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Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. The Ascertainment of the Vinaya The Story of the Commencement of the Book 1. Having bowed down with my head to the excellent Buddha, the unequalled person, the Dharma, the maker of existence and non-existence, and the stainless Sangha. 2. For the welfare of monks and nuns, being well-composed, I shall briefly explain the ascertainment of the Vinaya. 3. This is clear, unconfused, with sweet meaning and words, making for skill, supreme in the order of the Vinaya. 4. For those entering the boundless, the essence of the ocean of Vinaya, it is a delightful ship for monks and nuns. 5. Therefore, the method of Vinaya, the ascertainment of the Vinaya, listen to me as I speak with an undistracted mind. The Analysis of Monks The Story of the Pārājika Offences The Story of the First Pārājika Offence 6. Intending to engage in sexual intercourse even a sesame seed's worth, in three ways, inserting the male organ into a wet place, he is defeated. 7. Whether inserting, or having inserted, or withdrawing while it is inserted, if he, being under training, approves, he is expelled, except for the act. 8. With a male organ that is covered, into a covered or uncovered passage, or with an uncovered male organ, he inserts it in the same way. 9. In what is appropriated, or unappropriated, or with what is unappropriated, if he approves when it is touched in what is unappropriated. 10. He is defeated when it has entered the field of pārājika; for the field, a grave offence for him, and a minor offence should be specified. 11. When it is dead, or declared, or mostly declared, a person who engages in sexual intercourse is pārājika. 12. When it is mostly declared, or half declared, it is an offence of grave transgression; in the rest, it is a minor offence. 13. Having left only a sign, even if it is declared in the body, if he engages in sexual intercourse with that sign, it is a defeat. 14. In what is bloated, etc., everywhere it is a minor offence; declared or undeclared, all refers to a dead body. 15. Having cut and peeled, when the sign is removed, if he engages in sexual intercourse in that wound, he incurs a grave offence. 16. Then, with sexual passion, having fallen because of the sign. To one who approaches it, in a piece of flesh, it is a dukkaṭa. 17. Even if there is flesh or sinew the size of a fingernail, one who engages in sexual intercourse while it is alive, is defeated. 18. Into ear holes, right nostrils, bladder, or wounds, one who inserts the male organ out of lust, incurs a thullaccaya. 19. In the rest of the body, such as armpits and thighs, for one who serves the lust of sexual intercourse, it is a dukkaṭa. 20. Into the nostrils or bladders of horses, cows, buffaloes, camels, donkeys, or elephants, one who serves incurs a thullaccaya. 21. Likewise, into the eyes, ears, or wounds of all animals, and in the rest of their bodies, for one who serves, it is a dukkaṭa. 22. But for one who serves their wet bodies after they are dead, there can be three kinds of offenses, if there are three kinds of fields. 23. Out of lust for sexual intercourse, if one touches the female's private part with one's private part outside, it is a thullaccaya. 24. Out of lust for bodily contact, if one touches the female's private part with one's private part or mouth, it is a grave offense. 25. Likewise, out of lust for both, if one touches a male's private part with one's private part, it is an offense of dukkaṭa. 26. If one touches the private part of a female animal with one's private part out of lust for sexual intercourse, it is a thullaccaya. 27. Out of lust for bodily contact, touching the private part of a female animal with one's private part is considered a dukkaṭa. 28. Having inserted the male organ into a mouth that is made to turn, and having made it airborne there, for one who withdraws it, it is a dukkaṭa. 29. Likewise, having inserted it without touching the lower palate of a woman on four sides, for one who withdraws it, it is a dukkaṭa. 30. In lips or flesh that are torn out, or in teeth that are protruding, for one who strives, it is a thullaccaya. 31. Having caused bones to rub together on the path, out of two kinds of lust, whether semen is discharged or not, for one who strives, it is a dukkaṭa. 32. Embracing a woman out of lust for sexual intercourse is a dukkaṭa; the same rule applies to holding hands, caressing, kissing, and so on. 33. In a wrong place Snakes, fish, pigeons, and two-footed creatures; Iguanas, four-footed creatures below, these are the objects of the pārājika. 34. The thought of desiring to use, the entry of the path into the path; These two factors are said, for the first and last object. 35. A dukkaṭa for the first one, is described as proximate; But for the remaining three, a thullaccaya is declared. 