Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing suspension Saṅghādisesakaṇḍa

4. The training rule on satisfying one’s own desires 4. Attakāmapāricariyasikkhāpada

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 that time Venerable Udāyī was associating with and visiting a number of families in Sāvatthī. Tena kho pana samayena āyasmā udāyī sāvatthiyaṁ kulūpako hoti, bahukāni kulāni upasaṅkamati. Tena kho pana samayena aññatarā itthī matapatikā abhirūpā hoti dassanīyā pāsādikā. One morning Udāyī robed up, took his bowl and robe, and went to the house of a beautiful widow where he sat down on the prepared seat. Atha kho āyasmā udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassā itthiyā nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. She then approached Udāyī, bowed, and sat down. Atha kho sā itthī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ abhivādetvā ekamantaṁ nisīdi. And Udāyī instructed, inspired, and gladdened her with a teaching. Ekamantaṁ nisinnaṁ kho taṁ itthiṁ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. She then said, Atha kho sā itthī āyasmatā udāyinā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā āyasmantaṁ udāyiṁ etadavoca—“Venerable, please tell me what you need. “vadeyyātha, bhante, yena attho. I can give robe-cloth, almsfood, a dwelling, and medicinal supplies.” Paṭibalā mayaṁ ayyassa dātuṁ yadidaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāran”ti.

“It’s not hard for us to get those requisites. “Na kho te, bhagini, amhākaṁ dullabhā yadidaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā. Give instead what’s hard for us to get.” Api ca yo amhākaṁ dullabho taṁ dehī”ti.

“What’s that, venerable?” “Kiṁ, bhante”ti?

“Sexual intercourse.” “Methunadhamman”ti.

“Is it wanted now?” “Attho, bhante”ti?

“Yes.” “Attho, bhaginī”ti.

Saying, “Come,” “Ehi, bhante”ti, she entered her bedroom, took off her wrap, and lay back on the bed. ovarakaṁ pavisitvā sāṭakaṁ nikkhipitvā mañcake uttānā nipajji. Udāyī went up to her and spat out, Atha kho āyasmā udāyī yena sā itthī tenupasaṅkami; upasaṅkamitvā—“Who would touch this stinking wretch!” “ko imaṁ vasalaṁ duggandhaṁ āmasissatī”ti, and he left. niṭṭhubhitvā pakkāmi.

That woman then complained and criticized him, Atha kho sā itthī ujjhāyati khiyyati vipāceti—“These Sakyan monastics are shameless and immoral liars. “alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. They claim to have integrity, to be celibate and of good conduct, to be truthful, moral, and good. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. But they don’t have the good character of a monastic or brahmin. Natthi imesaṁ sāmaññaṁ natthi imesaṁ brahmaññaṁ, naṭṭhaṁ imesaṁ sāmaññaṁ naṭṭhaṁ imesaṁ brahmaññaṁ, kuto imesaṁ sāmaññaṁ kuto imesaṁ brahmaññaṁ, They’ve lost the plot! apagatā ime sāmaññā apagatā ime brahmaññā. How could the ascetic Udāyī ask for sexual intercourse from me, but then spit out, ‘Who would touch this stinking wretch!’ and leave? Kathañhi nāma samaṇo udāyī maṁ sāmaṁ methunadhammaṁ yācitvā, ‘ko imaṁ vasalaṁ duggandhaṁ āmasissatī’ti niṭṭhubhitvā pakkamissati. What’s bad about me? How am I stinking? Kiṁ me pāpakaṁ kiṁ me duggandhaṁ, How am I inferior to anyone?” kassāhaṁ kena hāyāmī”ti?

Other women, too, criticized him Aññāpi itthiyo ujjhāyanti khiyyanti vipācenti—in the same way. “alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino …pe… kathañhi nāma samaṇo udāyī imissā sāmaṁ methunadhammaṁ yācitvā, ‘ko imaṁ vasalaṁ duggandhaṁ āmasissatī’ti niṭṭhubhitvā pakkamissati. Kiṁ imissā pāpakaṁ kiṁ imissā duggandhaṁ, kassāyaṁ kena hāyatī”ti?

The monks heard the criticism of those women, Assosuṁ kho bhikkhū tāsaṁ itthīnaṁ ujjhāyantīnaṁ khiyyantīnaṁ vipācentīnaṁ. and the monks of few desires complained and criticized him, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How could Venerable Udāyī encourage a woman to satisfy his own desires?” “kathañhi nāma āyasmā udāyī mātugāmassa santike attakāmapāricariyāya vaṇṇaṁ bhāsissatī”ti.

Those monks rebuked Udāyī in many ways and then told the Buddha. Atha kho te bhikkhū āyasmantaṁ udāyiṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. The Buddha had the Sangha gathered and questioned Udāyī: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ udāyiṁ paṭipucchi—“Is it true, Udāyī, that you did this?” “saccaṁ kira tvaṁ, udāyi, mātugāmassa santike attakāmapāricariyāya vaṇṇaṁ bhāsasī”ti?

