Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing expulsion Pārājikakaṇḍa

The first training rule on expulsion 1. Paṭhamapārājikasikkhāpada

Homage to the Buddha, the Perfected One, the fully Awakened One Namo tassa Bhagavato Arahato Sammāsambuddhassa.

At Verañjā: the origin of Monastic Law Verañjakaṇḍa

At one time the Buddha was staying at Verañjā at the foot of Naḷeru’s Nimba tree with a large Sangha of five hundred monks. Tena samayena buddho bhagavā verañjāyaṁ viharati naḷerupucimandamūle mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. A brahmin in Verañjā was told: Assosi kho verañjo brāhmaṇo—

“Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, is staying at Verañjā at the foot of Naleru’s Nimba tree with a large sangha of five hundred monks. “samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito verañjāyaṁ viharati naḷerupucimandamūle mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. That good Gotama has a fine reputation: Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato—‘He is a Buddha, perfected and fully awakened, complete in insight and conduct, happy, knower of the world, supreme leader of trainable people, teacher of gods and humans, awakened, a Buddha. ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’, With his own insight he has seen this world with its gods, its lords of death, and its supreme beings, this society with its monastics and brahmins, its gods and humans, and he makes it known to others. so imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti, He has a Teaching that’s good in the beginning, good in the middle, and good in the end. It has a true goal and is well articulated. He sets out a perfectly complete and pure spiritual life.’ so dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti; It’s good to see such perfected ones.” sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

That brahmin then went to the Buddha, exchanged pleasantries with him, sat down, and said, Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho verañjo brāhmaṇo bhagavantaṁ etadavoca—

“I’ve heard, good Gotama, “sutaṁ metaṁ, bho gotama—that you don’t bow down to old brahmins, stand up for them, or offer them a seat. ‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. I’ve now seen that this is indeed the case. Tayidaṁ, bho gotama, tatheva? Na hi bhavaṁ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti? This isn’t right.” Tayidaṁ, bho gotama, na sampannamevā”ti.

“Brahmin, in the world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, I don’t see anyone I should bow down to, rise up for, or offer a seat. “Nāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṁ abhivādeyyaṁ vā paccuṭṭheyyaṁ vā āsanena vā nimanteyyaṁ. If I did, their head would explode.” Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā”ti.

“Good Gotama lacks taste.” “Arasarūpo bhavaṁ gotamo”ti?

“There’s a way you could rightly say that I lack taste. “Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘arasarūpo samaṇo gotamo’ti. For I’ve abandoned the taste for forms, sounds, smells, flavors, and touches. I’ve cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future. Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. But that’s not what you had in mind.” Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘arasarūpo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

“Good Gotama has no enjoyment.” “Nibbhogo bhavaṁ gotamo”ti?

“There’s a way you could rightly say that I have no enjoyment. “Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘nibbhogo samaṇo gotamo’ti. For I’ve abandoned the enjoyment of forms, sounds, smells, flavors, and touches. I’ve cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future. Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. But that’s not what you had in mind.” Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘nibbhogo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

“Good Gotama teaches inaction.” “Akiriyavādo bhavaṁ gotamo”ti?

“There’s a way you could rightly say that I teach inaction. “Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘akiriyavādo samaṇo gotamo’ti. For I teach the non-doing of misconduct by body, speech, and mind. Ahañhi, brāhmaṇa, akiriyaṁ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa. I teach the non-doing of the various kinds of bad, unwholesome actions. Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi. But that’s not what you had in mind.” Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

“Good Gotama is an annihilationist.” “Ucchedavādo bhavaṁ gotamo”ti?

“There’s a way you could rightly say that I’m an annihilationist. “Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘ucchedavādo samaṇo gotamo’ti. For I teach the annihilation of sensual desire, ill will, and confusion. Ahañhi, brāhmaṇa, ucchedaṁ vadāmi rāgassa dosassa mohassa. I teach the annihilation of the various kinds of bad, unwholesome qualities. Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ ucchedaṁ vadāmi. But that’s not what you had in mind.” Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

“Good Gotama is disgusting.” “Jegucchī bhavaṁ gotamo”ti?

“There’s a way you could rightly say that I’m disgusting. “Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘jegucchī samaṇo gotamo’ti. For I am disgusted by misconduct by body, speech, and mind. Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena. I am disgusted by the various kinds of bad, unwholesome qualities. Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā jigucchāmi. But that’s not what you had in mind.” Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘jegucchī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

“Good Gotama is an exterminator.” “Venayiko bhavaṁ gotamo”ti?

“There’s a way you could rightly say that I’m an exterminator. “Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘venayiko samaṇo gotamo’ti. For I teach the extermination of sensual desire, ill will, and confusion. Ahañhi, brāhmaṇa, vinayāya dhammaṁ desemi rāgassa dosassa mohassa. I teach the extermination of the various kinds of bad, unwholesome qualities. Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ vinayāya dhammaṁ desemi. But that’s not what you had in mind.” Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘venayiko samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

“Good Gotama is austere.” “Tapassī bhavaṁ gotamo”ti?

“There’s a way you could rightly say that I’m austere. “Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘tapassī samaṇo gotamo’ti. For I say that bad, unwholesome qualities—misconduct by body, speech, and mind—are to be disciplined. Tapanīyāhaṁ, brāhmaṇa, pāpake akusale dhamme vadāmi, kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ. One who has abandoned them, cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing in the future—such a one I call austere. Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā tamahaṁ tapassīti vadāmi. Now I’ve abandoned the bad, unwholesome qualities that are to be disciplined. I’ve cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing in the future. Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. But that’s not what you had in mind.” Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘tapassī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

“Good Gotama is retiring.” “Apagabbho bhavaṁ gotamo”ti?

“There’s a way you could rightly say that I’m retiring. “Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘apagabbho samaṇo gotamo’ti. For one who has retired from any future conception in a womb, any rebirth in a future life, who has cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future—such a one I call retiring. Yassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā tamahaṁ apagabbhoti vadāmi. Now I’ve retired from any future conception in a womb, any rebirth in a future life. I’ve cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future. Tathāgatassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. But that’s not what you had in mind. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘apagabbho samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesi.

Suppose, brahmin, there was a hen with eight, ten, or twelve eggs, Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. which she had properly covered, warmed, and incubated. Tānassu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. The first chick that hatches safely—after piercing through the eggshell with its claw or its beak—is it to be called the eldest or the youngest?” Yo nu kho tesaṁ kukkuṭacchāpakānaṁ paṭhamataraṁ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo—‘jeṭṭho vā kaniṭṭho vā’”ti?

“It’s to be called the eldest, “Jeṭṭhotissa, bho gotama, vacanīyo. for it’s the eldest among them.” So hi nesaṁ jeṭṭho hotī”ti.

“Just so, in this deluded society, enveloped like an egg, I alone in the world have cracked the shell of delusion and reached the supreme full awakening. “Evameva kho ahaṁ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṁ padāletvā ekova loke anuttaraṁ sammāsambodhiṁ abhisambuddho. I, brahmin, am the world’s eldest and best. Svāhaṁ, brāhmaṇa, jeṭṭho seṭṭho lokassa.

I was firmly energetic and had clarity of mindfulness; my body was tranquil and my mind stilled and unified. Āraddhaṁ kho pana me, brāhmaṇa, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. Fully secluded from the five senses, secluded from unwholesome mental qualities, I entered and remained in the first absorption, which has movement of the mind, as well as the joy and bliss of seclusion. So kho ahaṁ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. Through the stilling of the movement of the mind, I entered and remained in the second absorption, which has internal confidence and unification of mind, as well as the joy and bliss of stillness. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ. Through the fading away of joy, I remained even-minded, mindful, and fully aware, experiencing bliss directly, and I entered and remained in the third absorption of which the noble ones declare: Pītiyā ca virāgā upekkhako ca vihāsiṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedesiṁ, yaṁ taṁ ariyā ācikkhanti—‘You are even-minded, mindful, and abide in bliss.’ ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ. Through the abandoning of bliss and pain and the earlier ending of joy and aversion, I entered and remained in the fourth absorption, which has neither pain nor bliss, but consists of purity of mindfulness and even-mindedness. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.

Then, with my mind stilled, purified, cleansed, flawless, free from defilements, supple, wieldy, steady, and unshakable, I directed it to the knowledge that consists of recollecting past lives. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. I recollected many past lives, that is, So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many eons of world dissolution, many eons of world evolution, and many eons of both dissolution and evolution. And I knew: ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi, jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—‘There I had such a name, such a family, such an appearance, such food, such an experience of pleasure and pain, and such a lifespan. ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; Passing away from there, I was reborn elsewhere, so tato cuto amutra udapādiṁ; and there I had such a name, such a family, such an appearance, such food, such an experience of pleasure and pain, and such a lifespan. tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; Passing away from there, I was reborn here.’ so tato cuto idhūpapanno’ti. In this way I recollected many past lives with their characteristics and particulars. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. This was the first true insight, which I attained in the first part of the night. Ayaṁ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, Delusion was dispelled and true insight arose, darkness was dispelled and light arose, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno—as happens to one who is heedful, energetic, and diligent. yathā taṁ appamattassa ātāpino pahitattassa viharato. This, brahmin, was my first breaking out, like a chick from an eggshell. Ayaṁ kho me, brāhmaṇa, paṭhamābhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.

Then, with my mind stilled, purified, cleansed, flawless, free from defilements, supple, wieldy, steady, and unshakable, I directed it to the knowledge of the passing away and arising of beings. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. With superhuman and purified clairvoyance, I saw beings passing away and getting reborn, inferior and superior, beautiful and ugly, gone to good destinations and to bad destinations, and I understood how beings pass on according to their actions: So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi—‘These beings who engaged in misconduct by body, speech, and mind, who abused the noble ones, who had wrong views and acted accordingly, ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; at the breaking up of the body after death, have been reborn in a lower realm, a bad destination, a world of misery, hell. te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. But these beings who engaged in good conduct of body, speech, and mind, who did not abuse the noble ones, who held right view and acted accordingly, Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; at the breaking up of the body after death, have been reborn in a good destination, a heaven world.’ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. In this way, with superhuman and purified clairvoyance, I saw beings passing away and getting reborn, inferior and superior, beautiful and ugly, gone to good destinations and to bad destinations, and I understood how beings pass on according to their actions. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi. This was the second true insight, which I attained in the middle part of the night. Ayaṁ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā, Delusion was dispelled and true insight arose, darkness was dispelled and light arose, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno—as happens to one who is heedful, energetic, and diligent. yathā taṁ appamattassa ātāpino pahitattassa viharato. This, brahmin, was my second breaking out, like a chick from an eggshell. Ayaṁ kho me, brāhmaṇa, dutiyābhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.

Then, with my mind stilled, purified, cleansed, flawless, free from defilements, supple, wieldy, steady, and unshakable, I directed it to the knowledge of the ending of the corruptions. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. I knew according to reality: ‘This is suffering;’ ‘This is the origin of suffering;’ ‘This is the end of suffering;’ ‘This is the path leading to the end of suffering.’ So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ; I knew according to reality: ‘These are the corruptions;’ ‘This is the origin of the corruptions;’ ‘This is the end of the corruptions;’ ‘This is the path leading to the end of the corruptions.’ ‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. When I knew and saw this, my mind was freed from the corruption of worldly desire, from the corruption of desire to exist, and from the corruption of delusion. Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha bhavāsavāpi cittaṁ vimuccittha avijjāsavāpi cittaṁ vimuccittha. When it was freed, I knew it was freed. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. I understood that birth had come to an end, the spiritual life had been fulfilled, the job had been done, there was no further state of existence. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ. This was the third true insight, which I attained in the last part of the night. Ayaṁ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā, Delusion was dispelled and true insight arose, darkness was dispelled and light arose, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno—as happens to one who is heedful, energetic, and diligent. yathā taṁ appamattassa ātāpino pahitattassa viharato. This, brahmin, was my third breaking out, like a chick from an eggshell.” Ayaṁ kho me, brāhmaṇa, tatiyābhinibbhidā ahosi—kukkuṭacchāpakasseva aṇḍakosamhā”ti.

That brahmin then said to the Buddha, Evaṁ vutte, verañjo brāhmaṇo bhagavantaṁ etadavoca—

“Good Gotama is the eldest! Good Gotama is the best! “jeṭṭho bhavaṁ gotamo, seṭṭho bhavaṁ gotamo. Wonderful, good Gotama, wonderful! Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the dark so that one with eyes might see what’s there—Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—‘cakkhumanto rūpāni dakkhantī’ti; just so has the Buddha made the Teaching clear in many ways. evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Good Gotama, I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Please accept me as a lay follower who’s gone for refuge for life. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. And please consent to spend the rainy-season residence at Verañjā together with the Sangha of monks.” Adhivāsetu ca me bhavaṁ gotamo verañjāyaṁ vassāvāsaṁ saddhiṁ bhikkhusaṅghenā”ti. The Buddha consented by keeping silent, and the brahmin understood. Adhivāsesi bhagavā tuṇhībhāvena. He then got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. Atha kho verañjo brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

At that time Verañjā was short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw. It was not easy to get by on almsfood. Tena kho pana samayena verañjā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā na sukarā uñchena paggahena yāpetuṁ. Just then some horse dealers from Uttarāpatha had entered the rainy-season residence at Verañjā with five hundred horses. Tena kho pana samayena uttarāpathakā assavāṇijā pañcamattehi assasatehi verañjaṁ vassāvāsaṁ upagatā honti. In the horse pen they prepared portion upon portion of steamed grain for the monks. Tehi assamaṇḍalikāsu bhikkhūnaṁ patthapatthapulakaṁ paññattaṁ hoti.

Then, after robing up in the morning, the monks took their bowls and robes and entered Verañjā for alms. Not getting anything, they went to the horse pen. They then brought back many portions of steamed grain to the monastery, where they pounded and ate them. Bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya verañjaṁ piṇḍāya pavisitvā piṇḍaṁ alabhamānā assamaṇḍalikāsu piṇḍāya caritvā patthapatthapulakaṁ ārāmaṁ āharitvā udukkhale koṭṭetvā koṭṭetvā paribhuñjanti. Venerable Ānanda crushed a portion on a stone, took it to the Buddha, and the Buddha ate it. Āyasmā panānando patthapulakaṁ silāyaṁ pisitvā bhagavato upanāmeti. Taṁ bhagavā paribhuñjati.

And the Buddha heard the sound of the mortar. Assosi kho bhagavā udukkhalasaddaṁ. When Buddhas know what is going on, sometimes they ask and sometimes not. Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti; They know the right time to ask and when not to ask. kālaṁ viditvā pucchanti, kālaṁ viditvā na pucchanti; Buddhas ask when it is beneficial, otherwise not, atthasaṁhitaṁ tathāgatā pucchanti, no anatthasaṁhitaṁ. for Buddhas are incapable of doing what is unbeneficial. Anatthasaṁhite setughāto tathāgatānaṁ. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule. Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti— dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmāti.

And so he said to Ānanda, “Ānanda, what’s this sound of a mortar?” Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—“kiṁ nu kho so, ānanda, udukkhalasaddo”ti? Ānanda told him what was happening. Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi.

“Well done, Ānanda. “Sādhu sādhu, ānanda. You’re all superior people who have conquered the problems of famine. Later generations will despise even meat and rice.” Tumhehi, ānanda, sappurisehi vijitaṁ. Pacchimā janatā sālimaṁsodanaṁ atimaññissatī”ti.

Then Venerable Mahāmoggallāna went to the Buddha, bowed, sat down, and said, Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno bhagavantaṁ etadavoca—

“At present, sir, Verañjā is short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw. “etarahi, bhante, verañjā dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā. It’s not easy to get by on almsfood. Na sukarā uñchena paggahena yāpetuṁ. But the undersurface of this great earth abounds with food, tasting just like pure honey. Imissā, bhante, mahāpathaviyā heṭṭhimatalaṁ sampannaṁ—seyyathāpi khuddamadhuṁ anīlakaṁ; evamassādaṁ. Would it be good, sir, if I inverted the earth so that the monks may enjoy the nutrition in that ground-fungus?” Sādhāhaṁ, bhante, pathaviṁ parivatteyyaṁ. Bhikkhū pappaṭakojaṁ paribhuñjissantī”ti.

“But what will you do, Moggallāna, with the creatures that live there?” “Ye pana te, moggallāna, pathavinissitā pāṇā te kathaṁ karissasī”ti?

“I’ll transform one hand to be like the great earth and make those creatures go there. “Ekāhaṁ, bhante, pāṇiṁ abhinimminissāmi—seyyathāpi mahāpathavī. Ye pathavinissitā pāṇā te tattha saṅkāmessāmi. I’ll then invert the earth with the other hand.” Ekena hatthena pathaviṁ parivattessāmī”ti.

“Let it be, Moggallāna, don’t invert the earth. “Alaṁ, moggallāna, mā te rucci pathaviṁ parivattetuṁ. Those creatures might lose their minds.” Vipallāsampi sattā paṭilabheyyun”ti.

“In that case, sir, would it be good if the whole Sangha of monks could go to Uttarakuru for alms?” “Sādhu, bhante, sabbo bhikkhusaṅgho uttarakuruṁ piṇḍāya gaccheyyā”ti.

“Let it be, Moggallāna, don’t pursue this.” “Alaṁ, moggallāna, mā te rucci sabbassa bhikkhusaṅghassa uttarakuruṁ piṇḍāya gamanan”ti.

Soon afterwards, while reflecting in private, Venerable Sāriputta thought, Atha kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—“Which Buddhas had a long-lasting spiritual life, and which not?” “katamesānaṁ kho buddhānaṁ bhagavantānaṁ brahmacariyaṁ na ciraṭṭhitikaṁ ahosi; katamesānaṁ buddhānaṁ bhagavantānaṁ brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti?

In the evening, after coming out of seclusion, Sāriputta went to the Buddha, bowed, sat down, and said, Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca—“Just now, sir, while I was reflecting in private, I was wondering which Buddhas had a long-lasting spiritual life, and which not?” “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—‘katamesānaṁ kho buddhānaṁ bhagavantānaṁ brahmacariyaṁ na ciraṭṭhitikaṁ ahosi, katamesānaṁ buddhānaṁ bhagavantānaṁ brahmacariyaṁ ciraṭṭhitikaṁ ahosī’ti. Katamesānaṁ nu kho, bhante, buddhānaṁ bhagavantānaṁ brahmacariyaṁ na ciraṭṭhitikaṁ ahosi, katamesānaṁ buddhānaṁ bhagavantānaṁ brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti?

“Sāriputta, the spiritual life established by the Buddhas Vipassī, Sikhī, and Vessabhū didn’t last long. “Bhagavato ca, sāriputta, vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṁ na ciraṭṭhitikaṁ ahosi. But the spiritual life established by the Buddhas Kakusandha, Konāgamana, and Kassapa did.” Bhagavato ca, sāriputta, kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti.

“And why did the spiritual life established by the former three Buddhas not last long?” “Ko nu kho, bhante, hetu ko paccayo, yena bhagavato ca vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṁ na ciraṭṭhitikaṁ ahosī”ti?

“They made no effort to give detailed teachings to their disciples. “Bhagavā ca, sāriputta, vipassī bhagavā ca sikhī bhagavā ca vessabhū kilāsuno ahesuṁ sāvakānaṁ vitthārena dhammaṁ desetuṁ. They gave few discourses in prose or in mixed prose and verse; few expositions, verses, heartfelt exclamations, quotations, birth stories, amazing accounts, and analyses. Appakañca nesaṁ ahosi suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. Nor did they lay down training rules or recite a monastic code. Apaññattaṁ sāvakānaṁ sikkhāpadaṁ. Anuddiṭṭhaṁ pātimokkhaṁ. After the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples—of various names, families, and castes, who had gone forth from various households—allowed that spiritual life to disappear rapidly. Tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ khippaññeva antaradhāpesuṁ. It’s like flowers on a wooden plank. If they’re not held together with a string, they’re scattered about, whirled about, and destroyed by the wind. Seyyathāpi, sāriputta, nānāpupphāni phalake nikkhittāni suttena asaṅgahitāni tāni vāto vikirati vidhamati viddhaṁseti. Why? Taṁ kissa hetu? Because they’re not held together with a string. Yathā taṁ suttena asaṅgahitattā. Just so, after the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples allowed that spiritual life to disappear rapidly. Evameva kho, sāriputta, tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ khippaññeva antaradhāpesuṁ.

Instead they were untiring at instructing their disciples by reading their minds. Akilāsuno ca te bhagavanto ahesuṁ sāvake cetasā ceto paricca ovadituṁ. At one time, Sāriputta, the Buddha Vessabhū, the Perfected and the fully Awakened One, was staying in a certain frightening forest grove. He instructed a sangha of a thousand monks by reading their minds, saying, Bhūtapubbaṁ, sāriputta, vessabhū bhagavā arahaṁ sammāsambuddho aññatarasmiṁ bhiṁsanake vanasaṇḍe sahassaṁ bhikkhusaṅghaṁ cetasā ceto paricca ovadati anusāsati—‘Think like this, not like that; ‘evaṁ vitakketha, mā evaṁ vitakkayittha; pay attention like this, not like that; evaṁ manasikarotha, mā evaṁ manasākattha; abandon this and attain that.’ idaṁ pajahatha, idaṁ upasampajja viharathā’ti. When they had been instructed by Buddha Vessabhū, their minds were freed from the corruptions through letting go. Atha kho, sāriputta, tassa bhikkhusahassassa vessabhunā bhagavatā arahatā sammāsambuddhena evaṁ ovadiyamānānaṁ evaṁ anusāsiyamānānaṁ anupādāya āsavehi cittāni vimucciṁsu. But if anyone with sensual desire entered that frightening forest grove, they usually had goosebumps all over. Tatra sudaṁ, sāriputta, bhiṁsanakassa vanasaṇḍassa bhiṁsanakatasmiṁ hoti—yo koci avītarāgo taṁ vanasaṇḍaṁ pavisati, yebhuyyena lomāni haṁsanti. This is why the spiritual life established by those Buddhas did not last long.” Ayaṁ kho, sāriputta, hetu ayaṁ paccayo yena bhagavato ca vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṁ na ciraṭṭhitikaṁ ahosī”ti.

“Why then did the spiritual life established by the latter three Buddhas last long?” “Ko pana, bhante, hetu ko paccayo yena bhagavato ca kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti?

“The Buddhas Kakusandha, Konāgamana, and Kassapa were untiring in giving detailed teachings to their disciples. “Bhagavā ca, sāriputta, kakusandho bhagavā ca koṇāgamano bhagavā ca kassapo akilāsuno ahesuṁ sāvakānaṁ vitthārena dhammaṁ desetuṁ. They gave many discourses in prose and in mixed prose and verse; many expositions, verses, heartfelt exclamations, quotations, birth stories, amazing accounts, and analyses. Bahuñca nesaṁ ahosi suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ, And they laid down training rules and recited a monastic code. paññattaṁ sāvakānaṁ sikkhāpadaṁ, uddiṭṭhaṁ pātimokkhaṁ. After the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples—of various names, families, and castes, who had gone forth from various households—made that spiritual life last for a long time. Tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ ciraṁ dīghamaddhānaṁ ṭhapesuṁ. It’s like flowers on a wooden plank. If they’re held together with a string, they’re not scattered about, whirled about, or destroyed by the wind. Seyyathāpi, sāriputta, nānāpupphāni phalake nikkhittāni suttena susaṅgahitāni, tāni vāto na vikirati na vidhamati na viddhaṁseti. Why? Taṁ kissa hetu? Because they are held together with a string. Yathā taṁ suttena susaṅgahitattā. Just so, after the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples made that spiritual life last for a long time. Evameva kho, sāriputta, tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ ciraṁ dīghamaddhānaṁ ṭhapesuṁ. This is why the spiritual life established by those Buddhas lasted long.” Ayaṁ kho, sāriputta, hetu ayaṁ paccayo yena bhagavato ca kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti.

Sāriputta then got up from his seat, arranged his upper robe over one shoulder, raised his joined palms, and said, Atha kho āyasmā sāriputto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca—“This is the time, venerable sir, “etassa, bhagavā, kālo. Etassa, sugata, kālo. for laying down training rules and reciting a monastic code, so that this spiritual life may last for a long time.” Yaṁ bhagavā sāvakānaṁ sikkhāpadaṁ paññapeyya, uddiseyya pātimokkhaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikan”ti.

“Hold on, Sāriputta. “Āgamehi tvaṁ, sāriputta. Āgamehi tvaṁ, sāriputta. The Buddha knows the appropriate time for this. Tathāgatova tattha kālaṁ jānissati. The Teacher doesn’t lay down training rules or recite a monastic code until the causes of corruption appear in the Sangha. Na tāva, sāriputta, satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.

And they don’t appear until the Sangha has attained long standing, Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho rattaññumahattaṁ patto hoti. Yato ca kho, sāriputta, saṅgho rattaññumahattaṁ patto hoti atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya. great size, Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho vepullamahattaṁ patto hoti. Yato ca kho, sāriputta, saṅgho vepullamahattaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya. an abundance of the best material support, Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho lābhaggamahattaṁ patto hoti. Yato ca kho, sāriputta, saṅgho lābhaggamahattaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya. or great learning. Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho bāhusaccamahattaṁ patto hoti. When the causes of corruption appear for any of these reasons, then the Teacher lays down training rules for his disciples and recites a monastic code in order to counteract these causes. Yato ca kho, sāriputta, saṅgho bāhusaccamahattaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.

Sāriputta, the Sangha of monks is free from cancer and danger, stainless, pure, and established in the essence. Nirabbudo hi, sāriputta, bhikkhusaṅgho nirādīnavo apagatakāḷako suddho sāre patiṭṭhito. Even the least developed of these five hundred monks is a stream-enterer. They will not be reborn in the lower world, but are fixed in destiny and bound for awakening.” Imesañhi, sāriputta, pañcannaṁ bhikkhusatānaṁ yo pacchimako bhikkhu so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

Then the Buddha said to Ānanda, “Ānanda, it’s the custom for Buddhas not to go wandering the country without taking leave of those who invited them to spend the rainy-season residence. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—“āciṇṇaṁ kho panetaṁ, ānanda, tathāgatānaṁ yehi nimantitā vassaṁ vasanti, na te anapaloketvā janapadacārikaṁ pakkamanti. Let’s go to the brahmin of Verañjā and take leave.” Āyāmānanda, verañjaṁ brāhmaṇaṁ apalokessāmā”ti.

“Yes, sir.” “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

The Buddha robed up, took his bowl and robe and, with Ānanda as his attendant, went to that brahmin’s house where he sat down on the prepared seat. Atha kho bhagavā nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena verañjassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. The brahmin approached the Buddha, bowed, and sat down. Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

And the Buddha said, “Brahmin, we’ve completed the rains residence according to your invitation, and now we take leave of you. Ekamantaṁ nisinnaṁ kho verañjaṁ brāhmaṇaṁ bhagavā etadavoca—“nimantitamha tayā, brāhmaṇa, vassaṁvuṭṭhā, apalokema taṁ, We wish to depart to wander the country.” “icchāma mayaṁ janapadacārikaṁ pakkamitun”ti.

“It’s true, good Gotama, that you’ve completed the rains residence according to my invitation, but I haven’t given anything. “Saccaṁ, bho gotama, nimantitattha mayā vassaṁvuṭṭhā; api ca yo deyyadhammo so na dinno. That’s not good. Tañca kho no asantaṁ, It’s not because I didn’t want to, but because household life is so busy. nopi adātukamyatā, taṁ kutettha labbhā bahukiccā gharāvāsā bahukaraṇīyā. Would you and the Sangha of monks please accept a meal from me tomorrow?” Adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

The Buddha consented by keeping silent. Adhivāsesi bhagavā tuṇhībhāvena. Then, after instructing, inspiring, and gladdening that brahmin with a teaching, the Buddha got up from his seat and left. Atha kho bhagavā verañjaṁ brāhmaṇaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

The following morning the brahmin prepared various kinds of fine foods in his own house and then had the Buddha informed that the meal was ready. Atha kho verañjo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.

The Buddha robed up, took his bowl and robe and, together with the Sangha of monks, he went to that brahmin’s house where he sat down on the prepared seat. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena verañjassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. And that brahmin personally served and satisfied the Sangha of monks headed by the Buddha with various kinds of fine foods. When the Buddha had finished his meal, the brahmin gave him a set of three robes and to each monk two pieces of cloth. Atha kho verañjo brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ticīvarena acchādesi, ekamekañca bhikkhuṁ ekamekena dussayugena acchādesi. The Buddha instructed, inspired, and gladdened him with a teaching, and then got up from his seat and left. Atha kho bhagavā verañjaṁ brāhmaṇaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

After remaining in Verañjā for as long as he liked, the Buddha traveled to Payāgapatiṭṭhāna via Soreyya, Saṅkassa, and Kaṇṇakujja. There he crossed the river Ganges and continued on to Benares. Atha kho bhagavā verañjāyaṁ yathābhirantaṁ viharitvā anupagamma soreyyaṁ saṅkassaṁ kaṇṇakujjaṁ yena payāgapatiṭṭhānaṁ tenupasaṅkami; upasaṅkamitvā payāgapatiṭṭhāne gaṅgaṁ nadiṁ uttaritvā yena bārāṇasī tadavasari. After remaining at Benares for as long as he liked, he set out wandering toward Vesālī. Atha kho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. When he eventually arrived, Anupubbena cārikaṁ caramāno yena vesālī tadavasari. he stayed in the hall with the peaked roof in the Great Wood. Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyanti.

The section for recitation on Verañjā is finished. Verañjabhāṇavāro niṭṭhito.

The first training rule on expulsion Paṭhamapārājikasikkhāpada

First sub-story: the section for recitation on Sudinna 1. Sudinnabhāṇavāra

At that time Sudinna, the son of a wealthy merchant, lived in a village called Kalanda not far from Vesālī. Tena kho pana samayena vesāliyā avidūre kalandagāmo nāma atthi. Tattha sudinno nāma kalandaputto seṭṭhiputto hoti. On one occasion Sudinna went to Vesālī on some business together with a number of friends. Atha kho sudinno kalandaputto sambahulehi sahāyakehi saddhiṁ vesāliṁ agamāsi kenacideva karaṇīyena. Just then the Buddha was seated giving a teaching, surrounded by a large gathering of people. Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti. When Sudinna saw this, he thought, “Why don’t I listen to the Teaching?” Addasa kho sudinno kalandaputto bhagavantaṁ mahatiyā parisāya parivutaṁ dhammaṁ desentaṁ nisinnaṁ. Disvānassa etadahosi—“yannūnāhampi dhammaṁ suṇeyyan”ti. He then approached that gathering and sat down. Atha kho sudinno kalandaputto yena sā parisā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi.

As he was sitting there, he thought, Ekamantaṁ nisinnassa kho sudinnassa kalandaputtassa etadahosi—“The way I understand the Buddha’s Teaching, it’s not easy for one who lives at home to lead the spiritual life perfectly complete and pure as a polished conch shell. “yathā yathā kho ahaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ; Why don’t I cut off my hair and beard, put on the ocher robes, and go forth into homelessness?” yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.

When those people had been instructed, inspired, and gladdened by the Buddha, they got up from their seats, bowed down, circumambulated him with their right sides toward him, and left. Atha kho sā parisā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Sudinna then approached the Buddha, bowed, sat down, and told him what he had thought, adding, Atha kho sudinno kalandaputto aciravuṭṭhitāya parisāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sudinno kalandaputto bhagavantaṁ etadavoca—

“yathā yathāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ; icchāmahaṁ, bhante, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. “Sir, please give me the going forth.” Pabbājetu maṁ bhagavā”ti.

“But, Sudinna, do you have your parents’ permission?” “Anuññātosi pana tvaṁ, sudinna, mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti?

“No.” “Na kho ahaṁ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti.

“Buddhas don’t give the going forth to anyone who hasn’t gotten their parents’ permission.” “Na kho, sudinna, tathāgatā ananuññātaṁ mātāpitūhi puttaṁ pabbājentī”ti.

“I’ll do whatever is necessary, sir, to get my parents’ permission.” “Sohaṁ, bhante, tathā karissāmi yathā maṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti.

After finishing his business in Vesālī, Sudinna returned to Kalanda. He then went to his parents and said, Atha kho sudinno kalandaputto vesāliyaṁ taṁ karaṇīyaṁ tīretvā yena kalandagāmo yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca—“Mom and dad, the way I understand the Buddha’s Teaching, it’s not easy for one who lives at home to lead the spiritual life perfectly complete and pure. “ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ; I want to cut off my hair and beard, put on the ocher robes, and go forth into homelessness. icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Please give me permission to go forth.” Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti.

Evaṁ vutte, sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—“But, Sudinna, you’re our only child, and we love you dearly. You live in comfort and we care for you. You don’t have any suffering. “tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi. Even if you died we wouldn’t want to lose you. Maraṇenapi mayaṁ te akāmakā vinā bhavissāma So how can we allow you to go forth into homelessness while you’re still living?” kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti.

Sudinna asked his parents a second Dutiyampi kho sudinno kalandaputto mātāpitaro etadavoca—“ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ; icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. Dutiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—“tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṁ te akāmakā vinā bhavissāma, kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti. and a third time, Tatiyampi kho sudinno kalandaputto mātāpitaro etadavoca—“ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ; icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. Tatiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—but got the same reply. “tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṁ te akāmakā vinā bhavissāma, kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti.

Atha kho sudinno kalandaputto—“na maṁ mātāpitaro anujānanti agārasmā anagāriyaṁ pabbajjāyā”ti, He then lay down on the bare ground and said, tattheva anantarahitāya bhūmiyā nipajji—“I’ll either die right here or go forth!” “idheva me maraṇaṁ bhavissati pabbajjā vā”ti. And he did not eat at the next seven meals. Atha kho sudinno kalandaputto ekampi bhattaṁ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji.

His parents repeated what they had said, adding, Atha kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—“tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṁ te akāmakā vinā bhavissāma, kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya? “Get up, Sudinna, eat, drink, and enjoy yourself! Uṭṭhehi, tāta sudinna, bhuñja ca piva ca paricārehi ca, Enjoy the pleasures of the world and do acts of merit. bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. We won’t allow you to go forth.” Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāyā”ti. But Sudinna did not respond. Evaṁ vutte, sudinno kalandaputto tuṇhī ahosi.

His parents said the same thing a second Dutiyampi kho …pe… and a third time, tatiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—“tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṁ te akāmakā vinā bhavissāma, kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya. Uṭṭhehi, tāta sudinna, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāyā”ti. but Sudinna remained silent. Tatiyampi kho sudinno kalandaputto tuṇhī ahosi.

Then Sudinna’s friends went to him and repeated three times what his parents had said. Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinno kalandaputto tenupasaṅkamiṁsu; upasaṅkamitvā sudinnaṁ kalandaputtaṁ etadavocuṁ—“tvaṁ khosi, samma sudinna, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṁ, samma sudinna, kiñci dukkhassa jānāsi. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti, kiṁ pana taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajāya. Uṭṭhehi, samma sudinna, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu, na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti. Evaṁ vutte, sudinno kalandaputto tuṇhī ahosi. Dutiyampi kho …pe… tatiyampi kho sudinnassa kalandaputtassa sahāyakā sudinnaṁ kalandaputtaṁ etadavocuṁ—“tvaṁ khosi, samma sudinna …pe… When Sudinna still did not respond, tatiyampi kho sudinno kalandaputto tuṇhī ahosi.

