The chapter on Verañ jā

वॆरञ्जकण्ड
Theravā da Collection on Monastic Law
थॆरवाद विनय
The monks’ rules and their analysis
महाविभङ्ग
The chapter on offenses entailing expulsion
पाराजिककण्ड

The first training rule on expulsion

पठमपाराजिकसिक्खापद
The chapter on Verañ jā
वॆरञ्जकण्ड
Homage to the Buddha, the Perfected One, the fully Awakened One
नमॊ तस्स भगवतॊ अरहतॊ सम्मासम्बुद्धस्स।

The origin of the Monastic Law

At one time the Buddha was staying at Verañ jā at the foot of Naḷeru’s Nimba tree with a large sangha
of five hundred monks.
तॆन समयॆन बुद्धॊ भगवा वॆरञ्जायं विहरति नळॆरुपुचिमन्दमूलॆ महता भिक्खुसङ्घॆन सद्धिं पञ्चमत्तॆहि भिक्खुसतॆहि।
And a brahmin in Verañ jā was told:
अस्सॊसि खॊ वॆरञ्जॊ ब्राह्मणॊ—
“Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, is staying at Verañ jā at
the foot of Naleru’s Nimba tree with a large sangha of five hundred monks.
“समणॊ खलु भॊ गॊतमॊ सक्यपुत्तॊ सक्यकु ला पब्बजितॊ वॆरञ्जायं विहरति नळॆरुपुचिमन्दमूलॆ महता भिक्खुसङ्घॆन सद्धिं पञ्चमत्तॆहि भिक्खुसतॆहि।
That Buddha Gotama has a good reputation:
तं खॊ पन भवन्तं गॊतमं ऎवं कल्याणॊ कित्तिसद्दॊ अब्भुग्गतॊ—
‘He is indeed a Master, perfected and fully awakened, complete in insight and conduct, happy, knower
of the world, supreme trainer of tamable people, teacher of gods and humans, the Master, the Buddha.
‘इतिपि सॊ भगवा अरहं सम्मासम्बुद्धॊ विज्जाचरणसम्पन्नॊ सुगतॊ लॊकविदू अनुत्तरॊ पुरिसदम्मसारथि सत्था दॆवमनुस्सानं बुद्धॊ भगवा,
With his own insight he has seen this world with its gods, its lords of death, and its supreme beings,
this population with its ascetics and brahmins, its gods and humans, and he makes it known to others.
सॊ इमं लॊकं सदॆवकं समारकं सब्रह्मकं सस्समणब्राह्मणिं पजं सदॆवमनुस्सं सयं अभिञ्ञा सच्छिकत्वा पवॆदॆति,
He has a Teaching that is 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.
’सॊ धम्मं दॆसॆति आदिकल्याणं मज्झॆकल्याणं परियॊसानकल्याणं सात्थं सब्यञ्जनं; कॆ वलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासॆति;
It’s good to see such perfected ones.
”साधु खॊ पन तथारूपानं अरहतं दस्सनं हॊती”ति।
Then that brahmin went to the Buddha, exchanged pleasantries with him, sat down, and said,
अथ खॊ वॆरञ्जॊ ब्राह्मणॊ यॆन भगवा तॆनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मॊदि। सम्मॊदनीयं कथं सारणीयं वीतिसारॆत्वा ऎकमन्तं निसीदि। ऎकमन्तं निसिन्नॊ
खॊ वॆरञ्जॊ ब्राह्मणॊ भगवन्तं ऎतदवॊच—
“I have heard, good Gotama,
“सुतं मॆतं, भॊ गॊतम—
that you don’t bow down to old brahmins, stand up for them, or offer them a seat.
‘न समणॊ गॊतमॊ ब्राह्मणॆ जिण्णॆ वुड्ढॆ महल्लकॆ अद्धगतॆ वयॊअनुप्पत्तॆ अभिवादॆति वा पच्चुट्ठॆति वा आसनॆन वा निमन्तॆतीऽति।
Now I’ve seen that this is indeed the case.
तयिदं, भॊ गॊतम, तथॆव? न हि भवं गॊतमॊ ब्राह्मणॆ जिण्णॆ वुड्ढॆ महल्लकॆ अद्धगतॆ वयॊअनुप्पत्तॆ अभिवादॆति वा पच्चुट्ठॆति वा आसनॆन वा निमन्तॆति?
This isn’t proper.
तयिदं, भॊ गॊतम, न सम्पन्नमॆवा”ति।
“Brahmin, in the world with its gods, its lords of death, and its supreme beings, in this population with
its ascetics and brahmins, its gods and humans, I don’t see anyone to whom I should bow down, for
whom I should rise up, or to whom I should offer a seat.“नाहं तं, ब्राह्मण, पस्सामि सदॆवकॆ लॊकॆ समारकॆ सब्रह्मकॆ
सस्समणब्राह्मणिया पजाय सदॆवमनुस्साय यमहं अभिवादॆय्यं वा पच्चुट्ठॆय्यं वा आसनॆन वा निमन्तॆय्यं।If I bowed down to anyone, rose up for
him, or offered him a seat, his head would explode.”यञ्हि, ब्राह्मण, तथागतॊ अभिवादॆय्य वा पच्चुट्ठॆय्य वा आसनॆन वा निमन्तॆय्य,
मुद्धापि तस्स विपतॆय्या”ति।
“Good Gotama lacks taste.”“अरसरूपॊ भवं गॊतमॊ”ति?
“There is a way one could rightly say about me that the ascetic Gotama lacks taste.“अत्थि ख्वॆस, ब्राह्मण,
परियायॊ यॆन मं परियायॆन सम्मा वदमानॊ वदॆय्य—‘अरसरूपॊ समणॊ गॊतमॊऽति।For the taste for forms, sounds, smells, flavors,
and material objects has been abandoned by me, cut off at the root, made like a palm-stump, so utterly
done away with that it is incapable of reappearing.यॆ तॆ, ब्राह्मण, रूपरसा सद्दरसा गन्धरसा रसरसा फॊट्ठब्बरसा, तॆ तथागतस्स
पहीना उच्छिन्नमूला तालावत्थुकता अनभावङ्कता आयतिं अनुप्पादधम्मा।But that’s not what you meant.”अयं खॊ, ब्राह्मण, परियायॊ यॆन मं
परियायॆन सम्मा वदमानॊ वदॆय्य—‘अरसरूपॊ समणॊ गॊतमॊऽति, नॊ च खॊ यं त्वं सन्धाय वदॆसी”ति।
“Good Gotama is unlikeable.”“निब्भॊगॊ भवं गॊतमॊ”ति?
“There is a way one could rightly say about me that I’m unlikeable.“अत्थि ख्वॆस, ब्राह्मण, परियायॊ यॆन मं परियायॆन
सम्मा वदमानॊ वदॆय्य—‘निब्भॊगॊ समणॊ गॊतमॊऽति।For the liking of forms, sounds, smells, flavors, and material objects
has been abandoned by the Buddha, cut off at the root, made like a palm-stump, so utterly done away
with that it is incapable of reappearing.यॆ तॆ, ब्राह्मण, रूपभॊगा सद्दभॊगा गन्धभॊगा रसभॊगा फॊट्ठब्बभॊगा, तॆ तथागतस्स पहीना
उच्छिन्नमूला तालावत्थुकता अनभावङ्कता आयतिं अनुप्पादधम्मा।But that’s not what you meant.”अयं खॊ, ब्राह्मण, परियायॊ यॆन मं परियायॆन
सम्मा वदमानॊ वदॆय्य—‘निब्भॊगॊ समणॊ गॊतमॊऽति, नॊ च खॊ यं त्वं सन्धाय वदॆसी”ति।
“Good Gotama teaches non-action.”“अकिरियवादॊ भवं गॊतमॊ”ति?
“There is a way one could rightly say about me that the ascetic Gotama teaches non-action.“अत्थि ख्वॆस,
ब्राह्मण, परियायॊ यॆन मं परियायॆन सम्मा वदमानॊ वदॆय्य—‘अकिरियवादॊ समणॊ गॊतमॊऽति।For I teach the non-doing of misconduct by
body, speech, and mind;अहञ्हि, ब्राह्मण, अकिरियं वदामि कायदुच्चरितस्स वचीदुच्चरितस्स मनॊदुच्चरितस्स।I teach the non-doing of
various sorts of bad, unwholesome actions.अनॆकविहितानं पापकानं अकु सलानं धम्मानं अकिरियं वदामि।But that’s not what
you meant.”अयं खॊ, ब्राह्मण, परियायॊ यॆन मं परियायॆन सम्मा वदमानॊ वदॆय्य—‘अकिरियवादॊ समणॊ गॊतमॊऽति, नॊ च खॊ यं त्वं सन्धाय वदॆसी”ति।
“Good Gotama is an annihilationist.”“उच्छॆदवादॊ भवं गॊतमॊ”ति?
“There is a way one could rightly say about me that the ascetic Gotama is an annihilationist.“अत्थि ख्वॆस,
ब्राह्मण, परियायॊ यॆन मं परियायॆन सम्मा वदमानॊ वदॆय्य—‘उच्छॆदवादॊ समणॊ गॊतमॊऽति।For I speak of the annihilation of sensual
desire, ill will, and confusion;अहञ्हि, ब्राह्मण, उच्छॆदं वदामि रागस्स दॊसस्स मॊहस्स।I speak of the annihilation of various
sorts of bad, unwholesome qualities.अनॆकविहितानं पापकानं अकु सलानं धम्मानं उच्छॆदं वदामि।But that’s not what you
meant.”अयं खॊ, ब्राह्मण, परियायॊ यॆन मं परियायॆन सम्मा वदमानॊ वदॆय्य—‘उच्छॆदवादॊ समणॊ गॊतमॊऽति, नॊ च खॊ यं त्वं सन्धाय वदॆसी”ति।
“Good Gotama is detestable.”“जॆगुच्छी भवं गॊतमॊ”ति?
“There is a way one could rightly say about me that I am detestable.“अत्थि ख्वॆस, ब्राह्मण, परियायॊ यॆन मं परियायॆन
सम्मा वदमानॊ वदॆय्य—‘जॆगुच्छी समणॊ गॊतमॊऽति।For I detest misconduct by body, speech, and mind;अहञ्हि, ब्राह्मण,
जिगुच्छामि कायदुच्चरितॆन वचीदुच्चरितॆन मनॊदुच्चरितॆन।I detest being possessed of various sorts of bad, unwholesome
qualities.अनॆकविहितानं पापकानं अकु सलानं धम्मानं समापत्तिया जिगुच्छामि।But that’s not what you meant.”अयं खॊ, ब्राह्मण, परियायॊ
यॆन मं परियायॆन सम्मा वदमानॊ वदॆय्य—‘जॆगुच्छी समणॊ गॊतमॊऽति, नॊ च खॊ यं त्वं सन्धाय वदॆसी”ति।
“Good Gotama is an exterminator.”“वॆनयिकॊ भवं गॊतमॊ”ति?
“There is a way one could rightly say about me that I’m an exterminator.“अत्थि ख्वॆस, ब्राह्मण, परियायॊ यॆन मं
परियायॆन सम्मा वदमानॊ वदॆय्य—‘वॆनयिकॊ समणॊ गॊतमॊऽति।For I teach for the sake of the extermination of sensual desire,
ill will, and confusion,अहञ्हि, ब्राह्मण, विनयाय धम्मं दॆसॆमि रागस्स दॊसस्स मॊहस्स।for the extermination of various sorts
bad, unwholesome qualities.अनॆकविहितानं पापकानं अकु सलानं धम्मानं विनयाय धम्मं दॆसॆमि।But that’s not what you
meant.”अयं खॊ, ब्राह्मण, परियायॊ यॆन मं परियायॆन सम्मा वदमानॊ वदॆय्य—‘वॆनयिकॊ समणॊ गॊतमॊऽति, नॊ च खॊ यं त्वं सन्धाय वदॆसी”ति।
“Good Gotama is austere.”“तपस्सी भवं गॊतमॊ”ति?
“There is a way one could rightly say about me that I’m austere.“अत्थि ख्वॆस, ब्राह्मण, परियायॊ यॆन मं परियायॆन सम्मा
वदमानॊ वदॆय्य—‘तपस्सी समणॊ गॊतमॊऽति।For I say that bad, unwholesome qualities—misconduct by body, speech,
and mind—are to be disciplined.तपनीयाहं, ब्राह्मण, पापकॆ अकु सलॆ धम्मॆ वदामि, कायदुच्चरितं वचीदुच्चरितं मनॊदुच्चरितं।One who has
abandoned the bad, unwholesome qualities that are to be disciplined, who has cut them off at the root,
made them like a palm-stump, done away with them so utterly that they are incapable of reappearing—
such a one I call one who is austere.यस्स खॊ, ब्राह्मण, तपनीया पापका अकु सला धम्मा पहीना उच्छिन्नमूला तालावत्थुकता अनभावङ्कता
आयतिं अनुप्पादधम्मा तमहं तपस्सीति वदामि।Now I have abandoned the bad, unwholesome qualities that are to be
disciplined, have cut them off at the root, made them like a palm tree, done away with them so utterly
that they are incapable of reappearing.तथागतस्स खॊ, ब्राह्मण, तपनीया पापका अकु सला धम्मा पहीना उच्छिन्नमूला तालावत्थुकता
अनभावङ्कता आयतिं अनुप्पादधम्मा।But that’s not what you meant.अयं खॊ, ब्राह्मण, परियायॊ यॆन मं परियायॆन सम्मा वदमानॊ वदॆय्य
—‘तपस्सी समणॊ गॊतमॊऽति, नॊ च खॊ यं त्वं सन्धाय वदॆसी”ति।
“Good Gotama is withdrawn.”“अपगब्भॊ भवं गॊतमॊ”ति?
“There is a way one could rightly say about me that I’m withdrawn.“अत्थि ख्वॆस, ब्राह्मण, परियायॊ यॆन मं परियायॆन
सम्मा वदमानॊ वदॆय्य—‘अपगब्भॊ समणॊ गॊतमॊऽति।For one whose future conception in a womb, whose rebirth in a
future life, is abandoned and cut off at the root, made like a palm-stump, so utterly done away with that
one is incapable of reappearing—such a one I call one who is withdrawn.यस्स खॊ, ब्राह्मण, आयतिं गब्भसॆय्या
पुनब्भवाभिनिब्बत्ति पहीना उच्छिन्नमूला तालावत्थुकता अनभावङ्कता आयतिं अनुप्पादधम्मा तमहं अपगब्भॊति वदामि।Now my future conception
in a womb, my rebirth in a future life, has been abandoned and cut off at the root, made like a palm-
stump, so utterly done away with that I’m incapable of reappearing.तथागतस्स खॊ, ब्राह्मण, आयतिं गब्भसॆय्या
पुनब्भवाभिनिब्बत्ति पहीना उच्छिन्नमूला तालावत्थुकता अनभावङ्कता आयतिं अनुप्पादधम्मा।But that’s not what you meant.अयं खॊ, ब्राह्मण,
परियायॊ यॆन मं परियायॆन सम्मा वदमानॊ वदॆय्य—‘अपगब्भॊ समणॊ गॊतमॊऽति, नॊ च खॊ यं त्वं सन्धाय वदॆसि।
Brahmin, suppose there were a hen with eight or ten or twelve eggs,सॆय्यथापि, ब्राह्मण, कु क्कु टिया अण्डानि अट्ठ वा दस वा
द्वादस वा।which she had properly covered, properly warmed, and properly incubated.तानस्सु कु क्कु टिया सम्मा
अधिसयितानि सम्मा परिसॆदितानि सम्मा परिभावितानि।Is the first chick that hatches safely—after piercing through the
egg-shell with its claw or its beak—to be called the eldest or the youngest?”यॊ नु खॊ तॆसं कु क्कु टच्छापकानं पठमतरं
पादनखसिखाय वा मुखतुण्डकॆ न वा अण्डकॊसं पदालॆत्वा सॊत्थिना अभिनिब्भिज्जॆय्य, किन्ति स्वास्स वचनीयॊ—‘जॆट्ठॊ वा कनिट्ठॊ वाऽ”ति?
“He’s to be called the eldest,“जॆट्ठॊतिस्स, भॊ गॊतम, वचनीयॊ।for he’s the eldest of those.”सॊ हि नॆसं जॆट्ठॊ हॊती”ति।
“Just so, in this deluded population, enveloped like an egg, I alone in the world have split the eggshell
of delusion and reached the supreme full awakening.“ऎवमॆव खॊ अहं, ब्राह्मण, अविज्जागताय पजाय अण्डभूताय परियॊनद्धाय
अविज्जण्डकॊसं पदालॆत्वा ऎकॊव लॊकॆ अनुत्तरं सम्मासम्बॊधिं अभिसम्बुद्धॊ।I, brahmin, am the world’s eldest and best.स्वाहं, ब्राह्मण, जॆट्ठॊ
सॆट्ठॊ लॊकस्स।
I was firmly energetic and had clarity of mindfulness; my body was tranquil and my mind unified.आरद्धं
खॊ पन मॆ, ब्राह्मण, वीरियं अहॊसि असल्लीनं, उपट्ठिता सति असम्मुट्ठा, पस्सद्धॊ कायॊ असारद्धॊ, समाहितं चित्तं ऎकग्गं।Fully secluded from the
five senses, secluded from unwholesome mental qualities, I entered and remained in the first
absorption, which consists of joy and bliss born of seclusion and is accompanied by movement of the
mind.सॊ खॊ अहं, ब्राह्मण, विविच्चॆव कामॆहि विविच्च अकु सलॆहि धम्मॆहि सवितक्कं सविचारं विवॆकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहासिं।Through the
stilling of the movement of the mind, I entered and remained in the second absorption, which has
internal confidence and unification of mind and consists of joy and bliss born of stillness.वितक्कविचारानं
वूपसमा अज्झत्तं सम्पसादनं चॆतसॊ ऎकॊदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहासिं।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:पीतिया च विरागा उपॆक्खकॊ च विहासिं सतॊ च
सम्पजानॊ, सुखञ्च कायॆन पटिसंवॆदॆसिं, यं तं अरिया आचिक्खन्ति—‘One is even-minded, mindful, and abides in bliss.’‘उपॆक्खकॊ
सतिमा सुखविहारीऽति ततियं झानं उपसम्पज्ज विहासिं।Through the abandoning of bliss and suffering and the earlier
ending of joy and aversion, I entered and remained in the fourth absorption, which has neither suffering
nor happiness and consists of purity of mindfulness and even-mindedness.सुखस्स च पहाना दुक्खस्स च पहाना पुब्बॆव
सॊमनस्सदॊमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपॆक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहासिं।
Then, with my mind collected, purified, cleansed, flawless, free from defilements, supple, wieldy,
steady, and imperturbable, I directed it to the knowledge which is the recollection of former lives.सॊ ऎवं
समाहितॆ चित्तॆ परिसुद्धॆ परियॊदातॆ अनङ्गणॆ विगतूपक्किलॆसॆ मुदुभूतॆ कम्मनियॆ ठितॆ आनॆञ्जप्पत्तॆ पुब्बॆनिवासानुस्सतिञाणाय चित्तं अभिनिन्नामॆसिं।I recollected
many past lives, that is,सॊ अनॆकविहितं पुब्बॆनिवासं अनुस्सरामि, सॆय्यथिदं—one birth, two births, three births, four
births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a
thousand births, a hundred thousand births, and many eons of world dissolution, many eons of world
evolution, and many eons of both dissolution and evolution, and I knew:ऎकम्पि जातिं द्वॆपि जातियॊ तिस्सॊपि जातियॊ
चतस्सॊपि जातियॊ पञ्चपि जातियॊ दसपि जातियॊ वीसम्पि जातियॊ तिंसम्पि जातियॊ चत्तालीसम्पि जातियॊ पञ्ञासम्पि जातियॊ जातिसतम्पि, जातिसहस्सम्पि
जातिसतसहस्सम्पि, अनॆकॆ पि संवट्टकप्पॆ अनॆकॆ पि विवट्टकप्पॆ अनॆकॆ पि संवट्टविवट्टकप्पॆ—ʻThere I had such a name, such a family,
such appearance, such food, such experience of happiness and suffering, and such a life-span.‘अमुत्रासिं
ऎवंनामॊ ऎवङ्गॊत्तॊ ऎवंवण्णॊ ऎवमाहारॊ ऎवंसुखदुक्खप्पटिसंवॆदी ऎवमायुपरियन्तॊ;Passing away from there, I was reborn elsewhere,सॊ
ततॊ चुतॊ अमुत्र उदपादिं;and there I had such a name, such a family, such appearance, such food, such
experience of happiness and suffering, and such a life-span.तत्रापासिं ऎवंनामॊ ऎवङ्गॊत्तॊ ऎवंवण्णॊ ऎवमाहारॊ
ऎवंसुखदुक्खप्पटिसंवॆदी ऎवमायुपरियन्तॊ;Passing away from there, I was reborn here.’सॊ ततॊ चुतॊ इधूपपन्नॊऽति।In this way I
recollected many past lives with their characteristics and particulars.इति साकारं सौद्दॆसं अनॆकविहितं पुब्बॆनिवासं
अनुस्सरामि।This was the first true insight attained by me in the first part of the night.अयं खॊ मॆ, ब्राह्मण, रत्तिया पठमॆ
यामॆ पठमा विज्जा अधिगता,Delusion was dispelled and true insight arose, darkness was dispelled and light
arose,अविज्जा विहता, विज्जा उप्पन्ना, तमॊ विहतॊ, आलॊकॊ उप्पन्नॊ—as happens to one who remains heedful, energetic, and
diligent.यथा तं अप्पमत्तस्स आतापिनॊ पहितत्तस्स विहरतॊ।This, brahmin, was my first breaking out, like a chick from
an eggshell.अयं खॊ मॆ, ब्राह्मण, पठमाभिनिब्भिदा अहॊसि कु क्कु टच्छापकस्सॆव अण्डकॊसम्हा।
Then, with my mind collected, purified, cleansed, flawless, free from defilements, supple, wieldy,
steady, and imperturbable, I directed it to the knowledge of the arising and passing away of beings.सॊ ऎवं
समाहितॆ चित्तॆ परिसुद्धॆ परियॊदातॆ अनङ्गणॆ विगतूपक्किलॆसॆ मुदुभूतॆ कम्मनियॆ ठितॆ आनॆञ्जप्पत्तॆ सत्तानं चुतूपपातञाणाय चित्तं अभिनिन्नामॆसिं।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:सॊ दिब्बॆन चक्खुना विसुद्धॆन अतिक्कन्तमानुसकॆ न सत्तॆ पस्सामि चवमानॆ उपपज्जमानॆ हीनॆ पणीतॆ
सुवण्णॆ दुब्बण्णॆ सुगतॆ दुग्गतॆ, यथाकम्मूपगॆ सत्तॆ पजानामि—‘These beings who engaged in misconduct by body, speech, and
mind, who abused the noble ones, who had wrong views and acted accordingly,‘इमॆ वत भॊन्तॊ सत्ता कायदुच्चरितॆन
समन्नागता वचीदुच्चरितॆन समन्नागता मनॊदुच्चरितॆन समन्नागता अरियानं उपवादका मिच्छादिट्ठिका मिच्छादिट्ठिकम्मसमादाना;at the breaking up of the
body after death, have been reborn in a lower realm, a bad destination, a world of misery, hell.तॆ कायस्स
भॆदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपन्ना।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,इमॆ वा पन भॊन्तॊ सत्ता
कायसुचरितॆन समन्नागता वचीसुचरितॆन समन्नागता मनॊसुचरितॆन समन्नागता अरियानं अनुपवादका सम्मादिट्ठिका सम्मादिट्ठिकम्मसमादाना;at the
breaking up of the body after death, have been reborn in a good destination, a heaven world.’तॆ कायस्स भॆदा
परं मरणा सुगतिं सग्गं लॊकं उपपन्नाऽति।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.इति दिब्बॆन चक्खुना विसुद्धॆन
अतिक्कन्तमानुसकॆ न सत्तॆ पस्सामि चवमानॆ उपपज्जमानॆ हीनॆ पणीतॆ सुवण्णॆ दुब्बण्णॆ सुगतॆ दुग्गतॆ, यथाकम्मूपगॆ सत्तॆ पजानामि।This was the second
true insight attained by me in the middle part of the night.अयं खॊ मॆ, ब्राह्मण, रत्तिया मज्झिमॆ यामॆ दुतिया विज्जा
अधिगता,Delusion was dispelled and true insight arose, darkness was dispelled and light arose,अविज्जा विहता,
विज्जा उप्पन्ना, तमॊ विहतॊ, आलॊकॊ उप्पन्नॊ—as happens to one who remains heedful, energetic, and diligent.यथा तं
अप्पमत्तस्स आतापिनॊ पहितत्तस्स विहरतॊ।This, brahmin, was my second breaking out, like a chick from an
eggshell.अयं खॊ मॆ, ब्राह्मण, दुतियाभिनिब्भिदा अहॊसि कु क्कु टच्छापकस्सॆव अण्डकॊसम्हा।
Then, with my mind collected, purified, cleansed, flawless, free from defilements, supple, wieldy,
steady, and imperturbable, I directed it to the knowledge of the ending of the corruptions.सॊ ऎवं समाहितॆ चित्तॆ
परिसुद्धॆ परियॊदातॆ अनङ्गणॆ विगतूपक्किलॆसॆ मुदुभूतॆ कम्मनियॆ ठितॆ आनॆञ्जप्पत्तॆ आसवानं खयञाणाय चित्तं अभिनिन्नामॆसिं।I knew according to
reality: ʻThis is suffering;’ ʻThis is the origin of suffering;’ ʻThis is the end of suffering;’ ʻThis is the
path leading to the end of suffering.’सॊ ‘इदं दुक्खन्ऽति यथाभूतं अब्भञ्ञासिं, ‘अयं दुक्खसमुदयॊऽति यथाभूतं अब्भञ्ञासिं, ‘अयं
दुक्खनिरॊधॊऽति यथाभूतं अब्भञ्ञासिं, ‘अयं दुक्खनिरॊधगामिनी पटिपदाऽति यथाभूतं अब्भञ्ञासिं;I knew according to reality: ʻThese are
the corruptions;’ ʻThis is the origin of the corruptions;’ ʻThis is the end of the corruptions;’ ʻThis is the
path leading to the end of the corruptions.’‘इमॆ आसवाऽति यथाभूतं अब्भञ्ञासिं, ‘अयं आसवसमुदयॊऽति यथाभूतं अब्भञ्ञासिं, ‘अयं
आसवनिरॊधॊऽति यथाभूतं अब्भञ्ञासिं, ‘अयं आसवनिरॊधगामिनी पटिपदाऽति यथाभूतं अब्भञ्ञासिं।When I knew and saw this, my mind
was freed from the corruption of sensual desire, from the corruption of existence, from the corruption
of views, and from the corruption of delusion.तस्स मॆ ऎवं जानतॊ ऎवं पस्सतॊ कामासवापि चित्तं विमुच्चित्थ भवासवापि चित्तं विमुच्चित्थ
अविज्जासवापि चित्तं विमुच्चित्थ।When it was freed, I knew it was freed,विमुत्तस्मिं विमुत्तमिति ञाणं अहॊसि।and I understood
that birth had come to an end, the spiritual life had been lived, the job had been done, there was no
further state of existence.‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति अब्भञ्ञासिं।This was the third true
insight attained by me in the last part of the night.अयं खॊ मॆ, ब्राह्मण, रत्तिया पच्छिमॆ यामॆ ततिया विज्जा अधिगता,Delusion
was dispelled and true insight arose, darkness was dispelled and light arose,अविज्जा विहता, विज्जा उप्पन्ना, तमॊ
विहतॊ, आलॊकॊ उप्पन्नॊ—as happens to one who remains heedful, energetic, and diligent.यथा तं अप्पमत्तस्स आतापिनॊ
पहितत्तस्स विहरतॊ।This, brahmin, was my third breaking out, like a chick from an eggshell.अयं खॊ मॆ, ब्राह्मण,
ततियाभिनिब्भिदा अहॊसि—कु क्कु टच्छापकस्सॆव अण्डकॊसम्हा”ति।
That brahmin then said to the Buddha,ऎवं वुत्तॆ, वॆरञ्जॊ ब्राह्मणॊ भगवन्तं ऎतदवॊच—
“Good Gotama is the eldest; good Gotama is the best!“जॆट्ठॊ भवं गॊतमॊ, सॆट्ठॊ भवं गॊतमॊ।Wonderful, good
Gotama, wonderful!अभिक्कन्तं, भॊ गॊतम, अभिक्कन्तं, भॊ गॊतम।Just as one might set upright what had been
overturned, or reveal what had been hidden, or show the way to one who was lost, or bring a lamp into
the darkness so that one with eyes might see what’s there—सॆय्यथापि, भॊ गॊतम, निक्कु ज्जितं वा उक्कु ज्जॆय्य, पटिच्छन्नं वा
विवरॆय्य, मूळ्हस्स वा मग्गं आचिक्खॆय्य, अन्धकारॆ वा तॆलपज्जॊतं धारॆय्य—‘चक्खुमन्तॊ रूपानि दक्खन्तीऽति;just so have you made the
Teaching clear in many ways.ऎवमॆवं भॊता गॊतमॆन अनॆकपरियायॆन धम्मॊ पकासितॊ।Good Gotama, I go for refuge to you,
and to the Teaching and to the Sangha of monks.ऎसाहं भवन्तं गॊतमं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च।Please accept me
as a lay follower who has gone for refuge for life.उपासकं मं भवं गॊतमॊ धारॆतु अज्जतग्गॆ पाणुपॆतं सरणं गतं।And please
consent to spend the rainy-season residence at Verañ jā together with the Order of monks.”अधिवासॆतु च मॆ
भवं गॊतमॊ वॆरञ्जायं वस्सावासं सद्धिं भिक्खुसङ्घॆना”ति।The Buddha consented by keeping silent, and the brahmin
understood.अधिवासॆसि भगवा तुण्हीभावॆन।He then got up from his seat, bowed down, circumambulated the
Buddha with his right side toward him, and left.अथ खॊ वॆरञ्जॊ ब्राह्मणॊ भगवतॊ अधिवासनं विदित्वा उट्ठायासना भगवन्तं अभिवादॆत्वा
पदक्खिणं कत्वा पक्कामि।