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

The Buddha rebuked him, Vigarahi buddho bhagavā—“It’s not suitable, foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. “ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. How could you do such a thing? Kathañhi nāma tvaṁ, moghapurisa, mātugāmassa santike attakāmapāricariyāya vaṇṇaṁ bhāsissasi. Haven’t I given many teachings for the sake of dispassion, not for the sake of passion … Nanu mayā, moghapurisa, 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, moghapurisa, appasannānaṁ vā pasādāya …pe… “And, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘If a monk, overcome by lust and with a distorted mind, encourages a woman to satisfy his own desires, saying, “Sister, she provides the highest service who in this way satisfies one like me, who is virtuous, celibate, and of good character,” and if it is a reference to sexual intercourse, he commits an offense entailing suspension.’” “Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmassa santike attakāmapāricariyāya vaṇṇaṁ bhāseyya— ‘etadaggaṁ, bhagini, pāricariyānaṁ yā mādisaṁ sīlavantaṁ kalyāṇadhammaṁ brahmacāriṁ etena dhammena paricareyyāti methunupasaṁhitena’, saṅghādiseso”ti.

Definitions

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.
Overcome by lust: Otiṇṇo nāma: having lust, longing for, in love with. sāratto apekkhavā paṭibaddhacitto.
Distorted: Vipariṇatanti: a lustful mind is distorted; an angry mind is distorted; a confused mind is distorted. rattampi cittaṁ vipariṇataṁ, duṭṭhampi cittaṁ vipariṇataṁ, mūḷhampi cittaṁ vipariṇataṁ. But in this case “distorted” refers to the lustful mind. Api ca rattaṁ cittaṁ imasmiṁ atthe adhippetaṁ vipariṇatanti.
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.
A woman: Mātugāmassa santiketi: near a woman, close to a woman. mātugāmassa sāmantā, mātugāmassa avidūre.
His own desires: Attakāmanti: his own desires, for the sake of himself, aiming at himself, satisfying himself. attano kāmaṁ attano hetuṁ attano adhippāyaṁ attano pāricariyaṁ.
The highest: Etadagganti: this is the highest, this is the best, this is the foremost, this is the utmost, this is the most excellent. etaṁ aggaṁ etaṁ seṭṭhaṁ etaṁ mokkhaṁ etaṁ uttamaṁ etaṁ pavaraṁ.
She: Yāti: an aristocrat woman, a brahmin woman, a merchant woman, or a woman worker. khattiyī vā brāhmaṇī vā vessī vā suddī vā.
One like me: Mādisanti: a male aristocrat, a male brahmin, a male merchant, or a male worker. khattiyaṁ vā brāhmaṇaṁ vā vessaṁ vā suddaṁ vā.
Who is virtuous: Sīlavantanti: one who refrains from killing living beings, who refrains from stealing, who refrains from lying. pāṇātipātā paṭivirataṁ, adinnādānā paṭivirataṁ, musāvādā paṭivirataṁ.
Celibate: Brahmacārinti: one who refrains from sexual intercourse. methunadhammā paṭivirataṁ.
Of good character: Kalyāṇadhammo nāma: he is one of good character because of that virtue and because of being celibate. tena ca sīlena tena ca brahmacariyena kalyāṇadhammo hoti.
In this way: Etena dhammenāti: with sexual intercourse. methunadhammena.
Satisfies: Paricareyyāti: gives pleasure to. abhirameyya.
If it is a reference to sexual intercourse: Methunupasaṁhitenāti: if it is connected with the sexual act. methunadhammappaṭisaṁyuttena.
He commits an offense entailing suspension: Saṅghādisesoti: … Therefore, too, it is called “an offense entailing suspension”. …pe… tenapi vuccati “saṅghādiseso”ti.

Permutations

Encouraging sexual intercourse to a single person or animal

It is a woman, he perceives her as a woman, and he has lust. Itthī ca hoti itthisaññī sāratto ca. If the monk encourages the woman to satisfy his own desires, he commits an offense entailing suspension. Bhikkhu ca naṁ itthiyā santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti saṅghādisesassa.

It is a woman, but he is unsure of it … Itthī ca hoti vematiko …pe… It is a woman, but he perceives her as a paṇḍaka … paṇḍakasaññī … It is a woman, but he perceives her as a man … purisasaññī … It is a woman, but he perceives her as an animal, and he has lust. tiracchānagatasaññī sāratto ca. If the monk encourages the woman to satisfy his own desires, he commits a serious offense. Bhikkhu ca naṁ itthiyā santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti thullaccayassa.

