Theravāda Collection on Monastic Law
Monks’ rules and their analysis
The chapter on expulsion (pārājika)
The chapter on Verañjā
Homage to the Master, the Perfected One, the fully Awakened One
The origin of the monastic law
At one time, the Buddha was staying at Verañjā near Naḷeru’s Nimba tree with a great Order of five hundred monks. And a brahmin in Verañjā heard:
“Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, is staying at Verañjā near Naleru’s Nimba tree with a great Order of five hundred monks. That Master Gotama has a good reputation: ‘He is indeed a Master, a perfected one, fully awakened, complete in true insight and conduct, accomplished, knower of the world, unsurpassed trainer of tamable people, teacher of gods and humans, the Awakened One, the Master. With his own insight he has realized this world with its gods, its lords of death, and its supreme beings, this population with its ascetics and brahmins, its gods and humans, and he makes it known to others. He proclaims a Teaching that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing. He reveals a perfectly complete and pure spiritual life.’ Itʼs good to see such perfected ones.”
Then that brahmin went to the Master, exchanged friendly greetings with him, and sat down to one side. And he said this,
“I had heard, good Gotama, that you donʼt bow down to old brahmins, stand up for them, or offer them a seat. Now Iʼve seen that this is indeed the case. This is not proper.
“Brahmin, in the world with its gods, its lords of death, and its supreme beings, in this population with its ascetics and brahmins, its gods and humans, I donʼt see anyone to whom I should bow down, for whom I should rise up, or to whom I should offer a seat. If the Buddha bowed down to anyone, rose up for him, or offered him a seat, his head would explode.”
“There is a way one could rightly say about me that the ascetic Gotama lacks taste. For the taste for forms, sounds, smells, flavors, and material objects has been abandoned by the Buddha, cut off at the root, made like a palm-stump, so utterly done away with that it is incapable of reappearing. But thatʼs not what you meant.”
“There is a way one could rightly say about me that I am unlikeable. For the liking of forms, sounds, smells, flavors, and material objects has been abandoned by the Buddha, cut off at the root, made like a palm-stump, so utterly done away with that it is incapable of reappearing. But thatʼs not what you meant.”
“Good Gotama teaches non-action.”
“There is a way one could rightly say about me that the ascetic Gotama teaches non-action. For I teach the non-doing of misconduct by body, speech, and mind; I teach the non-doing of various sorts of bad, unwholesome actions. But thatʼs not what you meant.”
“Good Gotama teaches annihilation.”
“There is a way one could rightly say about me that the ascetic Gotama teaches annihilation. For I speak of the annihilation of sense desire, anger, and confusion; I speak of the annihilation of various sorts of bad, unwholesome qualities. But thatʼs not what you meant.”
“Good Gotama is one who detests.”
“There is a way one could rightly say about me that I detest. For I detest misconduct by body, speech, and mind; I detest being possessed of various sorts of bad, unwholesome qualities. But thatʼs not what you meant.”
“Good Gotama is an eradicator.”
“There is a way one could rightly say about me that I am an eradicator. For I teach for the sake of eradication of sense desire, anger, and confusion, for the eradication of various sorts bad, unwholesome qualities. But thatʼs not what you meant.”
“There is a way one could rightly say about me that I am austere. For I say that bad, unwholesome qualities—misconduct by body, speech, and mind—are to be disciplined. He who has abandoned the bad, unwholesome qualities that are to be disciplined, who has cut them off at the root, made them like a palm-stump, done away with them so utterly that they are incapable of reappearing—him I call one who is austere. Now the Buddha has abandoned the bad, unwholesome qualities that are to be disciplined, has cut them off at the root, made them like a palm tree, done away with them so utterly that they are incapable of reappearing. But thatʼs not what you meant.
“There is a way one could rightly say about me that I am withdrawn. For he whose future conception in a womb, whose rebirth in a future life, is abandoned and cut off at the root, made like a palm-stump, so utterly done away with that he is incapable of reappearing—him I call one who is withdrawn. Now the Buddha’s future conception in a womb, his rebirth in a future life, is abandoned and cut off at the root, made like a palm-stump, so utterly done away with that he is incapable of reappearing. But thatʼs not what you meant.
Brahmin, suppose there were a hen with eight or ten or twelve eggs, which she had properly covered, properly warmed, and properly incubated. Is the first chick that hatches safely—after piercing through the egg-shell with its claw or its beak—to be called the eldest or the youngest?”
“Heʼs to be called the eldest, for heʼs the eldest of those.”
“Just so, in this population without understanding, enveloped like an egg, I alone in the world have split the eggshell of ignorance and reached the unsurpassed full awakening. I, brahmin, am the world’s eldest and best.
I was firmly energetic and had clarity of mindfulness; my body was tranquil and my mind unified. Fully secluded from the five senses, secluded from unwholesome mental qualities, I entered and remained in the first absorption, which consists of rapture and happiness born of seclusion and is accompanied by movement of the mind. Through the stilling of the movement of the mind, I entered and remained in the second absorption, which has internal confidence and unification of mind and consists of rapture and happiness born of stillness. Through the fading away of rapture, I remained even-minded, mindful, and clearly comprehending, experiencing happiness directly, and I entered and remained in the third absorption of which the noble ones declare: ‘One is even-minded, mindful, and abides in happiness.’ Through the abandoning of happiness and suffering and the earlier ending of joy and aversion, I entered and remained in the fourth absorption, which has neither suffering nor happiness and consists of purity of mindfulness and even-mindedness.
Then, with my mind collected, purified, cleansed, flawless, free from defilements, soft, wieldy, steady, and imperturbable, I directed it to the knowledge which is the recollection of former lives. I recollected many past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, and many eons of world dissolution, many eons of world evolution, and many eons of both dissolution and evolution, and I knew: ʻThere I had such a name, such a family, such appearance, such food, such experience of happiness and suffering, and such a life-span. Passing away from there, I was reborn elsewhere, and there I had such a name, such a family, such appearance, such food, such experience of happiness and suffering, and such a life-span. Passing away from there, I was reborn here.ʼ In this way I recollected many past lives with their characteristics and particulars. This was the first true insight attained by me in the first watch of the night. Ignorance was dispelled and understanding arose, darkness was dispelled and light arose, as happens to one who remains heedful, energetic, and diligent. This, brahmin, was my first breaking out, like a chick from an eggshell.
Then, with my mind collected, purified, cleansed, flawless, free from defilements, soft, wieldy, steady, and imperturbable, I directed it to the knowledge of the arising and passing away of beings. With the purified divine eye, which surpasses that of humans, I saw beings passing away and getting reborn, inferior and superior, beautiful and ugly, gone to good destinations and to bad destinations, and I understood how beings pass on according to their actions: ‘These beings who engaged in misconduct by body, speech, and mind, who abused the noble ones, who held wrong view and acted accordingly, at the breaking up of the body after death, have been reborn in a lower realm, a bad destination, a world of misery, hell. But these beings who engaged in good conduct of body, speech, and mind, who did not abuse the noble ones, who held right view and acted accordingly, at the breaking up of the body after death, have been reborn in a good destination, a heaven world.ʼ In this way, with the purified divine eye, which surpasses that of humans, I saw beings passing away and getting reborn, inferior and superior, beautiful and ugly, gone to good destinations and to bad destinations, and I understood how beings pass on according to their actions. This was the second true insight attained by me in the middle watch of the night. Ignorance was dispelled and understanding arose, darkness was dispelled and light arose, as happens to one who remains heedful, energetic, and diligent. This, brahmin, was my second breaking out, like a chick from an eggshell.
Then, with my mind collected, purified, cleansed, flawless, free from defilements, soft, wieldy, steady, and imperturbable, I directed it to the knowledge of the ending of the corruptions. I knew according to reality: ʻThis is suffering;ʼ ʻThis is the origin of suffering;ʼ ʻThis is the end of suffering;ʼ ʻThis is the path leading to the end of suffering.ʼ I knew according to reality: ʻThese are the corruptions;ʼ ʻThis is the origin of the corruptions;ʼ ʻThis is the end of the corruptions;ʼ ʻThis is the path leading to the end of the corruptions.ʼ When I knew and saw this, my mind was freed from the corruption of sense desire, from the corruption of existence, from the corruption of views, and from the corruption of ignorance. When it was freed, I knew it was freed, and I understood that birth had come to an end, the spiritual life had been lived, the job had been done, there was no further state of existence. This was the third true insight attained by me in the third watch of the night. Ignorance was dispelled and understanding arose, darkness was dispelled and light arose, as happens to one who remains heedful, energetic, and diligent. This, brahmin, was my third breaking out, like a chick from an eggshell.
