The Wikipedia entry on incest, and what Buddhism says about it, states ‘Incest (or any other detail of human sexual conduct for that matter) is not specifically mentioned in any of the religious scriptures’. It is very disappointing that some of those writing and contributing the Buddhist martial to Wikipedia have such scant knowledge of the Tipitaka. If anyone knows who this person or people are perhaps you could ask them to contact me. The Parajika section of the Vinaya mentions (and describes) almost every kind of sexual behavior you can think of and a few you can’t, or at least wouldn’t want to (Vin.III,1-40). Likewise, incest is referred to in the Tipitaka. The Pali word for incest would be agammagamana, literally ‘going to what should not be gone to’. In his Digha Nikaya translation, Walshe renders adhammaraga (D.III,70) as incest, which would seem to be quite legitimate (The Long Discourses of the Buddha, 1987, p.401). Buddhadatta gives vyabhicara and natimethunayatta for incest although I can’t find either of these words in other dictionaries. The Buddha describes incest as not taking account that a sexual partner is ‘a mother, aunt, mother’s sister-in-law…or one’s father’s wives’ and says that such promiscuity is of the type that prevails amongst animals (D.III,72). In the Udaya Jataka the Bodhisattva is a prince who is compelled to marry his half-sister. Although the two sleep in the same room for many years they remain celibate (Ja.IV,105). In the Dasaratha Jataka the princes Rama and Lakkhana marry their sister (Ja.IV,130). As with many ancient peoples the Sakyans, the tribe the Buddha belonged to, had a myth about their origins which included brother-sister incest. When the Koliyans were involved in a dispute with the Sakyans they taunted them by sayings that they ‘cohabite with their sisters like dogs, jackals and other animals’ (Ja.V,413). During the Buddha’s life there was an incident where a nun became infatuated with her son who was a monk and had sex with him, an offence entailing expulsion from the Sangha (Vin.III,35). When this was brought to the Buddha’s attention he said, ‘Does not this foolish man know that a mother shall not lust after her son or a son after his mother?’ (A.III,67-8). Perhaps referring to this incident the Buddha also said, ‘These two states, shame and fear of blame, protect the world. If they did not protect the world it would not be clear who was one’s mother or mother’s sister, one’s uncle’s wife…and the world would fall into confusion. The promiscuity seen amongst goats and sheep, fowl and pigs, dogs and jackals would prevail’ (A.I,51).