Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on undetermined offenses Aniyatakaṇḍa

The second undetermined training rule 2. Dutiyaaniyatasikkhāpada

Origin story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At this time Venerable Udāyī heard that the Buddha had prohibited sitting alone with a woman on a private and concealed seat suitable for the deed, and so instead he sat down in private alone with the same girl. When they were able, they just chatted; otherwise he gave her a teaching. Tena kho pana samayena āyasmā udāyī—“bhagavatā paṭikkhittaṁ mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nisajjaṁ kappetun”ti tassāyeva kumārikāya saddhiṁ eko ekāya raho nisajjaṁ kappesi kālayuttaṁ samullapanto kālayuttaṁ dhammaṁ bhaṇanto.

A second time Visākhā had been invited to that family. Dutiyampi kho visākhā migāramātā nimantitā taṁ kulaṁ agamāsi. When she arrived, she saw Udāyī sitting in private alone with the same girl, Addasā kho visākhā migāramātā āyasmantaṁ udāyiṁ tassāyeva kumārikāya saddhiṁ ekaṁ ekāya raho nisinnaṁ. and she said to Udāyī, Disvāna āyasmantaṁ udāyiṁ etadavoca—“Venerable, it’s not appropriate for you to sit down in private alone with a woman. “idaṁ, bhante, nacchannaṁ nappatirūpaṁ yaṁ ayyo mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappeti. You may not be aiming at that act, but it’s hard to convince people with little confidence.” Kiñcāpi, bhante, ayyo anatthiko tena dhammena, api ca dussaddhāpayā appasannā manussā”ti. But Udāyī did not listen. Evampi kho āyasmā udāyī visākhāya migāramātuyā vuccamāno nādiyi. After leaving, Visākhā told the monks what had happened. Atha kho visākhā migāramātā nikkhamitvā bhikkhūnaṁ etamatthaṁ ārocesi. The monks of few desires complained and criticized him, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How could Venerable Udāyī sit down in private alone with a woman?” “kathañhi nāma āyasmā udāyī mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappessatī”ti.

After rebuking Udāyī in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Udāyī: Atha kho te bhikkhū āyasmantaṁ udāyiṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, Udāyī, that you did this?” “saccaṁ kira tvaṁ, udāyi, mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappesī”ti?

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

The Buddha rebuked him … Vigarahi buddho bhagavā …pe… “Foolish man, how could you do this? kathañhi nāma tvaṁ, moghapurisa, mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappessasi. This will affect people’s confidence …” … Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… “And, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘Although a seat is not concealed, nor suitable for the deed, it may be suitable for speaking indecently to a woman. “Na heva kho pana paṭicchannaṁ āsanaṁ hoti nālaṅkammaniyaṁ, alañca kho hoti mātugāmaṁ duṭṭhullāhi vācāhi obhāsituṁ. If a monk sits down on such a seat in private alone with a woman, and a trustworthy female lay follower sees him Yo pana bhikkhu tathārūpe āsane mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappeyya, tamenaṁ saddheyyavacasā upāsikā disvā and accuses him of an offense entailing suspension or an offense entailing confession, dvinnaṁ dhammānaṁ aññatarena vadeyya—saṅghādisesena vā pācittiyena vā. then, if he admits to the sitting, he is to be dealt with according to one of these two Nisajjaṁ bhikkhu paṭijānamāno dvinnaṁ dhammānaṁ aññatarena kāretabbo— saṅghādisesena vā pācittiyena vā. or according to what that trustworthy female lay follower has said. Yena vā sā saddheyyavacasā upāsikā vadeyya tena so bhikkhu kāretabbo. This rule too is undetermined.’” Ayampi dhammo aniyato”ti.

Definitions

Although a seat is not concealed: Na heva kho pana paṭicchannaṁ āsanaṁ hotīti

it is not concealed by a wall, a screen, a door, a cloth screen, a tree, a pillar, a grain container, or anything else. appaṭicchannaṁ hoti kuṭṭena vā kavāṭena vā kilañjena vā sāṇipākārena vā rukkhena vā thambhena vā kotthaḷiyā vā yena kenaci appaṭicchannaṁ hoti.

Nor suitable for the deed: Nālaṅkammaniyanti

one is not able to have sexual intercourse. na sakkā hoti methunaṁ dhammaṁ paṭisevituṁ.

It may be suitable for speaking indecently to a woman: Alañca kho hoti mātugāmaṁ duṭṭhullāhi vācāhi obhāsitunti

one is able to speak indecently to a woman. sakkā hoti mātugāmaṁ duṭṭhullāhi vācāhi obhāsituṁ.