That brahmin then said to the Master,
“Good Gotama is the eldest; good Gotama is the best! Wonderful, good Gotama, wonderful! Just as one might set upright what had been overturned, or reveal what had been hidden, or show the way to one who was lost, or bring a lamp into the darkness so that one with eyes might see what is there— just so have you made the Teaching clear in many ways. Good Gotama, I go for refuge to you, and to the Teaching and to the Order of monks. Please accept me as a lay follower who has gone for refuge for life. And please consent to spend the rains at Verañjā together with the Order of monks.” The Master consented by keeping silent, and the brahmin understood. He then rose from his seat, bowed down to the Master, circumambulated him with his right side towards him, and departed.
At that time Verañjā was short of food and afflicted with hunger, with crops blighted and turned to straw. It was not easy to get by on almsfood. Just then some horse-dealers from Uttarāpatha entered the rainy season residence at Verañjā with five hundred horses. In the horse-pen they prepared many portions of steamed grain for the monks.
After dressing in the morning, the monks took their bowls and robes and entered Verañjā for alms. Being unable to obtain anything, they went to the horse-pen. They then brought the portions of steamed grain back to the monastery, pounded them, and ate them. Venerable Ānanda crushed a portion of steamed grain on a stone, took it to the Master, and the Master ate it.
The Master heard the sound of the mortar. Buddhas sometimes ask knowing, and knowing sometimes do not ask; they ask knowing the right time to ask, and they ask knowing the right time not to ask. Buddhas ask when it is beneficial, not when it is unbeneficial; in regard to what is unbeneficial, the Buddhas have destroyed the bridge. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.
And so the Master said to Ānanda, “Ānanda, what is this sound of a mortar?” Ānanda informed the Master.
“Good, good, Ānanda,I have supplied “the problems of famine” from the commentary (dubbhikkhe dullabhapiṇḍe imāya sallahukavuttitāya iminā ca sallekhena vijitaṃ), Sp.1.180.24, to bring out the meaning. you who are superior people have conquered the problems of famine; later generations will despise even rice and meat.
Then Venerable Mahāmoggallāna approached the Master, bowed down to him, and sat down to one side. He then said,
“At present, Venerable Sir, Verañjā is short of food and afflicted with hunger, with crops blighted and turned to straw. Itʼs not easy to get by almsfood. Venerable Sir, the under-surface of this great earth is abounding with food, which tastes just like pure honey. It would be good if I could invert the earth so that the monks may enjoy the nutrition in those water-plants.”
“But what will you do, Moggallāna, with those creatures who are living there?”
“Iʼll make one of my hands broad, like the great earth, and Iʼll make those creatures go there. and Iʼll make those creatures go there. Then with the other hand Iʼll invert the earth.”
“Please donʼt invert the earth, Moggallāna. Those creatures might lose their minds.”
“In that case, Venerable Sir, it would be good if the whole Order of monks could go to Uttarakuru for alms.”
“No, Moggallāna, please donʼt pursue this.”
At this time, while Venerable Sāriputta was in seclusion, he thought, “For which Buddhas did the dispensation not last long? For which Buddhas did the dispensation last long?”
In the evening, after coming out of seclusion, Sāriputta approached the Master. He bowed down to him, sat down to one side, and said, “Just now, Venerable Sir, while I was in seclusion, I thought, ‘For which Buddhas did the dispensation not last long, and for which ones did it last long?’”
“Sāriputta, the dispensation established by Master Vipassī, Master Sikhī, and Master Vessabhū didnʼt last long. But the dispensation established by Master Kakusandha, Master Konāgamana, and Master Kassapa did last long.”
“And whatʼs the reason why the dispensation established by Master Vipassī, Master Sikhī, and Master Vessabhū didnʼt last long?”
“Master Vipassī, Master Sikhī, and Master Vessabhū were disinclined to give detailed teachings to their disciples. They gave few discourses in prose and in prose and verse, few expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and analyses; and they didnʼt lay down training rules or recite a monastic code. After the disappearance of those Buddhas, after the disappearance of the disciples awakened under them, those who were the last disciples—of various names, clans, and social standing, who had gone forth from various families—allowed that dispensation to disappear rapidly. Itʼs just like loose flowers on a flat surface: theyʼre scattered about, whirled about, and destroyed by the wind. Whyʼs that? Because theyʼre not held together by a thread. Just so, after the disappearance of those Buddhas, after the disappearance of the disciples awakened under them, those who were the last disciples allowed that dispensation to disappear rapidly.
But, Sāriputta, those Masters were untiring in exhorting their disciples after reading their minds. At one time, while staying in a certain frightening forest grove, Master Vessabhū, the Perfected and the fully Awakened One, exhorted and admonished an Order of a thousand monks, reading their minds and saying, ‘Think like this, not like this; pay attention like this, not like this; abandon this; having attained this, abide in it.’ When those thousand monks had been exhorted and admonished by Master Vessabhū, their minds were freed from the corruptions without grasping. But when anyone not devoid of desire entered that frightening forest grove, usually their hair would stand on end. This is the reason why the dispensation established by Master Vipassī, Master Sikhī, and Master Vessabhū did not last long.”
“What then is the reason why the dispensation established by Master Kakusandha, Master Konāgamana, and Master Kassapa lasted long?”
“Master Kakusandha, Master Konāgamana, and Master Kassapa were diligent in giving detailed teachings to their disciples. They gave many discourses in prose and in prose and verse, many expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and analyses; and they laid down training rules and recited a monastic code. After the disappearance of those Buddhas, after the disappearance of the disciples awakened under them, those who were the last disciples—of various names, clans, and social standing, who had gone forth from various families—made that dispensation last for a long time. Itʼs just like flowers on a flat surface that are held together by a thread: theyʼre not scattered about, whirled about, or destroyed by the wind. Whyʼs that? Because theyʼre held together by a thread. Just so, after the disappearance of those Buddhas, after the disappearance of the disciples awakened under them, those who were the last disciples made that dispensation last for a long time. This is the reason why the dispensation established by Master Kakusandha, Master Konāgamana, and Master Kassapa lasted long.
Then Sāriputta got up from his seat, put his robe over one shoulder, put the palms of his hands together, and said, “This is the right time, Master, for laying down training rules and reciting a monastic code, so that this dispensation may last for a long time.”
“Hold on, Sāriputta, the Buddha will know the right time for that. The Teacher doesnʼt lay down training rules and recite a monastic code until the causes of corruption appear in the monastic Order.
And they donʼt appear until the monastic Order has attained long standing, great size, an abundance of material support, or great learning. When this happens, then the Teacher lays down training rules for his disciples and recites a monastic code in order to hold back those causes of corruption.
Sāriputta, the Order of monks is devoid of immorality, devoid of danger, stainless, pure, established in the essence. Even the least developed of these five hundred monks is a stream-enterer, not subject to rebirth in the lower world, fixed in destiny, bound for awakening.
Then the Master said to Ānanda, “Ānanda, itʼs the custom for Buddhas not to go wandering around the country without taking leave of those who invited them to spend the rains. Letʼs go to the brahmin of Verañjā and take leave.”
“Yes, Venerable Sir.”
The Master dressed, took his bowl and robe, and with Ānanda as his attendant, went to the dwelling of that brahmin where he sat down on the prepared seat. The brahmin approached the Master, bowed down to him, and sat down to one side. And the Master said,
“Brahmin, weʼve spent the rainy season according to your invitation, and now we take leave of you. We wish to depart to go wandering around the country.”
“Itʼs true, good Gotama, that youʼve spent the rainy season according to my invitation, but I havenʼt given a gift. Thatʼs not good. Itʼs not because I didnʼt want to, but because household life is busy and thereʼs much to do. Would you and the Order of monks please accept a meal from me tomorrow?”
The Master consented by keeping silent. Then, after instructing, inspiring, and gladdening that brahmin with a teaching, the Master rose from his seat, and departed.
The following morning the brahmin prepared various kinds of fine food in his own home and then informed the Master: “Itʼs time, good Gotama, the meal is ready.”
After dressing the following morning, the Master took his bowl and robe, and together with the Order of monks, he went to the dwelling of that brahmin and sat down on the prepared seat. With his own hands the brahmin served various kinds of fine food to the Order of monks headed by the Buddha. When they were satisfied and the Master had finished his meal, the brahmin gave a set of three robes to the Master and two pieces of cloth to each monk. The Master instructed, inspired, and gladdened him with a teaching, and then rose from his seat and departed.
After remaining in Verañjā for as long as he liked, the Master traveled to Payāgapatiṭṭhāna via Soreyya, Saṅkassa, and Kaṇṇakujja. There he crossed the river Ganges and continued on to Benares. After remaining in Benares for as long as he liked, he set out wandering towards Vesālī. When he eventually arrived at Vesālī, he stayed in the Great Wood, in the hall with the peaked roof.
The chapter on Verañjā is finished.