Sudinna’s friends went to his parents and said, Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinnassa kalandaputtassa mātāpitaro tenupasaṅkamiṁsu; upasaṅkamitvā sudinnassa kalandaputtassa mātāpitaro etadavocuṁ—“ammatātā, eso sudinno anantarahitāya bhūmiyā nipanno—“Sudinna says he’ll either die right there on the bare ground or go forth. ‘idheva me maraṇaṁ bhavissati pabbajjā vā’ti. If you don’t allow him to go forth, he’ll die there. Sace tumhe sudinnaṁ nānujānissatha agārasmā anagāriyaṁ pabbajjāya, tattheva maraṇaṁ āgamissati. But if you allow him to go forth, you’ll see him again afterwards. Sace pana tumhe sudinnaṁ anujānissatha agārasmā anagāriyaṁ pabbajjāya, pabbajitampi naṁ dakkhissatha. And if he doesn’t enjoy the going forth, what alternative will he have but to come back here? Sace sudinno nābhiramissati agārasmā anagāriyaṁ pabbajjāya, kā tassa aññā gati bhavissati, idheva paccāgamissati. So please allow him to go forth.” Anujānātha sudinnaṁ agārasmā anagāriyaṁ pabbajjāyā”ti.

“Alright, then.” “Anujānāma, tātā, sudinnaṁ agārasmā anagāriyaṁ pabbajjāyā”ti.

And Sudinna’s friends said to him, Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinno kalandaputto tenupasaṅkamiṁsu; upasaṅkamitvā sudinnaṁ kalandaputtaṁ etadavocuṁ— “Get up, Sudinna, your parents have given you permission to go forth.” “uṭṭhehi, samma sudinna, anuññātosi mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti.

When Sudinna heard this, he was excited and joyful, stroking his limbs with his hands as he got up. Atha kho sudinno kalandaputto—“anuññātomhi kira mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti, haṭṭho udaggo pāṇinā gattāni paripuñchanto vuṭṭhāsi. After spending a few days to regain his strength, he went to the Buddha, bowed, sat down, and said, Atha kho sudinno kalandaputto katipāhaṁ balaṁ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sudinno kalandaputto bhagavantaṁ etadavoca—“Sir, I’ve gotten my parents’ permission to go forth. “anuññāto ahaṁ, bhante, mātāpitūhi agārasmā anagāriyaṁ pabbajjāya. Please give me the going forth.” Pabbājetu maṁ bhagavā”ti.

He then received the going forth and the full ordination in the presence of the Buddha. Alattha kho sudinno kalandaputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Not long afterwards he practiced these kinds of ascetic practices: he stayed in the wilderness, ate only almsfood, was a rag-robe wearer, and went on continuous almsround. Acirūpasampanno ca panāyasmā sudinno evarūpe dhutaguṇe samādāya vattati, āraññiko hoti piṇḍapātiko paṁsukūliko sapadānacāriko, And he lived supported by a certain Vajjian village. aññataraṁ vajjigāmaṁ upanissāya viharati.

Soon afterwards, the Vajjians were short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw. It was not easy to get by on almsfood. Tena kho pana samayena vajjī dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṁ. Sudinna considered this and thought, Atha kho āyasmato sudinnassa etadahosi—“etarahi kho vajjī dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṁ. “I have many wealthy relatives in Vesālī. Bahū kho pana me vesāliyaṁ ñātī aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā. Why don’t I get them to support me? Yannūnāhaṁ ñātī upanissāya vihareyyaṁ. My relatives will be able to make offerings and merit, the monks will get material support, and I’ll have no trouble getting almsfood.” Ñātī maṁ nissāya dānāni dassanti puññāni karissanti, bhikkhū ca lābhaṁ lacchanti, ahañca piṇḍakena na kilamissāmī”ti.

He then put his dwelling in order, took his bowl and robe, and set out for Vesālī. Atha kho āyasmā sudinno senāsanaṁ saṁsāmetvā pattacīvaramādāya yena vesālī tena pakkāmi. When he eventually arrived, he stayed in the hall with the peaked roof in the Great Wood. Anupubbena yena vesālī tadavasari. Tatra sudaṁ āyasmā sudinno vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. His relatives heard that he had arrived in Vesālī, and they presented him with an offering of sixty servings of food. Assosuṁ kho āyasmato sudinnassa ñātakā—“sudinno kira kalandaputto vesāliṁ anuppatto”ti. Te āyasmato sudinnassa saṭṭhimatte thālipāke bhattābhihāraṁ abhihariṁsu. Sudinna gave the sixty servings to the monks. He then took his bowl and robe and went to the village of Kalanda for alms. Atha kho āyasmā sudinno te saṭṭhimatte thālipāke bhikkhūnaṁ vissajjetvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kalandagāmaṁ piṇḍāya pāvisi. As he was going on continuous almsround, he came to his own father’s house. Kalandagāme sapadānaṁ piṇḍāya caramāno yena sakapitu nivesanaṁ tenupasaṅkami.

Just then a female slave of Sudinna’s relatives was about to throw away the previous evening’s porridge. Tena kho pana samayena āyasmato sudinnassa ñātidāsī ābhidosikaṁ kummāsaṁ chaḍḍetukāmā hoti. Sudinna said to her, Atha kho āyasmā sudinno taṁ ñātidāsiṁ etadavoca— “If that’s to be thrown away, sister, put it here in my almsbowl.” “sace taṁ, bhagini, chaḍḍanīyadhammaṁ, idha me patte ākirā”ti.

As she was putting the porridge into his bowl, she recognized his hands, feet, and voice. Atha kho āyasmato sudinnassa ñātidāsī taṁ ābhidosikaṁ kummāsaṁ āyasmato sudinnassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṁ aggahesi. She then went to his mother and said, Atha kho āyasmato sudinnassa ñātidāsī yenāyasmato sudinnassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato sudinnassa mātaraṁ etadavoca— “Please be aware, ma’am, “yaggheyye, jāneyyāsi, that master Sudinna is back.” ayyaputto sudinno anuppatto”ti.

“Gosh, if you’re telling the truth, you’re a free woman!” “Sace, je, tvaṁ saccaṁ bhaṇasi, adāsiṁ taṁ karomī”ti.

As Sudinna was eating the previous evening’s porridge at the base of a certain wall, Tena kho pana samayena āyasmā sudinno taṁ ābhidosikaṁ kummāsaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjati. his father was coming home from work. Pitāpi kho āyasmato sudinnassa kammantā āgacchanto addasa āyasmantaṁ sudinnaṁ taṁ ābhidosikaṁ kummāsaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjantaṁ. When he saw him sitting there, he went up to him and said, Disvāna yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sudinnaṁ etadavoca— “But, Sudinna, isn’t there … What! You’re eating old porridge! “atthi nāma, tāta sudinna, ābhidosikaṁ kummāsaṁ paribhuñjissasi. Why don’t you come to your own house?” Nanu nāma, tāta sudinna, sakaṁ gehaṁ gantabban”ti?

“We went to your house, householder. “Agamimha kho te, gahapati, gehaṁ. That’s where we received this porridge.” Tatāyaṁ ābhidosiko kummāso”ti.

Sudinna’s father took him by the arm and said, “Come, let’s go home.” Atha kho āyasmato sudinnassa pitā āyasmato sudinnassa bāhāyaṁ gahetvā āyasmantaṁ sudinnaṁ etadavoca— “ehi, tāta sudinna, gharaṁ gamissāmā”ti.

Sudinna went to his father’s house and sat down on the prepared seat. Atha kho āyasmā sudinno yena sakapitu nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. His father said to him, “Please eat, Sudinna.” Atha kho āyasmato sudinnassa pitā āyasmantaṁ sudinnaṁ etadavoca— “bhuñja, tāta sudinnā”ti.

“There’s no need. I’m done for today.” “Alaṁ, gahapati, kataṁ me ajja bhattakiccan”ti.

“Then come back for the meal tomorrow.” “Adhivāsehi, tāta sudinna, svātanāya bhattan”ti.

Sudinna consented by keeping silent, and he got up from his seat and left. Adhivāsesi kho āyasmā sudinno tuṇhībhāvena. Atha kho āyasmā sudinno uṭṭhāyāsanā pakkāmi.

The next morning Sudinna’s mother had the floor smeared with fresh cow-dung. She then piled up two heaps, one with money, the other with gold. Atha kho āyasmato sudinnassa mātā tassā rattiyā accayena haritena gomayena pathaviṁ opuñjāpetvā dve puñje kārāpesi—ekaṁ hiraññassa, ekaṁ suvaṇṇassa. The heaps were so large that a man standing on one side could not see a man standing on the other. Tāva mahantā puñjā ahesuṁ, orato ṭhito puriso pārato ṭhitaṁ purisaṁ na passati; pārato ṭhito puriso orato ṭhitaṁ purisaṁ na passati. She hid the heaps behind screens, prepared a seat between them, and surrounded it all with a curtain. And she said to Sudinna’s ex-wife, Te puñje kilañjehi paṭicchādāpetvā majjhe āsanaṁ paññāpetvā tirokaraṇīyaṁ parikkhipitvā āyasmato sudinnassa purāṇadutiyikaṁ āmantesi—“Now please adorn yourself in the way our son Sudinna found you especially attractive.” “tena hi, vadhu, yena alaṅkārena alaṅkatā puttassa me sudinnassa piyā ahosi manāpā tena alaṅkārena alaṅkarā”ti.

“Yes, ma’am.” “Evaṁ, ayye”ti, kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi.

Then, after robing up, Venerable Sudinna took his bowl and robe and went to his father’s house where he sat down on the prepared seat. Atha kho āyasmā sudinno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. His father went up to him, uncovered the heaps, and said, Atha kho āyasmato sudinnassa pitā yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā te puñje vivarāpetvā āyasmantaṁ sudinnaṁ etadavoca—“This dowry, dear Sudinna, is the fortune from your mother. It’s yours. Another is the fortune from your father and another the fortune from your ancestors. “idaṁ te, tāta sudinna, mātu mattikaṁ itthikāya itthidhanaṁ, aññaṁ pettikaṁ aññaṁ pitāmahaṁ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ. Please return to the lower life, enjoy wealth, and make merit.” Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.

“I can’t, father. I’m enjoying the spiritual life.” “Tāta, na ussahāmi na visahāmi, abhirato ahaṁ brahmacariyaṁ carāmī”ti.

Sudinna’s father repeated his request and Sudinna replied as before. Dutiyampi kho …pe… When Sudinna’s father repeated his request a third time, Sudinna said, tatiyampi kho āyasmato sudinnassa pitā āyasmantaṁ sudinnaṁ etadavoca—“idaṁ te, tāta sudinna, mātu mattikaṁ, itthikāya itthidhanaṁ, aññaṁ pettikaṁ, aññaṁ pitāmahaṁ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ. Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti. “If you wouldn’t get offended, I could tell you what to do.” “Vadeyyāma kho taṁ, gahapati, sace tvaṁ nātikaḍḍheyyāsī”ti.

“Let’s hear it.” “Vadehi, tāta sudinnā”ti.

“Well then, make some large hempen sacks, put all the money and gold inside, take it all away in carts, and dump it in the middle of the Ganges. “Tena hi tvaṁ, gahapati, mahante mahante sāṇipasibbake kārāpetvā hiraññasuvaṇṇassa pūrāpetvā sakaṭehi nibbāhāpetvā majjhe gaṅgāya sote opātehi. And why? Taṁ kissa hetu? Because that way you will avoid the danger, fear, and terror that it will otherwise cause you, as well as the trouble with protecting it.” Yañhi te, gahapati, bhavissati tatonidānaṁ bhayaṁ vā chambhitattaṁ vā lomahaṁso vā ārakkho vā so te na bhavissatī”ti.

His father became upset, thinking, “How can our son Sudinna say such things?” Evaṁ vutte, āyasmato sudinnassa pitā anattamano ahosi— “kathañhi nāma putto sudinno evaṁ vakkhatī”ti.

He then said to Sudinna’s ex-wife, Atha kho āyasmato sudinnassa pitā āyasmato sudinnassa purāṇadutiyikaṁ āmantesi—“Well then, since you were so dear to him, perhaps our son Sudinna will listen to you?” “tena hi, vadhu, tvaṁ piyā ca manāpā ca. Appeva nāma putto sudinno tuyhampi vacanaṁ kareyyā”ti.

Sudinna’s ex-wife took hold of his feet and said, Atha kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa pādesu gahetvā āyasmantaṁ sudinnaṁ etadavoca—“What are these nymphs like, sir, for which you practice the spiritual life?” “kīdisā nāma tā, ayyaputta, accharāyo yāsaṁ tvaṁ hetu brahmacariyaṁ carasī”ti?

“Sister, I don’t practice the spiritual life for the sake of nymphs.” “Na kho ahaṁ, bhagini, accharānaṁ hetu brahmacariyaṁ carāmī”ti.

His ex-wife thought, “Sudinna is now calling me ‘sister’,” and she fainted right there. Atha kho āyasmato sudinnassa purāṇadutiyikā— “ajjatagge maṁ ayyaputto sudinno bhaginivādena samudācaratī”ti, tattheva mucchitā papatā.

Sudinna said to his father, Atha kho āyasmā sudinno pitaraṁ etadavoca— “If there’s food to be given, householder, give it, “sace, gahapati, bhojanaṁ dātabbaṁ detha, but don’t annoy me.” mā no viheṭhayitthā”ti.

“Eat, Sudinna,” he said. “Bhuñja, tāta sudinnā”ti. And Sudinna’s mother and father personally served and satisfied him with various kinds of fine foods. Atha kho āyasmato sudinnassa mātā ca pitā ca āyasmantaṁ sudinnaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ.

When Sudinna had finished his meal, his mother said to him: Atha kho āyasmato sudinnassa mātā āyasmantaṁ sudinnaṁ bhuttāviṁ onītapattapāṇiṁ etadavoca—“Sudinna dear, our family is rich. “idaṁ, tāta sudinna, kulaṁ aḍḍhaṁ mahaddhanaṁ mahābhogaṁ pahūtajātarūparajataṁ pahūtavittūpakaraṇaṁ pahūtadhanadhaññaṁ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ. Please return to the lower life, enjoy wealth, and make merit.” Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.

“Mother, I can’t. I’m enjoying the spiritual life.” “Amma, na ussahāmi na visahāmi, abhirato ahaṁ brahmacariyaṁ carāmī”ti.

His mother repeated her request a second time, but got the same reply. Dutiyampi kho …pe… She then said, tatiyampi kho āyasmato sudinnassa mātā āyasmantaṁ sudinnaṁ etadavoca—“Our family is wealthy, Sudinna. “idaṁ, tāta sudinna, kulaṁ aḍḍhaṁ mahaddhanaṁ mahābhogaṁ pahūtajātarūparajataṁ pahūtavittūpakaraṇaṁ pahūtadhanadhaññaṁ. Please give us an offspring, Tena hi, tāta sudinna, bījakampi dehi—so that the Licchavīs don’t take over our heirless property.” mā no aputtakaṁ sāpateyyaṁ licchavayo atiharāpesun”ti.

“Yes, mother, I can do that.” “Etaṁ kho me, amma, sakkā kātun”ti.

“But where are you staying?” “Kahaṁ pana, tāta sudinna, etarahi viharasī”ti?

“In the Great Wood.” “Mahāvane, ammā”ti. And he got up from his seat and left. Atha kho āyasmā sudinno uṭṭhāyāsanā pakkāmi.

Sudinna’s mother then said to his ex-wife, Atha kho āyasmato sudinnassa mātā āyasmato sudinnassa purāṇadutiyikaṁ āmantesi—“Well then, as soon as you reach your fertile period, please tell me.” “tena hi, vadhu, yadā utunī ahosi, pupphaṁ te uppannaṁ hoti, atha me āroceyyāsī”ti.

“Yes, ma’am.” “Evaṁ, ayye”ti kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi. Not long afterwards Sudinna’s ex-wife reached her fertile period, Atha kho āyasmato sudinnassa purāṇadutiyikā nacirasseva utunī ahosi, pupphaṁsā uppajji. and she reported it to Sudinna’s mother. Atha kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātaraṁ etadavoca—“utunīmhi, ayye, pupphaṁ me uppannan”ti.

“Now, please adorn yourself in the way that our son Sudinna found you especially attractive.” “Tena hi, vadhu, yena alaṅkārena alaṅkatā puttassa sudinnassa piyā ahosi manāpā tena alaṅkārena alaṅkarā”ti.

“Yes.” “Evaṁ, ayye”ti kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi.

Then Sudinna’s mother, together with his ex-wife, went to Sudinna in the Great Wood, and she said to him: Atha kho āyasmato sudinnassa mātā āyasmato sudinnassa purāṇadutiyikaṁ ādāya yena mahāvanaṁ yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sudinnaṁ etadavoca—“Our family, dear Sudinna, is rich. “idaṁ, tāta sudinna, kulaṁ aḍḍhaṁ mahaddhanaṁ mahābhogaṁ pahūtajātarūparajataṁ pahūtavittūpakaraṇaṁ pahūtadhanadhaññaṁ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ. Please return to the lower life, enjoy wealth, and make merit.” Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.

“Mother, I can’t. “Amma, na ussahāmi na visahāmi, I’m enjoying the spiritual life.” abhirato ahaṁ brahmacariyaṁ carāmī”ti.

His mother repeated her request a second time, but got the same reply. Dutiyampi kho …pe… She then said this: tatiyampi kho āyasmato sudinnassa mātā āyasmantaṁ sudinnaṁ etadavoca—“idaṁ, tāta sudinna, kulaṁ aḍḍhaṁ mahaddhanaṁ mahābhogaṁ pahūtajātarūparajataṁ pahūtavittūpakaraṇaṁ pahūtadhanadhaññaṁ. “Well then, please give us an offspring. Tena hi, tāta sudinna, bījakampi dehi—We don’t want the Licchavīs to take over our heirless property.” mā no aputtakaṁ sāpateyyaṁ licchavayo atiharāpesun”ti.

“Alright, mother.” “Etaṁ kho me, amma, sakkā kātun”ti, He then took his ex-wife by the arm, disappeared into the Great Wood and—there being no training rule and he seeing no danger—had sexual intercourse with her three times. purāṇadutiyikāya bāhāyaṁ gahetvā mahāvanaṁ ajjhogāhetvā apaññatte sikkhāpade anādīnavadasso purāṇadutiyikāya tikkhattuṁ methunaṁ dhammaṁ abhiviññāpesi. As a result she conceived. Sā tena gabbhaṁ gaṇhi.

And the earth gods cried out: Bhummā devā saddamanussāvesuṁ—“Sirs, the Sangha of monks has been free from cancer and danger. “nirabbudo vata bho bhikkhusaṅgho nirādīnavo; But Sudinna of Kalanda has produced a cancer and endangered it.” sudinnena kalandaputtena abbudaṁ uppāditaṁ, ādīnavo uppādito”ti.

Hearing the earth gods, the gods of the four great kings cried out … Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ …pe… the gods of the Thirty-three … tāvatiṁsā devā … the Yāma gods … yāmā devā … the contented gods … tusitā devā … the gods who delight in creation … nimmānaratī devā … the gods who control the creation of others … paranimmitavasavattī devā … the gods of the realm of the supreme beings cried out: brahmakāyikā devā saddamanussāvesuṁ—“Sirs, the Sangha of monks has been free from cancer and danger. “nirabbudo vata bho bhikkhusaṅgho nirādīnavo; But Sudinna of Kalanda has produced a cancer and endangered it.” sudinnena kalandaputtena abbudaṁ uppāditaṁ, ādīnavo uppādito”ti. Thus in that moment, in that instance, the news spread as far as the world of the supreme beings. Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggacchi.

In the meantime, the pregnancy of Sudinna’s ex-wife developed, and she eventually gave birth to a son. Atha kho āyasmato sudinnassa purāṇadutiyikā tassa gabbhassa paripākamanvāya puttaṁ vijāyi. Sudinna’s friends called him Offspring, Atha kho āyasmato sudinnassa sahāyakā tassa dārakassa bījakoti nāmaṁ akaṁsu. while calling Sudinna’s ex-wife Offspring’s mother, Āyasmato sudinnassa purāṇadutiyikāya bījakamātāti nāmaṁ akaṁsu. and Venerable Sudinna Offspring’s father. Āyasmato sudinnassa bījakapitāti nāmaṁ akaṁsu. After some time, they both went forth into homelessness and realized perfection. Te aparena samayena ubho agārasmā anagāriyaṁ pabbajitvā arahattaṁ sacchākaṁsu.

But Sudinna was anxious and remorseful, thinking, Atha kho āyasmato sudinnassa ahudeva kukkuccaṁ, ahu vippaṭisāro—“This is truly bad for me, “alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; that after going forth on such a well-proclaimed spiritual path, I wasn’t able to practice the perfectly complete and pure spiritual life to the end.” yohaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhiṁ yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun”ti. And because of his anxiety and remorse, he became thin, haggard, and pale, with veins protruding all over his body. He became sad, sluggish, miserable, and depressed, weighed down by remorse. So teneva kukkuccena tena vippaṭisārena kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto antomano līnamano dukkhī dummano vippaṭisārī pajjhāyi.

The monks who were Sudinna’s friends said to him: Atha kho āyasmato sudinnassa sahāyakā bhikkhū āyasmantaṁ sudinnaṁ etadavocuṁ—“In the past, Sudinna, you had a good color, a bright face, clear skin, and sharp senses. “pubbe kho tvaṁ, āvuso sudinna, vaṇṇavā ahosi pīṇindriyo pasannamukhavaṇṇo vippasannachavivaṇṇo; But look at you now. so dāni tvaṁ etarahi kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto antomano līnamano dukkhī dummano vippaṭisārī pajjhāyasi. Could it be that you are dissatisfied with the spiritual life?” Kacci no tvaṁ, āvuso sudinna, anabhirato brahmacariyaṁ carasī”ti?

“I am not dissatisfied with the spiritual life, “Na kho ahaṁ, āvuso, anabhirato brahmacariyaṁ carāmi. but I’ve done something bad. Atthi me pāpakammaṁ kataṁ; I’ve had sexual intercourse with my ex-wife. purāṇadutiyikāya methuno dhammo paṭisevito; I’m anxious and remorseful tassa mayhaṁ, āvuso, ahudeva kukkuccaṁ ahu vippaṭisāro—because I wasn’t able to practice the perfectly complete and pure spiritual life to the end.” ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; yohaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhiṁ yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun’”ti.

“No wonder you’re anxious, Sudinna, no wonder you have remorse. “Alañhi te, āvuso sudinna, kukkuccāya alaṁ vippaṭisārāya yaṁ tvaṁ evaṁ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ. Hasn’t the Buddha given many teachings for the sake of dispassion, not for the sake of lust; Nanu, āvuso, bhagavatā anekapariyāyena virāgāya dhammo desito, no sarāgāya; for the sake of freedom from bondage, not for the sake of bondage; visaṁyogāya dhammo desito, no saṁyogāya; for the sake of non-grasping, not for the sake of grasping? anupādānāya dhammo desito, no saupādānāya. When the Buddha has taught in this way, how could you choose lust, bondage, and grasping? Tattha nāma tvaṁ, āvuso, bhagavatā virāgāya dhamme desite sarāgāya cetessasi, visaṁyogāya dhamme desite saṁyogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi. Hasn’t the Buddha given many teachings for the fading away of lust, Nanu, āvuso, bhagavatā anekapariyāyena rāgavirāgāya dhammo desito, for the clearing away of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of rebirth, for the stopping of craving, for fading away, for ending, for extinguishment? madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammo desito. Hasn’t the Buddha in many ways taught the abandoning of worldly pleasures, Nanu, āvuso, bhagavatā anekapariyāyena kāmānaṁ pahānaṁ akkhātaṁ, the full understanding of the perception of worldly pleasures, kāmasaññānaṁ pariññā akkhātā, the removal of thirst for worldly pleasures, kāmapipāsānaṁ paṭivinayo akkhāto, the elimination of thoughts of worldly pleasures, kāmavitakkānaṁ samugghāto akkhāto, the stilling of the fever of worldly pleasures? kāmapariḷāhānaṁ vūpasamo akkhāto. This will affect people’s confidence Netaṁ, āvuso, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya. and cause some to lose it.” Atha khvetaṁ, āvuso, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā”ti.

After rebuking Sudinna in many ways, they told the Buddha. Atha kho te bhikkhū āyasmantaṁ sudinnaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. The Buddha then had the Sangha of monks gathered and questioned Sudinna: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ sudinnaṁ paṭipucchi—“Is it true, Sudinna, that you had sexual intercourse with your ex-wife?” “saccaṁ kira tvaṁ, sudinna, purāṇadutiyikāya methunaṁ dhammaṁ paṭisevī”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

The Buddha rebuked him, Vigarahi buddho bhagavā—“Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. “ananucchavikaṁ, moghapurisa, ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. How could you go forth on such a well-proclaimed spiritual path and not be able to practice the perfectly complete and pure spiritual life to the end? Kathañhi nāma tvaṁ, moghapurisa, evaṁ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ. Haven’t I given many teachings for the sake of dispassion, not for the sake of lust; Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito, no sarāgāya; for the sake of freedom from bondage, not for the sake of bondage; visaṁyogāya dhammo desito, no saṁyogāya; for the sake of non-grasping, not for the sake of grasping? anupādānāya dhammo desito, no saupādānāya. When I have taught in this way, how could you choose lust, bondage, and grasping? Tattha nāma tvaṁ, moghapurisa, mayā virāgāya dhamme desite sarāgāya cetessasi, visaṁyogāya dhamme desite saṁyogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi. Haven’t I given many teachings for the fading away of lust, Nanu mayā, moghapurisa, anekapariyāyena rāgavirāgāya dhammo desito. for the clearing away of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of rebirth, for the stopping of craving, for fading away, for ending, for extinguishment? Madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammo desito. Haven’t I in many ways taught the abandoning of worldly pleasures, Nanu mayā, moghapurisa, anekapariyāyena kāmānaṁ pahānaṁ akkhātaṁ, the full understanding of the perceptions of worldly pleasures, kāmasaññānaṁ pariññā akkhātā, the removal of thirst for worldly pleasures, kāmapipāsānaṁ paṭivinayo akkhāto, the elimination of thoughts of worldly pleasures, kāmavitakkānaṁ samugghāto akkhāto, the stilling of the fevers of worldly pleasures? kāmapariḷāhānaṁ vūpasamo akkhāto. It would be better, foolish man, for your penis to enter the mouth of a highly venomous snake than to enter a woman. Varaṁ te, moghapurisa, āsivisassa ghoravisassa mukhe aṅgajātaṁ pakkhittaṁ, na tveva mātugāmassa aṅgajāte aṅgajātaṁ pakkhittaṁ. It would be better for your penis to enter the mouth of a black snake than to enter a woman. Varaṁ te, moghapurisa, kaṇhasappassa mukhe aṅgajātaṁ pakkhittaṁ, na tveva mātugāmassa aṅgajāte aṅgajātaṁ pakkhittaṁ. It would be better for your penis to enter a blazing charcoal pit than to enter a woman. Varaṁ te, moghapurisa, aṅgārakāsuyā ādittāya sampajjalitāya sajotibhūtāya aṅgajātaṁ pakkhittaṁ, na tveva mātugāmassa aṅgajāte aṅgajātaṁ pakkhittaṁ. Why is that? Taṁ kissa hetu? For although it might cause death or death-like suffering, it would not cause you to be reborn in a bad destination. Tatonidānañhi, moghapurisa, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. But this might. Itonidānañca kho, moghapurisa, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Foolish man, you have practiced what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples. Tattha nāma tvaṁ, moghapurisa, yaṁ tvaṁ asaddhammaṁ gāmadhammaṁ vasaladhammaṁ duṭṭhullaṁ odakantikaṁ rahassaṁ dvayaṁdvayasamāpattiṁ samāpajjissasi, You are the forerunner, the first performer of many unwholesome things. bahūnaṁ kho tvaṁ, moghapurisa, akusalānaṁ dhammānaṁ ādikattā pubbaṅgamo. This will affect people’s confidence, Netaṁ, moghapurisa, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya; and cause some to lose it.” atha khvetaṁ, moghapurisa, appasannānañceva appasādāya, pasannānañca ekaccānaṁ aññathattāyā”ti.

Then the Buddha spoke in many ways in dispraise of being difficult to support and maintain, in dispraise of great desires, discontent, socializing, and laziness; but he spoke in many ways in praise of being easy to support and maintain, of fewness of wishes, contentment, self-effacement, ascetic practices, serenity, reduction in things, and being energetic. Atha kho bhagavā āyasmantaṁ sudinnaṁ anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya saṅgaṇikāya kosajjassa avaṇṇaṁ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇaṁ bhāsitvā After giving a teaching on what is right and proper, he addressed the monks: bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“Well then, monks, I will lay down a training rule for the following ten reasons: “tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca—for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training. saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya, diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya, appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya. And, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

First preliminary ruling

‘If a monk has sexual intercourse, he is expelled and excluded from the community.’” “Yo pana bhikkhu methunaṁ dhammaṁ paṭiseveyya, pārājiko hoti asaṁvāso”ti.

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

The section for recitation on Sudinna is finished. Sudinnabhāṇavāro niṭṭhito.

Second sub-story: the account of the female monkey 2. Makkaṭīvatthu

Sometime later, in the Great Wood near Vesālī, a certain monk befriended a female monkey by giving her food. He then had sexual intercourse with her. Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane makkaṭiṁ āmisena upalāpetvā tassā methunaṁ dhammaṁ paṭisevati. Soon afterwards, after robing up in the morning, he took his bowl and robe and entered Vesālī for alms. Atha kho so bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya vesāliṁ piṇḍāya pāvisi.

Just then a number of monks who were walking about the dwellings came to the one belonging to this monk. Tena kho pana samayena sambahulā bhikkhū senāsanacārikaṁ āhiṇḍantā yena tassa bhikkhuno vihāro tenupasaṅkamiṁsu. The female monkey saw those monks coming. Addasa kho sā makkaṭī te bhikkhū dūratova āgacchante. She went up to them, shook her buttocks in front of them, wagged her tail, presented her backside, and made a gesture. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tesaṁ bhikkhūnaṁ purato kaṭimpi cālesi cheppampi cālesi, kaṭimpi oḍḍi, nimittampi akāsi. The monks thought, “This monk must be having sexual intercourse with this monkey,” and they hid to one side. Atha kho tesaṁ bhikkhūnaṁ etadahosi—“nissaṁsayaṁ kho so bhikkhu imissā makkaṭiyā methunaṁ dhammaṁ paṭisevatī”ti. Ekamantaṁ nilīyiṁsu. Then, when that monk had finished his almsround in Vesālī and had returned with his almsfood, Atha kho so bhikkhu vesāliyaṁ piṇḍāya caritvā piṇḍapātaṁ ādāya paṭikkami. Atha kho sā makkaṭī yena so bhikkhu tenupasaṅkami. he ate one part himself and gave the rest to that female monkey. Atha kho so bhikkhu taṁ piṇḍapātaṁ ekadesaṁ bhuñjitvā ekadesaṁ tassā makkaṭiyā adāsi. After eating the food, the monkey presented her buttocks to the monk, and he had sexual intercourse with her. Atha kho sā makkaṭī taṁ piṇḍapātaṁ bhuñjitvā tassa bhikkhuno kaṭiṁ oḍḍi. Atha kho so bhikkhu tassā makkaṭiyā methunaṁ dhammaṁ paṭisevati.

The other monks said to him, “Hasn’t a training rule been laid down by the Buddha? Atha kho te bhikkhū taṁ bhikkhuṁ etadavocuṁ—“nanu, āvuso, bhagavatā sikkhāpadaṁ paññattaṁ; Why then do you have sexual intercourse with a monkey?” kissa tvaṁ, āvuso, makkaṭiyā methunaṁ dhammaṁ paṭisevasī”ti?

“It’s true that a training rule has been laid down by the Buddha, but it concerns women, not animals.” “Saccaṁ, āvuso, bhagavatā sikkhāpadaṁ paññattaṁ; tañca kho manussitthiyā, no tiracchānagatāyā”ti.

“But that’s just the same. “Nanu, āvuso, tatheva taṁ hoti. It’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. Ananucchavikaṁ, āvuso, ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. How could you go forth on such a well-proclaimed spiritual path and not be able to practice the perfectly complete and pure spiritual life to the end? Kathañhi nāma tvaṁ, āvuso, evaṁ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ. Hasn’t the Buddha given many teachings for the sake of dispassion … Nanu, āvuso, bhagavatā anekapariyāyena virāgāya dhammo desito, no sarāgāya …pe… the stilling of the fevers of worldly pleasures? kāmapariḷāhānaṁ vūpasamo akkhāto. This will affect people’s confidence, Netaṁ, āvuso, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya. and cause some to lose it.” Atha khvetaṁ, āvuso, appasannānañceva appasādāya, pasannānañca ekaccānaṁ aññathattāyā”ti.

After rebuking that monk in many ways, they told the Buddha. Atha kho te bhikkhū taṁ bhikkhuṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ.

The Buddha then had the Sangha of monks gathered and questioned that monk: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā taṁ bhikkhuṁ paṭipucchi—“Is it true, monk, that you did this?” “saccaṁ kira tvaṁ, bhikkhu, makkaṭiyā methunaṁ dhammaṁ paṭisevī”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

“And so, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Second preliminary ruling

‘If a monk has sexual intercourse, even with a female animal, he is expelled and excluded from the community.’” “Yo pana bhikkhu methunaṁ dhammaṁ paṭiseveyya antamaso tiracchānagatāyapi, pārājiko hoti asaṁvāso”ti.

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

The account of the female monkey is finished. Makkaṭīvatthu niṭṭhitaṁ.

Third sub-story: the section for recitation on covering 3. Santhatabhāṇavāra

Soon afterwards there were a number of Vajjian monks from Vesālī who ate, slept, and bathed as much as they liked. Tena kho pana samayena sambahulā vesālikā vajjiputtakā bhikkhū yāvadatthaṁ bhuñjiṁsu, yāvadatthaṁ supiṁsu, yāvadatthaṁ nhāyiṁsu. Then, not reflecting properly and without first renouncing the training and revealing their weakness, they had sexual intercourse. Yāvadatthaṁ bhuñjitvā yāvadatthaṁ supitvā yāvadatthaṁ nhāyitvā ayoniso manasi karitvā sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseviṁsu. After some time they were affected by loss of relatives, loss of property, and loss of health. They then went to Venerable Ānanda and said, Te aparena samayena ñātibyasanenapi phuṭṭhā bhogabyasanenapi phuṭṭhā rogabyasanenapi phuṭṭhā āyasmantaṁ ānandaṁ upasaṅkamitvā evaṁ vadanti—

“Venerable Ānanda, we don’t blame the Buddha, the Teaching, or the Sangha; “na mayaṁ, bhante ānanda, buddhagarahino na dhammagarahino na saṅghagarahino; we only have ourselves to blame. attagarahino mayaṁ, bhante ānanda, anaññagarahino. We were unfortunate and had little merit—Mayamevamhā alakkhikā mayaṁ appapuññā, after going forth on such a well-proclaimed spiritual path, we were unable to practice the perfectly complete and pure spiritual life to the end. ye mayaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ. If we were now to get the going forth and the full ordination in the presence of the Buddha, we would have clarity about wholesome qualities and be devoted day in and day out to developing the aids to awakening. Idāni cepi mayaṁ, bhante ānanda, labheyyāma bhagavato santike pabbajjaṁ labheyyāma upasampadaṁ, idānipi mayaṁ vipassakā kusalānaṁ dhammānaṁ pubbarattāpararattaṁ bodhipakkhikānaṁ dhammānaṁ bhāvanānuyogamanuyuttā vihareyyāma. Venerable Ānanda, please inform the Buddha.” Sādhu, bhante ānanda, bhagavato etamatthaṁ ārocehī”ti.

Saying, “Yes,” he went to the Buddha and told him. “Evamāvuso”ti kho āyasmā ānando vesālikānaṁ vajjiputtakānaṁ paṭissuṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato etamatthaṁ ārocesi.

“It’s impossible, Ānanda, that the Buddha should abolish a training rule that entails expulsion because of the Vajjians.” “Aṭṭhānametaṁ, ānanda, anavakāso yaṁ tathāgato vajjīnaṁ vā vajjiputtakānaṁ vā kāraṇā sāvakānaṁ pārājikaṁ sikkhāpadaṁ paññattaṁ samūhaneyyā”ti.

