4👑☸Pi Tv Bu Vb Pj 1 Methuna-dhamma

The chapter on Verañjā


Verañjakaṇḍa	The chapter on Verañjā
Namo tassa Bhagavato Arahato Sammāsambuddhassa.	Homage to the Master, the Perfected One, the fully Awakened One

The origin of the monastic law

Tena samayena buddho bhagavā verañjāyaṃ viharati naḷerupucimandamūle mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi. Assosi kho verañjo brāhmaṇo—	At one time the Buddha was staying at Verañjā near Naḷeru’s Nimba tree with a great Order of five hundred monks. And a brahmin in Verañjā heard:
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito verañjāyaṃ viharati naḷerupucimandamūle mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato—‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’, so imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti, so dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti; sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	“Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, is staying at Verañjā near Naleru’s Nimba tree with a great Order of five hundred monks. That Master Gotama has a good reputation: ‘He is indeed a Master, a perfected one, fully awakened, complete in true insight and conduct, accomplished, knower of the world, unsurpassed trainer of tamable people, teacher of gods and humans, the Awakened One, the Master. With his own direct knowledge he has realized this world with its gods, its lords of death, and its supreme beings, this population with its ascetics and brahmins, its gods and humans, and he makes it known to others. He proclaims a Teaching that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing. He reveals a perfectly complete and pure spiritual life.’ It’s good to see such perfected ones.”
Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho verañjo brāhmaṇo bhagavantaṃ etadavoca—	Then that brahmin went to the Master, exchanged friendly greetings with him, and sat down to one side. And he said this,
“sutaṃ metaṃ, bho gotama—‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṃ, bho gotama, tatheva? Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti? Tayidaṃ, bho gotama, na sampannamevā”ti.	“I had heard, good Gotama, that you don’t bow down to old brahmins, stand up for them, or offer them a seat. Now I’ve seen that this is indeed the case. This is not proper.
“Nāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā”ti.	“Brahmin, in the world with its gods, its lords of death, and its supreme beings, in this population with its ascetics and brahmins, its gods and humans, I don’t see anyone to whom I should bow down, for whom I should rise up, or to whom I should offer a seat. If the Buddha bowed down to anyone, rose up for him, or offered him a seat, his head would explode.”
“Arasarūpo bhavaṃ gotamo”ti?	“Good Gotama lacks taste.”
“Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya—‘arasarūpo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya—‘arasarūpo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.	“There is a way one could rightly say about me that the ascetic Gotama lacks taste. For the taste for forms, sounds, smells, flavors, and material objects has been abandoned by the Buddha, cut off at the root, made like a palm-stump, so utterly done away with that it is incapable of reappearing. But that’s not what you meant.”
“Nibbhogo bhavaṃ gotamo”ti?	“Good Gotama is unlikeable.”
“Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya—‘nibbhogo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya—‘nibbhogo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.	“There is a way one could rightly say about me that I am unlikeable. For the liking of forms, sounds, smells, flavors, and material objects has been abandoned by the Buddha, cut off at the root, made like a palm-stump, so utterly done away with that it is incapable of reappearing. But that’s not what you meant.”
“Akiriyavādo bhavaṃ gotamo”ti?	“Good Gotama teaches non-action.”
“Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya—‘akiriyavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa. Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya—‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.	“There is a way one could rightly say about me that the ascetic Gotama teaches non-action. For I teach the non-doing of misconduct by body, speech, and mind; I teach the non-doing of various sorts of bad, unwholesome actions. But that’s not what you meant.”
“Ucchedavādo bhavaṃ gotamo”ti?	“Good Gotama teaches annihilation.”
“Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya—‘ucchedavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, ucchedaṃ vadāmi rāgassa dosassa mohassa. Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya—‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.	“There is a way one could rightly say about me that the ascetic Gotama teaches annihilation. For I speak of the annihilation of sensual desire, ill-will, and confusion; I speak of the annihilation of various sorts of bad, unwholesome qualities. But that’s not what you meant.”
“Jegucchī bhavaṃ gotamo”ti?	“Good Gotama is one who detests.”
“Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya—‘jegucchī samaṇo gotamo’ti. Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena. Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā jigucchāmi. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya—‘jegucchī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.	“There is a way one could rightly say about me that I detest. For I detest misconduct by body, speech, and mind; I detest being possessed of various sorts of bad, unwholesome qualities. But that’s not what you meant.”
“Venayiko bhavaṃ gotamo”ti?	“Good Gotama is an eradicator.”
“Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya—‘venayiko samaṇo gotamo’ti. Ahañhi, brāhmaṇa, vinayāya dhammaṃ desemi rāgassa dosassa mohassa. Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya—‘venayiko samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.	“There is a way one could rightly say about me that I am an eradicator. For I teach for the sake of eradication of sensual desire, ill-will, and confusion, for the eradication of various sorts bad, unwholesome qualities. But that’s not what you meant.”
“Tapassī bhavaṃ gotamo”ti?	“Good Gotama is austere.”
“Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya—‘tapassī samaṇo gotamo’ti. Tapanīyāhaṃ, brāhmaṇa, pāpake akusale dhamme vadāmi, kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā tamahaṃ tapassīti vadāmi. Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya—‘tapassī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.	“There is a way one could rightly say about me that I am austere. For I say that bad, unwholesome qualities—misconduct by body, speech, and mind—are to be disciplined. He who has abandoned the bad, unwholesome qualities that are to be disciplined, who has cut them off at the root, made them like a palm-stump, done away with them so utterly that they are incapable of reappearing—him I call one who is austere. Now the Buddha has abandoned the bad, unwholesome qualities that are to be disciplined, has cut them off at the root, made them like a palm tree, done away with them so utterly that they are incapable of reappearing. But that’s not what you meant.
“Apagabbho bhavaṃ gotamo”ti?	“Good Gotama is withdrawn.”
“Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya—‘apagabbho samaṇo gotamo’ti. Yassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā tamahaṃ apagabbhoti vadāmi. Tathāgatassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya—‘apagabbho samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesi.	“There is a way one could rightly say about me that I am withdrawn. For he whose future conception in a womb, whose rebirth in a future life, is abandoned and cut off at the root, made like a palm-stump, so utterly done away with that he is incapable of reappearing—him I call one who is withdrawn. Now the Buddha’s future conception in a womb, his rebirth in a future life, is abandoned and cut off at the root, made like a palm-stump, so utterly done away with that he is incapable of reappearing. But that’s not what you meant.
Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. Yo nu kho tesaṃ kukkuṭacchāpakānaṃ paṭhamataraṃ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo—‘jeṭṭho vā kaniṭṭho vā’”ti?	Brahmin, suppose there were a hen with eight or ten or twelve eggs, which she had properly covered, properly warmed, and properly incubated. Is the first chick that hatches safely—after piercing through the egg-shell with its claw or its beak—to be called the eldest or the youngest?”
“Jeṭṭhotissa, bho gotama, vacanīyo. So hi nesaṃ jeṭṭho hotī”ti.	“He’s to be called the eldest, for he’s the eldest of those.”
“Evameva kho ahaṃ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṃ padāletvā ekova loke anuttaraṃ sammāsambodhiṃ abhisambuddho. Svāhaṃ, brāhmaṇa, jeṭṭho seṭṭho lokassa.	“Just so, in this deluded population, enveloped like an egg, I alone in the world have split the eggshell of delusion and reached the unsurpassed full awakening. I, brahmin, am the world’s eldest and best.
Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. So kho ahaṃ, brāhmaṇa,	I was firmly energetic and had clarity of mindfulness; my body was tranquil and my mind unified.

(7sb and 4 jhanas)

(STED 1st Jhāna)

🚫💑 vivicc’eva kāmehi	🚫💑 Quite-withdrawn (from) sensuality,
🚫😠 vivicca a-kusalehi dhammehi	🚫😠 withdrawn (from) un-skillful Dhamma [teachings & qualities],
(V&V💭) sa-vitakkaṃ sa-vicāraṃ	(V&V💭) With-directed-thought, with-evaluation,
😁🙂 viveka-jaṃ pīti-sukhaṃ	😁🙂 withdrawal-born rapture-&-pleasure,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.	🌘 first Jhāna (he) enters, dwells.

(STED 2nd Jhāna)

Vitakka-vicārānaṃ vūpasamā	(with) directed-thoughts-(and)-evaluation subsiding,
ajjhattaṃ sampasādanaṃ	internal assurance,
🌄 cetaso ekodi-bhāvaṃ	🌄 mind transcended-into-singularity,
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ	🚫(V&V💭) No-directed-Thought, no-evaluation,
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ	🌄😁🙂 undistractable-lucidity—born rapture-&-pleasure,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.	🌗 second Jhāna (he) enters, dwells.

(STED 3rd Jhāna)

🚫😁 pītiyā ca virāgā	🚫😁(with) Rapture ** fading,
👁 upekkhako ca viharati	👁 Equanimously-observing ** (he) dwells,
(S&S🐘💭) sato ca sam-pajāno,	(S&S🐘💭) (he is a) Rememberer, (a) lucid-discerner,
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,	🙂🚶 pleasure with-the-body (he) experiences,
yaṃ taṃ ariyā ācikkhanti —	that those Noble-Ones declare -
‘upekkhako satimā sukha-vihārī’ti	“(He is an) equanimous-observer (and a) Rememberer, (he has) pleasurable-abiding.”
🌖 tatiyaṃ jhānaṃ upasampajja viharati.	🌖 third Jhāna (he) enters, dwells.

(STED 4th Jhāna)

sukhassa ca pahānā	(with) Pleasure's ** abandoning,
dukkhassa ca pahānā	(with) pain's ** abandoning,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā	(with) previous elated-mental-state-(and)-distressed-mental-states’ disappearance,
A-dukkham-a-sukhaṃ	Neither-pain nor-pleasure
👁🐘 Upekkhā-sati-pārisuddhiṃ	👁🐘 equanimous-observation-(and)-remembrance-purified,
🌕 catutthaṃ jhānaṃ upasampajja viharati	🌕 fourth Jhāna (he) enters, dwells.

(in pali 4j formula above, replace viharati with vihāsiṃ)





So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi, jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe—‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno—yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, paṭhamābhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.	Then, with my mind collected, purified, cleansed, flawless, free from defilements, soft, wieldy, steady, and imperturbable, I directed it to the knowledge which is the recollection of former lives. I recollected many past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, and many eons of world dissolution, many eons of world evolution, and many eons of both dissolution and evolution, and I knew: ʻThere I had such a name, such a family, such appearance, such food, such experience of happiness and suffering, and such a life-span. Passing away from there, I was reborn elsewhere, and there I had such a name, such a family, such appearance, such food, such experience of happiness and suffering, and such a life-span. Passing away from there, I was reborn here.’ In this way I recollected many past lives with their characteristics and particulars. This was the first true insight attained by me in the first part of the night. Delusion was dispelled and true insight arose, darkness was dispelled and light arose, as happens to one who remains heedful, energetic, and diligent. This, brahmin, was my first breaking out, like a chick from an eggshell.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi—‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi. Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno—yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, dutiyābhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.	Then, with my mind collected, purified, cleansed, flawless, free from defilements, soft, wieldy, steady, and imperturbable, I directed it to the knowledge of the arising and passing away of beings. With the purified divine eye, which surpasses that of humans, I saw beings passing away and getting reborn, inferior and superior, beautiful and ugly, gone to good destinations and to bad destinations, and I understood how beings pass on according to their actions: ‘These beings who engaged in misconduct by body, speech, and mind, who abused the noble ones, who held wrong view and acted accordingly, at the breaking up of the body after death, have been reborn in a lower realm, a bad destination, a world of misery, hell. But these beings who engaged in good conduct of body, speech, and mind, who did not abuse the noble ones, who held right view and acted accordingly, at the breaking up of the body after death, have been reborn in a good destination, a heaven world.’ In this way, with the purified divine eye, which surpasses that of humans, I saw beings passing away and getting reborn, inferior and superior, beautiful and ugly, gone to good destinations and to bad destinations, and I understood how beings pass on according to their actions. This was the second true insight attained by me in the middle part of the night. Delusion was dispelled and true insight arose, darkness was dispelled and light arose, as happens to one who remains heedful, energetic, and diligent. This, brahmin, was my second breaking out, like a chick from an eggshell.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha bhavāsavāpi cittaṃ vimuccittha avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno—yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, tatiyābhinibbhidā ahosi—kukkuṭacchāpakasseva aṇḍakosamhā”ti.	Then, with my mind collected, purified, cleansed, flawless, free from defilements, soft, wieldy, steady, and imperturbable, I directed it to the knowledge of the ending of the corruptions. I knew according to reality: ʻThis is suffering;’ ʻThis is the origin of suffering;’ ʻThis is the end of suffering;’ ʻThis is the path leading to the end of suffering.’ I knew according to reality: ʻThese are the corruptions;’ ʻThis is the origin of the corruptions;’ ʻThis is the end of the corruptions;’ ʻThis is the path leading to the end of the corruptions.’ When I knew and saw this, my mind was freed from the corruption of sensual desire, from the corruption of existence, from the corruption of views, and from the corruption of delusion. When it was freed, I knew it was freed, and I understood that birth had come to an end, the spiritual life had been lived, the job had been done, there was no further state of existence. This was the third true insight attained by me in the third part of the night. Delusion was dispelled and true insight arose, darkness was dispelled and light arose, as happens to one who remains heedful, energetic, and diligent. This, brahmin, was my third breaking out, like a chick from an eggshell.
Evaṃ vutte, verañjo brāhmaṇo bhagavantaṃ etadavoca—	That brahmin then said to the Master,
“jeṭṭho bhavaṃ gotamo, seṭṭho bhavaṃ gotamo. Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya—‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Adhivāsetu ca me bhavaṃ gotamo verañjāyaṃ vassāvāsaṃ saddhiṃ bhikkhusaṃghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho verañjo brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	“Good Gotama is the eldest; good Gotama is the best! Wonderful, good Gotama, wonderful! Just as one might set upright what had been overturned, or reveal what had been hidden, or show the way to one who was lost, or bring a lamp into the darkness so that one with eyes might see what is there—just so have you made the Teaching clear in many ways. Good Gotama, I go for refuge to you, and to the Teaching and to the Order of monks. Please accept me as a lay follower who has gone for refuge for life. And please consent to spend the rains at Verañjā together with the Order of monks.” The Master consented by keeping silent, and the brahmin understood. He then rose from his seat, bowed down to the Master, circumambulated him with his right side towards him, and departed.

Tena kho pana samayena verañjā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā na sukarā uñchena paggahena yāpetuṃ. Tena kho pana samayena uttarāpathakā assavāṇijā pañcamattehi assasatehi verañjaṃ vassāvāsaṃ upagatā honti. Tehi assamaṇḍalikāsu bhikkhūnaṃ patthapatthapulakaṃ paññattaṃ hoti.	At that time Verañjā was short of food and afflicted with hunger, with crops blighted and turned to straw. It was not easy to get by on almsfood. Just then some horse-dealers from Uttarāpatha entered the rainy season residence at Verañjā with five hundred horses. In the horse-pen they prepared many portions of steamed grain for the monks.
Bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya verañjaṃ piṇḍāya pavisitvā piṇḍaṃ alabhamānā assamaṇḍalikāsu piṇḍāya caritvā patthapatthapulakaṃ ārāmaṃ āharitvā udukkhale koṭṭetvā koṭṭetvā paribhuñjanti. Āyasmā panānando patthapulakaṃ silāyaṃ pisitvā bhagavato upanāmeti. Taṃ bhagavā paribhuñjati.	In the morning the monks robed up, took their bowls and robes, and entered Verañjā for alms. Being unable to obtain anything, they went to the horse-pen. They then brought the portions of steamed grain back to the monastery, pounded them, and ate them. Venerable Ānanda crushed a portion of steamed grain on a stone, took it to the Master, and the Master ate it.
Assosi kho bhagavā udukkhalasaddaṃ. Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti; kālaṃ viditvā pucchanti, kālaṃ viditvā na pucchanti; atthasaṃhitaṃ tathāgatā pucchanti, no anatthasaṃhitaṃ. Anatthasaṃhite setughāto tathāgatānaṃ. Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti—dhammaṃ vā desessāma, sāvakānaṃ vā sikkhāpadaṃ paññapessāmāti.	The Master heard the sound of the mortar. Buddhas sometimes ask knowing, and knowing sometimes do not ask; they ask knowing the right time to ask, and they ask knowing the right time not to ask. Buddhas ask when it is beneficial, not when it is unbeneficial; in regard to what is unbeneficial, the Buddhas have destroyed the bridge. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi—“kiṃ nu kho so, ānanda, udukkhalasaddo”ti? Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi.	And so the Master said to Ānanda, “Ānanda, what is this sound of a mortar?” Ānanda told him what was happening.
“Sādhu sādhu, ānanda. Tumhehi, ānanda, sappurisehi vijitaṃ. Pacchimā janatā sālimaṃsodanaṃ atimaññissatī”ti.	“Well done, Ānanda. You who are superior people have conquered the problems of famine; later generations will despise even rice and meat.

Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno bhagavantaṃ etadavoca—	Then Venerable Mahāmoggallāna approached the Master, bowed down to him, and sat down to one side. He then said,
“etarahi, bhante, verañjā dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā. Na sukarā uñchena paggahena yāpetuṃ. Imissā, bhante, mahāpathaviyā heṭṭhimatalaṃ sampannaṃ—seyyathāpi khuddamadhuṃ anīlakaṃ; evamassādaṃ. Sādhāhaṃ, bhante, pathaviṃ parivatteyyaṃ. Bhikkhū pappaṭakojaṃ paribhuñjissantī”ti.	“At present, Venerable Sir, Verañjā is short of food and afflicted with hunger, with crops blighted and turned to straw. It’s not easy to get by almsfood. Venerable Sir, the under-surface of this great earth is abounding with food, which tastes just like pure honey. It would be good if I could invert the earth so that the monks may enjoy the nutrition in the sprouts.”
“Ye pana te, moggallāna, pathavinissitā pāṇā te kathaṃ karissasī”ti?	“But what will you do, Moggallāna, with those creatures who are living there?”
“Ekāhaṃ, bhante, pāṇiṃ abhinimminissāmi—seyyathāpi mahāpathavī. Ye pathavinissitā pāṇā te tattha saṅkāmessāmi. Ekena hatthena pathaviṃ parivattessāmī”ti.	“I will transform one of my hands to be just like the great earth, and I’ll make those creatures go there. and I’ll make those creatures go there. Then with the other hand I’ll invert the earth.”
“Alaṃ, moggallāna, mā te rucci pathaviṃ parivattetuṃ. Vipallāsampi sattā paṭilabheyyun”ti.	“Please don’t invert the earth, Moggallāna. Those creatures might lose their minds.”
“Sādhu, bhante, sabbo bhikkhusaṃgho uttarakuruṃ piṇḍāya gaccheyyā”ti.	“In that case, Venerable Sir, it would be good if the whole Order of monks could go to Uttarakuru for alms.”
“Alaṃ, moggallāna, mā te rucci sabbassa bhikkhusaṃghassa uttarakuruṃ piṇḍāya gamanan”ti.	“No, Moggallāna, please don’t pursue this.”

