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

7. The training rule on teaching 7. Dhammadesanāsikkhāpada

Origin story

First sub-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. After robing up one morning, he took his bowl and robe and went to a certain family. Atha kho āyasmā udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena aññataraṁ kulaṁ tenupasaṅkami. Just then the housewife was sitting at the door to the house, while the daughter-in-law at the door to guesthouse. Tena kho pana samayena gharaṇī nivesanadvāre nisinnā hoti, gharasuṇhā āvasathadvāre nisinnā hoti. Udāyī went up to the housewife and gave her a teaching, whispering in her ear. Atha kho āyasmā udāyī yena gharaṇī tenupasaṅkami; upasaṅkamitvā gharaṇiyā upakaṇṇake dhammaṁ desesi. And the daughter-in-law thought, Atha kho gharasuṇhāya etadahosi—“Is this monastic my mother-in-law’s lover, or is he speaking indecently?” “kiṁ nu kho so samaṇo sassuyā jāro udāhu obhāsatī”ti?

After teaching the housewife in this way, Udāyī went up to the daughter-in-law and gave her a teaching in the same way. Atha kho āyasmā udāyī gharaṇiyā upakaṇṇake dhammaṁ desetvā yena gharasuṇhā tenupasaṅkami; upasaṅkamitvā gharasuṇhāya upakaṇṇake dhammaṁ desesi. Then the housewife thought, Atha kho gharaṇiyā etadahosi—“Is this monastic my daughter-in-law’s lover, or is he speaking indecently?” “kiṁ nu kho so samaṇo gharasuṇhāya jāro udāhu obhāsatī”ti?

When Udāyī had left, Atha kho āyasmā udāyī gharasuṇhāya upakaṇṇake dhammaṁ desetvā pakkāmi. the housewife said to her daughter-in-law, Atha kho gharaṇī gharasuṇhaṁ etadavoca—“Hey, what did that monastic say to you?” “he je, kiṁ te eso samaṇo avocā”ti?

“He gave me a teaching, ma’am. “Dhammaṁ me, ayye, desesi”. But what did he say to you?” “Ayyāya pana kiṁ avocā”ti?

“He gave me a teaching, too.” “Mayhampi dhammaṁ desesī”ti.

And they complained and criticized him, Tā ujjhāyanti khiyyanti vipācenti—“How can Venerable Udāyī give teachings by whispering in the ear? “kathañhi nāma ayyo udāyī upakaṇṇake dhammaṁ desessati. Should not teachings be given audibly and openly?” Nanu nāma vissaṭṭhena vivaṭena dhammo desetabbo”ti?

The monks heard the complaints of those women, Assosuṁ kho bhikkhū tāsaṁ itthīnaṁ ujjhāyantīnaṁ khiyyantīnaṁ vipācentīnaṁ. and the monks of few desires complained and criticized Udāyī, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How can Venerable Udāyī give teachings to women?” “kathañhi nāma āyasmā udāyī mātugāmassa dhammaṁ desessatī”ti.

After rebuking him 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, mātugāmassa dhammaṁ desesī”ti?

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

The Buddha rebuked him … Vigarahi buddho bhagavā …pe… “Foolish man, how can you do this? kathañhi nāma tvaṁ, moghapurisa, mātugāmassa dhammaṁ desessasi. 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—

First preliminary ruling

‘If a monk gives a teaching to a woman, he commits an offense entailing confession.’” “Yo pana bhikkhu mātugāmassa dhammaṁ deseyya pācittiyan”ti.

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

Second sub-story

Soon afterwards some female lay followers saw some monks and said to them, Tena kho pana samayena upāsikā bhikkhū passitvā etadavocuṁ—“Venerables, please give a teaching.” “iṅghāyyā, dhammaṁ desethā”ti.

“It’s not allowable for us to teach women.” “Na, bhaginī, kappati mātugāmassa dhammaṁ desetun”ti.

“Just teach five or six sentences. That might be enough for us to understand.” “Iṅghāyyā, chappañcavācāhi dhammaṁ desetha, sakkā ettakenapi dhammo aññātun”ti.