It is a paṇḍaka, he perceives him as a paṇḍaka, and he has lust. Paṇḍako ca hoti paṇḍakasaññī sāratto ca. If the monk encourages the paṇḍaka to satisfy his own desires, he commits a serious offense. Bhikkhu ca naṁ paṇḍakassa santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti thullaccayassa.

It is a paṇḍaka, but he is unsure of it … Paṇḍako ca hoti vematiko …pe… It is a paṇḍaka, but he perceives him as a man … purisasaññī … It is a paṇḍaka, but he perceives him as an animal … tiracchānagatasaññī … It is a paṇḍaka, but he perceives him as a woman, and he has lust. itthisaññī sāratto ca. If the monk encourages the paṇḍaka to satisfy his own desires, he commits an offense of wrong conduct. Bhikkhu ca naṁ paṇḍakassa santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti dukkaṭassa.

It is a man … Puriso ca hoti … (To be expanded as above with appropriate adjustments.) … …pe… It is an animal, he perceives it as an animal … tiracchānagato ca hoti tiracchānagatasaññī …pe… It is an animal, but he is unsure of it … vematiko … It is an animal, but he perceives it as a woman … itthisaññī … It is an animal, but he perceives it as a paṇḍaka … paṇḍakasaññī … It is an animal, but he perceives it as a man, and he has lust. purisasaññī sāratto ca. If the monk encourages the animal to satisfy his own desires, he commits an offense of wrong conduct. Bhikkhu ca naṁ tiracchānagatassa santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti dukkaṭassa.

Encouraging sexual intercourse to two beings of the same kind

It is two women, he perceives them both as women, and he has lust. Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. If the monk encourages both women to satisfy his own desires, he commits two offenses entailing suspension. Bhikkhu ca naṁ dvinnaṁ itthīnaṁ santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti dvinnaṁ saṅghādisesānaṁ. (To be expanded as in <a href='https://suttacentral.net/pli-tv-bu-vb-ss2#3.2.4'>Bu Ss 2:3.2.4</a>–Bu Ss 2:3.2.26, with appropriate substitutions.) …pe…

Encouraging sexual intercourse to two beings of different kinds

It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. If the monk encourages both of them to satisfy his own desires, he commits one offense entailing suspension and one offense of wrong conduct. Bhikkhu ca naṁ ubhinnaṁ santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti saṅghādisesena dukkaṭassa. (To be expanded as in <a href='https://suttacentral.net/pli-tv-bu-vb-ss2#3.3.4'>Bu Ss 2:3.3.4</a>–Bu Ss 2:3.3.61, with appropriate substitutions.) …pe…

Non-offenses

There is no offense: Anāpatti—if he says, “Support us with robe-cloth, almsfood, dwellings, and medicinal supplies;” “cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena upaṭṭhahā”ti bhaṇati, if he is insane; ummattakassa if he is the first offender. ādikammikassāti.

Summary verses of case studies 4.1. Vinītavatthuuddānagāthā

“How a barren woman, may she have a child, Kathaṁ vañjhā labhe puttaṁ, And dear to, may I be fortunate; Piyā ca subhagā siyaṁ; What may I give, how may I support, Kiṁ dajjaṁ kenupaṭṭheyyaṁ, How may I get a good rebirth.” Kathaṁ gaccheyyaṁ suggatinti.

Case studies 4.2. Vinītavatthu

On one occasion a barren woman said to a monk who associated with her family, Tena kho pana samayena aññatarā vañjhā itthī kulūpakaṁ bhikkhuṁ etadavoca—“Sir, how can I get pregnant?” “kathāhaṁ, bhante, vijāyeyyan”ti?

“Well, Sister, give the highest gift.” “Tena hi, bhagini, aggadānaṁ dehī”ti.

“What’s that?” “Kiṁ, bhante, aggadānan”ti?

“Sexual intercourse.” “Methunadhamman”ti. He became anxious … Tassa kukkuccaṁ ahosi …pe… “You’ve committed an offense entailing suspension.” “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti.

On one occasion a fertile woman said to a monk who associated with her family, Tena kho pana samayena aññatarā vijāyinī itthī kulūpakaṁ bhikkhuṁ etadavoca—“Sir, how can I get a child?” “kathāhaṁ, bhante, puttaṁ labheyyan”ti?

“Well, Sister, give the highest gift.” “Tena hi, bhagini, aggadānaṁ dehī”ti.

“What’s that?” “Kiṁ, bhante, aggadānan”ti?

On one occasion a woman said to a monk who associated with her family, Tena kho pana samayena aññatarā itthī kulūpakaṁ bhikkhuṁ etadavoca—“Sir, how can I get my husband to love me?” “kathāhaṁ, bhante, sāmikassa piyā assan”ti?

“Well, Sister, give the highest gift.” “Tena hi, bhagini, aggadānaṁ dehī”ti.

“What’s that?” “Kiṁ, bhante, aggadānan”ti?

