Vinaya Pitaka - Monastic Rules
Bhikkhu Vibhanga - Pārājika 1: Sexual Intercourse
- Translated from the Pali by I.B. Horner with supplementary translation by Bhikkhu Brahmali.
1. Bu-Pj.1.5, Bu-Pj.1.5.1, MS.41 At that time not far from Vesālī was a village called Kalandaka. There lived Sudinna, the son of a prominent merchant. Now Sudinna the Kalandaka went to Vesālī on some business together with many friends. At that time the Master was seated, surrounded by a great assembly of people, teaching the Dhamma. When Sudinna saw this he thought: "Perhaps I should listen to the Dhamma?" Then Sudinna approached the assembly and sat down to one side.
As he was sitting there, Sudinna thought: "So far as I understand the Dhamma taught by the Master, it is no easy matter for one who lives in a house to lead the spiritual life that is utterly perfect and pure as a polished conch shell. Perhaps I should cut off my hair and beard, put on the yellow robes and go forth from home into homelessness?"
When the crowd had been taught, roused, gladdened and delighted by the Master with talk on the Dhamma, they rose from their seats, paid homage to the Master, circumambulated him with their right side towards him and departed.
2 When the crowd had departed, Sudinna approached the Master, paid homage to him and sat down to one side. He then said to the Master:
"Master, so far as I understand the Dhamma taught by the Master, it is not an easy matter for one who lives in a house to lead the spiritual life that is utterly perfect and pure as a polished conch shell. Master, I wish to cut off my hair and beard, put on the yellow robes and go forth from home into homelessness. May the Master let me go forth."
"But, Sudinna, do you have your parentsʼ permission?"
"No, Master."
"Sudinna, Tathāgatas do not ordain a child without the parentsʼ permission."
"I will do whatever is necessary, Master, to get my parentsʼ permission."
3Bu-Pj.1.5.2, MS.43
Then Sudinna, having finished his business in Vesālī, returned to Kalandaka. There he approached his parents and said:
"Mother and father, in so far as I understand the
Dhamma taught by the Master, it is no easy matter for one who lives in a house to lead the spiritual life that is utterly perfect and pure as a polished conch shell. I wish to cut off my hair and beard, put on the yellow robes and go forth from home
into homelessness. Give me your permission to go forth."
His parents replied:
"But, Sudinna, you are our only child, dear and beloved, you live in comfort and are well cared for. Sudinna, you have no experience of suffering. Even if you died, we would not willingly be without you. How can we, while you are still living, permit you to go forth from home into homelessness?"
4 A second time Sudinna said to his parents: "Mother and father … " " … into homelessness?"
5A third time Sudinna said to his parents: "Mother and father … " " … into homelessness?"
6 Thinking, "My parents do not permit me to go forth," he lay down on the bare ground and said: "I will either die right here or go forth." And he stopped eating and did not eat at the next seven meals.
7 Then his parents said: "Dear Sudinna, you are our only child, dear and beloved, you live in comfort and are well cared for; you have no experience of suffering. Even if you died, we would not willingly be without you. How can we, while you are still living, permit you to go forth? Get up, Sudinna, eat, drink and amuse yourself. Find delight in sensual pleasures and in doing meritorious actions. We do not allow you to go forth." When they had said this, Sudinna was silent.
8 A second time and a third time the parents of Sudinna said: " … We do not permit you to go forth."A third time Sudinna was silent.
9
Then the friends of Sudinna approached him and said: "Sudinna, you are your
parentsʼ only child, dear and beloved. You live in comfort and are well cared for; you have no experience of suffering. Even if you died, your parents would not willingly be without you. How can they, while you are still living, allow you to go forth? Get up, Sudinna, eat, drink and amuse yourself. Find delight in sensual pleasures and in doing meritorious actions. Your parents
will not allow you to go forth."
When they had said this, Sudinna was silent. A second and a third time the friends of Sudinna said: "Sudinna, you are … " and a third time Sudinna was silent.
10
Then the friends of Sudinna approached his parents and said: "Mother and father, Sudinna says that he will either die right there on the bare ground or go forth. If you do not allow Sudinna to go forth, he will die there. But if you allow him to go forth, you will see him again afterwards. And if he does not enjoy the going forth, what alternative will he have but to come back here? Allow Sudinna to go forth."
"We allow him," they said.
Then the friends of Sudinna approached him and said: "Get up, Sudinna, your parents allow you to go forth from home into homelessness."
11 Then Sudinna thought: "They say that my parents will allow me to go forth from home into homelessness." And he rose, joyful, delighted and elated, stroking his limbs with his hands. Then Sudinna, having spent a few days regaining his strength, approached the Master, paid homage to him and sat down at one side. He then said to the Master:
"I am permitted by my parents, Master, to go forth from home into homelessness. May the Master allow me to go forth."
Then Sudinna received the going forth in the presence of the Master, and he received the full ordination. And not long afterwards Venerable Sudinna practised these kinds of ascetic practises: living in the wilderness, going on alms-round, wearing rags, going on continuous alms-round; and he dwelt depending on a certain village of the Vajjians.
12 At that time the Vajjians were short of food and stricken by hunger, with crops blighted and turned to straw, and it was not easy to keep oneself going by collecting alms. Now Venerable Sudinna thought to himself: "At present the Vajjians are short of food and stricken by hunger, with crops blighted and turned to straw, and it is not easy to keep oneself going by collecting alms. But I have many relations in Vesālī who are rich, have great wealth and property, much gold and silver, many resources and requisites, much wealth in grain. Perhaps I should live in dependence on my relatives? Because of me my relations will be able to make offerings and make merit, the monks will obtain requisites and I will not go short of almsfood."
13 Then Venerable Sudinna, having put his lodging in order, took his bowl and robe and set out for Vesālī, where he arrived by travelling in stages. There the Venerable Sudinna stayed in the hall with the peaked roof in the Great Wood. The relations of Venerable Sudinna heard that he had arrived in Vesālī and they brought him sixty offerings of barley as a gift of food. Then Venerable Sudinna, having given these sixty offerings of barley to the monks, dressed in the morning, took his bowl and robe and entered the village of Kalandaka for alms. As he was going about Kalandaka on a continuous alms-tour, he came to his own fatherʼs house.
14
At that time the female slave of Venerable Sudinnaʼs relations wanted to throw away the previous eveningʼs porridge. But Venerable Sudinna said to her:
"If that is to be thrown away, sister, put it here in my bowl."
As the slave-girl of Venerable Sudinnaʼs relations was putting the previous eveningʼs porridge into his bowl, she recognised his hands, feet and voice. She then went to his mother and said:
"Please know, madam, that the young master Sudinna is back."
"If you speak the truth, I will make you a freed woman."
15
Just then Venerable Sudinna was eating the previous eveningʼs porridge at the base of a certain wall. The
Venerable Sudinnaʼs father, coming from work, saw him
there. He approached him and said:
"But, Sudinna, isnʼt there … and you are eating old porridge! Isnʼt there your own home to go to?"
"We went to your house, householder. Thatʼs where we received this porridge."
Then Venerable Sudinnaʼs father took him by the arm and said: "Come, Sudinna, letʼs go to the house."
Then Venerable Sudinna went to his own fatherʼs house and sat down on a prepared seat. And his father said to him: "Eat, dear Sudinna."
"There is no need, householder, I have finished eating for today."
"Then please come back for the meal tomorrow."
Venerable Sudinna consented by keeping silent. He then rose from his seat and departed.
16
Then Venerable Sudinnaʼs mother had the ground smeared with fresh cow-dung, had two heaps made, one of gold coins and the other
of gold. The heaps were so large that a man standing on one side could not see a man standing on the other. Hiding these heaps with screens and preparing a seat between them surrounded by a curtain, she addressed Venerable Sudinnaʼs former wife:
"Daughter-in-law, adorn yourself in the way
that our son Sudinna found you especially attractive."
"Yes, madam," she responded.
17
Then, in the morning, Venerable Sudinna dressed, took his bowl and robe and went to his fatherʼs house, where he sat down on the prepared seat. His father approached him, uncovered the heaps and said:
"This dowry, dear Sudinna, the fortune from your mother, is yours. Another is the fortune from your father and another from your ancestors. It is possible, Sudinna, to return to the low life, enjoy wealth and make merit. Come, Sudinna, please
do so."
"I am not able to do so, father, I cannot. I am enjoying the spiritual life."
A second and a third time Venerable Sudinnaʼs father repeated his request. Venerable Sudinna replied:
"If you would not get offended, householder, we could tell you what to do."
"Speak, Sudinna."
"Well then, householder, make some large bags of hemp-cloth, fill them with the coins and the gold, take them away
in carts and dump them in the middle of the Ganges. And why? Because you would avoid the danger, fear, terror, and (trouble with) protection that they will cause you."
When he had said this, his father became displeased and thought, "How could our son Sudinna speak like this."
18
Then he addressed Venerable Sudinnaʼs former wife: "Well now, daughter-in-law, as you were dear and beloved by him, perhaps our son Sudinna will listen to you."
Then the former wife of Venerable Sudinna took hold of his feet and said: "What are these nymphs like, my lordʼs son, for whose sake you lead the spiritual life?"
"I do not lead the spiritual life, sister, for the sake of nymphs."
Then the former wife of Venerable Sudinna thought:
"From today my lordʼs son calls me ʻsisterʼ" and she fainted on the spot.
19 Then Venerable Sudinna said to his father: "If, householder, there is food to be given, give it, but do not annoy me."
"Eat, Sudinna," he said.
Then, with their own hands, Venerable Sudinnaʼs mother and father served and satisfied him with various kinds of delicious food.
Then, when Venerable Sudinna had finished his meal, his mother said to him:
"This family, dear Sudinna, is rich, has great wealth and property, much gold and silver, many resources and requisites, much wealth in grain. It is possible, dear Sudinna, to return to the low life, enjoy wealth and make merit. Come, Sudinna, please do so."
"Mother, I am not able to do so, I cannot. I am enjoying the spiritual life."
20
A second time … a third time Venerable Sudinnaʼs mother said: "This family, Sudinna, is rich … much wealth in grain. For this reason, dear Sudinna, beget offspring; do not let the Licchavis take over our heirless property."
"It is possible for me to do this, mother."
"Where are you staying at present?"
"In the Great Wood," he said. Then Venerable Sudinna rose from his seat and departed.
21 Then the mother of Venerable Sudinna addressed his former wife: "Daughter-in-law, as soon as you menstruate, please tell me."
"Very well, madam," she replied. Not long afterwards Venerable Sudinnaʼs former wife menstruated, and she reported it to Venerable Sudinnaʼs mother.
"Daughter-in-law, adorn yourself in the way that our son Sudinna found you especially attractive."
"Very well, madam," she replied.
Then Venerable Sudinnaʼs mother, together with his former wife, approached Venerable Sudinna in the Great Wood. There she said to him:
"This family, dear Sudinna, is rich, has great wealth and property, much gold and silver, many resources and requisites, much wealth in grain. For this reason, Sudinna, beget offspring; do not let the Licchavis take over our heirless property."