Atha kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi—“katamesānaṃ kho buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikaṃ ahosi; katamesānaṃ buddhānaṃ bhagavantānaṃ brahmacariyaṃ ciraṭṭhitikaṃ ahosī”ti?	At this time, while Venerable Sāriputta was in seclusion, he thought, “For which Buddhas did the dispensation not last long? For which Buddhas did the dispensation last long?”
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca—“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi—‘katamesānaṃ kho buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikaṃ ahosi, katamesānaṃ buddhānaṃ bhagavantānaṃ brahmacariyaṃ ciraṭṭhitikaṃ ahosī’ti. Katamesānaṃ nu kho, bhante, buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikaṃ ahosi, katamesānaṃ buddhānaṃ bhagavantānaṃ brahmacariyaṃ ciraṭṭhitikaṃ ahosī”ti?	In the evening, after coming out of seclusion, Sāriputta approached the Master. He bowed down to him, sat down to one side, and said, “Just now, Venerable Sir, while I was in seclusion, I thought, ‘For which Buddhas did the dispensation not last long, and for which ones did it last long?’”
“Bhagavato ca, sāriputta, vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṃ na ciraṭṭhitikaṃ ahosi. Bhagavato ca, sāriputta, kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṃ ciraṭṭhitikaṃ ahosī”ti.	“Sāriputta, the dispensation established by Master Vipassī, Master Sikhī, and Master Vessabhū didn’t last long. But the dispensation established by Master Kakusandha, Master Konāgamana, and Master Kassapa did last long.”
“Ko nu kho, bhante, hetu ko paccayo, yena bhagavato ca vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṃ na ciraṭṭhitikaṃ ahosī”ti?	“And what’s the reason why the dispensation established by Master Vipassī, Master Sikhī, and Master Vessabhū didn’t last long?”
“Bhagavā ca, sāriputta, vipassī bhagavā ca sikhī bhagavā ca vessabhū kilāsuno ahesuṃ sāvakānaṃ vitthārena dhammaṃ desetuṃ. Appakañca nesaṃ ahosi suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Apaññattaṃ sāvakānaṃ sikkhāpadaṃ. Anuddiṭṭhaṃ pātimokkhaṃ. Tesaṃ buddhānaṃ bhagavantānaṃ antaradhānena buddhānubuddhānaṃ sāvakānaṃ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṃ brahmacariyaṃ khippaññeva antaradhāpesuṃ. Seyyathāpi, sāriputta, nānāpupphāni phalake nikkhittāni suttena asaṅgahitāni tāni vāto vikirati vidhamati viddhaṃseti. Taṃ kissa hetu? Yathā taṃ suttena asaṅgahitattā. Evameva kho, sāriputta, tesaṃ buddhānaṃ bhagavantānaṃ antaradhānena buddhānubuddhānaṃ sāvakānaṃ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṃ brahmacariyaṃ khippaññeva antaradhāpesuṃ.	“Master Vipassī, Master Sikhī, and Master Vessabhū were disinclined to give detailed teachings to their disciples. They gave few discourses in prose and in prose and verse, few expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and analyses; and they didn’t lay down training rules or recite a monastic code. After the disappearance of those Buddhas, after the disappearance of the disciples awakened under them, those who were the last disciples—of various names, clans, and social standing, who had gone forth from various families—allowed that dispensation to disappear rapidly. It’s just like flowers not tied with a thread to a wooden plank: they’re scattered about, whirled about, and destroyed by the wind. Why’s that? Because they’re not held together by a thread. Just so, after the disappearance of those Buddhas, after the disappearance of the disciples awakened under them, those who were the last disciples allowed that dispensation to disappear rapidly.
Akilāsuno ca te bhagavanto ahesuṃ sāvake cetasā ceto paricca ovadituṃ. Bhūtapubbaṃ, sāriputta, vessabhū bhagavā arahaṃ sammāsambuddho aññatarasmiṃ bhiṃsanake vanasaṇḍe sahassaṃ bhikkhusaṃghaṃ cetasā ceto paricca ovadati anusāsati—‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasikarotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Atha kho, sāriputta, tassa bhikkhusahassassa vessabhunā bhagavatā arahatā sammāsambuddhena evaṃ ovadiyamānānaṃ evaṃ anusāsiyamānānaṃ anupādāya āsavehi cittāni vimucciṃsu. Tatra sudaṃ, sāriputta, bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hoti—yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati, yebhuyyena lomāni haṃsanti. Ayaṃ kho, sāriputta, hetu ayaṃ paccayo yena bhagavato ca vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṃ na ciraṭṭhitikaṃ ahosī”ti.	But those Masters were untiring in exhorting their disciples after reading their minds. At one time, Sāriputta, while staying in a certain frightening forest grove, Master Vessabhū, the Perfected and the fully Awakened One, instructed an Order of a thousand monks, reading their minds and saying, ‘Think like this, not like this; pay attention like this, not like this; abandon this; having attained this, abide in it.’ When those thousand monks had been instructed by Master Vessabhū, their minds were freed from the corruptions without grasping. But when anyone with sensual desire entered that frightening forest grove, usually their hair would stand on end. This is the reason why the dispensation established by Master Vipassī, Master Sikhī, and Master Vessabhū did not last long.”
“Ko pana, bhante, hetu ko paccayo yena bhagavato ca kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṃ ciraṭṭhitikaṃ ahosī”ti?	“What then is the reason why the dispensation established by Master Kakusandha, Master Konāgamana, and Master Kassapa lasted long?”
“Bhagavā ca, sāriputta, kakusandho bhagavā ca koṇāgamano bhagavā ca kassapo akilāsuno ahesuṃ sāvakānaṃ vitthārena dhammaṃ desetuṃ. Bahuñca nesaṃ ahosi suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, paññattaṃ sāvakānaṃ sikkhāpadaṃ, uddiṭṭhaṃ pātimokkhaṃ. Tesaṃ buddhānaṃ bhagavantānaṃ antaradhānena buddhānubuddhānaṃ sāvakānaṃ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṃ brahmacariyaṃ ciraṃ dīghamaddhānaṃ ṭhapesuṃ. Seyyathāpi, sāriputta, nānāpupphāni phalake nikkhittāni suttena susaṅgahitāni, tāni vāto na vikirati na vidhamati na viddhaṃseti. Taṃ kissa hetu? Yathā taṃ suttena susaṅgahitattā. Evameva kho, sāriputta, tesaṃ buddhānaṃ bhagavantānaṃ antaradhānena buddhānubuddhānaṃ sāvakānaṃ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṃ brahmacariyaṃ ciraṃ dīghamaddhānaṃ ṭhapesuṃ. Ayaṃ kho, sāriputta, hetu ayaṃ paccayo yena bhagavato ca kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṃ ciraṭṭhitikaṃ ahosī”ti.	“Master Kakusandha, Master Konāgamana, and Master Kassapa were diligent in giving detailed teachings to their disciples. They gave many discourses in prose and in prose and verse, many expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and analyses; and they laid down training rules and recited a monastic code. After the disappearance of those Buddhas, after the disappearance of the disciples awakened under them, those who were the last disciples—of various names, clans, and social standing, who had gone forth from various families—made that dispensation last for a long time. It’s just like flowers tied with a thread to a wooden plank: they are not scattered about, whirled about, or destroyed by the wind. Why is that? Because they are held together by a thread. Just so, after the disappearance of those Buddhas, after the disappearance of the disciples awakened under them, those who were the last disciples made that dispensation last for a long time. This is the reason why the dispensation established by Master Kakusandha, Master Konāgamana, and Master Kassapa lasted long.
Atha kho āyasmā sāriputto uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca—“etassa, bhagavā, kālo. Etassa, sugata, kālo. Yaṃ bhagavā sāvakānaṃ sikkhāpadaṃ paññapeyya, uddiseyya pātimokkhaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikan”ti.	Then Sāriputta got up from his seat, put his upper robe over one shoulder, put the palms of his hands together, and said, “This is the right time, Master, for laying down training rules and reciting a monastic code, so that this dispensation may last for a long time.”
“Āgamehi tvaṃ, sāriputta. Āgamehi tvaṃ, sāriputta. Tathāgatova tattha kālaṃ jānissati. Na tāva, sāriputta, satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ yāva na idhekacce āsavaṭṭhānīyā dhammā saṃghe pātubhavanti. Yato ca kho, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṃghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya.	“Hold on, Sāriputta, the Buddha will know the right time for that. The Teacher doesn’t lay down training rules and recite a monastic code until the causes of corruption appear in the Order.
Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṃghe pātubhavanti yāva na saṃgho rattaññumahattaṃ patto hoti. Yato ca kho, sāriputta, saṃgho rattaññumahattaṃ patto hoti atha idhekacce āsavaṭṭhānīyā dhammā saṃghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṃghe pātubhavanti, yāva na saṃgho vepullamahattaṃ patto hoti. Yato ca kho, sāriputta, saṃgho vepullamahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṃghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṃghe pātubhavanti, yāva na saṃgho lābhaggamahattaṃ patto hoti. Yato ca kho, sāriputta, saṃgho lābhaggamahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṃghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṃghe pātubhavanti, yāva na saṃgho bāhusaccamahattaṃ patto hoti. Yato ca kho, sāriputta, saṃgho bāhusaccamahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṃghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya.	And they don’t appear until the Order has attained long standing, great size, an abundance of material support, or great learning. When this happens, then the Teacher lays down training rules for his disciples and recites a monastic code in order to hold back those causes of corruption.
Nirabbudo hi, sāriputta, bhikkhusaṃgho nirādīnavo apagatakāḷako suddho sāre patiṭṭhito. Imesañhi, sāriputta, pañcannaṃ bhikkhusatānaṃ yo pacchimako bhikkhu so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.	Sāriputta, the Order of monks is devoid of immorality, devoid of danger, stainless, pure, established in the essence. Even the least developed of these five hundred monks is a stream-enterer, not subject to rebirth in the lower world, fixed in destiny, bound for awakening.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi—“āciṇṇaṃ kho panetaṃ, ānanda, tathāgatānaṃ yehi nimantitā vassaṃ vasanti, na te anapaloketvā janapadacārikaṃ pakkamanti. Āyāmānanda, verañjaṃ brāhmaṇaṃ apalokessāmā”ti.	Then the Master said to Ānanda, “Ānanda, it’s the custom for Buddhas not to go wandering around the country without taking leave of those who invited them to spend the rains. Let’s go to the brahmin of Verañjā and take leave.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, Venerable Sir.”
Atha kho bhagavā nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena verañjassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho verañjaṃ brāhmaṇaṃ bhagavā etadavoca—	The Master robed up, took his bowl and robe, and with Ānanda as his attendant, went to that brahmin’s house where he sat down on the prepared seat. The brahmin approached the Master, bowed down to him, and sat down to one side. And the Master said,
“nimantitamha tayā, brāhmaṇa, vassaṃvuṭṭhā, apalokema taṃ, “icchāma mayaṃ janapadacārikaṃ pakkamitun”ti.	“Brahmin, we’ve spent the rainy season according to your invitation, and now we take leave of you. We wish to depart to go wandering around the country.”
“Saccaṃ, bho gotama, nimantitattha mayā vassaṃvuṭṭhā; api ca yo deyyadhammo so na dinno. Tañca kho no asantaṃ, nopi adātukamyatā, taṃ kutettha labbhā bahukiccā gharāvāsā bahukaraṇīyā. Adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā”ti.	“It’s true, good Gotama, that you’ve spent the rainy season according to my invitation, but I haven’t given a gift. That’s not good. It’s not because I didn’t want to, but because household life is so busy. Would you and the Order of monks please accept a meal from me tomorrow?”
Adhivāsesi bhagavā tuṇhībhāvena. Atha kho bhagavā verañjaṃ brāhmaṇaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.	The Master consented by keeping silent. Then, after instructing, inspiring, and gladdening that brahmin with a teaching, the Master rose from his seat, and departed.
Atha kho verañjo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi—“kālo, bho gotama, niṭṭhitaṃ bhattan”ti.	The following morning the brahmin prepared various kinds of fine food in his own house and then had the Master informed that the meal was ready.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verañjassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṃghena. Atha kho verañjo brāhmaṇo buddhappamukhaṃ bhikkhusaṃghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ticīvarena acchādesi, ekamekañca bhikkhuṃ ekamekena dussayugena acchādesi. Atha kho bhagavā verañjaṃ brāhmaṇaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.	The Master robed up, took his bowl and robe, and together with the Order of monks, he went to that brahmin’s house and sat down on the prepared seat. With his own hands the brahmin served various kinds of fine food to the Order of monks headed by the Buddha. When they were satisfied and the Master had finished his meal, the brahmin gave a set of three robes to the Master and two pieces of cloth to each monk. The Master instructed, inspired, and gladdened him with a teaching, and then rose from his seat and departed.
Atha kho bhagavā verañjāyaṃ yathābhirantaṃ viharitvā anupagamma soreyyaṃ saṅkassaṃ kaṇṇakujjaṃ yena payāgapatiṭṭhānaṃ tenupasaṅkami; upasaṅkamitvā payāgapatiṭṭhāne gaṅgaṃ nadiṃ uttaritvā yena bārāṇasī tadavasari. Atha kho bhagavā bārāṇasiyaṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena vesālī tadavasari. Tatra sudaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyanti.	After remaining in Verañjā for as long as he liked, the Master traveled to Payāgapatiṭṭhāna via Soreyya, Saṅkassa, and Kaṇṇakujja. There he crossed the river Ganges and continued on to Benares. After remaining in Benares for as long as he liked, he set out wandering towards Vesālī. When he eventually arrived at Vesālī, he stayed in the Great Wood, in the hall with the peaked roof.
Verañjabhāṇavāro niṭṭhito.	The chapter on Verañjā is finished.

1. The first training rule Origin story


Paṭhamapārājikasikkhāpada	1. The first training rule
1. Sudinnabhāṇavāra	Origin story