36. "No offense" is to be known, for a monk who does not know; Likewise for one not intending, (but there is an offense) for one who knows and intends to act. 37. In the Vinaya, in the supreme cessation of unrighteousness; In leading the good to happiness, in guidance; He becomes skillful, devoted to exertion, not attached; Whoever here delights in the essence, rejoices. 38. This beneficial elucidation, this cultivation; He has known, the origin of joy, existence; May he, in the teaching, in the teaching of Mara's hook; Be equal to Pālin, to Pālin. Thus, in the Vinaya-Vinicchaya, the discourse on the first pārājika is concluded. Discourse on the Second Pārājika 39. Taking, or causing to be taken, (from) the posture (of another); Disturbing from that place, or causing to move, he is defeated. 40. There, of various kinds of goods, according to five categories; These ten kinds of taking, are to be understood by the discerning one. 41. By one's own hand, by command, and by abandoning, by accomplishing the purpose; And by placing the burden, this is the group of five by one's own hand. 42. And prior joint effort, and taking by agreement; Action by sign, by omen, this is the group of five beginning with prior effort. 43. Theft, robbery, pre-arrangement, concealed (theft), and usury; These five kinds of taking, are indeed to be known by the wise. 44. And the object, time, value, place, and the five kinds of use; Having known these, a decision should be made by the wise. 45. Or a second hoe, or a basket, when searching for; When going with the intention to steal, a dukkaṭa arises from prior effort. 46. Or wood grown there, or a creeper, when cutting; A dukkaṭa in both cases, is said to arise from joint effort. 47. Or when digging the earth, or scattering dust; Or touching a pot, an offense of dukkaṭa arises. 48. Having inserted a noose into the mouth, of a pot tied to a stake; The distinction of places Should be known by the discerning one According to the bonds. 49. But there are two places In one stake Of a tied pot; Or by a ring Inserted or made At the root of a tree. 50. For one pulling out a stake, Or cutting a chain, If he causes the pot To be moved from its place, A grave offense (is committed) if it is moved. 51. But first having pulled out The pot, and then again, If he causes the stake Or the chain to move from its place, That is the rule. 52. Rubbing it here and there, He moves it at the root, he protects it; Just by making the ring Go into the ground there, He is defeated. 53. If he cuts a grown tree On top of the pot, it's a minor offense; For one cutting nearby, It's an offense of expiation, Not produced there. 54. But if he causes goods Gone inside the pot to shake, If he removes them right there, For him it would be a grave offense. 55. Taking away goods from the pot, If he takes a handful for himself; Or having put it in a vessel, The monk is defeated. 56. But indeed a necklace Or a bracelet strung on a thread From the pot; Causes it to shake, As it is, if he causes it to move From its place, it is moved. 57. Whatever in ghee and so on, For one drinking a quarter-measure; By just one effort, As soon as it is drunk, there is defeat. 58. Having made a pause, For one drinking again and again; Even drinking that whole pot, There is no defeat. 59. If he throws whatever Small item into an oil pot; That oil worth a quarter-measure, He certainly drinks immediately. 60. As soon as it is released from the hand, With a thievish mind, he is defeated; Or even having turned over the pot, If he pours out the oil thus. 61. Having known the scattering of oil, Thrown into an empty pot; And the oil drunk, and that item, Just by pulling it out, he is defeated. 62. For one breaking the oil right there, And for one discarding it just so; For one burning it, or for one doing it Without intention, it's a minor offense. 63. Having placed and spread out A cloth, mat, and so on; For one pulling it out having wrapped it, When released from the place, there is defeat. 64. By the lower end or touching the edge of the place; When the pārājika is transgressed, or when pulling straight. The story of the one standing on land. In front, the beak, and behind, the tip of the tail feathers; on both sides, the wings, and below, the claws of the feet. And above, the crest, for a peacock going in the sky; these six divisions of a peacock, should be known by one who understands. A bhikkhu, thinking "I will take the peacock with an owner," extends his hand, or stands in front of it. The peacock, moving its wings in the sky, does not go; there is a dukkaṭa for obstructing its movement, and for touching it. If, not releasing the peacock from its place, he makes it flutter; for thus making it flutter, a thullaccaya is declared. Without taking, or having taken, with his own hand; if he moves the peacock from its place, he himself would be fallen from his place. The place touched by the tip of the beak, or by the tip of the tail feathers;