22"It is possible for me to do this, mother," 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 his former wife three times. As a result she conceived.
23 The earth-gods cried out: "Good sirs, the Sangha of monks has been healthy and free from danger. But Sudinna the Kalandaka has produced a tumour, has produced danger."
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 Sangha of monks has been healthy and free from danger. But Sudinna the Kalandaka has produced a tumour, has produced danger." Thus in that moment, in that instance, the report spread as far as the Brahmā-world.
Then the pregnancy of Venerable Sudinnaʼs wife developed and she eventually gave birth to a son. Now the friends of Venerable Sudinna called this boy Bījaka; they called Venerable Sudinnaʼs former wife Bījakaʼs mother; they called Venerable Sudinna Bījakaʼs father. After some time they both went forth from home into homelessness, and they realised arahantship.
But Venerable Sudinna was anxious and remorseful, and he thought: "Indeed, itʼs a loss for me, itʼs no gain; indeed, itʼs badly gained by me, not well-gained: having gone forth in such a well-proclaimed Dhamma and training, I was not able for life to practice 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, of sluggish mind, miserable, depressed, remorseful, weighed down with grief.
Then the monks who were Venerable Sudinnaʼs friends said to him: "Formerly, friend Sudinna, you were handsome, your features rounded, your face a good colour, your skin clear. But now you are thin, haggard and pale, your veins protruding all over your limbs; and you are sad, of sluggish mind, miserable, depressed, remorseful, weighed down with grief. Could it be, friend Sudinna, that you lead the spiritual life dissatisfied?"
"I do not, friends, lead the spiritual life dissatisfied. I have done an bad deed. I have had sexual intercourse with my former wife. That is why I am anxious … I was not able for life to practice the perfectly complete and pure spiritual life."
28 "Friend Sudinna, no wonder you are anxious, no wonder you feel remorse, in that, having gone forth in such a well-proclaimed Dhamma and training, you were not able for life to practice the perfectly complete and pure spiritual life. Is not, friend, the Dhamma taught by the Master 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 Dhamma is taught by the Master for the sake of dispassion, how can you be intent upon passion? When the Dhamma is taught by the Master for the sake of freedom from bondage, how can you be intent upon bondage? When the Dhamma is taught by the Master for the sake of non-grasping, how can you be intent upon grasping? Friend, has not the Dhamma been taught in many ways by the Master for the waning of passion, for the subduing of intoxication, for the restraint of desire, for the abolition of clinging, for the annihilation of the round of existence, for the destruction of craFving, for fading away, for cessation, for extinguishment? Has not the abandoning of sense pleasures been declared in many ways by the Master, 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 will not, friend, give rise to confidence in those without it, nor 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."
29
Having rebuked Venerable Sudinna in various way, those monks told this matter to the Master. And in this connection the Master convened the Sangha of monks and questioned Venerable Sudinna:
"Is it true, Sudinna, that you had sexual intercourse with your former wife?"
"It is true, Master."
30 The Buddha, the Master, rebuked him: "Foolish man, it is not suitable it is not becoming, it is not proper, it is unworthy of a recluse, it is not allowable, it is not to be done. How could you go forth in such a well-proclaimed Dhamma and training and not be able for life to practice the perfectly complete and pure spiritual life? Have I not taught the Dhamma in many ways for the sake of dispassion … When the Dhamma has been taught by me for the sake of dispassion, how can you be intent upon passion? … Have I not in many ways declared the abandoning of sense pleasures … the stilling of the fever of sense pleasures? It would be better, foolish man, for your male organ to enter the mouth of a terrible and poisonous snake than to enter a woman. It would be better for your male organ to enter the mouth of a black snake than to enter a woman. It would be better for your male organ to enter a charcoal pit, burning, ablaze, afire, than to enter a woman. Why is that? Because for that reason you might die or experience deadly suffering, but you would not on that account, at the breaking up of the body after death, be reborn in the plane of misery, a bad destination, the abyss, hell. But for this reason, at the breaking up of the body after death, you might be reborn in the plane of misery, a bad destination, the abyss, hell. Foolish man, you have practised what is contrary to the true Dhamma, 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. It will not give rise to confidence in those without it, nor 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."
31
Then the Master, having rebuked Venerable Sudinna in various ways, spoke in dispraise of being difficult to support and maintain, in dispraise of great desires, lack of contentment, socialising and laziness, but he spoke in praise in various ways of being easy to support and maintain, of desiring little, contentment, self-effacement, ascetic practices, serenity, decrease of defilements, and of the putting forth of energy. Having given a Dhamma talk on what was right and seemly, he addressed the monks:
"On account of this, monks, I will lay down a training rule for the monks for the following ten reasons: for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of recalcitrant people, for the ease
of well-behaved monks, for the restraint of corruptions that pertain to the present life and for warding off corruptions that pertain to future lives, to give rise to confidence in those without it and to increase the confidence of those who have it, for the continuation of the true Dhamma and for supporting the training. And, monks, this training rule should be recited thus:
First preliminary ruling
32 If a monk has sexual intercourse, he is expelled and not in communion."
33 Thus the Master laid down this training rule for the monks.
34 The section on Sudinna is finished.
Second sub-story
1 At one time a certain monk in the Great Wood near Vesālī won over a female monkey with food and had sexual intercourse with her. Then, in the morning, he dressed, took his bowl and robe and entered Vesālī for alms. Now at that time a number of monks who were engaged in touring the lodgings came to this monkʼs dwelling. The female monkey, seeing those monks coming, went up to them and shook her buttocks in front of them, wagged her tail, presented her buttocks and made a gesture. Then the monks thought: "Undoubtedly this monk is having sexual intercourse with this monkey," and they hid to one side.
36Then, when that monk had gone for alms in Vesālī and had returned with his almsfood, he ate one part himself and gave the rest to the female monkey. Having eaten the food, the monkey presented her buttocks to the monk. He then had sexual intercourse with her.
37
Then those monks said to that monk: "Friend, hasnʼt a training rule been laid down by the Master? Why then do you have sexual intercourse with a monkey?"
"It is true, friends, that a training rule has been laid down by the Master, but it refers to human women, not to animals."
"But, friend, that is just the same. It is not suitable, it is not becoming, it is not proper, it is not worthy of a recluse, it is not allowable, it ought not to be done. How could you go forth in this well-proclaimed Dhamma and training and not be able for life to practice the perfectly complete and pure spiritual life? Has not the Dhamma been taught in various ways by the Master for the sake of dispassion and not for the sake of passion … for the stilling of the fever of sense pleasures? Friend, it will not give rise to confidence in those without it … and it will cause some with confidence to change their minds."
Having rebuked that monk in various ways, they told this matter to the Master.
38
The Master then had the Sangha of monks convened, and questioned that monk:
"Is it true, monk, that you had sexual intercourse with a monkey?"
"It is true, Master."
Then the Master rebuked him, saying: "Foolish man, it is not suitable it is not becoming, it is not proper, it is unworthy of a recluse, it is not allowable, it is not to be done. How could you go forth in such a well-proclaimed Dhamma and training and not be able for life to practice the perfectly complete and pure spiritual life? Have I not taught the Dhamma in many ways for the sake of dispassion … When the Dhamma has been taught by me for the sake of dispassion, how can you be intent upon passion? … Have I not in many ways declared the abandoning of sense pleasures … the stilling of the fever of sense pleasures? It would be better, foolish man, for your male organ to enter the mouth of a terrible and poisonous snake than to enter a monkey. It would be better for your male organ to enter the mouth of a black snake than to enter a monkey. It would be better for your male organ to enter a charcoal pit, burning, ablaze, afire, than to enter a monkey. Why is that? Because for that reason you might die or experience deadly suffering, but you would not on that account, at the breaking up of the body after death, be reborn in the plane of misery, a bad destination, the abyss, hell. But for this reason, at the breaking up of the body after death, you might be reborn in the plane of misery, a bad destination, the abyss, hell. Foolish man, you have practised what is contrary to the true Dhamma, 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. It will not give rise to confidence in those without it, nor 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."
And so, monks, this training rule should be recited thus:
Second preliminary ruling
39 "If a monk has sexual intercourse, even with an animal, he is expelled and not in communion."
40 Thus the Master laid down this training rule for the monks.
41 The story of the female monkey is finished.
Third sub-story
42
At that time a number of Vajjian monks from Vesālī ate, slept and bathed as much as they liked. Doing so and not paying proper attention, they had sexual intercourse, without first renouncing the training and disclosing their weakness. After some time they were affected by loss of relatives, by loss of property and by illness. They then approached Venerable Ānanda and said:
"Bhante Ānanda, we do not blame the Buddha, the
Dhamma or the Sangha; we
only blame ourselves. We were unfortunate, we had little merit: having gone forth in such a well-proclaimed Dhamma and training, we were unable for life to practice the perfectly complete and pure spiritual life. If, bhante Ānanda, 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 be devoted day after day to developing the aids to awakening. Bhante Ānanda, please inform the Master of this matter."
"Yes, friends," he replied. He then went to the Master and informed him of this matter.
43 "It is impossible, Ānanda, it cannot happen, that the Tathāgata should abolish a training rule that entails expulsion because of the Vajjians."
44
The Master then gave a Dhamma talk and addressed the monks:
"Monks, if a monk, without first renouncing the training and disclosing 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 disclosing his weakness, he may receive the full ordination.
"And so, monks, this training rule should be recited thus:
Final ruling
45 "If a monk, having entered upon the monksʼ training and way of life, without first renouncing the training and disclosing his weakness, has sexual intercourse, even with an animal, he is expelled and not in communion."
Definitions46 A means: whoever, of such a kind, of such activity, of such social standing, of such name, of such family, of such conduct, of such behaviour, of such association, who is an elder, one who is new or one of middle standing:—this is called a monk.
47 Monk means: 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 the patchwork cloth; a monk by convention; a monk on account of his acknowledgement; a "come, monk" monk; a monk because he was ordained by going to the three refuges; a good monk; a monk of substance; a trainee monk; a monk beyond training; a monk who is ordained by a complete Sangha through a procedure of one motion and three announcements, which is unchallengeable and fit to stand. The monk who is ordained by a complete Sangha through a procedure of one motion and three announcements, which is unchallengeable and fit to stand, this sort of monk is meant in this case.
48 Training means: the three trainings are—training in the higher morality, training in the higher mind, training in the higher wisdom. The training in the higher morality is the training meant in this case.
49 Way of life means: whatever training rule is laid down by the Master: this is called way of life. One trains in this, and thereby one is called possessed of the mode of life.
50 Without first renouncing the training and disclosing his weakness means:
51There is, monks, a disclosure of weakness without the training being renounced; and there is, monks, a disclosure of weakness together with the training being renounced.
