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1. Paṭhamapārājikasikkhāpada

The first training rule on expulsion

Namo tassa Bhagavato Arahato Sammāsambuddhassa.
Homage to the Buddha, the Perfected One, the fully Awakened One

Verañjakaṇḍa
At Verañjā: the origin of Monastic Law

Tena samayena buddho bhagavā verañjāyaṁ viharati naḷerupucimandamūle mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.
At one time the Buddha was staying at Verañjā at the foot of Naḷeru’s Nimba tree with a large Sangha of five hundred monks.

Assosi kho verañjo brāhmaṇo—
A brahmin in Verañjā was told:

“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito verañjāyaṁ viharati naḷerupucimandamūle mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.
“Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, is staying at Verañjā at the foot of Naleru’s Nimba tree with a large sangha of five hundred monks.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato—
That good Gotama has a fine reputation:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’,
‘He is a Buddha, perfected and fully awakened, complete in insight and conduct, happy, knower of the world, supreme leader of trainable people, teacher of gods and humans, awakened, a Buddha.

so imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti,
With his own insight he has seen this world with its gods, its lords of death, and its supreme beings, this society with its monastics and brahmins, its gods and humans, and he makes it known to others.

so dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti;
He has a Teaching that’s good in the beginning, good in the middle, and good in the end. It has a true goal and is well articulated. He sets out a perfectly complete and pure spiritual life.’

sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
It’s good to see such perfected ones.”

Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho verañjo brāhmaṇo bhagavantaṁ etadavoca—
That brahmin then went to the Buddha, exchanged pleasantries with him, sat down, and said,

“sutaṁ metaṁ, bho gotama—
“I’ve heard, good Gotama,

‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti.
that you don’t bow down to old brahmins, stand up for them, or offer them a seat.

Tayidaṁ, bho gotama, tatheva? Na hi bhavaṁ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti?
I’ve now seen that this is indeed the case.

Tayidaṁ, bho gotama, na sampannamevā”ti.
This isn’t right.”

“Nāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṁ abhivādeyyaṁ vā paccuṭṭheyyaṁ vā āsanena vā nimanteyyaṁ.
“Brahmin, in the world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, I don’t see anyone I should bow down to, rise up for, or offer a seat.

Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā”ti.
If I did, their head would explode.”

“Arasarūpo bhavaṁ gotamo”ti?
“Good Gotama lacks taste.”

“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘arasarūpo samaṇo gotamo’ti.
“There’s a way you could rightly say that I lack taste.

Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
For I’ve abandoned the taste for forms, sounds, smells, flavors, and touches. I’ve cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future.

Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘arasarūpo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.
But that’s not what you had in mind.”

“Nibbhogo bhavaṁ gotamo”ti?
“Good Gotama has no enjoyment.”

“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘nibbhogo samaṇo gotamo’ti.
“There’s a way you could rightly say that I have no enjoyment.

Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
For I’ve abandoned the enjoyment of forms, sounds, smells, flavors, and touches. I’ve cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future.

Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘nibbhogo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.
But that’s not what you had in mind.”

“Akiriyavādo bhavaṁ gotamo”ti?
“Good Gotama teaches inaction.”

“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘akiriyavādo samaṇo gotamo’ti.
“There’s a way you could rightly say that I teach inaction.

Ahañhi, brāhmaṇa, akiriyaṁ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa.
For I teach the non-doing of misconduct by body, speech, and mind.

Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi.
I teach the non-doing of the various kinds of bad, unwholesome actions.

Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.
But that’s not what you had in mind.”

“Ucchedavādo bhavaṁ gotamo”ti?
“Good Gotama is an annihilationist.”

“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘ucchedavādo samaṇo gotamo’ti.
“There’s a way you could rightly say that I’m an annihilationist.

Ahañhi, brāhmaṇa, ucchedaṁ vadāmi rāgassa dosassa mohassa.
For I teach the annihilation of sensual desire, ill will, and confusion.

Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ ucchedaṁ vadāmi.
I teach the annihilation of the various kinds of bad, unwholesome qualities.

Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.
But that’s not what you had in mind.”

“Jegucchī bhavaṁ gotamo”ti?
“Good Gotama is disgusting.”

“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘jegucchī samaṇo gotamo’ti.
“There’s a way you could rightly say that I’m disgusting.

Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena.
For I am disgusted by misconduct by body, speech, and mind.

Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā jigucchāmi.
I am disgusted by the various kinds of bad, unwholesome qualities.

Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘jegucchī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.
But that’s not what you had in mind.”

“Venayiko bhavaṁ gotamo”ti?
“Good Gotama is an exterminator.”

“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘venayiko samaṇo gotamo’ti.
“There’s a way you could rightly say that I’m an exterminator.

Ahañhi, brāhmaṇa, vinayāya dhammaṁ desemi rāgassa dosassa mohassa.
For I teach the extermination of sensual desire, ill will, and confusion.

Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ vinayāya dhammaṁ desemi.
I teach the extermination of the various kinds of bad, unwholesome qualities.

Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘venayiko samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.
But that’s not what you had in mind.”

“Tapassī bhavaṁ gotamo”ti?
“Good Gotama is austere.”

“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘tapassī samaṇo gotamo’ti.
“There’s a way you could rightly say that I’m austere.

Tapanīyāhaṁ, brāhmaṇa, pāpake akusale dhamme vadāmi, kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ.
For I say that bad, unwholesome qualities—misconduct by body, speech, and mind—are to be disciplined.

Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā tamahaṁ tapassīti vadāmi.
One who has abandoned them, cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing in the future—such a one I call austere.

Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
Now I’ve abandoned the bad, unwholesome qualities that are to be disciplined. I’ve cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing in the future.

Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘tapassī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.
But that’s not what you had in mind.

“Apagabbho bhavaṁ gotamo”ti?
“Good Gotama is an abortionist.”

“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘apagabbho samaṇo gotamo’ti.
“There’s a way you could rightly say that I’m an abortionist.

Yassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā tamahaṁ apagabbhoti vadāmi.
For one who has abandoned any future conception in a womb, any rebirth in a future life, who has cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future—such a one I call an abortionist.

Tathāgatassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
Now I’ve abandoned any future conception in a womb, any rebirth in a future life. I’ve cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future.

Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘apagabbho samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesi.
But that’s not what you had in mind.

Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.
Suppose, brahmin, there was a hen with eight, ten, or twelve eggs,

Tānassu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni.
which she had properly covered, warmed, and incubated.

Yo nu kho tesaṁ kukkuṭacchāpakānaṁ paṭhamataraṁ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo—‘jeṭṭho vā kaniṭṭho vā’”ti?
The first chick that hatches safely—after piercing through the eggshell with its claw or its beak—is it to be called the eldest or the youngest?”

“Jeṭṭhotissa, bho gotama, vacanīyo.
“It’s to be called the eldest,

So hi nesaṁ jeṭṭho hotī”ti.
for it’s the eldest among them.”

“Evameva kho ahaṁ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṁ padāletvā ekova loke anuttaraṁ sammāsambodhiṁ abhisambuddho.
“Just so, in this deluded society, enveloped like an egg, I alone in the world have cracked the shell of delusion and reached the supreme full awakening.

Svāhaṁ, brāhmaṇa, jeṭṭho seṭṭho lokassa.
I, brahmin, am the world’s eldest and best.

Āraddhaṁ kho pana me, brāhmaṇa, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.
I was firmly energetic and had clarity of mindfulness; my body was tranquil and my mind stilled and unified.

So kho ahaṁ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.
Fully secluded from the five senses, secluded from unwholesome mental qualities, I entered and remained in the first absorption, which has movement of the mind, as well as the joy and bliss of seclusion.

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ.
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, as well as the joy and bliss of stillness.

Pītiyā ca virāgā upekkhako ca vihāsiṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedesiṁ, yaṁ taṁ ariyā ācikkhanti—
Through the fading away of joy, I remained even-minded, mindful, and fully aware, experiencing bliss directly, and I entered and remained in the third absorption of which the noble ones declare:

‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ.
‘You are even-minded, mindful, and abide in bliss.’

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.
Through the abandoning of bliss and pain and the earlier ending of joy and aversion, I entered and remained in the fourth absorption, which has neither pain nor bliss, but consists of purity of mindfulness and even-mindedness.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ.
Then, with my mind stilled, purified, cleansed, flawless, free from defilements, supple, wieldy, steady, and unshakable, I directed it to the knowledge that consists of recollecting past lives.

So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—
I recollected many past lives, that is,

ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi, jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—
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; many eons of world dissolution, many eons of world evolution, and many eons of both dissolution and evolution. And I knew:

‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto;
‘There I had such name, such family, such appearance, such food, such experience of pleasure and pain, and such a lifespan.

so tato cuto amutra udapādiṁ;
Passing away from there, I was reborn elsewhere,

tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto;
and there I had such name, such family, such appearance, such food, such experience of pleasure and pain, and such a lifespan.

so tato cuto idhūpapanno’ti.
Passing away from there, I was reborn here.’

Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
In this way I recollected many past lives with their characteristics and particulars.

Ayaṁ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā,
This was the first true insight, which I attained in the first part of the night.

avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno—
Delusion was dispelled and true insight arose, darkness was dispelled and light arose,

yathā taṁ appamattassa ātāpino pahitattassa viharato.
as happens to one who is heedful, energetic, and diligent.

Ayaṁ kho me, brāhmaṇa, paṭhamābhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.
This, brahmin, was my first breaking out, like a chick from an eggshell.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.
Then, with my mind stilled, purified, cleansed, flawless, free from defilements, supple, wieldy, steady, and unshakable, I directed it to the knowledge of the passing away and arising of beings.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi—
With superhuman and purified clairvoyance, 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:

‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā;
‘These beings who engaged in misconduct by body, speech, and mind, who abused the noble ones, who had wrong views and acted accordingly,

te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā.
at the breaking up of the body after death, have been reborn in a lower realm, a bad destination, a world of misery, hell.

Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā;
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,

te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti.
at the breaking up of the body after death, have been reborn in a good destination, a heaven world.’

Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi.
In this way, with superhuman and purified clairvoyance, 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.

Ayaṁ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā,
This was the second true insight, which I attained in the middle part of the night.

avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno—
Delusion was dispelled and true insight arose, darkness was dispelled and light arose,

yathā taṁ appamattassa ātāpino pahitattassa viharato.
as happens to one who is heedful, energetic, and diligent.

Ayaṁ kho me, brāhmaṇa, dutiyābhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.
This, brahmin, was my second breaking out, like a chick from an eggshell.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.
Then, with my mind stilled, purified, cleansed, flawless, free from defilements, supple, wieldy, steady, and unshakable, I directed it to the knowledge of the ending of the corruptions.

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ;
I knew according to reality: ‘This is suffering;’ ‘This is the origin of suffering;’ ‘This is the end of suffering;’ ‘This is the path leading to the end of suffering.’

‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.
I knew according to reality: ‘These are the corruptions;’ ‘This is the origin of the corruptions;’ ‘This is the end of the corruptions;’ ‘This is the path leading to the end of the corruptions.’

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha bhavāsavāpi cittaṁ vimuccittha avijjāsavāpi cittaṁ vimuccittha.
When I knew and saw this, my mind was freed from the corruption of sensual desire, from the corruption of desire to exist, from the corruption of views, and from the corruption of delusion.

Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.
When it was freed, I knew it was freed.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.
I understood that birth had come to an end, the spiritual life had been fulfilled, the job had been done, there was no further state of existence.

Ayaṁ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā,
This was the third true insight, which I attained in the last part of the night.

avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno—
Delusion was dispelled and true insight arose, darkness was dispelled and light arose,

yathā taṁ appamattassa ātāpino pahitattassa viharato.
as happens to one who is heedful, energetic, and diligent.

Ayaṁ kho me, brāhmaṇa, tatiyābhinibbhidā ahosi—kukkuṭacchāpakasseva aṇḍakosamhā”ti.
This, brahmin, was my third breaking out, like a chick from an eggshell.”

Evaṁ vutte, verañjo brāhmaṇo bhagavantaṁ etadavoca—
That brahmin then said to the Buddha,

“jeṭṭho bhavaṁ gotamo, seṭṭho bhavaṁ gotamo.
“Good Gotama is the eldest! Good Gotama is the best!

Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
Wonderful, good Gotama, wonderful!

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—‘cakkhumanto rūpāni dakkhantī’ti;
Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the dark so that one with eyes might see what’s there—

evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.
just so has the Buddha made the Teaching clear in many ways.

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
Good Gotama, I go for refuge to the Buddha, the Teaching, and the Sangha of monks.

Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.
Please accept me as a lay follower who’s gone for refuge for life.

Adhivāsetu ca me bhavaṁ gotamo verañjāyaṁ vassāvāsaṁ saddhiṁ bhikkhusaṅghenā”ti.
And please consent to spend the rainy-season residence at Verañjā together with the Sangha of monks.”

Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented by keeping silent, and the brahmin understood.

Atha kho verañjo brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
He then got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.

Tena kho pana samayena verañjā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā na sukarā uñchena paggahena yāpetuṁ.
At that time Verañjā was short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw. It was not easy to get by on almsfood.

Tena kho pana samayena uttarāpathakā assavāṇijā pañcamattehi assasatehi verañjaṁ vassāvāsaṁ upagatā honti.
Just then some horse dealers from Uttarāpatha had entered the rainy-season residence at Verañjā with five hundred horses.

Tehi assamaṇḍalikāsu bhikkhūnaṁ patthapatthapulakaṁ paññattaṁ hoti.
In the horse pen they prepared portion upon portion of steamed grain for the monks.

Bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya verañjaṁ piṇḍāya pavisitvā piṇḍaṁ alabhamānā assamaṇḍalikāsu piṇḍāya caritvā patthapatthapulakaṁ ārāmaṁ āharitvā udukkhale koṭṭetvā koṭṭetvā paribhuñjanti.
Then, after robing up in the morning, the monks took their bowls and robes and entered Verañjā for alms. Not getting anything, they went to the horse pen. They then brought back many portions of steamed grain to the monastery, where they pounded and ate them.

Āyasmā panānando patthapulakaṁ silāyaṁ pisitvā bhagavato upanāmeti. Taṁ bhagavā paribhuñjati.
Venerable Ānanda crushed a portion on a stone, took it to the Buddha, and the Buddha ate it.

Assosi kho bhagavā udukkhalasaddaṁ.
And the Buddha heard the sound of the mortar.

Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti;
When Buddhas know what is going on, sometimes they ask and sometimes not.

kālaṁ viditvā pucchanti, kālaṁ viditvā na pucchanti;
They know the right time to ask and when not to ask.

atthasaṁhitaṁ tathāgatā pucchanti, no anatthasaṁhitaṁ.
Buddhas ask when it is beneficial, otherwise not,

Anatthasaṁhite setughāto tathāgatānaṁ.
for Buddhas are incapable of doing what is unbeneficial.

Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti— dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmāti.
Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—“kiṁ nu kho so, ānanda, udukkhalasaddo”ti?
And so he said to Ānanda, “Ānanda, what’s this sound of a mortar?”

Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi.
Ānanda told him what was happening.

“Sādhu sādhu, ānanda.
“Well done, Ānanda.

Tumhehi, ānanda, sappurisehi vijitaṁ. Pacchimā janatā sālimaṁsodanaṁ atimaññissatī”ti.
You’re all superior people who have conquered the problems of famine. Later generations will despise even meat and rice.”

Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno bhagavantaṁ etadavoca—
Then Venerable Mahāmoggallāna went to the Buddha, bowed, sat down, and said,

“etarahi, bhante, verañjā dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā.
“At present, Sir, Verañjā is short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw.

Na sukarā uñchena paggahena yāpetuṁ.
It’s not easy to get by on almsfood.

Imissā, bhante, mahāpathaviyā heṭṭhimatalaṁ sampannaṁ—seyyathāpi khuddamadhuṁ anīlakaṁ; evamassādaṁ.
But the undersurface of this great earth abounds with food, tasting just like pure honey.

Sādhāhaṁ, bhante, pathaviṁ parivatteyyaṁ. Bhikkhū pappaṭakojaṁ paribhuñjissantī”ti.
Would it be good, Sir, if I inverted the earth so that the monks may enjoy the nutrition in that ground-fungus?”

“Ye pana te, moggallāna, pathavinissitā pāṇā te kathaṁ karissasī”ti?
“But what will you do, Moggallāna, with the creatures that live there?”

“Ekāhaṁ, bhante, pāṇiṁ abhinimminissāmi—seyyathāpi mahāpathavī. Ye pathavinissitā pāṇā te tattha saṅkāmessāmi.
“I’ll transform one hand to be like the great earth and make those creatures go there.

Ekena hatthena pathaviṁ parivattessāmī”ti.
I’ll then invert the earth with the other hand.”

“Alaṁ, moggallāna, mā te rucci pathaviṁ parivattetuṁ.
“Let it be, Moggallāna, don’t invert the earth.

Vipallāsampi sattā paṭilabheyyun”ti.
Those creatures might lose their minds.”

“Sādhu, bhante, sabbo bhikkhusaṅgho uttarakuruṁ piṇḍāya gaccheyyā”ti.
“In that case, Sir, would it be good if the whole Sangha of monks could go to Uttarakuru for alms?”

“Alaṁ, moggallāna, mā te rucci sabbassa bhikkhusaṅghassa uttarakuruṁ piṇḍāya gamanan”ti.
“Let it be, Moggallāna, don’t pursue this.”

Atha kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
Soon afterwards, while reflecting in private, Venerable Sāriputta thought,

“katamesānaṁ kho buddhānaṁ bhagavantānaṁ brahmacariyaṁ na ciraṭṭhitikaṁ ahosi;
“Which Buddhas had a long-lasting spiritual life, and which not?”

katamesānaṁ buddhānaṁ bhagavantānaṁ brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti?

Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca—
In the evening, after coming out of seclusion, Sāriputta went to the Buddha, bowed, sat down, and said,

“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
“Just now, Sir, while I was reflecting in private, I was wondering which Buddhas had a long-lasting spiritual life, and which not?”

‘katamesānaṁ kho buddhānaṁ bhagavantānaṁ brahmacariyaṁ na ciraṭṭhitikaṁ ahosi, katamesānaṁ buddhānaṁ bhagavantānaṁ brahmacariyaṁ ciraṭṭhitikaṁ ahosī’ti. Katamesānaṁ nu kho, bhante, buddhānaṁ bhagavantānaṁ brahmacariyaṁ na ciraṭṭhitikaṁ ahosi, katamesānaṁ buddhānaṁ bhagavantānaṁ brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti?

“Bhagavato ca, sāriputta, vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṁ na ciraṭṭhitikaṁ ahosi.
“Sāriputta, the spiritual life established by the Buddhas Vipassī, Sikhī, and Vessabhū didn’t last long.

Bhagavato ca, sāriputta, kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti.
But the spiritual life established by the Buddhas Kakusandha, Konāgamana, and Kassapa did.”

“Ko nu kho, bhante, hetu ko paccayo, yena bhagavato ca vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṁ na ciraṭṭhitikaṁ ahosī”ti?
“And why did the spiritual life established by the former three Buddhas not last long?”

