Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing confession Pācittiyakaṇḍa
The subchapter on lying Musāvādavagga

6. The second training rule on the same sleeping place 6. Dutiyasahaseyyasikkhāpada

Origin story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Venerable Anuruddha was walking through the Kosalan country on his way to Sāvatthī, when one evening he arrived at a certain village. Tena kho pana samayena āyasmā anuruddho kosalesu janapade sāvatthiṁ gacchanto sāyaṁ aññataraṁ gāmaṁ upagacchi. Just then a woman in that village had prepared her guesthouse. Tena kho pana samayena tasmiṁ gāme aññatarissā itthiyā āvasathāgāraṁ paññattaṁ hoti. Anuruddha went to that woman and said, “If it’s not inconvenient for you, I’d like to stay in your guesthouse for one night.” Atha kho āyasmā anuruddho yena sā itthī tenupasaṅkami; upasaṅkamitvā taṁ itthiṁ etadavoca—“sace te, bhagini, agaru, vaseyyāma ekarattaṁ āvasathāgāre”ti.

“Please stay, venerable.” “Vaseyyātha, bhante”ti.

Other travelers also went to that woman and said, “Ma’am, if it’s not troublesome for you, we’d like to stay in your guesthouse for one night.” Aññepi addhikā yena sā itthī tenupasaṅkamiṁsu; upasaṅkamitvā taṁ itthiṁ etadavocuṁ—“sace te, ayye, agaru vaseyyāma ekarattaṁ āvasathāgāre”ti.

“Sirs, a monastic is already staying there. If he agrees, you may stay.” “Eso kho ayyo samaṇo paṭhamaṁ upagato; sace so anujānāti, vaseyyāthā”ti.

Those travelers then approached Anuruddha and said, “If you don’t mind, venerable, we’d like to stay one night in the guesthouse.” Atha kho te addhikā yenāyasmā anuruddho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ anuruddhaṁ etadavocuṁ—“sace te, bhante, agaru, vaseyyāma ekarattaṁ āvasathāgāre”ti.

“No problem.” “Vaseyyātha, āvuso”ti.

Now as soon as that woman had seen Anuruddha, she had fallen in love with him. Atha kho sā itthī āyasmante anuruddhe saha dassanena paṭibaddhacittā ahosi. She now went to him and said, “Sir, you won’t be comfortable surrounded by these people. Atha kho sā itthī yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ etadavoca—“ayyo, bhante, imehi manussehi ākiṇṇo na phāsu viharissati. Why don’t I prepare a bed for you in the main house?” Sādhāhaṁ, bhante, ayyassa mañcakaṁ abbhantaraṁ paññapeyyan”ti. Anuruddha consented by remaining silent. Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena.

After preparing a bed in the main house, she put on jewelery and perfume, and she went to Anuruddha and said, Atha kho sā itthī āyasmato anuruddhassa mañcakaṁ abbhantaraṁ paññapetvā alaṅkatappaṭiyattā gandhagandhinī yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ etadavoca—“You’re attractive, sir, and so am I. “ayyo, bhante, abhirūpo dassanīyo pāsādiko, ahañcamhi abhirūpā dassanīyā pāsādikā. Why don’t you take me as your wife?” Sādhāhaṁ, bhante, ayyassa pajāpati bhaveyyan”ti. But Anuruddha remained silent. Evaṁ vutte, āyasmā anuruddho tuṇhī ahosi. She said the same thing a second time, but again got no response. Dutiyampi kho …pe… And a third time she said, tatiyampi kho sā itthī āyasmantaṁ anuruddhaṁ etadavoca—“You’re attractive, sir, and so am I. “ayyo, bhante, abhirūpo dassanīyo pāsādiko, ahañcamhi abhirūpā dassanīyā pāsādikā. Why don’t you take me and all this property?” Sādhu, bhante, ayyo mañceva paṭicchatu sabbañca sāpateyyan”ti. Once again Anuruddha remained silent. Tatiyampi kho āyasmā anuruddho tuṇhī ahosi. She then threw off her wrap, and she walked back and forth, stood, sat down, and lay down in front of him. Atha kho sā itthī sāṭakaṁ nikkhipitvā āyasmato anuruddhassa purato caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti. But Anuruddha controlled his senses and neither looked at nor spoke to her. Atha kho āyasmā anuruddho indriyāni okkhipitvā taṁ itthiṁ neva olokesi napi ālapi. Then that woman said, “It’s astonishing and amazing. Atha kho sā itthī—“acchariyaṁ vata bho, abbhutaṁ vata bho. Many people pay a hundred or a thousand coins to be with me. Bahū me manussā satenapi sahassenapi pahiṇanti. But this monastic doesn’t want me and all this property, even when I beg him!” Ayaṁ pana samaṇo—mayā sāmaṁ yāciyamāno—na icchati mañceva paṭicchituṁ sabbañca sāpateyyan”ti After dressing, she bowed down with her head at Anuruddha’s feet and said, sāṭakaṁ nivāsetvā āyasmato anuruddhassa pādesu sirasā nipatitvā āyasmantaṁ anuruddhaṁ etadavoca—“Sir, I’ve made a mistake. I’ve been foolish, confused, and unskillful. “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ yāhaṁ evamakāsiṁ. Please forgive me so that I may restrain myself in the future.” Tassā me, bhante, ayyo accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.