“It’s not allowable for us to teach women.” “Na, bhaginī, kappati mātugāmassa dhammaṁ desetun”ti. And being afraid of wrongdoing, they did not teach them. Kukkuccāyantā na desesuṁ.

Those female lay followers complained and criticized them, Upāsikā ujjhāyanti khiyyanti vipācenti—“How can they not teach us when asked?” “kathañhi nāma, ayyā, amhehi yācīyamānā dhammaṁ na desessantī”ti.

The monks heard the complaints of those female lay followers, Assosuṁ kho bhikkhū tāsaṁ upāsikānaṁ ujjhāyantīnaṁ khiyyantīnaṁ vipācentīnaṁ. and they told the Buddha. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“Monks, I allow you to teach five or six sentences to a woman. “anujānāmi, bhikkhave, mātugāmassa chappañcavācāhi dhammaṁ desetuṁ.

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

Second preliminary ruling

‘If a monk gives a teaching of more than five or six sentences to a woman, he commits an offense entailing confession.’” “Yo pana bhikkhū mātugāmassa uttarichappañcavācāhi dhammaṁ deseyya, pācittiyan”ti.

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

Third sub-story

When the monks from the group of six heard that the Buddha had made this allowance, they taught women more than five or six sentences with a man who did not understand sitting nearby. Tena kho pana samayena chabbaggiyā bhikkhū—“bhagavatā anuññātaṁ mātugāmassa chappañcavācāhi dhammaṁ desetun”ti te aviññuṁ purisaviggahaṁ upanisīdāpetvā mātugāmassa uttarichappañcavācāhi dhammaṁ desenti. The monks of few desires complained and criticized them, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How can the monks from the group of six teach women more than five or six sentences with a man who doesn’t understand sitting nearby?” “kathañhi nāma chabbaggiyā bhikkhū aviññuṁ purisaviggahaṁ upanisīdāpetvā mātugāmassa uttarichappañcavācāhi dhammaṁ desessantī”ti.

After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, monks, that you do this?” “saccaṁ kira tumhe, bhikkhave, aviññuṁ purisaviggahaṁ upanisīdāpetvā mātugāmassa uttarichappañcavācāhi dhammaṁ desethā”ti?

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

The Buddha rebuked them … Vigarahi buddho bhagavā …pe… “Foolish men, how can you do this? kathañhi nāma tumhe, moghapurisā, aviññuṁ purisaviggahaṁ upanisīdāpetvā mātugāmassa uttarichappañcavācāhi dhammaṁ desessatha. This will affect people’s confidence …” … Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… “And so, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘If a monk gives a teaching of more than five or six sentences to a woman, except in the presence of a man who understands, he commits an offense entailing confession.’” “Yo pana bhikkhu mātugāmassa uttarichappañcavācāhi dhammaṁ deseyya, aññatra viññunā purisaviggahena, 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; one who understands and is capable of discerning bad speech and good speech, what is indecent and what is decent. manussitthī; na yakkhī na petī na tiracchānagatā; viññū, paṭibalā subhāsitadubbhāsitaṁ duṭṭhullāduṭṭhullaṁ ājānituṁ.
More than five or six sentences: Uttarichappañcavācāhīti: in excess of five or six sentences. atirekachappañcavācāhi.
A teaching: Dhammo nāma: what has been spoken by the Buddha, what has been spoken by disciples, what has been spoken by sages, what has been spoken by gods, what is connected with what is beneficial, what is connected with the Teaching. buddhabhāsito, sāvakabhāsito, isibhāsito, devatābhāsito, atthūpasañhito, dhammūpasañhito.
Gives: Deseyyāti: if he teaches by the line, then for every line he commits an offense entailing confession. padena deseti, pade pade āpatti pācittiyassa. If he teaches by the syllable, then for every syllable he commits an offense entailing confession. Akkharāya deseti, akkharakkharāya āpatti pācittiyassa.
Except in the presence of a man who understands: Aññatra viññunā purisaviggahenāti: unless a man who understands is present. ṭhapetvā viññuṁ purisaviggahaṁ.
A man who understands: Viññū nāma purisaviggaho,: one who is capable of discerning bad speech and good speech, what is indecent and what is decent. paṭibalo hoti subhāsitadubbhāsitaṁ duṭṭhullāduṭṭhullaṁ ājānituṁ.