“Bhagavā ca, sāriputta, vipassī bhagavā ca sikhī bhagavā ca vessabhū kilāsuno ahesuṁ sāvakānaṁ vitthārena dhammaṁ desetuṁ.
“They made no effort to give detailed teachings to their disciples.

Appakañca nesaṁ ahosi suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ.
They gave few discourses in prose or in mixed prose and verse; few expositions, verses, heartfelt exclamations, quotations, birth stories, amazing accounts, and analyses.

Apaññattaṁ sāvakānaṁ sikkhāpadaṁ. Anuddiṭṭhaṁ pātimokkhaṁ.
Nor did they lay down training rules or recite a monastic code.

Tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ khippaññeva antaradhāpesuṁ.
After the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples—of various names, families, and castes, who had gone forth from various households—allowed that spiritual life to disappear rapidly.

Seyyathāpi, sāriputta, nānāpupphāni phalake nikkhittāni suttena asaṅgahitāni tāni vāto vikirati vidhamati viddhaṁseti.
It’s like flowers on a wooden plank. If they’re not held together with a string, they’re scattered about, whirled about, and destroyed by the wind.

Taṁ kissa hetu?
Why?

Yathā taṁ suttena asaṅgahitattā.
Because they’re not held together with a string.

Evameva kho, sāriputta, tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ khippaññeva antaradhāpesuṁ.
Just so, after the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples allowed that spiritual life to disappear rapidly.

Akilāsuno ca te bhagavanto ahesuṁ sāvake cetasā ceto paricca ovadituṁ.
Instead they were untiring at instructing their disciples by reading their minds.

Bhūtapubbaṁ, sāriputta, vessabhū bhagavā arahaṁ sammāsambuddho aññatarasmiṁ bhiṁsanake vanasaṇḍe sahassaṁ bhikkhusaṅghaṁ cetasā ceto paricca ovadati anusāsati—
At one time, Sāriputta, the Buddha Vessabhū, the Perfected and the fully Awakened One, was staying in a certain frightening forest grove. He instructed a sangha of a thousand monks by reading their minds, saying,

‘evaṁ vitakketha, mā evaṁ vitakkayittha;
‘Think like this, not like that;

evaṁ manasikarotha, mā evaṁ manasākattha;
pay attention like this, not like that;

idaṁ pajahatha, idaṁ upasampajja viharathā’ti.
abandon this and attain that.’

Atha kho, sāriputta, tassa bhikkhusahassassa vessabhunā bhagavatā arahatā sammāsambuddhena evaṁ ovadiyamānānaṁ evaṁ anusāsiyamānānaṁ anupādāya āsavehi cittāni vimucciṁsu.
When they had been instructed by Buddha Vessabhū, their minds were freed from the corruptions through letting go.

Tatra sudaṁ, sāriputta, bhiṁsanakassa vanasaṇḍassa bhiṁsanakatasmiṁ hoti—yo koci avītarāgo taṁ vanasaṇḍaṁ pavisati, yebhuyyena lomāni haṁsanti.
But if anyone with sensual desire entered that frightening forest grove, they usually had goosebumps all over.

Ayaṁ kho, sāriputta, hetu ayaṁ paccayo yena bhagavato ca vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṁ na ciraṭṭhitikaṁ ahosī”ti.
This is why the spiritual life established by those Buddhas did not last long.”

“Ko pana, bhante, hetu ko paccayo yena bhagavato ca kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti?
“Why then did the spiritual life established by the latter three Buddhas last long?”

“Bhagavā ca, sāriputta, kakusandho bhagavā ca koṇāgamano bhagavā ca kassapo akilāsuno ahesuṁ sāvakānaṁ vitthārena dhammaṁ desetuṁ.
“The Buddhas Kakusandha, Konāgamana, and Kassapa were untiring in giving detailed teachings to their disciples.

Bahuñca nesaṁ ahosi suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ,
They gave many discourses in prose and in mixed prose and verse; many expositions, verses, heartfelt exclamations, quotations, birth stories, amazing accounts, and analyses.

paññattaṁ sāvakānaṁ sikkhāpadaṁ, uddiṭṭhaṁ pātimokkhaṁ.
And they laid down training rules and recited a monastic code.

Tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ ciraṁ dīghamaddhānaṁ ṭhapesuṁ.
After the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples—of various names, families, and castes, who had gone forth from various households—made that spiritual life last for a long time.

Seyyathāpi, sāriputta, nānāpupphāni phalake nikkhittāni suttena susaṅgahitāni, tāni vāto na vikirati na vidhamati na viddhaṁseti.
It’s like flowers on a wooden plank. If they’re held together with a string, they’re not scattered about, whirled about, or destroyed by the wind.

Taṁ kissa hetu?
Why?

Yathā taṁ suttena susaṅgahitattā.
Because they are held together with a string.

Evameva kho, sāriputta, tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ ciraṁ dīghamaddhānaṁ ṭhapesuṁ.
Just so, after the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples made that spiritual life last for a long time.

Ayaṁ kho, sāriputta, hetu ayaṁ paccayo yena bhagavato ca kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti.
This is why the spiritual life established by those Buddhas lasted long.”

Atha kho āyasmā sāriputto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca—
Sāriputta then got up from his seat, arranged his upper robe over one shoulder, raised his joined palms, and said,

“etassa, bhagavā, kālo. Etassa, sugata, kālo.
“This is the time, Venerable Sir,

Yaṁ bhagavā sāvakānaṁ sikkhāpadaṁ paññapeyya, uddiseyya pātimokkhaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikan”ti.
for laying down training rules and reciting a monastic code, so that this spiritual life may last for a long time.”

“Āgamehi tvaṁ, sāriputta. Āgamehi tvaṁ, sāriputta.
“Hold on, Sāriputta.

Tathāgatova tattha kālaṁ jānissati.
The Buddha knows the appropriate time for this.

Na tāva, sāriputta, satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.
The Teacher doesn’t lay down training rules or recite a monastic code until the causes of corruption appear in the Sangha.

Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho rattaññumahattaṁ patto hoti.
And they don’t appear until the Sangha has attained long standing,

Yato ca kho, sāriputta, saṅgho rattaññumahattaṁ patto hoti atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.

Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho vepullamahattaṁ patto hoti.
great size,

Yato ca kho, sāriputta, saṅgho vepullamahattaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.

Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho lābhaggamahattaṁ patto hoti.
an abundance of the best material support,

Yato ca kho, sāriputta, saṅgho lābhaggamahattaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.

Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho bāhusaccamahattaṁ patto hoti.
or great learning.

Yato ca kho, sāriputta, saṅgho bāhusaccamahattaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.
When the causes of corruption appear for any of these reasons, then the Teacher lays down training rules for his disciples and recites a monastic code in order to counteract these causes.

Nirabbudo hi, sāriputta, bhikkhusaṅgho nirādīnavo apagatakāḷako suddho sāre patiṭṭhito.
Sāriputta, the Sangha of monks is free from cancer and danger, stainless, pure, and established in the essence.

Imesañhi, sāriputta, pañcannaṁ bhikkhusatānaṁ yo pacchimako bhikkhu so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
Even the least developed of these five hundred monks is a stream-enterer. They will not be reborn in the lower world, but are fixed in destiny and bound for awakening.”

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—“āciṇṇaṁ kho panetaṁ, ānanda, tathāgatānaṁ yehi nimantitā vassaṁ vasanti, na te anapaloketvā janapadacārikaṁ pakkamanti.
Then the Buddha said to Ānanda, “Ānanda, it’s the custom for Buddhas not to go wandering the country without taking leave of those who invited them to spend the rainy-season residence.

Āyāmānanda, verañjaṁ brāhmaṇaṁ apalokessāmā”ti.
Let’s go to the brahmin of Verañjā and take leave.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, Sir.”

Atha kho bhagavā nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena verañjassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
The Buddha robed up, took his bowl and robe and, with Ānanda as his attendant, went to that brahmin’s house where he sat down on the prepared seat.

Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
The brahmin approached the Buddha, bowed, and sat down.

Ekamantaṁ nisinnaṁ kho verañjaṁ brāhmaṇaṁ bhagavā etadavoca—“nimantitamha tayā, brāhmaṇa, vassaṁvuṭṭhā, apalokema taṁ,
And the Buddha said, “Brahmin, we’ve completed the rains residence according to your invitation, and now we take leave of you.

“icchāma mayaṁ janapadacārikaṁ pakkamitun”ti.
We wish to depart to wander the country.”

“Saccaṁ, bho gotama, nimantitattha mayā vassaṁvuṭṭhā; api ca yo deyyadhammo so na dinno.
“It’s true, good Gotama, that you’ve completed the rains residence according to my invitation, but I haven’t given anything.

Tañca kho no asantaṁ,
That’s not good.

nopi adātukamyatā, taṁ kutettha labbhā bahukiccā gharāvāsā bahukaraṇīyā.
It’s not because I didn’t want to, but because household life is so busy.

Adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
Would you and the Sangha of monks please accept a meal from me tomorrow?”

Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented by keeping silent.

Atha kho bhagavā verañjaṁ brāhmaṇaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
Then, after instructing, inspiring, and gladdening that brahmin with a teaching, the Buddha got up from his seat and left.

Atha kho verañjo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
The following morning the brahmin prepared various kinds of fine foods in his own house and then had the Buddha informed that the meal was ready.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena verañjassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.
The Buddha robed up, took his bowl and robe and, together with the Sangha of monks, he went to that brahmin’s house where he sat down on the prepared seat.

Atha kho verañjo brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ticīvarena acchādesi, ekamekañca bhikkhuṁ ekamekena dussayugena acchādesi.
And that brahmin personally served and satisfied the Sangha of monks headed by the Buddha with various kinds of fine foods. When the Buddha had finished his meal, the brahmin gave him a set of three robes and to each monk two pieces of cloth.

Atha kho bhagavā verañjaṁ brāhmaṇaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
The Buddha instructed, inspired, and gladdened him with a teaching, and then got up from his seat and left.

Atha kho bhagavā verañjāyaṁ yathābhirantaṁ viharitvā anupagamma soreyyaṁ saṅkassaṁ kaṇṇakujjaṁ yena payāgapatiṭṭhānaṁ tenupasaṅkami; upasaṅkamitvā payāgapatiṭṭhāne gaṅgaṁ nadiṁ uttaritvā yena bārāṇasī tadavasari.
After remaining in Verañjā for as long as he liked, the Buddha traveled to Payāgapatiṭṭhāna via Soreyya, Saṅkassa, and Kaṇṇakujja. There he crossed the river Ganges and continued on to Benares.

Atha kho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi.
After remaining at Benares for as long as he liked, he set out wandering toward Vesālī.

Anupubbena cārikaṁ caramāno yena vesālī tadavasari.
When he eventually arrived,

Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyanti.
he stayed in the hall with the peaked roof in the Great Wood.

Verañjabhāṇavāro niṭṭhito.
The section for recitation on Verañjā is finished.

Paṭhamapārājikasikkhāpada
1. The first training rule on expulsion

1. Sudinnabhāṇavāra
First sub-story: the section for recitation on Sudinna

Tena kho pana samayena vesāliyā avidūre kalandagāmo nāma atthi. Tattha sudinno nāma kalandaputto seṭṭhiputto hoti.
At that time Sudinna, the son of a wealthy merchant, lived in a village called Kalanda not far from Vesālī.

Atha kho sudinno kalandaputto sambahulehi sahāyakehi saddhiṁ vesāliṁ agamāsi kenacideva karaṇīyena.
On one occasion Sudinna went to Vesālī on some business together with a number of friends.

Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti.
Just then the Buddha was seated giving a teaching, surrounded by a large gathering of people.

Addasa kho sudinno kalandaputto bhagavantaṁ mahatiyā parisāya parivutaṁ dhammaṁ desentaṁ nisinnaṁ. Disvānassa etadahosi—“yannūnāhampi dhammaṁ suṇeyyan”ti.
When Sudinna saw this, he thought, “Why don’t I listen to the Teaching?”

Atha kho sudinno kalandaputto yena sā parisā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi.
He then approached that gathering and sat down.

Ekamantaṁ nisinnassa kho sudinnassa kalandaputtassa etadahosi—
As he was sitting there, he thought,

“yathā yathā kho ahaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ;
“The way I understand the Buddha’s Teaching, it’s not easy for one who lives at home to lead the spiritual life perfectly complete and pure as a polished conch shell.

yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.
Why don’t I cut off my hair and beard, put on the ocher robes, and go forth into homelessness?”

Atha kho sā parisā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
When those people had been instructed, inspired, and gladdened by the Buddha, they got up from their seats, bowed down, circumambulated him with their right sides toward him, and left.

Atha kho sudinno kalandaputto aciravuṭṭhitāya parisāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sudinno kalandaputto bhagavantaṁ etadavoca—
Sudinna then approached the Buddha, bowed, sat down, and told him what he had thought, adding,

“yathā yathāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ;

icchāmahaṁ, bhante, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.

Pabbājetu maṁ bhagavā”ti.
“Sir, please give me the going forth.”

“Anuññātosi pana tvaṁ, sudinna, mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti?
“But, Sudinna, do you have your parents’ permission?”

“Na kho ahaṁ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti.
“No.”

“Na kho, sudinna, tathāgatā ananuññātaṁ mātāpitūhi puttaṁ pabbājentī”ti.
“Buddhas don’t give the going forth to anyone who hasn’t gotten their parents’ permission.”

“Sohaṁ, bhante, tathā karissāmi yathā maṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti.
“I’ll do whatever is necessary, Sir, to get my parents’ permission.”

Atha kho sudinno kalandaputto vesāliyaṁ taṁ karaṇīyaṁ tīretvā yena kalandagāmo yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca—
After finishing his business in Vesālī, Sudinna returned to Kalanda. He then went to his parents and said,

“ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ;
“Mom and dad, the way I understand the Buddha’s Teaching, it’s not easy for one who lives at home to lead the spiritual life perfectly complete and pure.

icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.
I want to cut off my hair and beard, put on the ocher robes, and go forth into homelessness.

Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti.
Please give me permission to go forth.”

Evaṁ vutte, sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—

“tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi.
“But, Sudinna, you’re our only child, and we love you dearly. You live in comfort and we care for you. You don’t have any suffering.

Maraṇenapi mayaṁ te akāmakā vinā bhavissāma
Even if you died we wouldn’t want to lose you.

kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti.
So how can we allow you to go forth into homelessness while you’re still living?”

Dutiyampi kho sudinno kalandaputto mātāpitaro etadavoca—
Sudinna asked his parents a second

“ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ;

icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.

Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti.

Dutiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—

“tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato.

Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi.

Maraṇenapi mayaṁ te akāmakā vinā bhavissāma,

kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti.

Tatiyampi kho sudinno kalandaputto mātāpitaro etadavoca—
and a third time,

“ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ;

icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.

Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti.

Tatiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—

“tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato.
but got the same reply.

Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi.

Maraṇenapi mayaṁ te akāmakā vinā bhavissāma,

kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti.

Atha kho sudinno kalandaputto—“na maṁ mātāpitaro anujānanti agārasmā anagāriyaṁ pabbajjāyā”ti,

tattheva anantarahitāya bhūmiyā nipajji—
He then lay down on the bare ground and said,

“idheva me maraṇaṁ bhavissati pabbajjā vā”ti.
“I’ll either die right here or go forth!”

Atha kho sudinno kalandaputto ekampi bhattaṁ 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.
And he did not eat at the next seven meals.

Atha kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—“tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato.
His parents repeated what they had said, adding,

Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi.

Maraṇenapi mayaṁ te akāmakā vinā bhavissāma,

kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya?

Uṭṭhehi, tāta sudinna, bhuñja ca piva ca paricārehi ca,
“Get up, Sudinna, eat, drink, and enjoy yourself!

bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.
Enjoy the pleasures of the world and do acts of merit.

Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāyā”ti.
We won’t allow you to go forth.”

Evaṁ vutte, sudinno kalandaputto tuṇhī ahosi.
But Sudinna did not respond.

Dutiyampi kho …pe…
His parents said the same thing a second

tatiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—
and a third time,

“tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato.

Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi.

Maraṇenapi mayaṁ te akāmakā vinā bhavissāma,

kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya.

Uṭṭhehi, tāta sudinna, bhuñja ca piva ca paricārehi ca,

bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.

Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāyā”ti.

Tatiyampi kho sudinno kalandaputto tuṇhī ahosi.
but Sudinna remained silent.

Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinno kalandaputto tenupasaṅkamiṁsu; upasaṅkamitvā sudinnaṁ kalandaputtaṁ etadavocuṁ—
Then Sudinna’s friends went to him and repeated three times what his parents had said.

“tvaṁ khosi, samma sudinna, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato.

Na tvaṁ, samma sudinna, kiñci dukkhassa jānāsi.

Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti,

kiṁ pana taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajāya.

Uṭṭhehi, samma sudinna, bhuñja ca piva ca paricārehi ca,

bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu,

na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti.

Evaṁ vutte, sudinno kalandaputto tuṇhī ahosi.

Dutiyampi kho …pe…

tatiyampi kho sudinnassa kalandaputtassa sahāyakā sudinnaṁ kalandaputtaṁ etadavocuṁ—

“tvaṁ khosi, samma sudinna …pe…

tatiyampi kho sudinno kalandaputto tuṇhī ahosi.
When Sudinna still did not respond,

Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinnassa kalandaputtassa mātāpitaro tenupasaṅkamiṁsu; upasaṅkamitvā sudinnassa kalandaputtassa mātāpitaro etadavocuṁ—
Sudinna’s friends went to his parents and said,

“ammatātā, eso sudinno anantarahitāya bhūmiyā nipanno—

‘idheva me maraṇaṁ bhavissati pabbajjā vā’ti.
“Sudinna says he’ll either die right there on the bare ground or go forth.

Sace tumhe sudinnaṁ nānujānissatha agārasmā anagāriyaṁ pabbajjāya, tattheva maraṇaṁ āgamissati.
If you don’t allow him to go forth, he’ll die there.

Sace pana tumhe sudinnaṁ anujānissatha agārasmā anagāriyaṁ pabbajjāya, pabbajitampi naṁ dakkhissatha.
But if you allow him to go forth, you’ll see him again afterwards.

Sace sudinno nābhiramissati agārasmā anagāriyaṁ pabbajjāya, kā tassa aññā gati bhavissati, idheva paccāgamissati.
And if he doesn’t enjoy the going forth, what alternative will he have but to come back here?

Anujānātha sudinnaṁ agārasmā anagāriyaṁ pabbajjāyā”ti.
So please allow him to go forth.”

“Anujānāma, tātā, sudinnaṁ agārasmā anagāriyaṁ pabbajjāyā”ti.
“Alright, then.”

Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinno kalandaputto tenupasaṅkamiṁsu; upasaṅkamitvā sudinnaṁ kalandaputtaṁ etadavocuṁ—
And Sudinna’s friends said to him,

“uṭṭhehi, samma sudinna, anuññātosi mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti.
“Get up, Sudinna, your parents have given you permission to go forth.”

Atha kho sudinno kalandaputto—“anuññātomhi kira mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti, haṭṭho udaggo pāṇinā gattāni paripuñchanto vuṭṭhāsi.
When Sudinna heard this, he was excited and joyful, stroking his limbs with his hands as he got up.