“You have certainly made a mistake. You’ve been foolish, confused, and unskillful. “Taggha tvaṁ, bhagini, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ yā tvaṁ evamakāsi. But since you acknowledge your mistake and make proper amends, I forgive you. Yato ca kho tvaṁ, bhagini, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. For this is called growth in the training of the noble ones: acknowledging a mistake, making proper amends, and undertaking restraint for the future.” Vuddhi hesā, bhagini, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiñca saṁvaraṁ āpajjatī”ti.

The following morning that woman personally served and satisfied Anuruddha with various kinds of fine foods. When he had finished his meal, she bowed and sat down to one side. Atha kho sā itthī tassā rattiyā accayena āyasmantaṁ anuruddhaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, āyasmantaṁ anuruddhaṁ bhuttāviṁ onītapattapāṇiṁ abhivādetvā ekamantaṁ nisīdi. And Anuruddha instructed, inspired, and gladdened her with a teaching. Ekamantaṁ nisinnaṁ kho taṁ itthiṁ āyasmā anuruddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. She then said to him, Atha kho sā itthī—āyasmatā anuruddhena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā—āyasmantaṁ anuruddhaṁ etadavoca—“Wonderful, sir, wonderful! “abhikkantaṁ, bhante, abhikkantaṁ, bhante. 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 darkness so that one with eyes might see what is there—Seyyathāpi, bhante, 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 ayyena anuruddhena anekapariyāyena dhammo pakāsito. I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Esāhaṁ, bhante, taṁ bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Please accept me as a lay follower who’s gone for refuge for life.” Upāsikaṁ maṁ ayyo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Soon afterwards, after arriving at Sāvatthī, Anuruddha told the monks what had happened. Atha kho āyasmā anuruddho sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. The monks of few desires complained and criticized him, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How can Venerable Anuruddha lie down in the same sleeping place as a woman?” “kathañhi nāma āyasmā anuruddho mātugāmena sahaseyyaṁ kappessatī”ti.

After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Anuruddha: Atha kho te bhikkhū āyasmantaṁ anuruddhaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, Anuruddha, that you did this?” “saccaṁ kira tvaṁ, anuruddha, mātugāmena sahaseyyaṁ kappesī”ti?