First sub-story

Tena kho pana samayena vesāliyā avidūre kalandagāmo nāma atthi. Tattha sudinno nāma kalandaputto seṭṭhiputto hoti. Atha kho sudinno kalandaputto sambahulehi sahāyakehi saddhiṃ vesāliṃ agamāsi kenacideva karaṇīyena. Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ desento nisinno hoti. Addasa kho sudinno kalandaputto bhagavantaṃ mahatiyā parisāya parivutaṃ dhammaṃ desentaṃ nisinnaṃ. Disvānassa etadahosi—“yannūnāhampi dhammaṃ suṇeyyan”ti. Atha kho sudinno kalandaputto yena sā parisā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi.	At one time Sudinna, the son of a prominent merchant, lived in a village called Kalandaka not far from Vesālī. On one occasion Sudinna went to Vesālī on some business together with many friends. Just then the Master was seated, surrounded by a great assembly of people, giving a teaching. When Sudinna saw this he thought, “Why don’t I listen to the Teaching?” He then approached that assembly and sat down to one side.
Ekamantaṃ nisinnassa kho sudinnassa kalandaputtassa etadahosi—“yathā yathā kho ahaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan”ti.	As he was sitting there, he thought, “The way I understand the Master’s Teaching, it’s not easy for one who lives in a house to lead the spiritual life perfectly complete and pure as a polished conch shell. Why don’t I cut off my hair and beard, put on the ocher robes, and go forth from home into homelessness?”
Atha kho sā parisā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	When those people had been instructed, inspired, and gladdened by the Master, they rose from their seats, bowed down to the Master, circumambulated him with their right side towards him, and departed.
Atha kho sudinno kalandaputto aciravuṭṭhitāya parisāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sudinno kalandaputto bhagavantaṃ etadavoca—	Sudinna then approached the Master, bowed down to him, and sat down to one side. And he said to the Master:
“yathā yathāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; icchāmahaṃ, bhante, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Pabbājetu maṃ bhagavā”ti.	“Venerable Sir, the way I understand the Master’s Teaching, it’s not easy for one who lives in a house to lead the spiritual life perfectly complete and pure as a polished conch shell. I want to cut off my hair and beard, put on the ocher robes, and go forth from home into homelessness. Master, please give me the going forth.”
“Anuññātosi pana tvaṃ, sudinna, mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā”ti?	“But, Sudinna, do you have your parents’ permission?”
“Na kho ahaṃ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā”ti.	“No, Venerable Sir.”
“Na kho, sudinna, tathāgatā ananuññātaṃ mātāpitūhi puttaṃ pabbājentī”ti.	“Sudinna, Buddhas don’t give the going forth to the son of parents who haven’t given their permission.”
“Sohaṃ, bhante, tathā karissāmi yathā maṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāyā”ti.	“I’ll do whatever is necessary, Venerable Sir, to get my parents’ permission.”
Atha kho sudinno kalandaputto vesāliyaṃ taṃ karaṇīyaṃ tīretvā yena kalandagāmo yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca—“ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā”ti.	Then, after finishing his business in Vesālī, Sudinna returned to Kalandaka. There he approached his parents and said, “Mum and dad, the way I understand the Master’s Teaching, it’s not easy for one who lives in a house to lead the spiritual life perfectly complete and pure. I want to cut off my hair and beard, put on the ocher robes, and go forth from home into homelessness. Please give me permission to go forth.”
Evaṃ vutte, sudinnassa kalandaputtassa mātāpitaro sudinnaṃ kalandaputtaṃ etadavocuṃ—“tvaṃ khosi, tāta sudinna, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṃ te akāmakā vinā bhavissāma kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā”ti.	His parents replied, “But, Sudinna, you’re our only child. You’re dear to us and we love you. You live in comfort and are well cared for; you have no experience of suffering. Even if you died we would lose you against our wishes. So how can we allow you to go forth from home into homelessness while you’re still living?”
Dutiyampi kho sudinno kalandaputto mātāpitaro etadavoca—“ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā”ti. Dutiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṃ kalandaputtaṃ etadavocuṃ—“tvaṃ khosi, tāta sudinna, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṃ te akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā”ti.	Sudinna asked his parents a second
Tatiyampi kho sudinno kalandaputto mātāpitaro etadavoca—“ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā”ti. Tatiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṃ kalandaputtaṃ etadavocuṃ—“tvaṃ khosi, tāta sudinna, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṃ te akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā”ti.	and a third time, but got the same reply.
Atha kho sudinno kalandaputto—“na maṃ mātāpitaro anujānanti agārasmā anagāriyaṃ pabbajjāyā”ti, tattheva anantarahitāya bhūmiyā nipajji—“idheva me maraṇaṃ bhavissati pabbajjā vā”ti. Atha kho sudinno kalandaputto ekampi bhattaṃ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji.	He then lay down on the bare ground and said, “I’ll either die right here or go forth.” And he did not eat at the next seven meals.
Atha kho sudinnassa kalandaputtassa mātāpitaro sudinnaṃ kalandaputtaṃ etadavocuṃ—“tvaṃ khosi, tāta sudinna, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṃ te akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāya? Uṭṭhehi, tāta sudinna, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāyā”ti. Evaṃ vutte, sudinno kalandaputto tuṇhī ahosi.	His parents said, “Dear Sudinna, you’re our only child. You’re dear to us and we love you. You live in comfort and are well cared for; you have no experience of suffering. Even if you died we would lose you against our wishes. So how can we allow you to go forth from home into homelessness while you’re still living? Get up, Sudinna, eat, drink, and enjoy yourself. Enjoy sense pleasures and do acts of merit. We won’t allow you to go forth.” But Sudinna did not respond.
Dutiyampi kho … pe …tatiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṃ kalandaputtaṃ etadavocuṃ—“tvaṃ khosi, tāta sudinna, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṃ te akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāya. Uṭṭhehi, tāta sudinna, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāyā”ti. Tatiyampi kho sudinno kalandaputto tuṇhī ahosi.	His parents said the same thing a second and a third time, but Sudinna remained silent.
Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinno kalandaputto tenupasaṅkamiṃsu; upasaṅkamitvā sudinnaṃ kalandaputtaṃ etadavocuṃ—“tvaṃ khosi, samma sudinna, mātāpitūnaṃ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṃ, samma sudinna, kiñci dukkhassa jānāsi. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti, kiṃ pana taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajāya. Uṭṭhehi, samma sudinna, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu, na taṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāyā”ti. Evaṃ vutte, sudinno kalandaputto tuṇhī ahosi. Dutiyampi kho … pe … tatiyampi kho sudinnassa kalandaputtassa sahāyakā sudinnaṃ kalandaputtaṃ etadavocuṃ—“tvaṃ khosi, samma sudinna … pe … tatiyampi kho sudinno kalandaputto tuṇhī ahosi.	Then Sudinna’s friends approached him and repeated three times what his parents had said. But Sudinna made no response.
Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinnassa kalandaputtassa mātāpitaro tenupasaṅkamiṃsu; upasaṅkamitvā sudinnassa kalandaputtassa mātāpitaro etadavocuṃ—“ammatātā, eso sudinno anantarahitāya bhūmiyā nipanno—‘idheva me maraṇaṃ bhavissati pabbajjā vā’ti. Sace tumhe sudinnaṃ nānujānissatha agārasmā anagāriyaṃ pabbajjāya, tattheva maraṇaṃ āgamissati. Sace pana tumhe sudinnaṃ anujānissatha agārasmā anagāriyaṃ pabbajjāya, pabbajitampi naṃ dakkhissatha. Sace sudinno nābhiramissati agārasmā anagāriyaṃ pabbajjāya, kā tassa aññā gati bhavissati, idheva paccāgamissati. Anujānātha sudinnaṃ agārasmā anagāriyaṃ pabbajjāyā”ti.	Sudinna’s friends approached his parents and said, “Sudinna says he’ll either die right there on the bare ground or go forth. If you don’t allow him to go forth, he’ll die there. But if you allow him to go forth, you’ll see him again afterwards. And if he doesn’t enjoy the going forth, what alternative will he have but to come back here? So allow him to go forth.”
“Anujānāma, tātā, sudinnaṃ agārasmā anagāriyaṃ pabbajjāyā”ti.	“We allow him,” they said.
Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinno kalandaputto tenupasaṅkamiṃsu; upasaṅkamitvā sudinnaṃ kalandaputtaṃ etadavocuṃ—“uṭṭhehi, samma sudinna, anuññātosi mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā”ti.	And Sudinna’s friends said to him, “Get up, Sudinna, your parents have given you permission to go forth from home into homelessness.”
Atha kho sudinno kalandaputto—“anuññātomhi kira mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā”ti, haṭṭho udaggo pāṇinā gattāni paripuñchanto vuṭṭhāsi. Atha kho sudinno kalandaputto katipāhaṃ balaṃ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sudinno kalandaputto bhagavantaṃ etadavoca—“anuññāto ahaṃ, bhante, mātāpitūhi agārasmā anagāriyaṃ pabbajjāya. Pabbājetu maṃ bhagavā”ti.	Sudinna thought, “They say that my parents have given me permission to go forth,” and he got up, excited and joyful, stroking his limbs with his hands. After spending a few days to regain his strength, he went to the Master, bowed down to him, and sat down to one side. He then said, “Venerable Sir, I’ve got my parents’ permission to go forth from home into homelessness. Please give me the going forth.”
Alattha kho sudinno kalandaputto bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca panāyasmā sudinno evarūpe dhutaguṇe samādāya vattati, āraññiko hoti piṇḍapātiko paṃsukūliko sapadānacāriko, aññataraṃ vajjigāmaṃ upanissāya viharati.	He then received the going forth in the presence of the Master, and he received the full ordination. Not long afterwards he practiced these kinds of ascetic practices: he stayed in the wilderness, was an alms-collector, a rag-robe wearer, one going on continuous almsround. And he lived supported by a certain Vajjian village.
Tena kho pana samayena vajjī dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṃ. Atha kho āyasmato sudinnassa etadahosi—“etarahi kho vajjī dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṃ. Bahū kho pana me vesāliyaṃ ñātī aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā. Yannūnāhaṃ ñātī upanissāya vihareyyaṃ. Ñātī maṃ nissāya dānāni dassanti puññāni karissanti, bhikkhū ca lābhaṃ lacchanti, ahañca piṇḍakena na kilamissāmī”ti.	At that time the Vajjians were short of food and afflicted with hunger, with crops blighted and turned to straw, and it was not easy to get by on almsfood. Venerable Sudinna considered this and thought, “I have many relatives in Vesālī who are rich. Why don’t I live supported by them? Because of me my relatives will be able to make offerings and make merit, the monks will obtain requisites, and I’ll have plenty of almsfood.”
Atha kho āyasmā sudinno senāsanaṃ saṃsāmetvā pattacīvaramādāya yena vesālī tena pakkāmi. Anupubbena yena vesālī tadavasari. Tatra sudaṃ āyasmā sudinno vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Assosuṃ kho āyasmato sudinnassa ñātakā—“sudinno kira kalandaputto vesāliṃ anuppatto”ti. Te āyasmato sudinnassa saṭṭhimatte thālipāke bhattābhihāraṃ abhihariṃsu. Atha kho āyasmā sudinno te saṭṭhimatte thālipāke bhikkhūnaṃ vissajjetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kalandagāmaṃ piṇḍāya pāvisi. Kalandagāme sapadānaṃ piṇḍāya caramāno yena sakapitu nivesanaṃ tenupasaṅkami.	He then put his dwelling in order, took his bowl and robe, and set out for Vesālī. When he eventually arrived, he stayed in the hall with the peaked roof in the Great Wood. His relatives heard that he had arrived in Vesālī, and they presented him with an offering of sixty servings of food. Sudinna gave the sixty servings of food to the monks, and taking his bowl and robe, he entered the village of Kalandaka for almsfood. As he was going on continuous almsround, he came to his own father’s house.
Tena kho pana samayena āyasmato sudinnassa ñātidāsī ābhidosikaṃ kummāsaṃ chaḍḍetukāmā hoti. Atha kho āyasmā sudinno taṃ ñātidāsiṃ etadavoca—“sace taṃ, bhagini, chaḍḍanīyadhammaṃ, idha me patte ākirā”ti.	Just then a female slave of Sudinna’s relatives wanted to throw away the previous evening’s porridge. Sudinna said to her, “If that’s to be thrown away, sister, put it here in my bowl.”
Atha kho āyasmato sudinnassa ñātidāsī taṃ ābhidosikaṃ kummāsaṃ āyasmato sudinnassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṃ aggahesi. Atha kho āyasmato sudinnassa ñātidāsī yenāyasmato sudinnassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato sudinnassa mātaraṃ etadavoca—“yaggheyye, jāneyyāsi, ayyaputto sudinno anuppatto”ti.	As she was putting the porridge into his bowl, she recognized his hands, feet, and voice. She then went to his mother and said, “Please know, madam, that master Sudinna is back.”
“Sace, je, tvaṃ saccaṃ bhaṇasi, adāsiṃ taṃ karomī”ti.	“If you speak the truth, I’ll make you a free woman!”
Tena kho pana samayena āyasmā sudinno taṃ ābhidosikaṃ kummāsaṃ aññataraṃ kuṭṭamūlaṃ nissāya paribhuñjati. Pitāpi kho āyasmato sudinnassa kammantā āgacchanto addasa āyasmantaṃ sudinnaṃ taṃ ābhidosikaṃ kummāsaṃ aññataraṃ kuṭṭamūlaṃ nissāya paribhuñjantaṃ. Disvāna yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sudinnaṃ etadavoca—“atthi nāma, tāta sudinna, ābhidosikaṃ kummāsaṃ paribhuñjissasi. Nanu nāma, tāta sudinna, sakaṃ gehaṃ gantabban”ti?	As Sudinna was eating the previous evening’s porridge at the base of a certain wall, his father saw him as he was coming home from work. He approached him and said, “But, Sudinna, isn’t there … and you’re eating old porridge! Isn’t there your own home to go to?”
“Agamimha kho te, gahapati, gehaṃ. Tatāyaṃ ābhidosiko kummāso”ti.	“We went to your house, householder. That’s where we received this porridge.”
Atha kho āyasmato sudinnassa pitā āyasmato sudinnassa bāhāyaṃ gahetvā āyasmantaṃ sudinnaṃ etadavoca—“ehi, tāta sudinna, gharaṃ gamissāmā”ti.	Sudinna’s father took him by the arm and said, “Come, let’s go to the house.”
Atha kho āyasmā sudinno yena sakapitu nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato sudinnassa pitā āyasmantaṃ sudinnaṃ etadavoca—“bhuñja, tāta sudinnā”ti.	Sudinna went to his father’s house and sat down on a prepared seat. His father said to him, “Eat, Sudinna.”
“Alaṃ, gahapati, kataṃ me ajja bhattakiccan”ti.	“There’s no need; I’ve finished eating for today.”
“Adhivāsehi, tāta sudinna, svātanāya bhattan”ti.	“Then please come back for the meal tomorrow.”
Adhivāsesi kho āyasmā sudinno tuṇhībhāvena. Atha kho āyasmā sudinno uṭṭhāyāsanā pakkāmi.	Sudinna consented by keeping silent, and he rose from his seat and departed.
Atha kho āyasmato sudinnassa mātā tassā rattiyā accayena haritena gomayena pathaviṃ opuñjāpetvā dve puñje kārāpesi—ekaṃ hiraññassa, ekaṃ suvaṇṇassa. Tāva mahantā puñjā ahesuṃ, orato ṭhito puriso pārato ṭhitaṃ purisaṃ na passati; pārato ṭhito puriso orato ṭhitaṃ purisaṃ na passati. Te puñje kilañjehi paṭicchādāpetvā majjhe āsanaṃ paññāpetvā tirokaraṇīyaṃ parikkhipitvā āyasmato sudinnassa purāṇadutiyikaṃ āmantesi—“tena hi, vadhu, yena alaṅkārena alaṅkatā puttassa me sudinnassa piyā ahosi manāpā tena alaṅkārena alaṅkarā”ti.	Early next morning Sudinna’s mother had the ground smeared with fresh cow-dung, and she piled up two heaps, one with money and one with gold. The heaps were so large that a man standing on one side could not see a man standing on the other. Hiding the heaps with screens and preparing a seat between them surrounded by a curtain, she said to Sudinna’s former wife, “Daughter-in-law, adorn yourself in the way our son Sudinna found you adorable.
“Evaṃ, ayye”ti, kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi.	“Yes, madam.”
Atha kho āyasmā sudinno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato sudinnassa pitā yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā te puñje vivarāpetvā āyasmantaṃ sudinnaṃ etadavoca—“idaṃ te, tāta sudinna, mātu mattikaṃ itthikāya itthidhanaṃ, aññaṃ pettikaṃ aññaṃ pitāmahaṃ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Ehi tvaṃ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.	Soon afterwards Venerable Sudinna robed up, took his bowl and robe, and went to his father’s house, where he sat down on the prepared seat. His father approached him, uncovered the heaps, and said, “This dowry, dear Sudinna, is the fortune from your mother, and it’s yours. Another is the fortune from your father and another the fortune from your ancestors. It’s possible, Sudinna, to return to the lower life, enjoy wealth, and make merit. Please do so.”
“Tāta, na ussahāmi na visahāmi,	“I can’t, father.
abhirato ahaṃ brahmacariyaṃ carāmī”ti. Dutiyampi kho … pe … tatiyampi kho āyasmato sudinnassa pitā āyasmantaṃ sudinnaṃ etadavoca—“idaṃ te, tāta sudinna, mātu mattikaṃ, itthikāya itthidhanaṃ, aññaṃ pettikaṃ, aññaṃ pitāmahaṃ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Ehi tvaṃ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti. “Vadeyyāma kho taṃ, gahapati, sace tvaṃ nātikaḍḍheyyāsī”ti.	I’m enjoying the spiritual life.” Sudinna’s father repeated his request and Sudinna replied as before. Sudinna’s father then repeated his request a third time, and Sudinna replied: “If you wouldn’t get offended, I could tell you what to do.”
“Vadehi, tāta sudinnā”ti.	“Speak, Sudinna.”
“Tena hi tvaṃ, gahapati, mahante mahante sāṇipasibbake kārāpetvā hiraññasuvaṇṇassa pūrāpetvā sakaṭehi nibbāhāpetvā majjhe gaṅgāya sote opātehi. Taṃ kissa hetu? Yañhi te, gahapati, bhavissati tatonidānaṃ bhayaṃ vā chambhitattaṃ vā lomahaṃso vā ārakkho vā so te na bhavissatī”ti.	“Well then, make some large sacks of sunn-hemp cloth, put all the money and gold inside, take it all away in carts, and dump it in the middle of the Ganges. And why? Because that way you would avoid the danger, fear, and terror that it will cause you, as well as the trouble with protection.”
Evaṃ vutte, āyasmato sudinnassa pitā anattamano ahosi—“kathañhi nāma putto sudinno evaṃ vakkhatī”ti.	His father became displeased and thought, “How can our son Sudinna say such things?”
Atha kho āyasmato sudinnassa pitā āyasmato sudinnassa purāṇadutiyikaṃ āmantesi—“tena hi, vadhu, tvaṃ piyā ca manāpā ca. Appeva nāma putto sudinno tuyhampi vacanaṃ kareyyā”ti.	He then said to Sudinna’s former wife, “Well now, daughter-in-law, since you were dear to him, perhaps our son Sudinna will listen to you.”
Atha kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa pādesu gahetvā āyasmantaṃ sudinnaṃ etadavoca—“kīdisā nāma tā, ayyaputta, accharāyo yāsaṃ tvaṃ hetu brahmacariyaṃ carasī”ti?	Sudinna’s former wife took hold of his feet and said, “What are these nymphs like, sir, for which you lead the spiritual life?”
“Na kho ahaṃ, bhagini, accharānaṃ hetu brahmacariyaṃ carāmī”ti.	“Sister, I don’t lead the spiritual life for the sake of nymphs.”
Atha kho āyasmato sudinnassa purāṇadutiyikā—“ajjatagge maṃ ayyaputto sudinno bhaginivādena samudācaratī”ti, “tattheva mucchitā papatā.	His former wife thought, “From today Sudinna calls me ‘sister’,” and she fainted on the spot.
Atha kho āyasmā sudinno pitaraṃ etadavoca—“sace, gahapati, bhojanaṃ dātabbaṃ detha, mā no viheṭhayitthā”ti.	Sudinna said to his father, “If there’s food to be given, householder, give it, but don’t annoy me.”
“Bhuñja, tāta sudinnā”ti. Atha kho āyasmato sudinnassa mātā ca pitā ca āyasmantaṃ sudinnaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesuṃ sampavāresuṃ.	“Eat, Sudinna,” he said. And with their own hands, Sudinna’s mother and father served and satisfied him with various kinds of fine food.
Atha kho āyasmato sudinnassa mātā āyasmantaṃ sudinnaṃ bhuttāviṃ onītapattapāṇiṃ etadavoca—“idaṃ, tāta sudinna, kulaṃ aḍḍhaṃ mahaddhanaṃ mahābhogaṃ pahūtajātarūparajataṃ pahūtavittūpakaraṇaṃ pahūtadhanadhaññaṃ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Ehi tvaṃ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.	When Sudinna had finished his meal, his mother said to him: “Dear Sudinna, this family is rich. It’s possible to return to the lower life, enjoy wealth, and make merit. Please do so.”
“Amma, na ussahāmi na visahāmi, abhirato ahaṃ brahmacariyaṃ carāmī”ti.	“Mother, I can’t. I’m enjoying the spiritual life.”
Dutiyampi kho … pe … tatiyampi kho āyasmato sudinnassa mātā āyasmantaṃ sudinnaṃ etadavoca—“idaṃ, tāta sudinna, kulaṃ aḍḍhaṃ mahaddhanaṃ mahābhogaṃ pahūtajātarūparajataṃ pahūtavittūpakaraṇaṃ pahūtadhanadhaññaṃ. Tena hi, tāta sudinna, bījakampi dehi—mā no aputtakaṃ sāpateyyaṃ licchavayo atiharāpesun”ti.	His mother repeated her request a second time, but got the same reply. She then said, “This family, Sudinna, is rich. Please give us a child; don’t let the Licchavīs take over our heirless property.”
“Etaṃ kho me, amma, sakkā kātun”ti.	“Ok, mother, I can do that.”
“Kahaṃ pana, tāta sudinna, etarahi viharasī”ti?	“Where are you staying at present?”
“Mahāvane, ammā”ti. Atha kho āyasmā sudinno uṭṭhāyāsanā pakkāmi.	“In the Great Wood.” And he rose from his seat and departed.
Atha kho āyasmato sudinnassa mātā āyasmato sudinnassa purāṇadutiyikaṃ āmantesi—“tena hi, vadhu, yadā utunī ahosi, pupphaṃ te uppannaṃ hoti, atha me āroceyyāsī”ti.	Sudinna’s mother said to his former wife, “Daughter-in-law, as soon as you reach your fertile period, please tell me.”
“Evaṃ, ayye”ti kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi. Atha kho āyasmato sudinnassa purāṇadutiyikā nacirasseva utunī ahosi, pupphaṃsā uppajji. Atha kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātaraṃ etadavoca—“utunīmhi, ayye, pupphaṃ me uppannan”ti.	“Very well, madam,” she replied. Not long afterwards Sudinna’s former wife reached her fertile period, and she reported it to Sudinna’s mother.
“Tena hi, vadhu, yena alaṅkārena alaṅkatā puttassa sudinnassa piyā ahosi manāpā tena alaṅkārena alaṅkarā”ti.	“Daughter-in-law, adorn yourself in the way that our son Sudinna found you especially attractive.”
“Evaṃ, ayye”ti kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi.	“Very well, madam,” she replied.
Atha kho āyasmato sudinnassa mātā āyasmato sudinnassa purāṇadutiyikaṃ ādāya yena mahāvanaṃ yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sudinnaṃ etadavoca—“idaṃ, tāta sudinna, kulaṃ aḍḍhaṃ mahaddhanaṃ mahābhogaṃ pahūtajātarūparajataṃ pahūtavittūpakaraṇaṃ pahūtadhanadhaññaṃ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Ehi tvaṃ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.	Then Sudinna’s mother, together with his former wife, approached Sudinna in the Great Wood, and she said to him: “This family, dear Sudinna, is rich. It’s possible to return to the lower life, enjoy wealth, and make merit. Please do so.”
“Amma, na ussahāmi na visahāmi, abhirato ahaṃ brahmacariyaṃ carāmī”ti.	“Mother, I can’t. I’m enjoying the spiritual life.”
Dutiyampi kho … pe … tatiyampi kho āyasmato sudinnassa mātā āyasmantaṃ sudinnaṃ etadavoca—“idaṃ, tāta sudinna, kulaṃ aḍḍhaṃ mahaddhanaṃ mahābhogaṃ pahūtajātarūparajataṃ pahūtavittūpakaraṇaṃ pahūtadhanadhaññaṃ. Tena hi, tāta sudinna, bījakampi dehi—mā no aputtakaṃ sāpateyyaṃ licchavayo atiharāpesun”ti.	His mother repeated her request a second time, but got the same reply. She then said this: “This family, Sudinna, is rich. Please give us a child; don’t let the Licchavīs take over our heirless property.”
“Etaṃ kho me, amma, sakkā kātun”ti, purāṇadutiyikāya bāhāyaṃ gahetvā mahāvanaṃ ajjhogāhetvā apaññatte sikkhāpade anādīnavadasso purāṇadutiyikāya tikkhattuṃ methunaṃ dhammaṃ abhiviññāpesi. Sā tena gabbhaṃ gaṇhi.	“Ok, mother, I can do that,” he said. He then took his former wife by the arm, plunged into the Great Wood and—there being no training rule and he seeing no danger—had sexual intercourse with her three times. As a result she conceived.
Bhummā devā saddamanussāvesuṃ—“nirabbudo vata bho bhikkhusaṃgho nirādīnavo; sudinnena kalandaputtena abbudaṃ uppāditaṃ, ādīnavo uppādito”ti.	The earth-gods cried out: “Good sirs, the Order of monks has been stainless and free from danger. But Sudinna the Kalandaka has produced a stain, has produced danger.”
Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā saddamanussāvesuṃ … pe … tāvatiṃsā devā … yāmā devā … tusitā devā … nimmānaratī devā … paranimmitavasavattī devā … brahmakāyikā devā saddamanussāvesuṃ—“nirabbudo vata bho bhikkhusaṃgho nirādīnavo; sudinnena kalandaputtena abbudaṃ uppāditaṃ, ādīnavo uppādito”ti. Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggacchi.	The gods belonging to the heaven of the four great kings hearing the cry of the earth-gods in turn cried out … the Tāvatiṃsa gods … the Yāma gods … the Tusita gods … the gods who delight in creation … the gods who control the creation of others … the gods belonging to the retinue of the supreme beings in turn cried out: “Good sirs, the Order of monks has been stainless and free from danger. But Sudinna the Kalandaka has produced a stain, has produced danger.” Thus in that moment, in that instance, the news spread as far as the world of the supreme beings.
Atha kho āyasmato sudinnassa purāṇadutiyikā tassa gabbhassa paripākamanvāya puttaṃ vijāyi. Atha kho āyasmato sudinnassa sahāyakā tassa dārakassa bījakoti nāmaṃ akaṃsu. Āyasmato sudinnassa purāṇadutiyikāya bījakamātāti nāmaṃ akaṃsu. Āyasmato sudinnassa bījakapitāti nāmaṃ akaṃsu. Te aparena samayena ubho agārasmā anagāriyaṃ pabbajitvā arahattaṃ sacchākaṃsu.	The pregnancy of Sudinna’s wife developed and she eventually gave birth to a son. Sudinna’s friends called this boy Bījaka, they called Sudinna’s former wife Bījaka’s mother, and they called Venerable Sudinna Bījaka’s father. After some time, they both went forth from home into homelessness, and they realized perfection.
Atha kho āyasmato sudinnassa ahudeva kukkuccaṃ, ahu vippaṭisāro—“alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ; yohaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhiṃ yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritun”ti. So teneva kukkuccena tena vippaṭisārena kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto antomano līnamano dukkhī dummano vippaṭisārī pajjhāyi.	But Sudinna was anxious and remorseful, and he thought, “This is truly bad for me, that after going forth in such a well-proclaimed Teaching and training, I wasn’t able to practice for life the perfectly complete and pure spiritual life.” And because of his anxiety and remorse, he became thin, haggard, and pale, his veins protruding all over his limbs; he became sad, sluggish, miserable, depressed, remorseful, weighed down by grief.
Atha kho āyasmato sudinnassa sahāyakā bhikkhū āyasmantaṃ sudinnaṃ etadavocuṃ—“pubbe kho tvaṃ, āvuso sudinna, vaṇṇavā ahosi pīṇindriyo pasannamukhavaṇṇo vippasannachavivaṇṇo; so dāni tvaṃ etarahi kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto antomano līnamano dukkhī dummano vippaṭisārī pajjhāyasi. antomano līnamano dukkhī dummano vippaṭisārī pajjhāyasi. Kacci no tvaṃ, āvuso sudinna, anabhirato brahmacariyaṃ carasī”ti?	The monks who were Sudinna’s friends said to him: “Formerly, Sudinna, you were handsome, your features rounded, your face a good color, your skin clear. But now you’re thin, haggard, and pale, your veins protruding all over your limbs; and you’re sad, sluggish, miserable, depressed, remorseful, weighed down by grief. Could it be that you lead the spiritual life dissatisfied?”
“Na kho ahaṃ, āvuso, anabhirato brahmacariyaṃ carāmi. Atthi me pāpakammaṃ kataṃ; purāṇadutiyikāya methuno dhammo paṭisevito; tassa mayhaṃ, āvuso, ahudeva kukkuccaṃ ahu vippaṭisāro—‘alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ; yohaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhiṃ yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritun’”ti.	“I don’t lead the spiritual life dissatisfied, but I’ve done a bad deed. I’ve had sexual intercourse with my former wife. That’s why I’m so miserable. I wasn’t able to practice for life the perfectly complete and pure spiritual life.”
“Alañhi te, āvuso sudinna, kukkuccāya alaṃ vippaṭisārāya yaṃ tvaṃ evaṃ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ. Nanu, āvuso, bhagavatā anekapariyāyena virāgāya dhammo desito, no sarāgāya; visaṃyogāya dhammo desito, no saṃyogāya; anupādānāya dhammo desito, no saupādānāya. Tattha nāma tvaṃ, āvuso, bhagavatā virāgāya dhamme desite sarāgāya cetessasi, visaṃyogāya dhamme desite saṃyogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi. Nanu, āvuso, bhagavatā anekapariyāyena rāgavirāgāya dhammo desito, madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammo desito. Nanu, āvuso, bhagavatā anekapariyāyena kāmānaṃ pahānaṃ akkhātaṃ, kāmasaññānaṃ pariññā akkhātā, kāmapipāsānaṃ paṭivinayo akkhāto, kāmavitakkānaṃ samugghāto akkhāto, kāmapariḷāhānaṃ vūpasamo akkhāto. Netaṃ, āvuso, appasannānaṃ vā pasādāya, pasannānaṃ vā bhiyyobhāvāya. Atha khvetaṃ, āvuso, appasannānañceva appasādāya pasannānañca ekaccānaṃ aññathattāyā”ti.	“Sudinna, no wonder you’re remorseful, no wonder you feel regret, in that having gone forth in such a well-proclaimed Teaching and training you weren’t able for life to practice the perfectly complete and pure spiritual life. Hasn’t the Master taught in various ways for the sake of dispassion, not for the sake of passion; for the sake of freedom from bondage, not for the sake of bondage; for the sake of non-grasping, not for the sake of grasping? When the Master has taught in this way, how can you be intent upon passion, bondage, and grasping? Hasn’t the Master given many teachings for the fading away of sensual desire, for the clearing away of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of birth and death, for the ending of craving, for fading away, for cessation, for extinguishment? Hasn’t the Master in various ways taught the abandoning of sense pleasures, the full understanding of the perception of sense pleasures, the abolishing of thirst for sense pleasures, the elimination of thoughts of sense pleasures, the stilling of the fever of sense pleasures? This will not give rise to confidence in those without it or increase the confidence of those who have it, but it will hinder confidence in those without it, and it will cause some with confidence to change their minds.”
Atha kho te bhikkhū āyasmantaṃ sudinnaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṃghaṃ sannipātāpetvā āyasmantaṃ sudinnaṃ paṭipucchi—“saccaṃ kira tvaṃ, sudinna, purāṇadutiyikāya methunaṃ dhammaṃ paṭisevī”ti?	After criticizing Sudinna in various way, they told the Master. The Master then had the Order of monks assembled and questioned Sudinna: “Is it true, Sudinna, that you had sexual intercourse with your former wife?”
“Saccaṃ, bhagavā”ti.	“It’s true, Master.”
Vigarahi buddho bhagavā—“ananucchavikaṃ, moghapurisa, ananulomikaṃ appaṭirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, moghapurisa, evaṃ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ. Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito, no sarāgāya; visaṃyogāya dhammo desito, no saṃyogāya; anupādānāya dhammo desito, no saupādānāya. Tattha nāma tvaṃ, moghapurisa, mayā virāgāya dhamme desite sarāgāya cetessasi, visaṃyogāya dhamme desite saṃyogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi. Nanu mayā, moghapurisa, anekapariyāyena rāgavirāgāya dhammo desito. Madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammo desito. Nanu mayā, moghapurisa, anekapariyāyena kāmānaṃ pahānaṃ akkhātaṃ, kāmasaññānaṃ pariññā akkhātā, kāmapipāsānaṃ paṭivinayo akkhāto, kāmavitakkānaṃ samugghāto akkhāto, kāmapariḷāhānaṃ vūpasamo akkhāto. Varaṃ te, moghapurisa, āsivisassa ghoravisassa mukhe aṅgajātaṃ pakkhittaṃ, na tveva mātugāmassa aṅgajāte aṅgajātaṃ pakkhittaṃ. Varaṃ te, moghapurisa, kaṇhasappassa mukhe aṅgajātaṃ pakkhittaṃ, na tveva mātugāmassa aṅgajāte aṅgajātaṃ pakkhittaṃ. Varaṃ te, moghapurisa, aṅgārakāsuyā ādittāya sampajjalitāya sajotibhūtāya aṅgajātaṃ pakkhittaṃ, na tveva mātugāmassa aṅgajāte aṅgajātaṃ pakkhittaṃ. Taṃ kissa hetu? Tatonidānañhi, moghapurisa, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Itonidānañca kho, moghapurisa, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Tattha nāma tvaṃ, moghapurisa, yaṃ tvaṃ asaddhammaṃ gāmadhammaṃ vasaladhammaṃ duṭṭhullaṃ odakantikaṃ rahassaṃ dvayaṃdvayasamāpattiṃ samāpajjissasi, bahūnaṃ kho tvaṃ, moghapurisa, akusalānaṃ dhammānaṃ ādikattā pubbaṅgamo. Netaṃ, moghapurisa, appasannānaṃ vā pasādāya, pasannānaṃ vā bhiyyobhāvāya; atha khvetaṃ, moghapurisa, appasannānañceva appasādāya, pasannānañca ekaccānaṃ aññathattāyā”ti.	The Buddha rebuked him, “Foolish man, it’s not suitable, it’s not proper, it’s not worthy of an ascetic, it’s not allowable, it’s not to be done. How could you go forth in such a well-proclaimed Teaching and training and not be able for life to practice the perfectly complete and pure spiritual life? Haven’t I given many teachings for the sake of dispassion, not for the sake of passion; for the sake of freedom from bondage, not for the sake of bondage; for the sake of non-grasping, not for the sake of grasping? When I have taught in this way, how can you be intent upon passion, bondage, and grasping? Haven’t I given many teachings for the fading away of sensual desire, for the clearing away of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of birth and death, for the ending of craving, for fading away, for cessation, for extinguishment? Haven’t I in various ways taught the abandoning of sense pleasures, the full understanding of the perception of sense pleasures, the abolishing of thirst for sense pleasures, the elimination of thoughts of sense pleasures, the stilling of the fever of sense pleasures? It would be better, foolish man, for your penis to enter the mouth of a terrible and poisonous snake than to enter a woman. It would be better for your penis to enter the mouth of a black snake than to enter a woman. It would be better for your penis to enter a blazing charcoal pit than to enter a woman. Why is that? Because for that reason, you might die or experience death-like suffering, but you wouldn’t because of that be reborn in a bad destination. But for this reason you might. Foolish man, you have practiced what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples. You are the forerunner, the first performer of many unwholesome things. This will not give rise to confidence in those without it or increase the confidence of those who have it, but it will hinder confidence in those without it, and it will cause some with confidence to change their minds.”
Atha kho bhagavā āyasmantaṃ sudinnaṃ anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya saṅgaṇikāya kosajjassa avaṇṇaṃ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇaṃ bhāsitvā bhikkhūnaṃ tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā bhikkhū āmantesi—	Then the Master spoke in dispraise of being difficult to support and maintain, in dispraise of great desires, discontent, socializing, and laziness; but he spoke in praise in various ways of being easy to support and maintain, of fewness of wishes, contentment, self-effacement, ascetic practices, serenity, reduction in things, and of being energetic. After giving a teaching on what is right and proper, he addressed the monks:
“tena hi, bhikkhave, bhikkhūnaṃ sikkhāpadaṃ paññapessāmi dasa atthavase paṭicca—saṃghasuṭṭhutāya, saṃghaphāsutāya, dummaṅkūnaṃ puggalānaṃ niggahāya, pesalānaṃ bhikkhūnaṃ phāsuvihārāya, diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāya, appasannānaṃ pasādāya, pasannānaṃ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—	“Because of this, monks, I will lay down a training rule for the following ten reasons: for the well-being of the Order, for the comfort of the Order, for the restraint of bad people, for the ease of well-behaved monks, for the restraint of corruptions in the present life, for avoiding corruptions in future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the continuation of the true Teaching, and for supporting the training. And, monks, this training rule should be recited thus:

First preliminary ruling

“Yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyya, pārājiko hoti asaṃvāso”ti.	‘If a monk has sexual intercourse, he is expelled and excluded from the community.’”
Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.	In this way the Master laid down this training rule for the monks.
Sudinnabhāṇavāro niṭṭhito.	The section for recitation on Sudinna is finished.

Second sub-story 2. Makkaṭīvatthu

2. Makkaṭīvatthu	Second sub-story
Tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane makkaṭiṃ āmisena upalāpetvā tassā methunaṃ dhammaṃ paṭisevati. Atha kho so bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya vesāliṃ piṇḍāya pāvisi.	Some time later in the Great Wood near Vesālī, a certain monk befriended a female monkey by giving her food and then had sexual intercourse with her. In the morning he robed up, took his bowl and robe, and entered Vesālī for alms.
Tena kho pana samayena sambahulā bhikkhū senāsanacārikaṃ āhiṇḍantā yena tassa bhikkhuno vihāro tenupasaṅkamiṃsu. Addasa kho sā makkaṭī te bhikkhū dūratova āgacchante. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tesaṃ bhikkhūnaṃ purato kaṭimpi cālesi cheppampi cālesi, kaṭimpi oḍḍi, nimittampi akāsi. Atha kho tesaṃ bhikkhūnaṃ etadahosi—“nissaṃsayaṃ kho so bhikkhu imissā makkaṭiyā methunaṃ dhammaṃ paṭisevatī”ti. Ekamantaṃ nilīyiṃsu. Atha kho so bhikkhu vesāliyaṃ piṇḍāya caritvā piṇḍapātaṃ ādāya paṭikkami.	Just then a number of monks who were walking about the dwellings came to this monk’s dwelling. The female monkey saw the monks coming. She went up to them, shook her buttocks in front of them, wagged her tail, presented her buttocks, and made a gesture. The monks thought, “This monk must be having sexual intercourse with this monkey,” and they hid to one side. Then, when that monk had finished his almsround in Vesālī and had returned with his almsfood,
Atha kho sā makkaṭī yena so bhikkhu tenupasaṅkami. Atha kho so bhikkhu taṃ piṇḍapātaṃ ekadesaṃ bhuñjitvā ekadesaṃ tassā makkaṭiyā adāsi. Atha kho sā makkaṭī taṃ piṇḍapātaṃ bhuñjitvā tassa bhikkhuno kaṭiṃ oḍḍi. Atha kho so bhikkhu tassā makkaṭiyā methunaṃ dhammaṃ paṭisevati.	he ate one part himself and gave the rest to the female monkey. After eating the food, the monkey presented her buttocks to the monk, and he had sexual intercourse with her.
Atha kho te bhikkhū taṃ bhikkhuṃ etadavocuṃ—“nanu, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ; kissa tvaṃ, āvuso, makkaṭiyā methunaṃ dhammaṃ paṭisevasī”ti?	Those monks said to that monk, “Hasn’t a training rule been laid down by the Master? Why then do you have sexual intercourse with a monkey?”
“Saccaṃ, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ; tañca kho manussitthiyā, no tiracchānagatāyā”ti.	“It’s true that a training rule has been laid down by the Master, but it refers to human women, not to animals.”
“Nanu, āvuso, tatheva taṃ hoti. Ananucchavikaṃ, āvuso, ananulomikaṃ appaṭirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, āvuso, evaṃ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ. Nanu, āvuso, bhagavatā anekapariyāyena virāgāya dhammo desito, no sarāgāya … pe … kāmapariḷāhānaṃ vūpasamo akkhāto. Netaṃ, āvuso, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya. Atha khvetaṃ, āvuso, appasannānañceva appasādāya, pasannānañca ekaccānaṃ aññathattāyā”ti.	“But that’s just the same. It’s not suitable, it’s not proper, it’s not worthy of an ascetic, it’s not allowable, it’s not to be done. How could you go forth in this well-proclaimed Teaching and training and not be able for life to practice the perfectly complete and pure spiritual life? Hasn’t the Master taught in various ways for the sake of dispassion … the stilling of the fever of sense pleasures? This will not give rise to confidence in those without it or increase the confidence of those who have it, but it will hinder confidence in those without it, and it will cause some with confidence to change their minds.”
Atha kho te bhikkhū taṃ bhikkhuṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ.	After criticizing that monk in various ways, they told the Master.
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṃghaṃ sannipātāpetvā taṃ bhikkhuṃ paṭipucchi—	The Master then had the Order of monks assembled and questioned that monk:
“saccaṃ kira tvaṃ, bhikkhu, makkaṭiyā methunaṃ dhammaṃ paṭisevī”ti?	“Is it true, monk, that you had sexual intercourse with a monkey?”
“Saccaṃ, bhagavā”ti.	“It’s true, Master.”
Vigarahi buddho bhagavā—“ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, moghapurisa, evaṃ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ. Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito, no sarāgāya … pe … kāmapariḷāhānaṃ vūpasamo akkhāto. Varaṃ te, moghapurisa, āsivisassa ghoravisassa mukhe aṅgajātaṃ pakkhittaṃ, na tveva makkaṭiyā aṅgajāte aṅgajātaṃ pakkhittaṃ. Varaṃ te, moghapurisa, kaṇhasappassa mukhe aṅgajātaṃ pakkhittaṃ, na tveva makkaṭiyā aṅgajāte aṅgajātaṃ pakkhittaṃ. Varaṃ te, moghapurisa, aṅgārakāsuyā ādittāya sampajjalitāya sajotibhūtāya aṅgajātaṃ pakkhittaṃ, na tveva makkaṭiyā aṅgajāte aṅgajātaṃ pakkhittaṃ. Taṃ kissa hetu? Tatonidānañhi, moghapurisa, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ; na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Itonidānañca kho, moghapurisa, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Tattha nāma tvaṃ, moghapurisa, yaṃ tvaṃ asaddhammaṃ gāmadhammaṃ vasaladhammaṃ duṭṭhullaṃ odakantikaṃ rahassaṃ dvayaṃdvayasamāpattiṃ samāpajjissasi. Netaṃ, moghapurisa, appasannānaṃ vā pasādāya … pe …	The Buddha rebuked him, “Foolish man, it’s not suitable, it’s not proper, it’s not worthy of an ascetic, it’s not allowable, it’s not to be done. How could you go forth in such a well-proclaimed Teaching and training and not be able for life to practice the perfectly complete and pure spiritual life? Haven’t I given many teachings for the sake of dispassion … the stilling of the fever of sense pleasures? It would be better, foolish man, for your penis to enter the mouth of a terrible and poisonous snake than to enter a woman. It would be better for your penis to enter the mouth of a black snake than to enter a woman. It would be better for your penis to enter a blazing charcoal pit than to enter a woman. Why’s that? Because for that reason you might die or experience death-like suffering, but you wouldn’t because of that be reborn in a bad destination. But for this reason you might. Foolish man, you’ve practiced what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples. Foolish man, this will not give rise to confidence in those without it …
evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—	And so, monks, this training rule should be recited thus:

Second preliminary ruling

“Yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyya antamaso tiracchānagatāyapi, pārājiko hoti asaṃvāso”ti.	‘If a monk has sexual intercourse, even with a female animal, he is expelled and excluded from the community.’”
Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.	In this way the Master laid down this training rule for the monks.
Makkaṭīvatthu niṭṭhitaṃ.	The story of the female monkey is finished.