The Buddha then gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“Monks, if someone, without first renouncing the training and revealing their weakness, has sexual intercourse, they may not receive the full ordination once again. “yo, bhikkhave, sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭisevati so āgato na upasampādetabbo. But, monks, if someone has sexual intercourse after first renouncing the training and revealing their weakness, they may receive the full ordination once again. Yo ca kho, bhikkhave, sikkhaṁ paccakkhāya dubbalyaṁ āvikatvā methunaṁ dhammaṁ paṭisevati so āgato upasampādetabbo.

And so, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘If a monk, after taking on the monks’ training and way of life, without first renouncing the training and revealing his weakness, has sexual intercourse, even with a female animal, he is expelled and excluded from the community.’” “Yo pana bhikkhu bhikkhūnaṁ sikkhāsājīvasamāpanno sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseveyya, antamaso tiracchānagatāyapi, pārājiko hoti asaṁvāso”ti.

Definitions

A: Yo panāti

whoever, of such a kind, of such activity, of such caste, of such name, of such family, of such conduct, of such behavior, of such association, who is senior, who is junior, or who is of middle standing—this is called “a”. yo yādiso yathāyutto yathājacco yathānāmo yathāgotto yathāsīlo yathāvihārī yathāgocaro thero vā navo vā majjhimo vā. Eso vuccati “yo panā”ti.

Monk: Bhikkhūti

he is a monk because he lives on alms; bhikkhakoti bhikkhu, a monk because he has gone over to living on alms; bhikkhācariyaṁ ajjhupagatoti bhikkhu, a monk because he wears a patchwork cloth; bhinnapaṭadharoti bhikkhu, a monk by convention; samaññāya bhikkhu, a monk on account of his claim; paṭiññāya bhikkhu, a “come, monk” monk; ehi bhikkhūti bhikkhu, a monk given the full ordination by taking the three refuges; tīhi saraṇagamanehi upasampannoti bhikkhu, a good monk; bhadro bhikkhu, a monk of substance; sāro bhikkhu, a trainee monk; sekho bhikkhu, a fully trained monk; asekho bhikkhu, a monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand. samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannoti bhikkhu. The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case. Tatra yvāyaṁ bhikkhu samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno, ayaṁ imasmiṁ atthe adhippeto bhikkhūti.

Training: Sikkhāti

the three trainings: the training in the higher morality, the training in the higher mind, the training in the higher wisdom. tisso sikkhā—adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. The training in the higher morality is the training meant in this case. Tatra yāyaṁ adhisīlasikkhā, ayaṁ imasmiṁ atthe adhippetā sikkhāti.

Way of life: Sājīvaṁ nāma

whatever training rule has been laid down by the Buddha—this is called “way of life”. yaṁ bhagavatā paññattaṁ sikkhāpadaṁ, etaṁ sājīvaṁ nāma. One trains in this; therefore it is called “after taking on the way of life”. Tasmiṁ sikkhati, tena vuccati sājīvasamāpannoti.

Without first renouncing the training and revealing his weakness: Sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvāti

“There is, monks, a revealing of weakness without the training being renounced; atthi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā; and there is a revealing of weakness together with the training being renounced. atthi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.

And how is there a revealing of weakness without the training being renounced? Kathañca, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.

It may be that a monk is dissatisfied, discontent, desiring to give up the monastic life; Idha, bhikkhave, bhikkhu ukkaṇṭhito anabhirato sāmaññā cavitukāmo troubled, ashamed, and disgusted with the monkhood; bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno longing to be a householder, gihibhāvaṁ patthayamāno longing to be a lay follower, upāsakabhāvaṁ patthayamāno longing to be a monastery worker, ārāmikabhāvaṁ patthayamāno longing to be a novice, sāmaṇerabhāvaṁ patthayamāno longing to be a monastic of another religion, titthiyabhāvaṁ patthayamāno longing to be a lay follower of another religion, titthiyasāvakabhāvaṁ patthayamāno longing to be a non-ascetic, assamaṇabhāvaṁ patthayamāno longing to be a non-monastic, asakyaputtiyabhāvaṁ patthayamāno—and he says and declares: ‘Why don’t I renounce the Buddha?’ “yannūnāhaṁ buddhaṁ paccakkheyyan”ti vadati viññāpeti. In this way, monks, there’s a revealing of weakness without the training being renounced. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.

Or again, dissatisfied, discontent, desiring to give up the monastic life; Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo troubled, ashamed, and disgusted with the monkhood; bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno longing to be a householder … gihibhāvaṁ patthayamāno …pe… longing to be a non-monastic, asakyaputtiyabhāvaṁ patthayamāno—he says and declares: ‘Why don’t I renounce the Teaching?’ … “yannūnāhaṁ dhammaṁ paccakkheyyan”ti vadati viññāpeti …pe… the Sangha?’ … “yannūnāhaṁ saṅghaṁ … the practice?’ … yannūnāhaṁ sikkhaṁ … the training?’ … yannūnāhaṁ vinayaṁ … the Monastic Code?’ … yannūnāhaṁ pātimokkhaṁ … the recitation?’ … yannūnāhaṁ uddesaṁ … my preceptor?’ … yannūnāhaṁ upajjhāyaṁ … my teacher?’ … yannūnāhaṁ ācariyaṁ … my student?’ … yannūnāhaṁ saddhivihārikaṁ … my pupil?’ … yannūnāhaṁ antevāsikaṁ … my co-student?’ … yannūnāhaṁ samānupajjhāyakaṁ … my co-pupil?’ … yannūnāhaṁ samānācariyakaṁ … he says and declares: ‘Why don’t I renounce my fellow monastics?’ … yannūnāhaṁ sabrahmacāriṁ paccakkheyyan”ti vadati viññāpeti. ‘Why don’t I become a householder?’ … “Yannūnāhaṁ gihī assan”ti vadati viññāpeti. ‘Why don’t I become a lay follower?’ … “Yannūnāhaṁ upāsako assan”ti … ‘Why don’t I become a monastery worker?’ … “yannūnāhaṁ ārāmiko assan”ti … ‘Why don’t I become a novice?’ … “yannūnāhaṁ sāmaṇero assan”ti … ‘Why don’t I become a monastic of another religion?’ … “yannūnāhaṁ titthiyo assan”ti … ‘Why don’t I become a lay follower of another religion?’ … “yannūnāhaṁ titthiyasāvako assan”ti … ‘Why don’t I become a non-ascetic?’ … “yannūnāhaṁ assamaṇo assan”ti … ‘Why don’t I become a non-monastic?’ “yannūnāhaṁ asakyaputtiyo assan”ti vadati viññāpeti. In this way too, monks, there’s a revealing of weakness without the training being renounced. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.

Or again, dissatisfied, discontent, desiring to give up the monastic life; Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo troubled, ashamed, and disgusted with the monkhood; bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno longing to be a householder … gihibhāvaṁ patthayamāno …pe… longing to be a non-monastic, asakyaputtiyabhāvaṁ patthayamāno he says and declares: ‘I remember my mother.’ … “mātaraṁ sarāmī”ti vadati viññāpeti … ‘I remember my father.’ … “pitaraṁ sarāmī”ti vadati viññāpeti … ‘I remember my brother.’ … “bhātaraṁ sarāmī”ti vadati viññāpeti … ‘I remember my sister.’ … “bhaginiṁ sarāmī”ti vadati viññāpeti … ‘I remember my son.’ … “puttaṁ sarāmī”ti vadati viññāpeti … ‘I remember my daughter.’ … “dhītaraṁ sarāmī”ti vadati viññāpeti … ‘I remember my wife.’ … “pajāpatiṁ sarāmī”ti vadati viññāpeti … ‘I remember my relations.’ … “ñātake sarāmī”ti vadati viññāpeti … ‘I remember my friends.’ … “mitte sarāmī”ti vadati viññāpeti … ‘I remember my village.’ … “gāmaṁ sarāmī”ti vadati viññāpeti … ‘I remember my town.’ … “nigamaṁ sarāmī”ti vadati viññāpeti … ‘I remember my fields.’ … “khettaṁ sarāmī”ti vadati viññāpeti … ‘I remember my land.’ … “vatthuṁ sarāmī”ti vadati viññāpeti … ‘I remember my money.’ … “hiraññaṁ sarāmī”ti vadati viññāpeti … ‘I remember my gold.’ … “suvaṇṇaṁ sarāmī”ti vadati viññāpeti … ‘I remember my profession.’ … “sippaṁ sarāmī”ti vadati viññāpeti … he says and declares: ‘I remember my former laughter, chatter, and play.’ “pubbe hasitaṁ lapitaṁ kīḷitaṁ samanussarāmī”ti vadati viññāpeti. In this way too, monks, there’s a revealing of weakness without the training being renounced. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.

Or again, dissatisfied, discontent, desiring to give up the monastic life; Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo troubled, ashamed, and disgusted with the monkhood; bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno longing to be a householder … gihibhāvaṁ patthayamāno …pe… longing to be a non-monastic, asakyaputtiyabhāvaṁ patthayamāno—he says and declares: ‘I have a mother; she’ll support me.’ … “mātā me atthi, sā maṁ posessatī”ti vadati viññāpeti … ‘I have a father; he’ll support me.’ … “pitā me atthi, so maṁ posessatī”ti vadati viññāpeti … ‘I have a brother; he’ll support me.’ … “bhātā me atthi, so maṁ posessatī”ti vadati viññāpeti … ‘I have a sister; she’ll support me.’ … “bhaginī me atthi, sā maṁ posessatī”ti vadati viññāpeti … ‘I have a son; he’ll support me.’ … “putto me atthi, so maṁ posessatī”ti vadati viññāpeti … ‘I have a daughter; she’ll support me.’ … “dhītā me atthi, sā maṁ posessatī”ti vadati viññāpeti … ‘I have a wife; she’ll support me.’ … “pajāpati me atthi, sā maṁ posessatī”ti vadati viññāpeti … ‘I have relations; they’ll support me.’ … “ñātakā me atthi, te maṁ posessantī”ti vadati viññāpeti … ‘I have friends; they’ll support me.’ … “mittā me atthi, te maṁ posessantī”ti vadati viññāpeti … ‘I have a village; I’ll live by means of it.’ … “gāmo me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti … ‘I have a town; I’ll live by means of it.’ … “nigamo me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti … ‘I have fields; I’ll live by means of them.’ … “khettaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti … ‘I have land; I’ll live by means of it.’ … “vatthu me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti … ‘I have money; I’ll live by means of it.’ … “hiraññaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti … ‘I have gold; I’ll live by means of it.’ … “suvaṇṇaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti … he says and declares: ‘I have a profession; I’ll live by means of it.’ “sippaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti. In this way too, monks, there’s a revealing of weakness without the training being renounced. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.

And how is there a revealing of weakness together with the training being renounced? Kathañca, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā?

Or again, dissatisfied, discontent, desiring to give up the monastic life; Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo troubled, ashamed, and disgusted with the monkhood; bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno longing to be a householder … gihibhāvaṁ patthayamāno …pe… longing to be a non-monastic, asakyaputtiyabhāvaṁ patthayamāno—he says and declares: ‘I renounce the Teaching.’ … “dhammaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce the Sangha.’ … “saṅghaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce the practice.’ … “sikkhaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce the training.’ … “vinayaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce the Monastic Code.’ … “pātimokkhaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce the recitation.’ … “uddesaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce my preceptor.’ … “upajjhāyaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce my teacher.’ … “ācariyaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce my student.’ … “saddhivihārikaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce my pupil.’ … “antevāsikaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce my co-student.’ … “samānupajjhāyakaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce my co-pupil.’ … “samānācariyakaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce my fellow monastics.’ … “sabrahmacāriṁ paccakkhāmī”ti vadati viññāpeti … ‘Consider me a householder.’ … “gihīti maṁ dhārehī”ti vadati viññāpeti … ‘Consider me a lay follower.’ … “upāsakoti maṁ dhārehī”ti vadati viññāpeti … ‘Consider me a monastery worker.’ … “ārāmikoti maṁ dhārehī”ti vadati viññāpeti … ‘Consider me a novice monk.’ … “sāmaṇeroti maṁ dhārehī”ti vadati viññāpeti … ‘Consider me a monastic of another religion.’ … “titthiyoti maṁ dhārehī”ti vadati viññāpeti … ‘Consider me a lay follower of another religion.’ … “titthiyasāvakoti maṁ dhārehī”ti vadati viññāpeti … ‘Consider me a non-ascetic.’ … “assamaṇoti maṁ dhārehī”ti vadati viññāpeti … ‘Consider me a non-monastic.’ “asakyaputtiyoti maṁ dhārehī”ti vadati viññāpeti. In this way too, monks, there’s a revealing of weakness together with the training being renounced. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.

Or again … atha vā pana …pe… he says and declares: ‘No more of the Buddha for me.’ … “kiṁ nu me buddhenā”ti vadati viññāpeti …pe… ‘No more of my fellow monastics for me.’ … “kiṁ nu me sabrahmacārīhī”ti vadati viññāpeti …

‘The Buddha is of no use to me.’ … “na mamattho buddhenā”ti vadati viññāpeti …pe… ‘My fellow monastics are of no use to me.’ “na mamattho sabrahmacārīhī”ti vadati viññāpeti …

‘I’m well freed from the Buddha.’ … “sumuttāhaṁ buddhenā”ti vadati viññāpeti …pe… ‘I’m well freed from my fellow monastics.’ “sumuttāhaṁ sabrahmacārīhī”ti vadati viññāpeti. In this way too, monks, there’s a revealing of weakness together with the training being renounced. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.

Or whatever other synonyms there are for the Buddha, for the Teaching, for the Sangha, for the practice, for the training, for the Monastic Code, for the recitation, for a preceptor, for a teacher, for a student, for a pupil, for a co-student, for a co-pupil, for a fellow monastic, for a householder, for a lay follower, for a monastery worker, for a novice monk, for a monastic of another religion, for a lay follower of another religion, for a non-ascetic, or for a non-monastic—Yāni vā panaññānipi atthi buddhavevacanāni vā dhammavevacanāni vā saṅghavevacanāni vā sikkhāvevacanāni vā vinayavevacanāni vā pātimokkhavevacanāni vā uddesavevacanāni vā upajjhāyavevacanāni vā ācariyavevacanāni vā saddhivihārikavevacanāni vā antevāsikavevacanāni vā samānupajjhāyakavevacanāni vā samānācariyakavevacanāni vā sabrahmacārivevacanāni vā gihivevacanāni vā upāsakavevacanāni vā ārāmikavevacanāni vā sāmaṇeravevacanāni vā titthiyavevacanāni vā titthiyasāvakavevacanāni vā assamaṇavevacanāni vā asakyaputtiyavevacanāni vā, he speaks and declares by way of these indications, by way of these marks, by way of these signs. tehi ākārehi tehi liṅgehi tehi nimittehi vadati viññāpeti. In this way, monks, there’s a revealing of weakness together with the training being renounced. Evaṁ kho, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.

And how is the training not renounced? Kathañca, bhikkhave, apaccakkhātā hoti sikkhā?

If you renounce the training by way of these indications, by way of these marks, by way of these signs, but you’re insane, then the training isn’t renounced. Idha, bhikkhave, yehi ākārehi yehi liṅgehi yehi nimittehi sikkhā paccakkhātā hoti tehi ākārehi tehi liṅgehi tehi nimittehi ummattako sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If you renounce the training to one who’s insane, the training isn’t renounced. Ummattakassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If you renounce the training when you’re deranged, the training isn’t renounced. Khittacitto sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If you renounce the training to one who’s deranged, the training isn’t renounced. Khittacittassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If you renounce the training when you’re overwhelmed by pain, the training isn’t renounced. Vedanāṭṭo sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If you renounce the training to one who’s overwhelmed by pain, the training isn’t renounced. Vedanāṭṭassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If you renounce the training to a god, the training isn’t renounced. Devatāya santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If you renounce the training to an animal, the training isn’t renounced. Tiracchānagatassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If an Indo-Aryan renounces the training to a non-Indo-Aryan who doesn’t understand, the training isn’t renounced. Ariyakena milakkhassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. If a non-Indo-Aryan renounces the training to an Indo-Aryan who doesn’t understand, the training isn’t renounced. Milakkhakena ariyassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. If an Indo-Aryan renounces the training to an Indo-Aryan who doesn’t understand, the training isn’t renounced. Ariyakena ariyassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. If a non-Indo-Aryan renounces the training to a non-Indo-Aryan who doesn’t understand, the training isn’t renounced. Milakkhakena milakkhassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. If you renounce the training as a joke, the training isn’t renounced. Davāya sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If you renounce the training because of speaking too fast, the training isn’t renounced. Ravāya sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If you announce what you don’t wish to announce, the training isn’t renounced. Asāvetukāmo sāveti, apaccakkhātā hoti sikkhā. If you don’t announce what you wish to announce, the training isn’t renounced. Sāvetukāmo na sāveti, apaccakkhātā hoti sikkhā. If you announce to one who doesn’t understand, the training isn’t renounced. Aviññussa sāveti, apaccakkhātā hoti sikkhā. If you don’t announce to one who understands, the training isn’t renounced. Viññussa na sāveti, apaccakkhātā hoti sikkhā. Or if you don’t make a full announcement, the training isn’t renounced. Sabbaso vā pana na sāveti, apaccakkhātā hoti sikkhā. In this way, monks, the training isn’t renounced.” Evaṁ kho, bhikkhave, apaccakkhātā hoti sikkhā.

Sexual intercourse: Methunadhammo nāma

what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples—this is called “sexual intercourse”. yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullaṁ odakantikaṁ rahassaṁ dvayaṁdvayasamāpatti, eso methunadhammo nāma.

Has: Paṭisevati nāma

whoever makes an organ enter an organ, a genital enter a genital, even to the depth of a sesame seed—this is called “has”. yo nimittena nimittaṁ aṅgajātena aṅgajātaṁ antamaso tilaphalamattampi paveseti, eso paṭisevati nāma.

Even with a female animal: Antamaso tiracchānagatāyapīti

even having had sexual intercourse with a female animal, he is not an ascetic, not a Sakyan monastic, let alone with a woman—therefore it is called “even with a female animal”. tiracchānagatitthiyāpi methunaṁ dhammaṁ paṭisevitvā assamaṇo hoti asakyaputtiyo, pageva manussitthiyā. Tena vuccati— “antamaso tiracchānagatāyapī”ti.

He is expelled: Pārājiko hotīti

just as a man with his head cut off is unable to continue living by reconnecting it to the body, so too is a monk who has had sexual intercourse not an ascetic, not a Sakyan monastic. Therefore it is said, “he is expelled.” seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṁ; evameva bhikkhu methunaṁ dhammaṁ paṭisevitvā assamaṇo hoti asakyaputtiyo. Tena vuccati— “pārājiko hotī”ti.

Excluded from the community: Asaṁvāsoti

Community: joint legal procedures, a joint recitation, the same training—this is called “community”. saṁvāso nāma ekakammaṁ ekuddeso samasikkhatā— eso saṁvāso nāma. He does not take part in this—therefore it is called “excluded from the community”. So tena saddhiṁ natthi. Tena vuccati—“asaṁvāso”ti.

Permutations

Permutations part 1

Summary

There are three kinds of females: Tisso itthiyo—a female human being, a female spirit, a female animal. manussitthī, amanussitthī, tiracchānagatitthī. There are three kinds of hermaphrodites: Tayo ubhatobyañjanakā—a human hermaphrodite, a hermaphrodite spirit, a hermaphrodite animal. manussubhatobyañjanako, amanussubhatobyañjanako, tiracchānagatubhatobyañjanako. There are three kinds of paṇḍakas: Tayo paṇḍakā—a human paṇḍaka, a paṇḍaka spirit, a paṇḍaka animal. manussapaṇḍako, amanussapaṇḍako, tiracchānagatapaṇḍako. There are three kinds of males: Tayo purisā—a human male, a male spirit, a male animal. manussapuriso, amanussapuriso, tiracchānagatapuriso.

Exposition part 1

He commits an offense entailing expulsion if he has sexual intercourse with a female human being through three orifices: Manussitthiyā tayo magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—the anus, the vagina, or the mouth. … vaccamagge, passāvamagge, mukhe. with a female spirit … Amanussitthiyā …pe… He commits an offense entailing expulsion if he has sexual intercourse with a female animal through three orifices: tiracchānagatitthiyā tayo magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—the anus, the vagina, or the mouth. … vaccamagge, passāvamagge, mukhe. with a human hermaphrodite … Manussubhatobyañjanakassa … with a hermaphrodite spirit … amanussubhatobyañjanakassa … He commits an offense entailing expulsion if he has sexual intercourse with a hermaphrodite animal through three orifices: tiracchānagatubhatobyañjanakassa tayo magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—the anus, the vagina, or the mouth. vaccamagge, passāvamagge, mukhe. He commits an offense entailing expulsion if he has sexual intercourse with a human paṇḍaka through two orifices: Manussapaṇḍakassa dve magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—the anus or the mouth. … vaccamagge, mukhe. with a paṇḍaka spirit … Amanussapaṇḍakassa … with a paṇḍaka animal … tiracchānagatapaṇḍakassa … with a human male … manussapurisassa … with a male spirit … amanussapurisassa … He commits an offense entailing expulsion if he has sexual intercourse with a male animal through two orifices: tiracchānagatapurisassa dve magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—the anus or the mouth. vaccamagge, mukhe.

Exposition part 2

Voluntary sexual intercourse

If a monk has the intention of sexual relations and he makes his penis enter the anus of a female human being … Bhikkhussa sevanacittaṁ upaṭṭhite manussitthiyā vaccamaggaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa. the vagina of a female human being … Bhikkhussa sevanacittaṁ upaṭṭhite manussitthiyā passāvamaggaṁ … the mouth of a female human being, he commits an offense entailing expulsion. mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa. If a monk has the intention of sexual relations and he makes his penis enter the anus of a female spirit … Bhikkhussa sevanacittaṁ upaṭṭhite amanussitthiyā … the anus of a female animal … tiracchānagatitthiyā … the anus of a human hermaphrodite … manussubhatobyañjanakassa … the anus of a hermaphrodite spirit … amanussubhatobyañjanakassa … the anus of a hermaphrodite animal tiracchānagatubhatobyañjanakassa … … the vagina of a hermaphrodite animal … the mouth of a hermaphrodite animal, he commits an offense entailing expulsion. vaccamaggaṁ passāvamaggaṁ mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa. If a monk has the intention of sexual relations and he makes his penis enter the anus of a human paṇḍaka … Bhikkhussa sevanacittaṁ upaṭṭhite manussapaṇḍakassa vaccamaggaṁ mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa. the anus of a paṇḍaka spirit … Bhikkhussa sevanacittaṁ upaṭṭhite amanussapaṇḍakassa … the anus of a paṇḍaka animal … tiracchānagatapaṇḍakassa … the anus of a human male … manussapurisassa … the anus of a male spirit … amanussapurisassa … the anus of a male animal … the mouth of a male animal, he commits an offense entailing expulsion. tiracchānagatapurisassa vaccamaggaṁ mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa.

Forced sexual intercourse: bringing the partner to the monk

Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her anus. Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa. Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her anus. Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti. If he does not consent to the entry, but he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. So ce pavesanaṁ na sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa. Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her anus. Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti. If he does not consent to the entry, nor to having entered, but he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. So ce pavesanaṁ na sādiyati, paviṭṭhaṁ na sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa. Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her anus. Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti. If he does not consent to the entry, nor to having entered, nor to the remaining, but he consents to the taking out, he commits an offense entailing expulsion. So ce pavesanaṁ na sādiyati, paviṭṭhaṁ na sādiyati, ṭhitaṁ na sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa. Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her anus. Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti. If he does not consent to the entry, nor to having entered, nor to the remaining, nor to the taking out, there is no offense. So ce pavesanaṁ na sādiyati, paviṭṭhaṁ na sādiyati, ṭhitaṁ na sādiyati, uddharaṇaṁ na sādiyati, anāpatti.

Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her vagina … Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā passāvamaggena … her mouth. mukhena aṅgajātaṁ abhinisīdenti. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he does not consent to the entry, nor to having entered, nor to the remaining, nor to the taking out, there is no offense. na sādiyati, anāpatti.

Enemy monks bring a female human being who is awake … Bhikkhupaccatthikā manussitthiṁ jāgarantiṁ … asleep … suttaṁ … intoxicated … mattaṁ … insane … ummattaṁ … heedless … pamattaṁ … dead but undecomposed … mataṁ akkhāyitaṁ … dead and mostly undecomposed … mataṁ yebhuyyena akkhāyitaṁ …pe… he commits an offense entailing expulsion. āpatti pārājikassa. They bring one who is dead and mostly decomposed to a monk and make her sit down so that his penis enters her anus … Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … her vagina … passāvamaggena … her mouth. mukhena aṅgajātaṁ abhinisīdenti. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Enemy monks bring a female spirit … Bhikkhupaccatthikā amanussitthiṁ … a female animal … tiracchānagatitthiṁ … a human hermaphrodite … manussubhatobyañjanakaṁ … a hermaphrodite spirit … amanussubhatobyañjanakaṁ … a hermaphrodite animal to a monk and make it sit down so that his penis enters its anus … tiracchānagatubhatobyañjanakaṁ bhikkhussa santike ānetvā vaccamaggena … its vagina … passāvamaggena … its mouth. mukhena aṅgajātaṁ abhinisīdenti. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Enemy monks bring a hermaphrodite animal that is awake … Bhikkhupaccatthikā tiracchānagatubhatobyañjanakaṁ jāgarantaṁ … asleep … suttaṁ … intoxicated … mattaṁ … insane … ummattaṁ … heedless … pamattaṁ … dead but undecomposed … mataṁ akkhāyitaṁ … dead and mostly undecomposed … mataṁ yebhuyyena akkhāyitaṁ …pe… he commits an offense entailing expulsion. āpatti pārājikassa. They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus … Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … its vagina … passāvamaggena … its mouth. mukhena aṅgajātaṁ abhinisīdenti. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Enemy monks bring a human paṇḍaka … Bhikkhupaccatthikā manussapaṇḍakaṁ … a paṇḍaka spirit … amanussapaṇḍakaṁ … a paṇḍaka animal to a monk and make it sit down so that his penis enters its anus … tiracchānagatapaṇḍakaṁ bhikkhussa santike ānetvā vaccamaggena … its mouth. mukhena aṅgajātaṁ abhinisīdenti. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Enemy monks bring a paṇḍaka animal that is awake … Bhikkhupaccatthikā tiracchānagatapaṇḍakaṁ jāgarantaṁ … asleep … suttaṁ … intoxicated … mattaṁ … insane … ummattaṁ … heedless … pamattaṁ … dead but undecomposed … mataṁ akkhāyitaṁ … dead and mostly undecomposed … mataṁ yebhuyyena akkhāyitaṁ …pe… he commits an offense entailing expulsion. āpatti pārājikassa. They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus … Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … its mouth. mukhena aṅgajātaṁ abhinisīdenti. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Enemy monks bring a human male … Bhikkhupaccatthikā manussapurisaṁ … a male spirit … amanussapurisaṁ … a male animal to a monk and make it sit down so that his penis enters its anus … tiracchānagatapurisaṁ bhikkhussa santike ānetvā vaccamaggena … its mouth. mukhena aṅgajātaṁ abhinisīdenti. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Enemy monks bring a male animal that is awake … Bhikkhupaccatthikā tiracchānagatapurisaṁ jāgarantaṁ … asleep … suttaṁ … intoxicated … mattaṁ … insane … ummattaṁ … heedless … pamattaṁ … dead but undecomposed … mataṁ akkhāyitaṁ … dead and mostly undecomposed … mataṁ yebhuyyena akkhāyitaṁ …pe… he commits an offense entailing expulsion. āpatti pārājikassa. They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus … Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … its mouth. mukhena aṅgajātaṁ abhinisīdenti. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Forced sexual intercourse with cover: bringing the partner to the monk

Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her anus … Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena … her vagina … passāvamaggena … her mouth, mukhena aṅgajātaṁ abhinisīdenti the female covered and the monk uncovered; santhatāya asanthatassa, the female uncovered and the monk covered; asanthatāya santhatassa, the female covered and the monk covered; santhatāya santhatassa, the female uncovered and the monk uncovered. asanthatāya asanthatassa. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Enemy monks bring a female human being who is awake … Bhikkhupaccatthikā manussitthiṁ jāgarantiṁ … asleep … suttaṁ … intoxicated … mattaṁ … insane … ummattaṁ … heedless … pamattaṁ … dead but undecomposed … mataṁ akkhāyitaṁ … dead and mostly undecomposed … mataṁ yebhuyyena akkhāyitaṁ …pe… he commits an offense entailing expulsion. āpatti pārājikassa. They bring one who is dead and mostly decomposed to a monk and make her sit down so that his penis enters her anus … Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … her vagina … passāvamaggena … her mouth, mukhena aṅgajātaṁ abhinisīdenti, the female covered and the monk uncovered; santhatāya asanthatassa, the female uncovered and the monk covered; asanthatāya santhatassa, the female covered and the monk covered; santhatāya santhatassa, the female uncovered and the monk uncovered. asanthatāya asanthatassa. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Enemy monks bring a female spirit … Bhikkhupaccatthikā amanussitthiṁ … a female animal … tiracchānagatitthiṁ … a human hermaphrodite … manussubhatobyañjanakaṁ … a hermaphrodite spirit … amanussubhatobyañjanakaṁ … a hermaphrodite animal to a monk and make it sit down so that his penis enters its anus … tiracchānagatubhatobyañjanakaṁ bhikkhussa santike ānetvā vaccamaggena … its vagina … passāvamaggena … its mouth, mukhena aṅgajātaṁ abhinisīdenti the animal covered and the monk uncovered; santhatassa asanthatassa, the animal uncovered and the monk covered; asanthatassa santhatassa, the animal covered and the monk covered; santhatassa santhatassa, the animal uncovered and the monk uncovered. asanthatassa asanthatassa. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Enemy monks bring a hermaphrodite animal that is awake … Bhikkhupaccatthikā tiracchānagatubhatobyañjanakaṁ jāgarantaṁ … asleep … suttaṁ … intoxicated … mattaṁ … insane … ummattaṁ … heedless … pamattaṁ … dead but undecomposed … mataṁ akkhāyitaṁ … dead and mostly undecomposed … mataṁ yebhuyyena akkhāyitaṁ …pe… he commits an offense entailing expulsion. āpatti pārājikassa. They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus … Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … its vagina … passāvamaggena … its mouth, mukhena aṅgajātaṁ abhinisīdenti, the animal covered and the monk uncovered; santhatassa asanthatassa, the animal uncovered and the monk covered; asanthatassa santhatassa, the animal covered and the monk covered; santhatassa santhatassa, the animal uncovered and the monk uncovered. asanthatassa asanthatassa. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Enemy monks bring a human paṇḍaka … Bhikkhupaccatthikā manussapaṇḍakaṁ … a paṇḍaka spirit … amanussapaṇḍakaṁ … a paṇḍaka animal … tiracchānagatapaṇḍakaṁ … a human male … manussapurisaṁ … a male spirit … amanussapurisaṁ … a male animal to a monk and make it sit down so that his penis enters its anus … tiracchānagatapurisaṁ bhikkhussa santike ānetvā vaccamaggena … its mouth, mukhena aṅgajātaṁ abhinisīdenti the animal covered and the monk uncovered; santhatassa asanthatassa, the animal uncovered and the monk covered; asanthatassa santhatassa, the animal covered and the monk covered; santhatassa santhatassa, the animal uncovered and the monk uncovered. asanthatassa asanthatassa. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Enemy monks bring a male animal that is awake … Bhikkhupaccatthikā tiracchānagatapurisaṁ jāgarantaṁ … asleep … suttaṁ … intoxicated … mattaṁ … insane … ummattaṁ … heedless … pamattaṁ … dead but undecomposed … mataṁ akkhāyitaṁ … dead and mostly undecomposed … mataṁ yebhuyyena akkhāyitaṁ …pe… he commits an offense entailing expulsion. āpatti pārājikassa. They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus … Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … its mouth, mukhena aṅgajātaṁ abhinisīdenti, the animal covered and the monk uncovered; santhatassa asanthatassa, the animal uncovered and the monk covered; asanthatassa santhatassa, the animal covered and the monk covered; santhatassa santhatassa, the animal uncovered and the monk uncovered. asanthatassa asanthatassa. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Forced sexual intercourse: bringing the monk to the partner

Enemy monks bring a monk to a female human being and make him sit down so that his penis enters her anus … Bhikkhupaccatthikā bhikkhuṁ manussitthiyā santike ānetvā aṅgajātena vaccamaggaṁ … her vagina … passāvamaggaṁ … her mouth. mukhaṁ abhinisīdenti. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Enemy monks bring a monk to a female human being who is awake … Bhikkhupaccatthikā bhikkhuṁ manussitthiyā jāgarantiyā … asleep … suttāya … intoxicated … mattāya … insane … ummattāya … heedless … pamattāya … dead but undecomposed … matāya akkhāyitāya … dead and mostly undecomposed … matāya yebhuyyena akkhāyitāya …pe… he commits an offense entailing expulsion. āpatti pārājikassa. They bring a monk to one who is dead and mostly decomposed and make him sit down so that his penis enters her anus … Matāya yebhuyyena khāyitāya santike ānetvā aṅgajātena vaccamaggaṁ … her vagina … passāvamaggaṁ … her mouth. mukhaṁ abhinisīdenti. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Enemy monks bring a monk to a female spirit … Bhikkhupaccatthikā bhikkhuṁ amanussitthiyā … a female animal … tiracchānagatitthiyā … a human hermaphrodite … manussubhatobyañjanakassa … a hermaphrodite spirit … amanussubhatobyañjanakassa … a hermaphrodite animal … tiracchānagatubhatobyañjanakassa … a human paṇḍaka … manussapaṇḍakassa … a paṇḍaka spirit … amanussapaṇḍakassa … a paṇḍaka animal … tiracchānagatapaṇḍakassa … a human male … manussapurisassa … a male spirit … amanussapurisassa … a male animal and make him sit down so that his penis enters its anus … tiracchānagatapurisassa santike ānetvā aṅgajātena vaccamaggaṁ … its mouth. mukhaṁ abhinisīdenti. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Enemy monks bring a monk to a male animal that is awake … Bhikkhupaccatthikā bhikkhuṁ tiracchānagatapurisassa jāgarantassa … asleep … suttassa … intoxicated … mattassa … insane … ummattassa … heedless … pamattassa … dead but undecomposed … matassa akkhāyitassa … dead and mostly undecomposed … matassa yebhuyyena akkhāyitassa …pe… he commits an offense entailing expulsion. āpatti pārājikassa. They bring a monk to one that is dead and mostly decomposed and make him sit down so that his penis enters its anus … Matassa yebhuyyena khāyitassa santike ānetvā aṅgajātena vaccamaggaṁ … its mouth. mukhaṁ abhinisīdenti. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Forced sexual intercourse with cover: bringing the monk to the partner

Enemy monks bring a monk to a female human being and make him sit down so that his penis enters her anus … Bhikkhupaccatthikā bhikkhuṁ manussitthiyā santike ānetvā aṅgajātena vaccamaggaṁ … her vagina … passāvamaggaṁ … her mouth, mukhaṁ abhinisīdenti the monk covered and the female uncovered; santhatassa asanthatāya, the monk uncovered and the female covered; asanthatassa santhatāya, the monk covered and the female covered; santhatassa santhatāya, the monk uncovered and the female uncovered. asanthatassa asanthatāya. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Enemy monks bring a monk to a female human being who is awake … Bhikkhupaccatthikā bhikkhuṁ manussitthiyā jāgarantiyā … asleep … suttāya … intoxicated … mattāya … insane … ummattāya … heedless … pamattāya … dead but undecomposed … matāya akkhāyitāya … dead and mostly undecomposed … matāya yebhuyyena akkhāyitāya …pe… he commits an offense entailing expulsion. āpatti pārājikassa. They bring a monk to a female human being who is dead and mostly decomposed and make him sit down so that his penis enters her anus … Matāya yebhuyyena khāyitāya santike ānetvā aṅgajātena vaccamaggaṁ … her vagina … passāvamaggaṁ … her mouth, mukhaṁ abhinisīdenti the monk covered and the female uncovered; santhatassa asanthatāya, the monk uncovered and the female covered; asanthatassa santhatāya, the monk covered and the female covered; santhatassa santhatāya, the monk uncovered and the female uncovered. asanthatassa asanthatāya. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Enemy monks bring a monk to a female spirit … Bhikkhupaccatthikā bhikkhuṁ amanussitthiyā … a female animal … tiracchānagatitthiyā … a human hermaphrodite … manussubhatobyañjanakassa … a hermaphrodite spirit … amanussubhatobyañjanakassa … a hermaphrodite animal … tiracchānagatubhatobyañjanakassa … a human paṇḍaka … manussapaṇḍakassa … a paṇḍaka spirit … amanussapaṇḍakassa … a paṇḍaka animal … tiracchānagatapaṇḍakassa … a human male … manussapurisassa … a male spirit … amanussapurisassa … a male animal and make him sit down so that his penis enters its anus … tiracchānagatapurisassa santike ānetvā aṅgajātena vaccamaggaṁ … its mouth, mukhaṁ abhinisīdenti the monk covered and the animal uncovered; santhatassa asanthatassa, the monk uncovered and the animal covered; asanthatassa santhatassa, the monk covered and the animal covered; santhatassa santhatassa, the monk uncovered and the animal uncovered. asanthatassa asanthatassa, If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

Enemy monks bring a monk to a male animal that is awake … Bhikkhupaccatthikā bhikkhuṁ tiracchānagatapurisassa jāgarantassa … asleep … suttassa … intoxicated … mattassa … insane … ummattassa … heedless … pamattassa … dead but undecomposed … matassa akkhāyitassa … dead and mostly undecomposed … matassa yebhuyyena akkhāyitassa …pe… he commits an offense entailing expulsion. āpatti pārājikassa. They bring a monk to one that is dead and mostly decomposed and make him sit down so that his penis enters its anus … Matassa yebhuyyena khāyitassa santike ānetvā aṅgajātena vaccamaggaṁ … its mouth, mukhaṁ abhinisīdenti the monk covered and the animal uncovered; santhatassa asanthatassa, the monk uncovered and the animal covered; asanthatassa santhatassa, the monk covered and the animal covered; santhatassa santhatassa, the monk uncovered and the animal uncovered. asanthatassa asanthatassa, If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. … So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he does not consent … there is no offense. na sādiyati, anāpatti.