"And how, monks, is there a disclosure of weakness without the training being renounced? Here, monks, a monk who is discontent, dissatisfied, desirous of abandoning the state of a recluse, disgusted, troubled and repelled by monkhood, longing to be a householder, longing to be a lay-follower, longing to be a monastery attendant, longing to be a novice, longing to belong to another sect, longing to be a disciple of another sect, longing not to be a recluse, longing not to be a son of the Sakyan—he says and declares: ʻPerhaps I should renounce the Buddha?ʼ In this was, monks, there is a disclosure of weakness without the training being renounced.
52 Then further, discontent, dissatisfied … longing not to be a son of the Sakyan, he says and declares: ʻPerhaps I should renounce the Dhamma?ʼ … the Sangha … the training … the discipline … the pātimokkha … the recital … my preceptor … my teacher … being a disciple … being a pupil … our common preceptor … our common teacher … he says and declares: ʻPerhaps I should renounce my fellow monks?ʼ … he says and declares: ʻPerhaps I should be a householder?ʼ … ʻPerhaps I should be a lay-follower?ʼ … ʻPerhaps I should be a monastery attendant?ʼ … ʻPerhaps I should be a novice?ʼ … ʻPerhaps I should be an adherent of another sect?ʼ … ʻPerhaps I should be a disciple of another sect?ʼ … ʻPerhaps I should not be a recluse?ʼ … ʻPerhaps I should not be a son of the Sakyan?ʼ In this way, monks, there is a disclosure of weakness without the training being renounced.
53 "Then further, discontent, dissatisfied … longing not to be a son of the Sakyan, he says and declares: ʻBut if I renounced the Buddhaʼ … he says and declares: ʻBut if I were not a son of the Sakyanʼ … he says and declares: ʻPerhaps I should renounce the Buddha?ʼ … he says and declares: ʻPerhaps I should not be a son of the Sakyan?ʼ … he says and declares: ʻWell then, I should renounce the Buddhaʼ … he says and declares: ʻWell then, I should not be a son of the Sakyanʼ … he says and declares: ʻI think I should renounce the Buddhaʼ … he says and declares: ʻI think I should not be a son of the Sakyan.ʼ In this way, monks, there is a disclosure of weakness without the training being renounced.
54 "Then further, discontent, dissatisfied … longing not to be a son of the Sakyan, he says and declares: ʻI remember my motherʼ … ʻI remember my fatherʼ … ʻI remember my brotherʼ … ʻI remember my sisterʼ … ʻI remember my sonʼ … ʻI remember my daughterʼ … ʻI remember my wifeʼ … ʻI remember my relationsʼ … ʻI remember my friendsʼ … ʻI remember my villageʼ … ʻI remember my townʼ … ʻI remember my fieldsʼ … ʻI remember my landʼ … ʻI remember my gold coinsʼ … ʻI remember my goldʼ … ʻI remember my professionʼ … he says and declares: ʻI remember my former laughter, chatter and amusement.ʼ In this way, monks, there is a disclosure of weakness without the training being renounced.
55 "Then further, discontent, dissatisfied … longing not to be a son of the Sakyan, he says and declares: ʻI have a mother, she ought to be supported by meʼ … ʻI have a father, he ought to be supported by meʼ … ʻI have a brother … ʻI have a sister … ʻI have a son … ʻI have a daughter … ʻI have a wife … ʻI have relations … he says and declares: ʻI have friends, they ought to be supported by me.ʼ In this way, monks, there is a disclosure of weakness without the training being renounced.
56 "Then further, discontent, dissatisfied … longing not to be a son of the Sakyan, he says and declares: ʻI have a mother, she will support meʼ … ʻI have a father, he will support meʼ … as above … ʻI have friends, they will support meʼ … ʻI have a village, I will live by means of itʼ … ʻI have a town, I will live by means of itʼ … fields … land … gold coins … gold … he says and declares: ʻI have a profession, I will live by means of it.ʼ In this way, monks, there is a disclosure of weakness without the training being renounced.
57 "Then further, discontent, dissatisfied … longing not to be a son of the Sakyan, he says and declares: ʻThis is difficult to doʼ … ʻthis is not easy to doʼ … ʻthis is difficultʼ … ʻthis is not easyʼ … ʻI cannot endureʼ … ʻI am unableʼ … ʻI do not enjoy myselfʼ … ʻI take no delight.ʼ In this way, monks, there is a disclosure of weakness without the training being renounced.
58 "And how, monks, is there a disclosure of weakness together with the training being renounced? Here, monks, a monk who is discontent, dissatisfied … longing not to be a son of the Sakyan, says and declares: ʻI renounce the Buddha.ʼ In this way, monks, there is a disclosure of weakness together with the training being renounced.
59 "Then further, discontent, dissatisfied … longing not to be a son of the Sakyan, he says and declares: ʻI renounce the Dhammaʼ … ʻI renounce the Sanghaʼ … the training … the discipline … the pātimokkha … the recital … my preceptor … my teacher … being a disciple … being a pupil … our common preceptor … our common teacher … he says and declares: ʻI renounce my fellow monksʼ … he says and declares: ʻConsider me a householderʼ … ʻConsider me a lay-followerʼ … a monastery attendant … a novice … an adherent of another sect … a disciple of another sect … not a recluse … ʻConsider me not a son of the Sakyan.ʼ In this way too, monks, there is a disclosure of weakness together with the training being renounced.
60
"Then further, discontent, dissatisfied … longing not to be a son of the Sakyan, he says and declares: ʻI have no need of the Buddhaʼ … ʻI have no need of my fellow monks.ʼ In this way too, monks …
"Then further … he says and declares: ʻNo more of the Buddha for meʼ … ʻNo more of my fellow monks for me.ʼ In this way too, monks …
"Then further … he says and declares: ʻThe Buddha is no of use to meʼ … ʻMy fellow monks are of no use to me.ʼ In this way too, monks …
"Then further … he says and declares: ʻI am well freed from the Buddha.ʼ … I am well freed from my fellow monks.ʼ In this way too, monks … being renounced.
61 "Or whatever other synonyms there are for the Buddha, for the Dhamma, for the Sangha, for the training … for oneʼs fellow monks, for householders … 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 is a disclosure of weakness together with the training being renounced.
62 "And how, monks, is the training not renounced? Here, monks, if one renounces the training by way of these indications, by way of these marks, by way of these signs, but one is insane, then the training is not renounced. If one renounces the training in the presence of one who is insane, the training is not renounced. If one who is deranged renounces the training … if one renounces the training in the presence of one who is deranged … if one is overwhelmed by pain … if one renounces the training in the presence of one who is overwhelmed by pain … if one renounces the training in the presence of gods … if one renounces the training in the presence of an animal, the training is not renounced. If an Indian renounces the training in the presence of a foreigner and he does not understand, the training is not renounced. If a foreigner renounces the training in the presence of an Indian … if an Indian renounces the training in the presence of an Indian … if a foreigner renounces the training in the presence of a foreigner and he does not understand, the training is not renounced. If he renounces the training as a joke … he renounces the training by speaking too fast … if he announces what he does not wish to announce … if he does not announce what he wishes to announce … if he announces to one who does not understand … if he does not announce to one who understands … or if he does not make a full announcement, the training is not renounced. In this way, monks, the training is not renounced."
63. Bu-Pj.1.8.5, MS.103= Sexual intercourse means: what is contrary to the true Dhamma, 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.
64 Has means: organ with organ, genital with genital, even to the depth of a sesame seed, this is called has.
65 Even with an animal means: even having sexual intercourse with a female animal, he is not a recluse, not a son of the Sakyan; how much less so with a woman: therefore it is called even with an animal.
66 He is expelled means: as a man with his head cut off is incapable of living by (re-establishing) that bodily connection, so is a monk who has had sexual intercourse not a recluse, not a son of the Sakyan: therefore it is said that he is expelled.
67 Not in communion means: communion means: a common official action, the same recital, the same training— this is called communion. He does not take part in this—he is therefore called not in communion.
Permutations
Permutations Part 1
Summary
68 Three kinds of female: a human female, a non-human female, a female animal. Three kinds of hermaphrodite: a human hermaphrodite, a non-human hermaphrodite, an animal hermaphrodite. Three kinds of paṇḍaka: a human paṇḍaka, a non-human paṇḍaka, an animal paṇḍaka. Three kinds of male: a human male, a non-human male, an animal male.
Exposition Part 169 There is an offence 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. There is an offence entailing expulsion if he has sexual intercourse with a human paṇḍaka through two orifices, the anus or the mouth … with a non-human paṇḍaka … with an animal paṇḍaka … with a human male … with a non-human male … with a male animal though two orifices, the anus or the mouth.
Exposition Part 2Voluntary Sexual Intercourse
70 For a monk who, having the intention of association, lets his penis enter a human female through the anus … through the vagina … through the mouth, there is an offence entailing expulsion. For a monk who … lets his male organ 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, there is an offence entailing expulsion. For a monk who, having the intention of association, lets his penis enter a human paṇḍaka … a non-human paṇḍaka … an animal paṇḍaka … a human male … a non-human male … a male animal through the anus … through the mouth, there is an offence entailing expulsion.
Forced Sexual Intercourse71 Opponents who are monks, having brought a human female into a monkʼs presence, insert his penis into her anus, her vagina or her mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to remaining, if he agrees to the taking out, there is an offence entailing expulsion. Opponents who are monks … if he does not agree to the entry, but agrees to having entered, to remaining, to the taking out, there is an offence entailing expulsion.
72Opponents who are monks … if he does not agree to the entry nor to having entered, but to remaining and to the taking out … entailing expulsion. Opponents who are monks … if he does not agree to the entry nor to having entered nor to remaining, but to the taking out … entailing expulsion. Opponents who are monks … if he does not agree to the entry nor to having entered nor to remaining nor to the taking out, there is no offence.
73 Opponents who are monks, having brought a human female who is awake … asleep … intoxicated … mad … drunk … dead but undecomposed … dead and mostly undecomposed … there is an offence entailing expulsion. Having brought one who is dead and mostly decomposed into the monk’s presence, they insert his penis into the anus … the vagina … the mouth. If he agrees to the entry, to having entered, to remaining, to the taking out, there is a serious offence … if he does not agree, there is no offence.
74 All this is repeated for a non-human female and a female animal; a human, a non-human and an animal hermaphrodite; a human, a non-human and an animal paṇḍaka; a human male, a non-human male and a male animal; except that for the three categories of paṇḍakas and the three categories of males only two orifices apply, the anus and the mouth.
79. Bu-Pj.1.9.4, MS.120 Opponents who are monks, having brought a human female into a monkʼs presence, insert his penis into her anus … her vagina … her mouth, the female being covered, the monk uncovered … the female uncovered, the monk covered … the female covered, the monk covered … the female uncovered, the monk uncovered. If he agrees to the entry, to having entered, to remaining, to the taking out, there is an offence entailing expulsion. … If not, there is no offence. Opponents who are monks … a human female who is awake … asleep … dead but mostly undecomposed … entailing expulsion. Having brought one who is dead, but mostly decomposed into a monkʼs presence, they insert his penis into the anus … the vagina … the mouth, the female being covered, the monk uncovered … both being uncovered. If he agrees to the entry … to the taking out, there is a serious offence. … If not, there is no offence.