Third sub-story 3. Santhatabhāṇavāra

3. Santhatabhāṇavāra	Third sub-story
Tena kho pana samayena sambahulā vesālikā vajjiputtakā bhikkhū yāvadatthaṃ bhuñjiṃsu, yāvadatthaṃ supiṃsu, yāvadatthaṃ nhāyiṃsu. Yāvadatthaṃ bhuñjitvā yāvadatthaṃ supitvā yāvadatthaṃ nhāyitvā ayoniso manasi karitvā sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsu. Te aparena samayena ñātibyasanenapi phuṭṭhā bhogabyasanenapi phuṭṭhā rogabyasanenapi phuṭṭhā āyasmantaṃ ānandaṃ upasaṅkamitvā evaṃ vadanti—	Around the same time, a number of Vajjian monks from Vesālī ate, slept, and bathed as much as they liked. Doing so, and not reflecting properly, they had sexual intercourse, but without first renouncing the training and revealing their weakness. After some time, they were affected by loss of relatives, loss of property, and illness. They then approached Venerable Ānanda and said:
“na mayaṃ, bhante ānanda, buddhagarahino na dhammagarahino na saṃghagarahino; attagarahino mayaṃ, bhante ānanda, anaññagarahino. Mayamevamhā alakkhikā mayaṃ appapuññā, ye mayaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ. Idāni cepi mayaṃ, bhante ānanda, labheyyāma bhagavato santike pabbajjaṃ labheyyāma upasampadaṃ, idānipi mayaṃ vipassakā kusalānaṃ dhammānaṃ pubbarattāpararattaṃ bodhipakkhikānaṃ dhammānaṃ bhāvanānuyogamanuyuttā vihareyyāma. Sādhu, bhante ānanda, bhagavato etamatthaṃ ārocehī”ti.	“Venerable Ānanda, we don’t blame the Buddha, the Teaching, or the Order; we only blame ourselves. We were unfortunate and had little merit: after going forth in such a well-proclaimed Teaching and training, we were unable for life to practice the perfectly complete and pure spiritual life. If we were now to obtain the going forth and the full ordination in the presence of the Master, we would have clarity about wholesome qualities and would be devoted day after day to developing the aids to awakening. Venerable Ānanda, please tell the Master about this.”
“Evamāvuso”ti kho āyasmā ānando vesālikānaṃ vajjiputtakānaṃ paṭissuṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato etamatthaṃ ārocesi.	“Yes,” he replied. And he went to the Master and told him.
“Aṭṭhānametaṃ, ānanda, anavakāso yaṃ tathāgato vajjīnaṃ vā vajjiputtakānaṃ vā kāraṇā sāvakānaṃ pārājikaṃ sikkhāpadaṃ paññattaṃ samūhaneyyā”ti.	“It’s impossible, Ānanda, that the Buddha should abolish a training rule that entails expulsion because of the Vajjians.”
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi—“yo, bhikkhave, sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati so āgato na upasampādetabbo. Yo ca kho, bhikkhave, sikkhaṃ paccakkhāya dubbalyaṃ āvikatvā methunaṃ dhammaṃ paṭisevati so āgato upasampādetabbo.	The Master then gave a teaching and addressed the monks, “Monks, if a monk, without first renouncing the training and revealing his weakness, has sexual intercourse, he may not receive the full ordination. But, monks, if someone has sexual intercourse after first renouncing the training and revealing his weakness, he may receive the full ordination.
Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—	And so, monks, this training rule should be recited thus:

Final ruling

“Yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseveyya, antamaso tiracchānagatāyapi, pārājiko hoti asaṃvāso”ti.

‘If a monk, after taking on the monks’ training and way of life, without first renouncing the training and revealing his weakness, has sexual intercourse, even with a female animal, he is expelled and excluded from the community.’”

Definitions

Yo panāti yo yādiso yathāyutto yathājacco yathānāmo yathāgotto yathāsīlo yathāvihārī yathāgocaro thero vā navo vā majjhimo vā. Eso vuccati “yo panā”ti.	A: whoever, of such a kind, of such activity, of such social standing, of such name, of such family, of such conduct, of such behavior, of such association, who is senior, who is junior, or who is of middle standing—this is called “a.”
Bhikkhūti bhikkhakoti bhikkhu, bhikkhācariyaṃ ajjhupagatoti bhikkhu, bhinnapaṭadharoti bhikkhu, samaññāya bhikkhu, paṭiññāya bhikkhu, ehi bhikkhūti bhikkhu, tīhi saraṇagamanehi upasampannoti bhikkhu, bhadro bhikkhu, sāro bhikkhu, sekho bhikkhu, asekho bhikkhu, samaggena saṃghena ñatticatutthena kammena akuppena ṭhānārahena upasampannoti bhikkhu. Tatra yvāyaṃ bhikkhu samaggena saṃghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno, ayaṃ imasmiṃ atthe adhippeto bhikkhūti.	Monk: he is a monk because he lives on alms; a monk because he has gone over to living on alms; a monk because he is one who wears a patchwork cloth; a monk by convention; a monk on account of his acknowledgment; a “come, monk” monk; a monk given the full ordination by going to the three refuges; a good monk; a monk of substance; a trainee monk; a fully trained monk; a monk who has been given the full ordination by a complete Order through a procedure consisting of one motion and three announcements that is unchallengeable and fit to stand. The monk who has been given the full ordination by a complete Order through a procedure consisting of one motion and three announcements, which is unchallengeable and fit to stand—this sort of monk is meant in this case.
Sikkhāti tisso sikkhā—tisso sikkhā—adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. Tatra yāyaṃ adhisīlasikkhā, ayaṃ imasmiṃ atthe adhippetā sikkhāti.	Training: the three trainings: the training in the higher morality, the training in the higher mind, the training in the higher wisdom. The training in the higher morality is the training meant in this case.
Sājīvaṃ nāma yaṃ bhagavatā paññattaṃ sikkhāpadaṃ, etaṃ sājīvaṃ nāma. Tasmiṃ sikkhati, tena vuccati sājīvasamāpannoti.	Way of life: whatever training rule has been laid down by the Master—this is called “way of life.” One trains in this; therefore it is called “after taking on […] the way of life.”
Sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvāti atthi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā; atthi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.	Without first renouncing the training and revealing his weakness: “There is, monks, a revealing of weakness without the training being renounced; and there is a revealing of weakness together with the training being renounced.
Kathañca, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā. Idha, bhikkhave, bhikkhu ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno upāsakabhāvaṃ patthayamāno ārāmikabhāvaṃ patthayamāno sāmaṇerabhāvaṃ patthayamāno titthiyabhāvaṃ patthayamāno titthiyasāvakabhāvaṃ patthayamāno assamaṇabhāvaṃ patthayamāno asakyaputtiyabhāvaṃ patthayamāno—“yannūnāhaṃ buddhaṃ paccakkheyyan”ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.	And how is there a revealing of weakness without the training being renounced? Here a monk is dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a lay person, longing to be a lay follower, longing to be a monastery worker, longing to be a novice, longing to be an ascetic of another sect, longing to be a follower of another sect, longing not to be an ascetic, longing not to be a son of the Sakyan, and he says and declares: ‘Why don’t I renounce the Buddha?’ In this way, monks, there’s a revealing of weakness without the training being renounced.
Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno … pe … asakyaputtiyabhāvaṃ patthayamāno—“yannūnāhaṃ dhammaṃ paccakkheyyan”ti vadati viññāpeti … pe … “yannūnāhaṃ saṃghaṃ … yannūnāhaṃ sikkhaṃ … yannūnāhaṃ vinayaṃ … yannūnāhaṃ pātimokkhaṃ … yannūnāhaṃ uddesaṃ … yannūnāhaṃ upajjhāyaṃ … yannūnāhaṃ ācariyaṃ … yannūnāhaṃ saddhivihārikaṃ … yannūnāhaṃ antevāsikaṃ … yannūnāhaṃ samānupajjhāyakaṃ … yannūnāhaṃ samānācariyakaṃ … yannūnāhaṃ sabrahmacāriṃ paccakkheyyan”ti vadati viññāpeti. “Yannūnāhaṃ gihī assan”ti vadati viññāpeti. “Yannūnāhaṃ upāsako assan”ti … “yannūnāhaṃ ārāmiko assan”ti … “yannūnāhaṃ sāmaṇero assan”ti … “yannūnāhaṃ titthiyo assan”ti … “yannūnāhaṃ titthiyasāvako assan”ti … “yannūnāhaṃ assamaṇo assan”ti … “yannūnāhaṃ asakyaputtiyo assan”ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.	Or again, dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a lay person … longing not to be a son of the Sakyan, he says and declares: ‘Why don’t I renounce the Teaching?’ … the Order?’ … the practice?’ … the training?’ … the monastic code?’ … the recital?’ … my preceptor?’ … my teacher?’ … my student?’ … my pupil?’ … my co-student?’ … my co-pupil?’ … he says and declares: ‘Why don’t I renounce my fellow monks?’ … ‘Why don’t I become a lay person?’ … ‘Why don’t I become a lay follower?’ … ‘Why don’t I become a monastery worker?’ … ‘Why don’t I become a novice?’ … ‘Why don’t I become an ascetic of another sect?’ … ‘Why don’t I become a follower of another sect?’ … ‘Why don’t I become a non-ascetic?’ … ‘Why don’t I become a non-son-of-the-Sakyan?’ In this way too, monks, there’s a revealing of weakness without the training being renounced.
Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno … pe … asakyaputtiyabhāvaṃ patthayamāno—“yadi panāhaṃ buddhaṃ paccakkheyyan”ti vadati viññāpeti … pe … “yadi panāhaṃ asakyaputtiyo assan”ti vadati viññāpeti … pe … “apāhaṃ buddhaṃ paccakkheyyan”ti vadati viññāpeti … pe … “apāhaṃ asakyaputtiyo assan”ti vadati viññāpeti … pe … “handāhaṃ buddhaṃ paccakkheyyan”ti vadati viññāpeti … pe … “handāhaṃ asakyaputtiyo assan”ti vadati viññāpeti … pe … “hoti me buddhaṃ paccakkheyyan”ti vadati viññāpeti … pe … “hoti me asakyaputtiyo assan”ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.	Or again, dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a lay person … longing not to be a son of the Sakyan, he says and declares: ‘But if I renounced the Buddha’ … he says and declares: But if I weren’t a son of the Sakyan’ … he says and declares: ‘Perhaps I should renounce the Buddha?’ … he says and declares: ‘Perhaps I shouldn’t be a son of the Sakyan?’ … he says and declares: ‘Well then, I should renounce the Buddha’ … he says and declares: ‘Well then, I shouldn’t be a son of the Sakyan’ … he says and declares: ‘I think I should renounce the Buddha’ … he says and declares: ‘I think I shouldn’t be a son of the Sakyan.’ In this way too, monks, there’s a revealing of weakness without the training being renounced.
Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno … pe … asakyaputtiyabhāvaṃ patthayamāno “mātaraṃ sarāmī”ti vadati viññāpeti … “pitaraṃ sarāmī”ti vadati viññāpeti … “bhātaraṃ sarāmī”ti vadati viññāpeti … “bhaginiṃ sarāmī”ti vadati viññāpeti … “puttaṃ sarāmī”ti vadati viññāpeti … “dhītaraṃ sarāmī”ti vadati viññāpeti … “pajāpatiṃ sarāmī”ti vadati viññāpeti … “ñātake sarāmī”ti vadati viññāpeti … “mitte sarāmī”ti vadati viññāpeti … “gāmaṃ sarāmī”ti vadati viññāpeti … “nigamaṃ sarāmī”ti vadati viññāpeti … “khettaṃ sarāmī”ti vadati viññāpeti … “vatthuṃ sarāmī”ti vadati viññāpeti … “hiraññaṃ sarāmī”ti vadati viññāpeti … “suvaṇṇaṃ sarāmī”ti vadati viññāpeti … “sippaṃ sarāmī”ti vadati viññāpeti … “pubbe hasitaṃ lapitaṃ kīḷitaṃ samanussarāmī”ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.	Or again, dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a lay person … longing not to be a son of the Sakyan, he says and declares: ‘I remember my mother’ … ‘I remember my father’ … ‘I remember my brother’ … ‘I remember my sister’ … ‘I remember my son’ … ‘I remember my daughter’ … ‘I remember my wife’ … ‘I remember my relations’ … ‘I remember my friends’ … ‘I remember my village’ … ‘I remember my town’ … ‘I remember my fields’ … ‘I remember my land’ … ‘I remember my money’ … ‘I remember my gold’ … ‘I remember my profession’ … he says and declares: ‘I remember my former laughter, chatter, and play.’ In this way too, monks, there’s a revealing of weakness without the training being renounced.
Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno … pe … asakyaputtiyabhāvaṃ patthayamāno—“mātā me atthi, sā mayā posetabbā”ti vadati viññāpeti … “pitā me atthi, so mayā posetabbo”ti vadati viññāpeti … “bhātā me atthi, so mayā posetabbo”ti vadati viññāpeti … “bhaginī me atthi, sā mayā posetabbā”ti vadati viññāpeti … “putto me atthi, so mayā posetabbo”ti vadati viññāpeti … “dhītā me atthi, sā mayā posetabbā”ti vadati viññāpeti … “pajāpati me atthi, sā mayā posetabbā”ti vadati viññāpeti … “ñātakā me atthi, te mayā posetabbā”ti vadati viññāpeti … “mittā me atthi, te mayā posetabbā”ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.	Or again, dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a lay person … longing not to be a son of the Sakyan, he says and declares: ‘I have a mother who should be supported by me’ … ‘I have a father who should be supported by me’ … ‘I have a brother … ‘I have a sister … ‘I have a son … ‘I have a daughter … ‘I have a wife … ‘I have relations … he says and declares: ‘I have friends who should be supported by me.’ In this way too, monks, there’s a revealing of weakness without the training being renounced.
Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno … pe … asakyaputtiyabhāvaṃ patthayamāno—“mātā me atthi, sā maṃ posessatī”ti vadati viññāpeti … “pitā me atthi, so maṃ posessatī”ti vadati viññāpeti … “bhātā me atthi, so maṃ posessatī”ti vadati viññāpeti … “bhaginī me atthi, sā maṃ posessatī”ti vadati viññāpeti … “putto me atthi, so maṃ posessatī”ti vadati viññāpeti … “dhītā me atthi, sā maṃ posessatī”ti vadati viññāpeti … “pajāpati me atthi, sā maṃ posessatī”ti vadati viññāpeti … “ñātakā me atthi, te maṃ posessantī”ti vadati viññāpeti … “mittā me atthi, te maṃ posessantī”ti vadati viññāpeti … “gāmo me atthi, tenāhaṃ jīvissāmī”ti vadati viññāpeti … “nigamo me atthi, tenāhaṃ jīvissāmī”ti vadati viññāpeti … “khettaṃ me atthi, tenāhaṃ jīvissāmī”ti vadati viññāpeti … “vatthu me atthi, tenāhaṃ jīvissāmī”ti vadati viññāpeti … “hiraññaṃ me atthi, tenāhaṃ jīvissāmī”ti vadati viññāpeti … “suvaṇṇaṃ me atthi, tenāhaṃ jīvissāmī”ti vadati viññāpeti … “sippaṃ me atthi, tenāhaṃ jīvissāmī”ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.	Or again, dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a lay person … longing not to be a son of the Sakyan, he says and declares: ‘I have a mother; she’ll support me.’ … ‘I have a father; he’ll support me.’ … ‘I have a brother; he’ll support me.’ … ‘I have a sister; she’ll support me.’ … ‘I have a son; he’ll support me.’ … ‘I have a daughter; she’ll support me.’ … ‘I have a wife; she’ll support me.’ … ‘I have relations; they’ll support me.’ … ‘I have friends; they’ll support me.’ … ‘I have a village; I’ll live by means of it.’ … ‘I have a town; I’ll live by means of it.’ … ‘I have fields; I’ll live by means of them.’ … ‘I have land; I’ll live by means of it.’ … ‘I have money; I’ll live by means of it.’ … ‘I have gold; I’ll live by means of it.’ … he says and declares: ‘I have a profession; I’ll live by means of it.’ In this way too, monks, there’s a revealing of weakness without the training being renounced.
Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno Agihibhāvaṃ patthayamāno … pe … asakyaputtiyabhāvaṃ patthayamāno “dukkaran”ti vadati viññāpeti … “na sukaran”ti vadati viññāpeti … “duccaran”ti vadati viññāpeti … “na sucaran”ti vadati viññāpeti … “na ussahāmī”ti vadati viññāpeti … “na visahāmī”ti vadati viññāpeti … “na ramāmī”ti vadati viññāpeti … “nābhiramāmī”ti vadati viññāpeti. Evampi kho, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.	Or again, dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a lay person … longing not to be a son of the Sakyan, he says and declares: ‘This is difficult to do.’ … ‘This isn’t easy to do.’ … ‘This is difficult.’ … ‘This isn’t easy.’ … ‘I cannot endure.’ … ‘I’m unable.’ … ‘I don’t enjoy myself.’ … ‘I take no delight.’ In this way too, monks, there’s a revealing of weakness without the training being renounced.