As “enemy monks” has been explained in detail, so should the following categories be explained: Yathā bhikkhupaccatthikā vitthāritā, evaṁ vitthāretabbā.

Enemy kings … Rājapaccatthikā … enemy bandits … corapaccatthikā … enemy scoundrels … dhuttapaccatthikā … “lotus-scent” enemies. uppalagandhapaccatthikā. The section in brief is finished. Saṅkhittaṁ.

Permutations part 2

If he makes a private part enter a private part, there is an offense entailing expulsion. Maggena maggaṁ paveseti, āpatti pārājikassa. If he makes the mouth enter a private part, there is an offense entailing expulsion. Maggena amaggaṁ paveseti, āpatti pārājikassa. If he makes a private part enter the mouth, there is an offense entailing expulsion. Amaggena maggaṁ paveseti, āpatti pārājikassa. If he makes the mouth enter the mouth, there is a serious offense. Amaggena amaggaṁ paveseti, āpatti thullaccayassa.

A monk rapes a sleeping monk: Bhikkhu suttabhikkhumhi vippaṭipajjati; if he wakes up and consents, both should be expelled; paṭibuddho sādiyati, ubho nāsetabbā. if he wakes up but does not consent, the rapist should be expelled. Paṭibuddho na sādiyati, dūsako nāsetabbo. A monk rapes a sleeping novice: Bhikkhu suttasāmaṇeramhi vippaṭipajjati; if he wakes up and consents, both should be expelled; paṭibuddho sādiyati, ubho nāsetabbā. if he wakes up but does not consent, the rapist should be expelled. Paṭibuddho na sādiyati, dūsako nāsetabbo. A novice rapes a sleeping monk: Sāmaṇero suttabhikkhumhi vippaṭipajjati; if he wakes up and consents, both should be expelled; paṭibuddho sādiyati, ubho nāsetabbā. if he wakes up but does not consent, the rapist should be expelled. Paṭibuddho na sādiyati, dūsako nāsetabbo. A novice rapes a sleeping novice: Sāmaṇero suttasāmaṇeramhi vippaṭipajjati; if he wakes up and consents, both should be expelled; paṭibuddho sādiyati, ubho nāsetabbā. if he wakes up but does not consent, the rapist should be expelled. Paṭibuddho na sādiyati, dūsako nāsetabbo.

Non-offenses

There is no offense: Anāpatti—if he does not know; ajānantassa, if he does not consent; asādiyantassa, if he is insane; ummattakassa, if he is deranged; khittacittassa, if he is overwhelmed by pain; vedanāṭṭassa, if he is the first offender. ādikammikassāti.

The section for recitation on covering is finished. Santhatabhāṇavāro niṭṭhito.

Summary verses of case studies 4. Vinītavatthuuddānagāthā

“The female monkey, and the Vajjians, Makkaṭī vajjiputtā ca, Householder, and a naked one, monastics of other religions; gihī naggo ca titthiyā; The girl, and Uppalavaṇṇā, Dārikuppalavaṇṇā ca, Two others with characteristics. byañjanehipare duve.
Mother, daughter, and sister, Mātā dhītā bhaginī ca, And wife, supple, with long; jāyā ca mudu lambinā; Two on wounds, and a picture, Dve vaṇā lepacittañca, And a wooden doll. dārudhītalikāya ca.
Five with Sundara, Sundarena saha pañca, Five about charnel grounds, bones; pañca sivathikaṭṭhikā; A female dragon, and a female spirit, and a female ghost, Nāgī yakkhī ca petī ca, A paṇḍaka, impaired, should touch. paṇḍakopahato chupe.
The sleeping Perfected One in Bhaddiya, Bhaddiye arahaṁ sutto, Four others in Sāvatthī; sāvatthiyā caturo pare; Three in Vesālī, garlands, Vesāliyā tayo mālā, The one from Bharukaccha in his dream. supine bhārukacchako.
Supabbā, Saddhā, a nun, Supabbā saddhā bhikkhunī, A trainee nun, and a novice nun; Sikkhamānā sāmaṇerī ca; A sex worker, a paṇḍaka, a female householder, Vesiyā paṇḍako gihī, Each other, gone forth in old age, a deer.” Aññamaññaṁ vuḍḍhapabbajito migoti.

Case studies 5. Vinītavatthu

At one time a monk had sexual intercourse with a female monkey. Tena kho pana samayena aññataro bhikkhu makkaṭiyā methunaṁ dhammaṁ paṭisevi. He became anxious, thinking, Tassa kukkuccaṁ ahosi—“The Buddha has laid down a training rule. “bhagavatā sikkhāpadaṁ paññattaṁ, Could it be that I’ve committed an offense entailing expulsion?” kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti? He told the Buddha. Bhagavato etamatthaṁ ārocesi. “You’ve committed an offense entailing expulsion.” “Āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

At one time a number of Vajjian monks from Vesālī had sexual intercourse without first renouncing the training and revealing their weakness. Tena kho pana samayena sambahulā vesālikā vajjiputtakā bhikkhū sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseviṁsu. They became anxious, thinking, Tesaṁ kukkuccaṁ ahosi—“The Buddha has laid down a training rule. “bhagavatā sikkhāpadaṁ paññattaṁ, Could it be that we’ve committed an offense entailing expulsion?” kacci nu kho mayaṁ pārājikaṁ āpattiṁ āpannā”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ. “You’ve committed an offense entailing expulsion.” “Āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti.

At one time a monk had sexual intercourse while dressed like a householder, thinking he would avoid an offense. Tena kho pana samayena aññataro bhikkhu—“evaṁ me anāpatti bhavissatī”ti—gihiliṅgena methunaṁ dhammaṁ paṭisevi. He became anxious, thinking, Tassa kukkuccaṁ ahosi—“The Buddha has laid down a training rule. “bhagavatā sikkhāpadaṁ paññattaṁ, Could it be that I’ve committed an offense entailing expulsion?” kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti? He told the Buddha. Bhagavato etamatthaṁ ārocesi. “You’ve committed an offense entailing expulsion.” “Āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

At one time a monk had sexual intercourse while naked, thinking he would avoid an offense. Tena kho pana samayena aññataro bhikkhu—“evaṁ me anāpatti bhavissatī”ti—naggo hutvā methunaṁ dhammaṁ paṭisevi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “You’ve committed an offense entailing expulsion.” “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

At one time a monk had sexual intercourse while dressed in a grass sarong … Tena kho pana samayena aññataro bhikkhu—“evaṁ me anāpatti bhavissatī”ti—kusacīraṁ nivāsetvā … while dressed in a bark sarong … vākacīraṁ nivāsetvā … while dressed in a sarong made of bits of wood … phalakacīraṁ nivāsetvā … while dressed in a sarong made of human hair … kesakambalaṁ nivāsetvā … while dressed in a sarong made of horse-hair … vālakambalaṁ nivāsetvā … while dressed in a sarong of owls’ wings … ulūkapakkhikaṁ nivāsetvā … while dressed in a sarong of antelope hide, thinking he would avoid an offense. ajinakkhipaṁ nivāsetvā methunaṁ dhammaṁ paṭisevi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “You’ve committed an offense entailing expulsion.” “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

At one time a monk who was an alms-collector saw a little girl lying on a bench. Being lustful, he inserted his thumb into her vagina. Tena kho pana samayena aññataro piṇḍacāriko bhikkhu pīṭhake nipannaṁ dārikaṁ passitvā sāratto aṅguṭṭhaṁ aṅgajātaṁ pavesesi. She died. Sā kālamakāsi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “There’s no offense entailing expulsion, “anāpatti, bhikkhu, pārājikassa. but there’s an offense entailing suspension.” Āpatti saṅghādisesassā”ti.

At one time a young brahmin had fallen in love with the nun Uppalavaṇṇā. Tena kho pana samayena aññataro māṇavako uppalavaṇṇāya bhikkhuniyā paṭibaddhacitto hoti. When Uppalavaṇṇā had gone to the village for alms, he entered her hut and hid himself. Atha kho so māṇavako uppalavaṇṇāya bhikkhuniyā gāmaṁ piṇḍāya paviṭṭhāya kuṭikaṁ pavisitvā nilīno acchi. When she had eaten her meal and returned from almsround, Uppalavaṇṇā washed her feet, entered her hut, and sat down on the bed. Uppalavaṇṇā bhikkhunī pacchābhattaṁ piṇḍapātapaṭikkantā pāde pakkhāletvā kuṭikaṁ pavisitvā mañcake nisīdi. Then that young brahmin grabbed hold of her and raped her. Atha kho so māṇavako uppalavaṇṇaṁ bhikkhuniṁ uggahetvā dūsesi. She told the nuns what had happened. Uppalavaṇṇā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi. The nuns told the monks, Bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. who in turn told the Buddha. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. “There’s no offense for one who doesn’t consent.” “Anāpatti, bhikkhave, asādiyantiyā”ti.

At one time female characteristics appeared on a monk. Tena kho pana samayena aññatarassa bhikkhuno itthiliṅgaṁ pātubhūtaṁ hoti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“Monks, I allow that discipleship, that ordination, those years as a monk, to be transferred to the nuns. “Anujānāmi, bhikkhave, taññeva upajjhaṁ tameva upasampadaṁ tāniyeva vassāni bhikkhunīhi saṅgamituṁ. The monks’ offenses that are in common with the nuns are to be cleared with the nuns. Yā āpattiyo bhikkhūnaṁ bhikkhunīhi sādhāraṇā tā āpattiyo bhikkhunīnaṁ santike vuṭṭhātuṁ. For the monks’ offenses that are not in common with the nuns, there’s no offense.” Yā āpattiyo bhikkhūnaṁ bhikkhunīhi asādhāraṇā tāhi āpattīhi anāpattī”ti.

At one time male characteristics appeared on a nun. Tena kho pana samayena aññatarissā bhikkhuniyā purisaliṅgaṁ pātubhūtaṁ hoti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“Monks, I allow that discipleship, that ordination, those years as a nun, to be transferred to the monks. “Anujānāmi, bhikkhave, taññeva upajjhaṁ tameva upasampadaṁ tāniyeva vassāni bhikkhūhi saṅgamituṁ. The nuns’ offenses that are in common with the monks are to be cleared with the monks. Yā āpattiyo bhikkhunīnaṁ bhikkhūhi sādhāraṇā tā āpattiyo bhikkhūnaṁ santike vuṭṭhātuṁ. For the nuns’ offenses that are not in common with the monks, there’s no offense.” Yā āpattiyo bhikkhunīnaṁ bhikkhūhi asādhāraṇā tāhi āpattīhi anāpattī”ti.

At one time a monk had sexual intercourse with his mother … Tena kho pana samayena aññataro bhikkhu—“evaṁ me anāpatti bhavissatī”ti—mātuyā methunaṁ dhammaṁ paṭisevi … had sexual intercourse with his daughter … dhītuyā methunaṁ dhammaṁ paṭisevi … had sexual intercourse with his sister, thinking he would avoid an offense. … bhaginiyā methunaṁ dhammaṁ paṭisevi … He became anxious … tassa kukkuccaṁ ahosi …pe… “You’ve committed an offense entailing expulsion.” “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

At one time a monk had sexual intercourse with his ex-wife. Tena kho pana samayena aññataro bhikkhu purāṇadutiyikāya methunaṁ dhammaṁ paṭisevi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “You’ve committed an offense entailing expulsion.” “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

At one time there was a monk with a supple back who was plagued by lust. Tena kho pana samayena aññataro bhikkhu mudupiṭṭhiko hoti. He inserted his penis into his own mouth. So anabhiratiyā pīḷito attano aṅgajātaṁ mukhena aggahesi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “You’ve committed an offense entailing expulsion.” “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

At one time there was a monk with a long penis who was plagued by lust. Tena kho pana samayena aññataro bhikkhu lambī hoti. He inserted his penis into his own anus. So anabhiratiyā pīḷito attano aṅgajātaṁ attano vaccamaggaṁ pavesesi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “You’ve committed an offense entailing expulsion.” “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

At one time a monk saw a dead body Tena kho pana samayena aññataro bhikkhu matasarīraṁ passi. with a wound next to the genitals. Tasmiñca sarīre aṅgajātasāmantā vaṇo hoti. Thinking he would avoid an offense, he So—“evaṁ me anāpatti bhavissatī”ti—inserted his penis into the genitals and exited through the wound. aṅgajāte aṅgajātaṁ pavesetvā vaṇena nīhari. He became anxious … Tassa kukkuccaṁ ahosi …pe… “You’ve committed an offense entailing expulsion.” “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

At one time a monk saw a dead body Tena kho pana samayena aññataro bhikkhu matasarīraṁ passi. with a wound next to the genitals. Tasmiñca sarīre aṅgajātasāmantā vaṇo hoti. Thinking he would avoid an offense, So—“evaṁ me anāpatti bhavissatī”ti—he inserted his penis into the wound and exited through the genitals. vaṇe aṅgajātaṁ pavesetvā aṅgajātena nīhari. He became anxious … Tassa kukkuccaṁ ahosi …pe… “You’ve committed an offense entailing expulsion.” “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

At one time a lustful monk touched the genitals in a picture with his penis. Tena kho pana samayena aññataro bhikkhu sāratto lepacittassa nimittaṁ aṅgajātena chupi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “There’s no offense entailing expulsion, “anāpatti, bhikkhu, pārājikassa. but there’s an offense of wrong conduct.” Āpatti dukkaṭassā”ti.

At one time a lustful monk touched the genitals of a wooden doll with his penis. Tena kho pana samayena aññataro bhikkhu sāratto dārudhītalikāya nimittaṁ aṅgajātena chupi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “There’s no offense entailing expulsion, “anāpatti, bhikkhu, pārājikassa. but there’s an offense of wrong conduct.” Āpatti dukkaṭassā”ti.

At one time a monk called Sundara who had gone forth in Rājagaha was walking along a street. Tena kho pana samayena sundaro nāma bhikkhu rājagahā pabbajito rathikāya gacchati. A woman said to him, Aññatarā itthī—“Please wait, sir, I’ll pay respect to you.” “muhuttaṁ, bhante, āgamehi, vandissāmī”ti As she was paying respect, she held up his sarong and inserted his penis into her mouth. sā vandantī antaravāsakaṁ ukkhipitvā mukhena aṅgajātaṁ aggahesi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “Monk, did you consent?” “sādiyi tvaṁ, bhikkhū”ti?

“I didn’t consent, sir.” “Nāhaṁ, bhagavā, sādiyin”ti.

“There’s no offense for one who doesn’t consent.” “Anāpatti, bhikkhu, asādiyantassā”ti.

At one time a woman saw a monk and said, Tena kho pana samayena aññatarā itthī bhikkhuṁ passitvā etadavoca—“Sir, come and have sexual intercourse.” “ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti.

“It’s not allowable.” “Alaṁ, bhagini, netaṁ kappatī”ti.

“I’ll make the effort, not you. “Ehi, bhante, ahaṁ vāyamissāmi, tvaṁ mā vāyami, In this way there won’t be any offense for you.” evaṁ te anāpatti bhavissatī”ti. The monk acted accordingly. So bhikkhu tathā akāsi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “You’ve committed an offense entailing expulsion.” “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

“It’s not allowable.” “Alaṁ, bhagini, netaṁ kappatī”ti.

“You make the effort, not I. “Ehi, bhante, tvaṁ vāyama, ahaṁ na vāyamissāmi, In this way there won’t be any offense for you.” evaṁ te anāpatti bhavissatī”ti. The monk acted accordingly. So bhikkhu tathā akāsi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “You’ve committed an offense entailing expulsion.” “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

“It’s not allowable.” “Alaṁ, bhagini, netaṁ kappatī”ti.

“Rub inside but discharge outside. … “Ehi, bhante, abbhantaraṁ ghaṭṭetvā bahi mocehi …pe… Rub outside but discharge inside. bahi ghaṭṭetvā abbhantaraṁ mocehi, In this way there won’t be any offense for you.” evaṁ te anāpatti bhavissatī”ti. The monk acted accordingly. So bhikkhu tathā akāsi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “You’ve committed an offense entailing expulsion.” “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

At one time a monk went to a charnel ground where he saw an undecomposed corpse. He had sexual intercourse with it. Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā akkhāyitaṁ sarīraṁ passitvā tasmiṁ methunaṁ dhammaṁ paṭisevi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “You’ve committed an offense entailing expulsion.” “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

At one time a monk went to a charnel ground where he saw a mostly undecomposed corpse. He had sexual intercourse with it. Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā yebhuyyena akkhāyitaṁ sarīraṁ passitvā tasmiṁ methunaṁ dhammaṁ paṭisevi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “You’ve committed an offense entailing expulsion.” “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

At one time a monk went to a charnel ground where he saw a mostly decomposed corpse. Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā yebhuyyena khāyitaṁ sarīraṁ passitvā He had sexual intercourse with it. tasmiṁ methunaṁ dhammaṁ paṭisevi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “There’s no offense entailing expulsion, “anāpatti, bhikkhu, pārājikassa. but there’s a serious offense.” Āpatti thullaccayassā”ti.

At one time a monk went to a charnel ground where he saw a decapitated head. He inserted his penis into the open mouth, making contact as he entered. Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā chinnasīsaṁ passitvā vaṭṭakate mukhe chupantaṁ aṅgajātaṁ pavesesi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “You’ve committed an offense entailing expulsion.” “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

At one time a monk went to a charnel ground where he saw a decapitated head. He inserted his penis into the open mouth, without making contact as he entered. Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā chinnasīsaṁ passitvā vaṭṭakate mukhe acchupantaṁ aṅgajātaṁ pavesesi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “There’s no offense entailing expulsion, “anāpatti, bhikkhu, pārājikassa. but there’s an offense of wrong conduct.” Āpatti dukkaṭassā”ti.

At one time a monk was in love with a certain woman. Tena kho pana samayena aññataro bhikkhu aññatarissā itthiyā paṭibaddhacitto hoti. When she died, the body was dumped on a charnel ground. Sā kālaṅkatā susāne chaḍḍitā. After some time only scattered bones remained. Aṭṭhikāni vippakiṇṇāni honti. The monk went to the charnel ground, collected the bones, and brought his penis into the genital area. Atha kho so bhikkhu sivathikaṁ gantvā aṭṭhikāni saṅkaḍḍhitvā nimitte aṅgajātaṁ paṭipādesi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “There’s no offense entailing expulsion, “anāpatti, bhikkhu, pārājikassa. but there’s an offense of wrong conduct.” Āpatti dukkaṭassā”ti.

At one time a monk had sexual intercourse with a female dragon … Tena kho pana samayena aññataro bhikkhu nāgiyā methunaṁ dhammaṁ paṭisevi … had sexual intercourse with a female spirit … yakkhiniyā methunaṁ dhammaṁ paṭisevi … had sexual intercourse with a female ghost … petiyā methunaṁ dhammaṁ paṭisevi … had sexual intercourse with a paṇḍaka. paṇḍakassa methunaṁ dhammaṁ paṭisevi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “You’ve committed an offense entailing expulsion.” “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

At one time there was a monk with impaired faculties. Tena kho pana samayena aññataro bhikkhu upahatindriyo hoti. Thinking he would avoid an offense because he felt neither pleasure nor pain, So—“nāhaṁ vediyāmi sukhaṁ vā dukkhaṁ vā, anāpatti me bhavissatī”ti—he had sexual intercourse. … methunaṁ dhammaṁ paṭisevi. …pe… They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ. “Whether or not that fool felt anything, there’s an offense entailing expulsion.” “Vediyi vā so, bhikkhave, moghapuriso na vā vediyi, āpatti pārājikassā”ti.

At one time a monk who intended to have sexual intercourse with a woman Tena kho pana samayena aññataro bhikkhu—“itthiyā methunaṁ dhammaṁ paṭisevissāmī”ti—felt remorse at the mere touch. chupitamatte vippaṭisārī ahosi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “There’s no offense entailing expulsion, “anāpatti, bhikkhu, pārājikassa. but there’s an offense entailing suspension.” Āpatti saṅghādisesassā”ti.

At one time a monk was lying down in the Jātiyā Grove at Bhaddiya, having gone there for the day’s meditation. Tena kho pana samayena aññataro bhikkhu bhaddiye jātiyāvane divāvihāragato nipanno hoti. He had an erection because of wind. Tassa aṅgamaṅgāni vātūpatthaddhāni honti. A certain woman saw him and sat down on his penis. Having taken her pleasure, she left. Aññatarā itthī passitvā aṅgajāte abhinisīditvā yāvadatthaṁ katvā pakkāmi. Seeing the moisture, the monks told the Buddha. Bhikkhū kilinnaṁ passitvā bhagavato etamatthaṁ ārocesuṁ. “Monks, an erection occurs for five reasons: “Pañcahi, bhikkhave, ākārehi aṅgajātaṁ kammaniyaṁ hoti—because of sensual desire, feces, urine, or wind, or because of being stung by caterpillars. rāgena, vaccena, passāvena, vātena, uccāliṅgapāṇakadaṭṭhena. Imehi kho, bhikkhave, pañcahākārehi aṅgajātaṁ kammaniyaṁ hoti. It’s impossible that that monk had an erection because of sensual desire. Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ tassa bhikkhuno rāgena aṅgajātaṁ kammaniyaṁ assa. That monk is a perfected one. Arahaṁ so, bhikkhave, bhikkhu. There’s no offense for that monk.” Anāpatti, bhikkhave, tassa bhikkhuno”ti.

At one time a monk was lying down in the Dark Wood at Sāvatthī, having gone there for the day’s meditation. Tena kho pana samayena aññataro bhikkhu sāvatthiyā andhavane divāvihāragato nipanno hoti. A woman cowherd saw him and sat down on his penis. Aññatarā gopālikā passitvā aṅgajāte abhinisīdi. The monk consented to the entry, to having entered, to the remaining, and to the taking out. So bhikkhu pavesanaṁ sādiyi, paviṭṭhaṁ sādiyi, ṭhitaṁ sādiyi, uddharaṇaṁ sādiyi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “You’ve committed an offense entailing expulsion.” “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

At one time a monk was lying down in the Dark Wood at Sāvatthī, having gone there for the day’s meditation. Tena kho pana samayena aññataro bhikkhu sāvatthiyā andhavane divāvihāragato nipanno hoti. A woman goatherd saw him … Aññatarā ajapālikā passitvā … A woman gathering fire-wood saw him … aññatarā kaṭṭhahārikā passitvā … A woman gathering cow-dung saw him and sat down on his penis. aññatarā gomayahārikā passitvā aṅgajāte abhinisīdi. The monk consented to the entry, to having entered, to the remaining, and to the taking out. So bhikkhu pavesanaṁ sādiyi, paviṭṭhaṁ sādiyi, ṭhitaṁ sādiyi, uddharaṇaṁ sādiyi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “You’ve committed an offense entailing expulsion.” “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

At one time a monk was lying down in the Great Wood at Vesālī, having gone there for the day’s meditation. Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane divāvihāragato nipanno hoti. A woman saw him and sat down on his penis. Having taken her pleasure, she stood laughing nearby. Aññatarā itthī passitvā aṅgajāte abhinisīditvā yāvadatthaṁ katvā sāmantā hasamānā ṭhitā hoti. The monk woke up and said, So bhikkhu paṭibujjhitvā taṁ itthiṁ etadavoca—“Did you do this?” “tuyhidaṁ kamman”ti?

“Yes.” “Āma, mayhaṁ kamman”ti.

He became anxious … Tassa kukkuccaṁ ahosi …pe…

“Did you consent?” “sādiyi tvaṁ, bhikkhū”ti?

“I didn’t even know, sir.” “Nāhaṁ, bhagavā, jānāmī”ti.

“There’s no offense for one who doesn’t know.” “ Anāpatti, bhikkhu, ajānantassā”ti.

At one time a monk went to the Great Wood at Vesālī for the day’s meditation. He lay down, resting his head against a tree. Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane divāvihāragato rukkhaṁ apassāya nipanno hoti. A woman saw him and sat down on his penis. Aññatarā itthī passitvā aṅgajāte abhinisīdi. The monk got up quickly. So bhikkhu sahasā vuṭṭhāsi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “Did you consent?” “sādiyi tvaṁ, bhikkhū”ti?

“I didn’t consent, sir.” “Nāhaṁ, bhagavā, sādiyin”ti.

“There’s no offense for one who doesn’t consent.” “Anāpatti, bhikkhu, asādiyantassā”ti.

At one time a monk went to the Great Wood at Vesālī for the day’s meditation. He lay down, resting his head against a tree. Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane divāvihāragato rukkhaṁ apassāya nipanno hoti. A woman saw him and sat down on his penis. Aññatarā itthī passitvā aṅgajāte abhinisīdi. The monk kicked her off. So bhikkhu akkamitvā pavattesi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “Did you consent?” “sādiyi tvaṁ, bhikkhū”ti?

“I didn’t consent, sir.” “Nāhaṁ, bhagavā, sādiyin”ti.

“There’s no offense for one who doesn’t consent.” “Anāpatti, bhikkhu, asādiyantassā”ti.

At one time a monk went to the hall with the peaked roof in the Great Wood near Vesālī for the day’s meditation. He opened the door, lay down, Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane kūṭāgārasālāyaṁ divāvihāragato dvāraṁ vivaritvā nipanno hoti. and had an erection because of wind. Tassa aṅgamaṅgāni vātūpatthaddhāni honti. Just then a number of women came to the monastery to look at the dwellings, bringing scents and garlands. Tena kho pana samayena sambahulā itthiyo gandhañca mālañca ādāya ārāmaṁ āgamaṁsu vihārapekkhikāyo. They saw that monk and sat down on his penis. Having taken their pleasure, they said, “What a bull of a man.” They then put up their scents and garlands and left. Atha kho tā itthiyo taṁ bhikkhuṁ passitvā aṅgajāte abhinisīditvā yāvadatthaṁ katvā, purisūsabho vatāyanti vatvā gandhañca mālañca āropetvā pakkamiṁsu. The monks saw the moisture and told the Buddha. Bhikkhū kilinnaṁ passitvā bhagavato etamatthaṁ ārocesuṁ.

“Monks, an erection occurs for five reasons: “Pañcahi, bhikkhave, ākārehi aṅgajātaṁ kammaniyaṁ hoti—because of sensual desire, feces, urine, or wind, or because of being stung by caterpillars. rāgena, vaccena, passāvena, vātena, uccāliṅgapāṇakadaṭṭhena. Imehi kho, bhikkhave, pañcahākārehi aṅgajātaṁ kammaniyaṁ hoti. It’s impossible that that monk had an erection because of sensual desire. Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ tassa bhikkhuno rāgena aṅgajātaṁ kammaniyaṁ assa. That monk is a perfected one. Arahaṁ so, bhikkhave, bhikkhu. There’s no offense for that monk. Anāpatti, bhikkhave, tassa bhikkhuno.

But, monks, you should close the door when you are in seclusion during the day.” Anujānāmi, bhikkhave, divā paṭisallīyantena dvāraṁ saṁvaritvā paṭisallīyitun”ti.

At one time a monk from Bharukaccha dreamed that he had sexual intercourse with his ex-wife. Tena kho pana samayena aññataro bhārukacchako bhikkhu supinante purāṇadutiyikāya methunaṁ dhammaṁ paṭisevitvā—He thought he was no longer a monastic and that he would have to disrobe. “assamaṇo ahaṁ, vibbhamissāmī”ti, While on his way to Bharukaccha, he saw Venerable Upāli and told him what had happened. bhārukacchaṁ gacchanto antarāmagge āyasmantaṁ upāliṁ passitvā etamatthaṁ ārocesi. Venerable Upāli said, Āyasmā upāli evamāha—“There’s no offense when it occurs while dreaming.” “anāpatti, āvuso, supinantenā”ti.

At one time in Rājagaha there was a female lay follower called Supabbā who had misplaced faith. Tena kho pana samayena rājagahe supabbā nāma upāsikā mudhappasannā hoti. She had the view that Sā evaṁdiṭṭhikā hoti—a woman who gives sexual intercourse gives the highest gift. “yā methunaṁ dhammaṁ deti sā aggadānaṁ detī”ti. She saw a monk and said, Sā bhikkhuṁ passitvā etadavoca—“Sir, come and have sexual intercourse.” “ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti.

“It’s not allowable.” “Alaṁ, bhagini, netaṁ kappatī”ti.

“Then rub between the thighs. “Ehi, bhante, ūruntarikāya ghaṭṭehi, In this way there won’t be any offense for you. … evaṁ te anāpatti bhavissatī”ti …pe… Then rub against the navel. … ehi, bhante, nābhiyaṁ ghaṭṭehi … Then rub against the stomach. … ehi, bhante, udaravaṭṭiyaṁ ghaṭṭehi … Then rub in the armpit. … ehi, bhante, upakacchake ghaṭṭehi … Then rub against the throat. … ehi, bhante, gīvāyaṁ ghaṭṭehi … Then rub against the ear-hole. … ehi, bhante, kaṇṇacchidde ghaṭṭehi … Then rub against a coil of hair. … ehi, bhante, kesavaṭṭiyaṁ ghaṭṭehi … Then rub between the fingers. … ehi, bhante, aṅgulantarikāya ghaṭṭehi … Then I’ll make you discharge with my hand. “ehi, bhante, hatthena upakkamitvā mocessāmi, In this way there won’t be any offense for you.” evaṁ te anāpatti bhavissatī”ti. The monk acted accordingly. So bhikkhu tathā akāsi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “There’s no offense entailing expulsion, “anāpatti, bhikkhu, pārājikassa. but there’s an offense entailing suspension.” Āpatti saṅghādisesassā”ti.

At one time in Sāvatthī there was a female lay follower called Saddhā who had misplaced faith. Tena kho pana samayena sāvatthiyaṁ saddhā nāma upāsikā mudhappasannā hoti. She had the view that Sā evaṁdiṭṭhikā hoti—a woman who gives sexual intercourse gives the highest gift. “yā methunaṁ dhammaṁ deti sā aggadānaṁ detī”ti. She saw a monk and said, Sā bhikkhuṁ passitvā etadavoca—“Sir, come and have sexual intercourse.” “ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti.

“It’s not allowable.” “Alaṁ, bhagini, netaṁ kappatī”ti.

“Then rub between the thighs. … “Ehi, bhante, ūruntarikāya ghaṭṭehi …pe… Then I’ll make you discharge with my hand. ehi, bhante, hatthena upakkamitvā mocessāmi, In this way there won’t be any offense for you.” evaṁ te anāpatti bhavissatī”ti. The monk acted accordingly. So bhikkhu tathā akāsi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “There’s no offense entailing expulsion, “anāpatti, bhikkhu, pārājikassa. but there’s an offense entailing suspension.” Āpatti saṅghādisesassā”ti.

At one time in Vesālī some Licchavī youths grabbed a monk and made him commit misconduct with a nun. … Tena kho pana samayena vesāliyaṁ licchavikumārakā bhikkhuṁ gahetvā bhikkhuniyā vippaṭipādesuṁ … made him commit misconduct with a trainee nun. … sikkhamānāya vippaṭipādesuṁ … made him commit misconduct with a novice nun. sāmaṇeriyā vippaṭipādesuṁ. Both consented: Ubho sādiyiṁsu. both should be expelled. Ubho nāsetabbā. Neither consented: Ubho na sādiyiṁsu. there is no offense for either. Ubhinnaṁ anāpatti.

At one time in Vesālī some Licchavī youths grabbed a monk and made him commit misconduct with a sex worker. … Tena kho pana samayena vesāliyaṁ licchavikumārakā bhikkhuṁ gahetvā vesiyā vippaṭipādesuṁ … made him commit misconduct with a paṇḍaka. … paṇḍake vippaṭipādesuṁ … made him commit misconduct with a female householder. gihiniyā vippaṭipādesuṁ. The monk consented: Bhikkhu sādiyi. he should be expelled. Bhikkhu nāsetabbo. The monk did not consent: Bhikkhu na sādiyi. there is no offense. Bhikkhussa anāpatti.

At one time in Vesālī some Licchavī youths grabbed two monks and made them commit misconduct with each other. Tena kho pana samayena vesāliyaṁ licchavikumārakā bhikkhū gahetvā aññamaññaṁ vippaṭipādesuṁ. Both consented: Ubho sādiyiṁsu. both should be expelled. Ubho nāsetabbā. Neither consented: Ubho na sādiyiṁsu. there is no offense for either. Ubhinnaṁ anāpatti.

At one time a monk who had gone forth in old age went to see his ex-wife. Tena kho pana samayena aññataro vuḍḍhapabbajito bhikkhu purāṇadutiyikāya dassanaṁ agamāsi. Saying, “Come and disrobe,” she grabbed him. Sā—“ehi, bhante, vibbhamā”ti aggahesi. Stepping backward, the monk fell on his back. So bhikkhu paṭikkamanto uttāno paripati. She pulled up his robe and sat down on his penis. Sā ubbhajitvā aṅgajāte abhinisīdi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “Did you consent, monk?” “sādiyi tvaṁ, bhikkhū”ti?

“I didn’t consent, sir.” “Nāhaṁ, bhagavā, sādiyin”ti.

“There’s no offense for one who doesn’t consent.” “Anāpatti, bhikkhu, asādiyantassā”ti.