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

The Buddha rebuked him … “Anuruddha, how could you do this? Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, anuruddha, mātugāmena sahaseyyaṁ kappessasi. This will affect people’s confidence …” … Netaṁ, anuruddha, 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 lies down in the same sleeping place as a woman, he commits an offense entailing confession.’” “Yo pana bhikkhu mātugāmena sahaseyyaṁ kappeyya pācittiyan”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.
A woman: Mātugāmo nāma: a female human being, not a female spirit, not a female ghost, not a female animal; even a girl born on that very day, let alone an older one. manussitthī, na yakkhī, na petī, na tiracchānagatā; antamaso tadahujātāpi dārikā, pageva mahattarī.
Same: Sahāti: together. ekato.
Sleeping place: Seyyā nāma: fully roofed, fully walled; mostly roofed, mostly walled. sabbacchannā, sabbaparicchannā, yebhuyyenacchannā, yebhuyyena paricchannā.
Lies down in the same sleeping place: Seyyaṁ kappeyyāti: when the sun has set—atthaṅgate sūriye—if the monk lies down when the woman is already lying down, he commits an offense entailing confession; Mātugāme nipanne bhikkhu nipajjati, āpatti pācittiyassa. if the woman lies down when the monk is already lying down, he commits an offense entailing confession; Bhikkhu nipanne mātugāmo nipajjati, āpatti pācittiyassa. if they both lie down together, he commits an offense entailing confession; Ubho vā nipajjanti, āpatti pācittiyassa. every time they get up and then lie down again, he commits an offense entailing confession. Uṭṭhahitvā punappunaṁ nipajjanti, āpatti pācittiyassa.

Permutations

If it is a woman, and he perceives her as such, and he lies down in the same sleeping place as her, he commits an offense entailing confession. Mātugāme mātugāmasaññī sahaseyyaṁ kappeti, āpatti pācittiyassa. If it is a woman, but he is unsure of it, and he lies down in the same sleeping place as her, he commits an offense entailing confession. Mātugāme vematiko sahaseyyaṁ kappeti, āpatti pācittiyassa. If it is a woman, but he does not perceive her as such, and he lies down in the same sleeping place as her, he commits an offense entailing confession. Mātugāme amātugāmasaññī sahaseyyaṁ kappeti, āpatti pācittiyassa.

If it is half-roofed and half-walled, he commits an offense of wrong conduct. Upaḍḍhacchanne upaḍḍhaparicchanne, āpatti dukkaṭassa. If he lies down in the same sleeping place as a female spirit, a female ghost, a <i lang='pi' translate='no'>paṇḍaka</i>, or a female animal, he commits an offense of wrong conduct. Yakkhiyā vā petiyā vā paṇḍakena vā tiracchānagatitthiyā vā sahaseyyaṁ kappeti, āpatti dukkaṭassa. If it is not a woman, but he perceives them as such, he commits an offense of wrong conduct. Amātugāme mātugāmasaññī, āpatti dukkaṭassa. If it is not a woman, but he is unsure of it, he commits an offense of wrong conduct. Amātugāme vematiko, āpatti dukkaṭassa. If it is not a woman, and he does not perceive them as such, there is no offense. Amātugāme amātugāmasaññī, anāpatti.

Non-offenses

There is no offense: Anāpatti—if it is fully roofed, but not walled; sabbacchanne sabbaaparicchanne, if it is fully walled, but not roofed; sabbaparicchanne sabbaacchanne, if it is mostly not roofed; yebhuyyena acchanne, if it is mostly not walled; yebhuyyena aparicchanne, if the monk sits when the woman is lying down; mātugāme nipanne bhikkhu nisīdati, if the woman sits when the monk is lying down; bhikkhu nipanne mātugāmo nisīdati, if they both sit down together; ubho vā nisīdanti, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The second training rule on the same sleeping place, the sixth, is finished. Dutiyasahaseyyasikkhāpadaṁ niṭṭhitaṁ chaṭṭhaṁ.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Analysis
The chapter on offenses entailing confession
The subchapter on lying

6. The second training rule on the same sleeping place

Origin story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Venerable Anuruddha was walking through the Kosalan country on his way to Sāvatthī, when one evening he arrived at a certain village. Just then a woman in that village had prepared her guesthouse. Anuruddha went to that woman and said, “If it’s not inconvenient for you, I’d like to stay in your guesthouse for one night.”

“Please stay, venerable.”

Other travelers also went to that woman and said, “Ma’am, if it’s not troublesome for you, we’d like to stay in your guesthouse for one night.”

“Sirs, a monastic is already staying there. If he agrees, you may stay.”

Those travelers then approached Anuruddha and said, “If you don’t mind, venerable, we’d like to stay one night in the guesthouse.”

“No problem.”

Now as soon as that woman had seen Anuruddha, she had fallen in love with him. She now went to him and said, “Sir, you won’t be comfortable surrounded by these people. Why don’t I prepare a bed for you in the main house?” Anuruddha consented by remaining silent.