Kathañca, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā? Idha, bhikkhave, bhikkhu ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno … pe … asakyaputtiyabhāvaṃ patthayamāno—“buddhaṃ paccakkhāmī”ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.	And how is there a revealing of weakness together with the training being renounced? Here a monk is dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a lay person … longing not to be a son of the Sakyan, and he says and declares: ‘I renounce the Buddha.’ In this way, monks, there’s a revealing of weakness together with the training being renounced.
Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno … pe … asakyaputtiyabhāvaṃ patthayamāno—“dhammaṃ paccakkhāmī”ti vadati viññāpeti … “saṃghaṃ paccakkhāmī”ti vadati viññāpeti … “sikkhaṃ paccakkhāmī”ti vadati viññāpeti … “vinayaṃ paccakkhāmī”ti vadati viññāpeti … “pātimokkhaṃ paccakkhāmī”ti vadati viññāpeti … “uddesaṃ paccakkhāmī”ti vadati viññāpeti … “upajjhāyaṃ paccakkhāmī”ti vadati viññāpeti … “ācariyaṃ paccakkhāmī”ti vadati viññāpeti … “saddhivihārikaṃ paccakkhāmī”ti vadati viññāpeti … “antevāsikaṃ paccakkhāmī”ti vadati viññāpeti … “samānupajjhāyakaṃ paccakkhāmī”ti vadati viññāpeti … “samānācariyakaṃ paccakkhāmī”ti vadati viññāpeti … “sabrahmacāriṃ paccakkhāmī”ti vadati viññāpeti … “gihīti maṃ dhārehī”ti vadati viññāpeti … “upāsakoti maṃ dhārehī”ti vadati viññāpeti … “ārāmikoti maṃ dhārehī”ti vadati viññāpeti … “sāmaṇeroti maṃ dhārehī”ti vadati viññāpeti … “titthiyoti maṃ dhārehī”ti vadati viññāpeti … “titthiyasāvakoti maṃ dhārehī”ti vadati viññāpeti … “assamaṇoti maṃ dhārehī”ti vadati viññāpeti … “asakyaputtiyoti maṃ dhārehī”ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.	Or again, dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a lay person … longing not to be a son of the Sakyan, he says and declares: ‘I renounce the Teaching’ … ‘I renounce the Order’ … ‘I renounce the practice’ … ‘I renounce the training’ … ‘I renounce the monastic code’ … ‘I renounce the recital’ … ‘I renounce my preceptor’ … ‘I renounce my teacher’ … ‘I renounce my student’ … ‘I renounce my pupil’ … ‘I renounce my co-student’ … ‘I renounce my co-pupil’ … he says and declares: ‘I renounce my fellow monks’ … he says and declares: ‘Consider me a lay person’ … ‘Consider me a lay follower’ … ‘Consider me a monastery worker’ … ‘Consider me a novice monk’ … ‘Consider me an ascetic of another sect’ … ‘Consider me a follower of another sect’ … ‘Consider me not an ascetic’ … ‘Consider me not a son of the Sakyan.’ In this way too, monks, there’s a revealing of weakness together with the training being renounced.
Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno … pe … asakyaputtiyabhāvaṃ patthayamāno—“alaṃ me buddhenā”ti vadati viññāpeti … pe … “alaṃ me sabrahmacārīhī”ti vadati viññāpeti. Evampi … pe …	Or again, dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a lay person … longing not to be a son of the Sakyan, he says and declares: ‘I’m done with the Buddha’ … ‘I’m done with my fellow monks.’ In this way too, monks, there’s a revealing of weakness together with the training being renounced.
atha vā pana … pe … “kiṃ nu me buddhenā”ti vadati viññāpeti … pe … “kiṃ nu me sabrahmacārīhī”ti vadati viññāpeti …	Or again … he says and declares: ‘No more of the Buddha for me’ … ‘No more of my fellow monks for me.’ In this way too, monks …
“na mamattho buddhenā”ti vadati viññāpeti … pe … “na mamattho sabrahmacārīhī”ti vadati viññāpeti …	Or again … he says and declares: ‘The Buddha is of no use to me’ … ‘My fellow monks are of no use to me.’ In this way too, monks …
“sumuttāhaṃ buddhenā”ti vadati viññāpeti … pe … “sumuttāhaṃ sabrahmacārīhī”ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.	Or again … he says and declares: ‘I’m well freed from the Buddha.’ … ‘I’m well freed from my fellow monks.’ In this way too, monks, there’s a revealing of weakness together with the training being renounced.
Yāni vā panaññānipi atthi buddhavevacanāni vā dhammavevacanāni vā saṃghavevacanāni vā sikkhāvevacanāni vā vinayavevacanāni vā pātimokkhavevacanāni vā uddesavevacanāni vā upajjhāyavevacanāni vā ācariyavevacanāni vā saddhivihārikavevacanāni vā antevāsikavevacanāni vā samānupajjhāyakavevacanāni vā samānācariyakavevacanāni vā sabrahmacārivevacanāni vā gihivevacanāni vā upāsakavevacanāni vā ārāmikavevacanāni vā sāmaṇeravevacanāni vā titthiyavevacanāni vā titthiyasāvakavevacanāni vā assamaṇavevacanāni vā asakyaputtiyavevacanāni vā, tehi ākārehi tehi liṅgehi tehi nimittehi vadati viññāpeti. Evaṃ kho, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.	Or whatever other synonyms there are for the Buddha, for the Teaching, for the Order, for the practice, for the training, for the monastic code, for the recital, for a preceptor, for a teacher, for a student, for a pupil, for a co-student, for a co-pupil, for a fellow monk, for a lay person, for a lay follower, for a monastery worker, for a novice monk, for an ascetic of another sect, for a follower of another sect, for not being an ascetic, or for not being a son of the Sakyan—he speaks and declares by way of these indications, by way of these marks, by way of these signs. In this way, monks, there’s a revealing of weakness together with the training being renounced.
Kathañca, bhikkhave, apaccakkhātā hoti sikkhā? Idha, bhikkhave, yehi ākārehi yehi liṅgehi yehi nimittehi sikkhā paccakkhātā hoti tehi ākārehi tehi liṅgehi tehi nimittehi ummattako sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Ummattakassa santike sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Khittacitto sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Khittacittassa santike sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Vedanāṭṭo sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Vedanāṭṭassa santike sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Devatāya santike sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Tiracchānagatassa santike sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Ariyakena milakkhassa santike sikkhaṃ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. Milakkhakena ariyassa santike sikkhaṃ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. Ariyakena ariyassa santike sikkhaṃ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. Milakkhakena milakkhassa santike sikkhaṃ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. Davāya sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Ravāya sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Asāvetukāmo sāveti, apaccakkhātā hoti sikkhā. Sāvetukāmo na sāveti, apaccakkhātā hoti sikkhā. Aviññussa sāveti, apaccakkhātā hoti sikkhā. Viññussa na sāveti, apaccakkhātā hoti sikkhā. Sabbaso vā pana na sāveti, apaccakkhātā hoti sikkhā. Evaṃ kho, bhikkhave, apaccakkhātā hoti sikkhā.	And how is the training not renounced? If one renounces the training by way of these indications, by way of these marks, by way of these signs, but one’s insane, then the training isn’t renounced. If one renounces the training in the presence of one who’s insane, the training isn’t renounced. If one who’s deranged renounces the training, the training isn’t renounced. If one renounces the training in the presence of one who’s deranged, the training isn’t renounced. If one who’s overwhelmed by pain renounces the training, the training isn’t renounced. If one renounces the training in the presence of one who’s overwhelmed by pain, the training isn’t renounced. If one renounces the training to a god, the training isn’t renounced. If one renounces the training to an animal, the training isn’t renounced. If an Indian renounces the training to a foreigner who doesn’t understand him, the training isn’t renounced. If a foreigner renounces the training to an Indian who doesn’t understand him, the training isn’t renounced. If an Indian renounces the training to another Indian who doesn’t understand him, the training isn’t renounced. If a foreigner renounces the training to another foreigner who doesn’t understand him, the training isn’t renounced. If he renounces the training as a joke, the training isn’t renounced. If he renounces the training by speaking too fast, the training isn’t renounced. If he announces what he doesn’t wish to announce, the training isn’t renounced. If he doesn’t announce what he wishes to announce, the training isn’t renounced. If he announces to one who doesn’t understand, the training isn’t renounced. If he doesn’t announce to one who understands, the training isn’t renounced. Or if he doesn’t make a full announcement, the training isn’t renounced. In this way, monks, the training isn’t renounced.”
Methunadhammo nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullaṃ odakantikaṃ rahassaṃ dvayaṃdvayasamāpatti, eso methunadhammo nāma.	Sexual intercourse: what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples—: this is called “sexual intercourse.”
Paṭisevati nāma yo nimittena nimittaṃ aṅgajātena aṅgajātaṃ antamaso tilaphalamattampi paveseti, eso paṭisevati nāma.	Has: organ with organ, genital with genital, even to the depth of a sesame seed—this is called “has.”
Antamaso tiracchānagatāyapīti tiracchānagatitthiyāpi methunaṃ dhammaṃ paṭisevitvā assamaṇo hoti asakyaputtiyo, pageva manussitthiyā. Tena vuccati—“antamaso tiracchānagatāyapī”ti.	Even with a female animal: even having had sexual intercourse with a female animal, he is not an ascetic, not a son of the Sakyan; how much less so with a woman—therefore it is called “even with a female animal.”
Pārājiko hotīti seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṃ; evameva bhikkhu methunaṃ dhammaṃ paṭisevitvā assamaṇo hoti asakyaputtiyo. Tena vuccati—“pārājiko hotī”ti.	He is expelled: just as a man with his head cut off is unable to continue living by reconnecting it to the body, so too a monk who has had sexual intercourse is not an ascetic, not a son of the Sakyan—therefore it is said, “he is expelled.”
Asaṃvāsoti saṃvāso nāma ekakammaṃ ekuddeso samasikkhatā—eso saṃvāso nāma. So tena saddhiṃ natthi. Tena vuccati—“asaṃvāso”ti.	Excluded from the community: Community: common procedures, the same recital, the same training—this is called “community.” He does not take part in this—therefore it is called “excluded from the community.”

Permutations

Permutations part 1

Summary

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

There are three kinds of female: a human female, a non-human female, a female animal. There are three kinds of hermaphrodite: a human hermaphrodite, a non-human hermaphrodite, an animal hermaphrodite. There are three kinds of sexual nonconformists: a sexually nonconformist human, a sexually nonconformist spirit, a sexually nonconformist animal. There are three kinds of male: a human male, a non-human male, a male animal.

Exposition part 1

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

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

Exposition part 2

Voluntary sexual intercourse

Forced sexual intercourse: bringing the partner into the presence of the monk

Bhikkhussa sevanacittaṃ upaṭṭhite manussitthiyā vaccamaggaṃ aṅgajātaṃ pavesentassa āpatti pārājikassa. Bhikkhussa sevanacittaṃ upaṭṭhite manussitthiyā passāvamaggaṃ … mukhaṃ aṅgajātaṃ pavesentassa āpatti pārājikassa. Bhikkhussa sevanacittaṃ upaṭṭhite amanussitthiyā … tiracchānagatitthiyā … manussubhatobyañjanakassa … amanussubhatobyañjanakassa … tiracchānagatubhatobyañjanakassa … vaccamaggaṃ passāvamaggaṃ mukhaṃ aṅgajātaṃ pavesentassa āpatti pārājikassa. Bhikkhussa sevanacittaṃ upaṭṭhite manussapaṇḍakassa vaccamaggaṃ mukhaṃ aṅgajātaṃ pavesentassa āpatti pārājikassa. Bhikkhussa sevanacittaṃ upaṭṭhite amanussapaṇḍakassa … tiracchānagatapaṇḍakassa … manussapurisassa … amanussapurisassa … tiracchānagatapurisassa vaccamaggaṃ mukhaṃ aṅgajātaṃ pavesentassa āpatti pārājikassa.	If a monk has the intention of association and he lets his penis enter a human female through the anus … through the vagina … through the mouth, he commits an offense entailing expulsion. If a monk has the intention of association and he lets his penis enter a non-human female … a female animal … a human hermaphrodite … a non-human hermaphrodite … an animal hermaphrodite through the anus … through the vagina … through the mouth, he commits an offense entailing expulsion. If a monk has the intention of association and he lets his penis enter a sexually nonconformist human … a sexually nonconformist spirit … a sexually nonconformist animal … a human male … a male spirit … a male animal through the anus … through the mouth, he commits an offense entailing expulsion.
Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa. Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ na sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa. Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ na sādiyati, paviṭṭhaṃ na sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa. Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ na sādiyati, paviṭṭhaṃ na sādiyati, ṭhitaṃ na sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa. Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ na sādiyati, paviṭṭhaṃ na sādiyati, ṭhitaṃ na sādiyati, uddharaṇaṃ na sādiyati, anāpatti.	Enemy monks bring a human female into a monk’s presence and insert his penis into her anus. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. Enemy monks bring a human female into a monk’s presence and insert his penis into her anus. If he does not agree to the entry, but he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. Enemy monks bring a human female into a monk’s presence and insert his penis into her anus. If he does not agree to the entry, nor to having entered, but he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. Enemy monks bring a human female into a monk’s presence and insert his penis into her anus. If he does not agree to the entry, nor to having entered, nor to the remaining, but he agrees to the taking out, he commits an offense entailing expulsion. Enemy monks bring a human female into a monk’s presence and insert his penis into her anus. If he does not agree to the entry, nor to having entered, nor to the remaining, nor to the taking out, there is no offense.
Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā passāvamaggena … mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa … pe … na sādiyati, anāpatti.	Enemy monks bring a human female into a monk’s presence and insert his penis into her vagina … her mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree to the entry, nor to having entered, nor to the remaining, nor to the taking out, there is no offense.
Bhikkhupaccatthikā manussitthiṃ jāgarantiṃ … suttaṃ … mattaṃ … ummattaṃ … pamattaṃ … mataṃ akkhāyitaṃ … mataṃ yebhuyyena akkhāyitaṃ … pe … āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa … pe … na sādiyati, anāpatti.	Enemy monks bring a human female who is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one who is dead and mostly decomposed into a monk’s presence and insert his penis into her anus … her vagina … her mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. … If he does not agree … there is no offense.

Bhikkhupaccatthikā amanussitthiṃ … tiracchānagatitthiṃ … manussubhatobyañjanakaṃ … amanussubhatobyañjanakaṃ … tiracchānagatubhatobyañjanakaṃ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa … pe … na sādiyati, anāpatti.	Enemy monks bring a non-human female … a female animal … a human hermaphrodite … a non-human hermaphrodite … an animal hermaphrodite into a monk’s presence and insert his penis into its anus … its vagina … its mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.
Bhikkhupaccatthikā tiracchānagatubhatobyañjanakaṃ jāgarantaṃ … suttaṃ … mattaṃ … ummattaṃ … pamattaṃ … mataṃ akkhāyitaṃ … mataṃ yebhuyyena akkhāyitaṃ … pe … āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa … pe … na sādiyati, anāpatti.	Enemy monks bring an animal hermaphrodite that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one that is dead and mostly decomposed into a monk’s presence and insert his penis into its anus … its vagina … its mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. … If he does not agree … there is no offense.

Bhikkhupaccatthikā manussapaṇḍakaṃ … amanussapaṇḍakaṃ … tiracchānagatapaṇḍakaṃ bhikkhussa santike ānetvā vaccamaggena … mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa … pe … na sādiyati, anāpatti.	Enemy monks bring a sexually nonconformist human … a sexually nonconformist spirit … a sexually nonconformist animal into a monk’s presence and insert his penis into its anus … its mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.
Bhikkhupaccatthikā tiracchānagatapaṇḍakaṃ jāgarantaṃ … suttaṃ … mattaṃ … ummattaṃ … pamattaṃ … mataṃ akkhāyitaṃ … mataṃ yebhuyyena akkhāyitaṃ … pe … āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena … mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa … pe … na sādiyati, anāpatti.	Enemy monks bring a sexually nonconformist animal that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one that is dead and mostly decomposed into a monk’s presence and insert his penis into its anus … its mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. … If he does not agree … there is no offense.

Bhikkhupaccatthikā manussapurisaṃ … amanussapurisaṃ … tiracchānagatapurisaṃ bhikkhussa santike ānetvā vaccamaggena … mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa … pe … na sādiyati, anāpatti.	Enemy monks bring a human male … a non-human male … a male animal into a monk’s presence and insert his penis into its anus … its mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.
Bhikkhupaccatthikā tiracchānagatapurisaṃ jāgarantaṃ … suttaṃ … mattaṃ … ummattaṃ … pamattaṃ … mataṃ akkhāyitaṃ … mataṃ yebhuyyena akkhāyitaṃ … pe … āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena … mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa … pe … na sādiyati, anāpatti.	Enemy monks bring a male animal that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one that is dead and mostly decomposed into a monk’s presence and insert his penis into its anus … its mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense … If he does not agree … there is no offense.

Forced sexual intercourse with cover: bringing the partner into the presence of the monk

Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena aṅgajātaṃ abhinisīdenti santhatāya asanthatassa, asanthatāya santhatassa, santhatāya santhatassa, asanthatāya asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa … pe … na sādiyati, anāpatti.	Enemy monks bring a human female into a monk’s presence and insert his penis into her anus … her vagina … her mouth, the female being covered and the monk uncovered; the female uncovered and the monk covered; the female covered and the monk covered; the female uncovered and the monk uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.
Bhikkhupaccatthikā manussitthiṃ jāgarantiṃ … suttaṃ … mattaṃ … ummattaṃ … pamattaṃ … mataṃ akkhāyitaṃ … mataṃ yebhuyyena akkhāyitaṃ … pe … āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena aṅgajātaṃ abhinisīdenti, santhatāya asanthatassa, asanthatāya santhatassa, santhatāya santhatassa, asanthatāya asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa … pe … na sādiyati, anāpatti.	Enemy monks bring a human female who is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one who is dead and mostly decomposed into a monk’s presence and insert his penis into her anus … her vagina … her mouth, the female being covered and the monk uncovered; the female uncovered and the monk covered; the female covered and the monk covered; the female uncovered and the monk uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. … If he does not agree … there is no offense.

Bhikkhupaccatthikā amanussitthiṃ … tiracchānagatitthiṃ … manussubhatobyañjanakaṃ … amanussubhatobyañjanakaṃ … tiracchānagatubhatobyañjanakaṃ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena aṅgajātaṃ abhinisīdenti santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa … pe … na sādiyati, anāpatti.	Enemy monks bring a non-human female … a female animal … a human hermaphrodite … a non-human hermaphrodite … an animal hermaphrodite into a monk’s presence and insert his penis into its anus … its vagina … its mouth, the animal being covered and the monk uncovered; the animal uncovered and the monk covered; the animal covered and the monk covered; the animal uncovered and the monk uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.
Bhikkhupaccatthikā tiracchānagatubhatobyañjanakaṃ jāgarantaṃ … suttaṃ … mattaṃ … ummattaṃ … pamattaṃ … mataṃ akkhāyitaṃ … mataṃ yebhuyyena akkhāyitaṃ … pe … āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena aṅgajātaṃ abhinisīdenti, santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa … pe … na sādiyati, anāpatti.	Enemy monks bring an animal hermaphrodite that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one that is dead and mostly decomposed into a monk’s presence and insert his penis into its anus … its vagina … its mouth, the animal being covered and the monk uncovered; the animal uncovered and the monk covered; the animal covered and the monk covered; the animal uncovered and the monk uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. … If he does not agree … there is no offense.

Bhikkhupaccatthikā manussapaṇḍakaṃ … amanussapaṇḍakaṃ … tiracchānagatapaṇḍakaṃ … manussapurisaṃ … amanussapurisaṃ … tiracchānagatapurisaṃ bhikkhussa santike ānetvā vaccamaggena … mukhena aṅgajātaṃ abhinisīdenti santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa … pe … na sādiyati, anāpatti.	Enemy monks bring a sexually nonconformist human … a sexually nonconformist spirit … a sexually nonconformist animal … a human male … a male spirit … a male animal into a monk’s presence and insert his penis into its anus … its mouth, the animal being covered and the monk uncovered; the animal uncovered and the monk covered; the animal covered and the monk covered; the animal uncovered and the monk uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.