A: Yo panāti

whoever … yo yādiso …pe…

Monk: bhikkhūti

… 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. …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.

On such a seat: Tathārūpe āsaneti

on that sort of seat. evarūpe āsane.

A woman: Mātugāmo nāma

a female human being, not a female spirit, not a female ghost, not a female animal. She understands and is capable of discerning bad speech and good speech, what is decent and what is indecent. manussitthī, na yakkhī na petī na tiracchānagatā, viññū paṭibalā subhāsitadubbhāsitaṁ duṭṭhullāduṭṭhullaṁ ājānituṁ.

With: Saddhinti

together. ekato.

Alone: Eko ekāyāti

just the monk and the woman. bhikkhu ceva hoti mātugāmo ca.

In private: Raho nāma

private to the eye and private to the ear. cakkhussa raho, sotassa raho.

Private to the eye: Cakkhussa raho nāma

one is unable to see them winking, raising an eyebrow, or nodding. na sakkā hoti akkhiṁ vā nikhaṇīyamāne bhamukaṁ vā ukkhipīyamāne sīsaṁ vā ukkhipīyamāne passituṁ.

Private to the ear: Sotassa raho nāma

one is unable to hear ordinary speech. na sakkā hoti pakatikathā sotuṁ.

Sits down: Nisajjaṁ kappeyyāti

the monk sits down or lies down next to the seated woman. mātugāme nisinne bhikkhu upanisinno vā hoti upanipanno vā. The woman sits down or lies down next to the seated monk. Bhikkhu nisinne mātugāmo upanisinno vā hoti upanipanno vā. Both are seated or both are lying down. Ubho vā nisinnā honti ubho vā nipannā.

Trustworthy: Saddheyyavacasā nāma

she has attained the fruit, she has broken through, she has understood the instruction. āgataphalā abhisametāvinī viññātasāsanā.

Female lay follower: Upāsikā nāma

she has gone for refuge to the Buddha, the Teaching, and the Sangha. buddhaṁ saraṇaṁ gatā, dhammaṁ saraṇaṁ gatā, saṅghaṁ saraṇaṁ gatā.

Sees: Disvāti

having seen. passitvā.

If she accuses him of an offense entailing suspension or an offense entailing confession, Dvinnaṁ dhammānaṁ aññatarena vadeyya saṅghādisesena vā pācittiyena vā. then, if he admits to the sitting, he is to be dealt with according to one of these two Nisajjaṁ bhikkhu paṭijānamāno dvinnaṁ dhammānaṁ aññatarena kāretabbo— saṅghādisesena vā pācittiyena vā. or according to what that trustworthy female lay follower has said. Yena vā sā saddheyyavacasā upāsikā vadeyya, tena so bhikkhu kāretabbo.

If she accuses him like this: Sā ce evaṁ vadeyya—“I’ve seen you seated, making physical contact with a woman,” “ayyo mayā diṭṭho nisinno mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjanto”ti, and he admits to that, then he is to be dealt with for the offense. so ca taṁ paṭijānāti, āpattiyā kāretabbo. If she accuses him like this: Sā ce evaṁ vadeyya—“I’ve seen you seated, making physical contact with a woman,” “ayyo mayā diṭṭho nisinno mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjanto”ti, but he says, so ce evaṁ vadeyya—“It’s true that I was seated, but I didn’t make physical contact,” “saccāhaṁ nisinno, no ca kho kāyasaṁsaggaṁ samāpajjin”ti, then he is to be dealt with for the sitting. … nisajjāya kāretabbo …pe… “I wasn’t seated, but lying down,” “nāhaṁ nisinno, api ca kho nipanno”ti, then he is to be dealt with for the lying down. … nipajjāya kāretabbo …pe… “I wasn’t seated, but standing,” “nāhaṁ nisinno, api ca kho ṭhito”ti, then he is not to be dealt with. na kāretabbo.

If she accuses him like this: Sā ce evaṁ vadeyya—“I’ve seen you lying down, making physical contact with a woman,” “ayyo mayā diṭṭho nipanno mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjanto”ti, and he admits to that, then he is to be dealt with for the offense. … so ca taṁ paṭijānāti, āpattiyā kāretabbo …pe… “It’s true that I was lying down, but I didn’t make physical contact,” “saccāhaṁ nipanno, no ca kho kāyasaṁsaggaṁ samāpajjin”ti, then he is to be dealt with for the lying down. … nipajjāya kāretabbo …pe… “I wasn’t lying down, but seated,” “nāhaṁ nipanno, api ca kho nisinno”ti, then he is to be dealt with for the sitting. … nisajjāya kāretabbo …pe… “I wasn’t seated, but standing,” “nāhaṁ nipanno, api ca kho ṭhito”ti, then he is not to be dealt with. na kāretabbo.