Monks’ Expulsion 1: the first training rule
Origin story
First sub-story
At one time Sudinna, the son of a prominent merchant, lived in a village called Kalandaka not far from Vesālī. On one occasion Sudinna went to Vesālī on some business together with many friends. Just then the Master was seated, surrounded by a great assembly of people, giving a teaching. When Sudinna saw this he thought, “Why don’t I listen to the Teaching?” He then approached that assembly and sat down to one side.
As he was sitting there, he thought, “The way I understand the Masterʼs Teaching, itʼs not easy for one who lives in a house to lead the spiritual life perfectly complete and pure as a polished conch shell. Why don’t I cut off my hair and beard, put on the ocher robes, and go forth from home into homelessness?”
When those people had been instructed, inspired, and gladdened by the Master, they rose from their seats, bowed down to the Master, circumambulated him with their right side towards him, and departed.
Sudinna then approached the Master, bowed down to him, and sat down to one side. And he said to the Master:
“Venerable Sir, the way I understand the Masterʼs Teaching, itʼs not easy for one who lives in a house to lead the spiritual life perfectly complete and pure as a polished conch shell. I want to cut off my hair and beard, put on the ocher robes, and go forth from home into homelessness. Master, please give me the going forth.”
“But, Sudinna, do you have your parents’ permission?”
“No, Venerable Sir.”
“Sudinna, Buddhas don’t give the going forth to the son of parents who haven’t given their permission.”
“I’ll do whatever is necessary, Venerable Sir, to get my parents’ permission.”
Then, after finishing his business in Vesālī, Sudinna returned to Kalandaka. There he approached his parents and said, “Mum and dad, the way I understand the the Masterʼs Teaching, itʼs not easy for one who lives in a house to lead the spiritual life perfectly complete and pure. I want to cut off my hair and beard, put on the ocher robes, and go forth from home into homelessness. Please give me permission to go forth.”
His parents replied, “But, Sudinna, youʼre our only child. Youʼre dear to us and we love you. You live in comfort and are well cared for; you have no experience of suffering. Even if you died it would be against our wishes. So how can we allow you to go forth from home into homelessness while youʼre still living?”
Sudinna asked his parents a second
and a third time, but got the same reply.
He then lay down on the bare ground and said, “Iʼll either die right here or go forth.” And he did not eat at the next seven meals.
His parents said, “Dear Sudinna, youʼre our only child. Youʼre dear to us and we love you. You live in comfort and are well cared for; you have no experience of suffering. Even if you died it would be against our wishes. So how can we allow you to go forth from home into homelessness while youʼre still living? Get up, Sudinna, eat, drink, and amuse yourself. Enjoy sense pleasures and do acts of merit. We wonʼt allow you to go forth.” But Sudinna did not respond.
His parents said the same thing a second and a third time, but Sudinna remained silent.
Then Sudinnaʼs friends approached him and repeated three times what his parents had said. But Sudinna made no response.
Sudinna’s friends approached his parents and said, “Sudinna says heʼll either die right there on the bare ground or go forth. If you donʼt allow him to go forth, heʼll die there. But if you allow him to go forth, youʼll see him again afterwards. And if he doesnʼt enjoy the going forth, what alternative will he have but to come back here? So allow him to go forth.”
“We allow him,” they said.
And Sudinna’s friends said to him, “Get up, Sudinna, your parents have given you permission to go forth from home into homelessness.”
Sudinna thought, “They say that my parents have given me permission to go forth,” and he got up, excited and joyful, stroking his limbs with his hands. After spending a few days to regain his strength, he went to the Master, bowed down to him, and sat down to one side. He then said, “Venerable Sir, Iʼve got my parentsʼ permission to go forth from home into homelessness. Please give me the going forth.”
He then received the going forth in the presence of the Master, and he received the full ordination. Not long afterwards he practiced these kinds of ascetic practices: living in the wilderness, going on almsround, wearing rag-robes, going on continuous almsround. And he lived supported by a certain Vajjian village.
At that time the Vajjians were short of food and afflicted with hunger, with crops blighted and turned to straw, and it was not easy to get by almsfood. Venerable Sudinna considered this and thought, “I have many relatives in Vesālī who are rich. Why don’t I live supported by them? Because of me my relatives will be able to make offerings and make merit, the monks will obtain requisites, and I’ll have plenty of almsfood.”
He then put his lodging in order, took his bowl and robe, and set out for Vesālī. When he eventually arrived, he stayed in the hall with the peaked roof in the Great Wood. His relatives heard that he had arrived in Vesālī, and they brought him sixty offerings of barley. Sudinna gave the offerings of barley to the monks, and taking his bowl and robe, he entered the village of Kalandaka for almsfood. As he was going on continuous almsround, he came to his own father’s house.
Just then a female slave of Venerable Sudinna’s relatives wanted to throw away the previous evening’s porridge. Sudinna said to her, “If that’s to be thrown away, sister, put it here in my bowl.”
As she was putting the porridge into his bowl, she recognized his hands, feet, and voice. She then went to his mother and said, “Please know, madam, that the young master Sudinna is back.”
“If you speak the truth, Iʼll make you a free woman!”
As Sudinna was eating the previous evening’s porridge at the base of a certain wall, his father saw him as he was coming home from work. He approached him and said, “But, Sudinna, isn’t there … and youʼre eating old porridge! Isn’t there your own home to go to?”
“We went to your house, householder. That’s where we received this porridge.”
Sudinna’s father took him by the arm and said, “Come, let’s go to the house.”
Sudinna went to his father’s house and sat down on a prepared seat. His father said to him, “Eat, Sudinna.”
“Thereʼs no need, householder; Iʼve finished eating for today.”
“Then please come back for the meal tomorrow.”
Sudinna consented by keeping silent, and he rose from his seat and departed.
The following morning Sudinna’s mother had the ground smeared with fresh cow-dung, and she piled up two heaps, one with money and one with gold. The heaps were so large that a man standing on one side could not see a man standing on the other. Hiding the heaps with screens and preparing a seat between them surrounded by a curtain, she said to Sudinna’s former wife, “Daughter-in-law, adorn yourself in the way our son Sudinna found you especially attractive.
“Yes, madam.”
That same morning, Venerable Sudinna dressed, took his bowl and robe, and went to his father’s house, where he sat down on the prepared seat. His father approached him, uncovered the heaps, and said, “This dowry, dear Sudinna, is the fortune from your mother, and itʼs yours. Another is the fortune from your father and another the fortune from your ancestors. Itʼs possible, Sudinna, to return to the lower life, enjoy wealth, and make merit. Please do so.”
“I canʼt, father.
Iʼm enjoying the spiritual life.” Sudinna’s father repeated his request and Sudinna replied as before. Sudinna’s father then repeated his request a third time, and Sudinna replied: “If you wouldnʼt get offended, householder, I could tell you what to do.”
“Speak, Sudinna.”
“Well then, householder, make some large bags of hemp-cloth, put all the money and gold inside, take it all away in carts, and dump it in the middle of the Ganges. And why? Because that way you would avoid the danger, fear, and terror that it will cause you, as well as the trouble with protection.”
His father became displeased and thought, “How can our son Sudinna say such things?”
He then said to Sudinna’s former wife, “Well now, daughter-in-law, since you were dear to him, perhaps our son Sudinna will listen to you.”
Venerable Sudinna’s former wife took hold of his feet and said, “What are these nymphs like, young master, for which you lead the spiritual life?”
“Sister, I donʼt lead the spiritual life for the sake of nymphs.”
His former wife thought, “From today the young master calls me ‘sister’,” and she fainted on the spot.
Sudinna said to his father, “If thereʼs food to be given, householder, give it, but donʼt annoy me.”
“Eat, Sudinna,” he said. And with their own hands, Sudinna’s mother and father served and satisfied him with various kinds of fine food.
When Sudinna had finished his meal, his mother said to him: “Dear Sudinna, this family is rich. Itʼs possible to return to the lower life, enjoy wealth, and make merit. Please do so.”
“Mother, I canʼt. Iʼm enjoying the spiritual life.”
His mother repeated her request a second time, but got the same reply. She then said, “This family, Sudinna, is rich. Please give us a child; donʼt let the Licchavīs take over our heirless property.”
“Ok, mother, I can do that.”
“Where are you staying at present?”
“In the Great Wood.” And he rose from his seat and departed.
Sudinnaʼs mother said to his former wife, “Daughter-in-law, as soon as you reach your fertile period, please tell me.”
“Very well, madam,” she replied. Not long afterwards Sudinna’s former wife reached her fertile period, and she reported it to Sudinna’s mother.
“Daughter-in-law, adorn yourself in the way that our son Sudinna found you especially attractive.”
“Very well, madam,” she replied.
Then Sudinna’s mother, together with his former wife, approached Sudinna in the Great Wood, and she said to him: “This family, dear Sudinna, is rich. Itʼs possible to return to the lower life, enjoy wealth, and make merit. Please do so.”