On one occasion a woman said to a monk who associated with her family, Tena kho pana samayena aññatarā itthī kulūpakaṁ bhikkhuṁ etadavoca—“Sir, how can I become more fortunate?” “kathāhaṁ, bhante, subhagā assan”ti?

“Well, Sister, give the highest gift.” “Tena hi, bhagini, aggadānaṁ dehī”ti.

“What’s that?” “Kiṁ, bhante, aggadānan”ti?

On one occasion a woman said to a monk who associated with her family, Tena kho pana samayena aññatarā itthī kulūpakaṁ bhikkhuṁ etadavoca—“Sir, what may I give you?” “kyāhaṁ, bhante, ayyassa dajjāmī”ti?

“The highest gift, Sister.” “Aggadānaṁ, bhaginī”ti.

“What’s that?” “Kiṁ, bhante, aggadānan”ti?

On one occasion a woman said to a monk who associated with her family, Tena kho pana samayena aññatarā itthī kulūpakaṁ bhikkhuṁ etadavoca—“Sir, how may I support you?” “kenāhaṁ, bhante, ayyaṁ upaṭṭhemī”ti?

“With the highest gift, Sister.” “Aggadānena, bhaginī”ti.

“What’s that?” “Kiṁ, bhante, aggadānan”ti?

On one occasion a woman said to a monk who associated with her family, Tena kho pana samayena aññatarā itthī kulūpakaṁ bhikkhuṁ etadavoca—“Sir, how can I get a good rebirth?” “kathāhaṁ, bhante, sugatiṁ gaccheyyan”ti?

“Well, Sister, give the highest gift.” “Tena hi, bhagini, aggadānaṁ dehī”ti.

“What’s that?” “Kiṁ, bhante, aggadānan”ti?

The training rule on satisfying one’s own desires, the fourth, is finished. Attakāmapāricariyasikkhāpadaṁ niṭṭhitaṁ catutthaṁ.

English Translation

Pāli Text

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

4. The training rule on satisfying one’s own desires

Origin story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time Venerable Udāyī was associating with and visiting a number of families in Sāvatthī. One morning Udāyī robed up, took his bowl and robe, and went to the house of a beautiful widow where he sat down on the prepared seat. She then approached Udāyī, bowed, and sat down. And Udāyī instructed, inspired, and gladdened her with a teaching. She then said, “Venerable, please tell me what you need. I can give robe-cloth, almsfood, a dwelling, and medicinal supplies.”

“It’s not hard for us to get those requisites. Give instead what’s hard for us to get.”

“What’s that, venerable?”

“Sexual intercourse.”

“Is it wanted now?”

“Yes.”

Saying, “Come,” she entered her bedroom, took off her wrap, and lay back on the bed. Udāyī went up to her and spat out, “Who would touch this stinking wretch!” and he left.

That woman then complained and criticized him, “These Sakyan monastics are shameless and immoral liars. They claim to have integrity, to be celibate and of good conduct, to be truthful, moral, and good. But they don’t have the good character of a monastic or brahmin. They’ve lost the plot! How could the ascetic Udāyī ask for sexual intercourse from me, but then spit out, ‘Who would touch this stinking wretch!’ and leave? What’s bad about me? How am I stinking? How am I inferior to anyone?”

Other women, too, criticized him in the same way.

The monks heard the criticism of those women, and the monks of few desires complained and criticized him, “How could Venerable Udāyī encourage a woman to satisfy his own desires?”

Those monks rebuked Udāyī in many ways and then told the Buddha. The Buddha had the Sangha gathered and questioned Udāyī: “Is it true, Udāyī, that you did this?”

“It’s true, sir.”

The Buddha rebuked him, “It’s not suitable, foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How could you do such a thing? Haven’t I given many teachings for the sake of dispassion, not for the sake of passion … the stilling of the fevers of worldly pleasures? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

Final ruling

Definitions

A:: whoever …
Monk:: … 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.
Overcome by lust:: having lust, longing for, in love with.
Distorted:: a lustful mind is distorted; an angry mind is distorted; a confused mind is distorted. But in this case “distorted” refers to the lustful mind.
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.
A woman:: near a woman, close to a woman.
His own desires:: his own desires, for the sake of himself, aiming at himself, satisfying himself.
The highest:: this is the highest, this is the best, this is the foremost, this is the utmost, this is the most excellent.
She:: an aristocrat woman, a brahmin woman, a merchant woman, or a woman worker.
One like me:: a male aristocrat, a male brahmin, a male merchant, or a male worker.
Who is virtuous:: one who refrains from killing living beings, who refrains from stealing, who refrains from lying.
Celibate:: one who refrains from sexual intercourse.
Of good character:: he is one of good character because of that virtue and because of being celibate.
In this way:: with sexual intercourse.
Satisfies:: gives pleasure to.
If it is a reference to sexual intercourse:: if it is connected with the sexual act.
He commits an offense entailing suspension:: … Therefore, too, it is called “an offense entailing suspension”.