At that time Verañ jā 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.तॆन खॊ पन समयॆन वॆरञ्जा दुब्भिक्खा हॊति द्वीहितिका सॆतट्ठिका
सलाकावुत्ता न सुकरा उञ्छॆन पग्गहॆन यापॆतुं।Just then some horse-dealers from Uttarā patha had entered the rainy-
season residence at Verañ jā with five hundred horses.तॆन खॊ पन समयॆन उत्तरापथका अस्सवाणिजा पञ्चमत्तॆहि अस्ससतॆहि वॆरञ्जं
वस्सावासं उपगता हॊन्ति।In the horse-pen they prepared many portions of steamed grain for the monks.तॆहि
अस्समण्डलिकासु भिक्खूनं पत्थपत्थपुलकं पञ्ञत्तं हॊति।
Then, after robing up in the morning, the monks took their bowls and robes and entered Verañ jā for
alms. Being unable to obtain anything, they went to the horse-pen. They then brought the portions of
steamed grain back to the monastery, pounded them, and ate them.भिक्खू पुब्बण्हसमयं निवासॆत्वा पत्तचीवरमादाय वॆरञ्जं
पिण्डाय पविसित्वा पिण्डं अलभमाना अस्समण्डलिकासु पिण्डाय चरित्वा पत्थपत्थपुलकं आरामं आहरित्वा उदुक्खलॆ कॊट्टॆत्वा कॊट्टॆत्वा परिभुञ्जन्ति।
Venerable Ā nanda crushed a portion of steamed grain on a stone, took it to the Buddha, and the
Buddha ate it.आयस्मा पनानन्दॊ पत्थपुलकं सिलायं पिसित्वा भगवतॊ उपनामॆति। तं भगवा परिभुञ्जति।
The Buddha heard the sound of the mortar.अस्सॊसि खॊ भगवा उदुक्खलसद्दं।When Buddhas know what is going
on, sometimes they ask and sometimes not;जानन्तापि तथागता पुच्छन्ति, जानन्तापि न पुच्छन्ति;they know the right time
to ask and the right time not to ask.कालं विदित्वा पुच्छन्ति, कालं विदित्वा न पुच्छन्ति;Buddhas ask when it is beneficial,
not when it is unbeneficial,अत्थसंहितं तथागता पुच्छन्ति, नॊ अनत्थसंहितं।for Buddhas are incapable of doing what is
unbeneficial.अनत्थसंहितॆ सॆतुघातॊ तथागतानं।Buddhas question the monks for two reasons: to give a teaching or
to lay down a training rule.द्वीहि आकारॆहि बुद्धा भगवन्तॊ भिक्खू पटिपुच्छन्ति— धम्मं वा दॆसॆस्साम, सावकानं वा सिक्खापदं पञ्ञपॆस्सामाति।
And so the Buddha said to Ā nanda, “Ānanda, what’s this sound of a mortar?”अथ खॊ भगवा आयस्मन्तं आनन्दं
आमन्तॆसि—“किं नु खॊ सॊ, आनन्द, उदुक्खलसद्दॊ”ति?Ā nanda told him what was happening.अथ खॊ आयस्मा आनन्दॊ भगवतॊ
ऎतमत्थं आरॊचॆसि।
“Well done, Ā nanda.“साधु साधु, आनन्द।You who are superior people have conquered the problems of
famine; later generations will despise even rice and meat.तुम्हॆहि, आनन्द, सप्पुरिसॆहि विजितं। पच्छिमा जनता सालिमंसॊदनं
अतिमञ्ञिस्सती”ति।
Then Venerable Mahā moggallā na approached the Buddha, bowed, sat down, and said,अथ खॊ आयस्मा
महामॊग्गल्लानॊ यॆन भगवा तॆनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादॆत्वा ऎकमन्तं निसीदि। ऎकमन्तं निसिन्नॊ खॊ आयस्मा महामॊग्गल्लानॊ भगवन्तं ऎतदवॊच—
“At present, Venerable Sir, Verañ jā is short of food and afflicted with hunger, with crops affected by
whiteheads and turned to straw.“ऎतरहि, भन्तॆ, वॆरञ्जा दुब्भिक्खा द्वीहितिका सॆतट्ठिका सलाकावुत्ता।It’s not easy to get by
almsfood.न सुकरा उञ्छॆन पग्गहॆन यापॆतुं।Sir, the under-surface of this great earth is abounding with food, which
tastes just like pure honey.इमिस्सा, भन्तॆ, महापथविया हॆट्ठिमतलं सम्पन्नं—सॆय्यथापि खुद्दमधुं अनीलकं ; ऎवमस्सादं।It would be good
if I inverted the earth so that the monks may enjoy the nutrition in the sprouts.”साधाहं, भन्तॆ, पथविं परिवत्तॆय्यं।
भिक्खू पप्पटकॊजं परिभुञ्जिस्सन्ती”ति।
“But what will you do, Moggallā na, with those creatures who are living there?”“यॆ पन तॆ, मॊग्गल्लान,
पथविनिस्सिता पाणा तॆ कथं करिस्ससी”ति?
“I will transform one of my hands to be just like the great earth, and I’ll make those creatures go
there.“ऎकाहं, भन्तॆ, पाणिं अभिनिम्मिनिस्सामि—सॆय्यथापि महापथवी। यॆ पथविनिस्सिता पाणा तॆ तत्थ सङ्कामॆस्सामि।Then with the other
hand I’ll invert the earth.”ऎकॆ न हत्थॆन पथविं परिवत्तॆस्सामी”ति।
“Let it be, Moggallā na, please don’t invert the earth.“अलं, मॊग्गल्लान, मा तॆ रुच्चि पथविं परिवत्तॆतुं।Those creatures
might lose their minds.”विपल्लासम्पि सत्ता पटिलभॆय्युन्”ति।
“In that case, Sir, it would be good if the whole Sangha of monks could go to Uttarakuru for
alms.”“साधु, भन्तॆ, सब्बॊ भिक्खुसङ्घॊ उत्तरकु रुं पिण्डाय गच्छॆय्या”ति।
“Let it be, Moggallā na, please don’t pursue this.”“अलं, मॊग्गल्लान, मा तॆ रुच्चि सब्बस्स भिक्खुसङ्घस्स उत्तरकु रुं पिण्डाय
गमनन्”ति।

At this time, while Venerable Sā riputta was in seclusion, he thought,अथ खॊ आयस्मतॊ सारिपुत्तस्स रहॊगतस्स
पटिसल्लीनस्स ऎवं चॆतसॊ परिवितक्कॊ उदपादि—“For which Buddhas did the spiritual life not last long?“कतमॆसानं खॊ बुद्धानं
भगवन्तानं ब्रह्मचरियं न चिरट्ठितिकं अहॊसि;For which Buddhas did the spiritual life last long?”कतमॆसानं बुद्धानं भगवन्तानं
ब्रह्मचरियं चिरट्ठितिकं अहॊसी”ति?
In the evening, after coming out of seclusion, Sā riputta approached the Buddha, bowed, sat down, and
said,अथ खॊ आयस्मा सारिपुत्तॊ सायन्हसमयं पटिसल्लाना वुट्ठितॊ यॆन भगवा तॆनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादॆत्वा ऎकमन्तं निसीदि। ऎकमन्तं
निसिन्नॊ खॊ आयस्मा सारिपुत्तॊ भगवन्तं ऎतदवॊच—“Just now, Sir, while I was in seclusion, I thought,“इध मय्हं, भन्तॆ, रहॊगतस्स
पटिसल्लीनस्स ऎवं चॆतसॊ परिवितक्कॊ उदपादि—‘For which Buddhas did the spiritual life not last long, and for which
ones did it last long?’”‘कतमॆसानं खॊ बुद्धानं भगवन्तानं ब्रह्मचरियं न चिरट्ठितिकं अहॊसि, कतमॆसानं बुद्धानं भगवन्तानं ब्रह्मचरियं चिरट्ठितिकं
अहॊसीऽति। कतमॆसानं नु खॊ, भन्तॆ, बुद्धानं भगवन्तानं ब्रह्मचरियं न चिरट्ठितिकं अहॊसि, कतमॆसानं बुद्धानं भगवन्तानं ब्रह्मचरियं चिरट्ठितिकं अहॊसी”ति?
“Sā riputta, the spiritual life established by Buddha Vipassī, Buddha Sikhī, and Buddha Vessabhū
didn’t last long.“भगवतॊ च, सारिपुत्त, विपस्सिस्स भगवतॊ च सिखिस्स भगवतॊ च वॆस्सभुस्स ब्रह्मचरियं न चिरट्ठितिकं अहॊसि।But the
spiritual life established by Buddha Kakusandha, Buddha Konā gamana, and Buddha Kassapa did last
long.”भगवतॊ च, सारिपुत्त, ककु सन्धस्स भगवतॊ च कॊणागमनस्स भगवतॊ च कस्सपस्स ब्रह्मचरियं चिरट्ठितिकं अहॊसी”ति।
“And what’s the reason why the spiritual life established by Buddha Vipassī, Buddha Sikhī, and
Buddha Vessabhū didn’t last long?”“कॊ नु खॊ, भन्तॆ, हॆतु कॊ पच्चयॊ, यॆन भगवतॊ च विपस्सिस्स भगवतॊ च सिखिस्स भगवतॊ च
वॆस्सभुस्स ब्रह्मचरियं न चिरट्ठितिकं अहॊसी”ति?
“Buddha Vipassī, Buddha Sikhī, and Buddha Vessabhū were disinclined to give detailed teachings to
their disciples.“भगवा च, सारिपुत्त, विपस्सी भगवा च सिखी भगवा च वॆस्सभू किलासुनॊ अहॆसुं सावकानं वित्थारॆन धम्मं दॆसॆतुं।They gave few
discourses in prose and in prose and verse, few expositions, verses, inspired exclamations, quotations,
birth stories, amazing accounts, and analyses;अप्पकञ्च नॆसं अहॊसि सुत्तं गॆय्यं वॆय्याकरणं गाथा उदानं इतिवुत्तकं जातकं अब्भुतधम्मं
वॆदल्लं।and they didn’t lay down training rules or recite a monastic code.अपञ्ञत्तं सावकानं सिक्खापदं। अनुद्दिट्ठं पातिमॊक्खं।
After the disappearance of those Buddhas, after the disappearance of the disciples awakened under
them, those who were the last disciples—of various names, clans, and social standing, who had gone
forth from various families—allowed that spiritual life to disappear rapidly.तॆसं बुद्धानं भगवन्तानं अन्तरधानॆन
बुद्धानुबुद्धानं सावकानं अन्तरधानॆन यॆ तॆ पच्छिमा सावका नानानामा नानागॊत्ता नानाजच्चा नानाकु ला पब्बजिता तॆ तं ब्रह्मचरियं खिप्पञ्ञॆव अन्तरधापॆसुं।It’s
just like flowers not tied with a string to a wooden plank: they’re scattered about, whirled about, and
destroyed by the wind.सॆय्यथापि, सारिपुत्त, नानापुप्फानि फलकॆ निक्खित्तानि सुत्तॆन असङ्गहितानि तानि वातॊ विकिरति विधमति विद्धंसॆति।
Why’s that?तं किस्स हॆतु?Because they’re not held together by a string.यथा तं सुत्तॆन असङ्गहितत्ता।Just so, after the
disappearance of those Buddhas, after the disappearance of the disciples awakened under them, those
who were the last disciples allowed that spiritual life to disappear rapidly.ऎवमॆव खॊ, सारिपुत्त, तॆसं बुद्धानं भगवन्तानं
अन्तरधानॆन बुद्धानुबुद्धानं सावकानं अन्तरधानॆन यॆ तॆ पच्छिमा सावका नानानामा नानागॊत्ता नानाजच्चा नानाकु ला पब्बजिता तॆ तं ब्रह्मचरियं खिप्पञ्ञॆव
अन्तरधापॆसुं।
But those Buddhas were untiring in instructing their disciples after reading their minds.अकिलासुनॊ च तॆ
भगवन्तॊ अहॆसुं सावकॆ चॆतसा चॆतॊ परिच्च ऒवदितुं।At one time, Sā riputta, while staying in a certain frightening forest
grove, Buddha Vessabhū , the Perfected and the fully Awakened One, instructed an sangha of a
thousand monks, reading their minds and saying,भूतपुब्बं, सारिपुत्त, वॆस्सभू भगवा अरहं सम्मासम्बुद्धॊ अञ्ञतरस्मिं भिंसनकॆ
वनसण्डॆ सहस्सं भिक्खुसङ्घं चॆतसा चॆतॊ परिच्च ऒवदति अनुसासति—‘Think like this, not like this;‘ऎवं वितक्कॆ थ, मा ऎवं वितक्कयित्थ;pay
attention like this, not like this;ऎवं मनसिकरॊथ, मा ऎवं मनसाकत्थ;abandon this; having attained this, abide in it.’इदं
पजहथ, इदं उपसम्पज्ज विहरथाऽति।When those thousand monks had been instructed by Buddha Vessabhū , their
minds were freed from the corruptions without grasping.अथ खॊ, सारिपुत्त, तस्स भिक्खुसहस्सस्स वॆस्सभुना भगवता अरहता
सम्मासम्बुद्धॆन ऎवं ऒवदियमानानं ऎवं अनुसासियमानानं अनुपादाय आसवॆहि चित्तानि विमुच्चिंसु।But when anyone with sensual desire
entered that frightening forest grove, usually their hair would stand on end.तत्र सुदं, सारिपुत्त, भिंसनकस्स
वनसण्डस्स भिंसनकतस्मिं हॊति—यॊ कॊचि अवीतरागॊ तं वनसण्डं पविसति, यॆभुय्यॆन लॊमानि हंसन्ति।This is the reason why the spiritual
life established by Buddha Vipassī, Buddha Sikhī, and Buddha Vessabhū didn’t last long.”अयं खॊ, सारिपुत्त,
हॆतु अयं पच्चयॊ यॆन भगवतॊ च विपस्सिस्स भगवतॊ च सिखिस्स भगवतॊ च वॆस्सभुस्स ब्रह्मचरियं न चिरट्ठितिकं अहॊसी”ति।
“What then is the reason why the spiritual life established by Buddha Kakusandha, Buddha
Konā gamana, and Buddha Kassapa lasted long?”“कॊ पन, भन्तॆ, हॆतु कॊ पच्चयॊ यॆन भगवतॊ च ककु सन्धस्स भगवतॊ च
कॊणागमनस्स भगवतॊ च कस्सपस्स ब्रह्मचरियं चिरट्ठितिकं अहॊसी”ति?
“Buddha Kakusandha, Buddha Konā gamana, and Buddha Kassapa were diligent in giving detailed
teachings to their disciples.“भगवा च, सारिपुत्त, ककु सन्धॊ भगवा च कॊणागमनॊ भगवा च कस्सपॊ अकिलासुनॊ अहॆसुं सावकानं वित्थारॆन धम्मं
दॆसॆतुं।They gave many discourses in prose and in prose and verse, many expositions, verses, inspired
exclamations, quotations, birth stories, amazing accounts, and analyses;बहुञ्च नॆसं अहॊसि सुत्तं गॆय्यं वॆय्याकरणं गाथा
उदानं इतिवुत्तकं जातकं अब्भुतधम्मं वॆदल्लं,and they laid down training rules and recited a monastic code.पञ्ञत्तं सावकानं
सिक्खापदं, उद्दिट्ठं पातिमॊक्खं।After the disappearance of those Buddhas, after the disappearance of the disciples
awakened under them, those who were the last disciples—of various names, clans, and social standing,
who had gone forth from various families—made that spiritual life last for a long time.तॆसं बुद्धानं भगवन्तानं
अन्तरधानॆन बुद्धानुबुद्धानं सावकानं अन्तरधानॆन यॆ तॆ पच्छिमा सावका नानानामा नानागॊत्ता नानाजच्चा नानाकु ला पब्बजिता तॆ तं ब्रह्मचरियं चिरं दीघमद्धानं
ठपॆसुं।It’s just like flowers tied with a string to a wooden plank: they are not scattered about, whirled
about, or destroyed by the wind.सॆय्यथापि, सारिपुत्त, नानापुप्फानि फलकॆ निक्खित्तानि सुत्तॆन सुसङ्गहितानि, तानि वातॊ न विकिरति न
विधमति न विद्धंसॆति।Why is that?तं किस्स हॆतु?Because they are held together by a string.यथा तं सुत्तॆन सुसङ्गहितत्ता।Just
so, after the disappearance of those Buddhas, after the disappearance of the disciples awakened under
them, those who were the last disciples made that spiritual life last for a long time.ऎवमॆव खॊ, सारिपुत्त, तॆसं
बुद्धानं भगवन्तानं अन्तरधानॆन बुद्धानुबुद्धानं सावकानं अन्तरधानॆन यॆ तॆ पच्छिमा सावका नानानामा नानागॊत्ता नानाजच्चा नानाकु ला पब्बजिता तॆ तं ब्रह्मचरियं
चिरं दीघमद्धानं ठपॆसुं।This is the reason why the spiritual life established by Buddha Kakusandha, Buddha
Konā gamana, and Buddha Kassapa lasted long.अयं खॊ, सारिपुत्त, हॆतु अयं पच्चयॊ यॆन भगवतॊ च ककु सन्धस्स भगवतॊ च
कॊणागमनस्स भगवतॊ च कस्सपस्स ब्रह्मचरियं चिरट्ठितिकं अहॊसी”ति।
Then Sā riputta got up from his seat, put his upper robe over one shoulder, raise his joined palms, and
said,अथ खॊ आयस्मा सारिपुत्तॊ उट्ठायासना ऎकं सं उत्तरासङ्गं करित्वा यॆन भगवा तॆनञ्जलिं पणामॆत्वा भगवन्तं ऎतदवॊच—“This is the right time,
Venerable Sir,“ऎतस्स, भगवा, कालॊ। ऎतस्स, सुगत, कालॊ।for laying down training rules and reciting a monastic
code, so that this spiritual life may last for a long time.”यं भगवा सावकानं सिक्खापदं पञ्ञपॆय्य, उद्दिसॆय्य पातिमॊक्खं, यथयिदं
ब्रह्मचरियं अद्धनियं अस्स चिरट्ठितिकन्”ति।
“Hold on, Sā riputta,“आगमॆहि त्वं, सारिपुत्त। आगमॆहि त्वं, सारिपुत्त।the Buddha will know the right time for that.तथागतॊव
तत्थ कालं जानिस्सति।The Teacher doesn’t lay down training rules and recite a monastic code until the causes
of corruption appear in the Sangha.न ताव, सारिपुत्त, सत्था सावकानं सिक्खापदं पञ्ञपॆति उद्दिसति पातिमॊक्खं याव न इधॆकच्चॆ
आसवट्ठानीया धम्मा सङ्घॆ पातुभवन्ति। यतॊ च खॊ, सारिपुत्त, इधॆकच्चॆ आसवट्ठानीया धम्मा सङ्घॆ पातुभवन्ति, अथ सत्था सावकानं सिक्खापदं पञ्ञपॆति उद्दिसति
पातिमॊक्खं तॆसंयॆव आसवट्ठानीयानं धम्मानं पटिघाताय।
And they don’t appear until the Sangha has attained long standing,न ताव, सारिपुत्त, इधॆकच्चॆ आसवट्ठानीया धम्मा सङ्घॆ
पातुभवन्ति याव न सङ्घॊ रत्तञ्ञुमहत्तं पत्तॊ हॊति।यतॊ च खॊ, सारिपुत्त, सङ्घॊ रत्तञ्ञुमहत्तं पत्तॊ हॊति अथ इधॆकच्चॆ आसवट्ठानीया धम्मा सङ्घॆ पातुभवन्ति, अथ
सत्था सावकानं सिक्खापदं पञ्ञपॆति उद्दिसति पातिमॊक्खं तॆसंयॆव आसवट्ठानीयानं धम्मानं पटिघाताय।great size,न ताव, सारिपुत्त, इधॆकच्चॆ आसवट्ठानीया
धम्मा सङ्घॆ पातुभवन्ति, याव न सङ्घॊ वॆपुल्लमहत्तं पत्तॊ हॊति।यतॊ च खॊ, सारिपुत्त, सङ्घॊ वॆपुल्लमहत्तं पत्तॊ हॊति, अथ इधॆकच्चॆ आसवट्ठानीया धम्मा सङ्घॆ
पातुभवन्ति, अथ सत्था सावकानं सिक्खापदं पञ्ञपॆति उद्दिसति पातिमॊक्खं तॆसंयॆव आसवट्ठानीयानं धम्मानं पटिघाताय।an abundance of the best
material support,न ताव, सारिपुत्त, इधॆकच्चॆ आसवट्ठानीया धम्मा सङ्घॆ पातुभवन्ति, याव न सङ्घॊ लाभग्गमहत्तं पत्तॊ हॊति।यतॊ च खॊ, सारिपुत्त, सङ्घॊ
लाभग्गमहत्तं पत्तॊ हॊति, अथ इधॆकच्चॆ आसवट्ठानीया धम्मा सङ्घॆ पातुभवन्ति, अथ सत्था सावकानं सिक्खापदं पञ्ञपॆति उद्दिसति पातिमॊक्खं तॆसंयॆव
आसवट्ठानीयानं धम्मानं पटिघाताय।or great learning.न ताव, सारिपुत्त, इधॆकच्चॆ आसवट्ठानीया धम्मा सङ्घॆ पातुभवन्ति, याव न सङ्घॊ बाहुसच्चमहत्तं पत्तॊ
हॊति।When this happens, then the Teacher lays down training rules for his disciples and recites a
monastic code in order to hold back those causes of corruption.यतॊ च खॊ, सारिपुत्त, सङ्घॊ बाहुसच्चमहत्तं पत्तॊ हॊति, अथ
इधॆकच्चॆ आसवट्ठानीया धम्मा सङ्घॆ पातुभवन्ति, अथ सत्था सावकानं सिक्खापदं पञ्ञपॆति उद्दिसति पातिमॊक्खं तॆसंयॆव आसवट्ठानीयानं धम्मानं पटिघाताय।
Sā riputta, the Sangha of monks is devoid of immorality, devoid of danger, stainless, pure, established
in the essence.निरब्बुदॊ हि, सारिपुत्त, भिक्खुसङ्घॊ निरादीनवॊ अपगतकाळकॊ सुद्धॊ सारॆ पतिट्ठितॊ।Even the least developed of these
five hundred monks is a stream-enterer, not subject to rebirth in the lower world, fixed in destiny,
bound for awakening.इमॆसञ्हि, सारिपुत्त, पञ्चन्नं भिक्खुसतानं यॊ पच्छिमकॊ भिक्खु सॊ सॊतापन्नॊ अविनिपातधम्मॊ नियतॊ सम्बॊधिपरायणॊ”ति।