“Mother, I canʼt. Iʼm enjoying the spiritual life.”
His mother repeated her request a second time, but got the same reply. She then said this: “This family, Sudinna, is rich. Please give us a child; donʼt let the Licchavīs take over our heirless property.”
“Ok, mother, I can do that,” he said. He then took his former wife by the arm, plunged into the Great Wood and— there being no training rule and he seeing no danger— had sexual intercourse with her three times. As a result she conceived.
The earth-gods cried out: “Good sirs, the Order of monks has been stainless and free from danger. But Sudinna the Kalandaka has produced a stain, has produced danger.”
The gods belonging to the heaven of the four great kings hearing the cry of the earth-gods in turn cried out … the Tāvatiṃsa gods … the Yāma gods … the Tusita gods … the gods who delight in creation … the gods who control the creation of others … the gods belonging to the retinue of the supreme beings in turn cried out: “Good sirs, the Order of monks has been stainless and free from danger. But Sudinna the Kalandaka has produced a stain, has produced danger.” Thus in that moment, in that instance, the news spread as far as the world of the supreme beings.
The pregnancy of Sudinna’s wife developed and she eventually gave birth to a son. Sudinna’s friends called this boy Bījaka, they called Sudinna’s former wife Bījaka’s mother, and they called Venerable Sudinna Bījaka’s father. After some time, they both went forth from home into homelessness, and they realized perfection.
But Sudinna was anxious and remorseful, and he thought, “This is truly bad for me, that after going forth in such a well-proclaimed Teaching and training, I wasnʼt able to practice for life the perfectly complete and pure spiritual life.” And because of his anxiety and remorse, he became thin, haggard, and pale, his veins protruding all over his limbs; he became sad, sluggish, miserable, depressed, remorseful, weighed down by grief.
The monks who were Venerable Sudinna’s friends said to him: “Formerly, Sudinna, you were handsome, your features rounded, your face a good color, your skin clear. But now youʼre thin, haggard, and pale, your veins protruding all over your limbs; and youʼre sad, sluggish, miserable, depressed, remorseful, weighed down by grief. Could it be that you lead the spiritual life dissatisfied?”
“I donʼt lead the spiritual life dissatisfied, but Iʼve done a bad deed. Iʼve had sexual intercourse with my former wife. Thatʼs why Iʼm so miserable. I wasnʼt able to practice for life the perfectly complete and pure spiritual life.”
“Sudinna, no wonder youʼre remorseful, no wonder you feel regret, in that having gone forth in such a well-proclaimed Teaching and training you werenʼt able to practice for life the perfectly complete and pure spiritual life. Hasnʼt the Master taught in various ways for the sake of dispassion, not for the sake of passion; for the sake of freedom from bondage, not for the sake of bondage; for the sake of non-grasping, not for the sake of grasping? When the Master has taught in this way, how can you be intent upon passion, bondage, and grasping? Hasnʼt the Master given many teachings for the fading away of lust, for the clearing away of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of birth and death, for the ending of craving, for fading away, for cessation, for extinguishment? Hasnʼt the Master in various ways taught the abandoning of sense pleasures, the full understanding of the perception of sense pleasures, the abolishing of thirst for sense pleasures, the elimination of thoughts of sense pleasures, the stilling of the fever of sense pleasures? This will not give rise to confidence in those without it or increase the confidence of those who have it, but it will hinder confidence in those without it, and it will cause some with confidence to change their minds.”
After criticizing Venerable Sudinna in various way, those monks informed the Master. The Master then had the Order of monks assembled and questioned Venerable Sudinna: “Is it true, Sudinna, that you had sexual intercourse with your former wife?”
“Itʼs true, Master.”
The Buddha rebuked him: “Foolish man, itʼs not suitable, itʼs not proper, itʼs not worthy of an ascetic, itʼs not allowable, itʼs not to be done. How could you go forth in such a well-proclaimed Teaching and training and not be able to practice for life the perfectly complete and pure spiritual life? Havenʼt I given many teachings for the sake of dispassion, not for the sake of passion; for the sake of freedom from bondage, not for the sake of bondage; for the sake of non-grasping, not for the sake of grasping? When I have taught in this way, how can you be intent upon passion, bondage, and grasping? Havenʼt I given many teachings for the fading away of lust, for the clearing away of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of birth and death, for the ending of craving, for fading away, for cessation, for extinguishment? Havenʼt I in various ways taught the abandoning of sense pleasures, the full understanding of the perception of sense pleasures, the abolishing of thirst for sense pleasures, the elimination of thoughts of sense pleasures, the stilling of the fever of sense pleasures? It would be better, foolish man, for your penis to enter the mouth of a terrible and poisonous snake than to enter a woman. It would be better for your penis to enter the mouth of a black snake than to enter a woman. It would be better for your penis to enter a blazing charcoal pit than to enter a woman. Whyʼs that? Because for that reason, you might die or experience death-like suffering, but you wouldnʼt because of that be reborn in a bad destination. But for this reason you might. Foolish man, youʼve practiced what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples. Youʼre the forerunner, the first performer of many unwholesome things. This will not give rise to confidence in those without it or increase the confidence of those who have it, but it will hinder confidence in those without it, and it will cause some with confidence to change their minds.”
Then the Master spoke in dispraise of being difficult to support and maintain, in dispraise of great desires, lack of contentment, socializing, 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. After giving a teaching on what is right and proper, he addressed the monks:
“Because of this, monks, I will lay down a training rule for the monks for the following ten reasons: for the well-being of the Order, for the comfort of the Order, for the restraint of bad people, for the ease of well-behaved monks, for the restraint of corruptions in the present life, for avoiding corruptions in future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the continuation of the true Teaching, and for supporting the training. And, monks, this training rule should be recited thus:
First preliminary ruling
‘If a monk has sexual intercourse, he is expelled and not in communion.ʼ”
In this way the Master laid down this training rule for the monks.
The section for recitation on Sudinna is finished.
Second sub-story
Some time later in the Great Wood near Vesālī, a certain monk befriended a female monkey by giving her food and then had sexual intercourse with her. One morning, he dressed, took his bowl and robe, and entered Vesālī for alms.
Just then a number of monks who were inspecting the lodgings came to this monk’s dwelling. The female monkey saw the monks coming. She went up to them, shook her buttocks in front of them, wagged her tail, presented her buttocks, and made a gesture. The monks thought, “This monk must be having sexual intercourse with this monkey,” and they hid to one side. Then, when that monk had finished his almsround in Vesālī and had returned with his almsfood,
he ate one part himself and gave the rest to the female monkey. After eating the food, the monkey presented her buttocks to the monk, and he had sexual intercourse with her.
Those monks said to that monk, “Hasn’t a training rule been laid down by the Master? Why then do you have sexual intercourse with a monkey?”
“Itʼs true that a training rule has been laid down by the Master, but it refers to human women, not to animals.”
“But thatʼs just the same. Itʼs not suitable, itʼs not proper, itʼs not worthy of an ascetic, itʼs not allowable, itʼs not to be done. How could you go forth in this well-proclaimed Teaching and training and not be able to practice for life the perfectly complete and pure spiritual life? Hasnʼt the Master taught in various ways for the sake of dispassion … the stilling of the fever of sense pleasures? This will not give rise to confidence in those without it or increase the confidence of those who have it, but it will hinder confidence in those without it, and it will cause some with confidence to change their minds.”
After criticizing that monk in various ways, they informed the Master.
The Master then had the Order of monks assembled and questioned that monk:
“Is it true, monk, that you had sexual intercourse with a monkey?”
“Itʼs true, Master.”
The Buddha rebuked him: “Foolish man, itʼs not suitable, itʼs not proper, itʼs not worthy of an ascetic, itʼs not allowable, itʼs not to be done. How could you go forth in such a well-proclaimed Teaching and training and not be able to practice for life the perfectly complete and pure spiritual life? Havenʼt I given many teachings for the sake of dispassion … the stilling of the fever of sense pleasures? It would be better, foolish man, for your penis to enter the mouth of a terrible and poisonous snake than to enter a woman. It would be better for your penis to enter the mouth of a black snake than to enter a woman. It would be better for your penis to enter a blazing charcoal pit than to enter a woman. Whyʼs that? Because for that reason you might die or experience death-like suffering, but you wouldnʼt because of that be reborn in a bad destination. But for this reason you might. Foolish man, youʼve practiced what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples. Foolish man, this will not give rise to confidence in those without it …
And so, monks, this training rule should be recited thus:
Second preliminary ruling
‘If a monk has sexual intercourse, even with a female animal, he is expelled and not in communion.ʼ”
In this way the Master laid down this training rule for the monks.
The story of the female monkey is finished.