Atha kho sudinno kalandaputto katipāhaṁ balaṁ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sudinno kalandaputto bhagavantaṁ etadavoca—
After spending a few days to regain his strength, he went to the Buddha, bowed, sat down, and said,

“anuññāto ahaṁ, bhante, mātāpitūhi agārasmā anagāriyaṁ pabbajjāya.
“Sir, I’ve gotten my parents’ permission to go forth.

Pabbājetu maṁ bhagavā”ti.
Please give me the going forth.”

Alattha kho sudinno kalandaputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
He then received the going forth and the full ordination in the presence of the Buddha.

Acirūpasampanno ca panāyasmā sudinno evarūpe dhutaguṇe samādāya vattati, āraññiko hoti piṇḍapātiko paṁsukūliko sapadānacāriko,
Not long afterwards he practiced these kinds of ascetic practices: he stayed in the wilderness, ate only almsfood, was a rag-robe wearer, and went on continuous almsround.

aññataraṁ vajjigāmaṁ upanissāya viharati.
And he lived supported by a certain Vajjian village.

Tena kho pana samayena vajjī dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṁ.
Soon afterwards, the Vajjians were short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw. It was not easy to get by on almsfood.

Atha kho āyasmato sudinnassa etadahosi—“etarahi kho vajjī dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṁ.
Sudinna considered this and thought,

Bahū kho pana me vesāliyaṁ ñātī aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā.
“I have many wealthy relatives in Vesālī.

Yannūnāhaṁ ñātī upanissāya vihareyyaṁ.
Why don’t I get them to support me?

Ñātī maṁ nissāya dānāni dassanti puññāni karissanti, bhikkhū ca lābhaṁ lacchanti, ahañca piṇḍakena na kilamissāmī”ti.
My relatives will be able to make offerings and merit, the monks will get material support, and I’ll have no trouble getting almsfood.”

Atha kho āyasmā sudinno senāsanaṁ saṁsāmetvā pattacīvaramādāya yena vesālī tena pakkāmi.
He then put his dwelling in order, took his bowl and robe, and set out for Vesālī.

Anupubbena yena vesālī tadavasari. Tatra sudaṁ āyasmā sudinno vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
When he eventually arrived, he stayed in the hall with the peaked roof in the Great Wood.

Assosuṁ kho āyasmato sudinnassa ñātakā—“sudinno kira kalandaputto vesāliṁ anuppatto”ti. Te āyasmato sudinnassa saṭṭhimatte thālipāke bhattābhihāraṁ abhihariṁsu.
His relatives heard that he had arrived in Vesālī, and they presented him with an offering of sixty servings of food.

Atha kho āyasmā sudinno te saṭṭhimatte thālipāke bhikkhūnaṁ vissajjetvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kalandagāmaṁ piṇḍāya pāvisi.
Sudinna gave the sixty servings to the monks. He then took his bowl and robe and went to the village of Kalanda for alms.

Kalandagāme sapadānaṁ piṇḍāya caramāno yena sakapitu nivesanaṁ tenupasaṅkami.
As he was going on continuous almsround, he came to his own father’s house.

Tena kho pana samayena āyasmato sudinnassa ñātidāsī ābhidosikaṁ kummāsaṁ chaḍḍetukāmā hoti.
Just then a female slave of Sudinna’s relatives was about to throw away the previous evening’s porridge.

Atha kho āyasmā sudinno taṁ ñātidāsiṁ etadavoca—
Sudinna said to her,

“sace taṁ, bhagini, chaḍḍanīyadhammaṁ, idha me patte ākirā”ti.
“If that’s to be thrown away, sister, put it here in my almsbowl.”

Atha kho āyasmato sudinnassa ñātidāsī taṁ ābhidosikaṁ kummāsaṁ āyasmato sudinnassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṁ aggahesi.
As she was putting the porridge into his bowl, she recognized his hands, feet, and voice.

Atha kho āyasmato sudinnassa ñātidāsī yenāyasmato sudinnassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato sudinnassa mātaraṁ etadavoca—
She then went to his mother and said,

“yaggheyye, jāneyyāsi,
“Please be aware, madam,

ayyaputto sudinno anuppatto”ti.
that master Sudinna is back.”

“Sace, je, tvaṁ saccaṁ bhaṇasi, adāsiṁ taṁ karomī”ti.
“Gosh, if you’re telling the truth, you’re a free woman!”

Tena kho pana samayena āyasmā sudinno taṁ ābhidosikaṁ kummāsaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjati.
As Sudinna was eating the previous evening’s porridge at the base of a certain wall,

Pitāpi kho āyasmato sudinnassa kammantā āgacchanto addasa āyasmantaṁ sudinnaṁ taṁ ābhidosikaṁ kummāsaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjantaṁ.
his father was coming home from work.

Disvāna yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sudinnaṁ etadavoca—
When he saw him sitting there, he went up to him and said,

“atthi nāma, tāta sudinna, ābhidosikaṁ kummāsaṁ paribhuñjissasi.
“But, Sudinna, isn’t there … What! You’re eating old porridge!

Nanu nāma, tāta sudinna, sakaṁ gehaṁ gantabban”ti?
Why don’t you go to your own house?”

“Agamimha kho te, gahapati, gehaṁ.
“We went to your house, householder.

Tatāyaṁ ābhidosiko kummāso”ti.
That’s where we received this porridge.”

Atha kho āyasmato sudinnassa pitā āyasmato sudinnassa bāhāyaṁ gahetvā āyasmantaṁ sudinnaṁ etadavoca— “ehi, tāta sudinna, gharaṁ gamissāmā”ti.
Sudinna’s father took him by the arm and said, “Come, let’s go home.”

Atha kho āyasmā sudinno yena sakapitu nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Sudinna went to his father’s house and sat down on the prepared seat.

Atha kho āyasmato sudinnassa pitā āyasmantaṁ sudinnaṁ etadavoca— “bhuñja, tāta sudinnā”ti.
His father said to him, “Please eat, Sudinna.”

“Alaṁ, gahapati, kataṁ me ajja bhattakiccan”ti.
“There’s no need. I’m done for today.”

“Adhivāsehi, tāta sudinna, svātanāya bhattan”ti.
“Then come back for the meal tomorrow.”

Adhivāsesi kho āyasmā sudinno tuṇhībhāvena. Atha kho āyasmā sudinno uṭṭhāyāsanā pakkāmi.
Sudinna consented by keeping silent, and he got up from his seat and left.

Atha kho āyasmato sudinnassa mātā tassā rattiyā accayena haritena gomayena pathaviṁ opuñjāpetvā dve puñje kārāpesi—ekaṁ hiraññassa, ekaṁ suvaṇṇassa.
The next morning Sudinna’s mother had the floor smeared with fresh cow-dung, She then piled up two heaps, one with money and one with gold.

Tāva mahantā puñjā ahesuṁ, orato ṭhito puriso pārato ṭhitaṁ purisaṁ na passati; pārato ṭhito puriso orato ṭhitaṁ purisaṁ na passati.
The heaps were so large that a man standing on one side could not see a man standing on the other.

Te puñje kilañjehi paṭicchādāpetvā majjhe āsanaṁ paññāpetvā tirokaraṇīyaṁ parikkhipitvā āyasmato sudinnassa purāṇadutiyikaṁ āmantesi—
She hid the heaps behind screens, prepared a seat between them, and surrounded it all with a curtain. And she said to Sudinna’s ex-wife,

“tena hi, vadhu, yena alaṅkārena alaṅkatā puttassa me sudinnassa piyā ahosi manāpā tena alaṅkārena alaṅkarā”ti.
“Now please adorn yourself in the way our son Sudinna found you especially attractive.”

“Evaṁ, ayye”ti, kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi.
“Yes, madam.”

Atha kho āyasmā sudinno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then, after robing up, Venerable Sudinna took his bowl and robe and went to his father’s house where he sat down on the prepared seat.

Atha kho āyasmato sudinnassa pitā yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā te puñje vivarāpetvā āyasmantaṁ sudinnaṁ etadavoca—
His father went up to him, uncovered the heaps, and said,

“idaṁ te, tāta sudinna, mātu mattikaṁ itthikāya itthidhanaṁ, aññaṁ pettikaṁ aññaṁ pitāmahaṁ.
“This dowry, dear Sudinna, is the fortune from your mother. It’s yours. Another is the fortune from your father and another the fortune from your ancestors.

Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ.

Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.
Please return to the lower life, enjoy wealth, and make merit.”

“Tāta, na ussahāmi na visahāmi, abhirato ahaṁ brahmacariyaṁ carāmī”ti.
“I can’t, father. I’m enjoying the spiritual life.”

Dutiyampi kho …pe…
Sudinna’s father repeated his request and Sudinna replied as before.

tatiyampi kho āyasmato sudinnassa pitā āyasmantaṁ sudinnaṁ etadavoca—
When Sudinna’s father repeated his request a third time, Sudinna said,

“idaṁ te, tāta sudinna, mātu mattikaṁ, itthikāya itthidhanaṁ, aññaṁ pettikaṁ, aññaṁ pitāmahaṁ.

Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ.

Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.

“Vadeyyāma kho taṁ, gahapati, sace tvaṁ nātikaḍḍheyyāsī”ti.
“If you wouldn’t get offended, I could tell you what to do.”

“Vadehi, tāta sudinnā”ti.
“Let’s hear it.”

“Tena hi tvaṁ, gahapati, mahante mahante sāṇipasibbake kārāpetvā hiraññasuvaṇṇassa pūrāpetvā sakaṭehi nibbāhāpetvā majjhe gaṅgāya sote opātehi.
“Well then, make some large hempen sacks, put all the money and gold inside, take it all away in carts, and dump it in the middle of the Ganges.

Taṁ kissa hetu?
And why?

Yañhi te, gahapati, bhavissati tatonidānaṁ bhayaṁ vā chambhitattaṁ vā lomahaṁso vā ārakkho vā so te na bhavissatī”ti.
Because that way you will avoid the danger, fear, and terror that it will otherwise cause you, as well as the trouble with protecting it.”

Evaṁ vutte, āyasmato sudinnassa pitā anattamano ahosi— “kathañhi nāma putto sudinno evaṁ vakkhatī”ti.
His father became upset, thinking, “How can our son Sudinna say such things?”

Atha kho āyasmato sudinnassa pitā āyasmato sudinnassa purāṇadutiyikaṁ āmantesi—
He then said to Sudinna’s ex-wife,

“tena hi, vadhu, tvaṁ piyā ca manāpā ca. Appeva nāma putto sudinno tuyhampi vacanaṁ kareyyā”ti.
“Well then, since you were so dear to him, perhaps our son Sudinna will listen to you?”

Atha kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa pādesu gahetvā āyasmantaṁ sudinnaṁ etadavoca—
Sudinna’s ex-wife took hold of his feet and said,

“kīdisā nāma tā, ayyaputta, accharāyo yāsaṁ tvaṁ hetu brahmacariyaṁ carasī”ti?
“What are these nymphs like, sir, for which you practice the spiritual life?”

“Na kho ahaṁ, bhagini, accharānaṁ hetu brahmacariyaṁ carāmī”ti.
“Sister, I don’t practice the spiritual life for the sake of nymphs.”

Atha kho āyasmato sudinnassa purāṇadutiyikā— “ajjatagge maṁ ayyaputto sudinno bhaginivādena samudācaratī”ti, tattheva mucchitā papatā.
His ex-wife thought, “Sudinna is now calling me ‘sister’,” and she fainted right there.

Atha kho āyasmā sudinno pitaraṁ etadavoca—
Sudinna said to his father,

“sace, gahapati, bhojanaṁ dātabbaṁ detha,
“If there’s food to be given, householder, give it,

mā no viheṭhayitthā”ti.
but don’t annoy me.”

“Bhuñja, tāta sudinnā”ti.
“Eat, Sudinna,” he said.

Atha kho āyasmato sudinnassa mātā ca pitā ca āyasmantaṁ sudinnaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ.
And Sudinna’s mother and father personally served and satisfied him with various kinds of fine foods.

Atha kho āyasmato sudinnassa mātā āyasmantaṁ sudinnaṁ bhuttāviṁ onītapattapāṇiṁ etadavoca—
When Sudinna had finished his meal, his mother said to him:

“idaṁ, tāta sudinna, kulaṁ aḍḍhaṁ mahaddhanaṁ mahābhogaṁ pahūtajātarūparajataṁ pahūtavittūpakaraṇaṁ pahūtadhanadhaññaṁ.
“Sudinna dear, our family is rich.

Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ.

Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.
Please return to the lower life, enjoy wealth, and make merit.”

“Amma, na ussahāmi na visahāmi, abhirato ahaṁ brahmacariyaṁ carāmī”ti.
“Mother, I can’t. I’m enjoying the spiritual life.”

Dutiyampi kho …pe…
His mother repeated her request a second time, but got the same reply.

tatiyampi kho āyasmato sudinnassa mātā āyasmantaṁ sudinnaṁ etadavoca—
She then said,

“idaṁ, tāta sudinna, kulaṁ aḍḍhaṁ mahaddhanaṁ mahābhogaṁ pahūtajātarūparajataṁ pahūtavittūpakaraṇaṁ pahūtadhanadhaññaṁ.
“Our family is wealthy, Sudinna.

Tena hi, tāta sudinna, bījakampi dehi—
Please give us an offspring,

mā no aputtakaṁ sāpateyyaṁ licchavayo atiharāpesun”ti.
so that the Licchavīs don’t take over our heirless property.”

“Etaṁ kho me, amma, sakkā kātun”ti.
“Yes, mother, I can do that.”

“Kahaṁ pana, tāta sudinna, etarahi viharasī”ti?
“But where are you staying?”

“Mahāvane, ammā”ti.
“In the Great Wood.”

Atha kho āyasmā sudinno uṭṭhāyāsanā pakkāmi.
And he got up from his seat and left.

Atha kho āyasmato sudinnassa mātā āyasmato sudinnassa purāṇadutiyikaṁ āmantesi—
Sudinna’s mother then said to his ex-wife,

“tena hi, vadhu, yadā utunī ahosi, pupphaṁ te uppannaṁ hoti, atha me āroceyyāsī”ti.
“Well then, as soon as you reach your fertile period, please tell me.”

“Evaṁ, ayye”ti kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi.
“Yes, madam.”

Atha kho āyasmato sudinnassa purāṇadutiyikā nacirasseva utunī ahosi, pupphaṁsā uppajji.
Not long afterwards Sudinna’s ex-wife reached her fertile period,

Atha kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātaraṁ etadavoca—“utunīmhi, ayye, pupphaṁ me uppannan”ti.
and she reported it to Sudinna’s mother.

“Tena hi, vadhu, yena alaṅkārena alaṅkatā puttassa sudinnassa piyā ahosi manāpā tena alaṅkārena alaṅkarā”ti.
“Now, please adorn yourself in the way that our son Sudinna found you especially attractive.”

“Evaṁ, ayye”ti kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi.
“Yes.”

Atha kho āyasmato sudinnassa mātā āyasmato sudinnassa purāṇadutiyikaṁ ādāya yena mahāvanaṁ yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sudinnaṁ etadavoca—
Then Sudinna’s mother, together with his ex-wife, went to Sudinna in the Great Wood, and she said to him:

“idaṁ, tāta sudinna, kulaṁ aḍḍhaṁ mahaddhanaṁ mahābhogaṁ pahūtajātarūparajataṁ pahūtavittūpakaraṇaṁ pahūtadhanadhaññaṁ.
“Our family, dear Sudinna, is rich.

Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ.

Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.
Please return to the lower life, enjoy wealth, and make merit.”

“Amma, na ussahāmi na visahāmi,
“Mother, I can’t.

abhirato ahaṁ brahmacariyaṁ carāmī”ti.
I’m enjoying the spiritual life.”

Dutiyampi kho …pe…
His mother repeated her request a second time, but got the same reply.

tatiyampi kho āyasmato sudinnassa mātā āyasmantaṁ sudinnaṁ etadavoca—
She then said this:

“idaṁ, tāta sudinna, kulaṁ aḍḍhaṁ mahaddhanaṁ mahābhogaṁ pahūtajātarūparajataṁ pahūtavittūpakaraṇaṁ pahūtadhanadhaññaṁ.

Tena hi, tāta sudinna, bījakampi dehi—
“Well then, please give us an offspring.

mā no aputtakaṁ sāpateyyaṁ licchavayo atiharāpesun”ti.
We don’t want the Licchavīs to take over our heirless property.”

“Etaṁ kho me, amma, sakkā kātun”ti,
“Alright, mother.”

purāṇadutiyikāya bāhāyaṁ gahetvā mahāvanaṁ ajjhogāhetvā apaññatte sikkhāpade anādīnavadasso purāṇadutiyikāya tikkhattuṁ methunaṁ dhammaṁ abhiviññāpesi.
He then took his ex-wife by the arm, disappeared into the Great Wood and—there being no training rule and he seeing no danger—had sexual intercourse with her three times.

Sā tena gabbhaṁ gaṇhi.
As a result she conceived.

Bhummā devā saddamanussāvesuṁ—
And the earth gods cried out:

“nirabbudo vata bho bhikkhusaṅgho nirādīnavo;
“Sirs, the Sangha of monks has been free from cancer and danger.

sudinnena kalandaputtena abbudaṁ uppāditaṁ, ādīnavo uppādito”ti.
But Sudinna of Kalanda has produced a cancer and endangered it.”

Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ …pe…
Hearing the earth gods, the gods of the four great kings cried out …

tāvatiṁsā devā …
the gods of the Thirty-three …

yāmā devā …
the Yāma gods …

tusitā devā …
the contented gods …

nimmānaratī devā …
the gods who delight in creation …

paranimmitavasavattī devā …
the gods who control the creation of others …

brahmakāyikā devā saddamanussāvesuṁ—
the gods of the realm of the supreme beings cried out:

“nirabbudo vata bho bhikkhusaṅgho nirādīnavo;
“Sirs, the Sangha of monks has been free from cancer and danger.

sudinnena kalandaputtena abbudaṁ uppāditaṁ, ādīnavo uppādito”ti.
But Sudinna of Kalanda has produced a cancer and endangered it.”

Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggacchi.
Thus in that moment, in that instance, the news spread as far as the world of the supreme beings.

Atha kho āyasmato sudinnassa purāṇadutiyikā tassa gabbhassa paripākamanvāya puttaṁ vijāyi.
In the meantime, the pregnancy of Sudinna’s ex-wife developed, and she eventually gave birth to a son.

Atha kho āyasmato sudinnassa sahāyakā tassa dārakassa bījakoti nāmaṁ akaṁsu.
Sudinna’s friends called him Offspring,

Āyasmato sudinnassa purāṇadutiyikāya bījakamātāti nāmaṁ akaṁsu.
while calling Sudinna’s ex-wife Offspring’s mother,

Āyasmato sudinnassa bījakapitāti nāmaṁ akaṁsu.
and Venerable Sudinna Offspring’s father.

Te aparena samayena ubho agārasmā anagāriyaṁ pabbajitvā arahattaṁ sacchākaṁsu.
After some time, they both went forth into homelessness and realized perfection.