Then the Buddha said to Ā nanda, “Ānanda, it’s the custom for Buddhas not to go wandering in the
country without taking leave of those who invited them to spend the rainy-season residence.अथ खॊ भगवा
आयस्मन्तं आनन्दं आमन्तॆसि—“आचिण्णं खॊ पनॆतं, आनन्द, तथागतानं यॆहि निमन्तिता वस्सं वसन्ति, न तॆ अनपलॊकॆ त्वा जनपदचारिकं पक्कमन्ति।Let’s
go to the brahmin of Verañ jā and take leave.”आयामानन्द, वॆरञ्जं ब्राह्मणं अपलॊकॆ स्सामा”ति।
“Yes, Sir.”“ऎवं, भन्तॆ”ति खॊ आयस्मा आनन्दॊ भगवतॊ पच्चस्सॊसि।
The Buddha robed up, took his bowl and robe and, with Ā nanda as his attendant, went to that
brahmin’s house where he sat down on the prepared seat.अथ खॊ भगवा निवासॆत्वा पत्तचीवरमादाय आयस्मता आनन्दॆन
पच्छासमणॆन यॆन वॆरञ्जस्स ब्राह्मणस्स निवॆसनं तॆनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्तॆ आसनॆ निसीदि।The brahmin approached the Buddha,
bowed, and sat down.अथ खॊ वॆरञ्जॊ ब्राह्मणॊ यॆन भगवा तॆनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादॆत्वा ऎकमन्तं निसीदि।
And the Buddha said, “Brahmin, we’ve completed the rains residence according to your invitation, and
now we take leave of you.ऎकमन्तं निसिन्नं खॊ वॆरञ्जं ब्राह्मणं भगवा ऎतदवॊच—“निमन्तितम्ह तया, ब्राह्मण, वस्संवुट्ठा, अपलॊकॆ म तं,We
wish to depart to go wandering in the country.”“इच्छाम मयं जनपदचारिकं पक्कमितुन्”ति।
“It’s true, good Gotama, that you’ve completed the rains residence according to my invitation, but I
haven’t given a gift.“सच्चं, भॊ गॊतम, निमन्तितत्थ मया वस्संवुट्ठा; अपि च यॊ दॆय्यधम्मॊ सॊ न दिन्नॊ।That’s not good.तञ्च खॊ नॊ
असन्तं,It’s not because I didn’t want to, but because household life is so busy.नॊपि अदातुकम्यता, तं कु तॆत्थ लब्भा
बहुकिच्चा घरावासा बहुकरणीया।Would you and the Sangha of monks please accept a meal from me
tomorrow?”अधिवासॆतु मॆ भवं गॊतमॊ स्वातनाय भत्तं सद्धिं भिक्खुसङ्घॆना”ति।
The Buddha consented by keeping silent.अधिवासॆसि भगवा तुण्हीभावॆन।Then, after instructing, inspiring, and
gladdening that brahmin with a teaching, the Buddha got up from his seat, and left.अथ खॊ भगवा वॆरञ्जं ब्राह्मणं
धम्मिया कथाय सन्दस्सॆत्वा समादपॆत्वा समुत्तॆजॆत्वा सम्पहंसॆत्वा उट्ठायासना पक्कामि।
The following morning the brahmin prepared various kinds of fine food in his own house and then had
the Buddha informed that the meal was ready.अथ खॊ वॆरञ्जॊ ब्राह्मणॊ तस्सा रत्तिया अच्चयॆन सकॆ निवॆसनॆ पणीतं खादनीयं भॊजनीयं
पटियादापॆत्वा भगवतॊ कालं आरॊचापॆसि—“कालॊ, भॊ गॊतम, निट्ठितं भत्तन्”ति।
The Buddha robed up, took his bowl and robe and, together with the Sangha of monks, he went to that
brahmin’s house and sat down on the prepared seat.अथ खॊ भगवा पुब्बण्हसमयं निवासॆत्वा पत्तचीवरमादाय यॆन वॆरञ्जस्स ब्राह्मणस्स
निवॆसनं तॆनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्तॆ आसनॆ निसीदि सद्धिं भिक्खुसङ्घॆन।And that brahmin personally served and satisfied the
Sangha of monks headed by the Buddha with various kinds of fine food. When the Buddha had
finished his meal, the brahmin gave a set of three robes to the Buddha and two pieces of cloth to each
monk.अथ खॊ वॆरञ्जॊ ब्राह्मणॊ बुद्धप्पमुखं भिक्खुसङ्घं पणीतॆन खादनीयॆन भॊजनीयॆन सहत्था सन्तप्पॆत्वा सम्पवारॆत्वा भगवन्तं भुत्ताविं ऒनीतपत्तपाणिं
तिचीवरॆन अच्छादॆसि, ऎकमॆकञ्च भिक्खुं ऎकमॆकॆ न दुस्सयुगॆन अच्छादॆसि।The Buddha instructed, inspired, and gladdened him
with a teaching, and then got up from his seat and left.अथ खॊ भगवा वॆरञ्जं ब्राह्मणं धम्मिया कथाय सन्दस्सॆत्वा समादपॆत्वा
समुत्तॆजॆत्वा सम्पहंसॆत्वा उट्ठायासना पक्कामि।
After remaining in Verañ jā for as long as he liked, the Buddha traveled to Payā gapatiṭṭhā na via
Soreyya, Saṅ kassa, and Kaṇ ṇ akujja. There he crossed the river Ganges and continued on to
Benares.अथ खॊ भगवा वॆरञ्जायं यथाभिरन्तं विहरित्वा अनुपगम्म सॊरॆय्यं सङ्कस्सं कण्णकु ज्जं यॆन पयागपतिट्ठानं तॆनुपसङ्कमि; उपसङ्कमित्वा पयागपतिट्ठानॆ गङ्गं
नदिं उत्तरित्वा यॆन बाराणसी तदवसरि।After remaining at Benares for as long as he liked, he set out wandering
toward Vesā lī.अथ खॊ भगवा बाराणसियं यथाभिरन्तं विहरित्वा यॆन वॆसाली तॆन चारिकं पक्कामि।When he eventually arrived at
Vesā lī,अनुपुब्बॆन चारिकं चरमानॊ यॆन वॆसाली तदवसरि।he stayed in the Great Wood, in the hall with the peaked roof.तत्र
सुदं भगवा वॆसालियं विहरति महावनॆ कू टागारसालायन्ति।
The section for recitation on Verañjā is finished.वॆरञ्जभाणवारॊ निट्ठितॊ।