Permutations

If it is a woman, and he perceives her as such, and he teaches her more than five or six sentences, except in the presence of a man who understands, he commits an offense entailing confession. Mātugāme mātugāmasaññī uttarichappañcavācāhi dhammaṁ deseti, aññatra viññunā purisaviggahena, āpatti pācittiyassa. If it is a woman, but he is unsure of it, and he teaches her more than five or six sentences, except in the presence of a man who understands, he commits an offense entailing confession. Mātugāme vematiko uttarichappañcavācāhi dhammaṁ deseti, aññatra viññunā purisaviggahena, āpatti pācittiyassa. If it is a woman, but he does not perceive her as such, and he teaches her more than five or six sentences, except in the presence of a man who understands, he commits an offense entailing confession. Mātugāme amātugāmasaññī uttarichappañcavācāhi dhammaṁ deseti, aññatra viññunā purisaviggahena, āpatti pācittiyassa.

If he teaches more than five or six sentences to a female spirit, a female ghost, a <i lang='pi' translate='no'>paṇḍaka</i>, or a female animal in the form of a woman, except in the presence of a man who understands, he commits an offense of wrong conduct. Yakkhiyā vā petiyā vā paṇḍakassa vā tiracchānagatamanussaviggahitthiyā vā uttarichappañcavācāhi dhammaṁ deseti, aññatra viññunā purisaviggahena, 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 a man who understands is present; viññunā purisaviggahena, if he teaches five or six sentences; chappañcavācāhi dhammaṁ deseti, if he teaches fewer than five or six sentences; ūnakachappañcavācāhi dhammaṁ deseti, if he gets up, sits down again, and then teaches; uṭṭhahitvā puna nisīditvā deseti, if the woman gets up and sits down again, and he then teaches her; mātugāmo uṭṭhahitvā puna nisīdati tasmiṁ deseti, if he teaches another woman; aññassa mātugāmassa deseti, if he asks a question; pañhaṁ pucchati, if he is asked a question and then speaks; pañhaṁ puṭṭho katheti, if he is speaking for the benefit of someone else and a woman listens in; aññassatthāya bhaṇantaṁ mātugāmo suṇāti, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The training rule on teaching, the seventh, is finished. Dhammadesanāsikkhāpadaṁ niṭṭhitaṁ sattamaṁ.

English Translation

Pāli Text

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

7. The training rule on teaching

Origin story

First sub-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. After robing up one morning, he took his bowl and robe and went to a certain family. Just then the housewife was sitting at the door to the house, while the daughter-in-law at the door to guesthouse. Udāyī went up to the housewife and gave her a teaching, whispering in her ear. And the daughter-in-law thought, “Is this monastic my mother-in-law’s lover, or is he speaking indecently?”

After teaching the housewife in this way, Udāyī went up to the daughter-in-law and gave her a teaching in the same way. Then the housewife thought, “Is this monastic my daughter-in-law’s lover, or is he speaking indecently?”

When Udāyī had left, the housewife said to her daughter-in-law, “Hey, what did that monastic say to you?”

“He gave me a teaching, ma’am. But what did he say to you?”

“He gave me a teaching, too.”

And they complained and criticized him, “How can Venerable Udāyī give teachings by whispering in the ear? Should not teachings be given audibly and openly?”

The monks heard the complaints of those women, and the monks of few desires complained and criticized Udāyī, “How can Venerable Udāyī give teachings to women?”

After rebuking him 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 can you do this? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

First preliminary ruling

‘If a monk gives a teaching to a woman, he commits an offense entailing confession.’”

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

Second sub-story

Soon afterwards some female lay followers saw some monks and said to them, “Venerables, please give a teaching.”

“It’s not allowable for us to teach women.”

“Just teach five or six sentences. That might be enough for us to understand.”

“It’s not allowable for us to teach women.” And being afraid of wrongdoing, they did not teach them.