If she accuses him like this: Sā ce evaṁ vadeyya—“I’ve heard you speaking indecently to a woman while seated,” “ayyassa mayā sutaṁ nisinnassa mātugāmaṁ duṭṭhullāhi vācāhi obhāsantassā”ti, and he admits to that, then he is to be dealt with for the offense. so ca taṁ paṭijānāti, āpattiyā kāretabbo. If she accuses him like this: Sā ce evaṁ vadeyya—“I’ve heard you speaking indecently to a woman while seated,” “ayyassa mayā sutaṁ nisinnassa mātugāmaṁ duṭṭhullāhi vācāhi obhāsantassā”ti, but he says, so ce evaṁ vadeyya—“It’s true that I was seated, but I didn’t speak indecently,” “saccāhaṁ nisinno, no ca kho duṭṭhullāhi vācāhi obhāsin”ti, then he is to be dealt with for the sitting. … nisajjāya kāretabbo …pe… “I wasn’t seated, but lying down,” “nāhaṁ nisinno, api ca kho nipanno”ti, then he is to be dealt with for the lying down. … nipajjāya kāretabbo …pe… “I wasn’t seated, but standing,” “nāhaṁ nisinno, api ca kho ṭhito”ti, then he is not to be dealt with. na kāretabbo.

If she accuses him like this: Sā ce evaṁ vadeyya—“I’ve heard you speaking indecently to a woman while lying down,” “ayyassa mayā sutaṁ nipannassa mātugāmaṁ duṭṭhullāhi vācāhi obhāsantassā”ti, and he admits to that, then he is to be dealt with for the offense. … so ca taṁ paṭijānāti, āpattiyā kāretabbo …pe… “It’s true that I was lying down, but I didn’t speak indecently,” saccāhaṁ nipanno, no ca kho duṭṭhullāhi vācāhi obhāsinti, then he is to be dealt with for the lying down. … nipajjāya kāretabbo …pe… “I wasn’t lying down, but seated,” “nāhaṁ nipanno, api ca kho nisinno”ti, then he is to be dealt with for the sitting. … nisajjāya kāretabbo …pe… “I wasn’t lying down, but standing,” “nāhaṁ nipanno, api ca kho ṭhito”ti, then he is not to be dealt with. na kāretabbo.

If she accuses him like this: Sā ce evaṁ vadeyya—“I’ve seen you seated in private alone with a woman,” “ayyo mayā diṭṭho mātugāmena saddhiṁ eko ekāya raho nisinno”ti, and he admits to that, then he is to be dealt with for the sitting. … so ca taṁ paṭijānāti, nisajjāya kāretabbo …pe… “I wasn’t seated, but lying down,” “nāhaṁ nisinno, api ca kho nipanno”ti, then he is to be dealt with for the lying down. … nipajjāya kāretabbo …pe… “I wasn’t seated, but standing,” “nāhaṁ nisinno, api ca kho ṭhito”ti, then he is not to be dealt with. na kāretabbo.

If she accuses him like this: Sā ce evaṁ vadeyya—“I’ve seen you lying down in private alone with a woman,” “ayyo mayā diṭṭho mātugāmena saddhiṁ eko ekāya raho nipanno”ti, and he admits to that, then he is to be dealt with for the lying down. … so ca taṁ paṭijānāti, nipajjāya kāretabbo …pe… “I wasn’t lying down, but seated,” nāhaṁ nipanno, api ca kho nisinnoti, then he is to be dealt with for the sitting. … nisajjāya kāretabbo …pe… “I wasn’t lying down, but standing,” nāhaṁ nipanno, api ca kho ṭhitoti, then he is not to be dealt with. na kāretabbo.

This rule too: Ayampīti

this is said with reference to the previous undetermined rule. purimaṁ upādāya vuccati.

Undetermined: Aniyatoti

not determined. It is either an offense entailing suspension or an offense entailing confession. na niyato, saṅghādiseso vā pācittiyaṁ vā.