At one time a certain monk was staying in the wilderness. Tena kho pana samayena aññataro bhikkhu araññe viharati. A young deer came to his place of urination, drank the urine, and took hold of his penis with its mouth. Migapotako tassa passāvaṭṭhānaṁ āgantvā passāvaṁ pivanto mukhena aṅgajātaṁ aggahesi. The monk consented. So bhikkhu sādiyi. He became anxious … Tassa kukkuccaṁ ahosi …pe… “You’ve committed an offense entailing expulsion.” “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

The first offense entailing expulsion is finished. Paṭhamapārājikaṁ samattaṁ.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Analysis
The chapter on offenses entailing expulsion

The first training rule on expulsion

Homage to the Buddha, the Perfected One, the fully Awakened One

At Verañjā: the origin of Monastic Law

At one time the Buddha was staying at Verañjā at the foot of Naḷeru’s Nimba tree with a large Sangha of five hundred monks. A brahmin in Verañjā was told:

“Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, is staying at Verañjā at the foot of Naleru’s Nimba tree with a large sangha of five hundred monks. That good Gotama has a fine reputation: ‘He is a Buddha, perfected and fully awakened, complete in insight and conduct, happy, knower of the world, supreme leader of trainable people, teacher of gods and humans, awakened, a Buddha. With his own insight he has seen this world with its gods, its lords of death, and its supreme beings, this society with its monastics and brahmins, its gods and humans, and he makes it known to others. He has a Teaching that’s good in the beginning, good in the middle, and good in the end. It has a true goal and is well articulated. He sets out a perfectly complete and pure spiritual life.’ It’s good to see such perfected ones.”

That brahmin then went to the Buddha, exchanged pleasantries with him, sat down, and said,

“I’ve heard, good Gotama, that you don’t bow down to old brahmins, stand up for them, or offer them a seat. I’ve now seen that this is indeed the case. This isn’t right.”

“Good Gotama lacks taste.”

“There’s a way you could rightly say that I lack taste. For I’ve abandoned the taste for forms, sounds, smells, flavors, and touches. I’ve cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future. But that’s not what you had in mind.”

“Good Gotama has no enjoyment.”

“There’s a way you could rightly say that I have no enjoyment. For I’ve abandoned the enjoyment of forms, sounds, smells, flavors, and touches. I’ve cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future. But that’s not what you had in mind.”

“Good Gotama teaches inaction.”

“There’s a way you could rightly say that I teach inaction. For I teach the non-doing of misconduct by body, speech, and mind. I teach the non-doing of the various kinds of bad, unwholesome actions. But that’s not what you had in mind.”

“Good Gotama is an annihilationist.”

“There’s a way you could rightly say that I’m an annihilationist. For I teach the annihilation of sensual desire, ill will, and confusion. I teach the annihilation of the various kinds of bad, unwholesome qualities. But that’s not what you had in mind.”

“Good Gotama is disgusting.”

“There’s a way you could rightly say that I’m disgusting. For I am disgusted by misconduct by body, speech, and mind. I am disgusted by the various kinds of bad, unwholesome qualities. But that’s not what you had in mind.”

“Good Gotama is an exterminator.”

“There’s a way you could rightly say that I’m an exterminator. For I teach the extermination of sensual desire, ill will, and confusion. I teach the extermination of the various kinds of bad, unwholesome qualities. But that’s not what you had in mind.”

“Good Gotama is austere.”

“There’s a way you could rightly say that I’m austere. For I say that bad, unwholesome qualities—misconduct by body, speech, and mind—are to be disciplined. One who has abandoned them, cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing in the future—such a one I call austere. Now I’ve abandoned the bad, unwholesome qualities that are to be disciplined. I’ve cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing in the future. But that’s not what you had in mind.”

“Good Gotama is retiring.”

“There’s a way you could rightly say that I’m retiring. For one who has retired from any future conception in a womb, any rebirth in a future life, who has cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future—such a one I call retiring. Now I’ve retired from any future conception in a womb, any rebirth in a future life. I’ve cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future. But that’s not what you had in mind.

Suppose, brahmin, there was a hen with eight, ten, or twelve eggs, which she had properly covered, warmed, and incubated. The first chick that hatches safely—after piercing through the eggshell with its claw or its beak—is it to be called the eldest or the youngest?”

“It’s to be called the eldest, for it’s the eldest among them.”

“Just so, in this deluded society, enveloped like an egg, I alone in the world have cracked the shell of delusion and reached the supreme full awakening. I, brahmin, am the world’s eldest and best.

I was firmly energetic and had clarity of mindfulness; my body was tranquil and my mind stilled and unified. Fully secluded from the five senses, secluded from unwholesome mental qualities, I entered and remained in the first absorption, which has movement of the mind, as well as the joy and bliss of seclusion. Through the stilling of the movement of the mind, I entered and remained in the second absorption, which has internal confidence and unification of mind, as well as the joy and bliss of stillness. Through the fading away of joy, I remained even-minded, mindful, and fully aware, experiencing bliss directly, and I entered and remained in the third absorption of which the noble ones declare: ‘You are even-minded, mindful, and abide in bliss.’ Through the abandoning of bliss and pain and the earlier ending of joy and aversion, I entered and remained in the fourth absorption, which has neither pain nor bliss, but consists of purity of mindfulness and even-mindedness.

Then, with my mind stilled, purified, cleansed, flawless, free from defilements, supple, wieldy, steady, and unshakable, I directed it to the knowledge that consists of recollecting past lives. I recollected many past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many eons of world dissolution, many eons of world evolution, and many eons of both dissolution and evolution. And I knew: ‘There I had such a name, such a family, such an appearance, such food, such an experience of pleasure and pain, and such a lifespan. Passing away from there, I was reborn elsewhere, and there I had such a name, such a family, such an appearance, such food, such an experience of pleasure and pain, and such a lifespan. Passing away from there, I was reborn here.’ In this way I recollected many past lives with their characteristics and particulars. This was the first true insight, which I attained in the first part of the night. Delusion was dispelled and true insight arose, darkness was dispelled and light arose, as happens to one who is heedful, energetic, and diligent. This, brahmin, was my first breaking out, like a chick from an eggshell.

Then, with my mind stilled, purified, cleansed, flawless, free from defilements, supple, wieldy, steady, and unshakable, I directed it to the knowledge of the passing away and arising of beings. With superhuman and purified clairvoyance, I saw beings passing away and getting reborn, inferior and superior, beautiful and ugly, gone to good destinations and to bad destinations, and I understood how beings pass on according to their actions: ‘These beings who engaged in misconduct by body, speech, and mind, who abused the noble ones, who had wrong views and acted accordingly, at the breaking up of the body after death, have been reborn in a lower realm, a bad destination, a world of misery, hell. But these beings who engaged in good conduct of body, speech, and mind, who did not abuse the noble ones, who held right view and acted accordingly, at the breaking up of the body after death, have been reborn in a good destination, a heaven world.’ In this way, with superhuman and purified clairvoyance, I saw beings passing away and getting reborn, inferior and superior, beautiful and ugly, gone to good destinations and to bad destinations, and I understood how beings pass on according to their actions. This was the second true insight, which I attained in the middle part of the night. Delusion was dispelled and true insight arose, darkness was dispelled and light arose, as happens to one who is heedful, energetic, and diligent. This, brahmin, was my second breaking out, like a chick from an eggshell.

Then, with my mind stilled, purified, cleansed, flawless, free from defilements, supple, wieldy, steady, and unshakable, I directed it to the knowledge of the ending of the corruptions. I knew according to reality: ‘This is suffering;’ ‘This is the origin of suffering;’ ‘This is the end of suffering;’ ‘This is the path leading to the end of suffering.’ I knew according to reality: ‘These are the corruptions;’ ‘This is the origin of the corruptions;’ ‘This is the end of the corruptions;’ ‘This is the path leading to the end of the corruptions.’ When I knew and saw this, my mind was freed from the corruption of worldly desire, from the corruption of desire to exist, and from the corruption of delusion. When it was freed, I knew it was freed. I understood that birth had come to an end, the spiritual life had been fulfilled, the job had been done, there was no further state of existence. This was the third true insight, which I attained in the last part of the night. Delusion was dispelled and true insight arose, darkness was dispelled and light arose, as happens to one who is heedful, energetic, and diligent. This, brahmin, was my third breaking out, like a chick from an eggshell.”

That brahmin then said to the Buddha,

“Good Gotama is the eldest! Good Gotama is the best! Wonderful, good Gotama, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the dark so that one with eyes might see what’s there—just so has the Buddha made the Teaching clear in many ways. Good Gotama, I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept me as a lay follower who’s gone for refuge for life. And please consent to spend the rainy-season residence at Verañjā together with the Sangha of monks.” The Buddha consented by keeping silent, and the brahmin understood. He then got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.

At that time Verañjā was short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw. It was not easy to get by on almsfood. Just then some horse dealers from Uttarāpatha had entered the rainy-season residence at Verañjā with five hundred horses. In the horse pen they prepared portion upon portion of steamed grain for the monks.

And the Buddha heard the sound of the mortar. When Buddhas know what is going on, sometimes they ask and sometimes not. They know the right time to ask and when not to ask. Buddhas ask when it is beneficial, otherwise not, for Buddhas are incapable of doing what is unbeneficial. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.

And so he said to Ānanda, “Ānanda, what’s this sound of a mortar?” Ānanda told him what was happening.

“Well done, Ānanda. You’re all superior people who have conquered the problems of famine. Later generations will despise even meat and rice.”

Then Venerable Mahāmoggallāna went to the Buddha, bowed, sat down, and said,

“At present, sir, Verañjā is short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw. It’s not easy to get by on almsfood. But the undersurface of this great earth abounds with food, tasting just like pure honey. Would it be good, sir, if I inverted the earth so that the monks may enjoy the nutrition in that ground-fungus?”

“But what will you do, Moggallāna, with the creatures that live there?”

“I’ll transform one hand to be like the great earth and make those creatures go there. I’ll then invert the earth with the other hand.”

“Let it be, Moggallāna, don’t invert the earth. Those creatures might lose their minds.”

“In that case, sir, would it be good if the whole Sangha of monks could go to Uttarakuru for alms?”

“Let it be, Moggallāna, don’t pursue this.”

Soon afterwards, while reflecting in private, Venerable Sāriputta thought, “Which Buddhas had a long-lasting spiritual life, and which not?”

In the evening, after coming out of seclusion, Sāriputta went to the Buddha, bowed, sat down, and said, “Just now, sir, while I was reflecting in private, I was wondering which Buddhas had a long-lasting spiritual life, and which not?”

“Sāriputta, the spiritual life established by the Buddhas Vipassī, Sikhī, and Vessabhū didn’t last long. But the spiritual life established by the Buddhas Kakusandha, Konāgamana, and Kassapa did.”

“And why did the spiritual life established by the former three Buddhas not last long?”

“They made no effort to give detailed teachings to their disciples. They gave few discourses in prose or in mixed prose and verse; few expositions, verses, heartfelt exclamations, quotations, birth stories, amazing accounts, and analyses. Nor did they lay down training rules or recite a monastic code. After the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples—of various names, families, and castes, who had gone forth from various households—allowed that spiritual life to disappear rapidly. It’s like flowers on a wooden plank. If they’re not held together with a string, they’re scattered about, whirled about, and destroyed by the wind. Why? Because they’re not held together with a string. Just so, after the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples allowed that spiritual life to disappear rapidly.

Instead they were untiring at instructing their disciples by reading their minds. At one time, Sāriputta, the Buddha Vessabhū, the Perfected and the fully Awakened One, was staying in a certain frightening forest grove. He instructed a sangha of a thousand monks by reading their minds, saying, ‘Think like this, not like that; pay attention like this, not like that; abandon this and attain that.’ When they had been instructed by Buddha Vessabhū, their minds were freed from the corruptions through letting go. But if anyone with sensual desire entered that frightening forest grove, they usually had goosebumps all over. This is why the spiritual life established by those Buddhas did not last long.”

“Why then did the spiritual life established by the latter three Buddhas last long?”

“The Buddhas Kakusandha, Konāgamana, and Kassapa were untiring in giving detailed teachings to their disciples. They gave many discourses in prose and in mixed prose and verse; many expositions, verses, heartfelt exclamations, quotations, birth stories, amazing accounts, and analyses. And they laid down training rules and recited a monastic code. After the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples—of various names, families, and castes, who had gone forth from various households—made that spiritual life last for a long time. It’s like flowers on a wooden plank. If they’re held together with a string, they’re not scattered about, whirled about, or destroyed by the wind. Why? Because they are held together with a string. Just so, after the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples made that spiritual life last for a long time. This is why the spiritual life established by those Buddhas lasted long.”

Sāriputta then got up from his seat, arranged his upper robe over one shoulder, raised his joined palms, and said, “This is the time, venerable sir, for laying down training rules and reciting a monastic code, so that this spiritual life may last for a long time.”

“Hold on, Sāriputta. The Buddha knows the appropriate time for this. The Teacher doesn’t lay down training rules or recite a monastic code until the causes of corruption appear in the Sangha.

And they don’t appear until the Sangha has attained long standing, great size, an abundance of the best material support, or great learning. When the causes of corruption appear for any of these reasons, then the Teacher lays down training rules for his disciples and recites a monastic code in order to counteract these causes.

Sāriputta, the Sangha of monks is free from cancer and danger, stainless, pure, and established in the essence. Even the least developed of these five hundred monks is a stream-enterer. They will not be reborn in the lower world, but are fixed in destiny and bound for awakening.”

“Yes, sir.”

The Buddha robed up, took his bowl and robe and, with Ānanda as his attendant, went to that brahmin’s house where he sat down on the prepared seat. The brahmin approached the Buddha, bowed, and sat down.

And the Buddha said, “Brahmin, we’ve completed the rains residence according to your invitation, and now we take leave of you. We wish to depart to wander the country.”

“It’s true, good Gotama, that you’ve completed the rains residence according to my invitation, but I haven’t given anything. That’s not good. It’s not because I didn’t want to, but because household life is so busy. Would you and the Sangha of monks please accept a meal from me tomorrow?”

The Buddha consented by keeping silent. Then, after instructing, inspiring, and gladdening that brahmin with a teaching, the Buddha got up from his seat and left.

The following morning the brahmin prepared various kinds of fine foods in his own house and then had the Buddha informed that the meal was ready.

The Buddha robed up, took his bowl and robe and, together with the Sangha of monks, he went to that brahmin’s house where he sat down on the prepared seat. And that brahmin personally served and satisfied the Sangha of monks headed by the Buddha with various kinds of fine foods. When the Buddha had finished his meal, the brahmin gave him a set of three robes and to each monk two pieces of cloth. The Buddha instructed, inspired, and gladdened him with a teaching, and then got up from his seat and left.

After remaining in Verañjā for as long as he liked, the Buddha traveled to Payāgapatiṭṭhāna via Soreyya, Saṅkassa, and Kaṇṇakujja. There he crossed the river Ganges and continued on to Benares. After remaining at Benares for as long as he liked, he set out wandering toward Vesālī. When he eventually arrived, he stayed in the hall with the peaked roof in the Great Wood.

The section for recitation on Verañjā is finished.

The first training rule on expulsion

First sub-story: the section for recitation on Sudinna

At that time Sudinna, the son of a wealthy merchant, lived in a village called Kalanda not far from Vesālī. On one occasion Sudinna went to Vesālī on some business together with a number of friends. Just then the Buddha was seated giving a teaching, surrounded by a large gathering of people. When Sudinna saw this, he thought, “Why don’t I listen to the Teaching?” He then approached that gathering and sat down.

As he was sitting there, he thought, “The way I understand the Buddha’s Teaching, it’s not easy for one who lives at home to lead the spiritual life perfectly complete and pure as a polished conch shell. Why don’t I cut off my hair and beard, put on the ocher robes, and go forth into homelessness?”

When those people had been instructed, inspired, and gladdened by the Buddha, they got up from their seats, bowed down, circumambulated him with their right sides toward him, and left.

Sudinna then approached the Buddha, bowed, sat down, and told him what he had thought, adding,

“Sir, please give me the going forth.”

“But, Sudinna, do you have your parents’ permission?”

“No.”

“Buddhas don’t give the going forth to anyone who hasn’t gotten their parents’ permission.”

“I’ll do whatever is necessary, sir, to get my parents’ permission.”

After finishing his business in Vesālī, Sudinna returned to Kalanda. He then went to his parents and said, “Mom and dad, the way I understand the Buddha’s Teaching, it’s not easy for one who lives at home to lead the spiritual life perfectly complete and pure. I want to cut off my hair and beard, put on the ocher robes, and go forth into homelessness. Please give me permission to go forth.”

“But, Sudinna, you’re our only child, and we love you dearly. You live in comfort and we care for you. You don’t have any suffering. Even if you died we wouldn’t want to lose you. So how can we allow you to go forth into homelessness while you’re still living?”

Sudinna asked his parents a second and a third time, but got the same reply.

He then lay down on the bare ground and said, “I’ll either die right here or go forth!” And he did not eat at the next seven meals.

His parents repeated what they had said, adding, “Get up, Sudinna, eat, drink, and enjoy yourself! Enjoy the pleasures of the world and do acts of merit. We won’t allow you to go forth.” But Sudinna did not respond.

His parents said the same thing a second and a third time, but Sudinna remained silent.

Then Sudinna’s friends went to him and repeated three times what his parents had said. When Sudinna still did not respond,

Sudinna’s friends went to his parents and said, “Sudinna says he’ll either die right there on the bare ground or go forth. If you don’t allow him to go forth, he’ll die there. But if you allow him to go forth, you’ll see him again afterwards. And if he doesn’t enjoy the going forth, what alternative will he have but to come back here? So please allow him to go forth.”

“Alright, then.”

And Sudinna’s friends said to him, “Get up, Sudinna, your parents have given you permission to go forth.”

When Sudinna heard this, he was excited and joyful, stroking his limbs with his hands as he got up. After spending a few days to regain his strength, he went to the Buddha, bowed, sat down, and said, “Sir, I’ve gotten my parents’ permission to go forth. Please give me the going forth.”

He then received the going forth and the full ordination in the presence of the Buddha. Not long afterwards he practiced these kinds of ascetic practices: he stayed in the wilderness, ate only almsfood, was a rag-robe wearer, and went on continuous almsround. And he lived supported by a certain Vajjian village.

Soon afterwards, the Vajjians were short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw. It was not easy to get by on almsfood. Sudinna considered this and thought, “I have many wealthy relatives in Vesālī. Why don’t I get them to support me? My relatives will be able to make offerings and merit, the monks will get material support, and I’ll have no trouble getting almsfood.”

He then put his dwelling in order, took his bowl and robe, and set out for Vesālī. When he eventually arrived, he stayed in the hall with the peaked roof in the Great Wood. His relatives heard that he had arrived in Vesālī, and they presented him with an offering of sixty servings of food. Sudinna gave the sixty servings to the monks. He then took his bowl and robe and went to the village of Kalanda for alms. As he was going on continuous almsround, he came to his own father’s house.

Just then a female slave of Sudinna’s relatives was about to throw away the previous evening’s porridge. Sudinna said to her, “If that’s to be thrown away, sister, put it here in my almsbowl.”

As she was putting the porridge into his bowl, she recognized his hands, feet, and voice. She then went to his mother and said, “Please be aware, ma’am, that master Sudinna is back.”

“Gosh, if you’re telling the truth, you’re a free woman!”

As Sudinna was eating the previous evening’s porridge at the base of a certain wall, his father was coming home from work. When he saw him sitting there, he went up to him and said, “But, Sudinna, isn’t there … What! You’re eating old porridge! Why don’t you come to your own house?”

“We went to your house, householder. That’s where we received this porridge.”

Sudinna’s father took him by the arm and said, “Come, let’s go home.”

Sudinna went to his father’s house and sat down on the prepared seat. His father said to him, “Please eat, Sudinna.”

“There’s no need. I’m done for today.”

“Then come back for the meal tomorrow.”

Sudinna consented by keeping silent, and he got up from his seat and left.

The next morning Sudinna’s mother had the floor smeared with fresh cow-dung. She then piled up two heaps, one with money, the other with gold. The heaps were so large that a man standing on one side could not see a man standing on the other. She hid the heaps behind screens, prepared a seat between them, and surrounded it all with a curtain. And she said to Sudinna’s ex-wife, “Now please adorn yourself in the way our son Sudinna found you especially attractive.”

“Yes, ma’am.”

Then, after robing up, Venerable Sudinna took his bowl and robe and went to his father’s house where he sat down on the prepared seat. His father went up to him, uncovered the heaps, and said, “This dowry, dear Sudinna, is the fortune from your mother. It’s yours. Another is the fortune from your father and another the fortune from your ancestors. Please return to the lower life, enjoy wealth, and make merit.”

“I can’t, father. I’m enjoying the spiritual life.”

Sudinna’s father repeated his request and Sudinna replied as before. When Sudinna’s father repeated his request a third time, Sudinna said, “If you wouldn’t get offended, I could tell you what to do.”

“Let’s hear it.”

“Well then, make some large hempen sacks, put all the money and gold inside, take it all away in carts, and dump it in the middle of the Ganges. And why? Because that way you will avoid the danger, fear, and terror that it will otherwise cause you, as well as the trouble with protecting it.”

His father became upset, thinking, “How can our son Sudinna say such things?”

He then said to Sudinna’s ex-wife, “Well then, since you were so dear to him, perhaps our son Sudinna will listen to you?”

Sudinna’s ex-wife took hold of his feet and said, “What are these nymphs like, sir, for which you practice the spiritual life?”

“Sister, I don’t practice the spiritual life for the sake of nymphs.”

His ex-wife thought, “Sudinna is now calling me ‘sister’,” and she fainted right there.

Sudinna said to his father, “If there’s food to be given, householder, give it, but don’t annoy me.”

“Eat, Sudinna,” he said. And Sudinna’s mother and father personally served and satisfied him with various kinds of fine foods.

When Sudinna had finished his meal, his mother said to him: “Sudinna dear, our family is rich. Please return to the lower life, enjoy wealth, and make merit.”

“Mother, I can’t. I’m enjoying the spiritual life.”

His mother repeated her request a second time, but got the same reply. She then said, “Our family is wealthy, Sudinna. Please give us an offspring, so that the Licchavīs don’t take over our heirless property.”

“Yes, mother, I can do that.”

“But where are you staying?”

“In the Great Wood.” And he got up from his seat and left.

Sudinna’s mother then said to his ex-wife, “Well then, as soon as you reach your fertile period, please tell me.”

“Yes, ma’am.” Not long afterwards Sudinna’s ex-wife reached her fertile period, and she reported it to Sudinna’s mother.

“Now, please adorn yourself in the way that our son Sudinna found you especially attractive.”

“Yes.”

Then Sudinna’s mother, together with his ex-wife, went to Sudinna in the Great Wood, and she said to him: “Our family, dear Sudinna, is rich. Please return to the lower life, enjoy wealth, and make merit.”

“Mother, I can’t. I’m enjoying the spiritual life.”

His mother repeated her request a second time, but got the same reply. She then said this: “Well then, please give us an offspring. We don’t want the Licchavīs to take over our heirless property.”

“Alright, mother.” He then took his ex-wife by the arm, disappeared into the Great Wood and—there being no training rule and he seeing no danger—had sexual intercourse with her three times. As a result she conceived.

And the earth gods cried out: “Sirs, the Sangha of monks has been free from cancer and danger. But Sudinna of Kalanda has produced a cancer and endangered it.”

Hearing the earth gods, the gods of the four great kings cried out … the gods of the Thirty-three … the Yāma gods … the contented gods … the gods who delight in creation … the gods who control the creation of others … the gods of the realm of the supreme beings cried out: “Sirs, the Sangha of monks has been free from cancer and danger. But Sudinna of Kalanda has produced a cancer and endangered it.” Thus in that moment, in that instance, the news spread as far as the world of the supreme beings.

In the meantime, the pregnancy of Sudinna’s ex-wife developed, and she eventually gave birth to a son. Sudinna’s friends called him Offspring, while calling Sudinna’s ex-wife Offspring’s mother, and Venerable Sudinna Offspring’s father. After some time, they both went forth into homelessness and realized perfection.

But Sudinna was anxious and remorseful, thinking, “This is truly bad for me, that after going forth on such a well-proclaimed spiritual path, I wasn’t able to practice the perfectly complete and pure spiritual life to the end.” And because of his anxiety and remorse, he became thin, haggard, and pale, with veins protruding all over his body. He became sad, sluggish, miserable, and depressed, weighed down by remorse.

The monks who were Sudinna’s friends said to him: “In the past, Sudinna, you had a good color, a bright face, clear skin, and sharp senses. But look at you now. Could it be that you are dissatisfied with the spiritual life?”

“I am not dissatisfied with the spiritual life, but I’ve done something bad. I’ve had sexual intercourse with my ex-wife. I’m anxious and remorseful because I wasn’t able to practice the perfectly complete and pure spiritual life to the end.”

“No wonder you’re anxious, Sudinna, no wonder you have remorse. Hasn’t the Buddha given many teachings for the sake of dispassion, not for the sake of lust; for the sake of freedom from bondage, not for the sake of bondage; for the sake of non-grasping, not for the sake of grasping? When the Buddha has taught in this way, how could you choose lust, bondage, and grasping? Hasn’t the Buddha given many teachings for the fading away of lust, for the clearing away of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of rebirth, for the stopping of craving, for fading away, for ending, for extinguishment? Hasn’t the Buddha in many ways taught the abandoning of worldly pleasures, the full understanding of the perception of worldly pleasures, the removal of thirst for worldly pleasures, the elimination of thoughts of worldly pleasures, the stilling of the fever of worldly pleasures? This will affect people’s confidence and cause some to lose it.”

After rebuking Sudinna in many ways, they told the Buddha. The Buddha then had the Sangha of monks gathered and questioned Sudinna: “Is it true, Sudinna, that you had sexual intercourse with your ex-wife?”

“It’s true, sir.”

The Buddha rebuked him, “Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How could you go forth on such a well-proclaimed spiritual path and not be able to practice the perfectly complete and pure spiritual life to the end? Haven’t I given many teachings for the sake of dispassion, not for the sake of lust; for the sake of freedom from bondage, not for the sake of bondage; for the sake of non-grasping, not for the sake of grasping? When I have taught in this way, how could you choose lust, bondage, and grasping? Haven’t I given many teachings for the fading away of lust, for the clearing away of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of rebirth, for the stopping of craving, for fading away, for ending, for extinguishment? Haven’t I in many ways taught the abandoning of worldly pleasures, the full understanding of the perceptions of worldly pleasures, the removal of thirst for worldly pleasures, the elimination of thoughts of worldly pleasures, the stilling of the fevers of worldly pleasures? It would be better, foolish man, for your penis to enter the mouth of a highly venomous snake than to enter a woman. It would be better for your penis to enter the mouth of a black snake than to enter a woman. It would be better for your penis to enter a blazing charcoal pit than to enter a woman. Why is that? For although it might cause death or death-like suffering, it would not cause you to be reborn in a bad destination. But this might. Foolish man, you have practiced what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples. You are the forerunner, the first performer of many unwholesome things. This will affect people’s confidence, and cause some to lose it.”

“Well then, monks, I will lay down a training rule for the following ten reasons: for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training. And, monks, this training rule should be recited like this:

First preliminary ruling

‘If a monk has sexual intercourse, he is expelled and excluded from the community.’”

In this way the Buddha laid down this training rule for the monks.

The section for recitation on Sudinna is finished.

Second sub-story: the account of the female monkey

Sometime later, in the Great Wood near Vesālī, a certain monk befriended a female monkey by giving her food. He then had sexual intercourse with her. Soon afterwards, after robing up in the morning, he took his bowl and robe and entered Vesālī for alms.

Just then a number of monks who were walking about the dwellings came to the one belonging to this monk. The female monkey saw those monks coming. She went up to them, shook her buttocks in front of them, wagged her tail, presented her backside, and made a gesture. The monks thought, “This monk must be having sexual intercourse with this monkey,” and they hid to one side. Then, when that monk had finished his almsround in Vesālī and had returned with his almsfood, he ate one part himself and gave the rest to that female monkey. After eating the food, the monkey presented her buttocks to the monk, and he had sexual intercourse with her.

The other monks said to him, “Hasn’t a training rule been laid down by the Buddha? Why then do you have sexual intercourse with a monkey?”

“It’s true that a training rule has been laid down by the Buddha, but it concerns women, not animals.”

“But that’s just the same. It’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How could you go forth on such a well-proclaimed spiritual path and not be able to practice the perfectly complete and pure spiritual life to the end? Hasn’t the Buddha given many teachings for the sake of dispassion … the stilling of the fevers of worldly pleasures? This will affect people’s confidence, and cause some to lose it.”

After rebuking that monk in many ways, they told the Buddha.

The Buddha then had the Sangha of monks gathered and questioned that monk: “Is it true, monk, that you did this?”

“It’s true, sir.”

“And so, monks, this training rule should be recited like this:

Second preliminary ruling

‘If a monk has sexual intercourse, even with a female animal, he is expelled and excluded from the community.’”

In this way the Buddha laid down this training rule for the monks.

The account of the female monkey is finished.

Third sub-story: the section for recitation on covering

Soon afterwards there were a number of Vajjian monks from Vesālī who ate, slept, and bathed as much as they liked. Then, not reflecting properly and without first renouncing the training and revealing their weakness, they had sexual intercourse. After some time they were affected by loss of relatives, loss of property, and loss of health. They then went to Venerable Ānanda and said,

“Venerable Ānanda, we don’t blame the Buddha, the Teaching, or the Sangha; we only have ourselves to blame. We were unfortunate and had little merit—after going forth on such a well-proclaimed spiritual path, we were unable to practice the perfectly complete and pure spiritual life to the end. If we were now to get the going forth and the full ordination in the presence of the Buddha, we would have clarity about wholesome qualities and be devoted day in and day out to developing the aids to awakening. Venerable Ānanda, please inform the Buddha.”

Saying, “Yes,” he went to the Buddha and told him.

“It’s impossible, Ānanda, that the Buddha should abolish a training rule that entails expulsion because of the Vajjians.”

The Buddha then gave a teaching and addressed the monks:

“Monks, if someone, without first renouncing the training and revealing their weakness, has sexual intercourse, they may not receive the full ordination once again. But, monks, if someone has sexual intercourse after first renouncing the training and revealing their weakness, they may receive the full ordination once again.

And so, monks, this training rule should be recited like this:

Final ruling

Definitions

A:

Monk:

he is a monk because he lives on alms; a monk because he has gone over to living on alms; a monk because he wears a patchwork cloth; a monk by convention; a monk on account of his claim; a “come, monk” monk; a monk given the full ordination by taking the three refuges; a good monk; a monk of substance; a trainee monk; a fully trained monk; a monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand. The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case.

Training:

the three trainings: the training in the higher morality, the training in the higher mind, the training in the higher wisdom. The training in the higher morality is the training meant in this case.

Way of life:

whatever training rule has been laid down by the Buddha—this is called “way of life”. One trains in this; therefore it is called “after taking on the way of life”.

Without first renouncing the training and revealing his weakness:

“There is, monks, a revealing of weakness without the training being renounced; and there is a revealing of weakness together with the training being renounced.

And how is there a revealing of weakness without the training being renounced?

It may be that a monk is dissatisfied, discontent, desiring to give up the monastic life; troubled, ashamed, and disgusted with the monkhood; longing to be a householder, longing to be a lay follower, longing to be a monastery worker, longing to be a novice, longing to be a monastic of another religion, longing to be a lay follower of another religion, longing to be a non-ascetic, longing to be a non-monastic, and he says and declares: ‘Why don’t I renounce the Buddha?’ In this way, monks, there’s a revealing of weakness without the training being renounced.

Or again, dissatisfied, discontent, desiring to give up the monastic life; troubled, ashamed, and disgusted with the monkhood; longing to be a householder … longing to be a non-monastic, he says and declares: ‘Why don’t I renounce the Teaching?’ … the Sangha?’ … the practice?’ … the training?’ … the Monastic Code?’ … the recitation?’ … my preceptor?’ … my teacher?’ … my student?’ … my pupil?’ … my co-student?’ … my co-pupil?’ … he says and declares: ‘Why don’t I renounce my fellow monastics?’ … ‘Why don’t I become a householder?’ … ‘Why don’t I become a lay follower?’ … ‘Why don’t I become a monastery worker?’ … ‘Why don’t I become a novice?’ … ‘Why don’t I become a monastic of another religion?’ … ‘Why don’t I become a lay follower of another religion?’ … ‘Why don’t I become a non-ascetic?’ … ‘Why don’t I become a non-monastic?’ In this way too, monks, there’s a revealing of weakness without the training being renounced.

Or again, dissatisfied, discontent, desiring to give up the monastic life; troubled, ashamed, and disgusted with the monkhood; longing to be a householder … longing to be a non-monastic, he says and declares: ‘What if I renounced the Buddha?’ … he says and declares: ‘What if I were a non-monastic?’ … he says and declares: ‘Perhaps I should renounce the Buddha?’ … he says and declares: ‘Perhaps I should be a non-monastic?’ … he says and declares: ‘Well then, I should renounce the Buddha.’ … he says and declares: ‘Well then, I should be a non-monastic.’ … he says and declares: ‘I think I should renounce the Buddha.’ … he says and declares: ‘I think I should be a non-monastic.’ In this way too, monks, there’s a revealing of weakness without the training being renounced.

Or again, dissatisfied, discontent, desiring to give up the monastic life; troubled, ashamed, and disgusted with the monkhood; longing to be a householder … longing to be a non-monastic, he says and declares: ‘I remember my mother.’ … ‘I remember my father.’ … ‘I remember my brother.’ … ‘I remember my sister.’ … ‘I remember my son.’ … ‘I remember my daughter.’ … ‘I remember my wife.’ … ‘I remember my relations.’ … ‘I remember my friends.’ … ‘I remember my village.’ … ‘I remember my town.’ … ‘I remember my fields.’ … ‘I remember my land.’ … ‘I remember my money.’ … ‘I remember my gold.’ … ‘I remember my profession.’ … he says and declares: ‘I remember my former laughter, chatter, and play.’ In this way too, monks, there’s a revealing of weakness without the training being renounced.

Or again, dissatisfied, discontent, desiring to give up the monastic life; troubled, ashamed, and disgusted with the monkhood; longing to be a householder … longing to be a non-monastic, he says and declares: ‘I have a mother; she’ll support me.’ … ‘I have a father; he’ll support me.’ … ‘I have a brother; he’ll support me.’ … ‘I have a sister; she’ll support me.’ … ‘I have a son; he’ll support me.’ … ‘I have a daughter; she’ll support me.’ … ‘I have a wife; she’ll support me.’ … ‘I have relations; they’ll support me.’ … ‘I have friends; they’ll support me.’ … ‘I have a village; I’ll live by means of it.’ … ‘I have a town; I’ll live by means of it.’ … ‘I have fields; I’ll live by means of them.’ … ‘I have land; I’ll live by means of it.’ … ‘I have money; I’ll live by means of it.’ … ‘I have gold; I’ll live by means of it.’ … he says and declares: ‘I have a profession; I’ll live by means of it.’ In this way too, monks, there’s a revealing of weakness without the training being renounced.

Or again, dissatisfied, discontent, desiring to give up the monastic life; troubled, ashamed, and disgusted with the monkhood; longing to be a householder … longing to be a non-monastic, he says and declares: ‘This is difficult to do.’ … ‘This isn’t easy to do.’ … ‘This is difficult.’ … ‘This isn’t easy.’ … ‘I can’t endure.’ … ‘I’m unable.’ … ‘I don’t enjoy myself.’ … ‘I take no delight.’ In this way too, monks, there’s a revealing of weakness without the training being renounced.

And how is there a revealing of weakness together with the training being renounced?

It may be that a monk is dissatisfied, discontent, desiring to give up the monastic life; troubled, ashamed, and disgusted with the monkhood; longing to be a householder … longing to be a non-monastic, and he says and declares: ‘I renounce the Buddha.’ In this way, monks, there’s a revealing of weakness together with the training being renounced.