89. MS.122 All this is repeated for a non-human female and a female animal; a human, a non-human and an animal hermaphrodite; a human, a non-human and an animal paṇḍaka; a human male, a non-human male and a male animal; except that for the three categories of paṇḍakas and the three categories of males only two orifices apply, the anus and the mouth.
93. Bu-Pj.1.9.5, Bu-Pj.1.9.6, Vin.3.32–33, MS.126 Vin.3.32–33, §§ 5, 6 are repetitions of §§ 3, 4 but reading "opponents who are monks, having brought a monk into the presence of a human female … "
94-95. Bu-Pj.1.9.7, MS.134 As the sections on "opponents who are vopponents who are kings, opponents who are thieves, opponents who are scoundrels, "lotus-scent" opponents.
Permutations part 2
96 He enters an orifice through an orifice, there is an offence entailing expulsion. He enters a non-orifice through an orifice … entailing expulsion. He enters an orifice through a non-orifice … entailing expulsion. He enters a non-orifice through a non-orifice, there is a serious offence.
97 A monk molests a sleeping monk: if he wakes up and consents, both should be expelled; if he wakes up but does not consent, the molester should be expelled. A monk molests a sleeping novice: if he wakes up and consents, both should be expelled; if he wakes up but does not consent, the molester should be expelled. A novice molests a sleeping monk: if he wakes up and consents, both should be expelled; if he wakes up but does not consent, the molester should be expelled. A novice molests a sleeping novice: if he wakes up and consents, both should be expelled; if he wakes up but does not consent, the molester should be expelled.
Non-offence clause
98 There is no offence: for one who does not know, for one who does not consent, for one who is insane, for one who is deranged, for one who is overwhelmed by pain, for the first offender.
99 The section on covering is finshed.
Case Rulings
Mnemonic list100 The female monkey, and the Vajjians,
householder and a naked one, adherents of other sects,
The girl, and Uppalavaṇṇā, then two about characteristics,
101 Mother, daughter, and sister, and wife, supple, long,
Two sores, and a picture, and a wooden doll,
102 Five with Sundara, five about charnel grounds, bones,
A female dragon and a female spirit, and a female ghost,
a paṇḍaka, impaired, he touched,
103 The sleeping arahant in Bhaddiya, four about others in Sāvatthī,
Three in Vesālī, garlands, the one from Bharukaccha in his dream,
104 Supabbā, Saddhā, a nun, a probationary nun, and a novice nun,
A prostitute, a paṇḍaka, a householder, one another,
one who had gone forth when old, a deer.
Case Details
105. Bu-Pj.1.10, Bu-Pj.1.10.1, MS.145 At one time a certain monk had sexual intercourse with a female monkey. He became anxious, thinking: "The Master has laid down a training rule. Perhaps I have committed an offence entailing expulsion." They informed the Master … "You, monk, have fallen into an offence entailing expulsion."
106. Bu-Pj.1.10.2, MS.146 At one time a number of Vajjian monks from Vesālī had sexual intercourse, without first renouncing the training and disclosing their weakness. They became anxious, thinking: "The Master has laid down a training rule. Perhaps we have committed an offence entailing expulsion." They informed the Master … "You, monks, have fallen into an offence entailing expulsion."
107. Bu-Pj.1.10.3, MS.147 At one time a certain monk, thinking he would avoid an offence, had sexual intercourse while looking like a layman. He became anxious … " … entailing expulsion."
108 At one time a certain monk, thinking he would avoid an offence, had sexual intercourse while naked. He became anxious … " … entailing expulsion."
109 At one time a certain monk, thinking he would avoid an offence, had sexual intercourse while dressed in a kusa-grass garment … while dressed in a bark garment … while dressed in a garment of wood shavings … while dressed in a hair blanket … while dressed in a horse-hair blanket … while dressed in a garment of owlsʼ wing … while dressed in a garment of antelope hide … He became anxious … entailing expulsion."
110. Bu-Pj.1.10.4, MS.150 Now at one time a certain monk who was an alms-goer saw a little girl lying on a bench. Being lustful, he inserted his thumb into her vagina. She died. He became anxious … " … Monk, there is no offence entailing expulsion, but there is an offence entailing suspension."
111. Bu-Pj.1.10.5, MS.151 Now at one time a certain brahmin youth was in love with the nun Uppalavaṇṇā. Then, when the nun Uppalavaṇṇā had entered the village for alms, he entered her hut and hid himself. The nun Uppalavaṇṇā, after her meal, when she had returned from almsround, washed her feet, entered her hut and sat down on the bed. Then that brahmin youth took hold of the nun Uppalavaṇṇā and raped her. The nun Uppalavaṇṇā informed the nuns. The nuns informed the monks, who in turn informed the Master. "There is no offence, monks, for one who does not consent."
112. Bu-Pj.1.10.6, MS.152 Now at one time the characteristics of a woman appeared on a certain monk. They informed the Master. He said: "Monks, I allow that very discipleship, that very ordination, those years as a monk, to be transferred to the nuns. Those offences that the monks have in common with the nuns are to be dealt with in the presence of the nuns. For those offences that the monks do not have in common with the nuns, there is no offence."
113 At one time the characteristics of a man appeared on a certain nun. They informed the Master. He said: "Monks, I allow that very discipleship, that very ordination, those years as a nun, to be transferred to the monks. Those offences that the nuns have in common with the monks are to be dealt with in the presence of the monks. For those offences that the nuns do not have in common with the monks, there is no offence."
114. Bu-Pj.1.10.7, BD.1.55, MS.154 At one time a certain monk, thinking he would avoid an offence, had sexual intercourse with his mother … his daughter … his sister. He became anxious … He informed the Master. "You, monk, have fallen into an offence entailing expulsion."
115 At one time a certain monk had sexual intercourse with his former wife. He became anxious … " … entailing expulsion."
116 At one time a certain monk had a supple back. Tormented by discontent, he took his penis into his own mouth. He became anxious … " … entailing expulsion."
117 At one time a certain monk had a long penis. Tormented by discontent, he inserted his penis into his own anus. He became anxious … " … entailing expulsion."
118 At one time a certain monk saw a dead body, and on the body was a sore next to the genitals. Thinking he would avoid an offence, he inserted his penis in the genital and it came out through the sore. He became anxious … " … entailing expulsion."
119 At one time a certain monk saw a dead body, and on the body was a sore next to the genitals. Thinking he would avoid an offence, he inserted his penis in the sore and it came out through the genitals. He became anxious … " … entailing expulsion."
120 At one time a certain lustful monk contacted the genitals of a picture with his penis. He became anxious … " … Monk, there is no offence entailing expulsion; there is an offence of bad conduct."
121 At one time a certain lustful monk contacted the genitals of a wooden doll with his penis. He became anxious … " … bad conduct."
122
At one time a monk called Sundara, who had gone forth from Rājagaha, was walking along a carriage-road. A certain woman said: "Wait a moment, honoured sir, I will pay homage to you." As she was paying homage she held up his lower robe and took his penis into her mouth. He became anxious … " … Monk, did you consent?"
"I did not consent, Master."
"There is no offence, monk, for one who does not consent."
123
Now at one time a certain woman, seeing a monk, said: "Come, honoured sir, have sexual intercourse."
"Enough, sister, it is not allowable."
"Come, honoured sir, I will make the effort, not you. In this way there will be no offence for you." The monk acted accordingly. He became anxious … " … entailing expulsion."
124
At one time a certain woman, seeing a monk, said: "Come, honoured sir, have sexual intercourse."
"Enough, sister, it is not allowable."
"Come, honoured sir, you make the effort, not I. In this way there will be no offence for you." The monk acted accordingly. He became anxious … " … entailing expulsion."
125
At one time a certain woman, seeing a monk, said: "Come, honoured sir … " " … it is not allowable."
"Come, honoured sir, rub inside but discharge outside … rub outside but discharge inside. Thus there will be no offence for you." The monk acted accordingly. He became anxious … " … entailing expulsion."
126 Now at one time a certain monk went to a charnel ground and saw an undecomposed body. He had sexual intercourse with it. He became anxious … " … entailing expulsion."
127 At one time a certain monk went to a charnel ground and saw a mostly undecomposed body … " … entailing expulsion."
128 At one time a certain monk went to a charnel ground and saw a mostly decomposed body … " … Monk, there is no offence entailing expulsion; there is a serious offence."
129 At one time a certain monk went to a charnel ground and saw a decapitated head. He inserted his penis into the wide open mouth, touching it with the penis. He became anxious … " … You, monk, have fallen into an offence entailing expulsion."
130 At one time a certain monk went to a charnel ground and saw a decapitated head. He inserted his penis into the wide open mouth, without touching it with the penis. He became anxious … "Monk, there is no offence entailing expulsion; there is an offence of bad conduct."
131 At one time a certain monk was in love with a certain woman. She died and her bones were thrown away and scattered in the charnel-ground. Then the monk went to the charnel ground, collected the bones and brought his penis into the (area of the) genitals. He became anxious … " … Monk, there is no offence entailing expulsion; there is an offence of bad conduct."
132 At one time a certain monk had sexual intercourse with a female dragon … with a female spirit … with a female ghost … with a paṇḍaka. He became anxious … " … entailing expulsion."
133 At one time a certain monkʼs faculties were impaired. Thinking he would avoid an offence because he felt neither pleasure nor pain, he had sexual intercourse. They informed the Master. "Monks, whether that foolish man felt anything or did not feel anything, there is an offence entailing expulsion."
134 At one time a certain monk, intending to have sexual intercourse with a woman, felt remorse at the mere touch … "Monk, there is no offence entailing expulsion, but there is an offence entailing suspension."
135 At one time a certain 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, informed the Master. "Monks, an erection occurs for five reasons: because of lust, because of excrement, because of urine, because of wind, because of being bitten by caterpillars. It is impossible, monks, it cannot be, that that monk had an erection because of lust. That monk is an arahant. There is no offence for that monk."
136 At one time a certain monk was lying down in the Dark Wood at Sāvatthī, having gone there to spend the day. A certain woman cowherd saw him and sat down on his penis. The monk consented to the entry, to having entered, to remaining and to the taking out. He became anxious … "You, monk, have fallen into an offence entailing expulsion."
137 At one time a certain monk was lying down in the Dark Wood at Sāvatthī … A certain woman goatherd saw him … A certain woman gathering fire-wood saw him … A certain woman gathering cow-dung saw him and down on his penis … " … entailing expulsion."
138
Now at one time a certain monk was lying down in the Great Wood at Vesālī, having gone there to spend the day. A certain woman saw him and sat down on his penis; and having taken her pleasure, she stood laughing nearby. The monk woke up and said: "Have you done this?"
"Yes, I did it." He became anxious …
"Monk, did you consent?"
"I didnʼt even know, Master."
"Monk, there is no offence for one who doesnʼt know."
139
At one time a certain monk, having gone to the Great Wood at Vesālī to spend the day, was lying down and resting his head against a tree. A certain woman saw him and sat down on his penis. The monk got up hastily. He became anxious …
"Monk, did you consent?"