Those female lay followers complained and criticized them, “How can they not teach us when asked?”

The monks heard the complaints of those female lay followers, and they told the Buddha. Soon afterwards the Buddha gave a teaching and addressed the monks:

“Monks, I allow you to teach five or six sentences to a woman.

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

Second preliminary ruling

‘If a monk gives a teaching of more than five or six sentences to a woman, he commits an offense entailing confession.’”

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

Third sub-story

When the monks from the group of six heard that the Buddha had made this allowance, they taught women more than five or six sentences with a man who did not understand sitting nearby. The monks of few desires complained and criticized them, “How can the monks from the group of six teach women more than five or six sentences with a man who doesn’t understand sitting nearby?”

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

“It’s true, sir.”

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

Final ruling

‘If a monk gives a teaching of more than five or six sentences to a woman, except in the presence of a man who understands, 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; one who understands and is capable of discerning bad speech and good speech, what is indecent and what is decent.
More than five or six sentences:: in excess of five or six sentences.
A teaching:: what has been spoken by the Buddha, what has been spoken by disciples, what has been spoken by sages, what has been spoken by gods, what is connected with what is beneficial, what is connected with the Teaching.
Gives:: if he teaches by the line, then for every line he commits an offense entailing confession. If he teaches by the syllable, then for every syllable he commits an offense entailing confession.
Except in the presence of a man who understands:: unless a man who understands is present.
A man who understands:: one who is capable of discerning bad speech and good speech, what is indecent and what is decent.

Permutations

If it is a woman, and he perceives her as such, and he teaches her more than five or six sentences, except in the presence of a man who understands, he commits an offense entailing confession. If it is a woman, but he is unsure of it, and he teaches her more than five or six sentences, except in the presence of a man who understands, he commits an offense entailing confession. If it is a woman, but he does not perceive her as such, and he teaches her more than five or six sentences, except in the presence of a man who understands, he commits an offense entailing confession.

If he teaches more than five or six sentences to a female spirit, a female ghost, a <i lang='pi' translate='no'>paṇḍaka</i>, or a female animal in the form of a woman, except in the presence of a man who understands, 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 a man who understands is present; if he teaches five or six sentences; if he teaches fewer than five or six sentences; if he gets up, sits down again, and then teaches; if the woman gets up and sits down again, and he then teaches her; if he teaches another woman; if he asks a question; if he is asked a question and then speaks; if he is speaking for the benefit of someone else and a woman listens in; if he is insane; if he is the first offender.

The training rule on teaching, the seventh, is finished.

Theravāda Vinaya
Mahāvibhaṅga
Pācittiyakaṇḍa
Musāvādavagga

7. Dhammadesanāsikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī sāvatthiyaṁ kulūpako hoti, bahukāni kulāni upasaṅkamati. Atha kho āyasmā udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena aññataraṁ kulaṁ tenupasaṅkami. Tena kho pana samayena gharaṇī nivesanadvāre nisinnā hoti, gharasuṇhā āvasathadvāre nisinnā hoti. Atha kho āyasmā udāyī yena gharaṇī tenupasaṅkami; upasaṅkamitvā gharaṇiyā upakaṇṇake dhammaṁ desesi. Atha kho gharasuṇhāya etadahosi—“kiṁ nu kho so samaṇo sassuyā jāro udāhu obhāsatī”ti?

Atha kho āyasmā udāyī gharaṇiyā upakaṇṇake dhammaṁ desetvā yena gharasuṇhā tenupasaṅkami; upasaṅkamitvā gharasuṇhāya upakaṇṇake dhammaṁ desesi. Atha kho gharaṇiyā etadahosi—“kiṁ nu kho so samaṇo gharasuṇhāya jāro udāhu obhāsatī”ti?

Atha kho āyasmā udāyī gharasuṇhāya upakaṇṇake dhammaṁ desetvā pakkāmi. Atha kho gharaṇī gharasuṇhaṁ etadavoca—“he je, kiṁ te eso samaṇo avocā”ti?

“Dhammaṁ me, ayye, desesi”. “Ayyāya pana kiṁ avocā”ti?