1. The first raining rule on

expulsion पठमपाराजिकसिक्खापद
Origin story १। सुदिन्नभाणवार
First sub-story: the section for recitation on Sudinna
At one time Sudinna, the son of a prominent merchant, lived in a village called Kalandaka not far from
Vesā lī.तॆन खॊ पन समयॆन वॆसालिया अविदूरॆ कलन्दगामॊ नाम अत्थि। तत्थ सुदिन्नॊ नाम कलन्दपुत्तॊ सॆट्ठिपुत्तॊ हॊति।On one occasion Sudinna
went to Vesā lī on some business together with a number of friends.अथ खॊ सुदिन्नॊ कलन्दपुत्तॊ सम्बहुलॆहि सहायकॆ हि
सद्धिं वॆसालिं अगमासि कॆ नचिदॆव करणीयॆन।Just then the Buddha was seated, surrounded by a great gathering of
people, giving a teaching.तॆन खॊ पन समयॆन भगवा महतिया परिसाय परिवुतॊ धम्मं दॆसॆन्तॊ निसिन्नॊ हॊति।When Sudinna saw this
he thought, “Why don’t I listen to the Teaching?”अद्दस खॊ सुदिन्नॊ कलन्दपुत्तॊ भगवन्तं महतिया परिसाय परिवुतं धम्मं दॆसॆन्तं
निसिन्नं। दिस्वानस्स ऎतदहॊसि—“यन्नूनाहम्पि धम्मं सुणॆय्यन्”ति।He then approached that gathering and sat down.अथ खॊ सुदिन्नॊ
कलन्दपुत्तॊ यॆन सा परिसा तॆनुपसङ्कमि; उपसङ्कमित्वा ऎकमन्तं निसीदि।
As he was sitting there, he thought,ऎकमन्तं निसिन्नस्स खॊ सुदिन्नस्स कलन्दपुत्तस्स ऎतदहॊसि—“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.“यथा यथा खॊ अहं भगवता धम्मं दॆसितं आजानामि, नयिदं सुकरं अगारं अज्झावसता ऎकन्तपरिपुण्णं
ऎकन्तपरिसुद्धं सङ्खलिखितं ब्रह्मचरियं चरितुं;Why don’t I cut off my hair and beard, put on the ocher robes, and go
forth from home into homelessness?”यन्नूनाहं कॆ समस्सुं ऒहारॆत्वा कासायानि वत्थानि अच्छादॆत्वा अगारस्मा अनगारियं पब्बजॆय्यन्”ति।
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 side toward him, and left.अथ खॊ सा परिसा भगवता
धम्मिया कथाय सन्दस्सिता समादपिता समुत्तॆजिता सम्पहंसिता उट्ठायासना भगवन्तं अभिवादॆत्वा पदक्खिणं कत्वा पक्कामि।
Sudinna then approached the Buddha, bowed, sat down, and said,अथ खॊ सुदिन्नॊ कलन्दपुत्तॊ अचिरवुट्ठिताय परिसाय यॆन
भगवा तॆनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादॆत्वा ऎकमन्तं निसीदि। ऎकमन्तं निसिन्नॊ खॊ सुदिन्नॊ कलन्दपुत्तॊ भगवन्तं ऎतदवॊच—
“Venerable Sir, 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.“यथा यथाहं, भन्तॆ, भगवता धम्मं दॆसितं
आजानामि, नयिदं सुकरं अगारं अज्झावसता ऎकन्तपरिपुण्णं ऎकन्तपरिसुद्धं सङ्खलिखितं ब्रह्मचरियं चरितुं;I want to cut off my hair and
beard, put on the ocher robes, and go forth from home into homelessness.इच्छामहं, भन्तॆ, कॆ समस्सुं ऒहारॆत्वा
कासायानि वत्थानि अच्छादॆत्वा अगारस्मा अनगारियं पब्बजितुं।Sir, please give me the going forth.”पब्बाजॆतु मं भगवा”ति।
“But, Sudinna, do you have your parents’ permission?”“अनुञ्ञातॊसि पन त्वं, सुदिन्न, मातापितूहि अगारस्मा अनगारियं
पब्बज्जाया”ति?
“No, Sir.”“न खॊ अहं, भन्तॆ, अनुञ्ञातॊ मातापितूहि अगारस्मा अनगारियं पब्बज्जाया”ति।
“Sudinna, Buddhas don’t give the going forth to anyone who hasn’t gotten their parents’
permission.”“न खॊ, सुदिन्न, तथागता अननुञ्ञातं मातापितूहि पुत्तं पब्बाजॆन्ती”ति।
“I’ll do whatever is necessary, Sir, to get my parents’ permission.”“सॊहं, भन्तॆ, तथा करिस्सामि यथा मं मातापितरॊ
अनुजानिस्सन्ति अगारस्मा अनगारियं पब्बज्जाया”ति।
Then, after finishing his business in Vesā lī, Sudinna returned to Kalandaka. There he approached his
parents and said,अथ खॊ सुदिन्नॊ कलन्दपुत्तॊ वॆसालियं तं करणीयं तीरॆत्वा यॆन कलन्दगामॊ यॆन मातापितरॊ तॆनुपसङ्कमि; उपसङ्कमित्वा मातापितरॊ
ऎतदवॊच—“Mum 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.“अम्मताता, यथा यथाहं भगवता धम्मं दॆसितं आजानामि, नयिदं
सुकरं अगारं अज्झावसता ऎकन्तपरिपुण्णं ऎकन्तपरिसुद्धं सङ्खलिखितं ब्रह्मचरियं चरितुं;I want to cut off my hair and beard, put on the
ocher robes, and go forth from home into homelessness.इच्छामहं कॆ समस्सुं ऒहारॆत्वा कासायानि वत्थानि अच्छादॆत्वा अगारस्मा
अनगारियं पब्बजितुं।Please give me permission to go forth.”अनुजानाथ मं अगारस्मा अनगारियं पब्बज्जाया”ति।
ऎवं वुत्तॆ, सुदिन्नस्स कलन्दपुत्तस्स मातापितरॊ सुदिन्नं कलन्दपुत्तं ऎतदवॊचुं—“But, Sudinna, you’re our only child. You’re dear to
us and we love you. You live in comfort and are well cared for; you have no experience of suffering.“त्वं
खॊसि, तात सुदिन्न, अम्हाकं ऎकपुत्तकॊ पियॊ मनापॊ सुखॆधितॊ सुखपरिहतॊ। न त्वं, तात सुदिन्न, किञ्चि दुक्खस्स जानासि।Even if you died we
would lose you against our wishes.मरणॆनपि मयं तॆ अकामका विना भविस्साम So how can we allow you to go forth
from home into homelessness while you’re still living?”किं पन मयं तं जीवन्तं अनुजानिस्साम अगारस्मा अनगारियं
पब्बज्जाया”ति।
Sudinna asked his parents a second दुतियम्पि खॊ सुदिन्नॊ कलन्दपुत्तॊ मातापितरॊ ऎतदवॊच—“अम्मताता, यथा यथाहं भगवता धम्मं दॆसितं
आजानामि, नयिदं सुकरं अगारं अज्झावसता ऎकन्तपरिपुण्णं ऎकन्तपरिसुद्धं सङ्खलिखितं ब्रह्मचरियं चरितुं;इच्छामहं कॆ समस्सुं ऒहारॆत्वा कासायानि वत्थानि
अच्छादॆत्वा अगारस्मा अनगारियं पब्बजितुं।अनुजानाथ मं अगारस्मा अनगारियं पब्बज्जाया”ति।दुतियम्पि खॊ सुदिन्नस्स कलन्दपुत्तस्स मातापितरॊ सुदिन्नं
कलन्दपुत्तं ऎतदवॊचुं—“त्वं खॊसि, तात सुदिन्न, अम्हाकं ऎकपुत्तकॊ पियॊ मनापॊ सुखॆधितॊ सुखपरिहतॊ।न त्वं, तात सुदिन्न, किञ्चि दुक्खस्स जानासि।मरणॆनपि
मयं तॆ अकामका विना भविस्साम,किं पन मयं तं जीवन्तं अनुजानिस्साम अगारस्मा अनगारियं पब्बज्जाया”ति।and a third time,ततियम्पि खॊ सुदिन्नॊ
कलन्दपुत्तॊ मातापितरॊ ऎतदवॊच—“अम्मताता, यथा यथाहं भगवता धम्मं दॆसितं आजानामि, नयिदं सुकरं अगारं अज्झावसता ऎकन्तपरिपुण्णं ऎकन्तपरिसुद्धं
सङ्खलिखितं ब्रह्मचरियं चरितुं;इच्छामहं कॆ समस्सुं ऒहारॆत्वा कासायानि वत्थानि अच्छादॆत्वा अगारस्मा अनगारियं पब्बजितुं।अनुजानाथ मं अगारस्मा अनगारियं
पब्बज्जाया”ति।ततियम्पि खॊ सुदिन्नस्स कलन्दपुत्तस्स मातापितरॊ सुदिन्नं कलन्दपुत्तं ऎतदवॊचुं—but got the same reply.“त्वं खॊसि, तात सुदिन्न,
अम्हाकं ऎकपुत्तकॊ पियॊ मनापॊ सुखॆधितॊ सुखपरिहतॊ।न त्वं, तात सुदिन्न, किञ्चि दुक्खस्स जानासि।मरणॆनपि मयं तॆ अकामका विना भविस्साम,किं पन मयं तं
जीवन्तं अनुजानिस्साम अगारस्मा अनगारियं पब्बज्जाया”ति।
अथ खॊ सुदिन्नॊ कलन्दपुत्तॊ—“न मं मातापितरॊ अनुजानन्ति अगारस्मा अनगारियं पब्बज्जाया”ति,He then lay down on the bare ground
and said,तत्थॆव अनन्तरहिताय भूमिया निपज्जि—“I’ll either die right here or go forth.”“इधॆव मॆ मरणं भविस्सति पब्बज्जा वा”ति।
And he did not eat at the next seven meals.अथ खॊ सुदिन्नॊ कलन्दपुत्तॊ ऎकम्पि भत्तं न भुञ्जि, द्वॆपि भत्तानि न भुञ्जि, तीणिपि भत्तानि न
भुञ्जि, चत्तारिपि भत्तानि न भुञ्जि, पञ्चपि भत्तानि न भुञ्जि, छपि भत्तानि न भुञ्जि, सत्तपि भत्तानि न भुञ्जि।
His parents said, “Dear Sudinna, you’re our only child. You’re dear to us and we love you. You live in
comfort and are well cared for;अथ खॊ सुदिन्नस्स कलन्दपुत्तस्स मातापितरॊ सुदिन्नं कलन्दपुत्तं ऎतदवॊचुं—“त्वं खॊसि, तात सुदिन्न, अम्हाकं
ऎकपुत्तकॊ पियॊ मनापॊ सुखॆधितॊ सुखपरिहतॊ।you have no experience of suffering.न त्वं, तात सुदिन्न, किञ्चि दुक्खस्स जानासि।Even
if you died we would lose you against our wishes.मरणॆनपि मयं तॆ अकामका विना भविस्साम,So how can we allow
you to go forth from home into homelessness while you’re still living?किं पन मयं तं जीवन्तं अनुजानिस्साम अगारस्मा
अनगारियं पब्बज्जाय?Get up, Sudinna, eat, drink, and enjoy yourself.उट्ठॆहि, तात सुदिन्न, भुञ्ज च पिव च परिचारॆहि च,Enjoy
worldly pleasures and do acts of merit.भुञ्जन्तॊ पिवन्तॊ परिचारॆन्तॊ कामॆ परिभुञ्जन्तॊ पुञ्ञानि करॊन्तॊ अभिरमस्सु।We won’t
allow you to go forth.”न तं मयं अनुजानाम अगारस्मा अनगारियं पब्बज्जाया”ति।But Sudinna did not respond.ऎवं वुत्तॆ, सुदिन्नॊ
कलन्दपुत्तॊ तुण्ही अहॊसि।
His parents said the same thing a second दुतियम्पि खॊ …पॆ…and a third time,ततियम्पि खॊ सुदिन्नस्स कलन्दपुत्तस्स
मातापितरॊ सुदिन्नं कलन्दपुत्तं ऎतदवॊचुं—“त्वं खॊसि, तात सुदिन्न, अम्हाकं ऎकपुत्तकॊ पियॊ मनापॊ सुखॆधितॊ सुखपरिहतॊ।न त्वं, तात सुदिन्न, किञ्चि
दुक्खस्स जानासि।मरणॆनपि मयं तॆ अकामका विना भविस्साम,किं पन मयं तं जीवन्तं अनुजानिस्साम अगारस्मा अनगारियं पब्बज्जाय।उट्ठॆहि, तात सुदिन्न, भुञ्ज च
पिव च परिचारॆहि च,भुञ्जन्तॊ पिवन्तॊ परिचारॆन्तॊ कामॆ परिभुञ्जन्तॊ पुञ्ञानि करॊन्तॊ अभिरमस्सु।न तं मयं अनुजानाम अगारस्मा अनगारियं पब्बज्जाया”ति।but
Sudinna remained silent.ततियम्पि खॊ सुदिन्नॊ कलन्दपुत्तॊ तुण्ही अहॊसि।
Then Sudinna’s friends approached him and repeated three times what his parents had said.अथ खॊ सुदिन्नस्स
कलन्दपुत्तस्स सहायका यॆन सुदिन्नॊ कलन्दपुत्तॊ तॆनुपसङ्कमिंसु; उपसङ्कमित्वा सुदिन्नं कलन्दपुत्तं ऎतदवॊचुं—“त्वं खॊसि, सम्म सुदिन्न, मातापितूनं ऎकपुत्तकॊ
पियॊ मनापॊ सुखॆधितॊ सुखपरिहतॊ।न त्वं, सम्म सुदिन्न, किञ्चि दुक्खस्स जानासि।मरणॆनपि तॆ मातापितरॊ अकामका विना भविस्सन्ति,किं पन तं जीवन्तं
अनुजानिस्सन्ति अगारस्मा अनगारियं पब्बजाय।उट्ठॆहि, सम्म सुदिन्न, भुञ्ज च पिव च परिचारॆहि च,भुञ्जन्तॊ पिवन्तॊ परिचारॆन्तॊ कामॆ परिभुञ्जन्तॊ पुञ्ञानि करॊन्तॊ
अभिरमस्सु,न तं मातापितरॊ अनुजानिस्सन्ति अगारस्मा अनगारियं पब्बज्जाया”ति।ऎवं वुत्तॆ, सुदिन्नॊ कलन्दपुत्तॊ तुण्ही अहॊसि।दुतियम्पि खॊ …पॆ…ततियम्पि खॊ
सुदिन्नस्स कलन्दपुत्तस्स सहायका सुदिन्नं कलन्दपुत्तं ऎतदवॊचुं—“त्वं खॊसि, सम्म सुदिन्न …पॆ…But Sudinna made no response.ततियम्पि
खॊ सुदिन्नॊ कलन्दपुत्तॊ तुण्ही अहॊसि।
Sudinna’s friends approached his parents and said,अथ खॊ सुदिन्नस्स कलन्दपुत्तस्स सहायका यॆन सुदिन्नस्स कलन्दपुत्तस्स
मातापितरॊ तॆनुपसङ्कमिंसु; उपसङ्कमित्वा सुदिन्नस्स कलन्दपुत्तस्स मातापितरॊ ऎतदवॊचुं—“अम्मताता, ऎसॊ सुदिन्नॊ अनन्तरहिताय भूमिया निपन्नॊ
—“Sudinna says he’ll either die right there on the bare ground or go forth.‘इधॆव मॆ मरणं भविस्सति पब्बज्जा वाऽति।If
you don’t allow him to go forth, he’ll die there.सचॆ तुम्हॆ सुदिन्नं नानुजानिस्सथ अगारस्मा अनगारियं पब्बज्जाय, तत्थॆव मरणं
आगमिस्सति।But if you allow him to go forth, you’ll see him again afterwards.सचॆ पन तुम्हॆ सुदिन्नं अनुजानिस्सथ
अगारस्मा अनगारियं पब्बज्जाय, पब्बजितम्पि नं दक्खिस्सथ।And if he doesn’t enjoy the going forth, what alternative will he
have but to come back here?सचॆ सुदिन्नॊ नाभिरमिस्सति अगारस्मा अनगारियं पब्बज्जाय, का तस्स अञ्ञा गति भविस्सति, इधॆव पच्चागमिस्सति।
So allow him to go forth.”अनुजानाथ सुदिन्नं अगारस्मा अनगारियं पब्बज्जाया”ति।
“We allow him,” they said.“अनुजानाम, ताता, सुदिन्नं अगारस्मा अनगारियं पब्बज्जाया”ति।
And Sudinna’s friends said to him,अथ खॊ सुदिन्नस्स कलन्दपुत्तस्स सहायका यॆन सुदिन्नॊ कलन्दपुत्तॊ तॆनुपसङ्कमिंसु; उपसङ्कमित्वा सुदिन्नं
कलन्दपुत्तं ऎतदवॊचुं—“Get up, Sudinna, your parents have given you permission to go forth from home into
homelessness.”“उट्ठॆहि, सम्म सुदिन्न, अनुञ्ञातॊसि मातापितूहि अगारस्मा अनगारियं पब्बज्जाया”ति।
Sudinna thought, “They say that my parents have given me permission to go forth,” and he got up,
excited and joyful, stroking his limbs with his hands.अथ खॊ सुदिन्नॊ कलन्दपुत्तॊ—“अनुञ्ञातॊम्हि किर मातापितूहि अगारस्मा
अनगारियं पब्बज्जाया”ति, हट्ठॊ उदग्गॊ पाणिना गत्तानि परिपुञ्छन्तॊ वुट्ठासि।After spending a few days to regain his strength, he
went to the Buddha, bowed, sat down, and said,अथ खॊ सुदिन्नॊ कलन्दपुत्तॊ कतिपाहं बलं गाहॆत्वा यॆन भगवा तॆनुपसङ्कमि;
उपसङ्कमित्वा भगवन्तं अभिवादॆत्वा ऎकमन्तं निसीदि। ऎकमन्तं निसिन्नॊ खॊ सुदिन्नॊ कलन्दपुत्तॊ भगवन्तं ऎतदवॊच—“Venerable Sir, I’ve gotten
my parents’ permission to go forth from home into homelessness.“अनुञ्ञातॊ अहं, भन्तॆ, मातापितूहि अगारस्मा अनगारियं
पब्बज्जाय।Please give me the going forth.”पब्बाजॆतु मं भगवा”ति।
He then received the going forth in the presence of the Buddha, and he received the full
ordination.अलत्थ खॊ सुदिन्नॊ कलन्दपुत्तॊ भगवतॊ सन्तिकॆ पब्बज्जं, अलत्थ उपसम्पदं।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.अचिरूपसम्पन्नॊ च पनायस्मा सुदिन्नॊ ऎवरूपॆ धुतगुणॆ समादाय वत्तति, आरञ्ञिकॊ हॊति पिण्डपातिकॊ
पंसुकू लिकॊ सपदानचारिकॊ,And he lived supported by a certain Vajjian village.अञ्ञतरं वज्जिगामं उपनिस्साय विहरति।
At that time the Vajjians were short of food and afflicted with hunger, with crops affected by
whiteheads and turned to straw, and it was not easy to get by on almsfood.तॆन खॊ पन समयॆन वज्जी दुब्भिक्खा हॊति
द्वीहितिका सॆतट्ठिका सलाकावुत्ता, न सुकरा उञ्छॆन पग्गहॆन यापॆतुं।Venerable Sudinna considered this and thought,अथ खॊ आयस्मतॊ
सुदिन्नस्स ऎतदहॊसि—“ऎतरहि खॊ वज्जी दुब्भिक्खा द्वीहितिका सॆतट्ठिका सलाकावुत्ता, न सुकरा उञ्छॆन पग्गहॆन यापॆतुं।“I have many relatives in
Vesā lī who are rich.बहू खॊ पन मॆ वॆसालियं ञाती अड्ढा महद्धना महाभॊगा पहूतजातरूपरजता पहूतवित्तूपकरणा पहूतधनधञ्ञा।Why don’t I
live supported by them?यन्नूनाहं ञाती उपनिस्साय विहरॆय्यं।Because of me my relatives will be able to make
offerings and make merit, the monks will get material support, and I’ll have no trouble getting
almsfood.”ञाती मं निस्साय दानानि दस्सन्ति पुञ्ञानि करिस्सन्ति, भिक्खू च लाभं लच्छन्ति, अहञ्च पिण्डकॆ न न किलमिस्सामी”ति।
He then put his dwelling in order, took his bowl and robe and set out for Vesā lī.अथ खॊ आयस्मा सुदिन्नॊ सॆनासनं
संसामॆत्वा पत्तचीवरमादाय यॆन वॆसाली तॆन पक्कामि।When he eventually arrived, he stayed in the hall with the peaked roof
in the Great Wood.अनुपुब्बॆन यॆन वॆसाली तदवसरि। तत्र सुदं आयस्मा सुदिन्नॊ वॆसालियं विहरति महावनॆ कू टागारसालायं।His relatives heard
that he had arrived in Vesā lī, and they presented him with an offering of sixty servings of food.अस्सॊसुं खॊ
आयस्मतॊ सुदिन्नस्स ञातका—“सुदिन्नॊ किर कलन्दपुत्तॊ वॆसालिं अनुप्पत्तॊ”ति। तॆ आयस्मतॊ सुदिन्नस्स सट्ठिमत्तॆ थालिपाकॆ भत्ताभिहारं अभिहरिंसु।
Sudinna gave the sixty servings of food to the monks. He then took his bowl and robe and entered the
village of Kalandaka for almsfood.अथ खॊ आयस्मा सुदिन्नॊ तॆ सट्ठिमत्तॆ थालिपाकॆ भिक्खूनं विस्सज्जॆत्वा पुब्बण्हसमयं निवासॆत्वा
पत्तचीवरमादाय कलन्दगामं पिण्डाय पाविसि।As he was going on continuous almsround, he came to his own father’s
house.कलन्दगामॆ सपदानं पिण्डाय चरमानॊ यॆन सकपितु निवॆसनं तॆनुपसङ्कमि।
Just then a female slave of Sudinna’s relatives wanted to throw away the previous evening’s
porridge.तॆन खॊ पन समयॆन आयस्मतॊ सुदिन्नस्स ञातिदासी आभिदॊसिकं कु म्मासं छड्डॆतुकामा हॊति।Sudinna said to her,अथ खॊ आयस्मा
सुदिन्नॊ तं ञातिदासिं ऎतदवॊच—“If that’s to be thrown away, sister, put it here in my almsbowl.”“सचॆ तं, भगिनि,
छड्डनीयधम्मं, इध मॆ पत्तॆ आकिरा”ति।
As she was putting the porridge into his bowl, she recognized his hands, feet, and voice.अथ खॊ आयस्मतॊ
सुदिन्नस्स ञातिदासी तं आभिदॊसिकं कु म्मासं आयस्मतॊ सुदिन्नस्स पत्तॆ आकिरन्ती हत्थानञ्च पादानञ्च सरस्स च निमित्तं अग्गहॆसि।She then went to
his mother and said,अथ खॊ आयस्मतॊ सुदिन्नस्स ञातिदासी यॆनायस्मतॊ सुदिन्नस्स माता तॆनुपसङ्कमि; उपसङ्कमित्वा आयस्मतॊ सुदिन्नस्स मातरं
ऎतदवॊच—“Please know, madam,“यग्घॆय्यॆ, जानॆय्यासि,that master Sudinna is back.”अय्यपुत्तॊ सुदिन्नॊ अनुप्पत्तॊ”ति।
“If you speak the truth, I’ll make you a free woman!”“सचॆ, जॆ, त्वं सच्चं भणसि, अदासिं तं करॊमी”ति।
As Sudinna was eating the previous evening’s porridge at the base of a certain wall,तॆन खॊ पन समयॆन आयस्मा
सुदिन्नॊ तं आभिदॊसिकं कु म्मासं अञ्ञतरं कु ट्टमूलं निस्साय परिभुञ्जति।his father saw him as he was coming home from
work.पितापि खॊ आयस्मतॊ सुदिन्नस्स कम्मन्ता आगच्छन्तॊ अद्दस आयस्मन्तं सुदिन्नं तं आभिदॊसिकं कु म्मासं अञ्ञतरं कु ट्टमूलं निस्साय परिभुञ्जन्तं।He
approached him and said,दिस्वान यॆनायस्मा सुदिन्नॊ तॆनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं सुदिन्नं ऎतदवॊच—“But, Sudinna, isn’t
there … and you’re eating old porridge!“अत्थि नाम, तात सुदिन्न, आभिदॊसिकं कु म्मासं परिभुञ्जिस्ससि।Isn’t there your own
home to go to?”ननु नाम, तात सुदिन्न, सकं गॆहं गन्तब्बन्”ति?
“We went to your house, householder.“अगमिम्ह खॊ तॆ, गहपति, गॆहं।That’s where we received this porridge.”ततायं
आभिदॊसिकॊ कु म्मासॊ”ति।
Sudinna’s father took him by the arm and said, “Come, let’s go to the house.”अथ खॊ आयस्मतॊ सुदिन्नस्स पिता
आयस्मतॊ सुदिन्नस्स बाहायं गहॆत्वा आयस्मन्तं सुदिन्नं ऎतदवॊच— “ऎहि, तात सुदिन्न, घरं गमिस्सामा”ति।
Sudinna went to his father’s house and sat down on a prepared seat.अथ खॊ आयस्मा सुदिन्नॊ यॆन सकपितु निवॆसनं
तॆनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्तॆ आसनॆ निसीदि।His father said to him, “Eat, Sudinna.”अथ खॊ आयस्मतॊ सुदिन्नस्स पिता आयस्मन्तं
सुदिन्नं ऎतदवॊच— “भुञ्ज, तात सुदिन्ना”ति।
“There’s no need; I’ve finished eating for today.”“अलं, गहपति, कतं मॆ अज्ज भत्तकिच्चन्”ति।
“Then please come back for the meal tomorrow.”“अधिवासॆहि, तात सुदिन्न, स्वातनाय भत्तन्”ति।
Sudinna consented by keeping silent, and he got up from his seat and left.अधिवासॆसि खॊ आयस्मा सुदिन्नॊ तुण्हीभावॆन।
अथ खॊ आयस्मा सुदिन्नॊ उट्ठायासना पक्कामि।
The next morning Sudinna’s mother had the ground smeared with fresh cow-dung, and she piled up
two heaps, one with money and one with gold.अथ खॊ आयस्मतॊ सुदिन्नस्स माता तस्सा रत्तिया अच्चयॆन हरितॆन गॊमयॆन पथविं
ऒपुञ्जापॆत्वा द्वॆ पुञ्जॆ कारापॆसि—ऎकं हिरञ्ञस्स, ऎकं सुवण्णस्स।The heaps were so large that a man standing on one side
could not see a man standing on the other.ताव महन्ता पुञ्जा अहॆसुं, ऒरतॊ ठितॊ पुरिसॊ पारतॊ ठितं पुरिसं न पस्सति; पारतॊ ठितॊ
पुरिसॊ ऒरतॊ ठितं पुरिसं न पस्सति।Hiding the heaps behind screens and preparing a seat between them surrounded
by a curtain, she said to Sudinna’s former wife,तॆ पुञ्जॆ किलञ्जॆहि पटिच्छादापॆत्वा मज्झॆ आसनं पञ्ञापॆत्वा तिरॊकरणीयं परिक्खिपित्वा
आयस्मतॊ सुदिन्नस्स पुराणदुतियिकं आमन्तॆसि—“Now please adorn yourself in the way our son Sudinna found you
especially attractive.”“तॆन हि, वधु, यॆन अलङ्कारॆन अलङ्कता पुत्तस्स मॆ सुदिन्नस्स पिया अहॊसि मनापा तॆन अलङ्कारॆन अलङ्करा”ति।
“Yes, madam.”“ऎवं, अय्यॆ”ति, खॊ आयस्मतॊ सुदिन्नस्स पुराणदुतियिका आयस्मतॊ सुदिन्नस्स मातुया पच्चस्सॊसि।
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.अथ खॊ आयस्मा सुदिन्नॊ पुब्बण्हसमयं निवासॆत्वा पत्तचीवरमादाय यॆन सकपितु निवॆसनं तॆनुपसङ्कमि;
उपसङ्कमित्वा पञ्ञत्तॆ आसनॆ निसीदि।His father approached him, uncovered the heaps, and said,अथ खॊ आयस्मतॊ सुदिन्नस्स
पिता यॆनायस्मा सुदिन्नॊ तॆनुपसङ्कमि; उपसङ्कमित्वा तॆ पुञ्जॆ विवरापॆत्वा आयस्मन्तं सुदिन्नं ऎतदवॊच—“This dowry, dear Sudinna, is the
fortune from your mother, and it’s yours. Another is the fortune from your father and another the
fortune from your ancestors.“इदं तॆ, तात सुदिन्न, मातु मत्तिकं इत्थिकाय इत्थिधनं, अञ्ञं पॆत्तिकं अञ्ञं पितामहं।It’s possible,
Sudinna, to return to the lower life, enjoy wealth, and make merit.लब्भा, तात सुदिन्न, हीनायावत्तित्वा भॊगा च भुञ्जितुं
पुञ्ञानि च कातुं।Please do so.”ऎहि त्वं, तात सुदिन्न, हीनायावत्तित्वा भॊगॆ च भुञ्जस्सु पुञ्ञानि च करॊही”ति।
“I can’t, father. I’m enjoying the spiritual life.”“तात, न उस्सहामि न विसहामि, अभिरतॊ अहं ब्रह्मचरियं चरामी”ति।
Sudinna’s father repeated his request and Sudinna replied as before.दुतियम्पि खॊ …पॆ…Sudinna’s father then
repeated his request a third time, and Sudinna replied:ततियम्पि खॊ आयस्मतॊ सुदिन्नस्स पिता आयस्मन्तं सुदिन्नं ऎतदवॊच
—“इदं तॆ, तात सुदिन्न, मातु मत्तिकं , इत्थिकाय इत्थिधनं, अञ्ञं पॆत्तिकं , अञ्ञं पितामहं।लब्भा, तात सुदिन्न, हीनायावत्तित्वा भॊगा च भुञ्जितुं पुञ्ञानि च
कातुं।ऎहि त्वं, तात सुदिन्न, हीनायावत्तित्वा भॊगॆ च भुञ्जस्सु पुञ्ञानि च करॊही”ति।“If you wouldn’t get offended, I could tell you
what to do.”“वदॆय्याम खॊ तं, गहपति, सचॆ त्वं नातिकड्ढॆय्यासी”ति।
“Speak, Sudinna.”“वदॆहि, तात सुदिन्ना”ति।
“Well then, make some large sacks of sunn-hemp cloth, put all the money and gold inside, take it all
away in carts, and dump it in the middle of the Ganges.“तॆन हि त्वं, गहपति, महन्तॆ महन्तॆ साणिपसिब्बकॆ कारापॆत्वा
हिरञ्ञसुवण्णस्स पूरापॆत्वा सकटॆहि निब्बाहापॆत्वा मज्झॆ गङ्गाय सॊतॆ ऒपातॆहि।And why?तं किस्स हॆतु?Because that way you would
avoid the danger, fear, and terror that it will cause you, as well as the trouble with protection.”यञ्हि तॆ,
गहपति, भविस्सति ततॊनिदानं भयं वा छम्भितत्तं वा लॊमहंसॊ वा आरक्खॊ वा सॊ तॆ न भविस्सती”ति।
His father became displeased and thought, “How can our son Sudinna say such things?”ऎवं वुत्तॆ, आयस्मतॊ
सुदिन्नस्स पिता अनत्तमनॊ अहॊसि— “कथञ्हि नाम पुत्तॊ सुदिन्नॊ ऎवं वक्खती”ति।
He then said to Sudinna’s former wife,अथ खॊ आयस्मतॊ सुदिन्नस्स पिता आयस्मतॊ सुदिन्नस्स पुराणदुतियिकं आमन्तॆसि—“Now
then, since you were dear to him, perhaps our son Sudinna will listen to you?”“तॆन हि, वधु, त्वं पिया च मनापा च।
अप्पॆव नाम पुत्तॊ सुदिन्नॊ तुय्हम्पि वचनं करॆय्या”ति।
Sudinna’s former wife took hold of his feet and said,अथ खॊ आयस्मतॊ सुदिन्नस्स पुराणदुतियिका आयस्मतॊ सुदिन्नस्स पादॆसु
गहॆत्वा आयस्मन्तं सुदिन्नं ऎतदवॊच—“What are these nymphs like, sir, for which you lead the spiritual life?”“कीदिसा
नाम ता, अय्यपुत्त, अच्छरायॊ यासं त्वं हॆतु ब्रह्मचरियं चरसी”ति?
“Sister, I don’t lead the spiritual life for the sake of nymphs.”“न खॊ अहं, भगिनि, अच्छरानं हॆतु ब्रह्मचरियं चरामी”ति।
His former wife thought, “From today Sudinna calls me ‘sister’,” and she fainted on the spot.अथ खॊ
आयस्मतॊ सुदिन्नस्स पुराणदुतियिका— “अज्जतग्गॆ मं अय्यपुत्तॊ सुदिन्नॊ भगिनिवादॆन समुदाचरती”ति, तत्थॆव मुच्छिता पपता।
Sudinna said to his father,अथ खॊ आयस्मा सुदिन्नॊ पितरं ऎतदवॊच—“If there’s food to be given, householder, give
it,“सचॆ, गहपति, भॊजनं दातब्बं दॆथ,but don’t annoy me.”मा नॊ विहॆठयित्था”ति।
“Eat, Sudinna,” he said.“भुञ्ज, तात सुदिन्ना”ति।And Sudinna’s mother and father personally served and
satisfied him with various kinds of fine food.अथ खॊ आयस्मतॊ सुदिन्नस्स माता च पिता च आयस्मन्तं सुदिन्नं पणीतॆन खादनीयॆन
भॊजनीयॆन सहत्था सन्तप्पॆसुं सम्पवारॆसुं।
When Sudinna had finished his meal, his mother said to him:अथ खॊ आयस्मतॊ सुदिन्नस्स माता आयस्मन्तं सुदिन्नं भुत्ताविं
ऒनीतपत्तपाणिं ऎतदवॊच—“Dear Sudinna, this family is rich.“इदं, तात सुदिन्न, कु लं अड्ढं महद्धनं महाभॊगं पहूतजातरूपरजतं
पहूतवित्तूपकरणं पहूतधनधञ्ञं।It’s possible to return to the lower life, enjoy wealth, and make merit.लब्भा, तात सुदिन्न,
हीनायावत्तित्वा भॊगा च भुञ्जितुं पुञ्ञानि च कातुं।Please do so.”ऎहि त्वं, तात सुदिन्न, हीनायावत्तित्वा भॊगॆ च भुञ्जस्सु पुञ्ञानि च करॊही”ति।
“Mother, I can’t. I’m enjoying the spiritual life.”“अम्म, न उस्सहामि न विसहामि, अभिरतॊ अहं ब्रह्मचरियं चरामी”ति।
His mother repeated her request a second time, but got the same reply.दुतियम्पि खॊ …पॆ…She then
said,ततियम्पि खॊ आयस्मतॊ सुदिन्नस्स माता आयस्मन्तं सुदिन्नं ऎतदवॊच—“This family, Sudinna, is rich.“इदं, तात सुदिन्न, कु लं अड्ढं
महद्धनं महाभॊगं पहूतजातरूपरजतं पहूतवित्तूपकरणं पहूतधनधञ्ञं।Please give us an offspring,तॆन हि, तात सुदिन्न, बीजकम्पि दॆहि—so that
the Licchavīs don’t take over our heirless property.”मा नॊ अपुत्तकं सापतॆय्यं लिच्छवयॊ अतिहरापॆसुन्”ति।
“Yes, mother, I can do that.”“ऎतं खॊ मॆ, अम्म, सक्का कातुन्”ति।
“Where are you staying at present?”“कहं पन, तात सुदिन्न, ऎतरहि विहरसी”ति?
“In the Great Wood.”“महावनॆ, अम्मा”ति।And he got up from his seat and left.अथ खॊ आयस्मा सुदिन्नॊ उट्ठायासना पक्कामि।
Sudinna’s mother said to his former wife,अथ खॊ आयस्मतॊ सुदिन्नस्स माता आयस्मतॊ सुदिन्नस्स पुराणदुतियिकं आमन्तॆसि
—“Now then, as soon as you reach your fertile period, please tell me.”“तॆन हि, वधु, यदा उतुनी अहॊसि, पुप्फं तॆ उप्पन्नं
हॊति, अथ मॆ आरॊचॆय्यासी”ति।
“Yes, madam,” she replied.“ऎवं, अय्यॆ”ति खॊ आयस्मतॊ सुदिन्नस्स पुराणदुतियिका आयस्मतॊ सुदिन्नस्स मातुया पच्चस्सॊसि।Not long
afterwards Sudinna’s former wife reached her fertile period,अथ खॊ आयस्मतॊ सुदिन्नस्स पुराणदुतियिका नचिरस्सॆव उतुनी
अहॊसि, पुप्फं सा उप्पज्जि।and she reported it to Sudinna’s mother.अथ खॊ आयस्मतॊ सुदिन्नस्स पुराणदुतियिका आयस्मतॊ सुदिन्नस्स
मातरं ऎतदवॊच—“उतुनीम्हि, अय्यॆ, पुप्फं मॆ उप्पन्नन्”ति।
“Now, please adorn yourself in the way that our son Sudinna found you especially attractive.”“तॆन हि, वधु,
यॆन अलङ्कारॆन अलङ्कता पुत्तस्स सुदिन्नस्स पिया अहॊसि मनापा तॆन अलङ्कारॆन अलङ्करा”ति।
“Yes, madam.”“ऎवं, अय्यॆ”ति खॊ आयस्मतॊ सुदिन्नस्स पुराणदुतियिका आयस्मतॊ सुदिन्नस्स मातुया पच्चस्सॊसि।
Then Sudinna’s mother, together with his former wife, approached Sudinna in the Great Wood, and she
said to him:अथ खॊ आयस्मतॊ सुदिन्नस्स माता आयस्मतॊ सुदिन्नस्स पुराणदुतियिकं आदाय यॆन महावनं यॆनायस्मा सुदिन्नॊ तॆनुपसङ्कमि; उपसङ्कमित्वा
आयस्मन्तं सुदिन्नं ऎतदवॊच—“This family, dear Sudinna, is rich.“इदं, तात सुदिन्न, कु लं अड्ढं महद्धनं महाभॊगं पहूतजातरूपरजतं
पहूतवित्तूपकरणं पहूतधनधञ्ञं।It’s possible to return to the lower life, enjoy wealth, and make merit.लब्भा, तात सुदिन्न,
हीनायावत्तित्वा भॊगा च भुञ्जितुं पुञ्ञानि च कातुं।Please do so.”ऎहि त्वं, तात सुदिन्न, हीनायावत्तित्वा भॊगॆ च भुञ्जस्सु पुञ्ञानि च करॊही”ति।
“Mother, I can’t.“अम्म, न उस्सहामि न विसहामि,I’m enjoying the spiritual life.”अभिरतॊ अहं ब्रह्मचरियं चरामी”ति।
His mother repeated her request a second time, but got the same reply.दुतियम्पि खॊ …पॆ…She then said
this:ततियम्पि खॊ आयस्मतॊ सुदिन्नस्स माता आयस्मन्तं सुदिन्नं ऎतदवॊच—“This family, Sudinna, is rich.“इदं, तात सुदिन्न, कु लं अड्ढं
महद्धनं महाभॊगं पहूतजातरूपरजतं पहूतवित्तूपकरणं पहूतधनधञ्ञं।Please give us an offspring;तॆन हि, तात सुदिन्न, बीजकम्पि दॆहि—so that
the Licchavīs don’t take over our heirless property.”मा नॊ अपुत्तकं सापतॆय्यं लिच्छवयॊ अतिहरापॆसुन्”ति।
“Yes, mother, I can do that,” he said.“ऎतं खॊ मॆ, अम्म, सक्का कातुन्”ति,He then took his former wife by the arm,
plunged into the Great Wood and—there being no training rule and he seeing no danger—had sexual
intercourse with her three times.पुराणदुतियिकाय बाहायं गहॆत्वा महावनं अज्झॊगाहॆत्वा अपञ्ञत्तॆ सिक्खापदॆ अनादीनवदस्सॊ पुराणदुतियिकाय
तिक्खत्तुं मॆथुनं धम्मं अभिविञ्ञापॆसि।As a result she conceived.सा तॆन गब्भं गण्हि।
The earth-gods cried out:भुम्मा दॆवा सद्दमनुस्सावॆसुं—“Sirs, the Sangha of monks has been stainless and free
from danger.“निरब्बुदॊ वत भॊ भिक्खुसङ्घॊ निरादीनवॊ;But Sudinna of Kalanda has produced a stain, has produced
danger.”सुदिन्नॆन कलन्दपुत्तॆन अब्बुदं उप्पादितं, आदीनवॊ उप्पादितॊ”ति।
Hearing the cry of the earth-gods, the gods belonging to the heaven of the four great kings also cried
out …भुम्मानं दॆवानं सद्दं सुत्वा चातुमहाराजिका दॆवा सद्दमनुस्सावॆसुं …पॆ…the Tā vatiṁ sa gods …तावतिंसा दॆवा …the Yā ma gods
…यामा दॆवा …the Tusita gods …तुसिता दॆवा …the gods who delight in creation …निम्मानरती दॆवा …the gods who
control the creation of others …परनिम्मितवसवत्ती दॆवा …the gods belonging to the retinue of the supreme
beings also cried out:ब्रह्मकायिका दॆवा सद्दमनुस्सावॆसुं—“Sirs, the Sangha of monks has been stainless and free
from danger.“निरब्बुदॊ वत भॊ भिक्खुसङ्घॊ निरादीनवॊ;But Sudinna of Kalanda has produced a stain, has produced
danger.”सुदिन्नॆन कलन्दपुत्तॆन अब्बुदं उप्पादितं, आदीनवॊ उप्पादितॊ”ति।Thus in that moment, in that instance, the news
spread as far as the world of the supreme beings.इतिह तॆन खणॆन तॆन मुहुत्तॆन याव ब्रह्मलॊका सद्दॊ अब्भुग्गच्छि।
The pregnancy of Sudinna’s wife developed and she eventually gave birth to a son.अथ खॊ आयस्मतॊ सुदिन्नस्स
पुराणदुतियिका तस्स गब्भस्स परिपाकमन्वाय पुत्तं विजायि।Sudinna’s friends called this boy Offspring,अथ खॊ आयस्मतॊ सुदिन्नस्स
सहायका तस्स दारकस्स बीजकॊति नामं अकं सु।they called Sudinna’s former wife Offspring’s mother,आयस्मतॊ सुदिन्नस्स
पुराणदुतियिकाय बीजकमाताति नामं अकं सु।and they called Venerable Sudinna Offspring’s father.आयस्मतॊ सुदिन्नस्स
बीजकपिताति नामं अकं सु।After some time, they both went forth from home into homelessness, and they
realized perfection.तॆ अपरॆन समयॆन उभॊ अगारस्मा अनगारियं पब्बजित्वा अरहत्तं सच्छाकं सु।
But Sudinna was anxious and remorseful, and he thought,अथ खॊ आयस्मतॊ सुदिन्नस्स अहुदॆव कु क्कु च्चं, अहु विप्पटिसारॊ
—“This is truly bad for me,“अलाभा वत मॆ, न वत मॆ लाभा; दुल्लद्धं वत मॆ, न वत मॆ सुलद्धं;that after going forth on such a
well-proclaimed spiritual path, I wasn’t able to practice for life the perfectly complete and pure
spiritual life.”यॊहं ऎवं स्वाक्खातॆ धम्मविनयॆ पब्बजित्वा नासक्खिं यावजीवं परिपुण्णं परिसुद्धं ब्रह्मचरियं चरितुन्”ति।And because of his
anxiety and remorse, he became thin, haggard, and pale, his veins protruding all over his limbs; he
became sad, sluggish, miserable, depressed, remorseful, weighed down by grief.सॊ तॆनॆव कु क्कु च्चॆन तॆन विप्पटिसारॆन
किसॊ अहॊसि लूखॊ दुब्बण्णॊ उप्पण्डु प्पण्डु कजातॊ धमनिसन्थतगत्तॊ अन्तॊमनॊ लीनमनॊ दुक्खी दुम्मनॊ विप्पटिसारी पज्झायि।
The monks who were Sudinna’s friends said to him:अथ खॊ आयस्मतॊ सुदिन्नस्स सहायका भिक्खू आयस्मन्तं सुदिन्नं ऎतदवॊचुं
—“Formerly, Sudinna, you were satisfied, with a good color, a bright face, and clear skin.“पुब्बॆ खॊ त्वं,
आवुसॊ सुदिन्न, वण्णवा अहॊसि पीणिन्द्रियॊ पसन्नमुखवण्णॊ विप्पसन्नछविवण्णॊ;But now you’re thin, haggard, and pale, your veins
protruding all over your limbs; and you’re sad, sluggish, miserable, depressed, remorseful, weighed
down by grief.सॊ दानि त्वं ऎतरहि किसॊ लूखॊ दुब्बण्णॊ उप्पण्डु प्पण्डु कजातॊ धमनिसन्थतगत्तॊ अन्तॊमनॊ लीनमनॊ दुक्खी दुम्मनॊ विप्पटिसारी
पज्झायसि।Could it be that you are dissatisfied with the spiritual life?”कच्चि नॊ त्वं, आवुसॊ सुदिन्न, अनभिरतॊ ब्रह्मचरियं
चरसी”ति?
“I am not dissatisfied with the spiritual life,“न खॊ अहं, आवुसॊ, अनभिरतॊ ब्रह्मचरियं चरामि।but I’ve done a bad
deed.अत्थि मॆ पापकम्मं कतं;I’ve had sexual intercourse with my former wife.पुराणदुतियिकाय मॆथुनॊ धम्मॊ पटिसॆवितॊ;That’s
why I’m so miserable.तस्स मय्हं, आवुसॊ, अहुदॆव कु क्कु च्चं अहु विप्पटिसारॊ—I wasn’t able to practice for life the
perfectly complete and pure spiritual life.”‘अलाभा वत मॆ, न वत मॆ लाभा; दुल्लद्धं वत मॆ, न वत मॆ सुलद्धं; यॊहं ऎवं स्वाक्खातॆ
धम्मविनयॆ पब्बजित्वा नासक्खिं यावजीवं परिपुण्णं परिसुद्धं ब्रह्मचरियं चरितुन्ऽ”ति।
“Sudinna, no wonder you’re anxious, no wonder you feel remorse, in that having gone forth on such a
well-proclaimed spiritual path you weren’t able for life to practice the perfectly complete and pure
spiritual life.“अलञ्हि तॆ, आवुसॊ सुदिन्न, कु क्कु च्चाय अलं विप्पटिसाराय यं त्वं ऎवं स्वाक्खातॆ धम्मविनयॆ पब्बजित्वा न सक्खिस्ससि यावजीवं परिपुण्णं
परिसुद्धं ब्रह्मचरियं चरितुं।Hasn’t the Buddha taught in many ways for the sake of dispassion, not for the sake of
passion;ननु, आवुसॊ, भगवता अनॆकपरियायॆन विरागाय धम्मॊ दॆसितॊ, नॊ सरागाय;for the sake of freedom from bondage, not for
the sake of bondage;विसंयॊगाय धम्मॊ दॆसितॊ, नॊ संयॊगाय;for the sake of non-grasping, not for the sake of
grasping?अनुपादानाय धम्मॊ दॆसितॊ, नॊ सौपादानाय।When the Buddha has taught in this way, how can you be intent
upon passion, bondage, and grasping?तत्थ नाम त्वं, आवुसॊ, भगवता विरागाय धम्मॆ दॆसितॆ सरागाय चॆतॆस्ससि, विसंयॊगाय धम्मॆ दॆसितॆ
संयॊगाय चॆतॆस्ससि, अनुपादानाय धम्मॆ दॆसितॆ सौपादानाय चॆतॆस्ससि।Hasn’t the Buddha given many teachings for the fading
away of sensual desire,ननु, आवुसॊ, भगवता अनॆकपरियायॆन रागविरागाय धम्मॊ दॆसितॊ,for the clearing away of intoxication,
for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of birth and
death, for the stopping of craving, for fading away, for ending, for extinguishment?मदनिम्मदनाय पिपासविनयाय
आलयसमुग्घाताय वट्टुपच्छॆदाय तण्हाक्खयाय विरागाय निरॊधाय निब्बानाय धम्मॊ दॆसितॊ।Hasn’t the Buddha in many ways taught the
abandoning of worldly pleasures,ननु, आवुसॊ, भगवता अनॆकपरियायॆन कामानं पहानं अक्खातं,the full understanding of the
perception of worldly pleasures,कामसञ्ञानं परिञ्ञा अक्खाता,the removal of thirst for worldly
pleasures,कामपिपासानं पटिविनयॊ अक्खातॊ,the elimination of thoughts of worldly pleasures,कामवितक्कानं समुग्घातॊ
अक्खातॊ,the stilling of the fever of worldly pleasures?कामपरिळाहानं वूपसमॊ अक्खातॊ।This won’t give rise to
confidence in those without it or increase the confidence of those who have it,नॆतं, आवुसॊ, अप्पसन्नानं वा पसादाय,
पसन्नानं वा भिय्यॊभावाय।but it will hinder confidence in those without it, and it will cause some with
confidence to change their minds.”अथ ख्वॆतं, आवुसॊ, अप्पसन्नानञ्चॆव अप्पसादाय पसन्नानञ्च ऎकच्चानं अञ्ञथत्ताया”ति।
After rebuking Sudinna in many ways, they told the Buddha.अथ खॊ तॆ भिक्खू आयस्मन्तं सुदिन्नं अनॆकपरियायॆन विगरहित्वा
भगवतॊ ऎतमत्थं आरॊचॆसुं।The Buddha then had the Sangha of monks gathered and questioned Sudinna:अथ खॊ
भगवा ऎतस्मिं निदानॆ ऎतस्मिं पकरणॆ भिक्खुसङ्घं सन्निपातापॆत्वा आयस्मन्तं सुदिन्नं पटिपुच्छि—“Is it true, Sudinna, that you had sexual
intercourse with your former wife?”“सच्चं किर त्वं, सुदिन्न, पुराणदुतियिकाय मॆथुनं धम्मं पटिसॆवी”ति?
“It’s true, Sir.”“सच्चं, भगवा”ति।
The Buddha rebuked him,विगरहि बुद्धॊ भगवा—“Foolish man, it’s not suitable, it’s not proper, it’s not worthy
of an ascetic, it’s not allowable, it’s not to be done.“अननुच्छविकं , मॊघपुरिस, अननुलॊमिकं अप्पटिरूपं अस्सामणकं अकप्पियं
अकरणीयं।How could you go forth on such a well-proclaimed spiritual path and not be able for life to
practice the perfectly complete and pure spiritual life?कथञ्हि नाम त्वं, मॊघपुरिस, ऎवं स्वाक्खातॆ धम्मविनयॆ पब्बजित्वा न
सक्खिस्ससि यावजीवं परिपुण्णं परिसुद्धं ब्रह्मचरियं चरितुं।Haven’t I given many teachings for the sake of dispassion, not for
the sake of passion;ननु मया, मॊघपुरिस, अनॆकपरियायॆन विरागाय धम्मॊ दॆसितॊ, नॊ सरागाय;for the sake of freedom from
bondage, not for the sake of bondage;विसंयॊगाय धम्मॊ दॆसितॊ, नॊ संयॊगाय;for the sake of non-grasping, not for the
sake of grasping?अनुपादानाय धम्मॊ दॆसितॊ, नॊ सौपादानाय।When I have taught in this way, how can you be intent
upon passion, bondage, and grasping?तत्थ नाम त्वं, मॊघपुरिस, मया विरागाय धम्मॆ दॆसितॆ सरागाय चॆतॆस्ससि, विसंयॊगाय धम्मॆ दॆसितॆ
संयॊगाय चॆतॆस्ससि, अनुपादानाय धम्मॆ दॆसितॆ सौपादानाय चॆतॆस्ससि।Haven’t I given many teachings for the fading away of
sensual desire,ननु मया, मॊघपुरिस, अनॆकपरियायॆन रागविरागाय धम्मॊ दॆसितॊ।for the clearing away of intoxication, for the
removal of thirst, for the uprooting of attachment, for the cutting off of the round of birth and death, for
the stopping of craving, for fading away, for ending, for extinguishment?मदनिम्मदनाय पिपासविनयाय
आलयसमुग्घाताय वट्टुपच्छॆदाय तण्हाक्खयाय विरागाय निरॊधाय निब्बानाय धम्मॊ दॆसितॊ।Haven’t I in many ways taught the
abandoning of worldly pleasures,ननु मया, मॊघपुरिस, अनॆकपरियायॆन कामानं पहानं अक्खातं,the full understanding of the
perception of worldly pleasures,कामसञ्ञानं परिञ्ञा अक्खाता,the removal of thirst for worldly
pleasures,कामपिपासानं पटिविनयॊ अक्खातॊ,the elimination of thoughts of worldly pleasures,कामवितक्कानं समुग्घातॊ
अक्खातॊ,the stilling of the fever of worldly pleasures?कामपरिळाहानं वूपसमॊ अक्खातॊ।It would be better, foolish
man, for your penis to enter the mouth of a terrible and poisonous snake than to enter a woman.वरं तॆ,
मॊघपुरिस, आसिविसस्स घॊरविसस्स मुखॆ अङ्गजातं पक्खित्तं, न त्वॆव मातुगामस्स अङ्गजातॆ अङ्गजातं पक्खित्तं।It would be better for your
penis to enter the mouth of a black snake than to enter a woman.वरं तॆ, मॊघपुरिस, कण्हसप्पस्स मुखॆ अङ्गजातं पक्खित्तं, न
त्वॆव मातुगामस्स अङ्गजातॆ अङ्गजातं पक्खित्तं।It would be better for your penis to enter a blazing charcoal pit than to
enter a woman.वरं तॆ, मॊघपुरिस, अङ्गारकासुया आदित्ताय सम्पज्जलिताय सजॊतिभूताय अङ्गजातं पक्खित्तं, न त्वॆव मातुगामस्स अङ्गजातॆ अङ्गजातं
पक्खित्तं।Why is that?तं किस्स हॆतु?Because for that reason, you might die or experience death-like suffering,
but you wouldn’t because of that be reborn in a bad destination.ततॊनिदानञ्हि, मॊघपुरिस, मरणं वा निगच्छॆय्य मरणमत्तं वा
दुक्खं, न त्वॆव तप्पच्चया कायस्स भॆदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जॆय्य।But for this reason you might.इतॊनिदानञ्च खॊ,
मॊघपुरिस, कायस्स भॆदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जॆय्य।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.तत्थ नाम त्वं, मॊघपुरिस, यं त्वं
असद्धम्मं गामधम्मं वसलधम्मं दुट्ठुल्लं ऒदकन्तिकं रहस्सं द्वयंद्वयसमापत्तिं समापज्जिस्ससि,You are the forerunner, the first performer of
many unwholesome things.बहूनं खॊ त्वं, मॊघपुरिस, अकु सलानं धम्मानं आदिकत्ता पुब्बङ्गमॊ।This won’t give rise to
confidence in those without it or increase the confidence of those who have it,नॆतं, मॊघपुरिस, अप्पसन्नानं वा
पसादाय, पसन्नानं वा भिय्यॊभावाय;but it will hinder confidence in those without it, and it will cause some with
confidence to change their minds.”अथ ख्वॆतं, मॊघपुरिस, अप्पसन्नानञ्चॆव अप्पसादाय, पसन्नानञ्च ऎकच्चानं अञ्ञथत्ताया”ति।
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-elimination, ascetic
practices, serenity, reduction in things, and of being energetic.अथ खॊ भगवा आयस्मन्तं सुदिन्नं अनॆकपरियायॆन विगरहित्वा
दुब्भरताय दुप्पॊसताय महिच्छताय असन्तुट्ठिताय सङ्गणिकाय कॊसज्जस्स अवण्णं भासित्वा अनॆकपरियायॆन सुभरताय सुपॊसताय अप्पिच्छस्स सन्तुट्ठस्स
सल्लॆखस्स धुतस्स पासादिकस्स अपचयस्स वीरियारम्भस्स वण्णं भासित्वाAfter giving a teaching on what is right and proper, he
addressed the monks:भिक्खूनं तदनुच्छविकं तदनुलॊमिकं धम्मिं कथं कत्वा भिक्खू आमन्तॆसि—
“Well then, monks, I will lay down a training rule for the following ten reasons:“तॆन हि, भिक्खवॆ, भिक्खूनं
सिक्खापदं पञ्ञपॆस्सामि दस अत्थवसॆ पटिच्च—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 corruptions relating to the
present life, for the restraint of 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.सङ्घसुट्ठुताय, सङ्घफासुताय, दुम्मङ्कू नं पुग्गलानं निग्गहाय, पॆसलानं भिक्खूनं फासुविहाराय, दिट्ठधम्मिकानं आसवानं
संवराय, सम्परायिकानं आसवानं पटिघाताय, अप्पसन्नानं पसादाय, पसन्नानं भिय्यॊभावाय, सद्धम्मट्ठितिया, विनयानुग्गहाय।And, monks, this
training rule should be recited like this:ऎवञ्च पन, भिक्खवॆ, इमं सिक्खापदं उद्दिसॆय्याथ—