Or again, dissatisfied, discontent, desiring to give up the monastic life; troubled, ashamed, and disgusted with the monkhood; longing to be a householder … longing to be a non-monastic, he says and declares: ‘I renounce the Teaching.’ … ‘I renounce the Sangha.’ … ‘I renounce the practice.’ … ‘I renounce the training.’ … ‘I renounce the Monastic Code.’ … ‘I renounce the recitation.’ … ‘I renounce my preceptor.’ … ‘I renounce my teacher.’ … ‘I renounce my student.’ … ‘I renounce my pupil.’ … ‘I renounce my co-student.’ … ‘I renounce my co-pupil.’ … ‘I renounce my fellow monastics.’ … ‘Consider me a householder.’ … ‘Consider me a lay follower.’ … ‘Consider me a monastery worker.’ … ‘Consider me a novice monk.’ … ‘Consider me a monastic of another religion.’ … ‘Consider me a lay follower of another religion.’ … ‘Consider me a non-ascetic.’ … ‘Consider me a non-monastic.’ In this way too, monks, there’s a revealing of weakness together with the training being renounced.

Or again, dissatisfied, discontent, desiring to give up the monastic life; troubled, ashamed, and disgusted with the monkhood; longing to be a householder … longing to be a non-monastic, he says and declares: ‘I’m done with the Buddha.’ … ‘I’m done with my fellow monastics.’ In this way too, monks, there’s a revealing of weakness together with the training being renounced.

Or again … he says and declares: ‘No more of the Buddha for me.’ … ‘No more of my fellow monastics for me.’ …

‘The Buddha is of no use to me.’ … ‘My fellow monastics are of no use to me.’

‘I’m well freed from the Buddha.’ … ‘I’m well freed from my fellow monastics.’ In this way too, monks, there’s a revealing of weakness together with the training being renounced.

And how is the training not renounced?

If you renounce the training by way of these indications, by way of these marks, by way of these signs, but you’re insane, then the training isn’t renounced. If you renounce the training to one who’s insane, the training isn’t renounced. If you renounce the training when you’re deranged, the training isn’t renounced. If you renounce the training to one who’s deranged, the training isn’t renounced. If you renounce the training when you’re overwhelmed by pain, the training isn’t renounced. If you renounce the training to one who’s overwhelmed by pain, the training isn’t renounced. If you renounce the training to a god, the training isn’t renounced. If you renounce the training to an animal, the training isn’t renounced. If an Indo-Aryan renounces the training to a non-Indo-Aryan who doesn’t understand, the training isn’t renounced. If a non-Indo-Aryan renounces the training to an Indo-Aryan who doesn’t understand, the training isn’t renounced. If an Indo-Aryan renounces the training to an Indo-Aryan who doesn’t understand, the training isn’t renounced. If a non-Indo-Aryan renounces the training to a non-Indo-Aryan who doesn’t understand, the training isn’t renounced. If you renounce the training as a joke, the training isn’t renounced. If you renounce the training because of speaking too fast, the training isn’t renounced. If you announce what you don’t wish to announce, the training isn’t renounced. If you don’t announce what you wish to announce, the training isn’t renounced. If you announce to one who doesn’t understand, the training isn’t renounced. If you don’t announce to one who understands, the training isn’t renounced. Or if you don’t make a full announcement, the training isn’t renounced. In this way, monks, the training isn’t renounced.”

Sexual intercourse:

Has:

whoever makes an organ enter an organ, a genital enter a genital, even to the depth of a sesame seed—this is called “has”.

Even with a female animal:

even having had sexual intercourse with a female animal, he is not an ascetic, not a Sakyan monastic, let alone with a woman—therefore it is called “even with a female animal”.

He is expelled:

Excluded from the community:

Community: joint legal procedures, a joint recitation, the same training—this is called “community”. He does not take part in this—therefore it is called “excluded from the community”.

Permutations

Permutations part 1

Summary

There are three kinds of females: a female human being, a female spirit, a female animal. There are three kinds of hermaphrodites: a human hermaphrodite, a hermaphrodite spirit, a hermaphrodite animal. There are three kinds of paṇḍakas: a human paṇḍaka, a paṇḍaka spirit, a paṇḍaka animal. There are three kinds of males: a human male, a male spirit, a male animal.

Exposition part 1

He commits an offense entailing expulsion if he has sexual intercourse with a female human being through three orifices: the anus, the vagina, or the mouth. … with a female spirit … He commits an offense entailing expulsion if he has sexual intercourse with a female animal through three orifices: the anus, the vagina, or the mouth. … with a human hermaphrodite … with a hermaphrodite spirit … He commits an offense entailing expulsion if he has sexual intercourse with a hermaphrodite animal through three orifices: the anus, the vagina, or the mouth. He commits an offense entailing expulsion if he has sexual intercourse with a human paṇḍaka through two orifices: the anus or the mouth. … with a paṇḍaka spirit … with a paṇḍaka animal … with a human male … with a male spirit … He commits an offense entailing expulsion if he has sexual intercourse with a male animal through two orifices: the anus or the mouth.

Exposition part 2

Voluntary sexual intercourse

If a monk has the intention of sexual relations and he makes his penis enter the anus of a female human being … the vagina of a female human being … the mouth of a female human being, he commits an offense entailing expulsion. If a monk has the intention of sexual relations and he makes his penis enter the anus of a female spirit … the anus of a female animal … the anus of a human hermaphrodite … the anus of a hermaphrodite spirit … the anus of a hermaphrodite animal … the vagina of a hermaphrodite animal … the mouth of a hermaphrodite animal, he commits an offense entailing expulsion. If a monk has the intention of sexual relations and he makes his penis enter the anus of a human paṇḍaka … the anus of a paṇḍaka spirit … the anus of a paṇḍaka animal … the anus of a human male … the anus of a male spirit … the anus of a male animal … the mouth of a male animal, he commits an offense entailing expulsion.

Forced sexual intercourse: bringing the partner to the monk

Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her anus. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her anus. If he does not consent to the entry, but he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her anus. If he does not consent to the entry, nor to having entered, but he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her anus. If he does not consent to the entry, nor to having entered, nor to the remaining, but he consents to the taking out, he commits an offense entailing expulsion. Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her anus. If he does not consent to the entry, nor to having entered, nor to the remaining, nor to the taking out, there is no offense.

Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her vagina … her mouth. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … If he does not consent to the entry, nor to having entered, nor to the remaining, nor to the taking out, there is no offense.

Enemy monks bring a female human being who is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one who is dead and mostly decomposed to a monk and make her sit down so that his penis enters her anus … her vagina … her mouth. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. … If he does not consent … there is no offense.

Enemy monks bring a female spirit … a female animal … a human hermaphrodite … a hermaphrodite spirit … a hermaphrodite animal to a monk and make it sit down so that his penis enters its anus … its vagina … its mouth. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … If he does not consent … there is no offense.

Enemy monks bring a hermaphrodite animal that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus … its vagina … its mouth. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. … If he does not consent … there is no offense.

Enemy monks bring a human paṇḍaka … a paṇḍaka spirit … a paṇḍaka animal to a monk and make it sit down so that his penis enters its anus … its mouth. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … If he does not consent … there is no offense.

Enemy monks bring a paṇḍaka animal that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus … its mouth. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. … If he does not consent … there is no offense.

Enemy monks bring a human male … a male spirit … a male animal to a monk and make it sit down so that his penis enters its anus … its mouth. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … If he does not consent … there is no offense.

Enemy monks bring a male animal that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus … its mouth. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense … If he does not consent … there is no offense.

Forced sexual intercourse with cover: bringing the partner to the monk

Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her anus … her vagina … her mouth, the female covered and the monk uncovered; the female uncovered and the monk covered; the female covered and the monk covered; the female uncovered and the monk uncovered. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … If he does not consent … there is no offense.

Enemy monks bring a female human being who is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one who is dead and mostly decomposed to a monk and make her sit down so that his penis enters her anus … her vagina … her mouth, the female covered and the monk uncovered; the female uncovered and the monk covered; the female covered and the monk covered; the female uncovered and the monk uncovered. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. … If he does not consent … there is no offense.

Enemy monks bring a female spirit … a female animal … a human hermaphrodite … a hermaphrodite spirit … a hermaphrodite animal to a monk and make it sit down so that his penis enters its anus … its vagina … its mouth, the animal covered and the monk uncovered; the animal uncovered and the monk covered; the animal covered and the monk covered; the animal uncovered and the monk uncovered. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … If he does not consent … there is no offense.

Enemy monks bring a hermaphrodite animal that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus … its vagina … its mouth, the animal covered and the monk uncovered; the animal uncovered and the monk covered; the animal covered and the monk covered; the animal uncovered and the monk uncovered. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. … If he does not consent … there is no offense.

Enemy monks bring a human paṇḍaka … a paṇḍaka spirit … a paṇḍaka animal … a human male … a male spirit … a male animal to a monk and make it sit down so that his penis enters its anus … its mouth, the animal covered and the monk uncovered; the animal uncovered and the monk covered; the animal covered and the monk covered; the animal uncovered and the monk uncovered. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … If he does not consent … there is no offense.

Enemy monks bring a male animal that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus … its mouth, the animal covered and the monk uncovered; the animal uncovered and the monk covered; the animal covered and the monk covered; the animal uncovered and the monk uncovered. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. … If he does not consent … there is no offense.

Forced sexual intercourse: bringing the monk to the partner

Enemy monks bring a monk to a female human being and make him sit down so that his penis enters her anus … her vagina … her mouth. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … If he does not consent … there is no offense.

Enemy monks bring a monk to a female human being who is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring a monk to one who is dead and mostly decomposed and make him sit down so that his penis enters her anus … her vagina … her mouth. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. … If he does not consent … there is no offense.

Enemy monks bring a monk to a female spirit … a female animal … a human hermaphrodite … a hermaphrodite spirit … a hermaphrodite animal … a human paṇḍaka … a paṇḍaka spirit … a paṇḍaka animal … a human male … a male spirit … a male animal and make him sit down so that his penis enters its anus … its mouth. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … If he does not consent … there is no offense.

Enemy monks bring a monk to a male animal that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring a monk to one that is dead and mostly decomposed and make him sit down so that his penis enters its anus … its mouth. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense … If he does not consent … there is no offense.

Forced sexual intercourse with cover: bringing the monk to the partner

Enemy monks bring a monk to a female human being and make him sit down so that his penis enters her anus … her vagina … her mouth, the monk covered and the female uncovered; the monk uncovered and the female covered; the monk covered and the female covered; the monk uncovered and the female uncovered. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … If he does not consent … there is no offense.

Enemy monks bring a monk to a female human being who is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring a monk to a female human being who is dead and mostly decomposed and make him sit down so that his penis enters her anus … her vagina … her mouth, the monk covered and the female uncovered; the monk uncovered and the female covered; the monk covered and the female covered; the monk uncovered and the female uncovered. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. … If he does not consent … there is no offense.

Enemy monks bring a monk to a female spirit … a female animal … a human hermaphrodite … a hermaphrodite spirit … a hermaphrodite animal … a human paṇḍaka … a paṇḍaka spirit … a paṇḍaka animal … a human male … a male spirit … a male animal and make him sit down so that his penis enters its anus … its mouth, the monk covered and the animal uncovered; the monk uncovered and the animal covered; the monk covered and the animal covered; the monk uncovered and the animal uncovered. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. … If he does not consent … there is no offense.

Enemy monks bring a monk to a male animal that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring a monk to one that is dead and mostly decomposed and make him sit down so that his penis enters its anus … its mouth, the monk covered and the animal uncovered; the monk uncovered and the animal covered; the monk covered and the animal covered; the monk uncovered and the animal uncovered. If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. … If he does not consent … there is no offense.

As “enemy monks” has been explained in detail, so should the following categories be explained:

Enemy kings … enemy bandits … enemy scoundrels … “lotus-scent” enemies. The section in brief is finished.

Permutations part 2

If he makes a private part enter a private part, there is an offense entailing expulsion. If he makes the mouth enter a private part, there is an offense entailing expulsion. If he makes a private part enter the mouth, there is an offense entailing expulsion. If he makes the mouth enter the mouth, there is a serious offense.

A monk rapes a sleeping monk: if he wakes up and consents, both should be expelled; if he wakes up but does not consent, the rapist should be expelled. A monk rapes a sleeping novice: if he wakes up and consents, both should be expelled; if he wakes up but does not consent, the rapist should be expelled. A novice rapes a sleeping monk: if he wakes up and consents, both should be expelled; if he wakes up but does not consent, the rapist should be expelled. A novice rapes a sleeping novice: if he wakes up and consents, both should be expelled; if he wakes up but does not consent, the rapist should be expelled.

Non-offenses

There is no offense: if he does not know; if he does not consent; if he is insane; if he is deranged; if he is overwhelmed by pain; if he is the first offender.

The section for recitation on covering is finished.

Summary verses of case studies

“The female monkey, and the Vajjians, Householder, and a naked one, monastics of other religions; The girl, and Uppalavaṇṇā, Two others with characteristics.
Mother, daughter, and sister, And wife, supple, with long; Two on wounds, and a picture, And a wooden doll.
Five with Sundara, Five about charnel grounds, bones; A female dragon, and a female spirit, and a female ghost, A paṇḍaka, impaired, should touch.
The sleeping Perfected One in Bhaddiya, Four others in Sāvatthī; Three in Vesālī, garlands, The one from Bharukaccha in his dream.
Supabbā, Saddhā, a nun, A trainee nun, and a novice nun; A sex worker, a paṇḍaka, a female householder, Each other, gone forth in old age, a deer.”

Case studies

At one time a monk had sexual intercourse with a female monkey. He became anxious, thinking, “The Buddha has laid down a training rule. Could it be that I’ve committed an offense entailing expulsion?” He told the Buddha. “You’ve committed an offense entailing expulsion.”

At one time a number of Vajjian monks from Vesālī had sexual intercourse without first renouncing the training and revealing their weakness. They became anxious, thinking, “The Buddha has laid down a training rule. Could it be that we’ve committed an offense entailing expulsion?” They told the Buddha. “You’ve committed an offense entailing expulsion.”

At one time a monk had sexual intercourse while dressed like a householder, thinking he would avoid an offense. He became anxious, thinking, “The Buddha has laid down a training rule. Could it be that I’ve committed an offense entailing expulsion?” He told the Buddha. “You’ve committed an offense entailing expulsion.”

At one time a monk had sexual intercourse while naked, thinking he would avoid an offense. He became anxious … “You’ve committed an offense entailing expulsion.”

At one time a monk had sexual intercourse while dressed in a grass sarong … while dressed in a bark sarong … while dressed in a sarong made of bits of wood … while dressed in a sarong made of human hair … while dressed in a sarong made of horse-hair … while dressed in a sarong of owls’ wings … while dressed in a sarong of antelope hide, thinking he would avoid an offense. He became anxious … “You’ve committed an offense entailing expulsion.”

At one time a monk who was an alms-collector saw a little girl lying on a bench. Being lustful, he inserted his thumb into her vagina. She died. He became anxious … “There’s no offense entailing expulsion, but there’s an offense entailing suspension.”

At one time a young brahmin had fallen in love with the nun Uppalavaṇṇā. When Uppalavaṇṇā had gone to the village for alms, he entered her hut and hid himself. When she had eaten her meal and returned from almsround, Uppalavaṇṇā washed her feet, entered her hut, and sat down on the bed. Then that young brahmin grabbed hold of her and raped her. She told the nuns what had happened. The nuns told the monks, who in turn told the Buddha. “There’s no offense for one who doesn’t consent.”

At one time female characteristics appeared on a monk. They told the Buddha.

“Monks, I allow that discipleship, that ordination, those years as a monk, to be transferred to the nuns. The monks’ offenses that are in common with the nuns are to be cleared with the nuns. For the monks’ offenses that are not in common with the nuns, there’s no offense.”

At one time male characteristics appeared on a nun. They told the Buddha.

“Monks, I allow that discipleship, that ordination, those years as a nun, to be transferred to the monks. The nuns’ offenses that are in common with the monks are to be cleared with the monks. For the nuns’ offenses that are not in common with the monks, there’s no offense.”

At one time a monk had sexual intercourse with his mother … had sexual intercourse with his daughter … had sexual intercourse with his sister, thinking he would avoid an offense. … He became anxious … “You’ve committed an offense entailing expulsion.”

At one time a monk had sexual intercourse with his ex-wife. He became anxious … “You’ve committed an offense entailing expulsion.”

At one time there was a monk with a supple back who was plagued by lust. He inserted his penis into his own mouth. He became anxious … “You’ve committed an offense entailing expulsion.”

At one time there was a monk with a long penis who was plagued by lust. He inserted his penis into his own anus. He became anxious … “You’ve committed an offense entailing expulsion.”

At one time a monk saw a dead body with a wound next to the genitals. Thinking he would avoid an offense, he inserted his penis into the genitals and exited through the wound. He became anxious … “You’ve committed an offense entailing expulsion.”

At one time a monk saw a dead body with a wound next to the genitals. Thinking he would avoid an offense, he inserted his penis into the wound and exited through the genitals. He became anxious … “You’ve committed an offense entailing expulsion.”

At one time a lustful monk touched the genitals in a picture with his penis. He became anxious … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

At one time a lustful monk touched the genitals of a wooden doll with his penis. He became anxious … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

At one time a monk called Sundara who had gone forth in Rājagaha was walking along a street. A woman said to him, “Please wait, sir, I’ll pay respect to you.” As she was paying respect, she held up his sarong and inserted his penis into her mouth. He became anxious … “Monk, did you consent?”

“I didn’t consent, sir.”

“There’s no offense for one who doesn’t consent.”

At one time a woman saw a monk and said, “Sir, come and have sexual intercourse.”

“It’s not allowable.”

“I’ll make the effort, not you. In this way there won’t be any offense for you.” The monk acted accordingly. He became anxious … “You’ve committed an offense entailing expulsion.”

At one time a woman saw a monk and said, “Sir, come and have sexual intercourse.”

“It’s not allowable.”

“You make the effort, not I. In this way there won’t be any offense for you.” The monk acted accordingly. He became anxious … “You’ve committed an offense entailing expulsion.”

At one time a woman saw a monk and said, “Sir, come and have sexual intercourse.”

“It’s not allowable.”

“Rub inside but discharge outside. … Rub outside but discharge inside. In this way there won’t be any offense for you.” The monk acted accordingly. He became anxious … “You’ve committed an offense entailing expulsion.”

At one time a monk went to a charnel ground where he saw an undecomposed corpse. He had sexual intercourse with it. He became anxious … “You’ve committed an offense entailing expulsion.”

At one time a monk went to a charnel ground where he saw a mostly undecomposed corpse. He had sexual intercourse with it. He became anxious … “You’ve committed an offense entailing expulsion.”

At one time a monk went to a charnel ground where he saw a mostly decomposed corpse. He had sexual intercourse with it. He became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”

At one time a monk went to a charnel ground where he saw a decapitated head. He inserted his penis into the open mouth, making contact as he entered. He became anxious … “You’ve committed an offense entailing expulsion.”

At one time a monk went to a charnel ground where he saw a decapitated head. He inserted his penis into the open mouth, without making contact as he entered. He became anxious … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

At one time a monk was in love with a certain woman. When she died, the body was dumped on a charnel ground. After some time only scattered bones remained. The monk went to the charnel ground, collected the bones, and brought his penis into the genital area. He became anxious … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

At one time a monk had sexual intercourse with a female dragon … had sexual intercourse with a female spirit … had sexual intercourse with a female ghost … had sexual intercourse with a paṇḍaka. He became anxious … “You’ve committed an offense entailing expulsion.”

At one time there was a monk with impaired faculties. Thinking he would avoid an offense because he felt neither pleasure nor pain, he had sexual intercourse. … They told the Buddha. “Whether or not that fool felt anything, there’s an offense entailing expulsion.”

At one time a monk who intended to have sexual intercourse with a woman felt remorse at the mere touch. He became anxious … “There’s no offense entailing expulsion, but there’s an offense entailing suspension.”

At one time a monk was lying down in the Jātiyā Grove at Bhaddiya, having gone there for the day’s meditation. He had an erection because of wind. A certain woman saw him and sat down on his penis. Having taken her pleasure, she left. Seeing the moisture, the monks told the Buddha. “Monks, an erection occurs for five reasons: because of sensual desire, feces, urine, or wind, or because of being stung by caterpillars. It’s impossible that that monk had an erection because of sensual desire. That monk is a perfected one. There’s no offense for that monk.”

At one time a monk was lying down in the Dark Wood at Sāvatthī, having gone there for the day’s meditation. A woman cowherd saw him and sat down on his penis. The monk consented to the entry, to having entered, to the remaining, and to the taking out. He became anxious … “You’ve committed an offense entailing expulsion.”

At one time a monk was lying down in the Dark Wood at Sāvatthī, having gone there for the day’s meditation. A woman goatherd saw him … A woman gathering fire-wood saw him … A woman gathering cow-dung saw him and sat down on his penis. The monk consented to the entry, to having entered, to the remaining, and to the taking out. He became anxious … “You’ve committed an offense entailing expulsion.”

At one time a monk was lying down in the Great Wood at Vesālī, having gone there for the day’s meditation. A woman saw him and sat down on his penis. Having taken her pleasure, she stood laughing nearby. The monk woke up and said, “Did you do this?”

“Yes.”

He became anxious …

“Did you consent?”

“I didn’t even know, sir.”

“There’s no offense for one who doesn’t know.”

At one time a monk went to the Great Wood at Vesālī for the day’s meditation. He lay down, resting his head against a tree. A woman saw him and sat down on his penis. The monk got up quickly. He became anxious … “Did you consent?”

“I didn’t consent, sir.”

“There’s no offense for one who doesn’t consent.”

At one time a monk went to the Great Wood at Vesālī for the day’s meditation. He lay down, resting his head against a tree. A woman saw him and sat down on his penis. The monk kicked her off. He became anxious … “Did you consent?”

“I didn’t consent, sir.”

“There’s no offense for one who doesn’t consent.”

At one time a monk went to the hall with the peaked roof in the Great Wood near Vesālī for the day’s meditation. He opened the door, lay down, and had an erection because of wind. Just then a number of women came to the monastery to look at the dwellings, bringing scents and garlands. They saw that monk and sat down on his penis. Having taken their pleasure, they said, “What a bull of a man.” They then put up their scents and garlands and left. The monks saw the moisture and told the Buddha.

“Monks, an erection occurs for five reasons: because of sensual desire, feces, urine, or wind, or because of being stung by caterpillars. It’s impossible that that monk had an erection because of sensual desire. That monk is a perfected one. There’s no offense for that monk.

But, monks, you should close the door when you are in seclusion during the day.”

At one time a monk from Bharukaccha dreamed that he had sexual intercourse with his ex-wife. He thought he was no longer a monastic and that he would have to disrobe. While on his way to Bharukaccha, he saw Venerable Upāli and told him what had happened. Venerable Upāli said, “There’s no offense when it occurs while dreaming.”

At one time in Rājagaha there was a female lay follower called Supabbā who had misplaced faith. She had the view that a woman who gives sexual intercourse gives the highest gift. She saw a monk and said, “Sir, come and have sexual intercourse.”

“It’s not allowable.”

“Then rub between the thighs. In this way there won’t be any offense for you. … Then rub against the navel. … Then rub against the stomach. … Then rub in the armpit. … Then rub against the throat. … Then rub against the ear-hole. … Then rub against a coil of hair. … Then rub between the fingers. … Then I’ll make you discharge with my hand. In this way there won’t be any offense for you.” The monk acted accordingly. He became anxious … “There’s no offense entailing expulsion, but there’s an offense entailing suspension.”

At one time in Sāvatthī there was a female lay follower called Saddhā who had misplaced faith. She had the view that a woman who gives sexual intercourse gives the highest gift. She saw a monk and said, “Sir, come and have sexual intercourse.”

“It’s not allowable.”

“Then rub between the thighs. … Then I’ll make you discharge with my hand. In this way there won’t be any offense for you.” The monk acted accordingly. He became anxious … “There’s no offense entailing expulsion, but there’s an offense entailing suspension.”

At one time in Vesālī some Licchavī youths grabbed a monk and made him commit misconduct with a nun. … made him commit misconduct with a trainee nun. … made him commit misconduct with a novice nun. Both consented: both should be expelled. Neither consented: there is no offense for either.

At one time in Vesālī some Licchavī youths grabbed a monk and made him commit misconduct with a sex worker. … made him commit misconduct with a paṇḍaka. … made him commit misconduct with a female householder. The monk consented: he should be expelled. The monk did not consent: there is no offense.

At one time in Vesālī some Licchavī youths grabbed two monks and made them commit misconduct with each other. Both consented: both should be expelled. Neither consented: there is no offense for either.

At one time a monk who had gone forth in old age went to see his ex-wife. Saying, “Come and disrobe,” she grabbed him. Stepping backward, the monk fell on his back. She pulled up his robe and sat down on his penis. He became anxious … “Did you consent, monk?”

“I didn’t consent, sir.”

“There’s no offense for one who doesn’t consent.”

At one time a certain monk was staying in the wilderness. A young deer came to his place of urination, drank the urine, and took hold of his penis with its mouth. The monk consented. He became anxious … “You’ve committed an offense entailing expulsion.”

The first offense entailing expulsion is finished.

Theravāda Vinaya
Mahāvibhaṅga
Pārājikakaṇḍa

1. Paṭhamapārājikasikkhāpada

Namo tassa Bhagavato Arahato Sammāsambuddhassa.

Verañjakaṇḍa

Tena samayena buddho bhagavā verañjāyaṁ viharati naḷerupucimandamūle mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Assosi kho verañjo brāhmaṇo—

“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito verañjāyaṁ viharati naḷerupucimandamūle mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato—‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’, so imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti, so dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti; sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho verañjo brāhmaṇo bhagavantaṁ etadavoca—

“sutaṁ metaṁ, bho gotama—‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṁ, bho gotama, tatheva? Na hi bhavaṁ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti? Tayidaṁ, bho gotama, na sampannamevā”ti.

“Nāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṁ abhivādeyyaṁ vā paccuṭṭheyyaṁ vā āsanena vā nimanteyyaṁ. Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā”ti.

“Arasarūpo bhavaṁ gotamo”ti?

“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘arasarūpo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘arasarūpo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

“Nibbhogo bhavaṁ gotamo”ti?

“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘nibbhogo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘nibbhogo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

“Akiriyavādo bhavaṁ gotamo”ti?

“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘akiriyavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, akiriyaṁ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa. Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

“Ucchedavādo bhavaṁ gotamo”ti?

“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘ucchedavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, ucchedaṁ vadāmi rāgassa dosassa mohassa. Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ ucchedaṁ vadāmi. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

“Jegucchī bhavaṁ gotamo”ti?

“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘jegucchī samaṇo gotamo’ti. Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena. Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā jigucchāmi. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘jegucchī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

“Venayiko bhavaṁ gotamo”ti?

“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘venayiko samaṇo gotamo’ti. Ahañhi, brāhmaṇa, vinayāya dhammaṁ desemi rāgassa dosassa mohassa. Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ vinayāya dhammaṁ desemi. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘venayiko samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

“Tapassī bhavaṁ gotamo”ti?

“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘tapassī samaṇo gotamo’ti. Tapanīyāhaṁ, brāhmaṇa, pāpake akusale dhamme vadāmi, kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ. Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā tamahaṁ tapassīti vadāmi. Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘tapassī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

“Apagabbho bhavaṁ gotamo”ti?

“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘apagabbho samaṇo gotamo’ti. Yassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā tamahaṁ apagabbhoti vadāmi. Tathāgatassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘apagabbho samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesi.

Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. Yo nu kho tesaṁ kukkuṭacchāpakānaṁ paṭhamataraṁ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo—‘jeṭṭho vā kaniṭṭho vā’”ti?

“Jeṭṭhotissa, bho gotama, vacanīyo. So hi nesaṁ jeṭṭho hotī”ti.

“Evameva kho ahaṁ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṁ padāletvā ekova loke anuttaraṁ sammāsambodhiṁ abhisambuddho. Svāhaṁ, brāhmaṇa, jeṭṭho seṭṭho lokassa.

Āraddhaṁ kho pana me, brāhmaṇa, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. So kho ahaṁ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ. Pītiyā ca virāgā upekkhako ca vihāsiṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedesiṁ, yaṁ taṁ ariyā ācikkhanti—‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi, jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. Ayaṁ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato. Ayaṁ kho me, brāhmaṇa, paṭhamābhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi—‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi. Ayaṁ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato. Ayaṁ kho me, brāhmaṇa, dutiyābhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ; ‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha bhavāsavāpi cittaṁ vimuccittha avijjāsavāpi cittaṁ vimuccittha. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ. Ayaṁ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato. Ayaṁ kho me, brāhmaṇa, tatiyābhinibbhidā ahosi—kukkuṭacchāpakasseva aṇḍakosamhā”ti.

Evaṁ vutte, verañjo brāhmaṇo bhagavantaṁ etadavoca—

“jeṭṭho bhavaṁ gotamo, seṭṭho bhavaṁ gotamo. Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. Adhivāsetu ca me bhavaṁ gotamo verañjāyaṁ vassāvāsaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho verañjo brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Tena kho pana samayena verañjā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā na sukarā uñchena paggahena yāpetuṁ. Tena kho pana samayena uttarāpathakā assavāṇijā pañcamattehi assasatehi verañjaṁ vassāvāsaṁ upagatā honti. Tehi assamaṇḍalikāsu bhikkhūnaṁ patthapatthapulakaṁ paññattaṁ hoti.

Bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya verañjaṁ piṇḍāya pavisitvā piṇḍaṁ alabhamānā assamaṇḍalikāsu piṇḍāya caritvā patthapatthapulakaṁ ārāmaṁ āharitvā udukkhale koṭṭetvā koṭṭetvā paribhuñjanti. Āyasmā panānando patthapulakaṁ silāyaṁ pisitvā bhagavato upanāmeti. Taṁ bhagavā paribhuñjati.

Assosi kho bhagavā udukkhalasaddaṁ. Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti; kālaṁ viditvā pucchanti, kālaṁ viditvā na pucchanti; atthasaṁhitaṁ tathāgatā pucchanti, no anatthasaṁhitaṁ. Anatthasaṁhite setughāto tathāgatānaṁ. Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti— dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmāti.

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—“kiṁ nu kho so, ānanda, udukkhalasaddo”ti? Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi.

“Sādhu sādhu, ānanda. Tumhehi, ānanda, sappurisehi vijitaṁ. Pacchimā janatā sālimaṁsodanaṁ atimaññissatī”ti.

Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno bhagavantaṁ etadavoca—

“etarahi, bhante, verañjā dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā. Na sukarā uñchena paggahena yāpetuṁ. Imissā, bhante, mahāpathaviyā heṭṭhimatalaṁ sampannaṁ—seyyathāpi khuddamadhuṁ anīlakaṁ; evamassādaṁ. Sādhāhaṁ, bhante, pathaviṁ parivatteyyaṁ. Bhikkhū pappaṭakojaṁ paribhuñjissantī”ti.

“Ye pana te, moggallāna, pathavinissitā pāṇā te kathaṁ karissasī”ti?

“Ekāhaṁ, bhante, pāṇiṁ abhinimminissāmi—seyyathāpi mahāpathavī. Ye pathavinissitā pāṇā te tattha saṅkāmessāmi. Ekena hatthena pathaviṁ parivattessāmī”ti.

“Alaṁ, moggallāna, mā te rucci pathaviṁ parivattetuṁ. Vipallāsampi sattā paṭilabheyyun”ti.

“Sādhu, bhante, sabbo bhikkhusaṅgho uttarakuruṁ piṇḍāya gaccheyyā”ti.

“Alaṁ, moggallāna, mā te rucci sabbassa bhikkhusaṅghassa uttarakuruṁ piṇḍāya gamanan”ti.

Atha kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—“katamesānaṁ kho buddhānaṁ bhagavantānaṁ brahmacariyaṁ na ciraṭṭhitikaṁ ahosi; katamesānaṁ buddhānaṁ bhagavantānaṁ brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti?

Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca—“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—‘katamesānaṁ kho buddhānaṁ bhagavantānaṁ brahmacariyaṁ na ciraṭṭhitikaṁ ahosi, katamesānaṁ buddhānaṁ bhagavantānaṁ brahmacariyaṁ ciraṭṭhitikaṁ ahosī’ti. Katamesānaṁ nu kho, bhante, buddhānaṁ bhagavantānaṁ brahmacariyaṁ na ciraṭṭhitikaṁ ahosi, katamesānaṁ buddhānaṁ bhagavantānaṁ brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti?

“Bhagavato ca, sāriputta, vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṁ na ciraṭṭhitikaṁ ahosi. Bhagavato ca, sāriputta, kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti.

“Ko nu kho, bhante, hetu ko paccayo, yena bhagavato ca vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṁ na ciraṭṭhitikaṁ ahosī”ti?

“Bhagavā ca, sāriputta, vipassī bhagavā ca sikhī bhagavā ca vessabhū kilāsuno ahesuṁ sāvakānaṁ vitthārena dhammaṁ desetuṁ. Appakañca nesaṁ ahosi suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. Apaññattaṁ sāvakānaṁ sikkhāpadaṁ. Anuddiṭṭhaṁ pātimokkhaṁ. Tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ khippaññeva antaradhāpesuṁ. Seyyathāpi, sāriputta, nānāpupphāni phalake nikkhittāni suttena asaṅgahitāni tāni vāto vikirati vidhamati viddhaṁseti. Taṁ kissa hetu? Yathā taṁ suttena asaṅgahitattā. Evameva kho, sāriputta, tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ khippaññeva antaradhāpesuṁ.

Akilāsuno ca te bhagavanto ahesuṁ sāvake cetasā ceto paricca ovadituṁ. Bhūtapubbaṁ, sāriputta, vessabhū bhagavā arahaṁ sammāsambuddho aññatarasmiṁ bhiṁsanake vanasaṇḍe sahassaṁ bhikkhusaṅghaṁ cetasā ceto paricca ovadati anusāsati—‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasikarotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’ti. Atha kho, sāriputta, tassa bhikkhusahassassa vessabhunā bhagavatā arahatā sammāsambuddhena evaṁ ovadiyamānānaṁ evaṁ anusāsiyamānānaṁ anupādāya āsavehi cittāni vimucciṁsu. Tatra sudaṁ, sāriputta, bhiṁsanakassa vanasaṇḍassa bhiṁsanakatasmiṁ hoti—yo koci avītarāgo taṁ vanasaṇḍaṁ pavisati, yebhuyyena lomāni haṁsanti. Ayaṁ kho, sāriputta, hetu ayaṁ paccayo yena bhagavato ca vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṁ na ciraṭṭhitikaṁ ahosī”ti.

“Ko pana, bhante, hetu ko paccayo yena bhagavato ca kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti?

“Bhagavā ca, sāriputta, kakusandho bhagavā ca koṇāgamano bhagavā ca kassapo akilāsuno ahesuṁ sāvakānaṁ vitthārena dhammaṁ desetuṁ. Bahuñca nesaṁ ahosi suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ, paññattaṁ sāvakānaṁ sikkhāpadaṁ, uddiṭṭhaṁ pātimokkhaṁ. Tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ ciraṁ dīghamaddhānaṁ ṭhapesuṁ. Seyyathāpi, sāriputta, nānāpupphāni phalake nikkhittāni suttena susaṅgahitāni, tāni vāto na vikirati na vidhamati na viddhaṁseti. Taṁ kissa hetu? Yathā taṁ suttena susaṅgahitattā. Evameva kho, sāriputta, tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ ciraṁ dīghamaddhānaṁ ṭhapesuṁ. Ayaṁ kho, sāriputta, hetu ayaṁ paccayo yena bhagavato ca kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti.