Atha kho āyasmato sudinnassa ahudeva kukkuccaṁ, ahu vippaṭisāro—
But Sudinna was anxious and remorseful, thinking,

“alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ;
“This is truly bad for me,

yohaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhiṁ yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun”ti.
that after going forth on such a well-proclaimed spiritual path, I wasn’t able to practice the perfectly complete and pure spiritual life to the end.”

So teneva kukkuccena tena vippaṭisārena kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto antomano līnamano dukkhī dummano vippaṭisārī pajjhāyi.
And because of his anxiety and remorse, he became thin, haggard, and pale, with veins protruding all over his body. He became sad, sluggish, miserable, and depressed, weighed down by remorse.

Atha kho āyasmato sudinnassa sahāyakā bhikkhū āyasmantaṁ sudinnaṁ etadavocuṁ—
The monks who were Sudinna’s friends said to him:

“pubbe kho tvaṁ, āvuso sudinna, vaṇṇavā ahosi pīṇindriyo pasannamukhavaṇṇo vippasannachavivaṇṇo;
“In the past, Sudinna, you had a good color, a bright face, clear skin, and sharp senses.

so dāni tvaṁ etarahi kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto antomano līnamano dukkhī dummano vippaṭisārī pajjhāyasi.
But look at you now.

Kacci no tvaṁ, āvuso sudinna, anabhirato brahmacariyaṁ carasī”ti?
Could it be that you are dissatisfied with the spiritual life?”

“Na kho ahaṁ, āvuso, anabhirato brahmacariyaṁ carāmi.
“I am not dissatisfied with the spiritual life,

Atthi me pāpakammaṁ kataṁ;
but I’ve done something bad.

purāṇadutiyikāya methuno dhammo paṭisevito;
I’ve had sexual intercourse with my ex-wife.

tassa mayhaṁ, āvuso, ahudeva kukkuccaṁ ahu vippaṭisāro—
I’m anxious and remorseful

‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; yohaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhiṁ yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun’”ti.
because I wasn’t able to practice the perfectly complete and pure spiritual life to the end.”

“Alañhi te, āvuso sudinna, kukkuccāya alaṁ vippaṭisārāya yaṁ tvaṁ evaṁ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ.
“No wonder you’re anxious, Sudinna, no wonder you have remorse.

Nanu, āvuso, bhagavatā anekapariyāyena virāgāya dhammo desito, no sarāgāya;
Hasn’t the Buddha given many teachings for the sake of dispassion, not for the sake of lust;

visaṁyogāya dhammo desito, no saṁyogāya;
for the sake of freedom from bondage, not for the sake of bondage;

anupādānāya dhammo desito, no saupādānāya.
for the sake of non-grasping, not for the sake of grasping?

Tattha nāma tvaṁ, āvuso, bhagavatā virāgāya dhamme desite sarāgāya cetessasi, visaṁyogāya dhamme desite saṁyogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi.
When the Buddha has taught in this way, how could you choose lust, bondage, and grasping?

Nanu, āvuso, bhagavatā anekapariyāyena rāgavirāgāya dhammo desito,
Hasn’t the Buddha given many teachings for the fading away of lust,

madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammo desito.
for the clearing away of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of rebirth, for the stopping of craving, for fading away, for ending, for extinguishment?

Nanu, āvuso, bhagavatā anekapariyāyena kāmānaṁ pahānaṁ akkhātaṁ,
Hasn’t the Buddha in many ways taught the abandoning of sensual pleasures,

kāmasaññānaṁ pariññā akkhātā,
the full understanding of the perception of sensual pleasures,

kāmapipāsānaṁ paṭivinayo akkhāto,
the removal of thirst for sensual pleasures,

kāmavitakkānaṁ samugghāto akkhāto,
the elimination of thoughts of sensual pleasures,

kāmapariḷāhānaṁ vūpasamo akkhāto.
the stilling of the fever of sensual pleasures?

Netaṁ, āvuso, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya.
This will affect people’s confidence

Atha khvetaṁ, āvuso, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā”ti.
and cause some to lose it.”

Atha kho te bhikkhū āyasmantaṁ sudinnaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ.
After rebuking Sudinna in many ways, they told the Buddha.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ sudinnaṁ paṭipucchi—
The Buddha then had the Sangha of monks gathered and questioned Sudinna:

“saccaṁ kira tvaṁ, sudinna, purāṇadutiyikāya methunaṁ dhammaṁ paṭisevī”ti?
“Is it true, Sudinna, that you had sexual intercourse with your ex-wife?”

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

Vigarahi buddho bhagavā—
The Buddha rebuked him,

“ananucchavikaṁ, moghapurisa, ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

Kathañhi nāma tvaṁ, moghapurisa, evaṁ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ.
How could you go forth on such a well-proclaimed spiritual path and not be able to practice the perfectly complete and pure spiritual life to the end?

Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito, no sarāgāya;
Haven’t I given many teachings for the sake of dispassion, not for the sake of lust;

visaṁyogāya dhammo desito, no saṁyogāya;
for the sake of freedom from bondage, not for the sake of bondage;

anupādānāya dhammo desito, no saupādānāya.
for the sake of non-grasping, not for the sake of grasping?

Tattha nāma tvaṁ, moghapurisa, mayā virāgāya dhamme desite sarāgāya cetessasi, visaṁyogāya dhamme desite saṁyogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi.
When I have taught in this way, how could you choose lust, bondage, and grasping?

Nanu mayā, moghapurisa, anekapariyāyena rāgavirāgāya dhammo desito.
Haven’t I given many teachings for the fading away of lust,

Madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammo desito.
for the clearing away of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of rebirth, for the stopping of craving, for fading away, for ending, for extinguishment?

Nanu mayā, moghapurisa, anekapariyāyena kāmānaṁ pahānaṁ akkhātaṁ,
Haven’t I in many ways taught the abandoning of sensual pleasures,

kāmasaññānaṁ pariññā akkhātā,
the full understanding of the perceptions of sensual pleasure,

kāmapipāsānaṁ paṭivinayo akkhāto,
the removal of thirst for sensual pleasure,

kāmavitakkānaṁ samugghāto akkhāto,
the elimination of thoughts of sensual pleasure,

kāmapariḷāhānaṁ vūpasamo akkhāto.
the stilling of the fevers of sensual pleasure?

Varaṁ te, moghapurisa, āsivisassa ghoravisassa mukhe aṅgajātaṁ pakkhittaṁ, na tveva mātugāmassa aṅgajāte aṅgajātaṁ pakkhittaṁ.
It would be better, foolish man, for your penis to enter the mouth of a highly venomous snake than to enter a woman.

Varaṁ te, moghapurisa, kaṇhasappassa mukhe aṅgajātaṁ pakkhittaṁ, na tveva mātugāmassa aṅgajāte aṅgajātaṁ pakkhittaṁ.
It would be better for your penis to enter the mouth of a black snake than to enter a woman.

Varaṁ te, moghapurisa, aṅgārakāsuyā ādittāya sampajjalitāya sajotibhūtāya aṅgajātaṁ pakkhittaṁ, na tveva mātugāmassa aṅgajāte aṅgajātaṁ pakkhittaṁ.
It would be better for your penis to enter a blazing charcoal pit than to enter a woman.

Taṁ kissa hetu?
Why is that?

Tatonidānañhi, moghapurisa, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.
For although it might cause death or death-like suffering, it would not cause you to be reborn in a bad destination.

Itonidānañca kho, moghapurisa, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.
But <em>this</em> might.

Tattha nāma tvaṁ, moghapurisa, yaṁ tvaṁ asaddhammaṁ gāmadhammaṁ vasaladhammaṁ duṭṭhullaṁ odakantikaṁ rahassaṁ dvayaṁdvayasamāpattiṁ samāpajjissasi,
Foolish man, you have practiced what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples.

bahūnaṁ kho tvaṁ, moghapurisa, akusalānaṁ dhammānaṁ ādikattā pubbaṅgamo.
You are the forerunner, the first performer of many unwholesome things.

Netaṁ, moghapurisa, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya;
This will affect people’s confidence,

atha khvetaṁ, moghapurisa, appasannānañceva appasādāya, pasannānañca ekaccānaṁ aññathattāyā”ti.
and cause some to lose it.”

Atha kho bhagavā āyasmantaṁ sudinnaṁ anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya saṅgaṇikāya kosajjassa avaṇṇaṁ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇaṁ bhāsitvā
Then the Buddha spoke in many ways in dispraise of being difficult to support and maintain, in dispraise of great desires, discontent, socializing, and laziness; but he spoke in many ways in praise of being easy to support and maintain, of fewness of wishes, contentment, self-effacement, ascetic practices, serenity, reduction in things, and being energetic.

bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi—
After giving a teaching on what is right and proper, he addressed the monks:

“tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca—
“Well then, monks, I will lay down a training rule for the following ten reasons:

saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya, diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya, appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya.
for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training.

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

“Yo pana bhikkhu methunaṁ dhammaṁ paṭiseveyya, pārājiko hoti asaṁvāso”ti.
‘If a monk has sexual intercourse, he is expelled and excluded from the community.’”

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

Sudinnabhāṇavāro niṭṭhito.
The section for recitation on Sudinna is finished.

2. Makkaṭīvatthu
Second sub-story: the account of the female monkey

Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane makkaṭiṁ āmisena upalāpetvā tassā methunaṁ dhammaṁ paṭisevati.
Sometime later, in the Great Wood near Vesālī, a certain monk befriended a female monkey by giving her food. He then had sexual intercourse with her.

Atha kho so bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya vesāliṁ piṇḍāya pāvisi.
Soon afterwards, after robing up in the morning, he took his bowl and robe and entered Vesālī for alms.

Tena kho pana samayena sambahulā bhikkhū senāsanacārikaṁ āhiṇḍantā yena tassa bhikkhuno vihāro tenupasaṅkamiṁsu.
Just then a number of monks who were walking about the dwellings came to the one belonging to this monk.

Addasa kho sā makkaṭī te bhikkhū dūratova āgacchante.
The female monkey saw those monks coming.

Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tesaṁ bhikkhūnaṁ purato kaṭimpi cālesi cheppampi cālesi, kaṭimpi oḍḍi, nimittampi akāsi.
She went up to them, shook her buttocks in front of them, wagged her tail, presented her backside, and made a gesture.

Atha kho tesaṁ bhikkhūnaṁ etadahosi—“nissaṁsayaṁ kho so bhikkhu imissā makkaṭiyā methunaṁ dhammaṁ paṭisevatī”ti. Ekamantaṁ nilīyiṁsu.
The monks thought, “This monk must be having sexual intercourse with this monkey,” and they hid to one side.

Atha kho so bhikkhu vesāliyaṁ piṇḍāya caritvā piṇḍapātaṁ ādāya paṭikkami.
Then, when that monk had finished his almsround in Vesālī and had returned with his almsfood,

Atha kho sā makkaṭī yena so bhikkhu tenupasaṅkami.

Atha kho so bhikkhu taṁ piṇḍapātaṁ ekadesaṁ bhuñjitvā ekadesaṁ tassā makkaṭiyā adāsi.
he ate one part himself and gave the rest to that female monkey.

Atha kho sā makkaṭī taṁ piṇḍapātaṁ bhuñjitvā tassa bhikkhuno kaṭiṁ oḍḍi. Atha kho so bhikkhu tassā makkaṭiyā methunaṁ dhammaṁ paṭisevati.
After eating the food, the monkey presented her buttocks to the monk, and he had sexual intercourse with her.

Atha kho te bhikkhū taṁ bhikkhuṁ etadavocuṁ—“nanu, āvuso, bhagavatā sikkhāpadaṁ paññattaṁ;
The other monks said to him, “Hasn’t a training rule been laid down by the Buddha?

kissa tvaṁ, āvuso, makkaṭiyā methunaṁ dhammaṁ paṭisevasī”ti?
Why then do you have sexual intercourse with a monkey?”

“Saccaṁ, āvuso, bhagavatā sikkhāpadaṁ paññattaṁ; tañca kho manussitthiyā, no tiracchānagatāyā”ti.
“It’s true that a training rule has been laid down by the Buddha, but it concerns women, not animals.”

“Nanu, āvuso, tatheva taṁ hoti.
“But that’s just the same.

Ananucchavikaṁ, āvuso, ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
It’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

Kathañhi nāma tvaṁ, āvuso, evaṁ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ.
How could you go forth on such a well-proclaimed spiritual path and not be able to practice the perfectly complete and pure spiritual life to the end?

Nanu, āvuso, bhagavatā anekapariyāyena virāgāya dhammo desito, no sarāgāya …pe…
Hasn’t the Buddha given many teachings for the sake of dispassion …

kāmapariḷāhānaṁ vūpasamo akkhāto.
the stilling of the fevers of sensual pleasure?

Netaṁ, āvuso, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya.
This will affect people’s confidence,

Atha khvetaṁ, āvuso, appasannānañceva appasādāya, pasannānañca ekaccānaṁ aññathattāyā”ti.
and cause some to lose it.”

Atha kho te bhikkhū taṁ bhikkhuṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ.
After rebuking that monk in many ways, they told the Buddha.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā taṁ bhikkhuṁ paṭipucchi—
The Buddha then had the Sangha of monks gathered and questioned that monk:

“saccaṁ kira tvaṁ, bhikkhu, makkaṭiyā methunaṁ dhammaṁ paṭisevī”ti?
“Is it true, monk, that you did this?”

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

Vigarahi buddho bhagavā—
The Buddha rebuked him,

“ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

Kathañhi nāma tvaṁ, moghapurisa, evaṁ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ.
How could you go forth on such a well-proclaimed spiritual path and not be able to practice the perfectly complete and pure spiritual life to the end?

Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito, no sarāgāya …pe…
Haven’t I given many teachings for the sake of dispassion …

kāmapariḷāhānaṁ vūpasamo akkhāto.
for the stilling of the fevers of sensual desire?

Varaṁ te, moghapurisa, āsivisassa ghoravisassa mukhe aṅgajātaṁ pakkhittaṁ, na tveva makkaṭiyā aṅgajāte aṅgajātaṁ pakkhittaṁ.
It would be better, foolish man, for your penis to enter the mouth of a highly venomous snake than to enter a female monkey.

Varaṁ te, moghapurisa, kaṇhasappassa mukhe aṅgajātaṁ pakkhittaṁ, na tveva makkaṭiyā aṅgajāte aṅgajātaṁ pakkhittaṁ.
It would be better for your penis to enter the mouth of a black snake than to enter a female monkey.

Varaṁ te, moghapurisa, aṅgārakāsuyā ādittāya sampajjalitāya sajotibhūtāya aṅgajātaṁ pakkhittaṁ, na tveva makkaṭiyā aṅgajāte aṅgajātaṁ pakkhittaṁ.
It would be better for your penis to enter a blazing charcoal pit than to enter a female monkey.

Taṁ kissa hetu?
Why is that?

Tatonidānañhi, moghapurisa, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ;
For although it might cause death or death-like suffering,

na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.
it would not cause you to be reborn in a bad destination.

Itonidānañca kho, moghapurisa, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.
But <em>this</em> might.

Tattha nāma tvaṁ, moghapurisa, yaṁ tvaṁ asaddhammaṁ gāmadhammaṁ vasaladhammaṁ duṭṭhullaṁ odakantikaṁ rahassaṁ dvayaṁdvayasamāpattiṁ samāpajjissasi.
Foolish man, you’ve practiced what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples.

Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …” …

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

“Yo pana bhikkhu methunaṁ dhammaṁ paṭiseveyya antamaso tiracchānagatāyapi, pārājiko hoti asaṁvāso”ti.
‘If a monk has sexual intercourse, even with a female animal, he is expelled and excluded from the community.’”

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

Makkaṭīvatthu niṭṭhitaṁ.
The account of the female monkey is finished.

3. Santhatabhāṇavāra
Third sub-story: the section for recitation on covering

Tena kho pana samayena sambahulā vesālikā vajjiputtakā bhikkhū yāvadatthaṁ bhuñjiṁsu, yāvadatthaṁ supiṁsu, yāvadatthaṁ nhāyiṁsu.
Soon afterwards there were a number of Vajjian monks from Vesālī who ate, slept, and bathed as much as they liked.

Yāvadatthaṁ bhuñjitvā yāvadatthaṁ supitvā yāvadatthaṁ nhāyitvā ayoniso manasi karitvā sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseviṁsu.
Then, not reflecting properly and without first renouncing the training and revealing their weakness, they had sexual intercourse.

Te aparena samayena ñātibyasanenapi phuṭṭhā bhogabyasanenapi phuṭṭhā rogabyasanenapi phuṭṭhā āyasmantaṁ ānandaṁ upasaṅkamitvā evaṁ vadanti—
After some time they were affected by loss of relatives, loss of property, and loss of health. They then went to Venerable Ānanda and said,

“na mayaṁ, bhante ānanda, buddhagarahino na dhammagarahino na saṅghagarahino;
“Venerable Ānanda, we don’t blame the Buddha, the Teaching, or the Sangha;

attagarahino mayaṁ, bhante ānanda, anaññagarahino.
we only have ourselves to blame.

Mayamevamhā alakkhikā mayaṁ appapuññā,
We were unfortunate and had little merit—

ye mayaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ.
after going forth on such a well-proclaimed spiritual path, we were unable to practice the perfectly complete and pure spiritual life to the end.

Idāni cepi mayaṁ, bhante ānanda, labheyyāma bhagavato santike pabbajjaṁ labheyyāma upasampadaṁ, idānipi mayaṁ vipassakā kusalānaṁ dhammānaṁ pubbarattāpararattaṁ bodhipakkhikānaṁ dhammānaṁ bhāvanānuyogamanuyuttā vihareyyāma.
If we were now to get the going forth and the full ordination in the presence of the Buddha, we would have clarity about wholesome qualities and be devoted day in and day out to developing the aids to awakening.

Sādhu, bhante ānanda, bhagavato etamatthaṁ ārocehī”ti.
Venerable Ānanda, please inform the Buddha.”

“Evamāvuso”ti kho āyasmā ānando vesālikānaṁ vajjiputtakānaṁ paṭissuṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato etamatthaṁ ārocesi.
Saying, “Yes,” he went to the Buddha and told him.

“Aṭṭhānametaṁ, ānanda, anavakāso yaṁ tathāgato vajjīnaṁ vā vajjiputtakānaṁ vā kāraṇā sāvakānaṁ pārājikaṁ sikkhāpadaṁ paññattaṁ samūhaneyyā”ti.
“It’s impossible, Ānanda, that the Buddha should abolish a training rule that entails expulsion because of the Vajjians.”

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
The Buddha then gave a teaching and addressed the monks:

“yo, bhikkhave, sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭisevati so āgato na upasampādetabbo.
“Monks, if someone, without first renouncing the training and revealing their weakness, has sexual intercourse, they may not receive the full ordination once again.

Yo ca kho, bhikkhave, sikkhaṁ paccakkhāya dubbalyaṁ āvikatvā methunaṁ dhammaṁ paṭisevati so āgato upasampādetabbo.
But, monks, if someone has sexual intercourse after first renouncing the training and revealing their weakness, they may receive the full ordination once again.

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

“Yo pana bhikkhu bhikkhūnaṁ sikkhāsājīvasamāpanno sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseveyya, antamaso tiracchānagatāyapi, pārājiko hoti asaṁvāso”ti.
‘If a monk, after taking on the monks’ training and way of life, without first renouncing the training and revealing his weakness, has sexual intercourse, even with a female animal, he is expelled and excluded from the community.’”