Third sub-story
Around the same time, a number of Vajjian monks from Vesālī ate, slept, and bathed as much as they liked. Doing so, and not reflecting properly, they had sexual intercourse, but without first renouncing the training and revealing their weakness. After some time, they were affected by loss of relatives, loss of property, and illness. They then approached Venerable Ānanda and said:
“Venerable Ānanda, we donʼt blame the Buddha, the Teaching, or the Order of monks; we only blame ourselves. We were unfortunate and had little merit: after going forth in such a well-proclaimed Teaching and training, we were unable to practice for life the perfectly complete and pure spiritual life. If we were now to obtain the going forth and the full ordination in the presence of the Master, we would have clarity about wholesome qualities and would be devoted day after day to developing the aids to awakening. Venerable Ānanda, please inform the Master of this matter.”
“Yes,” he replied. And he went to the Master and informed him.
“Itʼs impossible, Ānanda, that the Buddha should abolish a training rule that entails expulsion because of the Vajjians.”
The Master then gave a teaching and addressed the monks: “Monks, if a monk, without first renouncing the training and revealing his weakness, has sexual intercourse, he may not receive the full ordination. But, monks, if someone has sexual intercourse after first renouncing the training and revealing his weakness, he may receive the full ordination.
And so, monks, this training rule should be recited thus:
Final ruling
‘If a monk, after taking on the monks’ training and way of life, without first renouncing the training and revealing his weakness, has sexual intercourse, even with a female animal, he is expelled and not in communion.ʼ”
Definitions
A: whoever, of such a kind, of such activity, of such social standing, of such name, of such family, of such conduct, of such behavior, of such association, who is senior, who is junior, or who is of middle standing— this is called “a.”
Monk: he is a monk because he lives on alms; a monk because he has gone over to living on alms; a monk because he is one who wears a patchwork cloth; a monk by convention; a monk on account of his acknowledgment; a “come, monk” monk; a monk given the full ordination by going to the three refuges; a good monk; a monk of substance; a trainee monk; a fully trained monk; a monk who has been given the full ordination by a complete Order of monks through a formal procedure consisting of one motion and three announcements that is unchallengeable and fit to stand. The monk who has been given the full ordination by a complete Order of monks through a formal procedure consisting of one motion and three announcements, which is unchallengeable and fit to stand— this sort of monk is meant in this case.
Training: the three trainings: the training in the higher morality, the training in the higher mind, the training in the higher wisdom. The training in the higher morality is the training meant in this case.
Way of life: whatever training rule has been laid down by the Master— this is called “way of life.” One trains in this; therefore it is called “after taking on […] the way of life.”
Without first renouncing the training and revealing his weakness: “There is, monks, a revealing of weakness without the training being renounced; and there is a revealing of weakness together with the training being renounced.
And how is there a revealing of weakness without the training being renounced? Here a monk is dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a householder, longing to be a lay follower, longing to be a monastery attendant, longing to be a novice, longing to be an ascetic of another sect, longing to be a follower of another sect, longing not to be an ascetic, longing not to be a son of the Sakyan, and he says and declares: ‘Why don’t I renounce the Buddha?’ In this way, monks, thereʼs a revealing of weakness without the training being renounced.
Or again, dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a householder … longing not to be a son of the Sakyan, he says and declares: ‘Why don’t I renounce the Teaching?’ … the Order?’ … the practice?’ … the training?’ … the monastic code?’ … the recital?’ … my preceptor?’ … my teacher?’ … being a student?’ … being a pupil?’ … our common preceptor?’ … our common teacher?’ … he says and declares: ‘Why don’t I renounce my fellow monks?’ … ‘Why don’t I become a householder?’ … ‘Why don’t I become a lay follower?’ … ‘Why don’t I become a monastery attendant?’ … ‘Why don’t I become a novice?’ … ‘Why don’t I become an ascetic of another sect?’ … ‘Why don’t I become a follower of another sect?’ … ‘Why don’t I become a non-ascetic?’ …I have added two sets of ellipses points that seem to be missing from the Pali of MS.1.92. The missing sets are between “he says and declares: ‘Why don’t I renounce my fellow monks?’” and “he says and declares: ‘Why don’t I become a householder?’” and between “he says and declares: ‘Why don’t I become a householder?’” and “‘Why don’t I become a lay follower?’” ‘Why don’t I become a non-son-of-the-Sakyan?’ In this way too, monks, thereʼs a revealing of weakness without the training being renounced.
Or again, dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a householder … longing not to be a son of the Sakyan, he says and declares: ‘But if I renounced the Buddha’ … he says and declares: But if I weren’t a son of the Sakyan’ … he says and declares: ‘Perhaps I should renounce the Buddha?’ … he says and declares: ‘Perhaps I shouldn’t be a son of the Sakyan?’ … he says and declares: ‘Well then, I should renounce the Buddha’ … he says and declares: ‘Well then, I shouldn’t be a son of the Sakyan’ … he says and declares: ‘I think I should renounce the Buddha’ … he says and declares: ‘I think I shouldn’t be a son of the Sakyan.’ In this way too, monks, thereʼs a revealing of weakness without the training being renounced.
Or again, dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a householder … longing not to be a son of the Sakyan, he says and declares: ‘I remember my mother’ … ‘I remember my father’ … ‘I remember my brother’ … ‘I remember my sister’ … ‘I remember my son’ … ‘I remember my daughter’ … ‘I remember my wife’ … ‘I remember my relations’ … ‘I remember my friends’ … ‘I remember my village’ … ‘I remember my town’ … ‘I remember my fields’ … ‘I remember my land’ … ‘I remember my money’ … ‘I remember my gold’ … ‘I remember my profession’ … he says and declares: ‘I remember my former laughter, chatter, and play.’ In this way too, monks, thereʼs a revealing of weakness without the training being renounced.
Or again, dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a householder … longing not to be a son of the Sakyan, he says and declares: ‘I have a mother who should be supported by me’ … ‘I have a father who should be supported by me’ … ‘I have a brother … ‘I have a sister … ‘I have a son … ‘I have a daughter … ‘I have a wife … ‘I have relations … he says and declares: ‘I have friends who should be supported by me.’ In this way too, monks, thereʼs a revealing of weakness without the training being renounced.
Or again, dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a householder … longing not to be a son of the Sakyan, he says and declares: ‘I have a mother; she’ll support me.’ … ‘I have a father; he’ll support me.’ … ‘I have a brother; he’ll support me.’ … ‘I have a sister; she’ll support me.’ … ‘I have a son; he’ll support me.’ … ‘I have a daughter; she’ll support me.’ … ‘I have a wife; she’ll support me.’ … ‘I have relations; they’ll support me.’ … ‘I have friends; they’ll support me.’ … ‘I have a village; I’ll live by means of it.’ … ‘I have a town; I’ll live by means of it.’ … ‘I have fields; I’ll live by means of them.’ … ‘I have land; I’ll live by means of it.’ … ‘I have money; I’ll live by means of it.’ … ‘I have gold; I’ll live by means of it.’ … he says and declares: ‘I have a profession; I’ll live by means of it.’ In this way too, monks, thereʼs a revealing of weakness without the training being renounced.
Or again, dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a householder … longing not to be a son of the Sakyan, he says and declares: ‘This is difficult to do.’ … ‘This isn’t easy to do.’ … ‘This is difficult.’ … ‘This isn’t easy.’ … ‘I cannot endure.’ … ‘I’m unable.’ … ‘I don’t enjoy myself.’ … ‘I take no delight.’ In this way too, monks, thereʼs a revealing of weakness without the training being renounced.
And how is there a revealing of weakness together with the training being renounced? Here a monk is dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a householder … longing not to be a son of the Sakyan, and he says and declares: ‘I renounce the Buddha.’ In this way, monks, thereʼs a revealing of weakness together with the training being renounced.
Or again, dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a householder … longing not to be a son of the Sakyan, he says and declares: ‘I renounce the Teaching’ … ‘I renounce the Order’ … ‘I renounce the practice’ … ‘I renounce the training’ … ‘I renounce the monastic code’ … ‘I renounce the recital’ … ‘I renounce my preceptor’ … ‘I renounce my teacher’ … ‘I renounce being a student’ … ‘I renounce being a pupil’ … ‘I renounce our common preceptor’ … ‘I renounce our common teacher’ … he says and declares: ‘I renounce my fellow monks’ … he says and declares: ‘Consider me a householder’ … ‘Consider me a lay follower’ … ‘Consider me a monastery attendant’ … ‘Consider me a novice monk’ … ‘Consider me an ascetic of another sect’ … ‘Consider me a follower of another sect’ … ‘Consider me not an ascetic’ … ‘Consider me not a son of the Sakyan.’ In this way too, monks, thereʼs a revealing of weakness together with the training being renounced.