Permutations

Encouraging sexual intercourse to a single person or animal

It is a woman, he perceives her as a woman, and he has lust. If the monk encourages the woman to satisfy his own desires, he commits an offense entailing suspension.

It is a woman, but he is unsure of it … It is a woman, but he perceives her as a paṇḍaka … It is a woman, but he perceives her as a man … It is a woman, but he perceives her as an animal, and he has lust. If the monk encourages the woman to satisfy his own desires, he commits a serious offense.

It is a paṇḍaka, he perceives him as a paṇḍaka, and he has lust. If the monk encourages the paṇḍaka to satisfy his own desires, he commits a serious offense.

It is a paṇḍaka, but he is unsure of it … It is a paṇḍaka, but he perceives him as a man … It is a paṇḍaka, but he perceives him as an animal … It is a paṇḍaka, but he perceives him as a woman, and he has lust. If the monk encourages the paṇḍaka to satisfy his own desires, he commits an offense of wrong conduct.

It is a man … … (To be expanded as above with appropriate adjustments.) … It is an animal, he perceives it as an animal … It is an animal, but he is unsure of it … It is an animal, but he perceives it as a woman … It is an animal, but he perceives it as a paṇḍaka … It is an animal, but he perceives it as a man, and he has lust. If the monk encourages the animal to satisfy his own desires, he commits an offense of wrong conduct.

Encouraging sexual intercourse to two beings of the same kind

It is two women, he perceives them both as women, and he has lust. If the monk encourages both women to satisfy his own desires, he commits two offenses entailing suspension. (To be expanded as in <a href='https://suttacentral.net/pli-tv-bu-vb-ss2#3.2.4'>Bu Ss 2:3.2.4</a>–Bu Ss 2:3.2.26, with appropriate substitutions.)

Encouraging sexual intercourse to two beings of different kinds

It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. If the monk encourages both of them to satisfy his own desires, he commits one offense entailing suspension and one offense of wrong conduct. (To be expanded as in <a href='https://suttacentral.net/pli-tv-bu-vb-ss2#3.3.4'>Bu Ss 2:3.3.4</a>–Bu Ss 2:3.3.61, with appropriate substitutions.)

Non-offenses

There is no offense: if he says, “Support us with robe-cloth, almsfood, dwellings, and medicinal supplies;” if he is insane; if he is the first offender.

Summary verses of case studies

“How a barren woman, may she have a child, And dear to, may I be fortunate; What may I give, how may I support, How may I get a good rebirth.”

Case studies

On one occasion a barren woman said to a monk who associated with her family, “Sir, how can I get pregnant?”

“Well, Sister, give the highest gift.”

“What’s that?”

“Sexual intercourse.” He became anxious … “You’ve committed an offense entailing suspension.”

On one occasion a fertile woman said to a monk who associated with her family, “Sir, how can I get a child?”

“Well, Sister, give the highest gift.”

“What’s that?”

“Sexual intercourse.” He became anxious … “You’ve committed an offense entailing suspension.”

On one occasion a woman said to a monk who associated with her family, “Sir, how can I get my husband to love me?”

“Well, Sister, give the highest gift.”

“What’s that?”

“Sexual intercourse.” He became anxious … “You’ve committed an offense entailing suspension.”

On one occasion a woman said to a monk who associated with her family, “Sir, how can I become more fortunate?”

“Well, Sister, give the highest gift.”

“What’s that?”

“Sexual intercourse.” He became anxious … “You’ve committed an offense entailing suspension.”

On one occasion a woman said to a monk who associated with her family, “Sir, what may I give you?”

“The highest gift, Sister.”

“What’s that?”

“Sexual intercourse.” He became anxious … “You’ve committed an offense entailing suspension.”

On one occasion a woman said to a monk who associated with her family, “Sir, how may I support you?”

“With the highest gift, Sister.”

“What’s that?”

“Sexual intercourse.” He became anxious … “You’ve committed an offense entailing suspension.”

On one occasion a woman said to a monk who associated with her family, “Sir, how can I get a good rebirth?”

“Well, Sister, give the highest gift.”

“What’s that?”

“Sexual intercourse.” He became anxious … “You’ve committed an offense entailing suspension.”

The training rule on satisfying one’s own desires, the fourth, is finished.

Theravāda Vinaya
Mahāvibhaṅga
Saṅghādisesakaṇḍa

4. Attakāmapāricariyasikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī sāvatthiyaṁ kulūpako hoti, bahukāni kulāni upasaṅkamati. Tena kho pana samayena aññatarā itthī matapatikā abhirūpā hoti dassanīyā pāsādikā. Atha kho āyasmā udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassā itthiyā nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sā itthī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ itthiṁ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho sā itthī āyasmatā udāyinā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā āyasmantaṁ udāyiṁ etadavoca—“vadeyyātha, bhante, yena attho. Paṭibalā mayaṁ ayyassa dātuṁ yadidaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāran”ti.