First preliminary ruling

‘If a monk has sexual intercourse, he is expelled and excluded from the community.’”“यॊ पन भिक्खु
मॆथुनं धम्मं पटिसॆवॆय्य, पाराजिकॊ हॊति असंवासॊ”ति।
In this way the Buddha laid down this training rule for the monks.ऎवञ्चिदं भगवता भिक्खूनं सिक्खापदं पञ्ञत्तं हॊति।
The section for recitation on Sudinna is finished.सुदिन्नभाणवारॊ निट्ठितॊ।

1.2 Second sub-story: the account of the female monkey २। मक्कटीवत्थु

Some time later in the Great Wood near Vesā lī, a certain monk befriended a female monkey by giving
her food and then had sexual intercourse with her.तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु वॆसालियं महावनॆ मक्कटिं आमिसॆन
उपलापॆत्वा तस्सा मॆथुनं धम्मं पटिसॆवति।Soon afterwards, after robing up in the morning, he took his bowl and robe
and entered Vesā lī for alms.अथ खॊ सॊ भिक्खु पुब्बण्हसमयं निवासॆत्वा पत्तचीवरं आदाय वॆसालिं पिण्डाय पाविसि।
Just then a number of monks who were walking about the dwellings came to this monk’s dwelling.तॆन
खॊ पन समयॆन सम्बहुला भिक्खू सॆनासनचारिकं आहिण्डन्ता यॆन तस्स भिक्खुनॊ विहारॊ तॆनुपसङ्कमिंसु।The female monkey saw the monks
coming.अद्दस खॊ सा मक्कटी तॆ भिक्खू दूरतॊव आगच्छन्तॆ।She went up to them, shook her buttocks in front of them,
wagged her tail, presented her buttocks, and made a gesture.दिस्वान यॆन तॆ भिक्खू तॆनुपसङ्कमि; उपसङ्कमित्वा तॆसं भिक्खूनं
पुरतॊ कटिम्पि चालॆसि छॆप्पम्पि चालॆसि, कटिम्पि ऒड्डि, निमित्तम्पि अकासि।The monks thought, “This monk must be having
sexual intercourse with this monkey,” and they hid to one side.अथ खॊ तॆसं भिक्खूनं ऎतदहॊसि—“निस्संसयं खॊ सॊ भिक्खु
इमिस्सा मक्कटिया मॆथुनं धम्मं पटिसॆवती”ति। ऎकमन्तं निलीयिंसु।Then, when that monk had finished his almsround in Vesā lī
and had returned with his almsfood,अथ खॊ सॊ भिक्खु वॆसालियं पिण्डाय चरित्वा पिण्डपातं आदाय पटिक्कमि।अथ खॊ सा मक्कटी यॆन सॊ
भिक्खु तॆनुपसङ्कमि।he ate one part himself and gave the rest to that female monkey.अथ खॊ सॊ भिक्खु तं पिण्डपातं ऎकदॆसं
भुञ्जित्वा ऎकदॆसं तस्सा मक्कटिया अदासि।After eating the food, the monkey presented her buttocks to the monk, and
he had sexual intercourse with her.अथ खॊ सा मक्कटी तं पिण्डपातं भुञ्जित्वा तस्स भिक्खुनॊ कटिं ऒड्डि। अथ खॊ सॊ भिक्खु तस्सा मक्कटिया
मॆथुनं धम्मं पटिसॆवति।
Those monks said to that monk, “Hasn’t a training rule been laid down by the Buddha?अथ खॊ तॆ भिक्खू तं
भिक्खुं ऎतदवॊचुं—“ननु, आवुसॊ, भगवता सिक्खापदं पञ्ञत्तं;Why then do you have sexual intercourse with a
monkey?”किस्स त्वं, आवुसॊ, मक्कटिया मॆथुनं धम्मं पटिसॆवसी”ति?
“It’s true that a training rule has been laid down by the Buddha, but it refers to human women, not to
animals.”“सच्चं, आवुसॊ, भगवता सिक्खापदं पञ्ञत्तं; तञ्च खॊ मनुस्सित्थिया, नॊ तिरच्छानगताया”ति।
“But that’s just the same.“ननु, आवुसॊ, तथॆव तं हॊति।It’s not suitable, it’s not proper, it’s not worthy of an
ascetic, it’s not allowable, it’s not to be done.अननुच्छविकं , आवुसॊ, अननुलॊमिकं अप्पटिरूपं अस्सामणकं अकप्पियं अकरणीयं।
How could you go forth on such a well-proclaimed spiritual path and not be able for life to practice the
perfectly complete and pure spiritual life?कथञ्हि नाम त्वं, आवुसॊ, ऎवं स्वाक्खातॆ धम्मविनयॆ पब्बजित्वा न सक्खिस्ससि यावजीवं
परिपुण्णं परिसुद्धं ब्रह्मचरियं चरितुं।Hasn’t the Buddha taught in many ways for the sake of dispassion …ननु, आवुसॊ,
भगवता अनॆकपरियायॆन विरागाय धम्मॊ दॆसितॊ, नॊ सरागाय …पॆ…the stilling of the fever of worldly pleasures?कामपरिळाहानं
वूपसमॊ अक्खातॊ।This won’t give rise to confidence in those without it or increase the confidence of those
who have it,नॆतं, आवुसॊ, अप्पसन्नानं वा पसादाय पसन्नानं वा भिय्यॊभावाय।but it will hinder confidence in those without it,
and it will cause some with confidence to change their minds.”अथ ख्वॆतं, आवुसॊ, अप्पसन्नानञ्चॆव अप्पसादाय, पसन्नानञ्च
ऎकच्चानं अञ्ञथत्ताया”ति।
After rebuking that monk in many ways, they told the Buddha.अथ खॊ तॆ भिक्खू तं भिक्खुं अनॆकपरियायॆन विगरहित्वा
भगवतॊ ऎतमत्थं आरॊचॆसुं।
The Buddha then had the Sangha of monks gathered and questioned that monk:अथ खॊ भगवा ऎतस्मिं निदानॆ
ऎतस्मिं पकरणॆ भिक्खुसङ्घं सन्निपातापॆत्वा तं भिक्खुं पटिपुच्छि—“Is it true, monk, that you had sexual intercourse with a
monkey?”“सच्चं किर त्वं, भिक्खु, मक्कटिया मॆथुनं धम्मं पटिसॆवी”ति?
“It’s true, Sir.”“सच्चं, भगवा”ति।
The Buddha rebuked him,विगरहि बुद्धॊ भगवा—“Foolish man, it’s not suitable, it’s not proper, it’s not worthy
of an ascetic, it’s not allowable, it’s not to be done.“अननुच्छविकं , मॊघपुरिस, अननुलॊमिकं अप्पतिरूपं अस्सामणकं अकप्पियं
अकरणीयं।How could you go forth on such a well-proclaimed spiritual path and not be able for life to
practice the perfectly complete and pure spiritual life?कथञ्हि नाम त्वं, मॊघपुरिस, ऎवं स्वाक्खातॆ धम्मविनयॆ पब्बजित्वा न
सक्खिस्ससि यावजीवं परिपुण्णं परिसुद्धं ब्रह्मचरियं चरितुं।Haven’t I given many teachings for the sake of dispassion …ननु
मया, मॊघपुरिस, अनॆकपरियायॆन विरागाय धम्मॊ दॆसितॊ, नॊ सरागाय …पॆ…the stilling of the fever of worldly pleasures?
कामपरिळाहानं वूपसमॊ अक्खातॊ।It would be better, foolish man, for your penis to enter the mouth of a terrible
and poisonous snake than to enter a woman.वरं तॆ, मॊघपुरिस, आसिविसस्स घॊरविसस्स मुखॆ अङ्गजातं पक्खित्तं, न त्वॆव मक्कटिया
अङ्गजातॆ अङ्गजातं पक्खित्तं।It would be better for your penis to enter the mouth of a black snake than to enter a
woman.वरं तॆ, मॊघपुरिस, कण्हसप्पस्स मुखॆ अङ्गजातं पक्खित्तं, न त्वॆव मक्कटिया अङ्गजातॆ अङ्गजातं पक्खित्तं।It would be better for your
penis to enter a blazing charcoal pit than to enter a woman.वरं तॆ, मॊघपुरिस, अङ्गारकासुया आदित्ताय सम्पज्जलिताय
सजॊतिभूताय अङ्गजातं पक्खित्तं, न त्वॆव मक्कटिया अङ्गजातॆ अङ्गजातं पक्खित्तं।Why’s that?तं किस्स हॆतु?Because for that reason you
might die or experience death-like suffering,ततॊनिदानञ्हि, मॊघपुरिस, मरणं वा निगच्छॆय्य मरणमत्तं वा दुक्खं;but you
wouldn’t because of that be reborn in a bad destination.न त्वॆव तप्पच्चया कायस्स भॆदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं
उपपज्जॆय्य।But for this reason you might.इतॊनिदानञ्च खॊ, मॊघपुरिस, कायस्स भॆदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जॆय्य।
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.तत्थ नाम त्वं, मॊघपुरिस, यं त्वं असद्धम्मं गामधम्मं वसलधम्मं दुट्ठुल्लं ऒदकन्तिकं रहस्सं द्वयंद्वयसमापत्तिं
समापज्जिस्ससि।Foolish man, this won’t give rise to confidence in those without it …नॆतं, मॊघपुरिस, अप्पसन्नानं वा
पसादाय …पॆ…
And so, monks, this training rule should be recited like this:ऎवञ्च पन, भिक्खवॆ, इमं सिक्खापदं उद्दिसॆय्याथ—