Or again, dissatisfied, discontent, desiring to give up the life of an ascetic; troubled, ashamed, and disgusted with monkhood; longing to be a householder … longing not to be a son of the Sakyan, he says and declares: ‘I’m done with the Buddha’ … ‘I’m done with my fellow monks.’ In this way too, monks, thereʼs a revealing of weakness together with the training being renounced.
Or again … he says and declares: ‘No more of the Buddha for me’ … ‘No more of my fellow monks for me.’ In this way too, monks …
Or again … he says and declares: ‘The Buddha is of no use to me’ … ‘My fellow monks are of no use to me.’ In this way too, monks …
Or again … he says and declares: ‘I’m well freed from the Buddha.’ … ‘I’m well freed from my fellow monks.’ In this way too, monks, thereʼs a revealing of weakness together with the training being renounced.
Or whatever other synonyms there are for the Buddha, for the Teaching, for the Order of monks, for the practice, for the training, for the monastic code, for the recital, for a preceptor, for a teacher, for a student, for a pupil, for a common preceptor, for a common teacher, for a fellow monk, for a householder, for a lay follower, for a monastery attendant, for a novice monk, for an ascetic of another sect, for a follower of another sect, for not being an ascetic, or for not being a son of the Sakyan— he speaks and declares by way of these indications, by way of these marks, by way of these signs. In this way, monks, thereʼs a revealing of weakness together with the training being renounced.
And how is the training not renounced? If one renounces the training by way of these indications, by way of these marks, by way of these signs, but oneʼs insane, then the training isnʼt renounced. If one renounces the training in the presence of one whoʼs insane, the training isnʼt renounced. If one whoʼs deranged renounces the training, the training isnʼt renounced. If one renounces the training in the presence of one whoʼs deranged, the training isnʼt renounced. If one whoʼs overwhelmed by pain renounces the training, the training isnʼt renounced. If one renounces the training in the presence of one whoʼs overwhelmed by pain, the training isnʼt renounced. If one renounces the training to a god, the training isnʼt renounced. If one renounces the training to an animal, the training isnʼt renounced. If an Indian renounces the training to a foreigner who doesnʼt understand him, the training isnʼt renounced. If a foreigner renounces the training to an Indian who doesnʼt understand him, the training isnʼt renounced. If an Indian renounces the training to another Indian who doesnʼt understand him, the training isnʼt renounced. If a foreigner renounces the training to another foreigner who doesnʼt understand him, the training isnʼt renounced. If he renounces the training as a joke, the training isnʼt renounced. If he renounces the training by speaking too fast, the training isnʼt renounced. If he announces what he doesnʼt wish to announce, the training isnʼt renounced. If he doesnʼt announce what he wishes to announce, the training isnʼt renounced. If he announces to one who doesnʼt understand, the training isnʼt renounced. If he doesnʼt announce to one who understands, the training isnʼt renounced. Or if he doesnʼt make a full announcement, the training isnʼt renounced. In this way, monks, the training isnʼt renounced.”
Sexual intercourse: what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples—: this is called “sexual intercourse.”
Has: organ with organ, genital with genital, even to the depth of a sesame seed—this is called “has.”
Even with a female animal: even having had sexual intercourse with a female animal, he is not an ascetic, not a son of the Sakyan; how much less so with a woman— therefore it is called “even with a female animal.”
He is expelled: just as a man with his head cut off is unable to continue living by reconnecting it to the body, so too a monk who has had sexual intercourse is not an ascetic, not a son of the Sakyan— therefore it is said, “he is expelled.”
Not in communion: Communion: common formal procedures, the same recital, the same training— this is called “communion.” He does not take part in this— therefore it is called “not in communion.”
Permutations
Permutations part 1
Summary
There are three kinds of female: a human female, a non-human female, a female animal. There are three kinds of hermaphrodite: a human hermaphrodite, a non-human hermaphrodite, an animal hermaphrodite. There are three kinds of sexual nonconformists: a sexually nonconformist human, a sexually nonconformist spirit, a sexually nonconformist animal. There are three kinds of male: a human male, a non-human male, a male animal.
Exposition part 1
He commits an offense entailing expulsion if he has sexual intercourse with a human female through three orifices: the anus, the vagina, or the mouth. … with a non-human female … with a female animal … with a human hermaphrodite … with a non-human hermaphrodite … with an animal hermaphrodite through three orifices: the anus, the vagina, or the mouth. He commits an offense entailing expulsion if he has sexual intercourse with a sexually nonconformist human through two orifices: the anus or the mouth. … with a sexually nonconformist spirit … with a sexually nonconformist animal … with a human male … with a male spirit … with a male animal though two orifices: the anus or the mouth.
Exposition part 2
Voluntary sexual intercourse
If a monk has the intention of association and he lets his penis enter a human female through the anus … through the vagina … through the mouth, he commits an offense entailing expulsion. If a monk has the intention of association and he lets his penis enter a non-human female … a female animal … a human hermaphrodite … a non-human hermaphrodite … an animal hermaphrodite through the anus … through the vagina … through the mouth, he commits an offense entailing expulsion. If a monk has the intention of association and he lets his penis enter a sexually nonconformist human … a sexually nonconformist spirit … a sexually nonconformist animal … a human male … a male spirit … a male animal through the anus … through the mouth, he commits an offense entailing expulsion.
Forced sexual intercourse: bringing the partner into the presence of the monk
Enemy monks bring a human female into a monk’s presence and insert his penis into her anus.That is, he agrees to the sexual intercourse at this point. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. Enemy monks bring a human female into a monk’s presence and insert his penis into her anus. If he does not agree to the entry, but he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. Enemy monks bring a human female into a monk’s presence and insert his penis into her anus. If he does not agree to the entry, nor to having entered, but he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. Enemy monks bring a human female into a monk’s presence and insert his penis into her anus. If he does not agree to the entry, nor to having entered, nor to the remaining, but he agrees to the taking out, he commits an offense entailing expulsion. Enemy monks bring a human female into a monk’s presence and insert his penis into her anus. If he does not agree to the entry, nor to having entered, nor to the remaining, nor to the taking out, there is no offense.
Enemy monks bring a human female into a monk’s presence and insert his penis into her vagina … her mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree to the entry, nor to having entered, nor to the remaining, nor to the taking out, there is no offense.
Enemy monks bring a human female who is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one who is dead and mostly decomposed into a monk’s presence and insert his penis into her anus … her vagina … her mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. … If he does not agree … there is no offense.
Enemy monks bring a non-human female … a female animal … a human hermaphrodite … a non-human hermaphrodite … an animal hermaphrodite into a monk’s presence and insert his penis into its anus … its vagina … its mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.
Enemy monks bring an animal hermaphrodite that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one that is dead and mostly decomposed into a monk’s presence and insert his penis into its anus … its vagina … its mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. … If he does not agree … there is no offense.
Enemy monks bring a sexually nonconformist human … a sexually nonconformist spirit … a sexually nonconformist animal into a monk’s presence and insert his penis into its anus … its mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.
Enemy monks bring a sexually nonconformist animal that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one that is dead and mostly decomposed into a monk’s presence and insert his penis into its anus … its mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. … If he does not agree … there is no offense.
Enemy monks bring a human male … a non-human male … a male animal into a monk’s presence and insert his penis into its anus … its mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.
Enemy monks bring a male animal that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one that is dead and mostly decomposed into a monk’s presence and insert his penis into its anus … its mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense … If he does not agree … there is no offense.
Forced sexual intercourse with cover: bringing the partner into the presence of the monk
Enemy monks bring a human female into a monk’s presence and insert his penis into her anus … her vagina … her mouth, the female being covered and the monk uncovered; the female uncovered and the monk covered; the female covered and the monk covered; the female uncovered and the monk uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.
Enemy monks bring a human female who is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one who is dead and mostly decomposed into a monk’s presence and insert his penis into her anus … her vagina … her mouth, the female being covered and the monk uncovered; the female uncovered and the monk covered; the female covered and the monk covered; the female uncovered and the monk uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. … If he does not agree … there is no offense.
Enemy monks bring a non-human female … a female animal … a human hermaphrodite … a non-human hermaphrodite … an animal hermaphrodite into a monk’s presence and insert his penis into its anus … its vagina … its mouth, the animal being covered and the monk uncovered; the animal uncovered and the monk covered; the animal covered and the monk covered; the animal uncovered and the monk uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.
Enemy monks bring an animal hermaphrodite that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one that is dead and mostly decomposed into a monk’s presence and insert his penis into its anus … its vagina … its mouth, the animal being covered and the monk uncovered; the animal uncovered and the monk covered; the animal covered and the monk covered; the animal uncovered and the monk uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. … If he does not agree … there is no offense.
Enemy monks bring a sexually nonconformist human … a sexually nonconformist spirit … a sexually nonconformist animal … a human male … a male spirit … a male animal into a monk’s presence and insert his penis into its anus … its mouth, the animal being covered and the monk uncovered; the animal uncovered and the monk covered; the animal covered and the monk covered; the animal uncovered and the monk uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.