“Na kho te, bhagini, amhākaṁ dullabhā yadidaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā. Api ca yo amhākaṁ dullabho taṁ dehī”ti.

“Kiṁ, bhante”ti?

“Methunadhamman”ti.

“Attho, bhante”ti?

“Attho, bhaginī”ti.

“Ehi, bhante”ti, ovarakaṁ pavisitvā sāṭakaṁ nikkhipitvā mañcake uttānā nipajji. Atha kho āyasmā udāyī yena sā itthī tenupasaṅkami; upasaṅkamitvā—“ko imaṁ vasalaṁ duggandhaṁ āmasissatī”ti, niṭṭhubhitvā pakkāmi.

Atha kho sā itthī ujjhāyati khiyyati vipāceti—“alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṁ sāmaññaṁ natthi imesaṁ brahmaññaṁ, naṭṭhaṁ imesaṁ sāmaññaṁ naṭṭhaṁ imesaṁ brahmaññaṁ, kuto imesaṁ sāmaññaṁ kuto imesaṁ brahmaññaṁ, apagatā ime sāmaññā apagatā ime brahmaññā. Kathañhi nāma samaṇo udāyī maṁ sāmaṁ methunadhammaṁ yācitvā, ‘ko imaṁ vasalaṁ duggandhaṁ āmasissatī’ti niṭṭhubhitvā pakkamissati. Kiṁ me pāpakaṁ kiṁ me duggandhaṁ, kassāhaṁ kena hāyāmī”ti?

Aññāpi itthiyo ujjhāyanti khiyyanti vipācenti—“alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino …pe… kathañhi nāma samaṇo udāyī imissā sāmaṁ methunadhammaṁ yācitvā, ‘ko imaṁ vasalaṁ duggandhaṁ āmasissatī’ti niṭṭhubhitvā pakkamissati. Kiṁ imissā pāpakaṁ kiṁ imissā duggandhaṁ, kassāyaṁ kena hāyatī”ti?

Assosuṁ kho bhikkhū tāsaṁ itthīnaṁ ujjhāyantīnaṁ khiyyantīnaṁ vipācentīnaṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma āyasmā udāyī mātugāmassa santike attakāmapāricariyāya vaṇṇaṁ bhāsissatī”ti.

Atha kho te bhikkhū āyasmantaṁ udāyiṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ udāyiṁ paṭipucchi—“saccaṁ kira tvaṁ, udāyi, mātugāmassa santike attakāmapāricariyāya vaṇṇaṁ bhāsasī”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā—“ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, moghapurisa, mātugāmassa santike attakāmapāricariyāya vaṇṇaṁ bhāsissasi. Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito no sarāgāya …pe… kāmapariḷāhānaṁ vūpasamo akkhāto? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmassa santike attakāmapāricariyāya vaṇṇaṁ bhāseyya— ‘etadaggaṁ, bhagini, pāricariyānaṁ yā mādisaṁ sīlavantaṁ kalyāṇadhammaṁ brahmacāriṁ etena dhammena paricareyyāti methunupasaṁhitena’, saṅghādiseso”ti.

Yo panāti: yo yādiso …pe…
bhikkhūti: …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
Otiṇṇo nāma: sāratto apekkhavā paṭibaddhacitto.
Vipariṇatanti: rattampi cittaṁ vipariṇataṁ, duṭṭhampi cittaṁ vipariṇataṁ, mūḷhampi cittaṁ vipariṇataṁ. Api ca rattaṁ cittaṁ imasmiṁ atthe adhippetaṁ vipariṇatanti.
Mātugāmo nāma: manussitthī, na yakkhī, na petī, na tiracchānagatā. Viññū paṭibalā subhāsitadubbhāsitaṁ duṭṭhullāduṭṭhullaṁ ājānituṁ.
Mātugāmassa santiketi: mātugāmassa sāmantā, mātugāmassa avidūre.
Attakāmanti: attano kāmaṁ attano hetuṁ attano adhippāyaṁ attano pāricariyaṁ.
Etadagganti: etaṁ aggaṁ etaṁ seṭṭhaṁ etaṁ mokkhaṁ etaṁ uttamaṁ etaṁ pavaraṁ.
Yāti: khattiyī vā brāhmaṇī vā vessī vā suddī vā.
Mādisanti: khattiyaṁ vā brāhmaṇaṁ vā vessaṁ vā suddaṁ vā.
Sīlavantanti: pāṇātipātā paṭivirataṁ, adinnādānā paṭivirataṁ, musāvādā paṭivirataṁ.
Brahmacārinti: methunadhammā paṭivirataṁ.
Kalyāṇadhammo nāma: tena ca sīlena tena ca brahmacariyena kalyāṇadhammo hoti.
Etena dhammenāti: methunadhammena.
Paricareyyāti: abhirameyya.
Methunupasaṁhitenāti: methunadhammappaṭisaṁyuttena.
Saṅghādisesoti: …pe… tenapi vuccati “saṅghādiseso”ti.

Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṁ itthiyā santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti saṅghādisesassa.

Itthī ca hoti vematiko …pe… paṇḍakasaññī … purisasaññī … tiracchānagatasaññī sāratto ca. Bhikkhu ca naṁ itthiyā santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti thullaccayassa.

Paṇḍako ca hoti paṇḍakasaññī sāratto ca. Bhikkhu ca naṁ paṇḍakassa santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti thullaccayassa.

Paṇḍako ca hoti vematiko …pe… purisasaññī … tiracchānagatasaññī … itthisaññī sāratto ca. Bhikkhu ca naṁ paṇḍakassa santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti dukkaṭassa.

Puriso ca hoti …pe… tiracchānagato ca hoti tiracchānagatasaññī …pe… vematiko … itthisaññī … paṇḍakasaññī … purisasaññī sāratto ca. Bhikkhu ca naṁ tiracchānagatassa santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti dukkaṭassa.

Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. Bhikkhu ca naṁ dvinnaṁ itthīnaṁ santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti dvinnaṁ saṅghādisesānaṁ. …pe…

Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. Bhikkhu ca naṁ ubhinnaṁ santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti saṅghādisesena dukkaṭassa. …pe…

Anāpatti—“cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena upaṭṭhahā”ti bhaṇati, ummattakassa ādikammikassāti.

4.1. Vinītavatthuuddānagāthā

Kathaṁ vañjhā labhe puttaṁ, Piyā ca subhagā siyaṁ; Kiṁ dajjaṁ kenupaṭṭheyyaṁ, Kathaṁ gaccheyyaṁ suggatinti.

4.2. Vinītavatthu

Tena kho pana samayena aññatarā vañjhā itthī kulūpakaṁ bhikkhuṁ etadavoca—“kathāhaṁ, bhante, vijāyeyyan”ti?

“Tena hi, bhagini, aggadānaṁ dehī”ti.

“Kiṁ, bhante, aggadānan”ti?

“Methunadhamman”ti. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti.

Tena kho pana samayena aññatarā vijāyinī itthī kulūpakaṁ bhikkhuṁ etadavoca—“kathāhaṁ, bhante, puttaṁ labheyyan”ti?

“Tena hi, bhagini, aggadānaṁ dehī”ti.

“Kiṁ, bhante, aggadānan”ti?

“Methunadhamman”ti. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti.

Tena kho pana samayena aññatarā itthī kulūpakaṁ bhikkhuṁ etadavoca—“kathāhaṁ, bhante, sāmikassa piyā assan”ti?

“Tena hi, bhagini, aggadānaṁ dehī”ti.

“Kiṁ, bhante, aggadānan”ti?

“Methunadhamman”ti. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti.

Tena kho pana samayena aññatarā itthī kulūpakaṁ bhikkhuṁ etadavoca—“kathāhaṁ, bhante, subhagā assan”ti?

“Tena hi, bhagini, aggadānaṁ dehī”ti.

“Kiṁ, bhante, aggadānan”ti?

“Methunadhamman”ti. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti.

Tena kho pana samayena aññatarā itthī kulūpakaṁ bhikkhuṁ etadavoca—“kyāhaṁ, bhante, ayyassa dajjāmī”ti?

“Aggadānaṁ, bhaginī”ti.

“Kiṁ, bhante, aggadānan”ti?

“Methunadhamman”ti. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti.

Tena kho pana samayena aññatarā itthī kulūpakaṁ bhikkhuṁ etadavoca—“kenāhaṁ, bhante, ayyaṁ upaṭṭhemī”ti?

“Aggadānena, bhaginī”ti.

“Kiṁ, bhante, aggadānan”ti?

“Methunadhamman”ti. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti.

Tena kho pana samayena aññatarā itthī kulūpakaṁ bhikkhuṁ etadavoca—“kathāhaṁ, bhante, sugatiṁ gaccheyyan”ti?

“Tena hi, bhagini, aggadānaṁ dehī”ti.

“Kiṁ, bhante, aggadānan”ti?

“Methunadhamman”ti. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti.

Attakāmapāricariyasikkhāpadaṁ niṭṭhitaṁ catutthaṁ.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing suspension Saṅghādisesakaṇḍa

4. The training rule on satisfying one’s own desires 4. Attakāmapāricariyasikkhāpada

Origin story

“What’s that, venerable?” “Kiṁ, bhante”ti?