“Mayhampi dhammaṁ desesī”ti.

Tā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma ayyo udāyī upakaṇṇake dhammaṁ desessati. Nanu nāma vissaṭṭhena vivaṭena dhammo desetabbo”ti?

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

Atha kho te bhikkhū āyasmantaṁ udāyiṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tvaṁ, udāyi, mātugāmassa dhammaṁ desesī”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, mātugāmassa dhammaṁ desessasi. Netaṁ moghapurisa, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu mātugāmassa dhammaṁ deseyya pācittiyan”ti.

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Tena kho pana samayena upāsikā bhikkhū passitvā etadavocuṁ—“iṅghāyyā, dhammaṁ desethā”ti.

“Na, bhaginī, kappati mātugāmassa dhammaṁ desetun”ti.

“Iṅghāyyā, chappañcavācāhi dhammaṁ desetha, sakkā ettakenapi dhammo aññātun”ti.

“Na, bhaginī, kappati mātugāmassa dhammaṁ desetun”ti. Kukkuccāyantā na desesuṁ.

Upāsikā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma, ayyā, amhehi yācīyamānā dhammaṁ na desessantī”ti.

Assosuṁ kho bhikkhū tāsaṁ upāsikānaṁ ujjhāyantīnaṁ khiyyantīnaṁ vipācentīnaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“anujānāmi, bhikkhave, mātugāmassa chappañcavācāhi dhammaṁ desetuṁ.

Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhū mātugāmassa uttarichappañcavācāhi dhammaṁ deseyya, pācittiyan”ti.

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Tena kho pana samayena chabbaggiyā bhikkhū—“bhagavatā anuññātaṁ mātugāmassa chappañcavācāhi dhammaṁ desetun”ti te aviññuṁ purisaviggahaṁ upanisīdāpetvā mātugāmassa uttarichappañcavācāhi dhammaṁ desenti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma chabbaggiyā bhikkhū aviññuṁ purisaviggahaṁ upanisīdāpetvā mātugāmassa uttarichappañcavācāhi dhammaṁ desessantī”ti.

Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tumhe, bhikkhave, aviññuṁ purisaviggahaṁ upanisīdāpetvā mātugāmassa uttarichappañcavācāhi dhammaṁ desethā”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma tumhe, moghapurisā, aviññuṁ purisaviggahaṁ upanisīdāpetvā mātugāmassa uttarichappañcavācāhi dhammaṁ desessatha. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu mātugāmassa uttarichappañcavācāhi dhammaṁ deseyya, aññatra viññunā purisaviggahena, pācittiyan”ti.

Yo panāti: yo yādiso …pe…
bhikkhūti: …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
Mātugāmo nāma: manussitthī; na yakkhī na petī na tiracchānagatā; viññū, paṭibalā subhāsitadubbhāsitaṁ duṭṭhullāduṭṭhullaṁ ājānituṁ.
Uttarichappañcavācāhīti: atirekachappañcavācāhi.
Dhammo nāma: buddhabhāsito, sāvakabhāsito, isibhāsito, devatābhāsito, atthūpasañhito, dhammūpasañhito.
Deseyyāti: padena deseti, pade pade āpatti pācittiyassa. Akkharāya deseti, akkharakkharāya āpatti pācittiyassa.
Aññatra viññunā purisaviggahenāti: ṭhapetvā viññuṁ purisaviggahaṁ.
Viññū nāma purisaviggaho,: paṭibalo hoti subhāsitadubbhāsitaṁ duṭṭhullāduṭṭhullaṁ ājānituṁ.

Mātugāme mātugāmasaññī uttarichappañcavācāhi dhammaṁ deseti, aññatra viññunā purisaviggahena, āpatti pācittiyassa. Mātugāme vematiko uttarichappañcavācāhi dhammaṁ deseti, aññatra viññunā purisaviggahena, āpatti pācittiyassa. Mātugāme amātugāmasaññī uttarichappañcavācāhi dhammaṁ deseti, aññatra viññunā purisaviggahena, āpatti pācittiyassa.