"I did not consent, Master."
"There is no offence for one who does not consent."
140
At one time a certain monk, having gone to the Great Wood at Vesālī to spend the day, was lying down and resting his head against a tree. A certain woman saw him and sat down on his penis. The monk kicked her off. He became anxious …
"Monk, did you consent?"
"I did not consent, Master."
"There is no offence for one who does not consent."
141
At one time a certain monk had gone to spend the day in the hall with the peaked roof in the Great Wood at Vesālī. He opened the door and lay down. And he had an erection because of wind. Now at that time a number of women, bringing scents
and garlands, came to the monastery to look at the monastic dwellings. Then 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 placed their scents and garlands and departed. The monks, seeing the moisture, informed the Master. "Monks, an erection occurs for five reasons: …
… There is no offence for that monk.
I advise you, monks, when you are in seclusion during the day, to close the door."
142 At one time a certain monk of Bharukaccha dreamt 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 the Venerable Upāli and informed him of what had happened. Venerable Upāli said: "There is no offence, friend, since it was in a dream."
143
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. Seeing a monk, she said: "Come, bhante, have sexual intercourse."
"Enough, sister, it is not allowable."
"Come, bhante, rub between the thighs, thus there will be no offence for you … Come, bhante, rub against the navel … the stomach … the waist … the throat … the ear … the coil of hair … the spaces between the fingers … Come, bhante, having made an effort with my hand, I will make you discharge, thus there will be no offence for you." The monk acted accordingly. He became anxious. "Monk, there is no offence entailing expulsion, but there is an offence entailing suspension."
144
At one time in Sāvatthī there was a female lay-disciple called Saddhā who had mistaken faith. She held the view that any woman who gives sexual intercourse gives the highest gift. Seeing a monk, she said: "Come, bhante, have sexual intercourse."
"Enough, sister, it is not allowable."
"Come, bhante, rub between the thighs … Come, bhante, having made an effort with my hand, I will make you discharge, thus there will be no offence for you." The monk acted accordingly. He became anxious … "Monk, there is no offence entailing expulsion, but there is an offence entailing suspension."
145
At one time in Vesālī some Licchavi youths took hold of a monk and made him commit misconduct with a
nun.
Both agreed: both should be expelled. Neither agreed: no offence for either.
At one time in Vesālī some Licchavi youths took hold of a monk and made him commit misconduct with a probationary nun … with a novice nun. Both agreed: both should be expelled. Neither agreed: no offence for either.
146 At one time in Vesālī some Licchavi youths took hold of a monk and made him commit misconduct with a prostitute … with a paṇḍaka … with a woman householder. The monk agreed: he should be expelled. The monk did not agree: there is no offence for him.
147 At one time in Vesālī some Licchavi youths took hold of some monks and made them commit misconduct with one another. Both agreed: both should be expelled. Neither agreed: no offence for either.
148
At one time a certain monk who had gone forth in his old age went to see his former wife. She said, "Come, bhante, leave the Sangha," and she took hold of him. The monk, stepping backwards, fell down on his back. She, having pulled up his robe, sat down on his penis. He became anxious … They informed the Master. He said:
"Monk, did you consent?"
"I did not consent, Master."
"There is no offence for one who does not consent."
149 At one time a certain monk dwelt in the jungle. A young deer went to his place of urination, drank the urine and took his penis in its mouth. The monk consented. He became anxious … He informed the Master. He said: "You, monk, have fallen into an offence entailing expulsion."
1 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 tenupasankami; upasankamitvā ekamantaṃ nisīdi. ekamantaṃ nisinnassa kho sudinnassa kalandaputtassa etadahosi— "yathā yathā kho ahaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ sankhalikhitaṃ brahmacariyaṃ carituṃ; yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan"ti. atha kho sā parisā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
2 atha kho sudinno kalandaputto aciravuṭṭhitāya parisāya yena bhagavā tenupasankami; upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho sudinno kalandaputto bhagavantaṃ etadavoca— "yathā yathāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ sankhalikhitaṃ brahmacariyaṃ carituṃ; icchāmahaṃ, bhante, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. pabbājetu maṃ bhagavā"ti. "anuññātosi pana tvaṃ, sudinna, mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā"ti? "na kho ahaṃ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā"ti. "na kho, sudinna, tathāgatā ananuññātaṃ mātāpitūhi puttaṃ pabbājentī"ti. "sohaṃ, bhante, tathā karissāmi yathā maṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāyā"ti.
3 atha kho sudinno kalandaputto vesāliyaṃ taṃ karaṇīyaṃ tīretvā yena kalandagāmo yena mātāpitaro tenupasankami; upasankamitvā mātāpitaro etadavoca— "ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ sankhalikhitaṃ brahmacariyaṃ carituṃ; icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā"ti. 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.
4 dutiyampi kho sudinno kalandaputto mātāpitaro etadavoca— "ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ sankhalikhitaṃ 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.
5 tatiyampi kho sudinno kalandaputto mātāpitaro etadavoca— "ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ sankhalikhitaṃ 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.
6 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.
7 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.
8 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.
9 atha kho sudinnassa kalandaputtassa sahāyakā yena sudinno kalandaputto tenupasankamiṃsu; upasankamitvā 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.
10 atha kho sudinnassa kalandaputtassa sahāyakā yena sudinnassa kalandaputtassa mātāpitaro tenupasankamiṃsu; upasankamitvā 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. "anujānāma, tātā, sudinnaṃ agārasmā anagāriyaṃ pabbajjāyā"ti. atha kho sudinnassa kalandaputtassa sahāyakā yena sudinno kalandaputto tenupasankamiṃsu; upasankamitvā sudinnaṃ kalandaputtaṃ etadavocuṃ— "uṭṭhehi, samma sudinna, anuññātosi mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā"ti.
11 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 tenupasankami; upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho sudinno kalandaputto bhagavantaṃ etadavoca— "anuññāto ahaṃ, bhante, mātāpitūhi agārasmā anagāriyaṃ pabbajjāya. pabbājetu maṃ bhagavā"ti. 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.
12 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.
13 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 tenupasankami.
14 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. 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 tenupasankami; upasankamitvā āyasmato sudinnassa mātaraṃ etadavoca— "yaggheyye, jāneyyāsi, ayyaputto sudinno anuppatto"ti. "sace, je, tvaṃ saccaṃ bhaṇasi, adāsiṃ taṃ karomī"ti.
15 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 tenupasankami; upasankamitvā āyasmantaṃ sudinnaṃ etadavoca— "atthi nāma, tāta sudinna, ābhidosikaṃ kummāsaṃ paribhuñjissasi. nanu nāma, tāta sudinna, sakaṃ gehaṃ gantabban"ti? "agamimha kho te, gahapati, gehaṃ. tatāyaṃ ābhidosiko kummāso"ti. atha kho āyasmato sudinnassa pitā āyasmato sudinnassa bāhāyaṃ gahetvā āyasmantaṃ sudinnaṃ etadavoca— "ehi, tāta sudinna, gharaṃ gamissāmā"ti. atha kho āyasmā sudinno yena sakapitu nivesanaṃ tenupasankami; upasankamitvā paññatte āsane nisīdi. atha kho āyasmato sudinnassa pitā āyasmantaṃ sudinnaṃ etadavoca— "bhuñja, tāta sudinnā"ti. "alaṃ, gahapati, kataṃ me ajja bhattakiccan"ti. "adhivāsehi, tāta sudinna, svātanāya bhattan"ti. adhivāsesi kho āyasmā sudinno tuṇhībhāvena. atha kho āyasmā sudinno uṭṭhāyāsanā pakkāmi.
16 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 alankārena alankatā puttassa me sudinnassa piyā ahosi manāpā tena alankārena alankarā"ti. "evaṃ, ayye"ti, kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi.
17 atha kho āyasmā sudinno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṃ tenupasankami; upasankamitvā paññatte āsane nisīdi. atha kho āyasmato sudinnassa pitā yenāyasmā sudinno tenupasankami; upasankamitvā 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. "tāta, na ussahāmi na visahāmi, 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. "vadehi, tāta sudinnā"ti. "tena hi tvaṃ, gahapati, mahante mahante sāṇipasibbake kārāpetvā hiraññasuvaṇṇassa pūrāpetvā sakaṭehi nibbāhāpetvā majjhe gangāya sote opātehi. taṃ kissa hetu? yañhi te, gahapati, bhavissati tatonidānaṃ bhayaṃ vā chambhitattaṃ vā lomahaṃso vā ārakkho vā so te na bhavissatī"ti. evaṃ vutte, āyasmato sudinnassa pitā anattamano ahosi— "kathañhi nāma putto sudinno evaṃ vakkhatī"ti.
18 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. atha kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa pādesu gahetvā āyasmantaṃ sudinnaṃ etadavoca— "kīdisā nāma tā, ayyaputta, accharāyo yāsaṃ tvaṃ hetu brahmacariyaṃ carasī"ti? "na kho ahaṃ, bhagini, accharānaṃ hetu brahmacariyaṃ carāmī"ti. atha kho āyasmato sudinnassa purāṇadutiyikā— "ajjatagge maṃ ayyaputto sudinno bhaginivādena samudācaratī"ti, tattheva mucchitā papatā.
19 atha kho āyasmā sudinno pitaraṃ etadavoca— "sace, gahapati, bhojanaṃ dātabbaṃ detha, mā no viheṭhayitthā"ti. "bhuñja, tāta sudinnā"ti. atha kho āyasmato sudinnassa mātā ca pitā ca āyasmantaṃ sudinnaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesuṃ sampavāresuṃ. 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. "amma, na ussahāmi na visahāmi, abhirato ahaṃ brahmacariyaṃ carāmī"ti.
20 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. "etaṃ kho me, amma, sakkā kātun"ti. "kahaṃ pana, tāta sudinna, etarahi viharasī"ti? "mahāvane, ammā"ti. atha kho āyasmā sudinno uṭṭhāyāsanā pakkāmi.
21 atha kho āyasmato sudinnassa mātā āyasmato sudinnassa purāṇadutiyikaṃ āmantesi— "tena hi, vadhu, yadā utunī ahosi, pupphaṃ te uppannaṃ hoti, atha me āroceyyāsī"ti. "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. "tena hi, vadhu, yena alankārena alankatā puttassa sudinnassa piyā ahosi manāpā tena alankārena alankarā"ti. "evaṃ, ayye"ti kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi. atha kho āyasmato sudinnassa mātā āyasmato sudinnassa purāṇadutiyikaṃ ādāya yena mahāvanaṃ yenāyasmā sudinno tenupasankami; upasankamitvā 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. "amma, na ussahāmi na visahāmi, abhirato ahaṃ brahmacariyaṃ carāmī"ti.
22 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. "etaṃ kho me, amma, sakkā kātun"ti, purāṇadutiyikāya bāhāyaṃ gahetvā mahāvanaṃ ajjhogāhetvā apaññatte sikkhāpade anādīnavadasso purāṇadutiyikāya tikkhattuṃ methunaṃ dhammaṃ abhiviññāpesi. sā tena gabbhaṃ gaṇhi.