Bhikkhupaccatthikā tiracchānagatapurisaṃ jāgarantaṃ … suttaṃ … mattaṃ … ummattaṃ … pamattaṃ … mataṃ akkhāyitaṃ … mataṃ yebhuyyena akkhāyitaṃ … pe … āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena … mukhena aṅgajātaṃ abhinisīdenti, santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa … pe … na sādiyati, anāpatti.	Enemy monks bring a male animal that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one that is dead and mostly decomposed into a monk’s presence and insert his penis into its anus … its mouth, the animal being covered and the monk uncovered; the animal uncovered and the monk covered; the animal covered and the monk covered; the animal uncovered and the monk uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. … If he does not agree … there is no offense.

Forced sexual intercourse: bringing the monk into the presence of the partner

Bhikkhupaccatthikā bhikkhuṃ manussitthiyā santike ānetvā aṅgajātena vaccamaggaṃ … passāvamaggaṃ … mukhaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa … pe … na sādiyati, anāpatti.	Enemy monks bring a monk into the presence of a human female and insert his penis into her anus … her vagina … her mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.
Bhikkhupaccatthikā bhikkhuṃ manussitthiyā jāgarantiyā … suttāya … mattāya … ummattāya … pamattāya … matāya akkhāyitāya … matāya yebhuyyena akkhāyitāya … pe … āpatti pārājikassa. Matāya yebhuyyena khāyitāya santike ānetvā aṅgajātena vaccamaggaṃ … passāvamaggaṃ … mukhaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa … pe … na sādiyati, anāpatti.	Enemy monks bring a monk into the presence of a human female who is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one who is dead and mostly decomposed into a monk’s presence and insert his penis into her anus … her vagina … her mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. … If he does not agree … there is no offense.

Bhikkhupaccatthikā bhikkhuṃ amanussitthiyā … tiracchānagatitthiyā … manussubhatobyañjanakassa … amanussubhatobyañjanakassa … tiracchānagatubhatobyañjanakassa … manussapaṇḍakassa … amanussapaṇḍakassa … tiracchānagatapaṇḍakassa … manussapurisassa … amanussapurisassa … tiracchānagatapurisassa santike ānetvā aṅgajātena vaccamaggaṃ … mukhaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa … pe … na sādiyati, anāpatti.	Enemy monks bring a monk into the presence of a non-human female … a female animal … a human hermaphrodite … a non-human hermaphrodite … an animal hermaphrodite … a sexually nonconformist human … a sexually nonconformist spirit … a sexually nonconformist animal … a human male … a male spirit … a male animal and insert his penis into its anus … its mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.
Bhikkhupaccatthikā bhikkhuṃ tiracchānagatapurisassa jāgarantassa … suttassa … mattassa … ummattassa … pamattassa … matassa akkhāyitassa … matassa yebhuyyena akkhāyitassa … pe … āpatti pārājikassa. Matassa yebhuyyena khāyitassa santike ānetvā aṅgajātena vaccamaggaṃ … mukhaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa … pe … na sādiyati, anāpatti.	Enemy monks bring a monk into the presence of a male animal that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring a monk into the presence of one that is dead and mostly decomposed and insert his penis into its anus … its mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense … If he does not agree … there is no offense.

Forced sexual intercourse with cover: bringing the monk into the presence of the partner

Bhikkhupaccatthikā bhikkhuṃ manussitthiyā santike ānetvā aṅgajātena vaccamaggaṃ … passāvamaggaṃ … mukhaṃ abhinisīdenti santhatassa asanthatāya, asanthatassa santhatāya, santhatassa santhatāya, asanthatassa asanthatāya. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa … pe … na sādiyati, anāpatti.	Enemy monks bring a monk into the presence of a human female and insert his penis into her anus … her vagina … her mouth, the monk being covered and the female uncovered; the monk uncovered and the female covered; the monk covered and the female covered; the monk uncovered and the female uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.
Bhikkhupaccatthikā bhikkhuṃ manussitthiyā jāgarantiyā … suttāya … mattāya … ummattāya … pamattāya … matāya akkhāyitāya … matāya yebhuyyena akkhāyitāya … pe … āpatti pārājikassa. Matāya yebhuyyena khāyitāya santike ānetvā aṅgajātena vaccamaggaṃ … passāvamaggaṃ … mukhaṃ abhinisīdenti santhatassa asanthatāya, asanthatassa santhatāya, santhatassa santhatāya, asanthatassa asanthatāya. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa … pe … na sādiyati, anāpatti.	Enemy monks bring a monk into the presence of a human female who is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring a monk into the presence of one who is dead and mostly decomposed and insert his penis into her anus … her vagina … her mouth, the monk being covered and the female uncovered; the monk uncovered and the female covered; the monk covered and the female covered; the monk uncovered and the female uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. … If he does not agree … there is no offense.

Bhikkhupaccatthikā bhikkhuṃ amanussitthiyā … tiracchānagatitthiyā … manussubhatobyañjanakassa … amanussubhatobyañjanakassa … tiracchānagatubhatobyañjanakassa … manussapaṇḍakassa … amanussapaṇḍakassa … tiracchānagatapaṇḍakassa … manussapurisassa … amanussapurisassa … tiracchānagatapurisassa santike ānetvā aṅgajātena vaccamaggaṃ … mukhaṃ abhinisīdenti santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa, So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa … pe … na sādiyati, anāpatti.	Enemy monks bring a monk into the presence of a non-human female … a female animal … a human hermaphrodite … a non-human hermaphrodite … an animal hermaphrodite … a sexually nonconformist human … a sexually nonconformist spirit … a sexually nonconformist animal … a human male … a male spirit … a male animal and insert his penis into its anus … its mouth, the monk being covered and the animal uncovered; the monk uncovered and the animal covered; the monk covered and the animal covered; the monk uncovered and the animal uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.
Bhikkhupaccatthikā bhikkhuṃ tiracchānagatapurisassa jāgarantassa … suttassa … mattassa … ummattassa … pamattassa … matassa akkhāyitassa … matassa yebhuyyena akkhāyitassa … pe … āpatti pārājikassa. Matassa yebhuyyena khāyitassa santike ānetvā aṅgajātena vaccamaggaṃ … mukhaṃ abhinisīdenti santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa, So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa … pe … na sādiyati, anāpatti.	Enemy monks bring a monk into the presence of a male animal that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring a monk into the presence of one that is dead and mostly decomposed and insert his penis into its anus … its mouth, the monk being covered and the animal uncovered; the monk uncovered and the animal covered; the monk covered and the animal covered; the monk uncovered and the animal uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. … If he does not agree … there is no offense.
Yathā bhikkhupaccatthikā vitthāritā, evaṃ vitthāretabbā.	As “enemy monks” has been explained in detail, so should the following categories be explained:
Rājapaccatthikā … corapaccatthikā … dhuttapaccatthikā … uppalagandhapaccatthikā. Saṃkhittaṃ.	Enemy kings … enemy bandits … enemy scoundrels … “lotus-scent” enemies. This is the section in brief.

Permutations part 2

Maggena maggaṃ paveseti, āpatti pārājikassa. Maggena amaggaṃ paveseti, āpatti pārājikassa. Amaggena maggaṃ paveseti, āpatti pārājikassa. Amaggena amaggaṃ paveseti, āpatti thullaccayassa.

He enters a private part with a private part, there is an offense entailing expulsion. He enters the mouth with a private part, there is an offense entailing expulsion. He enters a private part with the mouth, there is an offense entailing expulsion. He enters the mouth with the mouth, there is a serious offense.

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

A monk molests a sleeping monk: if he wakes up and consents, both should be ejected; if he wakes up but does not consent, the molester should be ejected. A monk molests a sleeping novice: if he wakes up and consents, both should be ejected; if he wakes up but does not consent, the molester should be ejected. A novice molests a sleeping monk: if he wakes up and consents, both should be ejected; if he wakes up but does not consent, the molester should be ejected. A novice molests a sleeping novice: if he wakes up and consents, both should be ejected; if he wakes up but does not consent, the molester should be ejected.

Non-offenses

Anāpatti—ajānantassa, asādiyantassa, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti.	There is no offense: if he does not know; if he does not consent; if he is insane; if he is deranged; if he is overwhelmed by pain; if he is the first offender.
Santhatabhāṇavāro niṭṭhito.	The section for recitation on covering is finished.

4. Vinītavatthuuddānagāthā	Case rulings mnemonic list
Makkaṭī vajjiputtā ca,	The female monkey, and the Vajjians,
gihī naggo ca titthiyā;	Lay person, and a naked one, ascetics of other sects;
Dārikuppalavaṇṇā ca,	The girl, and Uppalavaṇṇā,
byañjanehipare duve.	Two others with characteristics.
Mātā dhītā bhaginī ca,	Mother, daughter, and sister
jāyā ca mudu lambinā;	And wife, supple, with long;
Dve vaṇā lepacittañca,	Two on sores, and a picture,
dārudhītalikāya ca.	And a wooden doll.
Sundarena saha pañca,	Five with Sundara,
pañca sivathikaṭṭhikā;	Five about charnel grounds, bones;
Nāgī yakkhī ca petī ca,	A female dragon, and a female spirit, and a female ghost,
paṇḍakopahato chupe.	A sexual nonconformist, impaired, should touch.
Bhaddiye arahaṃ sutto,	The sleeping Perfected One in Bhaddiya,
sāvatthiyā caturo pare;	Four others in Sāvatthī;
Vesāliyā tayo mālā,	Three in Vesālī, garlands,
supine bhārukacchako.	The one from Bharukaccha in his dream.
Supabbā saddhā bhikkhunī,	Supabbā, Saddhā, a nun,
Sikkhamānā sāmaṇerī ca;	A trainee nun, and a novice nun;
Vesiyā paṇḍako gihī,	A prostitute, a sexual nonconformist, a lay person,
Aññamaññaṃ vuḍḍhapabbajito migoti.	Each other, one gone forth when old, a deer.

Case details 5. Vinītavatthu

5. Vinītavatthu	Case details
Tena kho pana samayena aññataro bhikkhu makkaṭiyā methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi—“bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno”ti? Bhagavato etamatthaṃ ārocesi. “Āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #1	At one time a monk had sexual intercourse with a female monkey. He became remorseful, thinking, “The Master has laid down a training rule. Could it be that I’ve committed an offense entailing expulsion?” They told the Master. “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena sambahulā vesālikā vajjiputtakā bhikkhū sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsu. Tesaṃ kukkuccaṃ ahosi—“bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho mayaṃ pārājikaṃ āpattiṃ āpannā”ti? Bhagavato etamatthaṃ ārocesuṃ. “Āpattiṃ tumhe, bhikkhave, āpannā pārājikan”ti. #2	At one time a number of Vajjian monks from Vesālī had sexual intercourse without first renouncing the training and revealing their weakness. They became remorseful, thinking, “The Master has laid down a training rule. Could it be that we’ve committed an offense entailing expulsion?” They told the Master. “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu—“evaṃ me anāpatti bhavissatī”ti—gihiliṅgena methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi—kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno”ti? kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno”ti? Bhagavato etamatthaṃ ārocesi. “Āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #3	At one time, thinking he would avoid an offense, a monk had sexual intercourse while dressed like a layman. He became remorseful, thinking, “The Master has laid down a training rule. Could it be that I’ve committed an offense entailing expulsion?” They told the Master. “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu—“evaṃ me anāpatti bhavissatī”ti—naggo hutvā methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #4	At one time, thinking he would avoid an offense, a monk had sexual intercourse while naked. He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu—“evaṃ me anāpatti bhavissatī”ti—kusacīraṃ nivāsetvā … vākacīraṃ nivāsetvā … phalakacīraṃ nivāsetvā … kesakambalaṃ nivāsetvā … vālakambalaṃ nivāsetvā … ulūkapakkhikaṃ nivāsetvā … ajinakkhipaṃ nivāsetvā methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #5–‍11	At one time, thinking he would avoid an offense, a monk had sexual intercourse while dressed in a grass robe … while dressed in a bark robe … while dressed in a robe of wood shavings … while dressed in a robe of human hair … while dressed in a robe of horse-hair … while dressed in a robe of owls’ wing … while dressed in a robe of antelope hide. He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro piṇḍacāriko bhikkhu pīṭhake nipannaṃ dārikaṃ passitvā sāratto aṅguṭṭhaṃ aṅgajātaṃ pavesesi. Sā kālamakāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Āpatti saṃghādisesassā”ti. #12	At one time a monk who was an alms-collector saw a little girl lying on a bench. Being lustful, he inserted his thumb into her vagina. She died. He became remorseful … “There’s no offense entailing expulsion, but there’s an offense entailing suspension.”

Tena kho pana samayena aññataro māṇavako uppalavaṇṇāya bhikkhuniyā paṭibaddhacitto hoti. Atha kho so māṇavako uppalavaṇṇāya bhikkhuniyā gāmaṃ piṇḍāya paviṭṭhāya kuṭikaṃ pavisitvā nilīno acchi. Uppalavaṇṇā bhikkhunī pacchābhattaṃ piṇḍapātapaṭikkantā pāde pakkhāletvā kuṭikaṃ pavisitvā mañcake nisīdi. Atha kho so māṇavako uppalavaṇṇaṃ bhikkhuniṃ uggahetvā dūsesi. Uppalavaṇṇā bhikkhunī bhikkhunīnaṃ etamatthaṃ ārocesi. Bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. “Anāpatti, bhikkhave, asādiyantiyā”ti. #13	At one time a brahmin youth was in love with the nun Uppalavaṇṇā. When Uppalavaṇṇā had entered the village for alms, he entered her hut and hid himself. After her meal, when she had returned from almsround, Uppalavaṇṇā washed her feet, entered her hut, and sat down on the bed. Then that brahmin youth took hold of her and raped her. She told the nuns what had happened. The nuns told the monks, who in turn told the Master. “There’s no offense for one who doesn’t consent.”

Tena kho pana samayena aññatarassa bhikkhuno itthiliṅgaṃ pātubhūtaṃ hoti. Bhagavato etamatthaṃ ārocesuṃ. “Anujānāmi, bhikkhave, taññeva upajjhaṃ tameva upasampadaṃ tāniyeva vassāni bhikkhunīhi saṅgamituṃ. Yā āpattiyo bhikkhūnaṃ bhikkhunīhi sādhāraṇā tā āpattiyo bhikkhunīnaṃ santike vuṭṭhātuṃ. Yā āpattiyo bhikkhūnaṃ bhikkhunīhi asādhāraṇā tāhi āpattīhi anāpattī”ti. #14	At one time the characteristics of a woman appeared on a monk. They told the Master. He said: “Monks, I allow that very discipleship, that very ordination, those years as a monk, to be transferred to the nuns. The monks’ offenses that are in common with the nuns are to be dealt with in the presence of the nuns. For the monks’ offenses that are not in common with the nuns, there’s no offense.”

Tena kho pana samayena aññatarissā bhikkhuniyā purisaliṅgaṃ pātubhūtaṃ hoti. Bhagavato etamatthaṃ ārocesuṃ. “Anujānāmi, bhikkhave, taññeva upajjhaṃ tameva upasampadaṃ tāniyeva vassāni bhikkhūhi saṅgamituṃ. Yā āpattiyo bhikkhunīnaṃ bhikkhūhi sādhāraṇā tā āpattiyo bhikkhūnaṃ santike vuṭṭhātuṃ. Yā āpattiyo bhikkhunīnaṃ bhikkhūhi asādhāraṇā tāhi āpattīhi anāpattī”ti. #15	At one time the characteristics of a man appeared on a nun. They told the Master. He said: “Monks, I allow that very discipleship, that very ordination, those years as a nun, to be transferred to the monks. The nuns’ offenses that are in common with the monks are to be dealt with in the presence of the monks. For the nuns’ offenses that are not in common with the monks, there’s no offense.”

Tena kho pana samayena aññataro bhikkhu—“evaṃ me anāpatti bhavissatī”ti—mātuyā methunaṃ dhammaṃ paṭisevi … dhītuyā methunaṃ dhammaṃ paṭisevi … bhaginiyā methunaṃ dhammaṃ paṭisevi … tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #16–‍18	At one time, thinking he would avoid an offense, a monk had sexual intercourse with his mother … had sexual intercourse with his daughter … had sexual intercourse with his sister. … He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu purāṇadutiyikāya methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #19	At one time a monk had sexual intercourse with his former wife. He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu mudupiṭṭhiko hoti. So anabhiratiyā pīḷito attano aṅgajātaṃ mukhena aggahesi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #20	At one time a monk who had a supple back was plagued by discontent, and he took his penis into his own mouth. He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu lambī hoti. So anabhiratiyā pīḷito attano aṅgajātaṃ attano vaccamaggaṃ pavesesi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #21	At one time a monk who had a long penis was plagued by discontent, and he inserted his penis into his own anus. He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu matasarīraṃ passi. Tasmiñca sarīre aṅgajātasāmantā vaṇo hoti. So—“evaṃ me anāpatti bhavissatī”ti—aṅgajāte aṅgajātaṃ pavesetvā vaṇena nīhari. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #22	At one time a monk saw a dead body with a sore next to the genitals. Thinking he would avoid an offense, he inserted his penis into the genitals and it came out through the sore. He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu matasarīraṃ passi. Tasmiñca sarīre aṅgajātasāmantā vaṇo hoti. So—“evaṃ me anāpatti bhavissatī”ti—vaṇe aṅgajātaṃ pavesetvā aṅgajātena nīhari. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #23	At one time a monk saw a dead body with a sore next to the genitals. Thinking he would avoid an offense, he inserted his penis into the sore and it came out through the genitals. He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu sāratto lepacittassa nimittaṃ aṅgajātena chupi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā”ti. #24	At one time a lustful monk touched the genitals in a picture with his penis. He became remorseful … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu sāratto dārudhītalikāya nimittaṃ aṅgajātena chupi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā”ti. #25	At one time a lustful monk touched the genitals of a wooden doll with his penis. He became remorseful … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

Tena kho pana samayena sundaro nāma bhikkhu rājagahā pabbajito rathikāya gacchati. Aññatarā itthī—“muhuttaṃ, bhante, āgamehi, vandissāmī”ti sā vandantī antaravāsakaṃ ukkhipitvā mukhena aṅgajātaṃ aggahesi. “muhuttaṃ, bhante, āgamehi, vandissāmī”ti sā vandantī antaravāsakaṃ ukkhipitvā mukhena aṅgajātaṃ aggahesi. Tassa kukkuccaṃ ahosi … pe … “sādiyi tvaṃ, bhikkhū”ti?	At one time a monk called Sundara who had gone forth from Rājagaha was walking along a carriage-road. A woman said to him, “Wait a moment, honored sir, I’ll pay respect to you.” As she was paying respect, she held up his lower robe and took his penis into her mouth. He became remorseful … “Monk, did you consent?”
“Nāhaṃ, bhagavā, sādiyin”ti.	“I didn’t consent, Master.”
“Anāpatti, bhikkhu, asādiyantassā”ti. #26	“There’s no offense for one who doesn’t consent.”