After preparing a bed in the main house, she put on jewelery and perfume, and she went to Anuruddha and said, “You’re attractive, sir, and so am I. Why don’t you take me as your wife?” But Anuruddha remained silent. She said the same thing a second time, but again got no response. And a third time she said, “You’re attractive, sir, and so am I. Why don’t you take me and all this property?” Once again Anuruddha remained silent. She then threw off her wrap, and she walked back and forth, stood, sat down, and lay down in front of him. But Anuruddha controlled his senses and neither looked at nor spoke to her. Then that woman said, “It’s astonishing and amazing. Many people pay a hundred or a thousand coins to be with me. But this monastic doesn’t want me and all this property, even when I beg him!” After dressing, she bowed down with her head at Anuruddha’s feet and said, “Sir, I’ve made a mistake. I’ve been foolish, confused, and unskillful. Please forgive me so that I may restrain myself in the future.”

“You have certainly made a mistake. You’ve been foolish, confused, and unskillful. But since you acknowledge your mistake and make proper amends, I forgive you. For this is called growth in the training of the noble ones: acknowledging a mistake, making proper amends, and undertaking restraint for the future.”

The following morning that woman personally served and satisfied Anuruddha with various kinds of fine foods. When he had finished his meal, she bowed and sat down to one side. And Anuruddha instructed, inspired, and gladdened her with a teaching. She then said to him, “Wonderful, sir, 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 darkness so that one with eyes might see what is there—just so has the Buddha made the Teaching clear in many ways. 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.”

Soon afterwards, after arriving at Sāvatthī, Anuruddha told the monks what had happened. The monks of few desires complained and criticized him, “How can Venerable Anuruddha lie down in the same sleeping place as a woman?”

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

“It’s true, sir.”

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

Final ruling

‘If a monk lies down in the same sleeping place as a woman, he commits an offense entailing confession.’”

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.
A woman:: a female human being, not a female spirit, not a female ghost, not a female animal; even a girl born on that very day, let alone an older one.
Same:: together.
Sleeping place:: fully roofed, fully walled; mostly roofed, mostly walled.
Lies down in the same sleeping place:: when the sun has set—if the monk lies down when the woman is already lying down, he commits an offense entailing confession; if the woman lies down when the monk is already lying down, he commits an offense entailing confession; if they both lie down together, he commits an offense entailing confession; every time they get up and then lie down again, he commits an offense entailing confession.

Permutations

If it is a woman, and he perceives her as such, and he lies down in the same sleeping place as her, he commits an offense entailing confession. If it is a woman, but he is unsure of it, and he lies down in the same sleeping place as her, he commits an offense entailing confession. If it is a woman, but he does not perceive her as such, and he lies down in the same sleeping place as her, he commits an offense entailing confession.

If it is half-roofed and half-walled, he commits an offense of wrong conduct. If he lies down in the same sleeping place as a female spirit, a female ghost, a <i lang='pi' translate='no'>paṇḍaka</i>, or a female animal, he commits an offense of wrong conduct. If it is not a woman, but he perceives them as such, he commits an offense of wrong conduct. If it is not a woman, but he is unsure of it, he commits an offense of wrong conduct. If it is not a woman, and he does not perceive them as such, there is no offense.

Non-offenses

There is no offense: if it is fully roofed, but not walled; if it is fully walled, but not roofed; if it is mostly not roofed; if it is mostly not walled; if the monk sits when the woman is lying down; if the woman sits when the monk is lying down; if they both sit down together; if he is insane; if he is the first offender.

The second training rule on the same sleeping place, the sixth, is finished.

Theravāda Vinaya
Mahāvibhaṅga
Pācittiyakaṇḍa
Musāvādavagga

6. Dutiyasahaseyyasikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā anuruddho kosalesu janapade sāvatthiṁ gacchanto sāyaṁ aññataraṁ gāmaṁ upagacchi. Tena kho pana samayena tasmiṁ gāme aññatarissā itthiyā āvasathāgāraṁ paññattaṁ hoti. Atha kho āyasmā anuruddho yena sā itthī tenupasaṅkami; upasaṅkamitvā taṁ itthiṁ etadavoca—“sace te, bhagini, agaru, vaseyyāma ekarattaṁ āvasathāgāre”ti.