23 bhummā devā saddamanussāvesuṃ— "nirabbudo vata bho bhikkhusangho nirādīnavo; sudinnena kalandaputtena abbudaṃ uppāditaṃ, ādīnavo uppādito"ti. bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā saddamanussāvesuṃ … pe … tāvatiṃsā devā … yāmā devā … tusitā devā … nimmānaratī devā … paranimmitavasavattī devā … brahmakāyikā devā saddamanussāvesuṃ— "nirabbudo vata bho bhikkhusangho nirādīnavo; sudinnena kalandaputtena abbudaṃ uppāditaṃ, ādīnavo uppādito"ti. itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggacchi.
24 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.
25 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.
26 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. kacci no tvaṃ, āvuso sudinna, anabhirato brahmacariyaṃ carasī"ti?
27 "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.
28 "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.
29 atha kho te bhikkhū āyasmantaṃ sudinnaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusanghaṃ sannipātāpetvā āyasmantaṃ sudinnaṃ paṭipucchi— "saccaṃ kira tvaṃ, sudinna, purāṇadutiyikāya methunaṃ dhammaṃ paṭisevī"ti? "saccaṃ, bhagavā"ti.
30 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 angajātaṃ pakkhittaṃ, na tveva mātugāmassa angajāte angajātaṃ pakkhittaṃ. varaṃ te, moghapurisa, kaṇhasappassa mukhe angajātaṃ pakkhittaṃ, na tveva mātugāmassa angajāte angajātaṃ pakkhittaṃ. varaṃ te, moghapurisa, angārakāsuyā ādittāya sampajjalitāya sajotibhūtāya angajātaṃ pakkhittaṃ, na tveva mātugāmassa angajāte angajātaṃ 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 pubbangamo. netaṃ, moghapurisa, appasannānaṃ vā pasādāya, pasannānaṃ vā bhiyyobhāvāya; atha khvetaṃ, moghapurisa, appasannānañceva appasādāya, pasannānañca ekaccānaṃ aññathattāyā"ti.
31 atha kho bhagavā āyasmantaṃ sudinnaṃ anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya sangaṇikāya kosajjassa avaṇṇaṃ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇaṃ bhāsitvā bhikkhūnaṃ tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā bhikkhū āmantesi— "tena hi, bhikkhave, bhikkhūnaṃ sikkhāpadaṃ paññapessāmi dasa atthavase paṭicca— saṇghasuṭṭhutāya, saṇghaphāsutāya, dummankūnaṃ puggalānaṃ niggahāya, pesalānaṃ bhikkhūnaṃ phāsuvihārāya, diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāya, appasannānaṃ pasādāya, pasannānaṃ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya. evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—
32 "yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyya, pārājiko hoti asaṃvāso"ti.
33 evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.
2 makkaṭīvatthu
35 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. tena kho pana samayena sambahulā bhikkhū senāsanacārikaṃ āhiṇḍantā yena tassa bhikkhuno vihāro tenupasankamiṃsu. addasa kho sā makkaṭī te bhikkhū dūratova āgacchante. disvāna yena te bhikkhū tenupasankami; upasankamitvā 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.
36 atha kho sā makkaṭī yena so bhikkhu tenupasankami. 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.
37 atha kho te bhikkhū taṃ bhikkhuṃ etadavocuṃ— "nanu, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ; kissa tvaṃ, āvuso, makkaṭiyā methunaṃ dhammaṃ paṭisevasī"ti? "saccaṃ, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ; tañca kho manussitthiyā, no tiracchānagatāyā"ti. "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. atha kho te bhikkhū taṃ bhikkhuṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ.
38 atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusanghaṃ sannipātāpetvā taṃ bhikkhuṃ paṭipucchi— "saccaṃ kira tvaṃ, bhikkhu, makkaṭiyā methunaṃ dhammaṃ paṭisevī"ti? "saccaṃ, bhagavā"ti. 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 angajātaṃ pakkhittaṃ, na tveva makkaṭiyā angajāte angajātaṃ pakkhittaṃ. varaṃ te, moghapurisa, kaṇhasappassa mukhe angajātaṃ pakkhittaṃ, na tveva makkaṭiyā angajāte angajātaṃ pakkhittaṃ. varaṃ te, moghapurisa, angārakāsuyā ādittāya sampajjalitāya sajotibhūtāya angajātaṃ pakkhittaṃ, na tveva makkaṭiyā angajāte angajātaṃ 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 … evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—
39 "yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyya antamaso tiracchānagatāyapi, pārājiko hoti asaṃvāso"ti.
40 evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.
3 santhatabhāṇavāra
42 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 upasankamitvā evaṃ vadanti— "na mayaṃ, bhante ānanda, buddhagarahino na dhammagarahino na saṇghagarahino; 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. "evamāvuso"ti kho āyasmā ānando vesālikānaṃ vajjiputtakānaṃ paṭissuṇitvā yena bhagavā tenupasankami; upasankamitvā bhagavato etamatthaṃ ārocesi.
43 "aṭṭhānametaṃ, ānanda, anavakāso yaṃ tathāgato vajjīnaṃ vā vajjiputtakānaṃ vā kāraṇā sāvakānaṃ pārājikaṃ sikkhāpadaṃ paññattaṃ samūhaneyyā"ti.
44 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. evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—
45 "yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseveyya, antamaso tiracchānagatāyapi, pārājiko hoti asaṃvāso"ti. (1:1)
46 yo panāti yo yādiso yathāyutto yathājacco yathānāmo yathāgotto yathāsīlo yathāvihārī yathāgocaro thero vā navo vā majjhimo vā. eso vuccati "yo panā"ti.
47 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 saṇghena ñatticatutthena kammena akuppena ṭhānārahena upasampannoti bhikkhu. tatra yvāyaṃ bhikkhu samaggena saṇghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno, ayaṃ imasmiṃ atthe adhippeto bhikkhūti.
48 sikkhāti tisso sikkhā— adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. tatra yāyaṃ adhisīlasikkhā, ayaṃ imasmiṃ atthe adhippetā sikkhāti.
49 sājīvaṃ nāma yaṃ bhagavatā paññattaṃ sikkhāpadaṃ, etaṃ sājīvaṃ nāma. tasmiṃ sikkhati, tena vuccati sājīvasamāpannoti.
50 sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvāti atthi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā; atthi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.
51 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.
52 atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno … pe … asakyaputtiyabhāvaṃ patthayamāno— "yannūnāhaṃ dhammaṃ paccakkheyyan"ti vadati viññāpeti … pe … "yannūnāhaṃ sanghaṃ … 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.
53 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.
54 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.
55 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.
56 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.
57 atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ 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.
58 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.
59 atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno … pe … asakyaputtiyabhāvaṃ patthayamāno— "dhammaṃ paccakkhāmī"ti vadati viññāpeti … "sanghaṃ 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 … n"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.
60 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 … atha vā pana … pe … "kiṃ nu me buddhenā"ti vadati viññāpeti … pe … "kiṃ nu me sabrahmacārīhī"ti vadati viññāpeti … "na mamattho buddhenā"ti vadati viññāpeti … pe … "na mamattho sabrahmacārīhī"ti vadati viññāpeti … "sumuttāhaṃ buddhenā"ti vadati viññāpeti … pe … "sumuttāhaṃ sabrahmacārīhī"ti vadati viññāpeti. evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.
61 yāni vā panaññānipi atthi buddhavevacanāni vā dhammavevacanāni vā saṇghavevacanāni 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 lingehi tehi nimittehi vadati viññāpeti. evaṃ kho, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.
62 kathañca, bhikkhave, apaccakkhātā hoti sikkhā? idha, bhikkhave, yehi ākārehi yehi lingehi yehi nimittehi sikkhā paccakkhātā hoti tehi ākārehi tehi lingehi 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.
63 methunadhammo nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullaṃ odakantikaṃ rahassaṃ dvayaṃdvayasamāpatti, eso methunadhammo nāma.
64 paṭisevati nāma yo nimittena nimittaṃ angajātena angajātaṃ antamaso tilaphalamattampi paveseti, eso paṭisevati nāma.
65 antamaso tiracchānagatāyapīti tiracchānagatitthiyāpi methunaṃ dhammaṃ paṭisevitvā assamaṇo hoti asakyaputtiyo, pageva manussitthiyā. tena vuccati— "antamaso tiracchānagatāyapī"ti.
66 pārājiko hotīti seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṃ; evameva bhikkhu methunaṃ dhammaṃ paṭisevitvā assamaṇo hoti asakyaputtiyo. tena vuccati— "pārājiko hotī"ti.
67 asaṃvāsoti saṃvāso nāma ekakammaṃ ekuddeso samasikkhatā— eso saṃvāso nāma. so tena saddhiṃ natthi. tena vuccati— "asaṃvāso"ti.
68 tisso itthiyo— manussitthī, amanussitthī, tiracchānagatitthī. tayo ubhatobyañjanakā— manussubhatobyañjanako, amanussubhatobyañjanako, tiracchānagatubhatobyañjanako. tayo paṇḍakā— manussapaṇḍako, amanussapaṇḍako, tiracchānagatapaṇḍako. tayo purisā— manussapuriso, amanussapuriso, tiracchānagatapuriso.
69 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 pārājiknassa— 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.
70 bhikkhussa sevanacittaṃ upaṭṭhite manussitthiyā vaccamaggaṃ angajātaṃ pavesentassa āpatti pārājikassa. bhikkhussa sevanacittaṃ upaṭṭhite manussitthiyā passāvamaggaṃ … mukhaṃ angajātaṃ pavesentassa āpatti pārājikassa. bhikkhussa sevanacittaṃ upaṭṭhite amanussitthiyā … tiracchānagatitthiyā … manussubhatobyañjanakassa … amanussubhatobyañjanakassa … tiracchānagatubhatobyañjanakassa … vaccamaggaṃ passāvamaggaṃ mukhaṃ angajātaṃ pavesentassa āpatti pārājikassa. bhikkhussa sevanacittaṃ upaṭṭhite manussapaṇḍakassa vaccamaggaṃ mukhaṃ angajātaṃ pavesentassa āpatti pārājikassa. bhikkhussa sevanacittaṃ upaṭṭhite amanussapaṇḍakassa … tiracchānagatapaṇḍakassa … manussapurisassa … amanussapurisassa … tiracchānagatapurisassa vaccamaggaṃ mukhaṃ angajātaṃ pavesentassa āpatti pārājikassa.
71 bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena angajātaṃ abhinisīdenti. so ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa. bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena angajātaṃ abhinisīdenti. so ce pavesanaṃ na sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa. bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena angajātaṃ abhinisīdenti. so ce pavesanaṃ na sādiyati, paviṭṭhaṃ na sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa. bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena angajātaṃ abhinisīdenti. so ce pavesanaṃ na sādiyati, paviṭṭhaṃ na sādiyati, ṭhitaṃ na sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa. bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena angajātaṃ abhinisīdenti. so ce pavesanaṃ na sādiyati, paviṭṭhaṃ na sādiyati, ṭhitaṃ na sādiyati, uddharaṇaṃ na sādiyati, anāpatti.