“Sexual intercourse.” “Methunadhamman”ti.

“Is it wanted now?” “Attho, bhante”ti?

“Yes.” “Attho, bhaginī”ti.

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

Final ruling

Definitions

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.
Overcome by lust: Otiṇṇo nāma: having lust, longing for, in love with. sāratto apekkhavā paṭibaddhacitto.
Distorted: Vipariṇatanti: a lustful mind is distorted; an angry mind is distorted; a confused mind is distorted. rattampi cittaṁ vipariṇataṁ, duṭṭhampi cittaṁ vipariṇataṁ, mūḷhampi cittaṁ vipariṇataṁ. But in this case “distorted” refers to the lustful mind. Api ca rattaṁ cittaṁ imasmiṁ atthe adhippetaṁ vipariṇatanti.
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.
A woman: Mātugāmassa santiketi: near a woman, close to a woman. mātugāmassa sāmantā, mātugāmassa avidūre.
His own desires: Attakāmanti: his own desires, for the sake of himself, aiming at himself, satisfying himself. attano kāmaṁ attano hetuṁ attano adhippāyaṁ attano pāricariyaṁ.
The highest: Etadagganti: this is the highest, this is the best, this is the foremost, this is the utmost, this is the most excellent. etaṁ aggaṁ etaṁ seṭṭhaṁ etaṁ mokkhaṁ etaṁ uttamaṁ etaṁ pavaraṁ.
She: Yāti: an aristocrat woman, a brahmin woman, a merchant woman, or a woman worker. khattiyī vā brāhmaṇī vā vessī vā suddī vā.
One like me: Mādisanti: a male aristocrat, a male brahmin, a male merchant, or a male worker. khattiyaṁ vā brāhmaṇaṁ vā vessaṁ vā suddaṁ vā.
Who is virtuous: Sīlavantanti: one who refrains from killing living beings, who refrains from stealing, who refrains from lying. pāṇātipātā paṭivirataṁ, adinnādānā paṭivirataṁ, musāvādā paṭivirataṁ.
Celibate: Brahmacārinti: one who refrains from sexual intercourse. methunadhammā paṭivirataṁ.
Of good character: Kalyāṇadhammo nāma: he is one of good character because of that virtue and because of being celibate. tena ca sīlena tena ca brahmacariyena kalyāṇadhammo hoti.
In this way: Etena dhammenāti: with sexual intercourse. methunadhammena.
Satisfies: Paricareyyāti: gives pleasure to. abhirameyya.
If it is a reference to sexual intercourse: Methunupasaṁhitenāti: if it is connected with the sexual act. methunadhammappaṭisaṁyuttena.
He commits an offense entailing suspension: Saṅghādisesoti: … Therefore, too, it is called “an offense entailing suspension”. …pe… tenapi vuccati “saṅghādiseso”ti.

Permutations

Encouraging sexual intercourse to a single person or animal

Encouraging sexual intercourse to two beings of the same kind

Encouraging sexual intercourse to two beings of different kinds

Non-offenses

Summary verses of case studies 4.1. Vinītavatthuuddānagāthā

“How a barren woman, may she have a child, Kathaṁ vañjhā labhe puttaṁ, And dear to, may I be fortunate; Piyā ca subhagā siyaṁ; What may I give, how may I support, Kiṁ dajjaṁ kenupaṭṭheyyaṁ, How may I get a good rebirth.” Kathaṁ gaccheyyaṁ suggatinti.

Case studies 4.2. Vinītavatthu

“Well, Sister, give the highest gift.” “Tena hi, bhagini, aggadānaṁ dehī”ti.

“What’s that?” “Kiṁ, bhante, aggadānan”ti?

“Well, Sister, give the highest gift.” “Tena hi, bhagini, aggadānaṁ dehī”ti.

“What’s that?” “Kiṁ, bhante, aggadānan”ti?

“Well, Sister, give the highest gift.” “Tena hi, bhagini, aggadānaṁ dehī”ti.

“What’s that?” “Kiṁ, bhante, aggadānan”ti?

“Well, Sister, give the highest gift.” “Tena hi, bhagini, aggadānaṁ dehī”ti.

“What’s that?” “Kiṁ, bhante, aggadānan”ti?

“The highest gift, Sister.” “Aggadānaṁ, bhaginī”ti.

“What’s that?” “Kiṁ, bhante, aggadānan”ti?

“With the highest gift, Sister.” “Aggadānena, bhaginī”ti.

“What’s that?” “Kiṁ, bhante, aggadānan”ti?

“Well, Sister, give the highest gift.” “Tena hi, bhagini, aggadānaṁ dehī”ti.

“What’s that?” “Kiṁ, bhante, aggadānan”ti?

The training rule on satisfying one’s own desires, the fourth, is finished. Attakāmapāricariyasikkhāpadaṁ niṭṭhitaṁ catutthaṁ.