Yo panāti
A:

yo yādiso yathāyutto yathājacco yathānāmo yathāgotto yathāsīlo yathāvihārī yathāgocaro thero vā navo vā majjhimo vā. Eso vuccati “yo panā”ti.
whoever, of such a kind, of such activity, of such caste, of such name, of such family, of such conduct, of such behavior, of such association, who is senior, who is junior, or who is of middle standing—this is called “a”.

Bhikkhūti
Monk:

bhikkhakoti bhikkhu,
he is a monk because he lives on alms;

bhikkhācariyaṁ ajjhupagatoti bhikkhu,
a monk because he has gone over to living on alms;

bhinnapaṭadharoti bhikkhu,
a monk because he wears a patchwork cloth;

samaññāya bhikkhu,
a monk by convention;

paṭiññāya bhikkhu,
a monk on account of his claim;

ehi bhikkhūti bhikkhu,
a “come, monk” monk;

tīhi saraṇagamanehi upasampannoti bhikkhu,
a monk given the full ordination by taking the three refuges;

bhadro bhikkhu,
a good monk;

sāro bhikkhu,
a monk of substance;

sekho bhikkhu,
a trainee monk;

asekho bhikkhu,
a fully trained monk;

samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannoti bhikkhu.
a monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand.

Tatra yvāyaṁ bhikkhu samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno, ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements, which is irreversible and fit to stand—this sort of monk is meant in this case.

Sikkhāti
Training:

tisso sikkhā—adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.
the three trainings: the training in the higher morality, the training in the higher mind, the training in the higher wisdom.

Tatra yāyaṁ adhisīlasikkhā, ayaṁ imasmiṁ atthe adhippetā sikkhāti.
The training in the higher morality is the training meant in this case.

Sājīvaṁ nāma
Way of life:

yaṁ bhagavatā paññattaṁ sikkhāpadaṁ, etaṁ sājīvaṁ nāma.
whatever training rule has been laid down by the Buddha—this is called “way of life”.

Tasmiṁ sikkhati, tena vuccati sājīvasamāpannoti.
One trains in this; therefore it is called “after taking on the way of life”.

Sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvāti
Without first renouncing the training and revealing his weakness:

atthi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā;
“There is, monks, a revealing of weakness without the training being renounced;

atthi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.
and there is a revealing of weakness together with the training being renounced.

Kathañca, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.
And how is there a revealing of weakness without the training being renounced?

Idha, bhikkhave, bhikkhu ukkaṇṭhito anabhirato sāmaññā cavitukāmo
It may be that a monk is dissatisfied, discontent, desiring to give up the monastic life;

bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;

gihibhāvaṁ patthayamāno
longing to be a householder,

upāsakabhāvaṁ patthayamāno
longing to be a lay follower,

ārāmikabhāvaṁ patthayamāno
longing to be a monastery worker,

sāmaṇerabhāvaṁ patthayamāno
longing to be a novice,

titthiyabhāvaṁ patthayamāno
longing to be a monastic of another religion,

titthiyasāvakabhāvaṁ patthayamāno
longing to be a lay follower of another religion,

assamaṇabhāvaṁ patthayamāno
longing to be a non-ascetic,

asakyaputtiyabhāvaṁ patthayamāno—
longing to be a non-monastic,

“yannūnāhaṁ buddhaṁ paccakkheyyan”ti vadati viññāpeti.
and he says and declares: ‘Why don’t I renounce the Buddha?’

Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.
In this way, monks, there’s a revealing of weakness without the training being renounced.

Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo
Or again, dissatisfied, discontent, desiring to give up the monastic life;

bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;

gihibhāvaṁ patthayamāno …pe…
longing to be a householder …

asakyaputtiyabhāvaṁ patthayamāno—
longing to be a non-monastic,

“yannūnāhaṁ dhammaṁ paccakkheyyan”ti vadati viññāpeti …pe…
he says and declares: ‘Why don’t I renounce the Teaching?’ …

“yannūnāhaṁ saṅghaṁ …
the Sangha?’ …

yannūnāhaṁ sikkhaṁ …
the practice?’ …

yannūnāhaṁ vinayaṁ …
the training?’ …

yannūnāhaṁ pātimokkhaṁ …
the Monastic Code?’ …

yannūnāhaṁ uddesaṁ …
the recitation?’ …

yannūnāhaṁ upajjhāyaṁ …
my preceptor?’ …

yannūnāhaṁ ācariyaṁ …
my teacher?’ …

yannūnāhaṁ saddhivihārikaṁ …
my student?’ …

yannūnāhaṁ antevāsikaṁ …
my pupil?’ …

yannūnāhaṁ samānupajjhāyakaṁ …
my co-student?’ …

yannūnāhaṁ samānācariyakaṁ …
my co-pupil?’ …

yannūnāhaṁ sabrahmacāriṁ paccakkheyyan”ti vadati viññāpeti.
he says and declares: ‘Why don’t I renounce my fellow monastics?’ …

“Yannūnāhaṁ gihī assan”ti vadati viññāpeti.
‘Why don’t I become a householder?’ …

“Yannūnāhaṁ upāsako assan”ti …
‘Why don’t I become a lay follower?’ …

“yannūnāhaṁ ārāmiko assan”ti …
‘Why don’t I become a monastery worker?’ …

“yannūnāhaṁ sāmaṇero assan”ti …
‘Why don’t I become a novice?’ …

“yannūnāhaṁ titthiyo assan”ti …
‘Why don’t I become a monastic of another religion?’ …

“yannūnāhaṁ titthiyasāvako assan”ti …
‘Why don’t I become a lay follower of another religion?’ …

“yannūnāhaṁ assamaṇo assan”ti …
‘Why don’t I become a non-ascetic?’ …

“yannūnāhaṁ asakyaputtiyo assan”ti vadati viññāpeti.
‘Why don’t I become a non-monastic?’

Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.
In this way too, monks, there’s a revealing of weakness without the training being renounced.

Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo
Or again, dissatisfied, discontent, desiring to give up the monastic life;

bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;

gihibhāvaṁ patthayamāno …pe…
longing to be a householder …

asakyaputtiyabhāvaṁ patthayamāno—
longing to be a non-monastic,

“yadi panāhaṁ buddhaṁ paccakkheyyan”ti vadati viññāpeti …pe…
he says and declares: ‘What if I renounced the Buddha?’ …

“yadi panāhaṁ asakyaputtiyo assan”ti vadati viññāpeti …pe…
he says and declares: ‘What if I were a non-monastic?’ …

“apāhaṁ buddhaṁ paccakkheyyan”ti vadati viññāpeti …pe…
he says and declares: ‘Perhaps I should renounce the Buddha?’ …

“apāhaṁ asakyaputtiyo assan”ti vadati viññāpeti …pe…
he says and declares: ‘Perhaps I should be a non-monastic?’ …

“handāhaṁ buddhaṁ paccakkheyyan”ti vadati viññāpeti …pe…
he says and declares: ‘Well then, I should renounce the Buddha.’ …

“handāhaṁ asakyaputtiyo assan”ti vadati viññāpeti …pe…
he says and declares: ‘Well then, I should be a non-monastic.’ …

“hoti me buddhaṁ paccakkheyyan”ti vadati viññāpeti …pe…
he says and declares: ‘I think I should renounce the Buddha.’ …

“hoti me asakyaputtiyo assan”ti vadati viññāpeti.
he says and declares: ‘I think I should be a non-monastic.’

Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.
In this way too, monks, there’s a revealing of weakness without the training being renounced.

Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo
Or again, dissatisfied, discontent, desiring to give up the monastic life;

bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;

gihibhāvaṁ patthayamāno …pe…
longing to be a householder …

asakyaputtiyabhāvaṁ patthayamāno
longing to be a non-monastic,

“mātaraṁ sarāmī”ti vadati viññāpeti …
he says and declares: ‘I remember my mother.’ …

“pitaraṁ sarāmī”ti vadati viññāpeti …
‘I remember my father.’ …

“bhātaraṁ sarāmī”ti vadati viññāpeti …
‘I remember my brother.’ …

“bhaginiṁ sarāmī”ti vadati viññāpeti …
‘I remember my sister.’ …

“puttaṁ sarāmī”ti vadati viññāpeti …
‘I remember my son.’ …

“dhītaraṁ sarāmī”ti vadati viññāpeti …
‘I remember my daughter.’ …

“pajāpatiṁ sarāmī”ti vadati viññāpeti …
‘I remember my wife.’ …

“ñātake sarāmī”ti vadati viññāpeti …
‘I remember my relations.’ …

“mitte sarāmī”ti vadati viññāpeti …
‘I remember my friends.’ …

“gāmaṁ sarāmī”ti vadati viññāpeti …
‘I remember my village.’ …

“nigamaṁ sarāmī”ti vadati viññāpeti …
‘I remember my town.’ …

“khettaṁ sarāmī”ti vadati viññāpeti …
‘I remember my fields.’ …

“vatthuṁ sarāmī”ti vadati viññāpeti …
‘I remember my land.’ …

“hiraññaṁ sarāmī”ti vadati viññāpeti …
‘I remember my money.’ …

“suvaṇṇaṁ sarāmī”ti vadati viññāpeti …
‘I remember my gold.’ …

“sippaṁ sarāmī”ti vadati viññāpeti …
‘I remember my profession.’ …

“pubbe hasitaṁ lapitaṁ kīḷitaṁ samanussarāmī”ti vadati viññāpeti.
he says and declares: ‘I remember my former laughter, chatter, and play.’

Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.
In this way too, monks, there’s a revealing of weakness without the training being renounced.

Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo
Or again, dissatisfied, discontent, desiring to give up the monastic life;

bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;

gihibhāvaṁ patthayamāno …pe…
longing to be a householder …

asakyaputtiyabhāvaṁ patthayamāno—
longing to be a non-monastic,

“mātā me atthi, sā mayā posetabbā”ti vadati viññāpeti …
he says and declares: ‘I have a mother who should be supported by me.’ …

“pitā me atthi, so mayā posetabbo”ti vadati viññāpeti …
‘I have a father …

“bhātā me atthi, so mayā posetabbo”ti vadati viññāpeti …
‘I have a brother …

“bhaginī me atthi, sā mayā posetabbā”ti vadati viññāpeti …
‘I have a sister …

“putto me atthi, so mayā posetabbo”ti vadati viññāpeti …
‘I have a son …

“dhītā me atthi, sā mayā posetabbā”ti vadati viññāpeti …
‘I have a daughter …

“pajāpati me atthi, sā mayā posetabbā”ti vadati viññāpeti …
‘I have a wife …

“ñātakā me atthi, te mayā posetabbā”ti vadati viññāpeti …
‘I have relations …

“mittā me atthi, te mayā posetabbā”ti vadati viññāpeti.
he says and declares: ‘I have friends who should be supported by me.’

Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.
In this way too, monks, there’s a revealing of weakness without the training being renounced.

Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo
Or again, dissatisfied, discontent, desiring to give up the monastic life;

bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;

gihibhāvaṁ patthayamāno …pe…
longing to be a householder …

asakyaputtiyabhāvaṁ patthayamāno—
longing to be a non-monastic,

“mātā me atthi, sā maṁ posessatī”ti vadati viññāpeti …
he says and declares: ‘I have a mother; she’ll support me.’ …

“pitā me atthi, so maṁ posessatī”ti vadati viññāpeti …
‘I have a father; he’ll support me.’ …

“bhātā me atthi, so maṁ posessatī”ti vadati viññāpeti …
‘I have a brother; he’ll support me.’ …

“bhaginī me atthi, sā maṁ posessatī”ti vadati viññāpeti …
‘I have a sister; she’ll support me.’ …

“putto me atthi, so maṁ posessatī”ti vadati viññāpeti …
‘I have a son; he’ll support me.’ …

“dhītā me atthi, sā maṁ posessatī”ti vadati viññāpeti …
‘I have a daughter; she’ll support me.’ …

“pajāpati me atthi, sā maṁ posessatī”ti vadati viññāpeti …
‘I have a wife; she’ll support me.’ …

“ñātakā me atthi, te maṁ posessantī”ti vadati viññāpeti …
‘I have relations; they’ll support me.’ …

“mittā me atthi, te maṁ posessantī”ti vadati viññāpeti …
‘I have friends; they’ll support me.’ …

“gāmo me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti …
‘I have a village; I’ll live by means of it.’ …

“nigamo me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti …
‘I have a town; I’ll live by means of it.’ …

“khettaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti …
‘I have fields; I’ll live by means of them.’ …

“vatthu me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti …
‘I have land; I’ll live by means of it.’ …

“hiraññaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti …
‘I have money; I’ll live by means of it.’ …

“suvaṇṇaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti …
‘I have gold; I’ll live by means of it.’ …

“sippaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti.
he says and declares: ‘I have a profession; I’ll live by means of it.’

Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.
In this way too, monks, there’s a revealing of weakness without the training being renounced.

Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo
Or again, dissatisfied, discontent, desiring to give up the monastic life;

bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;

gihibhāvaṁ patthayamāno …pe…
longing to be a householder …

asakyaputtiyabhāvaṁ patthayamāno
longing to be a non-monastic,

“dukkaran”ti vadati viññāpeti …
he says and declares: ‘This is difficult to do.’ …

“na sukaran”ti vadati viññāpeti …
‘This isn’t easy to do.’ …

“duccaran”ti vadati viññāpeti …
‘This is difficult.’ …

“na sucaran”ti vadati viññāpeti …
‘This isn’t easy.’ …

“na ussahāmī”ti vadati viññāpeti …
‘I can’t endure.’ …

“na visahāmī”ti vadati viññāpeti …
‘I’m unable.’ …

“na ramāmī”ti vadati viññāpeti …
‘I don’t enjoy myself.’ …

“nābhiramāmī”ti vadati viññāpeti.
‘I take no delight.’

Evampi kho, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.
In this way too, monks, there’s a revealing of weakness without the training being renounced.

Kathañca, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā?
And how is there a revealing of weakness together with the training being renounced?

Idha, bhikkhave, bhikkhu ukkaṇṭhito anabhirato sāmaññā cavitukāmo
It may be that a monk is dissatisfied, discontent, desiring to give up the monastic life;

bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;

gihibhāvaṁ patthayamāno …pe…
longing to be a householder …

asakyaputtiyabhāvaṁ patthayamāno—
longing to be a non-monastic, and he says and declares:

“buddhaṁ paccakkhāmī”ti vadati viññāpeti.
‘I renounce the Buddha.’

Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.
In this way, monks, there’s a revealing of weakness together with the training being renounced.

Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo
Or again, dissatisfied, discontent, desiring to give up the monastic life;

bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;

gihibhāvaṁ patthayamāno …pe…
longing to be a householder …

asakyaputtiyabhāvaṁ patthayamāno—
longing to be a non-monastic,

“dhammaṁ paccakkhāmī”ti vadati viññāpeti …
he says and declares: ‘I renounce the Teaching.’ …

“saṅghaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce the Sangha.’ …

“sikkhaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce the practice.’ …

“vinayaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce the training.’ …

“pātimokkhaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce the Monastic Code.’ …

“uddesaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce the recitation.’ …

“upajjhāyaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce my preceptor.’ …

“ācariyaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce my teacher.’ …

“saddhivihārikaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce my student.’ …

“antevāsikaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce my pupil.’ …

“samānupajjhāyakaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce my co-student.’ …

“samānācariyakaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce my co-pupil.’ …

“sabrahmacāriṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce my fellow monastics.’ …

“gihīti maṁ dhārehī”ti vadati viññāpeti …
‘Consider me a householder.’ …

“upāsakoti maṁ dhārehī”ti vadati viññāpeti …
‘Consider me a lay follower.’ …

“ārāmikoti maṁ dhārehī”ti vadati viññāpeti …
‘Consider me a monastery worker.’ …

“sāmaṇeroti maṁ dhārehī”ti vadati viññāpeti …
‘Consider me a novice monk.’ …

“titthiyoti maṁ dhārehī”ti vadati viññāpeti …
‘Consider me a monastic of another religion.’ …

“titthiyasāvakoti maṁ dhārehī”ti vadati viññāpeti …
‘Consider me a lay follower of another religion.’ …

“assamaṇoti maṁ dhārehī”ti vadati viññāpeti …
‘Consider me a non-ascetic.’ …

“asakyaputtiyoti maṁ dhārehī”ti vadati viññāpeti.
‘Consider me a non-monastic.’

Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.
In this way too, monks, there’s a revealing of weakness together with the training being renounced.

Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo
Or again, dissatisfied, discontent, desiring to give up the monastic life;

bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;

gihibhāvaṁ patthayamāno …pe…
longing to be a householder …

asakyaputtiyabhāvaṁ patthayamāno—
longing to be a non-monastic,

“alaṁ me buddhenā”ti vadati viññāpeti …pe…
he says and declares: ‘I’m done with the Buddha.’ …

“alaṁ me sabrahmacārīhī”ti vadati viññāpeti.
‘I’m done with my fellow monastics.’

Evampi …pe…
In this way too, monks, there’s a revealing of weakness together with the training being renounced.

atha vā pana …pe…
Or again …

“kiṁ nu me buddhenā”ti vadati viññāpeti …pe…
he says and declares: ‘No more of the Buddha for me.’ …

“kiṁ nu me sabrahmacārīhī”ti vadati viññāpeti …
‘No more of my fellow monastics for me.’ …

“na mamattho buddhenā”ti vadati viññāpeti …pe…
‘The Buddha is of no use to me.’ …

“na mamattho sabrahmacārīhī”ti vadati viññāpeti …
‘My fellow monastics are of no use to me.’

“sumuttāhaṁ buddhenā”ti vadati viññāpeti …pe…
‘I’m well freed from the Buddha.’ …

“sumuttāhaṁ sabrahmacārīhī”ti vadati viññāpeti.
‘I’m well freed from my fellow monastics.’

Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.
In this way too, monks, there’s a revealing of weakness together with the training being renounced.

Yāni vā panaññānipi atthi buddhavevacanāni vā dhammavevacanāni vā saṅghavevacanāni 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,
Or whatever other synonyms there are for the Buddha, for the Teaching, for the Sangha, for the practice, for the training, for the Monastic Code, for the recitation, for a preceptor, for a teacher, for a student, for a pupil, for a co-student, for a co-pupil, for a fellow monastic, for a householder, for a lay follower, for a monastery worker, for a novice monk, for a monastic of another religion, for a lay follower of another religion, for a non-ascetic, or for a non-monastic—

tehi ākārehi tehi liṅgehi tehi nimittehi vadati viññāpeti.
he speaks and declares by way of these indications, by way of these marks, by way of these signs.

Evaṁ kho, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.
In this way, monks, there’s a revealing of weakness together with the training being renounced.

Kathañca, bhikkhave, apaccakkhātā hoti sikkhā?
And how is the training not renounced?

Idha, bhikkhave, yehi ākārehi yehi liṅgehi yehi nimittehi sikkhā paccakkhātā hoti tehi ākārehi tehi liṅgehi tehi nimittehi ummattako sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training by way of these indications, by way of these marks, by way of these signs, but you’re insane, then the training isn’t renounced.

Ummattakassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training to one who’s insane, the training isn’t renounced.

Khittacitto sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training when you’re deranged, the training isn’t renounced.

Khittacittassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training to one who’s deranged, the training isn’t renounced.

Vedanāṭṭo sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training when you’re overwhelmed by pain, the training isn’t renounced.

Vedanāṭṭassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training to one who’s overwhelmed by pain, the training isn’t renounced.

Devatāya santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training to a god, the training isn’t renounced.

Tiracchānagatassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training to an animal, the training isn’t renounced.

Ariyakena milakkhassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā.
If an Indo-Aryan renounces the training to a non-Indo-Aryan who doesn’t understand, the training isn’t renounced.

Milakkhakena ariyassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā.
If a non-Indo-Aryan renounces the training to an Indo-Aryan who doesn’t understand, the training isn’t renounced.

Ariyakena ariyassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā.
If an Indo-Aryan renounces the training to an Indo-Aryan who doesn’t understand, the training isn’t renounced.

Milakkhakena milakkhassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā.
If a non-Indo-Aryan renounces the training to a non-Indo-Aryan who doesn’t understand, the training isn’t renounced.

Davāya sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training as a joke, the training isn’t renounced.

Ravāya sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training because of speaking too fast, the training isn’t renounced.

Asāvetukāmo sāveti, apaccakkhātā hoti sikkhā.
If you announce what you don’t wish to announce, the training isn’t renounced.

Sāvetukāmo na sāveti, apaccakkhātā hoti sikkhā.
If you don’t announce what you wish to announce, the training isn’t renounced.

Aviññussa sāveti, apaccakkhātā hoti sikkhā.
If you announce to one who doesn’t understand, the training isn’t renounced.

Viññussa na sāveti, apaccakkhātā hoti sikkhā.
If you don’t announce to one who understands, the training isn’t renounced.

Sabbaso vā pana na sāveti, apaccakkhātā hoti sikkhā.
Or if you don’t make a full announcement, the training isn’t renounced.

Evaṁ kho, bhikkhave, apaccakkhātā hoti sikkhā.
In this way, monks, the training isn’t renounced.”

Methunadhammo nāma
Sexual intercourse:

yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullaṁ odakantikaṁ rahassaṁ dvayaṁdvayasamāpatti, eso methunadhammo nāma.
what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples—this is called “sexual intercourse”.

Paṭisevati nāma
Has:

yo nimittena nimittaṁ aṅgajātena aṅgajātaṁ antamaso tilaphalamattampi paveseti, eso paṭisevati nāma.
whoever makes an organ enter an organ, a genital enter a genital, even to the depth of a sesame seed—this is called “has”.

Antamaso tiracchānagatāyapīti
Even with a female animal:

tiracchānagatitthiyāpi methunaṁ dhammaṁ paṭisevitvā assamaṇo hoti asakyaputtiyo, pageva manussitthiyā. Tena vuccati— “antamaso tiracchānagatāyapī”ti.
even having had sexual intercourse with a female animal, he is not an ascetic, not a Sakyan monastic, let alone with a woman—therefore it is called “even with a female animal”.

Pārājiko hotīti
He is expelled:

seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṁ; evameva bhikkhu methunaṁ dhammaṁ paṭisevitvā assamaṇo hoti asakyaputtiyo. Tena vuccati— “pārājiko hotī”ti.
just as a man with his head cut off is unable to continue living by reconnecting it to the body, so too is a monk who has had sexual intercourse not an ascetic, not a Sakyan monastic. Therefore it is said, “he is expelled.”

Asaṁvāsoti
Excluded from the community:

saṁvāso nāma ekakammaṁ ekuddeso samasikkhatā— eso saṁvāso nāma.
Community: joint legal procedures, a joint recitation, the same training—this is called “community”.

So tena saddhiṁ natthi. Tena vuccati—“asaṁvāso”ti.
He does not take part in this—therefore it is called “excluded from the community”.

Tisso itthiyo—
There are three kinds of females:

manussitthī, amanussitthī, tiracchānagatitthī.
a human female, a female spirit, a female animal.

Tayo ubhatobyañjanakā—
There are three kinds of hermaphrodites:

manussubhatobyañjanako, amanussubhatobyañjanako, tiracchānagatubhatobyañjanako.
a human hermaphrodite, a hermaphrodite spirit, a hermaphrodite animal.

Tayo paṇḍakā—
There are three kinds of <i lang='pi' translate='no'>paṇḍakas</i>:

manussapaṇḍako, amanussapaṇḍako, tiracchānagatapaṇḍako.
a human <i lang='pi' translate='no'>paṇḍaka</i>, a <i lang='pi' translate='no'>paṇḍaka</i> spirit, a <i lang='pi' translate='no'>paṇḍaka</i> animal.

Tayo purisā—
There are three kinds of males:

manussapuriso, amanussapuriso, tiracchānagatapuriso.
a human male, a male spirit, a male animal.

Manussitthiyā tayo magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—
He commits an offense entailing expulsion if he has sexual intercourse with a human female through three orifices:

vaccamagge, passāvamagge, mukhe.
the anus, the vagina, or the mouth. …

Amanussitthiyā …pe…
with a female spirit …

tiracchānagatitthiyā tayo magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—
He commits an offense entailing expulsion if he has sexual intercourse with a female animal through three orifices:

vaccamagge, passāvamagge, mukhe.
the anus, the vagina, or the mouth. …

Manussubhatobyañjanakassa …
with a human hermaphrodite …

amanussubhatobyañjanakassa …
with a hermaphrodite spirit …

tiracchānagatubhatobyañjanakassa tayo magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—
He commits an offense entailing expulsion if he has sexual intercourse with a hermaphrodite animal through three orifices:

vaccamagge, passāvamagge, mukhe.
the anus, the vagina, or the mouth.

Manussapaṇḍakassa dve magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—
He commits an offense entailing expulsion if he has sexual intercourse with a human <i lang='pi' translate='no'>paṇḍaka</i> through two orifices:

vaccamagge, mukhe.
the anus or the mouth. …

Amanussapaṇḍakassa …
with a <i lang='pi' translate='no'>paṇḍaka</i> spirit …

tiracchānagatapaṇḍakassa …
with a <i lang='pi' translate='no'>paṇḍaka</i> animal …

manussapurisassa …
with a human male …

amanussapurisassa …
with a male spirit …

tiracchānagatapurisassa dve magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—
He commits an offense entailing expulsion if he has sexual intercourse with a male animal though two orifices:

vaccamagge, mukhe.
the anus or the mouth.

Bhikkhussa sevanacittaṁ upaṭṭhite manussitthiyā vaccamaggaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa.
If a monk has the intention of sexual relations and he makes his penis enter the anus of a human female …

Bhikkhussa sevanacittaṁ upaṭṭhite manussitthiyā passāvamaggaṁ …
the vagina of a human female …

mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa.
the mouth of a human female, he commits an offense entailing expulsion.

Bhikkhussa sevanacittaṁ upaṭṭhite amanussitthiyā …
If a monk has the intention of sexual relations and he makes his penis enter the anus of a female spirit …

tiracchānagatitthiyā …
the anus of a female animal …

manussubhatobyañjanakassa …
the anus of a human hermaphrodite …

amanussubhatobyañjanakassa …
the anus of a hermaphrodite spirit …

tiracchānagatubhatobyañjanakassa …
the anus of a hermaphrodite animal

vaccamaggaṁ passāvamaggaṁ mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa.
… the vagina of a hermaphrodite animal … the mouth of a hermaphrodite animal, he commits an offense entailing expulsion.

Bhikkhussa sevanacittaṁ upaṭṭhite manussapaṇḍakassa vaccamaggaṁ mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa.
If a monk has the intention of sexual relations and he makes his penis enter the anus of a human <i lang='pi' translate='no'>paṇḍaka</i> …

Bhikkhussa sevanacittaṁ upaṭṭhite amanussapaṇḍakassa …
the anus of a <i lang='pi' translate='no'>paṇḍaka</i> spirit …

tiracchānagatapaṇḍakassa …
the anus of a <i lang='pi' translate='no'>paṇḍaka</i> animal …

manussapurisassa …
the anus of a human male …

amanussapurisassa …
the anus of a male spirit …

tiracchānagatapurisassa vaccamaggaṁ mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa.
the anus of a male animal … the mouth of a male animal, he commits an offense entailing expulsion.

Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti.
Enemy monks bring a human female to a monk and make her sit down so that his penis enters her anus.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa.
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion.

Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti.
Enemy monks bring a human female to a monk and make her sit down so that his penis enters her anus.

So ce pavesanaṁ na sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa.
If he does not consent to the entry, but he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion.

Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti.
Enemy monks bring a human female to a monk and make her sit down so that his penis enters her anus.

So ce pavesanaṁ na sādiyati, paviṭṭhaṁ na sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa.
If he does not consent to the entry, nor to having entered, but he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion.

Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti.
Enemy monks bring a human female to a monk and make her sit down so that his penis enters her anus.

So ce pavesanaṁ na sādiyati, paviṭṭhaṁ na sādiyati, ṭhitaṁ na sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa.
If he does not consent to the entry, nor to having entered, nor to the remaining, but he consents to the taking out, he commits an offense entailing expulsion.

Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti.
Enemy monks bring a human female to a monk and make her sit down so that his penis enters her anus.

So ce pavesanaṁ na sādiyati, paviṭṭhaṁ na sādiyati, ṭhitaṁ na sādiyati, uddharaṇaṁ na sādiyati, anāpatti.
If he does not consent to the entry, nor to having entered, nor to the remaining, nor to the taking out, there is no offense.

Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā passāvamaggena …
Enemy monks bring a human female to a monk and make her sit down so that his penis enters her vagina …

mukhena aṅgajātaṁ abhinisīdenti.
her mouth.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

na sādiyati, anāpatti.
If he does not consent to the entry, nor to having entered, nor to the remaining, nor to the taking out, there is no offense.

Bhikkhupaccatthikā manussitthiṁ jāgarantiṁ …
Enemy monks bring a human female who is awake …

suttaṁ …
asleep …

mattaṁ …
intoxicated …

ummattaṁ …
insane …

pamattaṁ …
heedless …

mataṁ akkhāyitaṁ …
dead but undecomposed …

mataṁ yebhuyyena akkhāyitaṁ …pe…
dead and mostly undecomposed …

āpatti pārājikassa.
he commits an offense entailing expulsion.

Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena …
They bring one who is dead and mostly decomposed to a monk and make her sit down so that his penis enters her anus …

passāvamaggena …
her vagina …

mukhena aṅgajātaṁ abhinisīdenti.
her mouth.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā amanussitthiṁ …
Enemy monks bring a female spirit …

tiracchānagatitthiṁ …
a female animal …

manussubhatobyañjanakaṁ …
a human hermaphrodite …

amanussubhatobyañjanakaṁ …
a hermaphrodite spirit …

tiracchānagatubhatobyañjanakaṁ bhikkhussa santike ānetvā vaccamaggena …
a hermaphrodite animal to a monk and make it sit down so that his penis enters its anus …

passāvamaggena …
its vagina …

mukhena aṅgajātaṁ abhinisīdenti.
its mouth.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā tiracchānagatubhatobyañjanakaṁ jāgarantaṁ …
Enemy monks bring a hermaphrodite animal that is awake …

suttaṁ …
asleep …

mattaṁ …
intoxicated …

ummattaṁ …
insane …

pamattaṁ …
heedless …

mataṁ akkhāyitaṁ …
dead but undecomposed …

mataṁ yebhuyyena akkhāyitaṁ …pe…
dead and mostly undecomposed …

āpatti pārājikassa.
he commits an offense entailing expulsion.

Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena …
They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus …

passāvamaggena …
its vagina …

mukhena aṅgajātaṁ abhinisīdenti.
its mouth.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā manussapaṇḍakaṁ …
Enemy monks bring a human <i lang='pi' translate='no'>paṇḍaka</i> …

amanussapaṇḍakaṁ …
a <i lang='pi' translate='no'>paṇḍaka</i> spirit …

tiracchānagatapaṇḍakaṁ bhikkhussa santike ānetvā vaccamaggena …
a <i lang='pi' translate='no'>paṇḍaka</i> animal to a monk and make it sit down so that his penis enters its anus …

mukhena aṅgajātaṁ abhinisīdenti.
its mouth.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā tiracchānagatapaṇḍakaṁ jāgarantaṁ …
Enemy monks bring a <i lang='pi' translate='no'>paṇḍaka</i> animal that is awake …

suttaṁ …
asleep …

mattaṁ …
intoxicated …

ummattaṁ …
insane …

pamattaṁ …
heedless …

mataṁ akkhāyitaṁ …
dead but undecomposed …

mataṁ yebhuyyena akkhāyitaṁ …pe…
dead and mostly undecomposed …

āpatti pārājikassa.
he commits an offense entailing expulsion.

Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena …
They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus …

mukhena aṅgajātaṁ abhinisīdenti.
its mouth.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā manussapurisaṁ …
Enemy monks bring a human male …

amanussapurisaṁ …
a male spirit …

tiracchānagatapurisaṁ bhikkhussa santike ānetvā vaccamaggena …
a male animal to a monk and make it sit down so that his penis enters its anus …

mukhena aṅgajātaṁ abhinisīdenti.
its mouth.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā tiracchānagatapurisaṁ jāgarantaṁ …
Enemy monks bring a male animal that is awake …

suttaṁ …
asleep …

mattaṁ …
intoxicated …

ummattaṁ …
insane …

pamattaṁ …
heedless …

mataṁ akkhāyitaṁ …
dead but undecomposed …

mataṁ yebhuyyena akkhāyitaṁ …pe…
dead and mostly undecomposed …

āpatti pārājikassa.
he commits an offense entailing expulsion.

Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena …
They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus …

mukhena aṅgajātaṁ abhinisīdenti.
its mouth.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena …
Enemy monks bring a human female to a monk and make her sit down so that his penis enters her anus …

passāvamaggena …
her vagina …

mukhena aṅgajātaṁ abhinisīdenti
her mouth,

santhatāya asanthatassa,
the female covered and the monk uncovered;

asanthatāya santhatassa,
the female uncovered and the monk covered;

santhatāya santhatassa,
the female covered and the monk covered;

asanthatāya asanthatassa.
the female uncovered and the monk uncovered.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā manussitthiṁ jāgarantiṁ …
Enemy monks bring a human female who is awake …

suttaṁ …
asleep …

mattaṁ …
intoxicated …

ummattaṁ …
insane …

pamattaṁ …
heedless …

mataṁ akkhāyitaṁ …
dead but undecomposed …

mataṁ yebhuyyena akkhāyitaṁ …pe…
dead and mostly undecomposed …

āpatti pārājikassa.
he commits an offense entailing expulsion.

Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena …
They bring one who is dead and mostly decomposed to a monk and make her sit down so that his penis enters her anus …

passāvamaggena …
her vagina …

mukhena aṅgajātaṁ abhinisīdenti,
her mouth,

santhatāya asanthatassa,
the female covered and the monk uncovered;

asanthatāya santhatassa,
the female uncovered and the monk covered;

santhatāya santhatassa,
the female covered and the monk covered;

asanthatāya asanthatassa.
the female uncovered and the monk uncovered.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā amanussitthiṁ …
Enemy monks bring a female spirit …

tiracchānagatitthiṁ …
a female animal …

manussubhatobyañjanakaṁ …
a human hermaphrodite …

amanussubhatobyañjanakaṁ …
a hermaphrodite spirit …

tiracchānagatubhatobyañjanakaṁ bhikkhussa santike ānetvā vaccamaggena …
a hermaphrodite animal to a monk and make it sit down so that his penis enters its anus …

passāvamaggena …
its vagina …

mukhena aṅgajātaṁ abhinisīdenti
its mouth,

santhatassa asanthatassa,
the animal covered and the monk uncovered;

asanthatassa santhatassa,
the animal uncovered and the monk covered;

santhatassa santhatassa,
the animal covered and the monk covered;

asanthatassa asanthatassa.
the animal uncovered and the monk uncovered.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā tiracchānagatubhatobyañjanakaṁ jāgarantaṁ …
Enemy monks bring a hermaphrodite animal that is awake …

suttaṁ …
asleep …

mattaṁ …
intoxicated …

ummattaṁ …
insane …

pamattaṁ …
heedless …

mataṁ akkhāyitaṁ …
dead but undecomposed …

mataṁ yebhuyyena akkhāyitaṁ …pe…
dead and mostly undecomposed …

āpatti pārājikassa.
he commits an offense entailing expulsion.

Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena …
They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus …

passāvamaggena …
its vagina …

mukhena aṅgajātaṁ abhinisīdenti,
its mouth,

santhatassa asanthatassa,
the animal covered and the monk uncovered;

asanthatassa santhatassa,
the animal uncovered and the monk covered;

santhatassa santhatassa,
the animal covered and the monk covered;

asanthatassa asanthatassa.
the animal uncovered and the monk uncovered.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā manussapaṇḍakaṁ …
Enemy monks bring a human <i lang='pi' translate='no'>paṇḍaka</i> …

amanussapaṇḍakaṁ …
a <i lang='pi' translate='no'>paṇḍaka</i> spirit …

tiracchānagatapaṇḍakaṁ …
a <i lang='pi' translate='no'>paṇḍaka</i> animal …

manussapurisaṁ …
a human male …

amanussapurisaṁ …
a male spirit …

tiracchānagatapurisaṁ bhikkhussa santike ānetvā vaccamaggena …
a male animal to a monk and make it sit down so that his penis enters its anus …

mukhena aṅgajātaṁ abhinisīdenti
its mouth,

santhatassa asanthatassa,
the animal covered and the monk uncovered;

asanthatassa santhatassa,
the animal uncovered and the monk covered;

santhatassa santhatassa,
the animal covered and the monk covered;

asanthatassa asanthatassa.
the animal uncovered and the monk uncovered.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā tiracchānagatapurisaṁ jāgarantaṁ …
Enemy monks bring a male animal that is awake …

suttaṁ …
asleep …

mattaṁ …
intoxicated …

ummattaṁ …
insane …

pamattaṁ …
heedless …

mataṁ akkhāyitaṁ …
dead but undecomposed …

mataṁ yebhuyyena akkhāyitaṁ …pe…
dead and mostly undecomposed …

āpatti pārājikassa.
he commits an offense entailing expulsion.

Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena …
They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus …

mukhena aṅgajātaṁ abhinisīdenti,
its mouth,

santhatassa asanthatassa,
the animal covered and the monk uncovered;

asanthatassa santhatassa,
the animal uncovered and the monk covered;

santhatassa santhatassa,
the animal covered and the monk covered;

asanthatassa asanthatassa.
the animal uncovered and the monk uncovered.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā bhikkhuṁ manussitthiyā santike ānetvā aṅgajātena vaccamaggaṁ …
Enemy monks bring a monk to a human female and make him sit down so that his penis enters her anus …

passāvamaggaṁ …
her vagina …

mukhaṁ abhinisīdenti.
her mouth.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā bhikkhuṁ manussitthiyā jāgarantiyā …
Enemy monks bring a monk to a human female who is awake …

suttāya …
asleep …

mattāya …
intoxicated …

ummattāya …
insane …

pamattāya …
heedless …

matāya akkhāyitāya …
dead but undecomposed …

matāya yebhuyyena akkhāyitāya …pe…
dead and mostly undecomposed …

āpatti pārājikassa.
he commits an offense entailing expulsion.