Second preliminary ruling

‘If a monk has sexual intercourse, even with a female animal, he is expelled and excluded from
the community.’”“यॊ पन भिक्खु मॆथुनं धम्मं पटिसॆवॆय्य अन्तमसॊ तिरच्छानगतायपि, पाराजिकॊ हॊति असंवासॊ”ति।
In this way the Buddha laid down this training rule for the monks.ऎवञ्चिदं भगवता भिक्खूनं सिक्खापदं पञ्ञत्तं हॊति।
The account of the female monkey is finished.मक्कटीवत्थु निट्ठितं।

Third sub-story: the section for recitation on covering ३। सन्थतभाणवार

Around the same time a number of Vajjian monks from Vesā lī ate, slept, and bathed as much as they
liked.तॆन खॊ पन समयॆन सम्बहुला वॆसालिका वज्जिपुत्तका भिक्खू यावदत्थं भुञ्जिंसु, यावदत्थं सुपिंसु, यावदत्थं न्हायिंसु।Doing so, and not
reflecting properly, they had sexual intercourse, but without first renouncing the training and revealing
their weakness.यावदत्थं भुञ्जित्वा यावदत्थं सुपित्वा यावदत्थं न्हायित्वा अयॊनिसॊ मनसि करित्वा सिक्खं अपच्चक्खाय दुब्बल्यं अनाविकत्वा मॆथुनं धम्मं
पटिसॆविंसु।After some time, they were affected by loss of relatives, loss of property, and loss of health.
They then approached Venerable Ā nanda and said,तॆ अपरॆन समयॆन ञातिब्यसनॆनपि फु ट्ठा भॊगब्यसनॆनपि फु ट्ठा रॊगब्यसनॆनपि फु ट्ठा
आयस्मन्तं आनन्दं उपसङ्कमित्वा ऎवं वदन्ति—
“Venerable Ā nanda, we don’t blame the Buddha, the Teaching, or the Sangha;“न मयं, भन्तॆ आनन्द, बुद्धगरहिनॊ न
धम्मगरहिनॊ न सङ्घगरहिनॊ;we only blame ourselves.अत्तगरहिनॊ मयं, भन्तॆ आनन्द, अनञ्ञगरहिनॊ।We were unfortunate and
had little merit:मयमॆवम्हा अलक्खिका मयं अप्पपुञ्ञा,after going forth on such a well-proclaimed spiritual path, we
were unable for life to practice the perfectly complete and pure spiritual life.यॆ मयं ऎवं स्वाक्खातॆ धम्मविनयॆ
पब्बजित्वा नासक्खिम्हा यावजीवं परिपुण्णं परिसुद्धं ब्रह्मचरियं चरितुं।If we were now to obtain the going forth and the full
ordination in the presence of the Buddha, we would have clarity about wholesome qualities and would
be devoted day after day to developing the aids to awakening.इदानि चॆपि मयं, भन्तॆ आनन्द, लभॆय्याम भगवतॊ सन्तिकॆ
पब्बज्जं लभॆय्याम उपसम्पदं, इदानिपि मयं विपस्सका कु सलानं धम्मानं पुब्बरत्तापररत्तं बॊधिपक्खिकानं धम्मानं भावनानुयॊगमनुयुत्ता विहरॆय्याम।Venerable
Ā nanda, please tell the Buddha about this.”साधु, भन्तॆ आनन्द, भगवतॊ ऎतमत्थं आरॊचॆही”ति।
“Yes,” he replied. And he went to the Buddha and told him.“ऎवमावुसॊ”ति खॊ आयस्मा आनन्दॊ वॆसालिकानं वज्जिपुत्तकानं
पटिस्सुणित्वा यॆन भगवा तॆनुपसङ्कमि; उपसङ्कमित्वा भगवतॊ ऎतमत्थं आरॊचॆसि।
“It’s impossible, Ā nanda, that the Buddha should abolish a training rule that entails expulsion because
of the Vajjians.”“अट्ठानमॆतं, आनन्द, अनवकासॊ यं तथागतॊ वज्जीनं वा वज्जिपुत्तकानं वा कारणा सावकानं पाराजिकं सिक्खापदं पञ्ञत्तं
समूहनॆय्या”ति।
The Buddha then gave a teaching and addressed the monks:अथ खॊ भगवा ऎतस्मिं निदानॆ ऎतस्मिं पकरणॆ धम्मिं कथं कत्वा
भिक्खू आमन्तॆसि—
“Monks, if a monk, without first renouncing the training and revealing his weakness, has sexual
intercourse, he may not receive the full ordination.“यॊ, भिक्खवॆ, सिक्खं अपच्चक्खाय दुब्बल्यं अनाविकत्वा मॆथुनं धम्मं
पटिसॆवति सॊ आगतॊ न उपसम्पादॆतब्बॊ।But, monks, if someone has sexual intercourse after first renouncing the
training and revealing his weakness, he may receive the full ordination.यॊ च खॊ, भिक्खवॆ, सिक्खं पच्चक्खाय
दुब्बल्यं आविकत्वा मॆथुनं धम्मं पटिसॆवति सॊ आगतॊ उपसम्पादॆतब्बॊ।
And so, monks, this training rule should be recited like this:ऎवञ्च पन, भिक्खवॆ, इमं सिक्खापदं उद्दिसॆय्याथ—

Final ruling
‘If a monk, after taking on the monks’ training and way of life, without first renouncing the
training and revealing his weakness, has sexual intercourse, even with a female animal, he is
expelled and excluded from the community.’”“यॊ पन भिक्खु भिक्खूनं सिक्खासाजीवसमापन्नॊ सिक्खं अपच्चक्खाय दुब्बल्यं
अनाविकत्वा मॆथुनं धम्मं पटिसॆवॆय्य, अन्तमसॊ तिरच्छानगतायपि, पाराजिकॊ हॊति असंवासॊ”ति।

Definitions
A:यॊ पनाति
whoever, of such a kind, of such activity, of such social standing, of such name, of such family, of such
conduct, of such behavior, of such association, who is senior, who is junior, or who is of middle
standing—this is called “a”.यॊ यादिसॊ यथायुत्तॊ यथाजच्चॊ यथानामॊ यथागॊत्तॊ यथासीलॊ यथाविहारी यथागॊचरॊ थॆरॊ वा नवॊ वा मज्झिमॊ वा।
ऎसॊ वुच्चति “यॊ पना”ति।
Monk:भिक्खूति
he is a monk because he lives on alms;भिक्खकॊति भिक्खु,a monk because he has gone over to living on
alms;भिक्खाचरियं अज्झुपगतॊति भिक्खु,a monk because he wears a patchwork cloth;भिन्नपटधरॊति भिक्खु,a monk by
convention;समञ्ञाय भिक्खु,a monk on account of his claim;पटिञ्ञाय भिक्खु,a “come, monk” monk;ऎहि भिक्खूति
भिक्खु,a monk given the full ordination by going to the three refuges;तीहि सरणगमनॆहि उपसम्पन्नॊति भिक्खु,a good
monk;भद्रॊ भिक्खु,a monk of substance;सारॊ भिक्खु,a trainee monk;सॆखॊ भिक्खु,a fully trained monk;असॆखॊ भिक्खु,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.समग्गॆन सङ्घॆन
ञत्तिचतुत्थॆन कम्मॆन अकु प्पॆन ठानारहॆन उपसम्पन्नॊति भिक्खु।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.तत्र य्वायं भिक्खु समग्गॆन सङ्घॆन
ञत्तिचतुत्थॆन कम्मॆन अकु प्पॆन ठानारहॆन उपसम्पन्नॊ, अयं इमस्मिं अत्थॆ अधिप्पॆतॊ भिक्खूति।
Training:सिक्खाति
the three trainings: the training in the higher morality, the training in the higher mind, the training in
the higher wisdom.तिस्सॊ सिक्खा—अधिसीलसिक्खा, अधिचित्तसिक्खा, अधिपञ्ञासिक्खा।The training in the higher morality
is the training meant in this case.तत्र यायं अधिसीलसिक्खा, अयं इमस्मिं अत्थॆ अधिप्पॆता सिक्खाति।
Way of life:साजीवं नाम
whatever training rule has been laid down by the Buddha—this is called “way of life”.यं भगवता पञ्ञत्तं
सिक्खापदं, ऎतं साजीवं नाम।One trains in this; therefore it is called “after taking on the way of life”.तस्मिं सिक्खति,
तॆन वुच्चति साजीवसमापन्नॊति।
Without first renouncing the training and revealing his weakness:सिक्खं अपच्चक्खाय दुब्बल्यं अनाविकत्वाति
“There is, monks, a revealing of weakness without the training being renounced;अत्थि, भिक्खवॆ,
दुब्बल्याविकम्मञ्चॆव हॊति सिक्खा च अपच्चक्खाता;and there is a revealing of weakness together with the training being
renounced.अत्थि, भिक्खवॆ, दुब्बल्याविकम्मञ्चॆव हॊति सिक्खा च पच्चक्खाता।

And how is there a revealing of weakness without the training being renounced?कथञ्च, भिक्खवॆ,
दुब्बल्याविकम्मञ्चॆव हॊति सिक्खा च अपच्चक्खाता।Here a monk is dissatisfied, discontent, desiring to give up the life of
an ascetic;इध, भिक्खवॆ, भिक्खु उक्कण्ठितॊ अनभिरतॊ सामञ्ञा चवितुकामॊtroubled, ashamed, and disgusted with
monkhood;भिक्खुभावं अट्टीयमानॊ हरायमानॊ जिगुच्छमानॊlonging to be a householder,गिहिभावं पत्थयमानॊlonging to be a lay
follower,उपासकभावं पत्थयमानॊlonging to be a monastery worker,आरामिकभावं पत्थयमानॊlonging to be a
novice,सामणॆरभावं पत्थयमानॊlonging to be an ascetic of another religion,तित्थियभावं पत्थयमानॊlonging to be a lay
follower of another religion,तित्थियसावकभावं पत्थयमानॊlonging not to be an ascetic,अस्समणभावं पत्थयमानॊlonging
not to be a son of the Sakyan,असक्यपुत्तियभावं पत्थयमानॊ—and he says and declares: ‘Why don’t I renounce
the Buddha?’“यन्नूनाहं बुद्धं पच्चक्खॆय्यन्”ति वदति विञ्ञापॆति।In this way, monks, there’s a revealing of weakness
without the training being renounced.ऎवम्पि, भिक्खवॆ, दुब्बल्याविकम्मञ्चॆव हॊति सिक्खा च अपच्चक्खाता।
Or again, dissatisfied, discontent, desiring to give up the life of an ascetic;अथ वा पन उक्कण्ठितॊ अनभिरतॊ सामञ्ञा
चवितुकामॊtroubled, ashamed, and disgusted with monkhood;भिक्खुभावं अट्टीयमानॊ हरायमानॊ जिगुच्छमानॊlonging to be a
householder …गिहिभावं पत्थयमानॊ …पॆ…longing not to be a son of the Sakyan,असक्यपुत्तियभावं पत्थयमानॊ—he says
and declares: ‘Why don’t I renounce the Teaching?’ …“यन्नूनाहं धम्मं पच्चक्खॆय्यन्”ति वदति विञ्ञापॆति …पॆ…the
Sangha?’ …“यन्नूनाहं सङ्घं …the practice?’ …यन्नूनाहं सिक्खं …the training?’ …यन्नूनाहं विनयं …the Monastic Code?’
…यन्नूनाहं पातिमॊक्खं …the recitation?’ …यन्नूनाहं उद्दॆसं …my preceptor?’ …यन्नूनाहं उपज्झायं …my teacher?’ …यन्नूनाहं
आचरियं …my student?’ …यन्नूनाहं सद्धिविहारिकं …my pupil?’ …यन्नूनाहं अन्तॆवासिकं …my co-student?’ …यन्नूनाहं
समानुपज्झायकं …my co-pupil?’ …यन्नूनाहं समानाचरियकं …he says and declares: ‘Why don’t I renounce my fellow
monks?’ …यन्नूनाहं सब्रह्मचारिं पच्चक्खॆय्यन्”ति वदति विञ्ञापॆति।‘Why don’t I become a householder?’ …“यन्नूनाहं गिही
अस्सन्”ति वदति विञ्ञापॆति।‘Why don’t I become a lay follower?’ …“यन्नूनाहं उपासकॊ अस्सन्”ति …‘Why don’t I
become a monastery worker?’ …“यन्नूनाहं आरामिकॊ अस्सन्”ति …‘Why don’t I become a novice?’ …“यन्नूनाहं
सामणॆरॊ अस्सन्”ति …‘Why don’t I become an ascetic of another religion?’ …“यन्नूनाहं तित्थियॊ अस्सन्”ति …‘Why
don’t I become a lay follower of another religion?’ …“यन्नूनाहं तित्थियसावकॊ अस्सन्”ति …‘Why don’t I become
a non-ascetic?’ …“यन्नूनाहं अस्समणॊ अस्सन्”ति …‘Why don’t I become a non-son-of-the-Sakyan?’“यन्नूनाहं
असक्यपुत्तियॊ अस्सन्”ति वदति विञ्ञापॆति।In this way too, monks, there’s a revealing of weakness without the
training being renounced.ऎवम्पि, भिक्खवॆ, दुब्बल्याविकम्मञ्चॆव हॊति सिक्खा च अपच्चक्खाता।
Or again, dissatisfied, discontent, desiring to give up the life of an ascetic;अथ वा पन उक्कण्ठितॊ अनभिरतॊ सामञ्ञा
चवितुकामॊtroubled, ashamed, and disgusted with monkhood;भिक्खुभावं अट्टीयमानॊ हरायमानॊ जिगुच्छमानॊlonging to be a
householder …गिहिभावं पत्थयमानॊ …पॆ…longing not to be a son of the Sakyan,असक्यपुत्तियभावं पत्थयमानॊ—he says
and declares: ‘But if I renounced the Buddha’ …“यदि पनाहं बुद्धं पच्चक्खॆय्यन्”ति वदति विञ्ञापॆति …पॆ…he says and
declares: But if I weren’t a son of the Sakyan’ …“यदि पनाहं असक्यपुत्तियॊ अस्सन्”ति वदति विञ्ञापॆति …पॆ…he says and
declares: ‘Perhaps I should renounce the Buddha?’ …“अपाहं बुद्धं पच्चक्खॆय्यन्”ति वदति विञ्ञापॆति …पॆ…he says and
declares: ‘Perhaps I shouldn’t be a son of the Sakyan?’ …“अपाहं असक्यपुत्तियॊ अस्सन्”ति वदति विञ्ञापॆति …पॆ…he
says and declares: ‘Well then, I should renounce the Buddha’ …“हन्दाहं बुद्धं पच्चक्खॆय्यन्”ति वदति विञ्ञापॆति …पॆ…he
says and declares: ‘Well then, I shouldn’t be a son of the Sakyan’ …“हन्दाहं असक्यपुत्तियॊ अस्सन्”ति वदति विञ्ञापॆति
…पॆ…he says and declares: ‘I think I should renounce the Buddha’ …“हॊति मॆ बुद्धं पच्चक्खॆय्यन्”ति वदति विञ्ञापॆति …
पॆ…he says and declares: ‘I think I shouldn’t be a son of the Sakyan.’“हॊति मॆ असक्यपुत्तियॊ अस्सन्”ति वदति
विञ्ञापॆति।In this way too, monks, there’s a revealing of weakness without the training being
renounced.ऎवम्पि, भिक्खवॆ, दुब्बल्याविकम्मञ्चॆव हॊति सिक्खा च अपच्चक्खाता।
Or again, dissatisfied, discontent, desiring to give up the life of an ascetic;अथ वा पन उक्कण्ठितॊ अनभिरतॊ सामञ्ञा
चवितुकामॊtroubled, ashamed, and disgusted with monkhood;भिक्खुभावं अट्टीयमानॊ हरायमानॊ जिगुच्छमानॊlonging to be a
householder …गिहिभावं पत्थयमानॊ …पॆ…longing not to be a son of the Sakyan,असक्यपुत्तियभावं पत्थयमानॊhe says and
declares: ‘I remember my mother’ …“मातरं सरामी”ति वदति विञ्ञापॆति …‘I remember my father’ …“पितरं सरामी”ति
वदति विञ्ञापॆति …‘I remember my brother’ …“भातरं सरामी”ति वदति विञ्ञापॆति …‘I remember my sister’ …“भगिनिं
सरामी”ति वदति विञ्ञापॆति …‘I remember my son’ …“पुत्तं सरामी”ति वदति विञ्ञापॆति …‘I remember my daughter’
…“धीतरं सरामी”ति वदति विञ्ञापॆति …‘I remember my wife’ …“पजापतिं सरामी”ति वदति विञ्ञापॆति …‘I remember my
relations’ …“ञातकॆ सरामी”ति वदति विञ्ञापॆति …‘I remember my friends’ …“मित्तॆ सरामी”ति वदति विञ्ञापॆति …‘I
remember my village’ …“गामं सरामी”ति वदति विञ्ञापॆति …‘I remember my town’ …“निगमं सरामी”ति वदति विञ्ञापॆति
…‘I remember my fields’ …“खॆत्तं सरामी”ति वदति विञ्ञापॆति …‘I remember my land’ …“वत्थुं सरामी”ति वदति विञ्ञापॆति
…‘I remember my money’ …“हिरञ्ञं सरामी”ति वदति विञ्ञापॆति …‘I remember my gold’ …“सुवण्णं सरामी”ति वदति
विञ्ञापॆति …‘I remember my profession’ …“सिप्पं सरामी”ति वदति विञ्ञापॆति …he says and declares: ‘I remember
my former laughter, chatter, and play.’“पुब्बॆ हसितं लपितं कीळितं समनुस्सरामी”ति वदति विञ्ञापॆति।In this way too,
monks, there’s a revealing of weakness without the training being renounced.ऎवम्पि, भिक्खवॆ, दुब्बल्याविकम्मञ्चॆव
हॊति सिक्खा च अपच्चक्खाता।
Or again, dissatisfied, discontent, desiring to give up the life of an ascetic;अथ वा पन उक्कण्ठितॊ अनभिरतॊ सामञ्ञा
चवितुकामॊtroubled, ashamed, and disgusted with monkhood;भिक्खुभावं अट्टीयमानॊ हरायमानॊ जिगुच्छमानॊlonging to be a
householder …गिहिभावं पत्थयमानॊ …पॆ…longing not to be a son of the Sakyan,असक्यपुत्तियभावं पत्थयमानॊ—he says
and declares: ‘I have a mother who should be supported by me’ …“माता मॆ अत्थि, सा मया पॊसॆतब्बा”ति वदति
विञ्ञापॆति …‘I have a father who should be supported by me’ …“पिता मॆ अत्थि, सॊ मया पॊसॆतब्बॊ”ति वदति विञ्ञापॆति …‘I
have a brother …“भाता मॆ अत्थि, सॊ मया पॊसॆतब्बॊ”ति वदति विञ्ञापॆति …‘I have a sister …“भगिनी मॆ अत्थि, सा मया पॊसॆतब्बा”ति
वदति विञ्ञापॆति …‘I have a son …“पुत्तॊ मॆ अत्थि, सॊ मया पॊसॆतब्बॊ”ति वदति विञ्ञापॆति …‘I have a daughter …“धीता मॆ अत्थि, सा
मया पॊसॆतब्बा”ति वदति विञ्ञापॆति …‘I have a wife …“पजापति मॆ अत्थि, सा मया पॊसॆतब्बा”ति वदति विञ्ञापॆति …‘I have relations
…“ञातका मॆ अत्थि, तॆ मया पॊसॆतब्बा”ति वदति विञ्ञापॆति …he says and declares: ‘I have friends who should be
supported by me.’“मित्ता मॆ अत्थि, तॆ मया पॊसॆतब्बा”ति वदति विञ्ञापॆति।In this way too, monks, there’s a revealing of
weakness without the training being renounced.ऎवम्पि, भिक्खवॆ, दुब्बल्याविकम्मञ्चॆव हॊति सिक्खा च अपच्चक्खाता।
Or again, dissatisfied, discontent, desiring to give up the life of an ascetic;अथ वा पन उक्कण्ठितॊ अनभिरतॊ सामञ्ञा
चवितुकामॊtroubled, ashamed, and disgusted with monkhood;भिक्खुभावं अट्टीयमानॊ हरायमानॊ जिगुच्छमानॊlonging to be a
householder …गिहिभावं पत्थयमानॊ …पॆ…longing not to be a son of the Sakyan,असक्यपुत्तियभावं पत्थयमानॊ—he says
and declares: ‘I have a mother; she’ll support me.’ …“माता मॆ अत्थि, सा मं पॊसॆस्सती”ति वदति विञ्ञापॆति …‘I have a
father; he’ll support me.’ …“पिता मॆ अत्थि, सॊ मं पॊसॆस्सती”ति वदति विञ्ञापॆति …‘I have a brother; he’ll support me.’
…“भाता मॆ अत्थि, सॊ मं पॊसॆस्सती”ति वदति विञ्ञापॆति …‘I have a sister; she’ll support me.’ …“भगिनी मॆ अत्थि, सा मं
पॊसॆस्सती”ति वदति विञ्ञापॆति …‘I have a son; he’ll support me.’ …“पुत्तॊ मॆ अत्थि, सॊ मं पॊसॆस्सती”ति वदति विञ्ञापॆति …‘I
have a daughter; she’ll support me.’ …“धीता मॆ अत्थि, सा मं पॊसॆस्सती”ति वदति विञ्ञापॆति …‘I have a wife; she’ll
support me.’ …“पजापति मॆ अत्थि, सा मं पॊसॆस्सती”ति वदति विञ्ञापॆति …‘I have relations; they’ll support me.’ …“ञातका
मॆ अत्थि, तॆ मं पॊसॆस्सन्ती”ति वदति विञ्ञापॆति …‘I have friends; they’ll support me.’ …“मित्ता मॆ अत्थि, तॆ मं पॊसॆस्सन्ती”ति वदति
विञ्ञापॆति …‘I have a village; I’ll live by means of it.’ …“गामॊ मॆ अत्थि, तॆनाहं जीविस्सामी”ति वदति विञ्ञापॆति …‘I have a
town; I’ll live by means of it.’ …“निगमॊ मॆ अत्थि, तॆनाहं जीविस्सामी”ति वदति विञ्ञापॆति …‘I have fields; I’ll live by
means of them.’ …“खॆत्तं मॆ अत्थि, तॆनाहं जीविस्सामी”ति वदति विञ्ञापॆति …‘I have land; I’ll live by means of it.’ …“वत्थु
मॆ अत्थि, तॆनाहं जीविस्सामी”ति वदति विञ्ञापॆति …‘I have money; I’ll live by means of it.’ …“हिरञ्ञं मॆ अत्थि, तॆनाहं
जीविस्सामी”ति वदति विञ्ञापॆति …‘I have gold; I’ll live by means of it.’ …“सुवण्णं मॆ अत्थि, तॆनाहं जीविस्सामी”ति वदति विञ्ञापॆति
…he says and declares: ‘I have a profession; I’ll live by means of it.’“सिप्पं मॆ अत्थि, तॆनाहं जीविस्सामी”ति वदति
विञ्ञापॆति।In this way too, monks, there’s a revealing of weakness without the training being
renounced.ऎवम्पि, भिक्खवॆ, दुब्बल्याविकम्मञ्चॆव हॊति सिक्खा च अपच्चक्खाता।
Or again, dissatisfied, discontent, desiring to give up the life of an ascetic;अथ वा पन उक्कण्ठितॊ अनभिरतॊ सामञ्ञा
चवितुकामॊtroubled, ashamed, and disgusted with monkhood;भिक्खुभावं अट्टीयमानॊ हरायमानॊ जिगुच्छमानॊlonging to be a
householder …गिहिभावं पत्थयमानॊ …पॆ…longing not to be a son of the Sakyan,असक्यपुत्तियभावं पत्थयमानॊhe says and
declares: ‘This is difficult to do.’ …“दुक्करन्”ति वदति विञ्ञापॆति …‘This isn’t easy to do.’ …“न सुकरन्”ति वदति
विञ्ञापॆति …‘This is difficult.’ …“दुच्चरन्”ति वदति विञ्ञापॆति …‘This isn’t easy.’ …“न सुचरन्”ति वदति विञ्ञापॆति …‘I can’t
endure.’ …“न उस्सहामी”ति वदति विञ्ञापॆति …‘I’m unable.’ …“न विसहामी”ति वदति विञ्ञापॆति …‘I don’t enjoy myself.’
…“न रमामी”ति वदति विञ्ञापॆति …‘I take no delight.’“नाभिरमामी”ति वदति विञ्ञापॆति।In this way too, monks, there’s a
revealing of weakness without the training being renounced.ऎवम्पि खॊ, भिक्खवॆ, दुब्बल्याविकम्मञ्चॆव हॊति सिक्खा च
अपच्चक्खाता।