72 bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā passāvamaggena … mukhena angajātaṃ abhinisīdenti. so ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa … pe … na sādiyati, anāpatti.
73 bhikkhupaccatthikā manussitthiṃ jāgarantiṃ … suttaṃ … mattaṃ … ummattaṃ … pamattaṃ … mataṃ akkhāyitaṃ … mataṃ yebhuyyena akkhāyitaṃ … pe … āpatti pārājikassa. mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena angajātaṃ abhinisīdenti. so ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa … pe … na sādiyati, anāpatti.
74 bhikkhupaccatthikā amanussitthiṃ … tiracchānagatitthiṃ … manussubhatobyañjanakaṃ … amanussubhatobyañjanakaṃ … tiracchānagatubhatobyañjanakaṃ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena angajātaṃ abhinisīdenti. so ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa … pe … na sādiyati, anāpatti.
75 bhikkhupaccatthikā tiracchānagatubhatobyañjanakaṃ jāgarantaṃ … suttaṃ … mattaṃ … ummattaṃ … pamattaṃ … mataṃ akkhāyitaṃ … mataṃ yebhuyyena akkhāyitaṃ … pe … āpatti pārājikassa. mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena angajātaṃ abhinisīdenti. so ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa … pe … na sādiyati, anāpatti.
76 bhikkhupaccatthikā manussapaṇḍakaṃ … amanussapaṇḍakaṃ … tiracchānagatapaṇḍakaṃ bhikkhussa santike ānetvā vaccamaggena … mukhena angajātaṃ abhinisīdenti. so ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa … pe … na sādiyati, anāpatti.
77 bhikkhupaccatthikā tiracchānagatapaṇḍakaṃ jāgarantaṃ … suttaṃ … mattaṃ … ummattaṃ … pamattaṃ … mataṃ akkhāyitaṃ … mataṃ yebhuyyena akkhāyitaṃ … pe … āpatti pārājikassa. mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena … mukhena angajātaṃ abhinisīdenti. so ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa … pe … na sādiyati, anāpatti.
78 bhikkhupaccatthikā manussapurisaṃ … amanussapurisaṃ … tiracchānagatapurisaṃ bhikkhussa santike ānetvā vaccamaggena … mukhena angajātaṃ abhinisīdenti. so ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa … pe … na sādiyati, anāpatti.
79 bhikkhupaccatthikā tiracchānagatapurisaṃ jāgarantaṃ … suttaṃ … mattaṃ … ummattaṃ … pamattaṃ … mataṃ akkhāyitaṃ … mataṃ yebhuyyena akkhāyitaṃ … pe … āpatti pārājikassa. mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena … mukhena angajātaṃ abhinisīdenti. so ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa … pe … na sādiyati, anāpatti.
80 bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena angajātaṃ 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.
81 bhikkhupaccatthikā manussitthiṃ jāgarantiṃ … suttaṃ … mattaṃ … ummattaṃ … pamattaṃ … mataṃ akkhāyitaṃ … mataṃ yebhuyyena akkhāyitaṃ … pe … āpatti pārājikassa. mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena angajātaṃ 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.
82 bhikkhupaccatthikā amanussitthiṃ … tiracchānagatitthiṃ … manussubhatobyañjanakaṃ … amanussubhatobyañjanakaṃ … tiracchānagatubhatobyañjanakaṃ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena angajātaṃ 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.
83 bhikkhupaccatthikā tiracchānagatubhatobyañjanakaṃ jāgarantaṃ … suttaṃ … mattaṃ … ummattaṃ … pamattaṃ … mataṃ akkhāyitaṃ … mataṃ yebhuyyena akkhāyitaṃ … pe … āpatti pārājikassa. mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena … passāvamaggena … mukhena angajātaṃ 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.
84 bhikkhupaccatthikā manussapaṇḍakaṃ … amanussapaṇḍakaṃ … tiracchānagatapaṇḍakaṃ … manussapurisaṃ … amanussapurisaṃ … tiracchānagatapurisaṃ bhikkhussa santike ānetvā vaccamaggena … mukhena angajātaṃ 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.
85 bhikkhupaccatthikā tiracchānagatapurisaṃ jāgarantaṃ … suttaṃ … mattaṃ … ummattaṃ … pamattaṃ … mataṃ akkhāyitaṃ … mataṃ yebhuyyena akkhāyitaṃ … pe … āpatti pārājikassa. mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena … mukhena angajātaṃ 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.
86 bhikkhupaccatthikā bhikkhuṃ manussitthiyā santike ānetvā angajātena vaccamaggaṃ … passāvamaggaṃ … mukhaṃ abhinisīdenti. so ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa … pe … na sādiyati, anāpatti.
87 bhikkhupaccatthikā bhikkhuṃ manussitthiyā jāgarantiyā … suttāya … mattāya … ummattāya … pamattāya … matāya akkhāyitāya … matāya yebhuyyena akkhāyitāya … pe … āpatti pārājikassa. matāya yebhuyyena khāyitāya santike ānetvā angajātena vaccamaggaṃ … passāvamaggaṃ … mukhaṃ abhinisīdenti. so ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa … pe … na sādiyati, anāpatti.
88 bhikkhupaccatthikā bhikkhuṃ amanussitthiyā … tiracchānagatitthiyā … manussubhatobyañjanakassa … amanussubhatobyañjanakassa … tiracchānagatubhatobyañjanakassa … manussapaṇḍakassa … amanussapaṇḍakassa … tiracchānagatapaṇḍakassa … manussapurisassa … amanussapurisassa … tiracchānagatapurisassa santike ānetvā angajātena vaccamaggaṃ … mukhaṃ abhinisīdenti. so ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa … pe … na sādiyati, anāpatti.
89 bhikkhupaccatthikā bhikkhuṃ tiracchānagatapurisassa jāgarantassa … suttassa … mattassa … ummattassa … pamattassa … matassa akkhāyitassa … matassa yebhuyyena akkhāyitassa … pe … āpatti pārājikassa. matassa yebhuyyena khāyitassa santike ānetvā angajātena vaccamaggaṃ … mukhaṃ abhinisīdenti. so ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa … pe … na sādiyati, anāpatti.
90 bhikkhupaccatthikā bhikkhuṃ manussitthiyā santike ānetvā angajātena 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.
91 bhikkhupaccatthikā bhikkhuṃ manussitthiyā jāgarantiyā … suttāya … mattāya … ummattāya … pamattāya … matāya akkhāyitāya … matāya yebhuyyena akkhāyitāya … pe … āpatti pārājikassa. matāya yebhuyyena khāyitāya santike ānetvā angajātena 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.
92 bhikkhupaccatthikā bhikkhuṃ amanussitthiyā … tiracchānagatitthiyā … manussubhatobyañjanakassa … amanussubhatobyañjanakassa … tiracchānagatubhatobyañjanakassa … manussapaṇḍakassa … amanussapaṇḍakassa … tiracchānagatapaṇḍakassa … manussapurisassa … amanussapurisassa … tiracchānagatapurisassa santike ānetvā angajātena 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.
93 bhikkhupaccatthikā bhikkhuṃ tiracchānagatapurisassa jāgarantassa … suttassa … mattassa … ummattassa … pamattassa … matassa akkhāyitassa … matassa yebhuyyena akkhāyitassa … pe … āpatti pārājikassa. matassa yebhuyyena khāyitassa santike ānetvā angajātena 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.
94 yathā bhikkhupaccatthikā vitthāritā, evaṃ vitthāretabbā.
95 rājapaccatthikā … corapaccatthikā … dhuttapaccatthikā … uppalagandhapaccatthikā. saṃkhittaṃ.
96 maggena maggaṃ paveseti, āpatti pārājikassa. maggena amaggaṃ paveseti, āpatti pārājikassa. amaggena maggaṃ paveseti, āpatti pārājikassa. amaggena amaggaṃ paveseti, āpatti thullaccayassa.
97 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.
98 anāpatti— ajānantassa, asādiyantassa, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti.
99 santhatabhāṇavāro niṭṭhito.
4 vinītavatthuuddānagāthā
100 makkaṭī vajjiputtā ca,
gihī naggo ca titthiyā;
dārikuppalavaṇṇā ca,
byañjanehipare duve.101 mātā dhītā bhaginī ca,
jāyā ca mudu lambinā;
dve vaṇā lepacittañca,
dārudhītalikāya ca.102 sundarena saha pañca,
pañca sivathikaṭṭhikā;
nāgī yakkhī ca petī ca,
paṇḍakopahato chupe.103 bhaddiye arahaṃ sutto,
sāvatthiyā caturo pare;
vesāliyā tayo mālā,
supine bhārukacchako.104 supabbā saddhā bhikkhunī,
sikkhamānā sāmaṇerī ca;
vesiyā paṇḍako gihī,
aññamaññaṃ vuḍḍhapabbajito migoti.