Tena kho pana samayena aññatarā itthī bhikkhuṃ passitvā etadavoca—“ehi, bhante, methunaṃ dhammaṃ paṭisevā”ti.	At one time a woman saw a monk and said, “Come, Venerable, have sexual intercourse.”
“Alaṃ, bhagini, netaṃ kappatī”ti.	“It’s not allowable.”
“Ehi, bhante, ahaṃ vāyamissāmi, tvaṃ mā vāyami, evaṃ te anāpatti bhavissatī”ti. So bhikkhu tathā akāsi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #27	“I’ll make the effort, Venerable, not you. In this way there’ll be no offense for you.” The monk acted accordingly. He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññatarā itthī bhikkhuṃ passitvā etadavoca—“ehi, bhante, methunaṃ dhammaṃ paṭisevā”ti.	At one time a woman saw a monk and said, “Come, Venerable, have sexual intercourse.”
“Alaṃ, bhagini, netaṃ kappatī”ti.	“It’s not allowable.”
“Ehi, bhante, tvaṃ vāyama, ahaṃ na vāyamissāmi, evaṃ te anāpatti bhavissatī”ti. So bhikkhu tathā akāsi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #28	“You make the effort, not I. In this way there’ll be no offense for you.” The monk acted accordingly. He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññatarā itthī bhikkhuṃ passitvā etadavoca—“ehi, bhante, methunaṃ dhammaṃ paṭisevā”ti.	At one time a woman saw a monk and said, “Come, Venerable, have sexual intercourse.”
“Alaṃ, bhagini, netaṃ kappatī”ti.	“It’s not allowable.”
“Ehi, bhante, abbhantaraṃ ghaṭṭetvā bahi mocehi … pe … bahi ghaṭṭetvā abbhantaraṃ mocehi, evaṃ te anāpatti bhavissatī”ti. So bhikkhu tathā akāsi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #29–‍30	“Rub inside but discharge outside. … Rub outside but discharge inside. In this way there’ll be no offense for you.” The monk acted accordingly. He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu sivathikaṃ gantvā akkhāyitaṃ sarīraṃ passitvā tasmiṃ methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #31	At one time a monk went to a charnel ground and saw an undecomposed body. He had sexual intercourse with it. He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu sivathikaṃ gantvā yebhuyyena akkhāyitaṃ sarīraṃ passitvā tasmiṃ methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #32	At one time a monk went to a charnel ground and saw a mostly undecomposed body. He had sexual intercourse with it. He became remorseful … “You’ve committed an offense entailing expulsion.”

tasmiṃ methunaṃ dhammaṃ paṭisevi. tasmiṃ methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Āpatti thullaccayassā”ti. #33	At one time a monk went to a charnel ground and saw a mostly decomposed body. He had sexual intercourse with it. He became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.”

Tena kho pana samayena aññataro bhikkhu sivathikaṃ gantvā chinnasīsaṃ passitvā vaṭṭakate mukhe chupantaṃ aṅgajātaṃ pavesesi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #34	At one time a monk went to a charnel ground and saw a decapitated head. He inserted his penis into the wide open mouth, touching it with his penis. He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu sivathikaṃ gantvā chinnasīsaṃ passitvā vaṭṭakate mukhe acchupantaṃ aṅgajātaṃ pavesesi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā”ti. #35	At one time a monk went to a charnel ground and saw a decapitated head. He inserted his penis into the wide open mouth, without touching it with his penis. He became remorseful … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu aññatarissā itthiyā paṭibaddhacitto hoti. Sā kālaṅkatā susāne chaḍḍitā. Aṭṭhikāni vippakiṇṇāni honti. Atha kho so bhikkhu sivathikaṃ gantvā aṭṭhikāni saṅkaḍḍhitvā nimitte aṅgajātaṃ paṭipādesi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā”ti. #36	At one time a monk was in love with a woman. She died and her bones were thrown away and scattered in the charnel ground. The monk went to the charnel ground, collected the bones, and brought his penis into the genital area. He became remorseful … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu nāgiyā methunaṃ dhammaṃ paṭisevi … yakkhiniyā methunaṃ dhammaṃ paṭisevi … petiyā methunaṃ dhammaṃ paṭisevi … paṇḍakassa methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #37–‍40	At one time a monk had sexual intercourse with a female dragon … had sexual intercourse with a female spirit … had sexual intercourse with a female ghost … had sexual intercourse with a sexual nonconformist. He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu upahatindriyo hoti. So—“nāhaṃ vediyāmi sukhaṃ vā dukkhaṃ vā, anāpatti me bhavissatī”ti—methunaṃ dhammaṃ paṭisevi. … pe … Bhagavato etamatthaṃ ārocesuṃ. “Vediyi vā so, bhikkhave, moghapuriso na vā vediyi, āpatti pārājikassā”ti. #41	At one time a monk’s faculties were impaired. Thinking he would avoid an offense because he felt neither pleasure nor pain, he had sexual intercourse. … They told the Master. “Whether that foolish man felt anything or didn’t feel anything, there’s an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu—“itthiyā methunaṃ dhammaṃ paṭisevissāmī”ti—chupitamatte vippaṭisārī ahosi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Āpatti saṃghādisesassā”ti. #42	At one time, intending to have sexual intercourse with a woman, a monk felt remorse at the mere touch. He became remorseful … “There’s no offense entailing expulsion, but there’s an offense entailing suspension.”

Tena kho pana samayena aññataro bhikkhu bhaddiye jātiyāvane divāvihāragato nipanno hoti. Tassa aṅgamaṅgāni vātūpatthaddhāni honti. Aññatarā itthī passitvā aṅgajāte abhinisīditvā yāvadatthaṃ katvā pakkāmi. Bhikkhū kilinnaṃ passitvā bhagavato etamatthaṃ ārocesuṃ. “Pañcahi, bhikkhave, ākārehi aṅgajātaṃ kammaniyaṃ hoti—rāgena, vaccena, passāvena, vātena, uccāliṅgapāṇakadaṭṭhena. Imehi kho, bhikkhave, pañcahākārehi aṅgajātaṃ kammaniyaṃ hoti. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tassa bhikkhuno rāgena aṅgajātaṃ kammaniyaṃ assa. Arahaṃ so, bhikkhave, bhikkhu. Anāpatti, bhikkhave, tassa bhikkhuno”ti. #43	At one time a monk was lying down in the Jātiyā Grove at Bhaddiya, having gone there to spend the day, and he had an erection because of wind. A certain woman saw him and sat down on his penis, and having taken her pleasure, she departed. The monks, seeing the moisture, told the Master. “Monks, an erection occurs for five reasons: because of sensual desire, because of feces, because of urine, because of wind, because of being stung by caterpillars. It’s impossible that that monk had an erection because of sensual desire. That monk is a perfected one. There’s no offense for that monk.”

Tena kho pana samayena aññataro bhikkhu sāvatthiyā andhavane divāvihāragato nipanno hoti. Aññatarā gopālikā passitvā aṅgajāte abhinisīdi. So bhikkhu pavesanaṃ sādiyi, paviṭṭhaṃ sādiyi, ṭhitaṃ sādiyi, uddharaṇaṃ sādiyi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #44	At one time a monk was lying down in the Dark Wood at Sāvatthī, having gone there to spend the day. A woman cowherd saw him and sat down on his penis. The monk consented to the entry, to having entered, to the remaining, and to the taking out. He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu sāvatthiyā andhavane divāvihāragato nipanno hoti. Aññatarā ajapālikā passitvā … aññatarā kaṭṭhahārikā passitvā … aññatarā gomayahārikā passitvā aṅgajāte abhinisīdi. So bhikkhu pavesanaṃ sādiyi, paviṭṭhaṃ sādiyi, ṭhitaṃ sādiyi, uddharaṇaṃ sādiyi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #45–‍47	At one time a monk was lying down in the Dark Wood at Sāvatthī, having gone there to spend the day. A woman goatherd saw him … A woman gathering fire-wood saw him … A woman gathering cow-dung saw him and sat down on his penis. The monk consented to the entry, to having entered, to the remaining, and to the taking out. He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane divāvihāragato nipanno hoti. Aññatarā itthī passitvā aṅgajāte abhinisīditvā yāvadatthaṃ katvā sāmantā hasamānā ṭhitā hoti. So bhikkhu paṭibujjhitvā taṃ itthiṃ etadavoca—“tuyhidaṃ kamman”ti?	At one time a monk was lying down in the Great Wood at Vesālī, having gone there to spend the day. A woman saw him and sat down on his penis, and having taken her pleasure, she stood laughing nearby. The monk woke up and said, “Did you do this?”
“Āma, mayhaṃ kamman”ti.	“Yes.”
Tassa kukkuccaṃ ahosi … pe …	He became remorseful …
“sādiyi tvaṃ, bhikkhū”ti?	“Monk, did you consent?”
“Nāhaṃ, bhagavā, jānāmī”ti.	“I didn’t even know, Master.”
“ Anāpatti, bhikkhu, ajānantassā”ti. #48	“There’s no offense for one who doesn’t know.”

Tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane divāvihāragato rukkhaṃ apassāya nipanno hoti. Aññatarā itthī passitvā aṅgajāte abhinisīdi. So bhikkhu sahasā vuṭṭhāsi. Tassa kukkuccaṃ ahosi … pe … “sādiyi tvaṃ, bhikkhū”ti?	At one time a monk, having gone to the Great Wood at Vesālī to spend the day, was lying down and resting his head against a tree. A woman saw him and sat down on his penis. The monk got up quickly. He became remorseful … “Monk, did you consent?”
“Nāhaṃ, bhagavā, sādiyin”ti.	“I didn’t consent, Master.”
“Anāpatti, bhikkhu, asādiyantassā”ti. #49	“There’s no offense for one who doesn’t consent.”

Tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane divāvihāragato rukkhaṃ apassāya nipanno hoti. Aññatarā itthī passitvā aṅgajāte abhinisīdi. So bhikkhu akkamitvā pavattesi. Tassa kukkuccaṃ ahosi … pe … “sādiyi tvaṃ, bhikkhū”ti?	At one time a monk, having gone to the Great Wood at Vesālī to spend the day, was lying down and resting his head against a tree. A woman saw him and sat down on his penis. The monk kicked her off. He became remorseful … “Monk, did you consent?”
“Nāhaṃ, bhagavā, sādiyin”ti.	“I didn’t consent, Master.”
“Anāpatti, bhikkhu, asādiyantassā”ti. #50	“There’s no offense for one who doesn’t consent.”

Tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane kūṭāgārasālāyaṃ divāvihāragato dvāraṃ vivaritvā nipanno hoti. Tassa aṅgamaṅgāni vātūpatthaddhāni honti. Tena kho pana samayena sambahulā itthiyo gandhañca mālañca ādāya ārāmaṃ āgamaṃsu vihārapekkhikāyo. Atha kho tā itthiyo taṃ bhikkhuṃ passitvā aṅgajāte abhinisīditvā yāvadatthaṃ katvā, purisūsabho vatāyanti vatvā gandhañca mālañca āropetvā pakkamiṃsu. Bhikkhū kilinnaṃ passitvā bhagavato etamatthaṃ ārocesuṃ.	At one time a monk had gone to spend the day in the hall with the peaked roof in the Great Wood near Vesālī. He opened the door and lay down, and he had an erection because of wind. Just then a number of women, bringing scents and garlands, came to the monastery to look at the monastic dwellings. Those women saw that monk and they sat down on his penis. Having taken their pleasure, they said, “What a bull of a man,” and they put up their scents and garlands and departed. The monks saw the moisture and told the Master.
“Pañcahi, bhikkhave, ākārehi aṅgajātaṃ kammaniyaṃ hoti—rāgena, vaccena, passāvena, vātena, uccāliṅgapāṇakadaṭṭhena. Imehi kho, bhikkhave, pañcahākārehi aṅgajātaṃ kammaniyaṃ hoti. Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ tassa bhikkhuno rāgena aṅgajātaṃ kammaniyaṃ assa. Arahaṃ so, bhikkhave, bhikkhu. Anāpatti, bhikkhave, tassa bhikkhuno. Anujānāmi, bhikkhave, divā paṭisallīyantena dvāraṃ saṃvaritvā paṭisallīyitun”ti. #51	“Monks, an erection occurs for five reasons: because of sensual desire, because of feces, because of urine, because of wind, because of being stung by caterpillars. It’s impossible that that monk had an erection because of sensual desire. That monk is a perfected one. There’s no offense for that monk. But, monks, you should close the door when you are in seclusion during the day.”

Tena kho pana samayena aññataro bhārukacchako bhikkhu supinante purāṇadutiyikāya methunaṃ dhammaṃ paṭisevitvā—“assamaṇo ahaṃ, vibbhamissāmī”ti, bhārukacchaṃ gacchanto antarāmagge āyasmantaṃ upāliṃ passitvā etamatthaṃ ārocesi. Āyasmā upāli evamāha—“anāpatti, āvuso, supinantenā”ti. #52	At one time a monk from Bharukaccha dreamed that he had sexual intercourse with his former wife. He thought he was no longer a monk and that he would have to disrobe. While on his way to Bharukaccha, he saw Venerable Upāli and told him what had happened. Venerable Upāli said, “There’s no offense since it was in a dream.”

Tena kho pana samayena rājagahe supabbā nāma upāsikā mudhappasannā hoti. Sā evaṃdiṭṭhikā hoti—“yā methunaṃ dhammaṃ deti sā aggadānaṃ detī”ti. Sā bhikkhuṃ passitvā etadavoca—“ehi, bhante, methunaṃ dhammaṃ paṭisevā”ti.	At one time in Rājagaha there was a female lay follower called Supabbā who had mistaken faith. She held the view that any woman who gives sexual intercourse gives the highest gift. She saw a monk and said, “Come, Venerable, have sexual intercourse.”
“Alaṃ, bhagini, netaṃ kappatī”ti.	“It’s not allowable.”
“Ehi, bhante, ūruntarikāya ghaṭṭehi, evaṃ te anāpatti bhavissatī”ti … pe … ehi, bhante, nābhiyaṃ ghaṭṭehi … ehi, bhante, udaravaṭṭiyaṃ ghaṭṭehi … ehi, bhante, upakacchake ghaṭṭehi … ehi, bhante, gīvāyaṃ ghaṭṭehi … ehi, bhante, kaṇṇacchidde ghaṭṭehi … ehi, bhante, kesavaṭṭiyaṃ ghaṭṭehi … ehi, bhante, aṅgulantarikāya ghaṭṭehi … “ehi, bhante, hatthena upakkamitvā mocessāmi, evaṃ te anāpatti bhavissatī”ti. So bhikkhu tathā akāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Āpatti saṃghādisesassā”ti. #53–‍61	“Then rub between the thighs; in this way there’ll be no offense for you … Then rub against the navel … Then rub against the stomach … Then rub against the waist … Then rub against the throat … Then rub against the ear-hole … Then rub against a coil of hair … Then rub between the fingers … Then I will make make you discharge with my hand; in this way there’ll be no offense for you.” The monk acted accordingly. He became remorseful. … “There’s no offense entailing expulsion, but there’s an offense entailing suspension.”

Tena kho pana samayena sāvatthiyaṃ saddhā nāma upāsikā mudhappasannā hoti. Sā evaṃdiṭṭhikā hoti—“yā methunaṃ dhammaṃ deti sā aggadānaṃ detī”ti. Sā bhikkhuṃ passitvā etadavoca—“ehi, bhante, methunaṃ dhammaṃ paṭisevā”ti.	At one time in Sāvatthī there was a female lay follower called Saddhā who had mistaken faith. She held the view that any woman who gives sexual intercourse gives the highest gift. She saw a monk and said, “Come, Venerable, have sexual intercourse.”
“Alaṃ, bhagini, netaṃ kappatī”ti.	“It’s not allowable.”
“Ehi, bhante, ūruntarikāya ghaṭṭehi … pe … ehi, bhante, hatthena upakkamitvā mocessāmi, evaṃ te anāpatti bhavissatī”ti. So bhikkhu tathā akāsi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Āpatti saṃghādisesassā”ti. #62–‍70	“Then rub between the thighs … Then I will make you discharge with my hand; in this way there’ll be no offense for you.” The monk acted accordingly. He became remorseful … “There’s no offense entailing expulsion, but there’s an offense entailing suspension.”

Tena kho pana samayena vesāliyaṃ licchavikumārakā bhikkhuṃ gahetvā bhikkhuniyā vippaṭipādesuṃ … sikkhamānāya vippaṭipādesuṃ … sāmaṇeriyā vippaṭipādesuṃ. Ubho sādiyiṃsu. Ubho nāsetabbā. Ubho na sādiyiṃsu. Ubhinnaṃ anāpatti. #71–‍76	At one time in Vesālī some Licchavī youths took hold of a monk and made him commit misconduct with a nun … made him commit misconduct with a trainee nun … made him commit misconduct with a novice nun. Both agreed: both should be ejected. Neither agreed: there is no offense for either.

Tena kho pana samayena vesāliyaṃ licchavikumārakā bhikkhuṃ gahetvā vesiyā vippaṭipādesuṃ … paṇḍake vippaṭipādesuṃ … gihiniyā vippaṭipādesuṃ. Bhikkhu sādiyi. Bhikkhu nāsetabbo. Bhikkhu na sādiyi. Bhikkhussa anāpatti. #77–‍82	At one time in Vesālī some Licchavī youths took hold of a monk and made him commit misconduct with a prostitute … made him commit misconduct with a sexual nonconformist … made him commit misconduct with a lay woman. The monk agreed: he should be ejected. The monk did not agree: there is no offense.

Tena kho pana samayena vesāliyaṃ licchavikumārakā bhikkhū gahetvā aññamaññaṃ vippaṭipādesuṃ. Ubho sādiyiṃsu. Ubho nāsetabbā. Ubho na sādiyiṃsu. Ubhinnaṃ anāpatti. #83–‍84	At one time in Vesālī some Licchavī youths took hold of two monks and made them commit misconduct with each other. Both agreed: both should be ejected. Neither agreed: there is no offense for either.

Tena kho pana samayena aññataro vuḍḍhapabbajito bhikkhu purāṇadutiyikāya dassanaṃ agamāsi. Sā—“ehi, bhante, vibbhamā”ti aggahesi. So bhikkhu paṭikkamanto uttāno paripati. Sā ubbhajitvā aṅgajāte abhinisīdi. Tassa kukkuccaṃ ahosi … pe … “sādiyi tvaṃ, bhikkhū”ti?	At one time a monk who had gone forth in old age went to see his former wife. She said, “Come, Venerable, leave the Order,” and she took hold of him. Stepping backwards, the monk fell on his back. She pulled up his robe and sat down on his penis. He became remorseful … “Did you consent, monk?”
“Nāhaṃ, bhagavā, sādiyin”ti.	“I didn’t consent, Master.”
“Anāpatti, bhikkhu, asādiyantassā”ti. #85	“There’s no offense for one who doesn’t consent.”

Tena kho pana samayena aññataro bhikkhu araññe viharati. Migapotako tassa passāvaṭṭhānaṃ āgantvā passāvaṃ pivanto mukhena aṅgajātaṃ aggahesi. So bhikkhu sādiyi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #86	At one time a monk was staying in the wilderness. A young deer went to his place of urination, drank the urine, and took his penis in its mouth. The monk consented. He became remorseful … “You’ve committed an offense entailing expulsion.”

Paṭhamapārājikaṃ samattaṃ.	The first offense entailing expulsion is finished.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Pi Tv Bu Vb Pj 1 Methuna-dhamma

Paṭhama-pārājika-sikkhāpada

1. The first training rule