Atha kho āyasmā sāriputto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca—“etassa, bhagavā, kālo. Etassa, sugata, kālo. Yaṁ bhagavā sāvakānaṁ sikkhāpadaṁ paññapeyya, uddiseyya pātimokkhaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikan”ti.

“Āgamehi tvaṁ, sāriputta. Āgamehi tvaṁ, sāriputta. Tathāgatova tattha kālaṁ jānissati. Na tāva, sāriputta, satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.

Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho rattaññumahattaṁ patto hoti. Yato ca kho, sāriputta, saṅgho rattaññumahattaṁ patto hoti atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya. Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho vepullamahattaṁ patto hoti. Yato ca kho, sāriputta, saṅgho vepullamahattaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya. Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho lābhaggamahattaṁ patto hoti. Yato ca kho, sāriputta, saṅgho lābhaggamahattaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya. Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho bāhusaccamahattaṁ patto hoti. Yato ca kho, sāriputta, saṅgho bāhusaccamahattaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.

Nirabbudo hi, sāriputta, bhikkhusaṅgho nirādīnavo apagatakāḷako suddho sāre patiṭṭhito. Imesañhi, sāriputta, pañcannaṁ bhikkhusatānaṁ yo pacchimako bhikkhu so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—“āciṇṇaṁ kho panetaṁ, ānanda, tathāgatānaṁ yehi nimantitā vassaṁ vasanti, na te anapaloketvā janapadacārikaṁ pakkamanti. Āyāmānanda, verañjaṁ brāhmaṇaṁ apalokessāmā”ti.

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

Atha kho bhagavā nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena verañjassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Ekamantaṁ nisinnaṁ kho verañjaṁ brāhmaṇaṁ bhagavā etadavoca—“nimantitamha tayā, brāhmaṇa, vassaṁvuṭṭhā, apalokema taṁ, “icchāma mayaṁ janapadacārikaṁ pakkamitun”ti.

“Saccaṁ, bho gotama, nimantitattha mayā vassaṁvuṭṭhā; api ca yo deyyadhammo so na dinno. Tañca kho no asantaṁ, nopi adātukamyatā, taṁ kutettha labbhā bahukiccā gharāvāsā bahukaraṇīyā. Adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

Adhivāsesi bhagavā tuṇhībhāvena. Atha kho bhagavā verañjaṁ brāhmaṇaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

Atha kho verañjo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena verañjassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho verañjo brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ticīvarena acchādesi, ekamekañca bhikkhuṁ ekamekena dussayugena acchādesi. Atha kho bhagavā verañjaṁ brāhmaṇaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

Atha kho bhagavā verañjāyaṁ yathābhirantaṁ viharitvā anupagamma soreyyaṁ saṅkassaṁ kaṇṇakujjaṁ yena payāgapatiṭṭhānaṁ tenupasaṅkami; upasaṅkamitvā payāgapatiṭṭhāne gaṅgaṁ nadiṁ uttaritvā yena bārāṇasī tadavasari. Atha kho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena vesālī tadavasari. Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyanti.

Verañjabhāṇavāro niṭṭhito.

Paṭhamapārājikasikkhāpada

1. Sudinnabhāṇavāra

Tena kho pana samayena vesāliyā avidūre kalandagāmo nāma atthi. Tattha sudinno nāma kalandaputto seṭṭhiputto hoti. Atha kho sudinno kalandaputto sambahulehi sahāyakehi saddhiṁ vesāliṁ agamāsi kenacideva karaṇīyena. Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti. Addasa kho sudinno kalandaputto bhagavantaṁ mahatiyā parisāya parivutaṁ dhammaṁ desentaṁ nisinnaṁ. Disvānassa etadahosi—“yannūnāhampi dhammaṁ suṇeyyan”ti. Atha kho sudinno kalandaputto yena sā parisā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi.

Ekamantaṁ nisinnassa kho sudinnassa kalandaputtassa etadahosi—“yathā yathā kho ahaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ; yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.

Atha kho sā parisā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Atha kho sudinno kalandaputto aciravuṭṭhitāya parisāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sudinno kalandaputto bhagavantaṁ etadavoca—

“Anuññātosi pana tvaṁ, sudinna, mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti?

“Na kho ahaṁ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti.

“Na kho, sudinna, tathāgatā ananuññātaṁ mātāpitūhi puttaṁ pabbājentī”ti.

“Sohaṁ, bhante, tathā karissāmi yathā maṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti.

Atha kho sudinno kalandaputto vesāliyaṁ taṁ karaṇīyaṁ tīretvā yena kalandagāmo yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca—“ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ; icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti.

Evaṁ vutte, sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—“tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṁ te akāmakā vinā bhavissāma kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti.

Dutiyampi kho sudinno kalandaputto mātāpitaro etadavoca—“ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ; icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. Dutiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—“tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṁ te akāmakā vinā bhavissāma, kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti. Tatiyampi kho sudinno kalandaputto mātāpitaro etadavoca—“ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ; icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. Tatiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—“tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṁ te akāmakā vinā bhavissāma, kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti.

Atha kho sudinno kalandaputto—“na maṁ mātāpitaro anujānanti agārasmā anagāriyaṁ pabbajjāyā”ti, tattheva anantarahitāya bhūmiyā nipajji—“idheva me maraṇaṁ bhavissati pabbajjā vā”ti. Atha kho sudinno kalandaputto ekampi bhattaṁ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji.

Atha kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—“tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṁ te akāmakā vinā bhavissāma, kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya? Uṭṭhehi, tāta sudinna, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāyā”ti. Evaṁ vutte, sudinno kalandaputto tuṇhī ahosi.

Dutiyampi kho …pe… tatiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—“tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṁ te akāmakā vinā bhavissāma, kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya. Uṭṭhehi, tāta sudinna, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāyā”ti. Tatiyampi kho sudinno kalandaputto tuṇhī ahosi.

Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinno kalandaputto tenupasaṅkamiṁsu; upasaṅkamitvā sudinnaṁ kalandaputtaṁ etadavocuṁ—“tvaṁ khosi, samma sudinna, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṁ, samma sudinna, kiñci dukkhassa jānāsi. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti, kiṁ pana taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajāya. Uṭṭhehi, samma sudinna, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu, na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti. Evaṁ vutte, sudinno kalandaputto tuṇhī ahosi. Dutiyampi kho …pe… tatiyampi kho sudinnassa kalandaputtassa sahāyakā sudinnaṁ kalandaputtaṁ etadavocuṁ—“tvaṁ khosi, samma sudinna …pe… tatiyampi kho sudinno kalandaputto tuṇhī ahosi.

Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinnassa kalandaputtassa mātāpitaro tenupasaṅkamiṁsu; upasaṅkamitvā sudinnassa kalandaputtassa mātāpitaro etadavocuṁ—“ammatātā, eso sudinno anantarahitāya bhūmiyā nipanno—‘idheva me maraṇaṁ bhavissati pabbajjā vā’ti. Sace tumhe sudinnaṁ nānujānissatha agārasmā anagāriyaṁ pabbajjāya, tattheva maraṇaṁ āgamissati. Sace pana tumhe sudinnaṁ anujānissatha agārasmā anagāriyaṁ pabbajjāya, pabbajitampi naṁ dakkhissatha. Sace sudinno nābhiramissati agārasmā anagāriyaṁ pabbajjāya, kā tassa aññā gati bhavissati, idheva paccāgamissati. Anujānātha sudinnaṁ agārasmā anagāriyaṁ pabbajjāyā”ti.

“Anujānāma, tātā, sudinnaṁ agārasmā anagāriyaṁ pabbajjāyā”ti.

Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinno kalandaputto tenupasaṅkamiṁsu; upasaṅkamitvā sudinnaṁ kalandaputtaṁ etadavocuṁ— “uṭṭhehi, samma sudinna, anuññātosi mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti.

Atha kho sudinno kalandaputto—“anuññātomhi kira mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti, haṭṭho udaggo pāṇinā gattāni paripuñchanto vuṭṭhāsi. Atha kho sudinno kalandaputto katipāhaṁ balaṁ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sudinno kalandaputto bhagavantaṁ etadavoca—“anuññāto ahaṁ, bhante, mātāpitūhi agārasmā anagāriyaṁ pabbajjāya. Pabbājetu maṁ bhagavā”ti.

Alattha kho sudinno kalandaputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno ca panāyasmā sudinno evarūpe dhutaguṇe samādāya vattati, āraññiko hoti piṇḍapātiko paṁsukūliko sapadānacāriko, aññataraṁ vajjigāmaṁ upanissāya viharati.

Tena kho pana samayena vajjī dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṁ. Atha kho āyasmato sudinnassa etadahosi—“etarahi kho vajjī dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṁ. Bahū kho pana me vesāliyaṁ ñātī aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā. Yannūnāhaṁ ñātī upanissāya vihareyyaṁ. Ñātī maṁ nissāya dānāni dassanti puññāni karissanti, bhikkhū ca lābhaṁ lacchanti, ahañca piṇḍakena na kilamissāmī”ti.

Atha kho āyasmā sudinno senāsanaṁ saṁsāmetvā pattacīvaramādāya yena vesālī tena pakkāmi. Anupubbena yena vesālī tadavasari. Tatra sudaṁ āyasmā sudinno vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Assosuṁ kho āyasmato sudinnassa ñātakā—“sudinno kira kalandaputto vesāliṁ anuppatto”ti. Te āyasmato sudinnassa saṭṭhimatte thālipāke bhattābhihāraṁ abhihariṁsu. Atha kho āyasmā sudinno te saṭṭhimatte thālipāke bhikkhūnaṁ vissajjetvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kalandagāmaṁ piṇḍāya pāvisi. Kalandagāme sapadānaṁ piṇḍāya caramāno yena sakapitu nivesanaṁ tenupasaṅkami.

Tena kho pana samayena āyasmato sudinnassa ñātidāsī ābhidosikaṁ kummāsaṁ chaḍḍetukāmā hoti. Atha kho āyasmā sudinno taṁ ñātidāsiṁ etadavoca— “sace taṁ, bhagini, chaḍḍanīyadhammaṁ, idha me patte ākirā”ti.

Atha kho āyasmato sudinnassa ñātidāsī taṁ ābhidosikaṁ kummāsaṁ āyasmato sudinnassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṁ aggahesi. Atha kho āyasmato sudinnassa ñātidāsī yenāyasmato sudinnassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato sudinnassa mātaraṁ etadavoca— “yaggheyye, jāneyyāsi, ayyaputto sudinno anuppatto”ti.

“Sace, je, tvaṁ saccaṁ bhaṇasi, adāsiṁ taṁ karomī”ti.

Tena kho pana samayena āyasmā sudinno taṁ ābhidosikaṁ kummāsaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjati. Pitāpi kho āyasmato sudinnassa kammantā āgacchanto addasa āyasmantaṁ sudinnaṁ taṁ ābhidosikaṁ kummāsaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjantaṁ. Disvāna yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sudinnaṁ etadavoca— “atthi nāma, tāta sudinna, ābhidosikaṁ kummāsaṁ paribhuñjissasi. Nanu nāma, tāta sudinna, sakaṁ gehaṁ gantabban”ti?

“Agamimha kho te, gahapati, gehaṁ. Tatāyaṁ ābhidosiko kummāso”ti.

Atha kho āyasmato sudinnassa pitā āyasmato sudinnassa bāhāyaṁ gahetvā āyasmantaṁ sudinnaṁ etadavoca— “ehi, tāta sudinna, gharaṁ gamissāmā”ti.

Atha kho āyasmā sudinno yena sakapitu nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato sudinnassa pitā āyasmantaṁ sudinnaṁ etadavoca— “bhuñja, tāta sudinnā”ti.

“Alaṁ, gahapati, kataṁ me ajja bhattakiccan”ti.

“Adhivāsehi, tāta sudinna, svātanāya bhattan”ti.

Adhivāsesi kho āyasmā sudinno tuṇhībhāvena. Atha kho āyasmā sudinno uṭṭhāyāsanā pakkāmi.

Atha kho āyasmato sudinnassa mātā tassā rattiyā accayena haritena gomayena pathaviṁ opuñjāpetvā dve puñje kārāpesi—ekaṁ hiraññassa, ekaṁ suvaṇṇassa. Tāva mahantā puñjā ahesuṁ, orato ṭhito puriso pārato ṭhitaṁ purisaṁ na passati; pārato ṭhito puriso orato ṭhitaṁ purisaṁ na passati. Te puñje kilañjehi paṭicchādāpetvā majjhe āsanaṁ paññāpetvā tirokaraṇīyaṁ parikkhipitvā āyasmato sudinnassa purāṇadutiyikaṁ āmantesi—“tena hi, vadhu, yena alaṅkārena alaṅkatā puttassa me sudinnassa piyā ahosi manāpā tena alaṅkārena alaṅkarā”ti.

“Evaṁ, ayye”ti, kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi.

Atha kho āyasmā sudinno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato sudinnassa pitā yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā te puñje vivarāpetvā āyasmantaṁ sudinnaṁ etadavoca—“idaṁ te, tāta sudinna, mātu mattikaṁ itthikāya itthidhanaṁ, aññaṁ pettikaṁ aññaṁ pitāmahaṁ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ. Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.

“Tāta, na ussahāmi na visahāmi, abhirato ahaṁ brahmacariyaṁ carāmī”ti.

Dutiyampi kho …pe… tatiyampi kho āyasmato sudinnassa pitā āyasmantaṁ sudinnaṁ etadavoca—“idaṁ te, tāta sudinna, mātu mattikaṁ, itthikāya itthidhanaṁ, aññaṁ pettikaṁ, aññaṁ pitāmahaṁ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ. Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti. “Vadeyyāma kho taṁ, gahapati, sace tvaṁ nātikaḍḍheyyāsī”ti.

“Vadehi, tāta sudinnā”ti.

“Tena hi tvaṁ, gahapati, mahante mahante sāṇipasibbake kārāpetvā hiraññasuvaṇṇassa pūrāpetvā sakaṭehi nibbāhāpetvā majjhe gaṅgāya sote opātehi. Taṁ kissa hetu? Yañhi te, gahapati, bhavissati tatonidānaṁ bhayaṁ vā chambhitattaṁ vā lomahaṁso vā ārakkho vā so te na bhavissatī”ti.

Evaṁ vutte, āyasmato sudinnassa pitā anattamano ahosi— “kathañhi nāma putto sudinno evaṁ vakkhatī”ti.

Atha kho āyasmato sudinnassa pitā āyasmato sudinnassa purāṇadutiyikaṁ āmantesi—“tena hi, vadhu, tvaṁ piyā ca manāpā ca. Appeva nāma putto sudinno tuyhampi vacanaṁ kareyyā”ti.

Atha kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa pādesu gahetvā āyasmantaṁ sudinnaṁ etadavoca—“kīdisā nāma tā, ayyaputta, accharāyo yāsaṁ tvaṁ hetu brahmacariyaṁ carasī”ti?

“Na kho ahaṁ, bhagini, accharānaṁ hetu brahmacariyaṁ carāmī”ti.

Atha kho āyasmato sudinnassa purāṇadutiyikā— “ajjatagge maṁ ayyaputto sudinno bhaginivādena samudācaratī”ti, tattheva mucchitā papatā.

Atha kho āyasmā sudinno pitaraṁ etadavoca— “sace, gahapati, bhojanaṁ dātabbaṁ detha, mā no viheṭhayitthā”ti.

“Bhuñja, tāta sudinnā”ti. Atha kho āyasmato sudinnassa mātā ca pitā ca āyasmantaṁ sudinnaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ.

Atha kho āyasmato sudinnassa mātā āyasmantaṁ sudinnaṁ bhuttāviṁ onītapattapāṇiṁ etadavoca—“idaṁ, tāta sudinna, kulaṁ aḍḍhaṁ mahaddhanaṁ mahābhogaṁ pahūtajātarūparajataṁ pahūtavittūpakaraṇaṁ pahūtadhanadhaññaṁ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ. Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.

“Amma, na ussahāmi na visahāmi, abhirato ahaṁ brahmacariyaṁ carāmī”ti.

Dutiyampi kho …pe… tatiyampi kho āyasmato sudinnassa mātā āyasmantaṁ sudinnaṁ etadavoca—“idaṁ, tāta sudinna, kulaṁ aḍḍhaṁ mahaddhanaṁ mahābhogaṁ pahūtajātarūparajataṁ pahūtavittūpakaraṇaṁ pahūtadhanadhaññaṁ. Tena hi, tāta sudinna, bījakampi dehi—mā no aputtakaṁ sāpateyyaṁ licchavayo atiharāpesun”ti.

“Etaṁ kho me, amma, sakkā kātun”ti.

“Kahaṁ pana, tāta sudinna, etarahi viharasī”ti?

“Mahāvane, ammā”ti. Atha kho āyasmā sudinno uṭṭhāyāsanā pakkāmi.

Atha kho āyasmato sudinnassa mātā āyasmato sudinnassa purāṇadutiyikaṁ āmantesi—“tena hi, vadhu, yadā utunī ahosi, pupphaṁ te uppannaṁ hoti, atha me āroceyyāsī”ti.

“Evaṁ, ayye”ti kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi. Atha kho āyasmato sudinnassa purāṇadutiyikā nacirasseva utunī ahosi, pupphaṁsā uppajji. Atha kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātaraṁ etadavoca—“utunīmhi, ayye, pupphaṁ me uppannan”ti.

“Tena hi, vadhu, yena alaṅkārena alaṅkatā puttassa sudinnassa piyā ahosi manāpā tena alaṅkārena alaṅkarā”ti.

“Evaṁ, ayye”ti kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi.

Atha kho āyasmato sudinnassa mātā āyasmato sudinnassa purāṇadutiyikaṁ ādāya yena mahāvanaṁ yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sudinnaṁ etadavoca—“idaṁ, tāta sudinna, kulaṁ aḍḍhaṁ mahaddhanaṁ mahābhogaṁ pahūtajātarūparajataṁ pahūtavittūpakaraṇaṁ pahūtadhanadhaññaṁ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ. Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.

“Amma, na ussahāmi na visahāmi, abhirato ahaṁ brahmacariyaṁ carāmī”ti.

“Etaṁ kho me, amma, sakkā kātun”ti, purāṇadutiyikāya bāhāyaṁ gahetvā mahāvanaṁ ajjhogāhetvā apaññatte sikkhāpade anādīnavadasso purāṇadutiyikāya tikkhattuṁ methunaṁ dhammaṁ abhiviññāpesi. Sā tena gabbhaṁ gaṇhi.

Bhummā devā saddamanussāvesuṁ—“nirabbudo vata bho bhikkhusaṅgho nirādīnavo; sudinnena kalandaputtena abbudaṁ uppāditaṁ, ādīnavo uppādito”ti.

Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ …pe… tāvatiṁsā devā … yāmā devā … tusitā devā … nimmānaratī devā … paranimmitavasavattī devā … brahmakāyikā devā saddamanussāvesuṁ—“nirabbudo vata bho bhikkhusaṅgho nirādīnavo; sudinnena kalandaputtena abbudaṁ uppāditaṁ, ādīnavo uppādito”ti. Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggacchi.

Atha kho āyasmato sudinnassa purāṇadutiyikā tassa gabbhassa paripākamanvāya puttaṁ vijāyi. Atha kho āyasmato sudinnassa sahāyakā tassa dārakassa bījakoti nāmaṁ akaṁsu. Āyasmato sudinnassa purāṇadutiyikāya bījakamātāti nāmaṁ akaṁsu. Āyasmato sudinnassa bījakapitāti nāmaṁ akaṁsu. Te aparena samayena ubho agārasmā anagāriyaṁ pabbajitvā arahattaṁ sacchākaṁsu.

Atha kho āyasmato sudinnassa ahudeva kukkuccaṁ, ahu vippaṭisāro—“alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; yohaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhiṁ yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun”ti. So teneva kukkuccena tena vippaṭisārena kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto antomano līnamano dukkhī dummano vippaṭisārī pajjhāyi.

Atha kho āyasmato sudinnassa sahāyakā bhikkhū āyasmantaṁ sudinnaṁ etadavocuṁ—“pubbe kho tvaṁ, āvuso sudinna, vaṇṇavā ahosi pīṇindriyo pasannamukhavaṇṇo vippasannachavivaṇṇo; so dāni tvaṁ etarahi kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto antomano līnamano dukkhī dummano vippaṭisārī pajjhāyasi. Kacci no tvaṁ, āvuso sudinna, anabhirato brahmacariyaṁ carasī”ti?

“Na kho ahaṁ, āvuso, anabhirato brahmacariyaṁ carāmi. Atthi me pāpakammaṁ kataṁ; purāṇadutiyikāya methuno dhammo paṭisevito; tassa mayhaṁ, āvuso, ahudeva kukkuccaṁ ahu vippaṭisāro—‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; yohaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhiṁ yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun’”ti.

“Alañhi te, āvuso sudinna, kukkuccāya alaṁ vippaṭisārāya yaṁ tvaṁ evaṁ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ. Nanu, āvuso, bhagavatā anekapariyāyena virāgāya dhammo desito, no sarāgāya; visaṁyogāya dhammo desito, no saṁyogāya; anupādānāya dhammo desito, no saupādānāya. Tattha nāma tvaṁ, āvuso, bhagavatā virāgāya dhamme desite sarāgāya cetessasi, visaṁyogāya dhamme desite saṁyogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi. Nanu, āvuso, bhagavatā anekapariyāyena rāgavirāgāya dhammo desito, madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammo desito. Nanu, āvuso, bhagavatā anekapariyāyena kāmānaṁ pahānaṁ akkhātaṁ, kāmasaññānaṁ pariññā akkhātā, kāmapipāsānaṁ paṭivinayo akkhāto, kāmavitakkānaṁ samugghāto akkhāto, kāmapariḷāhānaṁ vūpasamo akkhāto. Netaṁ, āvuso, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya. Atha khvetaṁ, āvuso, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā”ti.

Atha kho te bhikkhū āyasmantaṁ sudinnaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ sudinnaṁ paṭipucchi—“saccaṁ kira tvaṁ, sudinna, purāṇadutiyikāya methunaṁ dhammaṁ paṭisevī”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā—“ananucchavikaṁ, moghapurisa, ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, moghapurisa, evaṁ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ. Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito, no sarāgāya; visaṁyogāya dhammo desito, no saṁyogāya; anupādānāya dhammo desito, no saupādānāya. Tattha nāma tvaṁ, moghapurisa, mayā virāgāya dhamme desite sarāgāya cetessasi, visaṁyogāya dhamme desite saṁyogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi. Nanu mayā, moghapurisa, anekapariyāyena rāgavirāgāya dhammo desito. Madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammo desito. Nanu mayā, moghapurisa, anekapariyāyena kāmānaṁ pahānaṁ akkhātaṁ, kāmasaññānaṁ pariññā akkhātā, kāmapipāsānaṁ paṭivinayo akkhāto, kāmavitakkānaṁ samugghāto akkhāto, kāmapariḷāhānaṁ vūpasamo akkhāto. Varaṁ te, moghapurisa, āsivisassa ghoravisassa mukhe aṅgajātaṁ pakkhittaṁ, na tveva mātugāmassa aṅgajāte aṅgajātaṁ pakkhittaṁ. Varaṁ te, moghapurisa, kaṇhasappassa mukhe aṅgajātaṁ pakkhittaṁ, na tveva mātugāmassa aṅgajāte aṅgajātaṁ pakkhittaṁ. Varaṁ te, moghapurisa, aṅgārakāsuyā ādittāya sampajjalitāya sajotibhūtāya aṅgajātaṁ pakkhittaṁ, na tveva mātugāmassa aṅgajāte aṅgajātaṁ pakkhittaṁ. Taṁ kissa hetu? Tatonidānañhi, moghapurisa, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Itonidānañca kho, moghapurisa, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Tattha nāma tvaṁ, moghapurisa, yaṁ tvaṁ asaddhammaṁ gāmadhammaṁ vasaladhammaṁ duṭṭhullaṁ odakantikaṁ rahassaṁ dvayaṁdvayasamāpattiṁ samāpajjissasi, bahūnaṁ kho tvaṁ, moghapurisa, akusalānaṁ dhammānaṁ ādikattā pubbaṅgamo. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya; atha khvetaṁ, moghapurisa, appasannānañceva appasādāya, pasannānañca ekaccānaṁ aññathattāyā”ti.

Atha kho bhagavā āyasmantaṁ sudinnaṁ anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya saṅgaṇikāya kosajjassa avaṇṇaṁ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇaṁ bhāsitvā bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca—saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya, diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya, appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu methunaṁ dhammaṁ paṭiseveyya, pārājiko hoti asaṁvāso”ti.

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Sudinnabhāṇavāro niṭṭhito.

2. Makkaṭīvatthu

Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane makkaṭiṁ āmisena upalāpetvā tassā methunaṁ dhammaṁ paṭisevati. Atha kho so bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya vesāliṁ piṇḍāya pāvisi.

Tena kho pana samayena sambahulā bhikkhū senāsanacārikaṁ āhiṇḍantā yena tassa bhikkhuno vihāro tenupasaṅkamiṁsu. Addasa kho sā makkaṭī te bhikkhū dūratova āgacchante. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tesaṁ bhikkhūnaṁ purato kaṭimpi cālesi cheppampi cālesi, kaṭimpi oḍḍi, nimittampi akāsi. Atha kho tesaṁ bhikkhūnaṁ etadahosi—“nissaṁsayaṁ kho so bhikkhu imissā makkaṭiyā methunaṁ dhammaṁ paṭisevatī”ti. Ekamantaṁ nilīyiṁsu. Atha kho so bhikkhu vesāliyaṁ piṇḍāya caritvā piṇḍapātaṁ ādāya paṭikkami. Atha kho sā makkaṭī yena so bhikkhu tenupasaṅkami. Atha kho so bhikkhu taṁ piṇḍapātaṁ ekadesaṁ bhuñjitvā ekadesaṁ tassā makkaṭiyā adāsi. Atha kho sā makkaṭī taṁ piṇḍapātaṁ bhuñjitvā tassa bhikkhuno kaṭiṁ oḍḍi. Atha kho so bhikkhu tassā makkaṭiyā methunaṁ dhammaṁ paṭisevati.

Atha kho te bhikkhū taṁ bhikkhuṁ etadavocuṁ—“nanu, āvuso, bhagavatā sikkhāpadaṁ paññattaṁ; kissa tvaṁ, āvuso, makkaṭiyā methunaṁ dhammaṁ paṭisevasī”ti?

“Saccaṁ, āvuso, bhagavatā sikkhāpadaṁ paññattaṁ; tañca kho manussitthiyā, no tiracchānagatāyā”ti.

“Nanu, āvuso, tatheva taṁ hoti. Ananucchavikaṁ, āvuso, ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, āvuso, evaṁ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ. Nanu, āvuso, bhagavatā anekapariyāyena virāgāya dhammo desito, no sarāgāya …pe… kāmapariḷāhānaṁ vūpasamo akkhāto. Netaṁ, āvuso, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya. Atha khvetaṁ, āvuso, appasannānañceva appasādāya, pasannānañca ekaccānaṁ aññathattāyā”ti.

Atha kho te bhikkhū taṁ bhikkhuṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā taṁ bhikkhuṁ paṭipucchi—“saccaṁ kira tvaṁ, bhikkhu, makkaṭiyā methunaṁ dhammaṁ paṭisevī”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā—“ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, moghapurisa, evaṁ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ. Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito, no sarāgāya …pe… kāmapariḷāhānaṁ vūpasamo akkhāto. Varaṁ te, moghapurisa, āsivisassa ghoravisassa mukhe aṅgajātaṁ pakkhittaṁ, na tveva makkaṭiyā aṅgajāte aṅgajātaṁ pakkhittaṁ. Varaṁ te, moghapurisa, kaṇhasappassa mukhe aṅgajātaṁ pakkhittaṁ, na tveva makkaṭiyā aṅgajāte aṅgajātaṁ pakkhittaṁ. Varaṁ te, moghapurisa, aṅgārakāsuyā ādittāya sampajjalitāya sajotibhūtāya aṅgajātaṁ pakkhittaṁ, na tveva makkaṭiyā aṅgajāte aṅgajātaṁ pakkhittaṁ. Taṁ kissa hetu? Tatonidānañhi, moghapurisa, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ; na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Itonidānañca kho, moghapurisa, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Tattha nāma tvaṁ, moghapurisa, yaṁ tvaṁ asaddhammaṁ gāmadhammaṁ vasaladhammaṁ duṭṭhullaṁ odakantikaṁ rahassaṁ dvayaṁdvayasamāpattiṁ samāpajjissasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe…

evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu methunaṁ dhammaṁ paṭiseveyya antamaso tiracchānagatāyapi, pārājiko hoti asaṁvāso”ti.

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Makkaṭīvatthu niṭṭhitaṁ.

3. Santhatabhāṇavāra

Tena kho pana samayena sambahulā vesālikā vajjiputtakā bhikkhū yāvadatthaṁ bhuñjiṁsu, yāvadatthaṁ supiṁsu, yāvadatthaṁ nhāyiṁsu. Yāvadatthaṁ bhuñjitvā yāvadatthaṁ supitvā yāvadatthaṁ nhāyitvā ayoniso manasi karitvā sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseviṁsu. Te aparena samayena ñātibyasanenapi phuṭṭhā bhogabyasanenapi phuṭṭhā rogabyasanenapi phuṭṭhā āyasmantaṁ ānandaṁ upasaṅkamitvā evaṁ vadanti—

“na mayaṁ, bhante ānanda, buddhagarahino na dhammagarahino na saṅghagarahino; attagarahino mayaṁ, bhante ānanda, anaññagarahino. Mayamevamhā alakkhikā mayaṁ appapuññā, ye mayaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ. Idāni cepi mayaṁ, bhante ānanda, labheyyāma bhagavato santike pabbajjaṁ labheyyāma upasampadaṁ, idānipi mayaṁ vipassakā kusalānaṁ dhammānaṁ pubbarattāpararattaṁ bodhipakkhikānaṁ dhammānaṁ bhāvanānuyogamanuyuttā vihareyyāma. Sādhu, bhante ānanda, bhagavato etamatthaṁ ārocehī”ti.

“Evamāvuso”ti kho āyasmā ānando vesālikānaṁ vajjiputtakānaṁ paṭissuṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato etamatthaṁ ārocesi.

“Aṭṭhānametaṁ, ānanda, anavakāso yaṁ tathāgato vajjīnaṁ vā vajjiputtakānaṁ vā kāraṇā sāvakānaṁ pārājikaṁ sikkhāpadaṁ paññattaṁ samūhaneyyā”ti.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“yo, bhikkhave, sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭisevati so āgato na upasampādetabbo. Yo ca kho, bhikkhave, sikkhaṁ paccakkhāya dubbalyaṁ āvikatvā methunaṁ dhammaṁ paṭisevati so āgato upasampādetabbo.

Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu bhikkhūnaṁ sikkhāsājīvasamāpanno sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseveyya, antamaso tiracchānagatāyapi, pārājiko hoti asaṁvāso”ti.

Yo panāti

yo yādiso yathāyutto yathājacco yathānāmo yathāgotto yathāsīlo yathāvihārī yathāgocaro thero vā navo vā majjhimo vā. Eso vuccati “yo panā”ti.

Bhikkhūti

bhikkhakoti bhikkhu, bhikkhācariyaṁ ajjhupagatoti bhikkhu, bhinnapaṭadharoti bhikkhu, samaññāya bhikkhu, paṭiññāya bhikkhu, ehi bhikkhūti bhikkhu, tīhi saraṇagamanehi upasampannoti bhikkhu, bhadro bhikkhu, sāro bhikkhu, sekho bhikkhu, asekho bhikkhu, samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannoti bhikkhu. Tatra yvāyaṁ bhikkhu samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno, ayaṁ imasmiṁ atthe adhippeto bhikkhūti.

Sikkhāti

tisso sikkhā—adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. Tatra yāyaṁ adhisīlasikkhā, ayaṁ imasmiṁ atthe adhippetā sikkhāti.

Sājīvaṁ nāma

yaṁ bhagavatā paññattaṁ sikkhāpadaṁ, etaṁ sājīvaṁ nāma. Tasmiṁ sikkhati, tena vuccati sājīvasamāpannoti.

Sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvāti

atthi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā; atthi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.

Kathañca, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.

Idha, bhikkhave, bhikkhu ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṁ patthayamāno upāsakabhāvaṁ patthayamāno ārāmikabhāvaṁ patthayamāno sāmaṇerabhāvaṁ patthayamāno titthiyabhāvaṁ patthayamāno titthiyasāvakabhāvaṁ patthayamāno assamaṇabhāvaṁ patthayamāno asakyaputtiyabhāvaṁ patthayamāno—“yannūnāhaṁ buddhaṁ paccakkheyyan”ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.

Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṁ patthayamāno …pe… asakyaputtiyabhāvaṁ patthayamāno—“yannūnāhaṁ dhammaṁ paccakkheyyan”ti vadati viññāpeti …pe… “yannūnāhaṁ saṅghaṁ … yannūnāhaṁ sikkhaṁ … yannūnāhaṁ vinayaṁ … yannūnāhaṁ pātimokkhaṁ … yannūnāhaṁ uddesaṁ … yannūnāhaṁ upajjhāyaṁ … yannūnāhaṁ ācariyaṁ … yannūnāhaṁ saddhivihārikaṁ … yannūnāhaṁ antevāsikaṁ … yannūnāhaṁ samānupajjhāyakaṁ … yannūnāhaṁ samānācariyakaṁ … yannūnāhaṁ sabrahmacāriṁ paccakkheyyan”ti vadati viññāpeti. “Yannūnāhaṁ gihī assan”ti vadati viññāpeti. “Yannūnāhaṁ upāsako assan”ti … “yannūnāhaṁ ārāmiko assan”ti … “yannūnāhaṁ sāmaṇero assan”ti … “yannūnāhaṁ titthiyo assan”ti … “yannūnāhaṁ titthiyasāvako assan”ti … “yannūnāhaṁ assamaṇo assan”ti … “yannūnāhaṁ asakyaputtiyo assan”ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.

Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṁ patthayamāno …pe… asakyaputtiyabhāvaṁ patthayamāno—“yadi panāhaṁ buddhaṁ paccakkheyyan”ti vadati viññāpeti …pe… “yadi panāhaṁ asakyaputtiyo assan”ti vadati viññāpeti …pe… “apāhaṁ buddhaṁ paccakkheyyan”ti vadati viññāpeti …pe… “apāhaṁ asakyaputtiyo assan”ti vadati viññāpeti …pe… “handāhaṁ buddhaṁ paccakkheyyan”ti vadati viññāpeti …pe… “handāhaṁ asakyaputtiyo assan”ti vadati viññāpeti …pe… “hoti me buddhaṁ paccakkheyyan”ti vadati viññāpeti …pe… “hoti me asakyaputtiyo assan”ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.

Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṁ patthayamāno …pe… asakyaputtiyabhāvaṁ patthayamāno “mātaraṁ sarāmī”ti vadati viññāpeti … “pitaraṁ sarāmī”ti vadati viññāpeti … “bhātaraṁ sarāmī”ti vadati viññāpeti … “bhaginiṁ sarāmī”ti vadati viññāpeti … “puttaṁ sarāmī”ti vadati viññāpeti … “dhītaraṁ sarāmī”ti vadati viññāpeti … “pajāpatiṁ sarāmī”ti vadati viññāpeti … “ñātake sarāmī”ti vadati viññāpeti … “mitte sarāmī”ti vadati viññāpeti … “gāmaṁ sarāmī”ti vadati viññāpeti … “nigamaṁ sarāmī”ti vadati viññāpeti … “khettaṁ sarāmī”ti vadati viññāpeti … “vatthuṁ sarāmī”ti vadati viññāpeti … “hiraññaṁ sarāmī”ti vadati viññāpeti … “suvaṇṇaṁ sarāmī”ti vadati viññāpeti … “sippaṁ sarāmī”ti vadati viññāpeti … “pubbe hasitaṁ lapitaṁ kīḷitaṁ samanussarāmī”ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.

Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṁ patthayamāno …pe… asakyaputtiyabhāvaṁ patthayamāno—“mātā me atthi, sā mayā posetabbā”ti vadati viññāpeti … “pitā me atthi, so mayā posetabbo”ti vadati viññāpeti … “bhātā me atthi, so mayā posetabbo”ti vadati viññāpeti … “bhaginī me atthi, sā mayā posetabbā”ti vadati viññāpeti … “putto me atthi, so mayā posetabbo”ti vadati viññāpeti … “dhītā me atthi, sā mayā posetabbā”ti vadati viññāpeti … “pajāpati me atthi, sā mayā posetabbā”ti vadati viññāpeti … “ñātakā me atthi, te mayā posetabbā”ti vadati viññāpeti … “mittā me atthi, te mayā posetabbā”ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.

Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṁ patthayamāno …pe… asakyaputtiyabhāvaṁ patthayamāno—“mātā me atthi, sā maṁ posessatī”ti vadati viññāpeti … “pitā me atthi, so maṁ posessatī”ti vadati viññāpeti … “bhātā me atthi, so maṁ posessatī”ti vadati viññāpeti … “bhaginī me atthi, sā maṁ posessatī”ti vadati viññāpeti … “putto me atthi, so maṁ posessatī”ti vadati viññāpeti … “dhītā me atthi, sā maṁ posessatī”ti vadati viññāpeti … “pajāpati me atthi, sā maṁ posessatī”ti vadati viññāpeti … “ñātakā me atthi, te maṁ posessantī”ti vadati viññāpeti … “mittā me atthi, te maṁ posessantī”ti vadati viññāpeti … “gāmo me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti … “nigamo me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti … “khettaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti … “vatthu me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti … “hiraññaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti … “suvaṇṇaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti … “sippaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.

Kathañca, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā?

Idha, bhikkhave, bhikkhu ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṁ patthayamāno …pe… asakyaputtiyabhāvaṁ patthayamāno—“buddhaṁ paccakkhāmī”ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.

Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṁ patthayamāno …pe… asakyaputtiyabhāvaṁ patthayamāno—“dhammaṁ paccakkhāmī”ti vadati viññāpeti … “saṅghaṁ paccakkhāmī”ti vadati viññāpeti … “sikkhaṁ paccakkhāmī”ti vadati viññāpeti … “vinayaṁ paccakkhāmī”ti vadati viññāpeti … “pātimokkhaṁ paccakkhāmī”ti vadati viññāpeti … “uddesaṁ paccakkhāmī”ti vadati viññāpeti … “upajjhāyaṁ paccakkhāmī”ti vadati viññāpeti … “ācariyaṁ paccakkhāmī”ti vadati viññāpeti … “saddhivihārikaṁ paccakkhāmī”ti vadati viññāpeti … “antevāsikaṁ paccakkhāmī”ti vadati viññāpeti … “samānupajjhāyakaṁ paccakkhāmī”ti vadati viññāpeti … “samānācariyakaṁ paccakkhāmī”ti vadati viññāpeti … “sabrahmacāriṁ paccakkhāmī”ti vadati viññāpeti … “gihīti maṁ dhārehī”ti vadati viññāpeti … “upāsakoti maṁ dhārehī”ti vadati viññāpeti … “ārāmikoti maṁ dhārehī”ti vadati viññāpeti … “sāmaṇeroti maṁ dhārehī”ti vadati viññāpeti … “titthiyoti maṁ dhārehī”ti vadati viññāpeti … “titthiyasāvakoti maṁ dhārehī”ti vadati viññāpeti … “assamaṇoti maṁ dhārehī”ti vadati viññāpeti … “asakyaputtiyoti maṁ dhārehī”ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.

atha vā pana …pe… “kiṁ nu me buddhenā”ti vadati viññāpeti …pe… “kiṁ nu me sabrahmacārīhī”ti vadati viññāpeti …

“na mamattho buddhenā”ti vadati viññāpeti …pe… “na mamattho sabrahmacārīhī”ti vadati viññāpeti …

“sumuttāhaṁ buddhenā”ti vadati viññāpeti …pe… “sumuttāhaṁ sabrahmacārīhī”ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.

Yāni vā panaññānipi atthi buddhavevacanāni vā dhammavevacanāni vā saṅghavevacanāni vā sikkhāvevacanāni vā vinayavevacanāni vā pātimokkhavevacanāni vā uddesavevacanāni vā upajjhāyavevacanāni vā ācariyavevacanāni vā saddhivihārikavevacanāni vā antevāsikavevacanāni vā samānupajjhāyakavevacanāni vā samānācariyakavevacanāni vā sabrahmacārivevacanāni vā gihivevacanāni vā upāsakavevacanāni vā ārāmikavevacanāni vā sāmaṇeravevacanāni vā titthiyavevacanāni vā titthiyasāvakavevacanāni vā assamaṇavevacanāni vā asakyaputtiyavevacanāni vā, tehi ākārehi tehi liṅgehi tehi nimittehi vadati viññāpeti. Evaṁ kho, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.

Kathañca, bhikkhave, apaccakkhātā hoti sikkhā?

Idha, bhikkhave, yehi ākārehi yehi liṅgehi yehi nimittehi sikkhā paccakkhātā hoti tehi ākārehi tehi liṅgehi tehi nimittehi ummattako sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. Ummattakassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. Khittacitto sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. Khittacittassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. Vedanāṭṭo sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. Vedanāṭṭassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. Devatāya santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. Tiracchānagatassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. Ariyakena milakkhassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. Milakkhakena ariyassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. Ariyakena ariyassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. Milakkhakena milakkhassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. Davāya sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. Ravāya sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. Asāvetukāmo sāveti, apaccakkhātā hoti sikkhā. Sāvetukāmo na sāveti, apaccakkhātā hoti sikkhā. Aviññussa sāveti, apaccakkhātā hoti sikkhā. Viññussa na sāveti, apaccakkhātā hoti sikkhā. Sabbaso vā pana na sāveti, apaccakkhātā hoti sikkhā. Evaṁ kho, bhikkhave, apaccakkhātā hoti sikkhā.

Methunadhammo nāma

yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullaṁ odakantikaṁ rahassaṁ dvayaṁdvayasamāpatti, eso methunadhammo nāma.

Paṭisevati nāma

yo nimittena nimittaṁ aṅgajātena aṅgajātaṁ antamaso tilaphalamattampi paveseti, eso paṭisevati nāma.

Antamaso tiracchānagatāyapīti

tiracchānagatitthiyāpi methunaṁ dhammaṁ paṭisevitvā assamaṇo hoti asakyaputtiyo, pageva manussitthiyā. Tena vuccati— “antamaso tiracchānagatāyapī”ti.

Pārājiko hotīti

seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṁ; evameva bhikkhu methunaṁ dhammaṁ paṭisevitvā assamaṇo hoti asakyaputtiyo. Tena vuccati— “pārājiko hotī”ti.

Asaṁvāsoti

saṁvāso nāma ekakammaṁ ekuddeso samasikkhatā— eso saṁvāso nāma. So tena saddhiṁ natthi. Tena vuccati—“asaṁvāso”ti.

Tisso itthiyo—manussitthī, amanussitthī, tiracchānagatitthī. Tayo ubhatobyañjanakā—manussubhatobyañjanako, amanussubhatobyañjanako, tiracchānagatubhatobyañjanako. Tayo paṇḍakā—manussapaṇḍako, amanussapaṇḍako, tiracchānagatapaṇḍako. Tayo purisā—manussapuriso, amanussapuriso, tiracchānagatapuriso.

Manussitthiyā tayo magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—vaccamagge, passāvamagge, mukhe. Amanussitthiyā …pe… tiracchānagatitthiyā tayo magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—vaccamagge, passāvamagge, mukhe. Manussubhatobyañjanakassa … amanussubhatobyañjanakassa … tiracchānagatubhatobyañjanakassa tayo magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—vaccamagge, passāvamagge, mukhe. Manussapaṇḍakassa dve magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—vaccamagge, mukhe. Amanussapaṇḍakassa … tiracchānagatapaṇḍakassa … manussapurisassa … amanussapurisassa … tiracchānagatapurisassa dve magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—vaccamagge, mukhe.

Bhikkhussa sevanacittaṁ upaṭṭhite manussitthiyā vaccamaggaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa. Bhikkhussa sevanacittaṁ upaṭṭhite manussitthiyā passāvamaggaṁ … mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa. Bhikkhussa sevanacittaṁ upaṭṭhite amanussitthiyā … tiracchānagatitthiyā … manussubhatobyañjanakassa … amanussubhatobyañjanakassa … tiracchānagatubhatobyañjanakassa … vaccamaggaṁ passāvamaggaṁ mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa. Bhikkhussa sevanacittaṁ upaṭṭhite manussapaṇḍakassa vaccamaggaṁ mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa. Bhikkhussa sevanacittaṁ upaṭṭhite amanussapaṇḍakassa … tiracchānagatapaṇḍakassa … manussapurisassa … amanussapurisassa … tiracchānagatapurisassa vaccamaggaṁ mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa.

Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa. Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti. So ce pavesanaṁ na sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa. Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti. So ce pavesanaṁ na sādiyati, paviṭṭhaṁ na sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa. Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti. So ce pavesanaṁ na sādiyati, paviṭṭhaṁ na sādiyati, ṭhitaṁ na sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa. Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti. So ce pavesanaṁ na sādiyati, paviṭṭhaṁ na sādiyati, ṭhitaṁ na sādiyati, uddharaṇaṁ na sādiyati, anāpatti.

Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā passāvamaggena … mukhena aṅgajātaṁ abhinisīdenti. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā manussitthiṁ jāgarantiṁ … suttaṁ … mattaṁ … ummattaṁ … pamattaṁ … mataṁ akkhāyitaṁ … mataṁ yebhuyyena akkhāyitaṁ …pe… āpatti pārājikassa. Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena aṅgajātaṁ abhinisīdenti. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā amanussitthiṁ … tiracchānagatitthiṁ … manussubhatobyañjanakaṁ … amanussubhatobyañjanakaṁ … tiracchānagatubhatobyañjanakaṁ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena aṅgajātaṁ abhinisīdenti. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā tiracchānagatubhatobyañjanakaṁ jāgarantaṁ … suttaṁ … mattaṁ … ummattaṁ … pamattaṁ … mataṁ akkhāyitaṁ … mataṁ yebhuyyena akkhāyitaṁ …pe… āpatti pārājikassa. Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena aṅgajātaṁ abhinisīdenti. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā manussapaṇḍakaṁ … amanussapaṇḍakaṁ … tiracchānagatapaṇḍakaṁ bhikkhussa santike ānetvā vaccamaggena … mukhena aṅgajātaṁ abhinisīdenti. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā tiracchānagatapaṇḍakaṁ jāgarantaṁ … suttaṁ … mattaṁ … ummattaṁ … pamattaṁ … mataṁ akkhāyitaṁ … mataṁ yebhuyyena akkhāyitaṁ …pe… āpatti pārājikassa. Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … mukhena aṅgajātaṁ abhinisīdenti. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā manussapurisaṁ … amanussapurisaṁ … tiracchānagatapurisaṁ bhikkhussa santike ānetvā vaccamaggena … mukhena aṅgajātaṁ abhinisīdenti. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā tiracchānagatapurisaṁ jāgarantaṁ … suttaṁ … mattaṁ … ummattaṁ … pamattaṁ … mataṁ akkhāyitaṁ … mataṁ yebhuyyena akkhāyitaṁ …pe… āpatti pārājikassa. Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … mukhena aṅgajātaṁ abhinisīdenti. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena aṅgajātaṁ abhinisīdenti santhatāya asanthatassa, asanthatāya santhatassa, santhatāya santhatassa, asanthatāya asanthatassa. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā manussitthiṁ jāgarantiṁ … suttaṁ … mattaṁ … ummattaṁ … pamattaṁ … mataṁ akkhāyitaṁ … mataṁ yebhuyyena akkhāyitaṁ …pe… āpatti pārājikassa. Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena aṅgajātaṁ abhinisīdenti, santhatāya asanthatassa, asanthatāya santhatassa, santhatāya santhatassa, asanthatāya asanthatassa. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā amanussitthiṁ … tiracchānagatitthiṁ … manussubhatobyañjanakaṁ … amanussubhatobyañjanakaṁ … tiracchānagatubhatobyañjanakaṁ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena aṅgajātaṁ abhinisīdenti santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā tiracchānagatubhatobyañjanakaṁ jāgarantaṁ … suttaṁ … mattaṁ … ummattaṁ … pamattaṁ … mataṁ akkhāyitaṁ … mataṁ yebhuyyena akkhāyitaṁ …pe… āpatti pārājikassa. Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena aṅgajātaṁ abhinisīdenti, santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā manussapaṇḍakaṁ … amanussapaṇḍakaṁ … tiracchānagatapaṇḍakaṁ … manussapurisaṁ … amanussapurisaṁ … tiracchānagatapurisaṁ bhikkhussa santike ānetvā vaccamaggena … mukhena aṅgajātaṁ abhinisīdenti santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā tiracchānagatapurisaṁ jāgarantaṁ … suttaṁ … mattaṁ … ummattaṁ … pamattaṁ … mataṁ akkhāyitaṁ … mataṁ yebhuyyena akkhāyitaṁ …pe… āpatti pārājikassa. Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … mukhena aṅgajātaṁ abhinisīdenti, santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā bhikkhuṁ manussitthiyā santike ānetvā aṅgajātena vaccamaggaṁ … passāvamaggaṁ … mukhaṁ abhinisīdenti. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā bhikkhuṁ manussitthiyā jāgarantiyā … suttāya … mattāya … ummattāya … pamattāya … matāya akkhāyitāya … matāya yebhuyyena akkhāyitāya …pe… āpatti pārājikassa. Matāya yebhuyyena khāyitāya santike ānetvā aṅgajātena vaccamaggaṁ … passāvamaggaṁ … mukhaṁ abhinisīdenti. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā bhikkhuṁ amanussitthiyā … tiracchānagatitthiyā … manussubhatobyañjanakassa … amanussubhatobyañjanakassa … tiracchānagatubhatobyañjanakassa … manussapaṇḍakassa … amanussapaṇḍakassa … tiracchānagatapaṇḍakassa … manussapurisassa … amanussapurisassa … tiracchānagatapurisassa santike ānetvā aṅgajātena vaccamaggaṁ … mukhaṁ abhinisīdenti. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā bhikkhuṁ tiracchānagatapurisassa jāgarantassa … suttassa … mattassa … ummattassa … pamattassa … matassa akkhāyitassa … matassa yebhuyyena akkhāyitassa …pe… āpatti pārājikassa. Matassa yebhuyyena khāyitassa santike ānetvā aṅgajātena vaccamaggaṁ … mukhaṁ abhinisīdenti. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā bhikkhuṁ manussitthiyā santike ānetvā aṅgajātena vaccamaggaṁ … passāvamaggaṁ … mukhaṁ abhinisīdenti santhatassa asanthatāya, asanthatassa santhatāya, santhatassa santhatāya, asanthatassa asanthatāya. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā bhikkhuṁ manussitthiyā jāgarantiyā … suttāya … mattāya … ummattāya … pamattāya … matāya akkhāyitāya … matāya yebhuyyena akkhāyitāya …pe… āpatti pārājikassa. Matāya yebhuyyena khāyitāya santike ānetvā aṅgajātena vaccamaggaṁ … passāvamaggaṁ … mukhaṁ abhinisīdenti santhatassa asanthatāya, asanthatassa santhatāya, santhatassa santhatāya, asanthatassa asanthatāya. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā bhikkhuṁ amanussitthiyā … tiracchānagatitthiyā … manussubhatobyañjanakassa … amanussubhatobyañjanakassa … tiracchānagatubhatobyañjanakassa … manussapaṇḍakassa … amanussapaṇḍakassa … tiracchānagatapaṇḍakassa … manussapurisassa … amanussapurisassa … tiracchānagatapurisassa santike ānetvā aṅgajātena vaccamaggaṁ … mukhaṁ abhinisīdenti santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa, So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… na sādiyati, anāpatti.

Bhikkhupaccatthikā bhikkhuṁ tiracchānagatapurisassa jāgarantassa … suttassa … mattassa … ummattassa … pamattassa … matassa akkhāyitassa … matassa yebhuyyena akkhāyitassa …pe… āpatti pārājikassa. Matassa yebhuyyena khāyitassa santike ānetvā aṅgajātena vaccamaggaṁ … mukhaṁ abhinisīdenti santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa, So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… na sādiyati, anāpatti.

Yathā bhikkhupaccatthikā vitthāritā, evaṁ vitthāretabbā.

Rājapaccatthikā … corapaccatthikā … dhuttapaccatthikā … uppalagandhapaccatthikā. Saṅkhittaṁ.

Maggena maggaṁ paveseti, āpatti pārājikassa. Maggena amaggaṁ paveseti, āpatti pārājikassa. Amaggena maggaṁ paveseti, āpatti pārājikassa. Amaggena amaggaṁ paveseti, āpatti thullaccayassa.

Bhikkhu suttabhikkhumhi vippaṭipajjati; paṭibuddho sādiyati, ubho nāsetabbā. Paṭibuddho na sādiyati, dūsako nāsetabbo. Bhikkhu suttasāmaṇeramhi vippaṭipajjati; paṭibuddho sādiyati, ubho nāsetabbā. Paṭibuddho na sādiyati, dūsako nāsetabbo. Sāmaṇero suttabhikkhumhi vippaṭipajjati; paṭibuddho sādiyati, ubho nāsetabbā. Paṭibuddho na sādiyati, dūsako nāsetabbo. Sāmaṇero suttasāmaṇeramhi vippaṭipajjati; paṭibuddho sādiyati, ubho nāsetabbā. Paṭibuddho na sādiyati, dūsako nāsetabbo.

Anāpatti—ajānantassa, asādiyantassa, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti.

Santhatabhāṇavāro niṭṭhito.

4. Vinītavatthuuddānagāthā

Makkaṭī vajjiputtā ca, gihī naggo ca titthiyā; Dārikuppalavaṇṇā ca, byañjanehipare duve.
Mātā dhītā bhaginī ca, jāyā ca mudu lambinā; Dve vaṇā lepacittañca, dārudhītalikāya ca.
Sundarena saha pañca, pañca sivathikaṭṭhikā; Nāgī yakkhī ca petī ca, paṇḍakopahato chupe.
Bhaddiye arahaṁ sutto, sāvatthiyā caturo pare; Vesāliyā tayo mālā, supine bhārukacchako.
Supabbā saddhā bhikkhunī, Sikkhamānā sāmaṇerī ca; Vesiyā paṇḍako gihī, Aññamaññaṁ vuḍḍhapabbajito migoti.

5. Vinītavatthu

Tena kho pana samayena aññataro bhikkhu makkaṭiyā methunaṁ dhammaṁ paṭisevi. Tassa kukkuccaṁ ahosi—“bhagavatā sikkhāpadaṁ paññattaṁ, kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti? Bhagavato etamatthaṁ ārocesi. “Āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena sambahulā vesālikā vajjiputtakā bhikkhū sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseviṁsu. Tesaṁ kukkuccaṁ ahosi—“bhagavatā sikkhāpadaṁ paññattaṁ, kacci nu kho mayaṁ pārājikaṁ āpattiṁ āpannā”ti? Bhagavato etamatthaṁ ārocesuṁ. “Āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu—“evaṁ me anāpatti bhavissatī”ti—gihiliṅgena methunaṁ dhammaṁ paṭisevi. Tassa kukkuccaṁ ahosi—“bhagavatā sikkhāpadaṁ paññattaṁ, kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti? Bhagavato etamatthaṁ ārocesi. “Āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu—“evaṁ me anāpatti bhavissatī”ti—naggo hutvā methunaṁ dhammaṁ paṭisevi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu—“evaṁ me anāpatti bhavissatī”ti—kusacīraṁ nivāsetvā … vākacīraṁ nivāsetvā … phalakacīraṁ nivāsetvā … kesakambalaṁ nivāsetvā … vālakambalaṁ nivāsetvā … ulūkapakkhikaṁ nivāsetvā … ajinakkhipaṁ nivāsetvā methunaṁ dhammaṁ paṭisevi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro piṇḍacāriko bhikkhu pīṭhake nipannaṁ dārikaṁ passitvā sāratto aṅguṭṭhaṁ aṅgajātaṁ pavesesi. Sā kālamakāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa. Āpatti saṅghādisesassā”ti.

Tena kho pana samayena aññataro māṇavako uppalavaṇṇāya bhikkhuniyā paṭibaddhacitto hoti. Atha kho so māṇavako uppalavaṇṇāya bhikkhuniyā gāmaṁ piṇḍāya paviṭṭhāya kuṭikaṁ pavisitvā nilīno acchi. Uppalavaṇṇā bhikkhunī pacchābhattaṁ piṇḍapātapaṭikkantā pāde pakkhāletvā kuṭikaṁ pavisitvā mañcake nisīdi. Atha kho so māṇavako uppalavaṇṇaṁ bhikkhuniṁ uggahetvā dūsesi. Uppalavaṇṇā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi. Bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Anāpatti, bhikkhave, asādiyantiyā”ti.

Tena kho pana samayena aññatarassa bhikkhuno itthiliṅgaṁ pātubhūtaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, taññeva upajjhaṁ tameva upasampadaṁ tāniyeva vassāni bhikkhunīhi saṅgamituṁ. Yā āpattiyo bhikkhūnaṁ bhikkhunīhi sādhāraṇā tā āpattiyo bhikkhunīnaṁ santike vuṭṭhātuṁ. Yā āpattiyo bhikkhūnaṁ bhikkhunīhi asādhāraṇā tāhi āpattīhi anāpattī”ti.

Tena kho pana samayena aññatarissā bhikkhuniyā purisaliṅgaṁ pātubhūtaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, taññeva upajjhaṁ tameva upasampadaṁ tāniyeva vassāni bhikkhūhi saṅgamituṁ. Yā āpattiyo bhikkhunīnaṁ bhikkhūhi sādhāraṇā tā āpattiyo bhikkhūnaṁ santike vuṭṭhātuṁ. Yā āpattiyo bhikkhunīnaṁ bhikkhūhi asādhāraṇā tāhi āpattīhi anāpattī”ti.

Tena kho pana samayena aññataro bhikkhu—“evaṁ me anāpatti bhavissatī”ti—mātuyā methunaṁ dhammaṁ paṭisevi … dhītuyā methunaṁ dhammaṁ paṭisevi … bhaginiyā methunaṁ dhammaṁ paṭisevi … tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu purāṇadutiyikāya methunaṁ dhammaṁ paṭisevi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu mudupiṭṭhiko hoti. So anabhiratiyā pīḷito attano aṅgajātaṁ mukhena aggahesi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu lambī hoti. So anabhiratiyā pīḷito attano aṅgajātaṁ attano vaccamaggaṁ pavesesi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu matasarīraṁ passi. Tasmiñca sarīre aṅgajātasāmantā vaṇo hoti. So—“evaṁ me anāpatti bhavissatī”ti—aṅgajāte aṅgajātaṁ pavesetvā vaṇena nīhari. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu matasarīraṁ passi. Tasmiñca sarīre aṅgajātasāmantā vaṇo hoti. So—“evaṁ me anāpatti bhavissatī”ti—vaṇe aṅgajātaṁ pavesetvā aṅgajātena nīhari. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu sāratto lepacittassa nimittaṁ aṅgajātena chupi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā”ti.

Tena kho pana samayena aññataro bhikkhu sāratto dārudhītalikāya nimittaṁ aṅgajātena chupi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā”ti.

Tena kho pana samayena sundaro nāma bhikkhu rājagahā pabbajito rathikāya gacchati. Aññatarā itthī—“muhuttaṁ, bhante, āgamehi, vandissāmī”ti sā vandantī antaravāsakaṁ ukkhipitvā mukhena aṅgajātaṁ aggahesi. Tassa kukkuccaṁ ahosi …pe… “sādiyi tvaṁ, bhikkhū”ti?

“Nāhaṁ, bhagavā, sādiyin”ti.

“Anāpatti, bhikkhu, asādiyantassā”ti.

Tena kho pana samayena aññatarā itthī bhikkhuṁ passitvā etadavoca—“ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti.

“Alaṁ, bhagini, netaṁ kappatī”ti.

“Ehi, bhante, ahaṁ vāyamissāmi, tvaṁ mā vāyami, evaṁ te anāpatti bhavissatī”ti. So bhikkhu tathā akāsi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññatarā itthī bhikkhuṁ passitvā etadavoca—“ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti.

“Alaṁ, bhagini, netaṁ kappatī”ti.

“Ehi, bhante, tvaṁ vāyama, ahaṁ na vāyamissāmi, evaṁ te anāpatti bhavissatī”ti. So bhikkhu tathā akāsi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññatarā itthī bhikkhuṁ passitvā etadavoca—“ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti.

“Alaṁ, bhagini, netaṁ kappatī”ti.

“Ehi, bhante, abbhantaraṁ ghaṭṭetvā bahi mocehi …pe… bahi ghaṭṭetvā abbhantaraṁ mocehi, evaṁ te anāpatti bhavissatī”ti. So bhikkhu tathā akāsi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā akkhāyitaṁ sarīraṁ passitvā tasmiṁ methunaṁ dhammaṁ paṭisevi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā yebhuyyena akkhāyitaṁ sarīraṁ passitvā tasmiṁ methunaṁ dhammaṁ paṭisevi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā yebhuyyena khāyitaṁ sarīraṁ passitvā tasmiṁ methunaṁ dhammaṁ paṭisevi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa. Āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā chinnasīsaṁ passitvā vaṭṭakate mukhe chupantaṁ aṅgajātaṁ pavesesi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā chinnasīsaṁ passitvā vaṭṭakate mukhe acchupantaṁ aṅgajātaṁ pavesesi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā”ti.

Tena kho pana samayena aññataro bhikkhu aññatarissā itthiyā paṭibaddhacitto hoti. Sā kālaṅkatā susāne chaḍḍitā. Aṭṭhikāni vippakiṇṇāni honti. Atha kho so bhikkhu sivathikaṁ gantvā aṭṭhikāni saṅkaḍḍhitvā nimitte aṅgajātaṁ paṭipādesi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā”ti.

Tena kho pana samayena aññataro bhikkhu nāgiyā methunaṁ dhammaṁ paṭisevi … yakkhiniyā methunaṁ dhammaṁ paṭisevi … petiyā methunaṁ dhammaṁ paṭisevi … paṇḍakassa methunaṁ dhammaṁ paṭisevi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu upahatindriyo hoti. So—“nāhaṁ vediyāmi sukhaṁ vā dukkhaṁ vā, anāpatti me bhavissatī”ti—methunaṁ dhammaṁ paṭisevi. …pe… Bhagavato etamatthaṁ ārocesuṁ. “Vediyi vā so, bhikkhave, moghapuriso na vā vediyi, āpatti pārājikassā”ti.

Tena kho pana samayena aññataro bhikkhu—“itthiyā methunaṁ dhammaṁ paṭisevissāmī”ti—chupitamatte vippaṭisārī ahosi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa. Āpatti saṅghādisesassā”ti.

Tena kho pana samayena aññataro bhikkhu bhaddiye jātiyāvane divāvihāragato nipanno hoti. Tassa aṅgamaṅgāni vātūpatthaddhāni honti. Aññatarā itthī passitvā aṅgajāte abhinisīditvā yāvadatthaṁ katvā pakkāmi. Bhikkhū kilinnaṁ passitvā bhagavato etamatthaṁ ārocesuṁ. “Pañcahi, bhikkhave, ākārehi aṅgajātaṁ kammaniyaṁ hoti—rāgena, vaccena, passāvena, vātena, uccāliṅgapāṇakadaṭṭhena. Imehi kho, bhikkhave, pañcahākārehi aṅgajātaṁ kammaniyaṁ hoti. Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ tassa bhikkhuno rāgena aṅgajātaṁ kammaniyaṁ assa. Arahaṁ so, bhikkhave, bhikkhu. Anāpatti, bhikkhave, tassa bhikkhuno”ti.

Tena kho pana samayena aññataro bhikkhu sāvatthiyā andhavane divāvihāragato nipanno hoti. Aññatarā gopālikā passitvā aṅgajāte abhinisīdi. So bhikkhu pavesanaṁ sādiyi, paviṭṭhaṁ sādiyi, ṭhitaṁ sādiyi, uddharaṇaṁ sādiyi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu sāvatthiyā andhavane divāvihāragato nipanno hoti. Aññatarā ajapālikā passitvā … aññatarā kaṭṭhahārikā passitvā … aññatarā gomayahārikā passitvā aṅgajāte abhinisīdi. So bhikkhu pavesanaṁ sādiyi, paviṭṭhaṁ sādiyi, ṭhitaṁ sādiyi, uddharaṇaṁ sādiyi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane divāvihāragato nipanno hoti. Aññatarā itthī passitvā aṅgajāte abhinisīditvā yāvadatthaṁ katvā sāmantā hasamānā ṭhitā hoti. So bhikkhu paṭibujjhitvā taṁ itthiṁ etadavoca—“tuyhidaṁ kamman”ti?

“Āma, mayhaṁ kamman”ti.

Tassa kukkuccaṁ ahosi …pe…

“sādiyi tvaṁ, bhikkhū”ti?

“Nāhaṁ, bhagavā, jānāmī”ti.

“ Anāpatti, bhikkhu, ajānantassā”ti.

Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane divāvihāragato rukkhaṁ apassāya nipanno hoti. Aññatarā itthī passitvā aṅgajāte abhinisīdi. So bhikkhu sahasā vuṭṭhāsi. Tassa kukkuccaṁ ahosi …pe… “sādiyi tvaṁ, bhikkhū”ti?

“Nāhaṁ, bhagavā, sādiyin”ti.

“Anāpatti, bhikkhu, asādiyantassā”ti.

Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane divāvihāragato rukkhaṁ apassāya nipanno hoti. Aññatarā itthī passitvā aṅgajāte abhinisīdi. So bhikkhu akkamitvā pavattesi. Tassa kukkuccaṁ ahosi …pe… “sādiyi tvaṁ, bhikkhū”ti?

“Nāhaṁ, bhagavā, sādiyin”ti.

“Anāpatti, bhikkhu, asādiyantassā”ti.

Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane kūṭāgārasālāyaṁ divāvihāragato dvāraṁ vivaritvā nipanno hoti. Tassa aṅgamaṅgāni vātūpatthaddhāni honti. Tena kho pana samayena sambahulā itthiyo gandhañca mālañca ādāya ārāmaṁ āgamaṁsu vihārapekkhikāyo. Atha kho tā itthiyo taṁ bhikkhuṁ passitvā aṅgajāte abhinisīditvā yāvadatthaṁ katvā, purisūsabho vatāyanti vatvā gandhañca mālañca āropetvā pakkamiṁsu. Bhikkhū kilinnaṁ passitvā bhagavato etamatthaṁ ārocesuṁ.

“Pañcahi, bhikkhave, ākārehi aṅgajātaṁ kammaniyaṁ hoti—rāgena, vaccena, passāvena, vātena, uccāliṅgapāṇakadaṭṭhena. Imehi kho, bhikkhave, pañcahākārehi aṅgajātaṁ kammaniyaṁ hoti. Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ tassa bhikkhuno rāgena aṅgajātaṁ kammaniyaṁ assa. Arahaṁ so, bhikkhave, bhikkhu. Anāpatti, bhikkhave, tassa bhikkhuno.

Anujānāmi, bhikkhave, divā paṭisallīyantena dvāraṁ saṁvaritvā paṭisallīyitun”ti.

Tena kho pana samayena aññataro bhārukacchako bhikkhu supinante purāṇadutiyikāya methunaṁ dhammaṁ paṭisevitvā—“assamaṇo ahaṁ, vibbhamissāmī”ti, bhārukacchaṁ gacchanto antarāmagge āyasmantaṁ upāliṁ passitvā etamatthaṁ ārocesi. Āyasmā upāli evamāha—“anāpatti, āvuso, supinantenā”ti.

Tena kho pana samayena rājagahe supabbā nāma upāsikā mudhappasannā hoti. Sā evaṁdiṭṭhikā hoti—“yā methunaṁ dhammaṁ deti sā aggadānaṁ detī”ti. Sā bhikkhuṁ passitvā etadavoca—“ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti.

“Alaṁ, bhagini, netaṁ kappatī”ti.

“Ehi, bhante, ūruntarikāya ghaṭṭehi, evaṁ te anāpatti bhavissatī”ti …pe… ehi, bhante, nābhiyaṁ ghaṭṭehi … ehi, bhante, udaravaṭṭiyaṁ ghaṭṭehi … ehi, bhante, upakacchake ghaṭṭehi … ehi, bhante, gīvāyaṁ ghaṭṭehi … ehi, bhante, kaṇṇacchidde ghaṭṭehi … ehi, bhante, kesavaṭṭiyaṁ ghaṭṭehi … ehi, bhante, aṅgulantarikāya ghaṭṭehi … “ehi, bhante, hatthena upakkamitvā mocessāmi, evaṁ te anāpatti bhavissatī”ti. So bhikkhu tathā akāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa. Āpatti saṅghādisesassā”ti.

Tena kho pana samayena sāvatthiyaṁ saddhā nāma upāsikā mudhappasannā hoti. Sā evaṁdiṭṭhikā hoti—“yā methunaṁ dhammaṁ deti sā aggadānaṁ detī”ti. Sā bhikkhuṁ passitvā etadavoca—“ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti.

“Alaṁ, bhagini, netaṁ kappatī”ti.

“Ehi, bhante, ūruntarikāya ghaṭṭehi …pe… ehi, bhante, hatthena upakkamitvā mocessāmi, evaṁ te anāpatti bhavissatī”ti. So bhikkhu tathā akāsi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa. Āpatti saṅghādisesassā”ti.

Tena kho pana samayena vesāliyaṁ licchavikumārakā bhikkhuṁ gahetvā bhikkhuniyā vippaṭipādesuṁ … sikkhamānāya vippaṭipādesuṁ … sāmaṇeriyā vippaṭipādesuṁ. Ubho sādiyiṁsu. Ubho nāsetabbā. Ubho na sādiyiṁsu. Ubhinnaṁ anāpatti.

Tena kho pana samayena vesāliyaṁ licchavikumārakā bhikkhuṁ gahetvā vesiyā vippaṭipādesuṁ … paṇḍake vippaṭipādesuṁ … gihiniyā vippaṭipādesuṁ. Bhikkhu sādiyi. Bhikkhu nāsetabbo. Bhikkhu na sādiyi. Bhikkhussa anāpatti.

Tena kho pana samayena vesāliyaṁ licchavikumārakā bhikkhū gahetvā aññamaññaṁ vippaṭipādesuṁ. Ubho sādiyiṁsu. Ubho nāsetabbā. Ubho na sādiyiṁsu. Ubhinnaṁ anāpatti.

Tena kho pana samayena aññataro vuḍḍhapabbajito bhikkhu purāṇadutiyikāya dassanaṁ agamāsi. Sā—“ehi, bhante, vibbhamā”ti aggahesi. So bhikkhu paṭikkamanto uttāno paripati. Sā ubbhajitvā aṅgajāte abhinisīdi. Tassa kukkuccaṁ ahosi …pe… “sādiyi tvaṁ, bhikkhū”ti?

“Nāhaṁ, bhagavā, sādiyin”ti.

“Anāpatti, bhikkhu, asādiyantassā”ti.

Tena kho pana samayena aññataro bhikkhu araññe viharati. Migapotako tassa passāvaṭṭhānaṁ āgantvā passāvaṁ pivanto mukhena aṅgajātaṁ aggahesi. So bhikkhu sādiyi. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Paṭhamapārājikaṁ samattaṁ.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing expulsion Pārājikakaṇḍa