Matāya yebhuyyena khāyitāya santike ānetvā aṅgajātena vaccamaggaṁ …
They bring a monk to one who is dead and mostly decomposed and make him sit down so that his penis enters her anus …

passāvamaggaṁ …
her vagina …

mukhaṁ abhinisīdenti.
her mouth.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā bhikkhuṁ amanussitthiyā …
Enemy monks bring a monk to a female spirit …

tiracchānagatitthiyā …
a female animal …

manussubhatobyañjanakassa …
a human hermaphrodite …

amanussubhatobyañjanakassa …
a hermaphrodite spirit …

tiracchānagatubhatobyañjanakassa …
a hermaphrodite animal …

manussapaṇḍakassa …
a human <i lang='pi' translate='no'>paṇḍaka</i> …

amanussapaṇḍakassa …
a <i lang='pi' translate='no'>paṇḍaka</i> spirit …

tiracchānagatapaṇḍakassa …
a <i lang='pi' translate='no'>paṇḍaka</i> animal …

manussapurisassa …
a human male …

amanussapurisassa …
a male spirit …

tiracchānagatapurisassa santike ānetvā aṅgajātena vaccamaggaṁ …
a male animal and make him sit down so that his penis enters its anus …

mukhaṁ abhinisīdenti.
its mouth.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā bhikkhuṁ tiracchānagatapurisassa jāgarantassa …
Enemy monks bring a monk to a male animal that is awake …

suttassa …
asleep …

mattassa …
intoxicated …

ummattassa …
insane …

pamattassa …
heedless …

matassa akkhāyitassa …
dead but undecomposed …

matassa yebhuyyena akkhāyitassa …pe…
dead and mostly undecomposed …

āpatti pārājikassa.
he commits an offense entailing expulsion.

Matassa yebhuyyena khāyitassa santike ānetvā aṅgajātena vaccamaggaṁ …
They bring a monk to one that is dead and mostly decomposed and make him sit down so that his penis enters its anus …

mukhaṁ abhinisīdenti.
its mouth.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā bhikkhuṁ manussitthiyā santike ānetvā aṅgajātena vaccamaggaṁ …
Enemy monks bring a monk to a human female and make him sit down so that his penis enters her anus …

passāvamaggaṁ …
her vagina …

mukhaṁ abhinisīdenti
her mouth,

santhatassa asanthatāya,
the monk covered and the female uncovered;

asanthatassa santhatāya,
the monk uncovered and the female covered;

santhatassa santhatāya,
the monk covered and the female covered;

asanthatassa asanthatāya.
the monk uncovered and the female uncovered.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā bhikkhuṁ manussitthiyā jāgarantiyā …
Enemy monks bring a monk to a human female who is awake …

suttāya …
asleep …

mattāya …
intoxicated …

ummattāya …
insane …

pamattāya …
heedless …

matāya akkhāyitāya …
dead but undecomposed …

matāya yebhuyyena akkhāyitāya …pe…
dead and mostly undecomposed …

āpatti pārājikassa.
he commits an offense entailing expulsion.

Matāya yebhuyyena khāyitāya santike ānetvā aṅgajātena vaccamaggaṁ …
They bring a monk to a human female who is dead and mostly decomposed and make him sit down so that his penis enters her anus …

passāvamaggaṁ …
her vagina …

mukhaṁ abhinisīdenti
her mouth,

santhatassa asanthatāya,
the monk covered and the female uncovered;

asanthatassa santhatāya,
the monk uncovered and the female covered;

santhatassa santhatāya,
the monk covered and the female covered;

asanthatassa asanthatāya.
the monk uncovered and the female uncovered.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā bhikkhuṁ amanussitthiyā …
Enemy monks bring a monk to a female spirit …

tiracchānagatitthiyā …
a female animal …

manussubhatobyañjanakassa …
a human hermaphrodite …

amanussubhatobyañjanakassa …
a hermaphrodite spirit …

tiracchānagatubhatobyañjanakassa …
a hermaphrodite animal …

manussapaṇḍakassa …
a human <i lang='pi' translate='no'>paṇḍaka</i> …

amanussapaṇḍakassa …
a <i lang='pi' translate='no'>paṇḍaka</i> spirit …

tiracchānagatapaṇḍakassa …
a <i lang='pi' translate='no'>paṇḍaka</i> animal …

manussapurisassa …
a human male …

amanussapurisassa …
a male spirit …

tiracchānagatapurisassa santike ānetvā aṅgajātena vaccamaggaṁ …
a male animal and make him sit down so that his penis enters its anus …

mukhaṁ abhinisīdenti
its mouth,

santhatassa asanthatassa,
the monk covered and the animal uncovered;

asanthatassa santhatassa,
the monk uncovered and the animal covered;

santhatassa santhatassa,
the monk covered and the animal covered;

asanthatassa asanthatassa,
the monk uncovered and the animal uncovered.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Bhikkhupaccatthikā bhikkhuṁ tiracchānagatapurisassa jāgarantassa …
Enemy monks bring a monk to a male animal that is awake …

suttassa …
asleep …

mattassa …
intoxicated …

ummattassa …
insane …

pamattassa …
heedless …

matassa akkhāyitassa …
dead but undecomposed …

matassa yebhuyyena akkhāyitassa …pe…
dead and mostly undecomposed …

āpatti pārājikassa.
he commits an offense entailing expulsion.

Matassa yebhuyyena khāyitassa santike ānetvā aṅgajātena vaccamaggaṁ …
They bring a monk to one that is dead and mostly decomposed and make him sit down so that his penis enters its anus …

mukhaṁ abhinisīdenti
its mouth,

santhatassa asanthatassa,
the monk covered and the animal uncovered;

asanthatassa santhatassa,
the monk uncovered and the animal covered;

santhatassa santhatassa,
the monk covered and the animal covered;

asanthatassa asanthatassa,
the monk uncovered and the animal uncovered.

So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. …

na sādiyati, anāpatti.
If he does not consent … there is no offense.

Yathā bhikkhupaccatthikā vitthāritā, evaṁ vitthāretabbā.
As “enemy monks” has been explained in detail, so should the following categories be explained:

Rājapaccatthikā …
Enemy kings …

corapaccatthikā …
enemy bandits …

dhuttapaccatthikā …
enemy scoundrels …

uppalagandhapaccatthikā.
“lotus-scent” enemies.

Saṅkhittaṁ.
The section in brief is finished.

Maggena maggaṁ paveseti, āpatti pārājikassa.
If he makes a private part enter a private part, there is an offense entailing expulsion.

Maggena amaggaṁ paveseti, āpatti pārājikassa.
If he makes the mouth enter a private part, there is an offense entailing expulsion.

Amaggena maggaṁ paveseti, āpatti pārājikassa.
If he makes a private part enter the mouth, there is an offense entailing expulsion.

Amaggena amaggaṁ paveseti, āpatti thullaccayassa.
If he makes the mouth enter the mouth, there is a serious offense.

Bhikkhu suttabhikkhumhi vippaṭipajjati;
A monk rapes a sleeping monk:

paṭibuddho sādiyati, ubho nāsetabbā.
if he wakes up and consents, both should be expelled;

Paṭibuddho na sādiyati, dūsako nāsetabbo.
if he wakes up but does not consent, the rapist should be expelled.

Bhikkhu suttasāmaṇeramhi vippaṭipajjati;
A monk rapes a sleeping novice:

paṭibuddho sādiyati, ubho nāsetabbā.
if he wakes up and consents, both should be expelled;

Paṭibuddho na sādiyati, dūsako nāsetabbo.
if he wakes up but does not consent, the rapist should be expelled.

Sāmaṇero suttabhikkhumhi vippaṭipajjati;
A novice rapes a sleeping monk:

paṭibuddho sādiyati, ubho nāsetabbā.
if he wakes up and consents, both should be expelled;

Paṭibuddho na sādiyati, dūsako nāsetabbo.
if he wakes up but does not consent, the rapist should be expelled.

Sāmaṇero suttasāmaṇeramhi vippaṭipajjati;
A novice rapes a sleeping novice:

paṭibuddho sādiyati, ubho nāsetabbā.
if he wakes up and consents, both should be expelled;

Paṭibuddho na sādiyati, dūsako nāsetabbo.
if he wakes up but does not consent, the rapist should be expelled.

Anāpatti—
There is no offense:

ajānantassa,
if he does not know;

asādiyantassa,
if he does not consent;

ummattakassa,
if he is insane;

khittacittassa,
if he is deranged;

vedanāṭṭassa,
if he is overwhelmed by pain;

ādikammikassāti.
if he is the first offender.

Santhatabhāṇavāro niṭṭhito.
The section for recitation on covering is finished.

4. Vinītavatthuuddānagāthā
Summary verses of case studies

Makkaṭī vajjiputtā ca,
“The female monkey, and the Vajjians,

gihī naggo ca titthiyā;
Householder, and a naked one, monastics of other religions;

Dārikuppalavaṇṇā ca,
The girl, and Uppalavaṇṇā,

byañjanehipare duve.
Two others with characteristics.

Mātā dhītā bhaginī ca,
Mother, daughter, and sister,

jāyā ca mudu lambinā;
And wife, supple, with long;

Dve vaṇā lepacittañca,
Two on wounds, and a picture,

dārudhītalikāya ca.
And a wooden doll.

Sundarena saha pañca,
Five with Sundara,

pañca sivathikaṭṭhikā;
Five about charnel grounds, bones;

Nāgī yakkhī ca petī ca,
A female dragon, and a female spirit, and a female ghost,

paṇḍakopahato chupe.
A <i lang='pi' translate='no'>paṇḍaka</i>, impaired, should touch.

Bhaddiye arahaṁ sutto,
The sleeping Perfected One in Bhaddiya,

sāvatthiyā caturo pare;
Four others in Sāvatthī;

Vesāliyā tayo mālā,
Three in Vesālī, garlands,

supine bhārukacchako.
The one from Bharukaccha in his dream.

Supabbā saddhā bhikkhunī,
Supabbā, Saddhā, a nun,

Sikkhamānā sāmaṇerī ca;
A trainee nun, and a novice nun;

Vesiyā paṇḍako gihī,
A sex worker, a <i lang='pi' translate='no'>paṇḍaka</i>, a female householder,

Aññamaññaṁ vuḍḍhapabbajito migoti.
Each other, gone forth in old age, a deer.”

5. Vinītavatthu
Case studies

Tena kho pana samayena aññataro bhikkhu makkaṭiyā methunaṁ dhammaṁ paṭisevi.
At one time a monk had sexual intercourse with a female monkey.

Tassa kukkuccaṁ ahosi—
He became anxious, thinking,

“bhagavatā sikkhāpadaṁ paññattaṁ,
“The Buddha has laid down a training rule.

kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti?
Could it be that I’ve committed an offense entailing expulsion?”

Bhagavato etamatthaṁ ārocesi.
He told the Buddha.

“Āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena sambahulā vesālikā vajjiputtakā bhikkhū sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseviṁsu.
At one time a number of Vajjian monks from Vesālī had sexual intercourse without first renouncing the training and revealing their weakness.

Tesaṁ kukkuccaṁ ahosi—
They became anxious, thinking,

“bhagavatā sikkhāpadaṁ paññattaṁ,
“The Buddha has laid down a training rule.

kacci nu kho mayaṁ pārājikaṁ āpattiṁ āpannā”ti?
Could it be that we’ve committed an offense entailing expulsion?”

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“Āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu—
At one time a monk had sexual intercourse while dressed like a householder, thinking he would avoid an offense.

“evaṁ me anāpatti bhavissatī”ti—

gihiliṅgena methunaṁ dhammaṁ paṭisevi.

Tassa kukkuccaṁ ahosi—
He became anxious, thinking,

“bhagavatā sikkhāpadaṁ paññattaṁ,
“The Buddha has laid down a training rule.

kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti?
Could it be that I’ve committed an offense entailing expulsion?”

Bhagavato etamatthaṁ ārocesi.
He told the Buddha.

“Āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu—
At one time a monk had sexual intercourse while naked, thinking he would avoid an offense.

“evaṁ me anāpatti bhavissatī”ti—

naggo hutvā methunaṁ dhammaṁ paṭisevi.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu—
At one time a monk had sexual intercourse while dressed in a grass sarong …

“evaṁ me anāpatti bhavissatī”ti—

kusacīraṁ nivāsetvā …

vākacīraṁ nivāsetvā …
while dressed in a bark sarong …

phalakacīraṁ nivāsetvā …
while dressed in a sarong made of bits of wood …

kesakambalaṁ nivāsetvā …
while dressed in a sarong made of human hair …

vālakambalaṁ nivāsetvā …
while dressed in a sarong made of horse-hair …

ulūkapakkhikaṁ nivāsetvā …
while dressed in a sarong of owls’ wings …

ajinakkhipaṁ nivāsetvā methunaṁ dhammaṁ paṭisevi.
while dressed in a sarong of antelope hide, thinking he would avoid an offense.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro piṇḍacāriko bhikkhu pīṭhake nipannaṁ dārikaṁ passitvā sāratto aṅguṭṭhaṁ aṅgajātaṁ pavesesi.
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.

Sā kālamakāsi.
She died.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,

Āpatti saṅghādisesassā”ti.
but there’s an offense entailing suspension.”

Tena kho pana samayena aññataro māṇavako uppalavaṇṇāya bhikkhuniyā paṭibaddhacitto hoti.
At one time a young brahmin had fallen in love with the nun Uppalavaṇṇā.

Atha kho so māṇavako uppalavaṇṇāya bhikkhuniyā gāmaṁ piṇḍāya paviṭṭhāya kuṭikaṁ pavisitvā nilīno acchi.
When Uppalavaṇṇā had gone to the village for alms, he entered her hut and hid himself.

Uppalavaṇṇā bhikkhunī pacchābhattaṁ piṇḍapātapaṭikkantā pāde pakkhāletvā kuṭikaṁ pavisitvā mañcake nisīdi.
When she had eaten her meal and returned from alms round, Uppalavaṇṇā washed her feet, entered her hut, and sat down on the bed.

Atha kho so māṇavako uppalavaṇṇaṁ bhikkhuniṁ uggahetvā dūsesi.
Then that young brahmin grabbed hold of her and raped her.

Uppalavaṇṇā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi.
She told the nuns what had happened.

Bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ.
The nuns told the monks,

Bhikkhū bhagavato etamatthaṁ ārocesuṁ.
who in turn told the Buddha.

“Anāpatti, bhikkhave, asādiyantiyā”ti.
“There’s no offense for one who doesn’t consent.”

Tena kho pana samayena aññatarassa bhikkhuno itthiliṅgaṁ pātubhūtaṁ hoti.
At one time female characteristics appeared on a monk.

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“Anujānāmi, bhikkhave, taññeva upajjhaṁ tameva upasampadaṁ tāniyeva vassāni bhikkhunīhi saṅgamituṁ.
“Monks, I allow that discipleship, that ordination, those years as a monk, to be transferred to the nuns.

Yā āpattiyo bhikkhūnaṁ bhikkhunīhi sādhāraṇā tā āpattiyo bhikkhunīnaṁ santike vuṭṭhātuṁ.
The monks’ offenses that are in common with the nuns are to be cleared with the nuns.

Yā āpattiyo bhikkhūnaṁ bhikkhunīhi asādhāraṇā tāhi āpattīhi anāpattī”ti.
For the monks’ offenses that are not in common with the nuns, there’s no offense.”

Tena kho pana samayena aññatarissā bhikkhuniyā purisaliṅgaṁ pātubhūtaṁ hoti.
At one time male characteristics appeared on a nun.

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“Anujānāmi, bhikkhave, taññeva upajjhaṁ tameva upasampadaṁ tāniyeva vassāni bhikkhūhi saṅgamituṁ.
“Monks, I allow that discipleship, that ordination, those years as a nun, to be transferred to the monks.

Yā āpattiyo bhikkhunīnaṁ bhikkhūhi sādhāraṇā tā āpattiyo bhikkhūnaṁ santike vuṭṭhātuṁ.
The nuns’ offenses that are in common with the monks are to be cleared with the monks.

Yā āpattiyo bhikkhunīnaṁ bhikkhūhi asādhāraṇā tāhi āpattīhi anāpattī”ti.
For the nuns’ offenses that are not in common with the monks, there’s no offense.”

Tena kho pana samayena aññataro bhikkhu—
At one time a monk had sexual intercourse with his mother …

“evaṁ me anāpatti bhavissatī”ti—

mātuyā methunaṁ dhammaṁ paṭisevi …

dhītuyā methunaṁ dhammaṁ paṭisevi …
had sexual intercourse with his daughter …

bhaginiyā methunaṁ dhammaṁ paṭisevi …
had sexual intercourse with his sister, thinking he would avoid an offense. …

tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu purāṇadutiyikāya methunaṁ dhammaṁ paṭisevi.
At one time a monk had sexual intercourse with his ex-wife.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu mudupiṭṭhiko hoti.
At one time there was a monk with a supple back who was plagued by lust.

So anabhiratiyā pīḷito attano aṅgajātaṁ mukhena aggahesi.
He inserted his penis into his own mouth.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu lambī hoti.
At one time there was a monk with a long penis who was plagued by lust.

So anabhiratiyā pīḷito attano aṅgajātaṁ attano vaccamaggaṁ pavesesi.
He inserted his penis into his own anus.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu matasarīraṁ passi.
At one time a monk saw a dead body

Tasmiñca sarīre aṅgajātasāmantā vaṇo hoti.
with a wound next to the genitals.

So—“evaṁ me anāpatti bhavissatī”ti—
Thinking he would avoid an offense, he

aṅgajāte aṅgajātaṁ pavesetvā vaṇena nīhari.
inserted his penis into the genitals and exited through the wound.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu matasarīraṁ passi.
At one time a monk saw a dead body

Tasmiñca sarīre aṅgajātasāmantā vaṇo hoti.
with a wound next to the genitals.

So—“evaṁ me anāpatti bhavissatī”ti—
Thinking he would avoid an offense,

vaṇe aṅgajātaṁ pavesetvā aṅgajātena nīhari.
he inserted his penis into the wound and exited through the genitals.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu sāratto lepacittassa nimittaṁ aṅgajātena chupi.
At one time a lustful monk touched the genitals in a picture with his penis.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,

Āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu sāratto dārudhītalikāya nimittaṁ aṅgajātena chupi.
At one time a lustful monk touched the genitals of a wooden doll with his penis.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,

Āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”

Tena kho pana samayena sundaro nāma bhikkhu rājagahā pabbajito rathikāya gacchati.
At one time a monk called Sundara who had gone forth in Rājagaha was walking along a street.

Aññatarā itthī—
A woman said to him,

“muhuttaṁ, bhante, āgamehi, vandissāmī”ti
“Please wait, Sir, I’ll pay respect to you.”

sā vandantī antaravāsakaṁ ukkhipitvā mukhena aṅgajātaṁ aggahesi.
As she was paying respect, she held up his sarong and inserted his penis into her mouth.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“sādiyi tvaṁ, bhikkhū”ti?
“Monk, did you consent?”