Yakkhiyā vā petiyā vā paṇḍakassa vā tiracchānagatamanussaviggahitthiyā vā uttarichappañcavācāhi dhammaṁ deseti, aññatra viññunā purisaviggahena, āpatti dukkaṭassa. Amātugāme mātugāmasaññī, āpatti dukkaṭassa. Amātugāme vematiko, āpatti dukkaṭassa. Amātugāme amātugāmasaññī, anāpatti.

Anāpatti—viññunā purisaviggahena, chappañcavācāhi dhammaṁ deseti, ūnakachappañcavācāhi dhammaṁ deseti, uṭṭhahitvā puna nisīditvā deseti, mātugāmo uṭṭhahitvā puna nisīdati tasmiṁ deseti, aññassa mātugāmassa deseti, pañhaṁ pucchati, pañhaṁ puṭṭho katheti, aññassatthāya bhaṇantaṁ mātugāmo suṇāti, ummattakassa, ādikammikassāti.

Dhammadesanāsikkhāpadaṁ niṭṭhitaṁ sattamaṁ.

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

7. The training rule on teaching 7. Dhammadesanāsikkhāpada

Origin story

First sub-story

“He gave me a teaching, ma’am. “Dhammaṁ me, ayye, desesi”. But what did he say to you?” “Ayyāya pana kiṁ avocā”ti?

“He gave me a teaching, too.” “Mayhampi dhammaṁ desesī”ti.

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

First preliminary ruling

‘If a monk gives a teaching to a woman, he commits an offense entailing confession.’” “Yo pana bhikkhu mātugāmassa dhammaṁ deseyya pācittiyan”ti.

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

Second sub-story

“It’s not allowable for us to teach women.” “Na, bhaginī, kappati mātugāmassa dhammaṁ desetun”ti.

“Just teach five or six sentences. That might be enough for us to understand.” “Iṅghāyyā, chappañcavācāhi dhammaṁ desetha, sakkā ettakenapi dhammo aññātun”ti.

“It’s not allowable for us to teach women.” “Na, bhaginī, kappati mātugāmassa dhammaṁ desetun”ti. And being afraid of wrongdoing, they did not teach them. Kukkuccāyantā na desesuṁ.

“Monks, I allow you to teach five or six sentences to a woman. “anujānāmi, bhikkhave, mātugāmassa chappañcavācāhi dhammaṁ desetuṁ.

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

Second preliminary ruling

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

Third sub-story

“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.
A woman: Mātugāmo nāma: a female human being, not a female spirit, not a female ghost, not a female animal; one who understands and is capable of discerning bad speech and good speech, what is indecent and what is decent. manussitthī; na yakkhī na petī na tiracchānagatā; viññū, paṭibalā subhāsitadubbhāsitaṁ duṭṭhullāduṭṭhullaṁ ājānituṁ.
More than five or six sentences: Uttarichappañcavācāhīti: in excess of five or six sentences. atirekachappañcavācāhi.
A teaching: Dhammo nāma: what has been spoken by the Buddha, what has been spoken by disciples, what has been spoken by sages, what has been spoken by gods, what is connected with what is beneficial, what is connected with the Teaching. buddhabhāsito, sāvakabhāsito, isibhāsito, devatābhāsito, atthūpasañhito, dhammūpasañhito.
Gives: Deseyyāti: if he teaches by the line, then for every line he commits an offense entailing confession. padena deseti, pade pade āpatti pācittiyassa. If he teaches by the syllable, then for every syllable he commits an offense entailing confession. Akkharāya deseti, akkharakkharāya āpatti pācittiyassa.
Except in the presence of a man who understands: Aññatra viññunā purisaviggahenāti: unless a man who understands is present. ṭhapetvā viññuṁ purisaviggahaṁ.
A man who understands: Viññū nāma purisaviggaho,: one who is capable of discerning bad speech and good speech, what is indecent and what is decent. paṭibalo hoti subhāsitadubbhāsitaṁ duṭṭhullāduṭṭhullaṁ ājānituṁ.

Permutations

Non-offenses

The training rule on teaching, the seventh, is finished. Dhammadesanāsikkhāpadaṁ niṭṭhitaṁ sattamaṁ.