Permutations

If he admits to going, and he admits to sitting, and he admits to an offense, he is to be dealt with for the offense. Gamanaṁ paṭijānāti nisajjaṁ paṭijānāti āpattiṁ paṭijānāti, āpattiyā kāretabbo. If he admits to going, but he does not admit to sitting, yet he admits to an offense, he is to be dealt with for the offense. Gamanaṁ paṭijānāti nisajjaṁ na paṭijānāti āpattiṁ paṭijānāti, āpattiyā kāretabbo. If he admits to going, and he admits to sitting, but he does not admit to an offense, he is to be dealt with for the sitting. Gamanaṁ paṭijānāti nisajjaṁ paṭijānāti āpattiṁ na paṭijānāti, nisajjāya kāretabbo. If he admits to going, but he does not admit to sitting, nor does he admit to an offense, he is not to be dealt with. Gamanaṁ paṭijānāti nisajjaṁ na paṭijānāti āpattiṁ na paṭijānāti, na kāretabbo.

If he does not admit to going, but he admits to sitting, and he admits to an offense, he is to be dealt with for the offense. Gamanaṁ na paṭijānāti nisajjaṁ paṭijānāti āpattiṁ paṭijānāti, āpattiyā kāretabbo. If he does not admit to going, nor does he admit to sitting, but he admits to an offense, he is to be dealt with for the offense. Gamanaṁ na paṭijānāti nisajjaṁ na paṭijānāti āpattiṁ paṭijānāti, āpattiyā kāretabbo. If he does not admit to going, but he admits to sitting, yet he does not admit to an offense, he is to be dealt with for the sitting. Gamanaṁ na paṭijānāti nisajjaṁ paṭijānāti āpattiṁ na paṭijānāti, nisajjāya kāretabbo. If he does not admit to going, nor does he admit to sitting, nor does he admit to an offense, he is not to be dealt with. Gamanaṁ na paṭijānāti nisajjaṁ na paṭijānāti āpattiṁ na paṭijānāti, na kāretabboti.

The second undetermined offense is finished. Dutiyo aniyato niṭṭhito.

“Venerables, the two undetermined rules have been recited. Uddiṭṭhā kho āyasmanto dve aniyatā dhammā. In regard to this I ask you, Tatthāyasmante pucchāmi—‘Are you pure in this?’ “kaccittha parisuddhā”? A second time I ask, Dutiyampi pucchāmi—‘Are you pure in this?’ “kaccittha parisuddhā”? A third time I ask, Tatiyampi pucchāmi—‘Are you pure in this?’ “kaccittha parisuddhā”? You are pure in this Parisuddhetthāyasmanto; and therefore silent. tasmā tuṇhī, I’ll remember it thus.” evametaṁ dhārayāmīti.

This is the summary: Tassuddānaṁ

“Suitable for the deed, Alaṁ kammaniyañceva, And then not so—tatheva ca naheva kho; The undetermined offenses have been well laid down, Aniyatā supaññattā, By the Stable One, the Buddha who is the best.” buddhaseṭṭhena tādināti.

The chapter on undetermined offenses is finished. Aniyatakaṇḍaṁ niṭṭhitaṁ.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Analysis
The chapter on undetermined offenses

The second undetermined training rule

Origin story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At this time Venerable Udāyī heard that the Buddha had prohibited sitting alone with a woman on a private and concealed seat suitable for the deed, and so instead he sat down in private alone with the same girl. When they were able, they just chatted; otherwise he gave her a teaching.

A second time Visākhā had been invited to that family. When she arrived, she saw Udāyī sitting in private alone with the same girl, and she said to Udāyī, “Venerable, it’s not appropriate for you to sit down in private alone with a woman. You may not be aiming at that act, but it’s hard to convince people with little confidence.” But Udāyī did not listen. After leaving, Visākhā told the monks what had happened. The monks of few desires complained and criticized him, “How could Venerable Udāyī sit down in private alone with a woman?”

After rebuking Udāyī in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Udāyī: “Is it true, Udāyī, that you did this?”

“It’s true, sir.”

The Buddha rebuked him … “Foolish man, how could you do this? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

Final ruling

‘Although a seat is not concealed, nor suitable for the deed, it may be suitable for speaking indecently to a woman. If a monk sits down on such a seat in private alone with a woman, and a trustworthy female lay follower sees him and accuses him of an offense entailing suspension or an offense entailing confession, then, if he admits to the sitting, he is to be dealt with according to one of these two or according to what that trustworthy female lay follower has said. This rule too is undetermined.’”