“Nāhaṁ, bhagavā, sādiyin”ti.
“I didn’t consent, Sir.”

“Anāpatti, bhikkhu, asādiyantassā”ti.
“There’s no offense for one who doesn’t consent.”

Tena kho pana samayena aññatarā itthī bhikkhuṁ passitvā etadavoca—
At one time a woman saw a monk and said,

“ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti.
“Sir, come and have sexual intercourse.”

“Alaṁ, bhagini, netaṁ kappatī”ti.
“It’s not allowable.”

“Ehi, bhante, ahaṁ vāyamissāmi, tvaṁ mā vāyami,
“I’ll make the effort, not you.

evaṁ te anāpatti bhavissatī”ti.
In this way there won’t be any offense for you.”

So bhikkhu tathā akāsi.
The monk acted accordingly.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññatarā itthī bhikkhuṁ passitvā etadavoca—
At one time a woman saw a monk and said,

“ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti.
“Sir, come and have sexual intercourse.”

“Alaṁ, bhagini, netaṁ kappatī”ti.
“It’s not allowable.”

“Ehi, bhante, tvaṁ vāyama, ahaṁ na vāyamissāmi,
“You make the effort, not I.

evaṁ te anāpatti bhavissatī”ti.
In this way there won’t be any offense for you.”

So bhikkhu tathā akāsi.
The monk acted accordingly.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññatarā itthī bhikkhuṁ passitvā etadavoca—
At one time a woman saw a monk and said,

“ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti.
“Sir, come and have sexual intercourse.”

“Alaṁ, bhagini, netaṁ kappatī”ti.
“It’s not allowable.”

“Ehi, bhante, abbhantaraṁ ghaṭṭetvā bahi mocehi …pe…
“Rub inside but discharge outside. …

bahi ghaṭṭetvā abbhantaraṁ mocehi,
Rub outside but discharge inside.

evaṁ te anāpatti bhavissatī”ti.
In this way there won’t be any offense for you.”

So bhikkhu tathā akāsi.
The monk acted accordingly.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā akkhāyitaṁ sarīraṁ passitvā tasmiṁ methunaṁ dhammaṁ paṭisevi.
At one time a monk went to a charnel ground where he saw an undecomposed corpse. He had sexual intercourse with it.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā yebhuyyena akkhāyitaṁ sarīraṁ passitvā tasmiṁ methunaṁ dhammaṁ paṭisevi.
At one time a monk went to a charnel ground where he saw a mostly undecomposed corpse. He had sexual intercourse with it.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā yebhuyyena khāyitaṁ sarīraṁ passitvā
At one time a monk went to a charnel ground where he saw a mostly decomposed corpse.

tasmiṁ methunaṁ dhammaṁ paṭisevi.
He had sexual intercourse with it.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,

Āpatti thullaccayassā”ti.
but there’s a serious offense.”

Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā chinnasīsaṁ passitvā vaṭṭakate mukhe chupantaṁ aṅgajātaṁ pavesesi.
At one time a monk went to a charnel ground where he saw a decapitated head. He inserted his penis into the open mouth, making contact as he entered.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā chinnasīsaṁ passitvā vaṭṭakate mukhe acchupantaṁ aṅgajātaṁ pavesesi.
At one time a monk went to a charnel ground where he saw a decapitated head. He inserted his penis into the open mouth, without making contact as he entered.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,

Āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu aññatarissā itthiyā paṭibaddhacitto hoti.
At one time a monk was in love with a certain woman.

Sā kālaṅkatā susāne chaḍḍitā.
When she died, the body was dumped on a charnel ground.

Aṭṭhikāni vippakiṇṇāni honti.
After some time only scattered bones remained.

Atha kho so bhikkhu sivathikaṁ gantvā aṭṭhikāni saṅkaḍḍhitvā nimitte aṅgajātaṁ paṭipādesi.
The monk went to the charnel ground, collected the bones, and brought his penis into the genital area.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,

Āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu nāgiyā methunaṁ dhammaṁ paṭisevi …
At one time a monk had sexual intercourse with a female dragon …

yakkhiniyā methunaṁ dhammaṁ paṭisevi …
had sexual intercourse with a female spirit …

petiyā methunaṁ dhammaṁ paṭisevi …
had sexual intercourse with a female ghost …

paṇḍakassa methunaṁ dhammaṁ paṭisevi.
had sexual intercourse with a <i lang='pi' translate='no'>paṇḍaka</i>.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu upahatindriyo hoti.
At one time there was a monk with impaired faculties.

So—“nāhaṁ vediyāmi sukhaṁ vā dukkhaṁ vā, anāpatti me bhavissatī”ti—
Thinking he would avoid an offense because he felt neither pleasure nor pain,

methunaṁ dhammaṁ paṭisevi. …pe…
he had sexual intercourse. …

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“Vediyi vā so, bhikkhave, moghapuriso na vā vediyi, āpatti pārājikassā”ti.
“Whether or not that fool felt anything, there’s an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu—
At one time a monk who intended to have sexual intercourse with a woman

“itthiyā methunaṁ dhammaṁ paṭisevissāmī”ti—

chupitamatte vippaṭisārī ahosi.
felt remorse at the mere touch.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,

Āpatti saṅghādisesassā”ti.
but there’s an offense entailing suspension.”

Tena kho pana samayena aññataro bhikkhu bhaddiye jātiyāvane divāvihāragato nipanno hoti.
At one time a monk was lying down in the Jātiyā Grove at Bhaddiya, having gone there for the day’s meditation.

Tassa aṅgamaṅgāni vātūpatthaddhāni honti.
He had an erection because of wind.

Aññatarā itthī passitvā aṅgajāte abhinisīditvā yāvadatthaṁ katvā pakkāmi.
A certain woman saw him and sat down on his penis. Having taken her pleasure, she left.

Bhikkhū kilinnaṁ passitvā bhagavato etamatthaṁ ārocesuṁ.
Seeing the moisture, the monks told the Buddha.

“Pañcahi, bhikkhave, ākārehi aṅgajātaṁ kammaniyaṁ hoti—
“Monks, an erection occurs for five reasons:

rāgena, vaccena, passāvena, vātena, uccāliṅgapāṇakadaṭṭhena.
because of sensual desire, feces, urine, or wind, or because of being stung by caterpillars.

Imehi kho, bhikkhave, pañcahākārehi aṅgajātaṁ kammaniyaṁ hoti.

Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ tassa bhikkhuno rāgena aṅgajātaṁ kammaniyaṁ assa.
It’s impossible that that monk had an erection because of sensual desire.

Arahaṁ so, bhikkhave, bhikkhu.
That monk is a perfected one.

Anāpatti, bhikkhave, tassa bhikkhuno”ti.
There’s no offense for that monk.”

Tena kho pana samayena aññataro bhikkhu sāvatthiyā andhavane divāvihāragato nipanno hoti.
At one time a monk was lying down in the Dark Wood at Sāvatthī, having gone there for the day’s meditation.

Aññatarā gopālikā passitvā aṅgajāte abhinisīdi.
A woman cowherd saw him and sat down on his penis.

So bhikkhu pavesanaṁ sādiyi, paviṭṭhaṁ sādiyi, ṭhitaṁ sādiyi, uddharaṇaṁ sādiyi.
The monk consented to the entry, to having entered, to the remaining, and to the taking out.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu sāvatthiyā andhavane divāvihāragato nipanno hoti.
At one time a monk was lying down in the Dark Wood at Sāvatthī, having gone there for the day’s meditation.

Aññatarā ajapālikā passitvā …
A woman goatherd saw him …

aññatarā kaṭṭhahārikā passitvā …
A woman gathering fire-wood saw him …

aññatarā gomayahārikā passitvā aṅgajāte abhinisīdi.
A woman gathering cow-dung saw him and sat down on his penis.

So bhikkhu pavesanaṁ sādiyi, paviṭṭhaṁ sādiyi, ṭhitaṁ sādiyi, uddharaṇaṁ sādiyi.
The monk consented to the entry, to having entered, to the remaining, and to the taking out.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane divāvihāragato nipanno hoti.
At one time a monk was lying down in the Great Wood at Vesālī, having gone there for the day’s meditation.

Aññatarā itthī passitvā aṅgajāte abhinisīditvā yāvadatthaṁ katvā sāmantā hasamānā ṭhitā hoti.
A woman saw him and sat down on his penis. Having taken her pleasure, she stood laughing nearby.

So bhikkhu paṭibujjhitvā taṁ itthiṁ etadavoca—
The monk woke up and said,

“tuyhidaṁ kamman”ti?
“Did you do this?”

“Āma, mayhaṁ kamman”ti.
“Yes.”

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“sādiyi tvaṁ, bhikkhū”ti?
“Did you consent?”

“Nāhaṁ, bhagavā, jānāmī”ti.
“I didn’t even know, Sir.”

“ Anāpatti, bhikkhu, ajānantassā”ti.
“There’s no offense for one who doesn’t know.”

Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane divāvihāragato rukkhaṁ apassāya nipanno hoti.
At one time a monk went to the Great Wood at Vesālī for the day’s meditation. He lay down, resting his head against a tree.

Aññatarā itthī passitvā aṅgajāte abhinisīdi.
A woman saw him and sat down on his penis.

So bhikkhu sahasā vuṭṭhāsi.
The monk got up quickly.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“sādiyi tvaṁ, bhikkhū”ti?
“Did you consent?”

“Nāhaṁ, bhagavā, sādiyin”ti.
“I didn’t consent, Sir.”

“Anāpatti, bhikkhu, asādiyantassā”ti.
“There’s no offense for one who doesn’t consent.”

Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane divāvihāragato rukkhaṁ apassāya nipanno hoti.
At one time a monk went to the Great Wood at Vesālī for the day’s meditation. He lay down, resting his head against a tree.

Aññatarā itthī passitvā aṅgajāte abhinisīdi.
A woman saw him and sat down on his penis.

So bhikkhu akkamitvā pavattesi.
The monk kicked her off.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“sādiyi tvaṁ, bhikkhū”ti?
“Did you consent?”

“Nāhaṁ, bhagavā, sādiyin”ti.
“I didn’t consent, Sir.”

“Anāpatti, bhikkhu, asādiyantassā”ti.
“There’s no offense for one who doesn’t consent.”

Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane kūṭāgārasālāyaṁ divāvihāragato dvāraṁ vivaritvā nipanno hoti.
At one time a monk went to the hall with the peaked roof in the Great Wood near Vesālī for the day’s meditation. He opened the door, lay down,

Tassa aṅgamaṅgāni vātūpatthaddhāni honti.
and had an erection because of wind.

Tena kho pana samayena sambahulā itthiyo gandhañca mālañca ādāya ārāmaṁ āgamaṁsu vihārapekkhikāyo.
Just then a number of women came to the monastery to look at the dwellings, bringing scents and garlands.

Atha kho tā itthiyo taṁ bhikkhuṁ passitvā aṅgajāte abhinisīditvā yāvadatthaṁ katvā, purisūsabho vatāyanti vatvā gandhañca mālañca āropetvā pakkamiṁsu.
They saw that monk and sat down on his penis. Having taken their pleasure, they said, “What a bull of a man.” They then put up their scents and garlands and left.

Bhikkhū kilinnaṁ passitvā bhagavato etamatthaṁ ārocesuṁ.
The monks saw the moisture and told the Buddha.

“Pañcahi, bhikkhave, ākārehi aṅgajātaṁ kammaniyaṁ hoti—
“Monks, an erection occurs for five reasons:

rāgena, vaccena, passāvena, vātena, uccāliṅgapāṇakadaṭṭhena.
because of sensual desire, feces, urine, or wind, or because of being stung by caterpillars.

Imehi kho, bhikkhave, pañcahākārehi aṅgajātaṁ kammaniyaṁ hoti.

Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ tassa bhikkhuno rāgena aṅgajātaṁ kammaniyaṁ assa.
It’s impossible that that monk had an erection because of sensual desire.

Arahaṁ so, bhikkhave, bhikkhu.
That monk is a perfected one.

Anāpatti, bhikkhave, tassa bhikkhuno.
There’s no offense for that monk.

Anujānāmi, bhikkhave, divā paṭisallīyantena dvāraṁ saṁvaritvā paṭisallīyitun”ti.
But, monks, you should close the door when you are in seclusion during the day.”

Tena kho pana samayena aññataro bhārukacchako bhikkhu supinante purāṇadutiyikāya methunaṁ dhammaṁ paṭisevitvā—
At one time a monk from Bharukaccha dreamed that he had sexual intercourse with his ex-wife.

“assamaṇo ahaṁ, vibbhamissāmī”ti,
He thought he was no longer a monastic and that he would have to disrobe.

bhārukacchaṁ gacchanto antarāmagge āyasmantaṁ upāliṁ passitvā etamatthaṁ ārocesi.
While on his way to Bharukaccha, he saw Venerable Upāli and told him what had happened.

Āyasmā upāli evamāha—
Venerable Upāli said,

“anāpatti, āvuso, supinantenā”ti.
“There’s no offense when it occurs while dreaming.”

Tena kho pana samayena rājagahe supabbā nāma upāsikā mudhappasannā hoti.
At one time in Rājagaha there was a female lay follower called Supabbā who had misplaced faith.

Sā evaṁdiṭṭhikā hoti—
She had the view that

“yā methunaṁ dhammaṁ deti sā aggadānaṁ detī”ti.
a woman who gives sexual intercourse gives the highest gift.

Sā bhikkhuṁ passitvā etadavoca—
She saw a monk and said,

“ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti.
“Sir, come and have sexual intercourse.”

“Alaṁ, bhagini, netaṁ kappatī”ti.
“It’s not allowable.”

“Ehi, bhante, ūruntarikāya ghaṭṭehi,
“Then rub between the thighs.

evaṁ te anāpatti bhavissatī”ti …pe…
In this way there won’t be any offense for you. …

ehi, bhante, nābhiyaṁ ghaṭṭehi …
Then rub against the navel. …

ehi, bhante, udaravaṭṭiyaṁ ghaṭṭehi …
Then rub against the stomach. …

ehi, bhante, upakacchake ghaṭṭehi …
Then rub in the armpit. …

ehi, bhante, gīvāyaṁ ghaṭṭehi …
Then rub against the throat. …

ehi, bhante, kaṇṇacchidde ghaṭṭehi …
Then rub against the ear-hole. …

ehi, bhante, kesavaṭṭiyaṁ ghaṭṭehi …
Then rub against a coil of hair. …

ehi, bhante, aṅgulantarikāya ghaṭṭehi …
Then rub between the fingers. …

“ehi, bhante, hatthena upakkamitvā mocessāmi,
Then I’ll make you discharge with my hand.

evaṁ te anāpatti bhavissatī”ti.
In this way there won’t be any offense for you.”

So bhikkhu tathā akāsi.
The monk acted accordingly.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,

Āpatti saṅghādisesassā”ti.
but there’s an offense entailing suspension.”

Tena kho pana samayena sāvatthiyaṁ saddhā nāma upāsikā mudhappasannā hoti.
At one time in Sāvatthī there was a female lay follower called Saddhā who had misplaced faith.

Sā evaṁdiṭṭhikā hoti—
She had the view that

“yā methunaṁ dhammaṁ deti sā aggadānaṁ detī”ti.
a woman who gives sexual intercourse gives the highest gift.

Sā bhikkhuṁ passitvā etadavoca—
She saw a monk and said,

“ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti.
“Sir, come and have sexual intercourse.”

“Alaṁ, bhagini, netaṁ kappatī”ti.
“It’s not allowable.”

“Ehi, bhante, ūruntarikāya ghaṭṭehi …pe…
“Then rub between the thighs. …

ehi, bhante, hatthena upakkamitvā mocessāmi,
Then I’ll make you discharge with my hand.

evaṁ te anāpatti bhavissatī”ti.
In this way there won’t be any offense for you.”

So bhikkhu tathā akāsi.
The monk acted accordingly.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,

Āpatti saṅghādisesassā”ti.
but there’s an offense entailing suspension.”

Tena kho pana samayena vesāliyaṁ licchavikumārakā bhikkhuṁ gahetvā bhikkhuniyā vippaṭipādesuṁ …
At one time in Vesālī some Licchavī youths grabbed a monk and made him commit misconduct with a nun. …

sikkhamānāya vippaṭipādesuṁ …
made him commit misconduct with a trainee nun. …

sāmaṇeriyā vippaṭipādesuṁ.
made him commit misconduct with a novice nun.

Ubho sādiyiṁsu.
Both consented:

Ubho nāsetabbā.
both should be expelled.

Ubho na sādiyiṁsu.
Neither consented:

Ubhinnaṁ anāpatti.
there is no offense for either.

Tena kho pana samayena vesāliyaṁ licchavikumārakā bhikkhuṁ gahetvā vesiyā vippaṭipādesuṁ …
At one time in Vesālī some Licchavī youths grabbed a monk and made him commit misconduct with a sex worker. …

paṇḍake vippaṭipādesuṁ …
made him commit misconduct with a <i lang='pi' translate='no'>paṇḍaka</i>. …

gihiniyā vippaṭipādesuṁ.
made him commit misconduct with a female householder.

Bhikkhu sādiyi.
The monk consented:

Bhikkhu nāsetabbo.
he should be expelled.

Bhikkhu na sādiyi.
The monk did not consent:

Bhikkhussa anāpatti.
there is no offense.

Tena kho pana samayena vesāliyaṁ licchavikumārakā bhikkhū gahetvā aññamaññaṁ vippaṭipādesuṁ.
At one time in Vesālī some Licchavī youths grabbed two monks and made them commit misconduct with each other.

Ubho sādiyiṁsu.
Both consented:

Ubho nāsetabbā.
both should be expelled.

Ubho na sādiyiṁsu.
Neither consented:

Ubhinnaṁ anāpatti.
there is no offense for either.

Tena kho pana samayena aññataro vuḍḍhapabbajito bhikkhu purāṇadutiyikāya dassanaṁ agamāsi.
At one time a monk who had gone forth in old age went to see his ex-wife.

Sā—“ehi, bhante, vibbhamā”ti aggahesi.
Saying, “Come and disrobe,” she grabbed him.

So bhikkhu paṭikkamanto uttāno paripati.
Stepping backward, the monk fell on his back.

Sā ubbhajitvā aṅgajāte abhinisīdi.
She pulled up his robe and sat down on his penis.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“sādiyi tvaṁ, bhikkhū”ti?
“Did you consent, monk?”

“Nāhaṁ, bhagavā, sādiyin”ti.
“I didn’t consent, Sir.”

“Anāpatti, bhikkhu, asādiyantassā”ti.
“There’s no offense for one who doesn’t consent.”

Tena kho pana samayena aññataro bhikkhu araññe viharati.
At one time a certain monk was staying in the wilderness.

Migapotako tassa passāvaṭṭhānaṁ āgantvā passāvaṁ pivanto mukhena aṅgajātaṁ aggahesi.
A young deer came to his place of urination, drank the urine, and took hold of his penis with its mouth.

So bhikkhu sādiyi.
The monk consented.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Paṭhamapārājikaṁ samattaṁ.
The first offense entailing expulsion is finished.