“Vaseyyātha, bhante”ti.

Aññepi addhikā yena sā itthī tenupasaṅkamiṁsu; upasaṅkamitvā taṁ itthiṁ etadavocuṁ—“sace te, ayye, agaru vaseyyāma ekarattaṁ āvasathāgāre”ti.

“Eso kho ayyo samaṇo paṭhamaṁ upagato; sace so anujānāti, vaseyyāthā”ti.

Atha kho te addhikā yenāyasmā anuruddho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ anuruddhaṁ etadavocuṁ—“sace te, bhante, agaru, vaseyyāma ekarattaṁ āvasathāgāre”ti.

“Vaseyyātha, āvuso”ti.

Atha kho sā itthī āyasmante anuruddhe saha dassanena paṭibaddhacittā ahosi. Atha kho sā itthī yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ etadavoca—“ayyo, bhante, imehi manussehi ākiṇṇo na phāsu viharissati. Sādhāhaṁ, bhante, ayyassa mañcakaṁ abbhantaraṁ paññapeyyan”ti. Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena.

Atha kho sā itthī āyasmato anuruddhassa mañcakaṁ abbhantaraṁ paññapetvā alaṅkatappaṭiyattā gandhagandhinī yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ etadavoca—“ayyo, bhante, abhirūpo dassanīyo pāsādiko, ahañcamhi abhirūpā dassanīyā pāsādikā. Sādhāhaṁ, bhante, ayyassa pajāpati bhaveyyan”ti. Evaṁ vutte, āyasmā anuruddho tuṇhī ahosi. Dutiyampi kho …pe… tatiyampi kho sā itthī āyasmantaṁ anuruddhaṁ etadavoca—“ayyo, bhante, abhirūpo dassanīyo pāsādiko, ahañcamhi abhirūpā dassanīyā pāsādikā. Sādhu, bhante, ayyo mañceva paṭicchatu sabbañca sāpateyyan”ti. Tatiyampi kho āyasmā anuruddho tuṇhī ahosi. Atha kho sā itthī sāṭakaṁ nikkhipitvā āyasmato anuruddhassa purato caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti. Atha kho āyasmā anuruddho indriyāni okkhipitvā taṁ itthiṁ neva olokesi napi ālapi. Atha kho sā itthī—“acchariyaṁ vata bho, abbhutaṁ vata bho. Bahū me manussā satenapi sahassenapi pahiṇanti. Ayaṁ pana samaṇo—mayā sāmaṁ yāciyamāno—na icchati mañceva paṭicchituṁ sabbañca sāpateyyan”ti sāṭakaṁ nivāsetvā āyasmato anuruddhassa pādesu sirasā nipatitvā āyasmantaṁ anuruddhaṁ etadavoca—“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ yāhaṁ evamakāsiṁ. Tassā me, bhante, ayyo accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.

“Taggha tvaṁ, bhagini, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ yā tvaṁ evamakāsi. Yato ca kho tvaṁ, bhagini, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. Vuddhi hesā, bhagini, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiñca saṁvaraṁ āpajjatī”ti.

Atha kho sā itthī tassā rattiyā accayena āyasmantaṁ anuruddhaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, āyasmantaṁ anuruddhaṁ bhuttāviṁ onītapattapāṇiṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ itthiṁ āyasmā anuruddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho sā itthī—āyasmatā anuruddhena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā—āyasmantaṁ anuruddhaṁ etadavoca—“abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ ayyena anuruddhena anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, taṁ bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsikaṁ maṁ ayyo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Atha kho āyasmā anuruddho sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma āyasmā anuruddho mātugāmena sahaseyyaṁ kappessatī”ti.

Atha kho te bhikkhū āyasmantaṁ anuruddhaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tvaṁ, anuruddha, mātugāmena sahaseyyaṁ kappesī”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, anuruddha, mātugāmena sahaseyyaṁ kappessasi. Netaṁ, anuruddha, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu mātugāmena sahaseyyaṁ kappeyya pācittiyan”ti.