Definitions

Although a seat is not concealed:

it is not concealed by a wall, a screen, a door, a cloth screen, a tree, a pillar, a grain container, or anything else.

Nor suitable for the deed:

one is not able to have sexual intercourse.

It may be suitable for speaking indecently to a woman:

one is able to speak indecently to a woman.

A:

whoever …

Monk:

On such a seat:

on that sort of seat.

A woman:

a female human being, not a female spirit, not a female ghost, not a female animal. She understands and is capable of discerning bad speech and good speech, what is decent and what is indecent.

With:

together.

Alone:

just the monk and the woman.

In private:

private to the eye and private to the ear.

Private to the eye:

one is unable to see them winking, raising an eyebrow, or nodding.

Private to the ear:

one is unable to hear ordinary speech.

Sits down:

the monk sits down or lies down next to the seated woman. The woman sits down or lies down next to the seated monk. Both are seated or both are lying down.

Trustworthy:

she has attained the fruit, she has broken through, she has understood the instruction.

Female lay follower:

she has gone for refuge to the Buddha, the Teaching, and the Sangha.

Sees:

having seen.

If she accuses him of an offense entailing suspension or an offense entailing confession, then, if he admits to the sitting, he is to be dealt with according to one of these two or according to what that trustworthy female lay follower has said.

If she accuses him like this: “I’ve seen you seated, making physical contact with a woman,” and he admits to that, then he is to be dealt with for the offense. If she accuses him like this: “I’ve seen you seated, making physical contact with a woman,” but he says, “It’s true that I was seated, but I didn’t make physical contact,” then he is to be dealt with for the sitting. … “I wasn’t seated, but lying down,” then he is to be dealt with for the lying down. … “I wasn’t seated, but standing,” then he is not to be dealt with.

If she accuses him like this: “I’ve seen you lying down, making physical contact with a woman,” and he admits to that, then he is to be dealt with for the offense. … “It’s true that I was lying down, but I didn’t make physical contact,” then he is to be dealt with for the lying down. … “I wasn’t lying down, but seated,” then he is to be dealt with for the sitting. … “I wasn’t seated, but standing,” then he is not to be dealt with.

If she accuses him like this: “I’ve heard you speaking indecently to a woman while seated,” and he admits to that, then he is to be dealt with for the offense. If she accuses him like this: “I’ve heard you speaking indecently to a woman while seated,” but he says, “It’s true that I was seated, but I didn’t speak indecently,” then he is to be dealt with for the sitting. … “I wasn’t seated, but lying down,” then he is to be dealt with for the lying down. … “I wasn’t seated, but standing,” then he is not to be dealt with.

If she accuses him like this: “I’ve heard you speaking indecently to a woman while lying down,” and he admits to that, then he is to be dealt with for the offense. … “It’s true that I was lying down, but I didn’t speak indecently,” then he is to be dealt with for the lying down. … “I wasn’t lying down, but seated,” then he is to be dealt with for the sitting. … “I wasn’t lying down, but standing,” then he is not to be dealt with.

If she accuses him like this: “I’ve seen you seated in private alone with a woman,” and he admits to that, then he is to be dealt with for the sitting. … “I wasn’t seated, but lying down,” then he is to be dealt with for the lying down. … “I wasn’t seated, but standing,” then he is not to be dealt with.

If she accuses him like this: “I’ve seen you lying down in private alone with a woman,” and he admits to that, then he is to be dealt with for the lying down. … “I wasn’t lying down, but seated,” then he is to be dealt with for the sitting. … “I wasn’t lying down, but standing,” then he is not to be dealt with.

This rule too:

this is said with reference to the previous undetermined rule.

Undetermined:

not determined. It is either an offense entailing suspension or an offense entailing confession.

Permutations

If he admits to going, and he admits to sitting, and he admits to an offense, he is to be dealt with for the offense. If he admits to going, but he does not admit to sitting, yet he admits to an offense, he is to be dealt with for the offense. If he admits to going, and he admits to sitting, but he does not admit to an offense, he is to be dealt with for the sitting. If he admits to going, but he does not admit to sitting, nor does he admit to an offense, he is not to be dealt with.

If he does not admit to going, but he admits to sitting, and he admits to an offense, he is to be dealt with for the offense. If he does not admit to going, nor does he admit to sitting, but he admits to an offense, he is to be dealt with for the offense. If he does not admit to going, but he admits to sitting, yet he does not admit to an offense, he is to be dealt with for the sitting. If he does not admit to going, nor does he admit to sitting, nor does he admit to an offense, he is not to be dealt with.

