inferior 墮不如; it is an extremely evil, grave, and weighty offense.” The Mūlasarvāstivāda Vinaya (p. 630c6): “Pārājika 波羅市迦 is an extremely grave offense, most abhorrent and most deserving of expulsion... one loses the essential nature of a bhikshu and is opposed to the essential nature of nirvana;

it is a fall and collapse, being defeated by another beyond any possibility of rescue.” Pāli, Vin. iii. 28: pārājiko hotī ti seyyathāpi nāma puriso sīrascchinno abhobbo tena sarīrabandhanena jīvituṃ, “Pārājika: one who commits a pārājika offense is like a person whose head has been severed and who cannot live with the body rejoined.”

^[80] Exclusion from communal residence 不共住. Pāli, nt.: Asaṃvāsoti saṃvāso nāma ekakammaṃ ekuddeso samasikkhatā. Eso saṃvāso nāma. So tena saddhiṃ natthi. Tena vuccati — “asaṃvāso” ti. “Exclusion from communal residence: communal residence means sharing the same formal acts, sharing the same recitation [of the precepts], and having the same training. This is called communal residence. That person no longer has these together with the others; therefore, it is called ‘not dwelling in communion’ (exclusion from communal residence).”

^[81] The tāla tree 多羅樹: Skt. tāla. This tree belongs to the palm family and grows in sandy regions near the seacoasts of India, Sri Lanka, Myanmar, and elsewhere. If a tāla tree is cut across its trunk, it can never sprout again.

^[82] Nonhuman being 非人, referring to devas, spirits, and similar beings. Pāli: amanussa.

^[83] Huỳnh môn 黃門, impotent male 不能男 (one who is impotent, or whose male organ has been damaged). The Mūlasarvāstivāda Vinaya: paṇḍaka 半擇迦. Pāli: paṇḍaka, a castrated or emasculated person.

^[84] Without an organ 無根: lacking genital organs. A castrated or emasculated person is also called “one without an organ” (Pāli: paṇḍaka—eunuch).

^[85] The Four-Part Vinaya: possessing the two sexual forms 二形. The Ten-Recitation Vinaya: possessing the two sexual organs 二根. Pāli: ubhatovyañjana, intersex, possessing both male and female characteristics.

^[86] The Four-Part Vinaya: thullaccaya 偷蘭遮. Pāli: thulla/thūlaccaya; Skt. sthūlātyaya, translated as: coarse offense, great offense, grave offense. The Samantapāsādikā, fascicle 9: “Thullaccaya (Pāli: thulla, thūla; Skt. sthūla) means great. Accaya 遮 refers to obstructing the path and subsequently falling into an evil realm.”

^[87] Base text: “to remain” 住.

^[88] Base text: “to depart” 出.