And how is there a revealing of weakness together with the training being renounced?कथञ्च, भिक्खवॆ,
दुब्बल्याविकम्मञ्चॆव हॊति सिक्खा च पच्चक्खाता?Here a monk is dissatisfied, discontent, desiring to give up the life of an
ascetic;इध, भिक्खवॆ, भिक्खु उक्कण्ठितॊ अनभिरतॊ सामञ्ञा चवितुकामॊtroubled, ashamed, and disgusted with
monkhood;भिक्खुभावं अट्टीयमानॊ हरायमानॊ जिगुच्छमानॊlonging to be a householder …गिहिभावं पत्थयमानॊ …पॆ…longing not
to be a son of the Sakyan, and he says and declares:असक्यपुत्तियभावं पत्थयमानॊ—‘I renounce the Buddha.’“बुद्धं
पच्चक्खामी”ति वदति विञ्ञापॆति।In this way, monks, there’s a revealing of weakness together with the training
being renounced.ऎवम्पि, भिक्खवॆ, दुब्बल्याविकम्मञ्चॆव हॊति सिक्खा च पच्चक्खाता।
Or again, dissatisfied, discontent, desiring to give up the life of an ascetic;अथ वा पन उक्कण्ठितॊ अनभिरतॊ सामञ्ञा
चवितुकामॊtroubled, ashamed, and disgusted with monkhood;भिक्खुभावं अट्टीयमानॊ हरायमानॊ जिगुच्छमानॊlonging to be a
householder …गिहिभावं पत्थयमानॊ …पॆ…longing not to be a son of the Sakyan,असक्यपुत्तियभावं पत्थयमानॊ—he says
and declares: ‘I renounce the Teaching’ …“धम्मं पच्चक्खामी”ति वदति विञ्ञापॆति …‘I renounce the Sangha’ …“सङ्घं
पच्चक्खामी”ति वदति विञ्ञापॆति …‘I renounce the practice’ …“सिक्खं पच्चक्खामी”ति वदति विञ्ञापॆति …‘I renounce the
training’ …“विनयं पच्चक्खामी”ति वदति विञ्ञापॆति …‘I renounce the Monastic Code’ …“पातिमॊक्खं पच्चक्खामी”ति वदति
विञ्ञापॆति …‘I renounce the recitation’ …“उद्दॆसं पच्चक्खामी”ति वदति विञ्ञापॆति …‘I renounce my preceptor’ …“उपज्झायं
पच्चक्खामी”ति वदति विञ्ञापॆति …‘I renounce my teacher’ …“आचरियं पच्चक्खामी”ति वदति विञ्ञापॆति …‘I renounce my
student’ …“सद्धिविहारिकं पच्चक्खामी”ति वदति विञ्ञापॆति …‘I renounce my pupil’ …“अन्तॆवासिकं पच्चक्खामी”ति वदति विञ्ञापॆति
…‘I renounce my co-student’ …“समानुपज्झायकं पच्चक्खामी”ति वदति विञ्ञापॆति …‘I renounce my co-pupil’
…“समानाचरियकं पच्चक्खामी”ति वदति विञ्ञापॆति …‘I renounce my fellow monks’ …“सब्रह्मचारिं पच्चक्खामी”ति वदति विञ्ञापॆति
…‘Consider me a householder’ …“गिहीति मं धारॆही”ति वदति विञ्ञापॆति …‘Consider me a lay follower’ …“उपासकॊति
मं धारॆही”ति वदति विञ्ञापॆति …‘Consider me a monastery worker’ …“आरामिकॊति मं धारॆही”ति वदति विञ्ञापॆति …‘Consider
me a novice monk’ …“सामणॆरॊति मं धारॆही”ति वदति विञ्ञापॆति …‘Consider me an ascetic of another religion’
…“तित्थियॊति मं धारॆही”ति वदति विञ्ञापॆति …‘Consider me a lay follower of another religion’ …“तित्थियसावकॊति मं
धारॆही”ति वदति विञ्ञापॆति …‘Consider me not an ascetic’ …“अस्समणॊति मं धारॆही”ति वदति विञ्ञापॆति …‘Consider me not a
son of the Sakyan.’“असक्यपुत्तियॊति मं धारॆही”ति वदति विञ्ञापॆति।In this way too, monks, there’s a revealing of
weakness together with the training being renounced.ऎवम्पि, भिक्खवॆ, दुब्बल्याविकम्मञ्चॆव हॊति सिक्खा च पच्चक्खाता।
Or again, dissatisfied, discontent, desiring to give up the life of an ascetic;अथ वा पन उक्कण्ठितॊ अनभिरतॊ सामञ्ञा
चवितुकामॊtroubled, ashamed, and disgusted with monkhood;भिक्खुभावं अट्टीयमानॊ हरायमानॊ जिगुच्छमानॊlonging to be a
householder …गिहिभावं पत्थयमानॊ …पॆ…longing not to be a son of the Sakyan,असक्यपुत्तियभावं पत्थयमानॊ—he says
and declares: ‘I’m done with the Buddha’ …“अलं मॆ बुद्धॆना”ति वदति विञ्ञापॆति …पॆ…‘I’m done with my fellow
monks.’“अलं मॆ सब्रह्मचारीही”ति वदति विञ्ञापॆति।In this way too, monks, there’s a revealing of weakness together
with the training being renounced.ऎवम्पि …पॆ…
Or again …अथ वा पन …पॆ…he says and declares: ‘No more of the Buddha for me’ …“किं नु मॆ बुद्धॆना”ति वदति
विञ्ञापॆति …पॆ…‘No more of my fellow monks for me.’ In this way too, monks …“किं नु मॆ सब्रह्मचारीही”ति वदति
विञ्ञापॆति …
he says and declares: ‘The Buddha is of no use to me’ …“न ममत्थॊ बुद्धॆना”ति वदति विञ्ञापॆति …पॆ…‘My fellow
monks are of no use to me.’ In this way too, monks …“न ममत्थॊ सब्रह्मचारीही”ति वदति विञ्ञापॆति …
he says and declares: ‘I’m well freed from the Buddha.’ …“सुमुत्ताहं बुद्धॆना”ति वदति विञ्ञापॆति …पॆ…‘I’m well
freed from my fellow monks.’“सुमुत्ताहं सब्रह्मचारीही”ति वदति विञ्ञापॆति।In this way too, monks, there’s a revealing
of weakness together with the training being renounced.ऎवम्पि, भिक्खवॆ, दुब्बल्याविकम्मञ्चॆव हॊति सिक्खा च पच्चक्खाता।
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 monk, for a householder, for a lay
follower, for a monastery worker, for a novice monk, for an ascetic of another religion, for a lay
follower of another religion, for not being an ascetic, or for not being a son of the Sakyan—यानि वा
पनञ्ञानिपि अत्थि बुद्धवॆवचनानि वा धम्मवॆवचनानि वा सङ्घवॆवचनानि वा सिक्खावॆवचनानि वा विनयवॆवचनानि वा पातिमॊक्खवॆवचनानि वा उद्दॆसवॆवचनानि वा
उपज्झायवॆवचनानि वा आचरियवॆवचनानि वा सद्धिविहारिकवॆवचनानि वा अन्तॆवासिकवॆवचनानि वा समानुपज्झायकवॆवचनानि वा समानाचरियकवॆवचनानि वा
सब्रह्मचारिवॆवचनानि वा गिहिवॆवचनानि वा उपासकवॆवचनानि वा आरामिकवॆवचनानि वा सामणॆरवॆवचनानि वा तित्थियवॆवचनानि वा तित्थियसावकवॆवचनानि वा
अस्समणवॆवचनानि वा असक्यपुत्तियवॆवचनानि वा,he speaks and declares by way of these indications, by way of these
marks, by way of these signs.तॆहि आकारॆहि तॆहि लिङ्गॆहि तॆहि निमित्तॆहि वदति विञ्ञापॆति।In this way, monks, there’s a
revealing of weakness together with the training being renounced.ऎवं खॊ, भिक्खवॆ, दुब्बल्याविकम्मञ्चॆव हॊति सिक्खा च
पच्चक्खाता।
And how is the training not renounced?कथञ्च, भिक्खवॆ, अपच्चक्खाता हॊति सिक्खा?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.इध, भिक्खवॆ, यॆहि आकारॆहि यॆहि लिङ्गॆहि यॆहि निमित्तॆहि सिक्खा पच्चक्खाता हॊति तॆहि आकारॆहि तॆहि लिङ्गॆहि तॆहि
निमित्तॆहि उम्मत्तकॊ सिक्खं पच्चक्खाति, अपच्चक्खाता हॊति सिक्खा।If you renounce the training in the presence of one who’s
insane, the training isn’t renounced.उम्मत्तकस्स सन्तिकॆ सिक्खं पच्चक्खाति, अपच्चक्खाता हॊति सिक्खा।If you renounce the
training when you’re deranged, the training isn’t renounced.खित्तचित्तॊ सिक्खं पच्चक्खाति, अपच्चक्खाता हॊति सिक्खा।If
you renounce the training in the presence of one who’s deranged, the training isn’t renounced.खित्तचित्तस्स
सन्तिकॆ सिक्खं पच्चक्खाति, अपच्चक्खाता हॊति सिक्खा।If you renounce the training when you’re overwhelmed by pain,
the training isn’t renounced.वॆदनाट्टॊ सिक्खं पच्चक्खाति, अपच्चक्खाता हॊति सिक्खा।If you renounce the training in the
presence of one who’s overwhelmed by pain, the training isn’t renounced.वॆदनाट्टस्स सन्तिकॆ सिक्खं पच्चक्खाति,
अपच्चक्खाता हॊति सिक्खा।If you renounce the training to a god, the training isn’t renounced.दॆवताय सन्तिकॆ सिक्खं
पच्चक्खाति, अपच्चक्खाता हॊति सिक्खा।If you renounce the training to an animal, the training isn’t
renounced.तिरच्छानगतस्स सन्तिकॆ सिक्खं पच्चक्खाति, अपच्चक्खाता हॊति सिक्खा।If you renounce the training in an Indian
language to a foreigner who doesn’t understand you, the training isn’t renounced.अरियकॆ न मिलक्खस्स सन्तिकॆ
सिक्खं पच्चक्खाति, सॊ च न पटिविजानाति, अपच्चक्खाता हॊति सिक्खा।If you renounce the training in a foreign language to an
Indian who doesn’t understand you, the training isn’t renounced.मिलक्खकॆ न अरियस्स सन्तिकॆ सिक्खं पच्चक्खाति, सॊ च
न पटिविजानाति, अपच्चक्खाता हॊति सिक्खा।If you renounce the training in an Indian language to an Indian who
doesn’t understand you, the training isn’t renounced.अरियकॆ न अरियस्स सन्तिकॆ सिक्खं पच्चक्खाति, सॊ च न पटिविजानाति,
अपच्चक्खाता हॊति सिक्खा।If you renounce the training in a foreign language to a foreigner who doesn’t
understand you, the training isn’t renounced.मिलक्खकॆ न मिलक्खस्स सन्तिकॆ सिक्खं पच्चक्खाति, सॊ च न पटिविजानाति,
अपच्चक्खाता हॊति सिक्खा।If you renounce the training as a joke, the training isn’t renounced.दवाय सिक्खं पच्चक्खाति,
अपच्चक्खाता हॊति सिक्खा।If you renounce the training by speaking too fast, the training isn’t renounced.रवाय
सिक्खं पच्चक्खाति, अपच्चक्खाता हॊति सिक्खा।If you announce what you don’t wish to announce, the training isn’t
renounced.असावॆतुकामॊ सावॆति, अपच्चक्खाता हॊति सिक्खा।If you don’t announce what you wish to announce, the
training isn’t renounced.सावॆतुकामॊ न सावॆति, अपच्चक्खाता हॊति सिक्खा।If you announce to one who doesn’t
understand, the training isn’t renounced.अविञ्ञुस्स सावॆति, अपच्चक्खाता हॊति सिक्खा।If you don’t announce to one
who understands, the training isn’t renounced.विञ्ञुस्स न सावॆति, अपच्चक्खाता हॊति सिक्खा।Or if you don’t make a
full announcement, the training isn’t renounced.सब्बसॊ वा पन न सावॆति, अपच्चक्खाता हॊति सिक्खा।In this way, monks,
the training isn’t renounced.”ऎवं खॊ, भिक्खवॆ, अपच्चक्खाता हॊति सिक्खा।
Sexual intercourse:मॆथुनधम्मॊ नाम
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”.यॊ सॊ असद्धम्मॊ गामधम्मॊ वसलधम्मॊ दुट्ठुल्लं ऒदकन्तिकं रहस्सं द्वयंद्वयसमापत्ति, ऎसॊ मॆथुनधम्मॊ नाम।
Has:पटिसॆवति नाम
whoever makes an organ enter an organ, a genital enter a genital, even to the depth of a sesame seed—
this is called “he has”.यॊ निमित्तॆन निमित्तं अङ्गजातॆन अङ्गजातं अन्तमसॊ तिलफलमत्तम्पि पवॆसॆति, ऎसॊ पटिसॆवति नाम।
Even with a female animal:अन्तमसॊ तिरच्छानगतायपीति
even having had sexual intercourse with a female animal, he is not an ascetic, not a son of the Sakyan;
how much less so with a woman—therefore it is called “even with a female animal”.तिरच्छानगतित्थियापि मॆथुनं
धम्मं पटिसॆवित्वा अस्समणॊ हॊति असक्यपुत्तियॊ, पगॆव मनुस्सित्थिया। तॆन वुच्चति— “अन्तमसॊ तिरच्छानगतायपी”ति।
He is expelled:पाराजिकॊ हॊतीति
just as a man with his head cut off is unable to continue living by reconnecting it to the body, so too a
monk who has had sexual intercourse is not an ascetic, not a son of the Sakyan. Therefore it is said, “he
is expelled”.सॆय्यथापि नाम पुरिसॊ सीसच्छिन्नॊ अभब्बॊ तॆन सरीरबन्धनॆन जीवितुं; ऎवमॆव भिक्खु मॆथुनं धम्मं पटिसॆवित्वा अस्समणॊ हॊति
असक्यपुत्तियॊ। तॆन वुच्चति— “पाराजिकॊ हॊती”ति।
Excluded from the community:असंवासॊति
Community: joint legal procedures, a joint recitation, the same training—this is called
“community”.संवासॊ नाम ऎककम्मं ऎकु द्दॆसॊ समसिक्खता— ऎसॊ संवासॊ नाम।He does not take part in this—therefore it is
called “excluded from the community”.सॊ तॆन सद्धिं नत्थि। तॆन वुच्चति—“असंवासॊ”ति।

Permutations
Permutations part 1
Summary
There are three kinds of female:तिस्सॊ इत्थियॊ—a human female, a female spirit, a female animal.मनुस्सित्थी,
अमनुस्सित्थी, तिरच्छानगतित्थी।There are three kinds of hermaphrodites:तयॊ उभतॊब्यञ्जनका—a hermaphrodite human,
a hermaphrodite spirit, a hermaphrodite animal.मनुस्सुभतॊब्यञ्जनकॊ, अमनुस्सुभतॊब्यञ्जनकॊ, तिरच्छानगतुभतॊब्यञ्जनकॊ।There
are three kinds of paṇḍakas:तयॊ पण्डका—a paṇḍaka human, a paṇḍakas spirit,
a paṇḍakas animal.मनुस्सपण्डकॊ, अमनुस्सपण्डकॊ, तिरच्छानगतपण्डकॊ।There are three kinds of male:तयॊ पुरिसा—a
human male, a male spirit, a male animal.मनुस्सपुरिसॊ, अमनुस्सपुरिसॊ, तिरच्छानगतपुरिसॊ।
Exposition part 1
He commits an offense entailing expulsion if he has sexual intercourse with a human female through
three orifices:मनुस्सित्थिया तयॊ मग्गॆ मॆथुनं धम्मं पटिसॆवन्तस्स आपत्ति पाराजिकस्स—the anus, the vagina, or the mouth. …
वच्चमग्गॆ, पस्सावमग्गॆ, मुखॆ।with a female spirit …अमनुस्सित्थिया …पॆ…with a female animal …तिरच्छानगतित्थिया तयॊ मग्गॆ मॆथुनं
धम्मं पटिसॆवन्तस्स आपत्ति पाराजिकस्स—वच्चमग्गॆ, पस्सावमग्गॆ, मुखॆ।with a hermaphrodite human …मनुस्सुभतॊब्यञ्जनकस्स …with a
hermaphrodite spirit …अमनुस्सुभतॊब्यञ्जनकस्स …with a hermaphrodite animal through three
orifices:तिरच्छानगतुभतॊब्यञ्जनकस्स तयॊ मग्गॆ मॆथुनं धम्मं पटिसॆवन्तस्स आपत्ति पाराजिकस्स—the anus, the vagina, or the
mouth.वच्चमग्गॆ, पस्सावमग्गॆ, मुखॆ।He commits an offense entailing expulsion if he has sexual intercourse with a
human paṇḍaka through two orifices:मनुस्सपण्डकस्स द्वॆ मग्गॆ मॆथुनं धम्मं पटिसॆवन्तस्स आपत्ति पाराजिकस्स—the anus or the
mouth. …वच्चमग्गॆ, मुखॆ।with a paṇḍaka spirit …अमनुस्सपण्डकस्स …with a paṇḍaka animal …तिरच्छानगतपण्डकस्स …
with a human male …मनुस्सपुरिसस्स …with a male spirit …अमनुस्सपुरिसस्स …with a male animal though two
orifices:तिरच्छानगतपुरिसस्स द्वॆ मग्गॆ मॆथुनं धम्मं पटिसॆवन्तस्स आपत्ति पाराजिकस्स—the anus or the mouth.वच्चमग्गॆ, मुखॆ।
Exposition part 2
Voluntary sexual intercourse
If a monk has the intention of sexual relations and he makes his penis enter the anus of a human female
…भिक्खुस्स सॆवनचित्तं उपट्ठितॆ मनुस्सित्थिया वच्चमग्गं अङ्गजातं पवॆसॆन्तस्स आपत्ति पाराजिकस्स।the vagina of a human female …
भिक्खुस्स सॆवनचित्तं उपट्ठितॆ मनुस्सित्थिया पस्सावमग्गं …the mouth of a human female, he commits an offense entailing
expulsion.मुखं अङ्गजातं पवॆसॆन्तस्स आपत्ति पाराजिकस्स।If a monk has the intention of sexual relations and he makes
his penis enter the anus of a female spirit …भिक्खुस्स सॆवनचित्तं उपट्ठितॆ अमनुस्सित्थिया …the anus of a female
animal …तिरच्छानगतित्थिया …the anus of a hermaphrodite human …मनुस्सुभतॊब्यञ्जनकस्स …the anus of a
hermaphrodite spirit …अमनुस्सुभतॊब्यञ्जनकस्स …the anus of a hermaphrodite animal तिरच्छानगतुभतॊब्यञ्जनकस्स ……
the vagina of a hermaphrodite animal … the mouth of a hermaphrodite animal, he commits an offense
entailing expulsion.वच्चमग्गं पस्सावमग्गं मुखं अङ्गजातं पवॆसॆन्तस्स आपत्ति पाराजिकस्स।If a monk has the intention of sexual
relations and he makes his penis enter the anus of a human paṇḍaka …भिक्खुस्स सॆवनचित्तं उपट्ठितॆ मनुस्सपण्डकस्स
वच्चमग्गं मुखं अङ्गजातं पवॆसॆन्तस्स आपत्ति पाराजिकस्स।the anus of a paṇḍaka spirit …भिक्खुस्स सॆवनचित्तं उपट्ठितॆ अमनुस्सपण्डकस्स …
the anus of a paṇḍaka animal …तिरच्छानगतपण्डकस्स …the anus of a human male …मनुस्सपुरिसस्स …the anus of
a male spirit …अमनुस्सपुरिसस्स …the anus of a male animal … the mouth of a male animal, he commits an
offense entailing expulsion.तिरच्छानगतपुरिसस्स वच्चमग्गं मुखं अङ्गजातं पवॆसॆन्तस्स आपत्ति पाराजिकस्स।
Forced sexual intercourse: bringing the partner into the presence of the monk
Enemy monks bring a human female into a monk’s presence and make her sit down so that his penis
enters her anus.भिक्खुपच्चत्थिका मनुस्सित्थिं भिक्खुस्स सन्तिकॆ आनॆत्वा वच्चमग्गॆन अङ्गजातं अभिनिसीदॆन्ति।If he agrees to the entry, if
he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an
offense entailing expulsion.सॊ चॆ पवॆसनं सादियति, पविट्ठं सादियति, ठितं सादियति, उद्धरणं सादियति, आपत्ति पाराजिकस्स।Enemy
monks bring a human female into a monk’s presence and make her sit down so that his penis enters her
anus.भिक्खुपच्चत्थिका मनुस्सित्थिं भिक्खुस्स सन्तिकॆ आनॆत्वा वच्चमग्गॆन अङ्गजातं अभिनिसीदॆन्ति।If he does not agree to the entry, but
he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he
commits an offense entailing expulsion.सॊ चॆ पवॆसनं न सादियति, पविट्ठं सादियति, ठितं सादियति, उद्धरणं सादियति, आपत्ति
पाराजिकस्स।Enemy monks bring a human female into a monk’s presence and make her sit down so that his
penis enters her anus.भिक्खुपच्चत्थिका मनुस्सित्थिं भिक्खुस्स सन्तिकॆ आनॆत्वा वच्चमग्गॆन अङ्गजातं अभिनिसीदॆन्ति।If he does not agree
to the entry, nor to having entered, but he agrees to the remaining, and he agrees to the taking out, he
commits an offense entailing expulsion.सॊ चॆ पवॆसनं न सादियति, पविट्ठं न सादियति, ठितं सादियति, उद्धरणं सादियति, आपत्ति
पाराजिकस्स।Enemy monks bring a human female into a monk’s presence and make her sit down so that his
penis enters her anus.भिक्खुपच्चत्थिका मनुस्सित्थिं भिक्खुस्स सन्तिकॆ आनॆत्वा वच्चमग्गॆन अङ्गजातं अभिनिसीदॆन्ति।If he does not agree
to the entry, nor to having entered, nor to the remaining, but he agrees to the taking out, he commits an
offense entailing expulsion.सॊ चॆ पवॆसनं न सादियति, पविट्ठं न सादियति, ठितं न सादियति, उद्धरणं सादियति, आपत्ति पाराजिकस्स।
Enemy monks bring a human female into a monk’s presence and make her sit down so that his penis
enters her anus.भिक्खुपच्चत्थिका मनुस्सित्थिं भिक्खुस्स सन्तिकॆ आनॆत्वा वच्चमग्गॆन अङ्गजातं अभिनिसीदॆन्ति।If he does not agree to the
entry, nor to having entered, nor to the remaining, nor to the taking out, there is no offense.सॊ चॆ पवॆसनं न
सादियति, पविट्ठं न सादियति, ठितं न सादियति, उद्धरणं न सादियति, अनापत्ति।
Enemy monks bring a human female into a monk’s presence and make her sit down so that his penis
enters her vagina …भिक्खुपच्चत्थिका मनुस्सित्थिं भिक्खुस्स सन्तिकॆ आनॆत्वा पस्सावमग्गॆन …her mouth.मुखॆन अङ्गजातं अभिनिसीदॆन्ति।If
he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the
taking out, he commits an offense entailing expulsion. …सॊ चॆ पवॆसनं सादियति, पविट्ठं सादियति, ठितं सादियति, उद्धरणं
सादियति, आपत्ति पाराजिकस्स …पॆ…If he does not agree to the entry, nor to having entered, nor to the remaining,
nor to the taking out, there is no offense.न सादियति, अनापत्ति।
Enemy monks bring a human female who is awake …भिक्खुपच्चत्थिका मनुस्सित्थिं जागरन्तिं …asleep …सुत्तं …
intoxicated …मत्तं …insane …उम्मत्तं …heedless …पमत्तं …dead but undecomposed …मतं अक्खायितं …dead and
mostly undecomposed …मतं यॆभुय्यॆन अक्खायितं …पॆ…he commits an offense entailing expulsion.आपत्ति पाराजिकस्स।
They bring one who is dead and mostly decomposed into a monk’s presence and make her sit down so
that his penis enters her anus …मतं यॆभुय्यॆन खायितं भिक्खुस्स सन्तिकॆ आनॆत्वा वच्चमग्गॆन …her vagina …पस्सावमग्गॆन …her
mouth.मुखॆन अङ्गजातं अभिनिसीदॆन्ति।If he agrees to the entry, if he agrees to having entered, if he agrees to the
remaining, if he agrees to the taking out, he commits a serious offense. …सॊ चॆ पवॆसनं सादियति, पविट्ठं सादियति,
ठितं सादियति, उद्धरणं सादियति, आपत्ति थुल्लच्चयस्स …पॆ…If he does not agree … there is no offense.न सादियति, अनापत्ति।