The second undetermined offense is finished.

“Venerables, the two undetermined rules have been recited. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I’ll remember it thus.”

This is the summary:

“Suitable for the deed, And then not so—The undetermined offenses have been well laid down, By the Stable One, the Buddha who is the best.”

The chapter on undetermined offenses is finished.

Theravāda Vinaya
Mahāvibhaṅga
Aniyatakaṇḍa

2. Dutiyaaniyatasikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī—“bhagavatā paṭikkhittaṁ mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nisajjaṁ kappetun”ti tassāyeva kumārikāya saddhiṁ eko ekāya raho nisajjaṁ kappesi kālayuttaṁ samullapanto kālayuttaṁ dhammaṁ bhaṇanto.

Dutiyampi kho visākhā migāramātā nimantitā taṁ kulaṁ agamāsi. Addasā kho visākhā migāramātā āyasmantaṁ udāyiṁ tassāyeva kumārikāya saddhiṁ ekaṁ ekāya raho nisinnaṁ. Disvāna āyasmantaṁ udāyiṁ etadavoca—“idaṁ, bhante, nacchannaṁ nappatirūpaṁ yaṁ ayyo mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappeti. Kiñcāpi, bhante, ayyo anatthiko tena dhammena, api ca dussaddhāpayā appasannā manussā”ti. Evampi kho āyasmā udāyī visākhāya migāramātuyā vuccamāno nādiyi. Atha kho visākhā migāramātā nikkhamitvā bhikkhūnaṁ etamatthaṁ ārocesi. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma āyasmā udāyī mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappessatī”ti.

Atha kho te bhikkhū āyasmantaṁ udāyiṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tvaṁ, udāyi, mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappesī”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappessasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Na heva kho pana paṭicchannaṁ āsanaṁ hoti nālaṅkammaniyaṁ, alañca kho hoti mātugāmaṁ duṭṭhullāhi vācāhi obhāsituṁ. Yo pana bhikkhu tathārūpe āsane mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappeyya, tamenaṁ saddheyyavacasā upāsikā disvā dvinnaṁ dhammānaṁ aññatarena vadeyya—saṅghādisesena vā pācittiyena vā. Nisajjaṁ bhikkhu paṭijānamāno dvinnaṁ dhammānaṁ aññatarena kāretabbo— saṅghādisesena vā pācittiyena vā. Yena vā sā saddheyyavacasā upāsikā vadeyya tena so bhikkhu kāretabbo. Ayampi dhammo aniyato”ti.

Na heva kho pana paṭicchannaṁ āsanaṁ hotīti

appaṭicchannaṁ hoti kuṭṭena vā kavāṭena vā kilañjena vā sāṇipākārena vā rukkhena vā thambhena vā kotthaḷiyā vā yena kenaci appaṭicchannaṁ hoti.

Nālaṅkammaniyanti

na sakkā hoti methunaṁ dhammaṁ paṭisevituṁ.

Alañca kho hoti mātugāmaṁ duṭṭhullāhi vācāhi obhāsitunti

sakkā hoti mātugāmaṁ duṭṭhullāhi vācāhi obhāsituṁ.

Yo panāti

yo yādiso …pe…

bhikkhūti

…pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.

Tathārūpe āsaneti

evarūpe āsane.

Mātugāmo nāma

manussitthī, na yakkhī na petī na tiracchānagatā, viññū paṭibalā subhāsitadubbhāsitaṁ duṭṭhullāduṭṭhullaṁ ājānituṁ.

Saddhinti

ekato.

Eko ekāyāti

bhikkhu ceva hoti mātugāmo ca.

Raho nāma

cakkhussa raho, sotassa raho.

Cakkhussa raho nāma

na sakkā hoti akkhiṁ vā nikhaṇīyamāne bhamukaṁ vā ukkhipīyamāne sīsaṁ vā ukkhipīyamāne passituṁ.

Sotassa raho nāma

na sakkā hoti pakatikathā sotuṁ.

Nisajjaṁ kappeyyāti

mātugāme nisinne bhikkhu upanisinno vā hoti upanipanno vā. Bhikkhu nisinne mātugāmo upanisinno vā hoti upanipanno vā. Ubho vā nisinnā honti ubho vā nipannā.

Saddheyyavacasā nāma

āgataphalā abhisametāvinī viññātasāsanā.