Enemy monks bring a male animal that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one that is dead and mostly decomposed into a monk’s presence and insert his penis into its anus … its mouth, the animal being covered and the monk uncovered; the animal uncovered and the monk covered; the animal covered and the monk covered; the animal uncovered and the monk uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. … If he does not agree … there is no offense.
Forced sexual intercourse: bringing the monk into the presence of the partner
Enemy monks bring a monk into the presence of a human female and insert his penis into her anus … her vagina … her mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.
Enemy monks bring a monk into the presence of a human female who is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring one who is dead and mostly decomposed into a monk’s presence and insert his penis into her anus … her vagina … her mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. … If he does not agree … there is no offense.
Enemy monks bring a monk into the presence of a non-human female … a female animal … a human hermaphrodite … a non-human hermaphrodite … an animal hermaphrodite … a sexually nonconformist human … a sexually nonconformist spirit … a sexually nonconformist animal … a human male … a male spirit … a male animal and insert his penis into its anus … its mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.
Enemy monks bring a monk into the presence of a male animal that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring a monk into the presence of one that is dead and mostly decomposed and insert his penis into its anus … its mouth. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense … If he does not agree … there is no offense.
Forced sexual intercourse with cover: bringing the monk into the presence of the partner
Enemy monks bring a monk into the presence of a human female and insert his penis into her anus … her vagina … her mouth, the monk being covered and the female uncovered; the monk uncovered and the female covered; the monk covered and the female covered; the monk uncovered and the female uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.
Enemy monks bring a monk into the presence of a human female who is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring a monk into the presence of one who is dead and mostly decomposed and insert his penis into her anus … her vagina … her mouth, the monk being covered and the female uncovered; the monk uncovered and the female covered; the monk covered and the female covered; the monk uncovered and the female uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. … If he does not agree … there is no offense.
Enemy monks bring a monk into the presence of a non-human female … a female animal … a human hermaphrodite … a non-human hermaphrodite … an animal hermaphrodite … a sexually nonconformist human … a sexually nonconformist spirit … a sexually nonconformist animal … a human male … a male spirit … a male animal and insert his penis into its anus … its mouth, the monk being covered and the animal uncovered; the monk uncovered and the animal covered; the monk covered and the animal covered; the monk uncovered and the animal uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing expulsion. … If he does not agree … there is no offense.
Enemy monks bring a monk into the presence of a male animal that is awake … asleep … intoxicated … insane … heedless … dead but undecomposed … dead and mostly undecomposed … he commits an offense entailing expulsion. They bring a monk into the presence of one that is dead and mostly decomposed and insert his penis into its anus … its mouth, the monk being covered and the animal uncovered; the monk uncovered and the animal covered; the monk covered and the animal covered; the monk uncovered and the animal uncovered. If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. … If he does not agree … there is no offense.
As “enemy monks” has been explained in detail, so should the following categories be explained:
Enemy kings … enemy bandits … enemy scoundrels … “lotus-scent” enemies. This is the section in brief.
Permutations part 2
In Permutations part 1 above magga is translated as “orifice,” here as “private part.” This follows from what appears to be a slightly different usage in the two sections. In the previous section magga refers to the three orifices of the partner that a monk might have sexual intercourse with. In this section magga seems to refer specifically to the genitals and the anus, whether of the partner or the monk, and the mouth would seem to be excluded. The mouth here seems to be represented by the Pali amagga, “non-path” or “non-private part.” This follows from the fact that in the vinaya the anus is regularly called vaccamagga, “the path of feces,” and the genitals passāvamagga, “the path of urine.” The mouth, however, with the curious exception of the previous section, is never called magga. In this interpretation I follow BMC I, p.45. He enters a private part with a private part, there is an offense entailing expulsion. He enters the mouth with a private part, there is an offense entailing expulsion. He enters a private part with the mouth, there is an offense entailing expulsion. He enters the mouth with the mouth, there is a serious offense.
A monk molests a sleeping monk: if he wakes up and consents, both should be ejected; if he wakes up but does not consent, the molester should be ejected. A monk molests a sleeping novice: if he wakes up and consents, both should be ejected; if he wakes up but does not consent, the molester should be ejected. A novice molests a sleeping monk: if he wakes up and consents, both should be ejected; if he wakes up but does not consent, the molester should be ejected. A novice molests a sleeping novice: if he wakes up and consents, both should be ejected; if he wakes up but does not consent, the molester should be ejected.
Non-offenses
There is no offense: if he does not know; if he does not consent; if he is insane; if he is deranged; if he is overwhelmed by pain; if he is the first offender.
The section for recitation on covering is finished.
Case rulings
Mnemonic list
The female monkey, and the Vajjians,
Householder, and a naked one, ascetics of other sects;
The girl, and Uppalavaṇṇā,
Two others with characteristics.
Mother, daughter, and sister
And wife, supple, with long;
Two on sores, and a picture,
And a wooden doll.
Five with Sundara,
Five about charnel grounds, bones;
A female dragon, and a female spirit, and a female ghost,
A sexual nonconformist, impaired, should touch.
The sleeping Perfected One in Bhaddiya,
Four others in Sāvatthī;
Three in Vesālī, garlands,
The one from Bharukaccha in his dream.
Supabbā, Saddhā, a nun,
A trainee nun, and a novice nun;
A prostitute, a sexual nonconformist, a householder,
Each other, one gone forth when old, a deer.
Case details
At one time a monk had sexual intercourse with a female monkey. He became remorseful, thinking, “The Master has laid down a training rule. Could it be that Iʼve committed an offense entailing expulsion?” They informed the Master. “Youʼve committed an offense entailing expulsion.”
At one time a number of Vajjian monks from Vesālī had sexual intercourse without first renouncing the training and revealing their weakness. They became remorseful, thinking, “The Master has laid down a training rule. Could it be that weʼve committed an offense entailing expulsion?” They informed the Master. “Youʼve committed an offense entailing expulsion.”
At one time, thinking he would avoid an offense, a monk had sexual intercourse while dressed like a layman. He became remorseful, thinking, “The Master has laid down a training rule. Could it be that Iʼve committed an offense entailing expulsion?” They informed the Master. “Youʼve committed an offense entailing expulsion.”
At one time, thinking he would avoid an offense, a monk had sexual intercourse while naked. He became remorseful … “Youʼve committed an offense entailing expulsion.”
At one time, thinking he would avoid an offense, a monk had sexual intercourse while dressed in a 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 owls’ wing … while dressed in a garment of antelope hide. He became remorseful … “Youʼve committed an offense entailing expulsion.”
At one time a monk who was an alms-collector saw a little girl lying on a bench. At one time a monk who was an alms-collector saw a little girl lying on a bench. Being lustful, he inserted his thumb into her vagina. She died. He became remorseful … “Thereʼs no offense entailing expulsion, but thereʼs an offense entailing suspension.”
At one time a brahmin youth was in love with the nun Uppalavaṇṇā. When Uppalavaṇṇā had entered the village for alms, he entered her hut and hid himself. After her meal, when she had returned from almsround, Uppalavaṇṇā washed her feet, entered her hut, and sat down on the bed. Then that brahmin youth took hold of her and raped her. She informed the nuns of what had happened. The nuns informed the monks, who in turn informed the Master. “Thereʼs no offense for one who doesnʼt consent.”
At one time the characteristics of a woman appeared on a 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. The monksʼ offenses that are in common with the nuns are to be dealt with in the presence of the nuns. For the monksʼ offenses that are not in common with the nuns, thereʼs no offense.”
At one time the characteristics of a man appeared on a 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. The nunsʼ offenses that are in common with the monks are to be dealt with in the presence of the monks. For the nunsʼ offenses that are not in common with the monks, thereʼs no offense.”
At one time, thinking he would avoid an offense, a monk had sexual intercourse with his mother … had sexual intercourse with his daughter … had sexual intercourse with his sister. … He became remorseful … “Youʼve committed an offense entailing expulsion.”
At one time a monk had sexual intercourse with his former wife. He became remorseful … “Youʼve committed an offense entailing expulsion.”
At one time a monk who had a supple back was plagued by discontent, and he took his penis into his own mouth. He became remorseful … “Youʼve committed an offense entailing expulsion.”
At one time a monk who had a long penis was plagued by discontent, and he inserted his penis into his own anus. He became remorseful … “Youʼve committed an offense entailing expulsion.”
At one time a monk saw a dead body with a sore next to the genitals. Thinking he would avoid an offense, he inserted his penis into the genitals and it came out through the sore. He became remorseful … “Youʼve committed an offense entailing expulsion.”
At one time a monk saw a dead body with a sore next to the genitals. Thinking he would avoid an offense, he inserted his penis into the sore and it came out through the genitals. He became remorseful … “Youʼve committed an offense entailing expulsion.”