5 vinītavatthu
105 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)
106 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)
107 tena kho pana samayena aññataro bhikkhu— "evaṃ me anāpatti bhavissatī"ti— gihilingena 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. (3)
108 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)
109 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)
110 tena kho pana samayena aññataro piṇḍacāriko bhikkhu pīṭhake nipannaṃ dārikaṃ passitvā sāratto anguṭṭhaṃ angajātaṃ pavesesi. sā kālamakāsi. tassa kukkuccaṃ ahosi … pe … "anāpatti, bhikkhu, pārājikassa. āpatti sanghādisesassā"ti. (12)
111 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)
112 tena kho pana samayena aññatarassa bhikkhuno itthilingaṃ pātubhūtaṃ hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, taññeva upajjhaṃ tameva upasampadaṃ tāniyeva vassāni bhikkhunīhi sangamituṃ. yā āpattiyo bhikkhūnaṃ bhikkhunīhi sādhāraṇā tā āpattiyo bhikkhunīnaṃ santike vuṭṭhātuṃ. yā āpattiyo bhikkhūnaṃ bhikkhunīhi asādhāraṇā tāhi āpattīhi anāpattī"ti. (14)
113 tena kho pana samayena aññatarissā bhikkhuniyā purisalingaṃ pātubhūtaṃ hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, taññeva upajjhaṃ tameva upasampadaṃ tāniyeva vassāni bhikkhūhi sangamituṃ. yā āpattiyo bhikkhunīnaṃ bhikkhūhi sādhāraṇā tā āpattiyo bhikkhūnaṃ santike vuṭṭhātuṃ. yā āpattiyo bhikkhunīnaṃ bhikkhūhi asādhāraṇā tāhi āpattīhi anāpattī"ti. (15)
114 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)
115 tena kho pana samayena aññataro bhikkhu purāṇadutiyikāya methunaṃ dhammaṃ paṭisevi. tassa kukkuccaṃ ahosi … pe … "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (19)
116 tena kho pana samayena aññataro bhikkhu mudupiṭṭhiko hoti. so anabhiratiyā pīḷito attano angajātaṃ mukhena aggahesi. tassa kukkuccaṃ ahosi … pe … "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (20)
117 tena kho pana samayena aññataro bhikkhu lambī hoti. so anabhiratiyā pīḷito attano angajātaṃ attano vaccamaggaṃ pavesesi. tassa kukkuccaṃ ahosi … pe … "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (21)
118 tena kho pana samayena aññataro bhikkhu matasarīraṃ passi. tasmiñca sarīre angajātasāmantā vaṇo hoti. so— "evaṃ me anāpatti bhavissatī"ti— angajāte angajātaṃ pavesetvā vaṇena nīhari. tassa kukkuccaṃ ahosi … pe … "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (22)
119 tena kho pana samayena aññataro bhikkhu matasarīraṃ passi. tasmiñca sarīre angajātasāmantā vaṇo hoti. so— "evaṃ me anāpatti bhavissatī"ti— vaṇe angajātaṃ pavesetvā angajātena nīhari. tassa kukkuccaṃ ahosi … pe … "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (23)
120 tena kho pana samayena aññataro bhikkhu sāratto lepacittassa nimittaṃ angajātena chupi. tassa kukkuccaṃ ahosi … pe … "anāpatti, bhikkhu, pārājikassa. āpatti dukkaṭassā"ti. (24)
121 tena kho pana samayena aññataro bhikkhu sāratto dārudhītalikāya nimittaṃ angajātena chupi. tassa kukkuccaṃ ahosi … pe … "anāpatti, bhikkhu, pārājikassa. āpatti dukkaṭassā"ti. (25)
122 tena kho pana samayena sundaro nāma bhikkhu rājagahā pabbajito rathikāya gacchati. aññatarā itthī— "muhuttaṃ, bhante, āgamehi, vandissāmī"ti sā vandantī antaravāsakaṃ ukkhipitvā mukhena angajātaṃ aggahesi. tassa kukkuccaṃ ahosi … pe … "sādiyi tvaṃ, bhikkhū"ti? "nāhaṃ, bhagavā, sādiyin"ti. "anāpatti, bhikkhu, asādiyantassā"ti. (26)
123 tena kho pana samayena aññatarā itthī bhikkhuṃ passitvā etadavoca— "ehi, bhante, methunaṃ dhammaṃ paṭisevā"ti. "alaṃ, bhagini, netaṃ kappatī"ti. "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)
124 tena kho pana samayena aññatarā itthī bhikkhuṃ passitvā etadavoca— "ehi, bhante, methunaṃ dhammaṃ paṭisevā"ti. "alaṃ, bhagini, netaṃ kappatī"ti. "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)
125 tena kho pana samayena aññatarā itthī bhikkhuṃ passitvā etadavoca— "ehi, bhante, methunaṃ dhammaṃ paṭisevā"ti. "alaṃ, bhagini, netaṃ kappatī"ti. "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)
126 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)
127 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)
128 tena kho pana samayena aññataro bhikkhu sivathikaṃ gantvā yebhuyyena khāyitaṃ sarīraṃ passitvā tasmiṃ methunaṃ dhammaṃ paṭisevi. tassa kukkuccaṃ ahosi … pe … "anāpatti, bhikkhu, pārājikassa. āpatti thullaccayassā"ti. (33)
129 tena kho pana samayena aññataro bhikkhu sivathikaṃ gantvā chinnasīsaṃ passitvā vaṭṭakate mukhe chupantaṃ angajātaṃ pavesesi. tassa kukkuccaṃ ahosi … pe … "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (34)
130 tena kho pana samayena aññataro bhikkhu sivathikaṃ gantvā chinnasīsaṃ passitvā vaṭṭakate mukhe acchupantaṃ angajātaṃ pavesesi. tassa kukkuccaṃ ahosi … pe … "anāpatti, bhikkhu, pārājikassa. āpatti dukkaṭassā"ti. (35)
131 tena kho pana samayena aññataro bhikkhu aññatarissā itthiyā paṭibaddhacitto hoti. sā kālankatā susāne chaḍḍitā. aṭṭhikāni vippakiṇṇāni honti. atha kho so bhikkhu sivathikaṃ gantvā aṭṭhikāni sankaḍḍhitvā nimitte angajātaṃ paṭipādesi. tassa kukkuccaṃ ahosi … pe … "anāpatti, bhikkhu, pārājikassa. āpatti dukkaṭassā"ti. (36)
132 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)
133 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)
134 tena kho pana samayena aññataro bhikkhu— "itthiyā methunaṃ dhammaṃ paṭisevissāmī"ti— chupitamatte vippaṭisārī ahosi. tassa kukkuccaṃ ahosi … pe … "anāpatti, bhikkhu, pārājikassa. āpatti sanghādisesassā"ti. (42)
135 tena kho pana samayena aññataro bhikkhu bhaddiye jātiyāvane divāvihāragato nipanno hoti. tassa angamangāni vātūpatthaddhāni honti. aññatarā itthī passitvā angajāte abhinisīditvā yāvadatthaṃ katvā pakkāmi. bhikkhū kilinnaṃ passitvā bhagavato etamatthaṃ ārocesuṃ. "pañcahi, bhikkhave, ākārehi angajātaṃ kammaniyaṃ hoti— rāgena, vaccena, passāvena, vātena, uccālingapāṇakadaṭṭhena. imehi kho, bhikkhave, pañcahākārehi angajātaṃ kammaniyaṃ hoti. aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tassa bhikkhuno rāgena angajātaṃ kammaniyaṃ assa. arahaṃ so, bhikkhave, bhikkhu. anāpatti, bhikkhave, tassa bhikkhuno"ti. (43)
136 tena kho pana samayena aññataro bhikkhu sāvatthiyā andhavane divāvihāragato nipanno hoti. aññatarā gopālikā passitvā angajāte abhinisīdi. so bhikkhu pavesanaṃ sādiyi, paviṭṭhaṃ sādiyi, ṭhitaṃ sādiyi, uddharaṇaṃ sādiyi. tassa kukkuccaṃ ahosi … pe … "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (44)
137 tena kho pana samayena aññataro bhikkhu sāvatthiyā andhavane divāvihāragato nipanno hoti. aññatarā ajapālikā passitvā … aññatarā kaṭṭhahārikā passitvā … aññatarā gomayahārikā passitvā angajāte abhinisīdi. so bhikkhu pavesanaṃ sādiyi, paviṭṭhaṃ sādiyi, ṭhitaṃ sādiyi, uddharaṇaṃ sādiyi. tassa kukkuccaṃ ahosi … pe … "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (45 –47)
138 tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane divāvihāragato nipanno hoti. aññatarā itthī passitvā angajāte abhinisīditvā yāvadatthaṃ katvā sāmantā hasamānā ṭhitā hoti. so bhikkhu paṭibujjhitvā taṃ itthiṃ etadavoca— "tuyhidaṃ kamman"ti? "āma, mayhaṃ kamman"ti. tassa kukkuccaṃ ahosi … pe … "sādiyi tvaṃ, bhikkhū"ti? "nāhaṃ, bhagavā, jānāmī"ti. "anāpatti, bhikkhu, ajānantassā"ti. (48)
139 tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane divāvihāragato rukkhaṃ apassāya nipanno hoti. aññatarā itthī passitvā angajāte abhinisīdi. so bhikkhu sahasā vuṭṭhāsi. tassa kukkuccaṃ ahosi … pe … "sādiyi tvaṃ, bhikkhū"ti? "nāhaṃ, bhagavā, sādiyin"ti. "anāpatti, bhikkhu, asādiyantassā"ti. (49)
140 tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane divāvihāragato rukkhaṃ apassāya nipanno hoti. aññatarā itthī passitvā angajāte abhinisīdi. so bhikkhu akkamitvā pavattesi. tassa kukkuccaṃ ahosi … pe … "sādiyi tvaṃ, bhikkhū"ti? "nāhaṃ, bhagavā, sādiyin"ti. "anāpatti, bhikkhu, asādiyantassā"ti. (50)
141 tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane kūṭāgārasālāyaṃ divāvihāragato dvāraṃ vivaritvā nipanno hoti. tassa angamangāni vātūpatthaddhāni honti. tena kho pana samayena sambahulā itthiyo gandhañca mālañca ādāya ārāmaṃ āgamaṃsu vihārapekkhikāyo. atha kho tā itthiyo taṃ bhikkhuṃ passitvā angajāte abhinisīditvā yāvadatthaṃ katvā, purisūsabho vatāyanti vatvā gandhañca mālañca āropetvā pakkamiṃsu. bhikkhū kilinnaṃ passitvā bhagavato etamatthaṃ ārocesuṃ. "pañcahi, bhikkhave, ākārehi angajātaṃ kammaniyaṃ hoti— rāgena, vaccena, passāvena, vātena, uccālingapāṇakadaṭṭhena. imehi kho, bhikkhave, pañcahākārehi angajātaṃ kammaniyaṃ hoti. aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ tassa bhikkhuno rāgena angajātaṃ kammaniyaṃ assa. arahaṃ so, bhikkhave, bhikkhu. anāpatti, bhikkhave, tassa bhikkhuno. anujānāmi, bhikkhave, divā paṭisallīyantena dvāraṃ saṃvaritvā paṭisallīyitun"ti. (51)
142 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)
143 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. "alaṃ, bhagini, netaṃ kappatī"ti. "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, angulantarikāya ghaṭṭehi … "ehi, bhante, hatthena upakkamitvā mocessāmi, evaṃ te anāpatti bhavissatī"ti. so bhikkhu tathā akāsi. tassa kukkuccaṃ ahosi … pe … "anāpatti, bhikkhu, pārājikassa. āpatti sanghādisesassā"ti. (53 –61)
144 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. "alaṃ, bhagini, netaṃ kappatī"ti. "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 sanghādisesassā"ti. (62 –70)
145 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)
146 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)
147 tena kho pana samayena vesāliyaṃ licchavikumārakā bhikkhū gahetvā aññamaññaṃ vippaṭipādesuṃ. ubho sādiyiṃsu. ubho nāsetabbā. ubho na sādiyiṃsu. ubhinnaṃ anāpatti. (83 –84)
148 tena kho pana samayena aññataro vuḍḍhapabbajito bhikkhu purāṇadutiyikāya dassanaṃ agamāsi. sā— "ehi, bhante, vibbhamā"ti aggahesi. so bhikkhu paṭikkamanto uttāno paripati. sā ubbhajitvā angajāte abhinisīdi. tassa kukkuccaṃ ahosi … pe … "sādiyi tvaṃ, bhikkhū"ti? "nāhaṃ, bhagavā, sādiyin"ti. "anāpatti, bhikkhu, asādiyantassā"ti. (85)
149 tena kho pana samayena aññataro bhikkhu araññe viharati. migapotako tassa passāvaṭṭhānaṃ āgantvā passāvaṃ pivanto mukhena angajātaṃ aggahesi. so bhikkhu sādiyi. tassa kukkuccaṃ ahosi … pe … "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (86)