Upāsikā nāma

buddhaṁ saraṇaṁ gatā, dhammaṁ saraṇaṁ gatā, saṅghaṁ saraṇaṁ gatā.

Disvāti

passitvā.

Dvinnaṁ dhammānaṁ aññatarena vadeyya saṅghādisesena vā pācittiyena vā. Nisajjaṁ bhikkhu paṭijānamāno dvinnaṁ dhammānaṁ aññatarena kāretabbo— saṅghādisesena vā pācittiyena vā. Yena vā sā saddheyyavacasā upāsikā vadeyya, tena so bhikkhu kāretabbo.

Sā ce evaṁ vadeyya—“ayyo mayā diṭṭho nisinno mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjanto”ti, so ca taṁ paṭijānāti, āpattiyā kāretabbo. Sā ce evaṁ vadeyya—“ayyo mayā diṭṭho nisinno mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjanto”ti, so ce evaṁ vadeyya—“saccāhaṁ nisinno, no ca kho kāyasaṁsaggaṁ samāpajjin”ti, nisajjāya kāretabbo …pe… “nāhaṁ nisinno, api ca kho nipanno”ti, nipajjāya kāretabbo …pe… “nāhaṁ nisinno, api ca kho ṭhito”ti, na kāretabbo.

Sā ce evaṁ vadeyya—“ayyo mayā diṭṭho nipanno mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjanto”ti, so ca taṁ paṭijānāti, āpattiyā kāretabbo …pe… “saccāhaṁ nipanno, no ca kho kāyasaṁsaggaṁ samāpajjin”ti, nipajjāya kāretabbo …pe… “nāhaṁ nipanno, api ca kho nisinno”ti, nisajjāya kāretabbo …pe… “nāhaṁ nipanno, api ca kho ṭhito”ti, na kāretabbo.

Sā ce evaṁ vadeyya—“ayyassa mayā sutaṁ nisinnassa mātugāmaṁ duṭṭhullāhi vācāhi obhāsantassā”ti, so ca taṁ paṭijānāti, āpattiyā kāretabbo. Sā ce evaṁ vadeyya—“ayyassa mayā sutaṁ nisinnassa mātugāmaṁ duṭṭhullāhi vācāhi obhāsantassā”ti, so ce evaṁ vadeyya—“saccāhaṁ nisinno, no ca kho duṭṭhullāhi vācāhi obhāsin”ti, nisajjāya kāretabbo …pe… “nāhaṁ nisinno, api ca kho nipanno”ti, nipajjāya kāretabbo …pe… “nāhaṁ nisinno, api ca kho ṭhito”ti, na kāretabbo.

Sā ce evaṁ vadeyya—“ayyassa mayā sutaṁ nipannassa mātugāmaṁ duṭṭhullāhi vācāhi obhāsantassā”ti, so ca taṁ paṭijānāti, āpattiyā kāretabbo …pe… saccāhaṁ nipanno, no ca kho duṭṭhullāhi vācāhi obhāsinti, nipajjāya kāretabbo …pe… “nāhaṁ nipanno, api ca kho nisinno”ti, nisajjāya kāretabbo …pe… “nāhaṁ nipanno, api ca kho ṭhito”ti, na kāretabbo.

Sā ce evaṁ vadeyya—“ayyo mayā diṭṭho mātugāmena saddhiṁ eko ekāya raho nisinno”ti, so ca taṁ paṭijānāti, nisajjāya kāretabbo …pe… “nāhaṁ nisinno, api ca kho nipanno”ti, nipajjāya kāretabbo …pe… “nāhaṁ nisinno, api ca kho ṭhito”ti, na kāretabbo.

Sā ce evaṁ vadeyya—“ayyo mayā diṭṭho mātugāmena saddhiṁ eko ekāya raho nipanno”ti, so ca taṁ paṭijānāti, nipajjāya kāretabbo …pe… nāhaṁ nipanno, api ca kho nisinnoti, nisajjāya kāretabbo …pe… nāhaṁ nipanno, api ca kho ṭhitoti, na kāretabbo.

Ayampīti

purimaṁ upādāya vuccati.

Aniyatoti

na niyato, saṅghādiseso vā pācittiyaṁ vā.

Gamanaṁ paṭijānāti nisajjaṁ paṭijānāti āpattiṁ paṭijānāti, āpattiyā kāretabbo. Gamanaṁ paṭijānāti nisajjaṁ na paṭijānāti āpattiṁ paṭijānāti, āpattiyā kāretabbo. Gamanaṁ paṭijānāti nisajjaṁ paṭijānāti āpattiṁ na paṭijānāti, nisajjāya kāretabbo. Gamanaṁ paṭijānāti nisajjaṁ na paṭijānāti āpattiṁ na paṭijānāti, na kāretabbo.