Yo panāti: yo yādiso …pe…
bhikkhūti: …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
Mātugāmo nāma: manussitthī, na yakkhī, na petī, na tiracchānagatā; antamaso tadahujātāpi dārikā, pageva mahattarī.
Sahāti: ekato.
Seyyā nāma: sabbacchannā, sabbaparicchannā, yebhuyyenacchannā, yebhuyyena paricchannā.
Seyyaṁ kappeyyāti: atthaṅgate sūriye—Mātugāme nipanne bhikkhu nipajjati, āpatti pācittiyassa. Bhikkhu nipanne mātugāmo nipajjati, āpatti pācittiyassa. Ubho vā nipajjanti, āpatti pācittiyassa. Uṭṭhahitvā punappunaṁ nipajjanti, āpatti pācittiyassa.

Mātugāme mātugāmasaññī sahaseyyaṁ kappeti, āpatti pācittiyassa. Mātugāme vematiko sahaseyyaṁ kappeti, āpatti pācittiyassa. Mātugāme amātugāmasaññī sahaseyyaṁ kappeti, āpatti pācittiyassa.

Upaḍḍhacchanne upaḍḍhaparicchanne, āpatti dukkaṭassa. Yakkhiyā vā petiyā vā paṇḍakena vā tiracchānagatitthiyā vā sahaseyyaṁ kappeti, āpatti dukkaṭassa. Amātugāme mātugāmasaññī, āpatti dukkaṭassa. Amātugāme vematiko, āpatti dukkaṭassa. Amātugāme amātugāmasaññī, anāpatti.

Anāpatti—sabbacchanne sabbaaparicchanne, sabbaparicchanne sabbaacchanne, yebhuyyena acchanne, yebhuyyena aparicchanne, mātugāme nipanne bhikkhu nisīdati, bhikkhu nipanne mātugāmo nisīdati, ubho vā nisīdanti, ummattakassa, ādikammikassāti.

Dutiyasahaseyyasikkhāpadaṁ niṭṭhitaṁ chaṭṭhaṁ.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing confession Pācittiyakaṇḍa
The subchapter on lying Musāvādavagga

6. The second training rule on the same sleeping place 6. Dutiyasahaseyyasikkhāpada

Origin story

“Please stay, venerable.” “Vaseyyātha, bhante”ti.

“Sirs, a monastic is already staying there. If he agrees, you may stay.” “Eso kho ayyo samaṇo paṭhamaṁ upagato; sace so anujānāti, vaseyyāthā”ti.

“No problem.” “Vaseyyātha, āvuso”ti.

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

Final ruling

‘If a monk lies down in the same sleeping place as a woman, he commits an offense entailing confession.’” “Yo pana bhikkhu mātugāmena sahaseyyaṁ kappeyya pācittiyan”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.
A woman: Mātugāmo nāma: a female human being, not a female spirit, not a female ghost, not a female animal; even a girl born on that very day, let alone an older one. manussitthī, na yakkhī, na petī, na tiracchānagatā; antamaso tadahujātāpi dārikā, pageva mahattarī.
Same: Sahāti: together. ekato.
Sleeping place: Seyyā nāma: fully roofed, fully walled; mostly roofed, mostly walled. sabbacchannā, sabbaparicchannā, yebhuyyenacchannā, yebhuyyena paricchannā.
Lies down in the same sleeping place: Seyyaṁ kappeyyāti: when the sun has set—atthaṅgate sūriye—if the monk lies down when the woman is already lying down, he commits an offense entailing confession; Mātugāme nipanne bhikkhu nipajjati, āpatti pācittiyassa. if the woman lies down when the monk is already lying down, he commits an offense entailing confession; Bhikkhu nipanne mātugāmo nipajjati, āpatti pācittiyassa. if they both lie down together, he commits an offense entailing confession; Ubho vā nipajjanti, āpatti pācittiyassa. every time they get up and then lie down again, he commits an offense entailing confession. Uṭṭhahitvā punappunaṁ nipajjanti, āpatti pācittiyassa.

Permutations

Non-offenses

The second training rule on the same sleeping place, the sixth, is finished. Dutiyasahaseyyasikkhāpadaṁ niṭṭhitaṁ chaṭṭhaṁ.