At one time a lustful monk touched the genitals in a picture with his penis. He became remorseful … “Thereʼs no offense entailing expulsion, but thereʼs an offense of wrong conduct.”
At one time a lustful monk touched the genitals of a wooden doll with his penis. He became remorseful … “Thereʼs no offense entailing expulsion, but thereʼs an offense of wrong conduct.”
At one time a monk called Sundara who had gone forth from Rājagaha was walking along a carriage-road. A woman said to him, “Wait a moment, honored sir, Iʼll pay respect to you.” As she was paying respect, she held up his lower robe and took his penis into her mouth. He became remorseful … “Monk, did you consent?”
“I didnʼt consent, Master.”
“Thereʼs no offense for one who doesnʼt consent.”
At one time a woman saw a monk and said, “Come, Venerable, have sexual intercourse.”
“Itʼs not allowable.”
“Iʼll make the effort, Venerable, not you. In this way thereʼll be no offense for you.” The monk acted accordingly. He became remorseful … “Youʼve committed an offense entailing expulsion.”
At one time a woman saw a monk and said, “Come, Venerable, have sexual intercourse.”
“Itʼs not allowable.”
“You make the effort, not I. In this way thereʼll be no offense for you.” The monk acted accordingly. He became remorseful … “Youʼve committed an offense entailing expulsion.”
At one time a woman saw a monk and said, “Come, Venerable, have sexual intercourse.”
“Itʼs not allowable.”
“Rub inside but discharge outside. … Rub outside but discharge inside. In this way thereʼll be no offense for you.” The monk acted accordingly. He became remorseful … “Youʼve committed an offense entailing expulsion.”
At one time a monk went to a charnel ground and saw an undecomposed body. He had sexual intercourse with it. He became remorseful … “Youʼve committed an offense entailing expulsion.”
At one time a monk went to a charnel ground and saw a mostly undecomposed body. He had sexual intercourse with it. He became remorseful … “Youʼve committed an offense entailing expulsion.”
At one time a monk went to a charnel ground and saw a mostly decomposed body. He had sexual intercourse with it. He became remorseful … “Thereʼs no offense entailing expulsion, but thereʼs a serious offense.”
At one time a monk went to a charnel ground and saw a decapitated head. He inserted his penis into the wide open mouth, touching it with his penis. He became remorseful … “Youʼve committed an offense entailing expulsion.”
At one time a monk went to a charnel ground and saw a decapitated head. He inserted his penis into the wide open mouth, without touching it with his penis. He became remorseful … “Thereʼs no offense entailing expulsion, but thereʼs an offense of wrong conduct.”
At one time a monk was in love with a woman. She died and her bones were thrown away and scattered in the charnel ground. The monk went to the charnel ground, collected the bones, and brought his penis into the genital area. He became remorseful … “Thereʼs no offense entailing expulsion, but thereʼs an offense of wrong conduct.”
At one time a monk had sexual intercourse with a female dragon … had sexual intercourse with a female spirit … had sexual intercourse with a female ghost … had sexual intercourse with a sexual nonconformist. He became remorseful … “Youʼve committed an offense entailing expulsion.”
At one time a monk’s faculties were impaired. Thinking he would avoid an offense because he felt neither pleasure nor pain, he had sexual intercourse. … They informed the Master. “Whether that foolish man felt anything or didnʼt feel anything, thereʼs an offense entailing expulsion.”
At one time, intending to have sexual intercourse with a woman, a monk felt remorse at the mere touch. He became remorseful … “Thereʼs no offense entailing expulsion, but thereʼs an offense entailing suspension.”
At one time a monk was lying down in the Jātiyā Grove at Bhaddiya, having gone there to spend the day,Aṅgamaṅgāni, “various bodily parts.” The point seems to be that the wind element caused stiffness throughout the body. 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 stung by caterpillars. Itʼs impossible that that monk had an erection because of lust. That monk is a perfected one. Thereʼs no offense for that monk.”
At one time a monk was lying down in the Dark Wood at Sāvatthī, having gone there to spend the day. A woman cowherd saw him and sat down on his penis. The monk consented to the entry, to having entered, to the remaining, and to the taking out. He became remorseful … “Youʼve committed an offense entailing expulsion.”
At one time a monk was lying down in the Dark Wood at Sāvatthī, having gone there to spend the day. A woman goatherd saw him … A woman gathering fire-wood saw him … A woman gathering cow-dung saw him and sat down on his penis. The monk consented to the entry, to having entered, to the remaining, and to the taking out. He became remorseful … “Youʼve committed an offense entailing expulsion.”
At one time a monk was lying down in the Great Wood at Vesālī, having gone there to spend the day. A woman saw him and sat down on his penis, and having taken her pleasure, she stood laughing nearby. The monk woke up and said, “Did you do this?”
“Yes.”
He became remorseful …
“Monk, did you consent?”
“I didn’t even know, Master.”
“Thereʼs no offense for one who doesn’t know.”
At one time a monk, having gone to the Great Wood at Vesālī to spend the day, was lying down and resting his head against a tree. A woman saw him and sat down on his penis. The monk got up hastily. He became remorseful … “Monk, did you consent?”
“I didn’t consent, Master.”
“Thereʼs no offense for one who doesnʼt consent.”
At one time a monk, having gone to the Great Wood at Vesālī to spend the day, was lying down and resting his head against a tree. A woman saw him and sat down on his penis. The monk kicked her off. He became remorseful … “Monk, did you consent?”
“I didn’t consent, Master.”
“Thereʼs no offense for one who doesnʼt consent.”
At one time a monk had gone to spend the day in the hall with the peaked roof in the Great Wood near Vesālī. He opened the door and lay down, and he had an erection because of wind. Just then a number of women, bringing scents and garlands, came to the monastery to look at the monastic dwellings. Those women saw that monk and they sat down on his penis. Having taken their pleasure, they said, “What a bull of a man,” and they put up their scents and garlands and departed. The monks saw the moisture and 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 stung by caterpillars. Itʼs impossible that that monk had an erection because of lust. That monk is a perfected one. Thereʼs no offense for that monk. But, monks, you should close the door when you are in seclusion during the day.”
At one time a monk from Bharukaccha dreamed that he had sexual intercourse with his former wife. He thought he was no longer a monk and that he would have to disrobe. While on his way to Bharukaccha, he saw Venerable Upāli and informed him of what had happened. Venerable Upāli said, “Thereʼs no offense since it was in a dream.”
At one time in Rājagaha there was a female lay follower called Supabbā who had mistaken faith. She held the view that any woman who gives sexual intercourse gives the highest gift. She saw a monk and said, “Come, Venerable, have sexual intercourse.”
“Itʼs not allowable.”
“Then rub between the thighs; in this way thereʼll be no offense for you … Then rub against the navel … Then rub against the stomach … Then rub against the waist … Then rub against the throat … Then rub against the ear-hole … Then rub against a coil of hair … Then rub between the fingers … Then I will make make you discharge with my hand; in this way thereʼll be no offense for you.” The monk acted accordingly. He became remorseful. … “Thereʼs no offense entailing expulsion, but thereʼs an offense entailing suspension.”
At one time in Sāvatthī there was a female lay follower called Saddhā who had mistaken faith. She held the view that any woman who gives sexual intercourse gives the highest gift. She saw a monk and said, “Come, Venerable, have sexual intercourse.”
“Itʼs not allowable.”
“Then rub between the thighs … Then I will make you discharge with my hand; in this way thereʼll be no offense for you.” The monk acted accordingly. He became remorseful … “Thereʼs no offense entailing expulsion, but thereʼs an offense entailing suspension.”
At one time in Vesālī some Licchavī youths took hold of a monk and made him commit misconduct with a nun … made him commit misconduct with a trainee nun … made him commit misconduct with a novice nun. Both agreed: both should be ejected. Neither agreed: there is no offense for either.
At one time in Vesālī some Licchavī youths took hold of a monk and made him commit misconduct with a prostitute … made him commit misconduct with a sexual nonconformist … made him commit misconduct with a woman householder. The monk agreed: he should be ejected. The monk did not agree: there is no offense.
At one time in Vesālī some Licchavī youths took hold of two monks and made them commit misconduct with each other. Both agreed: both should be ejected. Neither agreed: there is no offense for either.
At one time a monk who had gone forth in old age went to see his former wife. She said, “Come, Venerable, leave the Order,” and she took hold of him. Stepping backwards, the monk fell on his back. She pulled up his robe and sat down on his penis. He became remorseful … “Did you consent, monk?”
“I didnʼt consent, Master.”
“Thereʼs no offense for one who doesnʼt consent.”
At one time a monk was staying in the wilderness. A young deer went to his place of urination, drank the urine, and took his penis in its mouth. The monk consented. He became remorseful … “Youʼve committed an offense entailing expulsion.”