Gamanaṁ na paṭijānāti nisajjaṁ paṭijānāti āpattiṁ paṭijānāti, āpattiyā kāretabbo. Gamanaṁ na paṭijānāti nisajjaṁ na paṭijānāti āpattiṁ paṭijānāti, āpattiyā kāretabbo. Gamanaṁ na paṭijānāti nisajjaṁ paṭijānāti āpattiṁ na paṭijānāti, nisajjāya kāretabbo. Gamanaṁ na paṭijānāti nisajjaṁ na paṭijānāti āpattiṁ na paṭijānāti, na kāretabboti.

Dutiyo aniyato niṭṭhito.

Uddiṭṭhā kho āyasmanto dve aniyatā dhammā. Tatthāyasmante pucchāmi—“kaccittha parisuddhā”? Dutiyampi pucchāmi—“kaccittha parisuddhā”? Tatiyampi pucchāmi—“kaccittha parisuddhā”? Parisuddhetthāyasmanto; tasmā tuṇhī, evametaṁ dhārayāmīti.

Tassuddānaṁ

Alaṁ kammaniyañceva, tatheva ca naheva kho; Aniyatā supaññattā, buddhaseṭṭhena tādināti.

Aniyatakaṇḍaṁ niṭṭhitaṁ.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on undetermined offenses Aniyatakaṇḍa

The second undetermined training rule 2. Dutiyaaniyatasikkhāpada

Origin story

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

Final ruling

Definitions

Although a seat is not concealed: Na heva kho pana paṭicchannaṁ āsanaṁ hotīti

Nor suitable for the deed: Nālaṅkammaniyanti

one is not able to have sexual intercourse. na sakkā hoti methunaṁ dhammaṁ paṭisevituṁ.

It may be suitable for speaking indecently to a woman: Alañca kho hoti mātugāmaṁ duṭṭhullāhi vācāhi obhāsitunti

one is able to speak indecently to a woman. sakkā hoti mātugāmaṁ duṭṭhullāhi vācāhi obhāsituṁ.

A: Yo panāti

whoever … yo yādiso …pe…

Monk: bhikkhūti

On such a seat: Tathārūpe āsaneti

on that sort of seat. evarūpe āsane.

A woman: Mātugāmo nāma

With: Saddhinti

together. ekato.

Alone: Eko ekāyāti

just the monk and the woman. bhikkhu ceva hoti mātugāmo ca.

In private: Raho nāma

private to the eye and private to the ear. cakkhussa raho, sotassa raho.

Private to the eye: Cakkhussa raho nāma

one is unable to see them winking, raising an eyebrow, or nodding. na sakkā hoti akkhiṁ vā nikhaṇīyamāne bhamukaṁ vā ukkhipīyamāne sīsaṁ vā ukkhipīyamāne passituṁ.

Private to the ear: Sotassa raho nāma

one is unable to hear ordinary speech. na sakkā hoti pakatikathā sotuṁ.

Sits down: Nisajjaṁ kappeyyāti

Trustworthy: Saddheyyavacasā nāma

she has attained the fruit, she has broken through, she has understood the instruction. āgataphalā abhisametāvinī viññātasāsanā.

Female lay follower: Upāsikā nāma

she has gone for refuge to the Buddha, the Teaching, and the Sangha. buddhaṁ saraṇaṁ gatā, dhammaṁ saraṇaṁ gatā, saṅghaṁ saraṇaṁ gatā.

Sees: Disvāti

having seen. passitvā.

This rule too: Ayampīti

this is said with reference to the previous undetermined rule. purimaṁ upādāya vuccati.

Undetermined: Aniyatoti

not determined. It is either an offense entailing suspension or an offense entailing confession. na niyato, saṅghādiseso vā pācittiyaṁ vā.

Permutations

The second undetermined offense is finished. Dutiyo aniyato niṭṭhito.

This is the summary: Tassuddānaṁ

“Suitable for the deed, Alaṁ kammaniyañceva, And then not so—tatheva ca naheva kho; The undetermined offenses have been well laid down, Aniyatā supaññattā, By the Stable One, the Buddha who is the best.” buddhaseṭṭhena tādināti.

The chapter on undetermined offenses is finished. Aniyatakaṇḍaṁ niṭṭhitaṁ.