Enemy monks bring a female spirit …भिक्खुपच्चत्थिका अमनुस्सित्थिं …a female animal …तिरच्छानगतित्थिं …a
hermaphrodite human …मनुस्सुभतॊब्यञ्जनकं …a hermaphrodite spirit …अमनुस्सुभतॊब्यञ्जनकं …a hermaphrodite
animal into a monk’s presence and make it sit down so that his penis enters its anus …तिरच्छानगतुभतॊब्यञ्जनकं
भिक्खुस्स सन्तिकॆ आनॆत्वा वच्चमग्गॆन …its vagina …पस्सावमग्गॆन …its mouth.मुखॆन अङ्गजातं अभिनिसीदॆन्ति।If he agrees to the
entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he
commits an offense entailing expulsion. …सॊ चॆ पवॆसनं सादियति, पविट्ठं सादियति, ठितं सादियति, उद्धरणं सादियति, आपत्ति
पाराजिकस्स …पॆ…If he does not agree … there is no offense.न सादियति, अनापत्ति।
Enemy monks bring a hermaphrodite animal that is awake …भिक्खुपच्चत्थिका तिरच्छानगतुभतॊब्यञ्जनकं जागरन्तं …
asleep …सुत्तं …intoxicated …मत्तं …insane …उम्मत्तं …heedless …पमत्तं …dead but undecomposed …मतं
अक्खायितं …dead and mostly undecomposed …मतं यॆभुय्यॆन अक्खायितं …पॆ…he commits an offense entailing
expulsion.आपत्ति पाराजिकस्स।They bring one that is dead and mostly decomposed into a monk’s presence
and make it sit down so that his penis enters its anus …मतं यॆभुय्यॆन खायितं भिक्खुस्स सन्तिकॆ आनॆत्वा वच्चमग्गॆन …its
vagina …पस्सावमग्गॆन …its mouth.मुखॆन अङ्गजातं अभिनिसीदॆन्ति।If he agrees to the entry, if he agrees to having
entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. …सॊ
चॆ पवॆसनं सादियति, पविट्ठं सादियति, ठितं सादियति, उद्धरणं सादियति, आपत्ति थुल्लच्चयस्स …पॆ…If he does not agree … there is no
offense.न सादियति, अनापत्ति।

Enemy monks bring a human paṇḍaka …भिक्खुपच्चत्थिका मनुस्सपण्डकं …a paṇḍaka spirit …अमनुस्सपण्डकं …

a paṇḍaka animal into a monk’s presence and make it sit down so that his penis enters its anus …
तिरच्छानगतपण्डकं भिक्खुस्स सन्तिकॆ आनॆत्वा वच्चमग्गॆन …its mouth.मुखॆन अङ्गजातं अभिनिसीदॆन्ति।If he agrees to the entry, if he
agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an
offense entailing expulsion. …सॊ चॆ पवॆसनं सादियति, पविट्ठं सादियति, ठितं सादियति, उद्धरणं सादियति, आपत्ति पाराजिकस्स …पॆ…If
he does not agree … there is no offense.न सादियति, अनापत्ति।
Enemy monks bring a paṇḍaka animal that is awake …भिक्खुपच्चत्थिका तिरच्छानगतपण्डकं जागरन्तं …asleep …सुत्तं …
intoxicated …मत्तं …insane …उम्मत्तं …heedless …पमत्तं …dead but undecomposed …मतं अक्खायितं …dead and
mostly undecomposed …मतं यॆभुय्यॆन अक्खायितं …पॆ…he commits an offense entailing expulsion.आपत्ति पाराजिकस्स।
They bring one that is dead and mostly decomposed into a monk’s presence and make it sit down so
that his penis enters its anus …मतं यॆभुय्यॆन खायितं भिक्खुस्स सन्तिकॆ आनॆत्वा वच्चमग्गॆन …its mouth.मुखॆन अङ्गजातं अभिनिसीदॆन्ति।
If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the
taking out, he commits a serious offense. …सॊ चॆ पवॆसनं सादियति, पविट्ठं सादियति, ठितं सादियति, उद्धरणं सादियति, आपत्ति
थुल्लच्चयस्स …पॆ…If he does not agree … there is no offense.न सादियति, अनापत्ति।

Enemy monks bring a human male …भिक्खुपच्चत्थिका मनुस्सपुरिसं …a male spirit …अमनुस्सपुरिसं …a male animal
into a monk’s presence and make it sit down so that his penis enters its anus …तिरच्छानगतपुरिसं भिक्खुस्स
सन्तिकॆ आनॆत्वा वच्चमग्गॆन …its mouth.मुखॆन अङ्गजातं अभिनिसीदॆन्ति।If he agrees to the entry, if he agrees to having
entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense entailing
expulsion. …सॊ चॆ पवॆसनं सादियति, पविट्ठं सादियति, ठितं सादियति, उद्धरणं सादियति, आपत्ति पाराजिकस्स …पॆ…If he does not agree
… there is no offense.न सादियति, अनापत्ति।
Enemy monks bring a male animal that is awake …भिक्खुपच्चत्थिका तिरच्छानगतपुरिसं जागरन्तं …asleep …सुत्तं …
intoxicated …मत्तं …insane …उम्मत्तं …heedless …पमत्तं …dead but undecomposed …मतं अक्खायितं …dead and
mostly undecomposed …मतं यॆभुय्यॆन अक्खायितं …पॆ…he commits an offense entailing expulsion.आपत्ति पाराजिकस्स।
They bring one that is dead and mostly decomposed into a monk’s presence and make it sit down so
that his penis enters its anus …मतं यॆभुय्यॆन खायितं भिक्खुस्स सन्तिकॆ आनॆत्वा वच्चमग्गॆन …its mouth.मुखॆन अङ्गजातं अभिनिसीदॆन्ति।
If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the
taking out, he commits a serious offense …सॊ चॆ पवॆसनं सादियति, पविट्ठं सादियति, ठितं सादियति, उद्धरणं सादियति, आपत्ति
थुल्लच्चयस्स …पॆ…If he does not agree … there is no offense.न सादियति, अनापत्ति।
Forced sexual intercourse with cover: bringing the partner into the presence of the monk
Enemy monks bring a human female into a monk’s presence and make her sit down so that his penis
enters her anus …भिक्खुपच्चत्थिका मनुस्सित्थिं भिक्खुस्स सन्तिकॆ आनॆत्वा वच्चमग्गॆन …her vagina …पस्सावमग्गॆन …her mouth,मुखॆन
अङ्गजातं अभिनिसीदॆन्तिthe female being covered and the monk uncovered;सन्थताय असन्थतस्स,the female
uncovered and the monk covered;असन्थताय सन्थतस्स,the female covered and the monk covered;सन्थताय
सन्थतस्स,the female uncovered and the monk uncovered.असन्थताय असन्थतस्स।If he agrees to the entry, if he
agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an
offense entailing expulsion. …सॊ चॆ पवॆसनं सादियति, पविट्ठं सादियति, ठितं सादियति, उद्धरणं सादियति, आपत्ति पाराजिकस्स …पॆ…If
he does not agree … there is no offense.न सादियति, अनापत्ति।
Enemy monks bring a human female who is awake …भिक्खुपच्चत्थिका मनुस्सित्थिं जागरन्तिं …asleep …सुत्तं …
intoxicated …मत्तं …insane …उम्मत्तं …heedless …पमत्तं …dead but undecomposed …मतं अक्खायितं …dead and
mostly undecomposed …मतं यॆभुय्यॆन अक्खायितं …पॆ…he commits an offense entailing expulsion.आपत्ति पाराजिकस्स।
They bring one who is dead and mostly decomposed into a monk’s presence and make her sit down so
that his penis enters her anus …मतं यॆभुय्यॆन खायितं भिक्खुस्स सन्तिकॆ आनॆत्वा वच्चमग्गॆन …her vagina …पस्सावमग्गॆन …her
mouth,मुखॆन अङ्गजातं अभिनिसीदॆन्ति,the female being covered and the monk uncovered;सन्थताय असन्थतस्स,the
female uncovered and the monk covered;असन्थताय सन्थतस्स,the female covered and the monk
covered;सन्थताय सन्थतस्स,the female uncovered and the monk uncovered.असन्थताय असन्थतस्स।If he agrees to
the entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he
commits a serious offense. …सॊ चॆ पवॆसनं सादियति, पविट्ठं सादियति, ठितं सादियति, उद्धरणं सादियति, आपत्ति थुल्लच्चयस्स …पॆ…If he
does not agree … there is no offense.न सादियति, अनापत्ति।

Enemy monks bring a female spirit …भिक्खुपच्चत्थिका अमनुस्सित्थिं …a female animal …तिरच्छानगतित्थिं …a
hermaphrodite human …मनुस्सुभतॊब्यञ्जनकं …a hermaphrodite spirit …अमनुस्सुभतॊब्यञ्जनकं …a hermaphrodite
animal into a monk’s presence and make it sit down so that his penis enters its anus …तिरच्छानगतुभतॊब्यञ्जनकं
भिक्खुस्स सन्तिकॆ आनॆत्वा वच्चमग्गॆन …its vagina …पस्सावमग्गॆन …its mouth,मुखॆन अङ्गजातं अभिनिसीदॆन्तिthe animal being
covered and the monk uncovered;सन्थतस्स असन्थतस्स,the animal uncovered and the monk covered;असन्थतस्स
सन्थतस्स,the animal covered and the monk covered;सन्थतस्स सन्थतस्स,the animal uncovered and the monk
uncovered.असन्थतस्स असन्थतस्स।If he agrees to the entry, if he agrees to having entered, if he agrees to the
remaining, if he agrees to the taking out, he commits an offense entailing expulsion. …सॊ चॆ पवॆसनं सादियति,
पविट्ठं सादियति, ठितं सादियति, उद्धरणं सादियति, आपत्ति पाराजिकस्स …पॆ…If he does not agree … there is no offense.न
सादियति, अनापत्ति।
Enemy monks bring a hermaphrodite animal that is awake …भिक्खुपच्चत्थिका तिरच्छानगतुभतॊब्यञ्जनकं जागरन्तं …
asleep …सुत्तं …intoxicated …मत्तं …insane …उम्मत्तं …heedless …पमत्तं …dead but undecomposed …मतं
अक्खायितं …dead and mostly undecomposed …मतं यॆभुय्यॆन अक्खायितं …पॆ…he commits an offense entailing
expulsion.आपत्ति पाराजिकस्स।They bring one that is dead and mostly decomposed into a monk’s presence
and make it sit down so that his penis enters its anus …मतं यॆभुय्यॆन खायितं भिक्खुस्स सन्तिकॆ आनॆत्वा वच्चमग्गॆन …its
vagina …पस्सावमग्गॆन …its mouth,मुखॆन अङ्गजातं अभिनिसीदॆन्ति,the animal being covered and the monk
uncovered;सन्थतस्स असन्थतस्स,the animal uncovered and the monk covered;असन्थतस्स सन्थतस्स,the animal
covered and the monk covered;सन्थतस्स सन्थतस्स,the animal uncovered and the monk uncovered.असन्थतस्स
असन्थतस्स।If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he
agrees to the taking out, he commits a serious offense. …सॊ चॆ पवॆसनं सादियति, पविट्ठं सादियति, ठितं सादियति, उद्धरणं
सादियति, आपत्ति थुल्लच्चयस्स …पॆ…If he does not agree … there is no offense.न सादियति, अनापत्ति।

Enemy monks bring a human paṇḍaka …भिक्खुपच्चत्थिका मनुस्सपण्डकं …a paṇḍaka spirit …अमनुस्सपण्डकं …

a paṇḍaka animal …तिरच्छानगतपण्डकं …a human male …मनुस्सपुरिसं …a male spirit …अमनुस्सपुरिसं …a male
animal into a monk’s presence and make it sit down so that his penis enters its anus …तिरच्छानगतपुरिसं
भिक्खुस्स सन्तिकॆ आनॆत्वा वच्चमग्गॆन …its mouth,मुखॆन अङ्गजातं अभिनिसीदॆन्तिthe animal being covered and the monk
uncovered;सन्थतस्स असन्थतस्स,the animal uncovered and the monk covered;असन्थतस्स सन्थतस्स,the animal
covered and the monk covered;सन्थतस्स सन्थतस्स,the animal uncovered and the monk uncovered.असन्थतस्स
असन्थतस्स।If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he
agrees to the taking out, he commits an offense entailing expulsion. …सॊ चॆ पवॆसनं सादियति, पविट्ठं सादियति, ठितं
सादियति, उद्धरणं सादियति, आपत्ति पाराजिकस्स …पॆ…If he does not agree … there is no offense.न सादियति, अनापत्ति।

Enemy monks bring a male animal that is awake …भिक्खुपच्चत्थिका तिरच्छानगतपुरिसं जागरन्तं …asleep …सुत्तं …
intoxicated …मत्तं …insane …उम्मत्तं …heedless …पमत्तं …dead but undecomposed …मतं अक्खायितं …dead and
mostly undecomposed …मतं यॆभुय्यॆन अक्खायितं …पॆ…he commits an offense entailing expulsion.आपत्ति पाराजिकस्स।
They bring one that is dead and mostly decomposed into a monk’s presence and make it sit down so
that his penis enters its anus …मतं यॆभुय्यॆन खायितं भिक्खुस्स सन्तिकॆ आनॆत्वा वच्चमग्गॆन …its mouth,मुखॆन अङ्गजातं
अभिनिसीदॆन्ति,the animal being covered and the monk uncovered;सन्थतस्स असन्थतस्स,the animal uncovered and
the monk covered;असन्थतस्स सन्थतस्स,the animal covered and the monk covered;सन्थतस्स सन्थतस्स,the animal
uncovered and the monk uncovered.असन्थतस्स असन्थतस्स।If he agrees to the entry, if he agrees to having
entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious offense. …सॊ
चॆ पवॆसनं सादियति, पविट्ठं सादियति, ठितं सादियति, उद्धरणं सादियति, आपत्ति थुल्लच्चयस्स …पॆ…If he does not agree … there is no
offense.न सादियति, अनापत्ति।
Forced sexual intercourse: bringing the monk into the presence of the partner
Enemy monks bring a monk into the presence of a human female and make him sit down so that his
penis enters her anus …भिक्खुपच्चत्थिका भिक्खुं मनुस्सित्थिया सन्तिकॆ आनॆत्वा अङ्गजातॆन वच्चमग्गं …her vagina …पस्सावमग्गं …her
mouth.मुखं अभिनिसीदॆन्ति।If he agrees to the entry, if he agrees to having entered, if he agrees to the
remaining, if he agrees to the taking out, he commits an offense entailing expulsion. …सॊ चॆ पवॆसनं सादियति,
पविट्ठं सादियति, ठितं सादियति, उद्धरणं सादियति, आपत्ति पाराजिकस्स …पॆ…If he does not agree … there is no offense.न
सादियति, अनापत्ति।
Enemy monks bring a monk into the presence of a human female who is awake …भिक्खुपच्चत्थिका भिक्खुं
मनुस्सित्थिया जागरन्तिया …asleep …सुत्ताय …intoxicated …मत्ताय …insane …उम्मत्ताय …heedless …पमत्ताय …dead but
undecomposed …मताय अक्खायिताय …dead and mostly undecomposed …मताय यॆभुय्यॆन अक्खायिताय …पॆ…he
commits an offense entailing expulsion.आपत्ति पाराजिकस्स।They bring a monk into the presence of who is
dead and mostly decomposed and make him sit down so that his penis enters her anus …मताय यॆभुय्यॆन
खायिताय सन्तिकॆ आनॆत्वा अङ्गजातॆन वच्चमग्गं …her vagina …पस्सावमग्गं …her mouth.मुखं अभिनिसीदॆन्ति।If he agrees to the
entry, if he agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he
commits a serious offense. …सॊ चॆ पवॆसनं सादियति, पविट्ठं सादियति, ठितं सादियति, उद्धरणं सादियति, आपत्ति थुल्लच्चयस्स …पॆ…If he
does not agree … there is no offense.न सादियति, अनापत्ति।

Enemy monks bring a monk into the presence of a female spirit …भिक्खुपच्चत्थिका भिक्खुं अमनुस्सित्थिया …a
female animal …तिरच्छानगतित्थिया …a hermaphrodite human …मनुस्सुभतॊब्यञ्जनकस्स …a hermaphrodite spirit …
अमनुस्सुभतॊब्यञ्जनकस्स …a hermaphrodite animal …तिरच्छानगतुभतॊब्यञ्जनकस्स …a human paṇḍaka …मनुस्सपण्डकस्स …
a paṇḍaka spirit …अमनुस्सपण्डकस्स …a paṇḍaka animal …तिरच्छानगतपण्डकस्स …a human male …मनुस्सपुरिसस्स …a
male spirit …अमनुस्सपुरिसस्स …a male animal and make him sit down so that his penis enters its anus …
तिरच्छानगतपुरिसस्स सन्तिकॆ आनॆत्वा अङ्गजातॆन वच्चमग्गं …its mouth.मुखं अभिनिसीदॆन्ति।If he agrees to the entry, if he agrees to
having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an offense
entailing expulsion. …सॊ चॆ पवॆसनं सादियति, पविट्ठं सादियति, ठितं सादियति, उद्धरणं सादियति, आपत्ति पाराजिकस्स …पॆ…If he does
not agree … there is no offense.न सादियति, अनापत्ति।
Enemy monks bring a monk into the presence of a male animal that is awake …भिक्खुपच्चत्थिका भिक्खुं
तिरच्छानगतपुरिसस्स जागरन्तस्स …asleep …सुत्तस्स …intoxicated …मत्तस्स …insane …उम्मत्तस्स …heedless …पमत्तस्स …
dead but undecomposed …मतस्स अक्खायितस्स …dead and mostly undecomposed …मतस्स यॆभुय्यॆन अक्खायितस्स …
पॆ…he commits an offense entailing expulsion.आपत्ति पाराजिकस्स।They bring a monk into the presence of one
that is dead and mostly decomposed and make him sit down so that his penis enters its anus …मतस्स
यॆभुय्यॆन खायितस्स सन्तिकॆ आनॆत्वा अङ्गजातॆन वच्चमग्गं …its mouth.मुखं अभिनिसीदॆन्ति।If he agrees to the entry, if he agrees to
having entered, if he agrees to the remaining, if he agrees to the taking out, he commits a serious
offense …सॊ चॆ पवॆसनं सादियति, पविट्ठं सादियति, ठितं सादियति, उद्धरणं सादियति, आपत्ति थुल्लच्चयस्स …पॆ…If he does not agree …
there is no offense.न सादियति, अनापत्ति।
Forced sexual intercourse with cover: bringing the monk into the presence of the partner
Enemy monks bring a monk into the presence of a human female and make him sit down so that his
penis enters her anus …भिक्खुपच्चत्थिका भिक्खुं मनुस्सित्थिया सन्तिकॆ आनॆत्वा अङ्गजातॆन वच्चमग्गं …her vagina …पस्सावमग्गं …her
mouth,मुखं अभिनिसीदॆन्तिthe monk being covered and the female uncovered;सन्थतस्स असन्थताय,the monk
uncovered and the female covered;असन्थतस्स सन्थताय,the monk covered and the female covered;सन्थतस्स
सन्थताय,the monk uncovered and the female uncovered.असन्थतस्स असन्थताय।If he agrees to the entry, if he
agrees to having entered, if he agrees to the remaining, if he agrees to the taking out, he commits an
offense entailing expulsion. …सॊ चॆ पवॆसनं सादियति, पविट्ठं सादियति, ठितं सादियति, उद्धरणं सादियति, आपत्ति पाराजिकस्स …पॆ…If
he does not agree … there is no offense.न सादियति, अनापत्ति।
Enemy monks bring a monk into the presence of a human female who is awake …भिक्खुपच्चत्थिका भिक्खुं
मनुस्सित्थिया जागरन्तिया …asleep …सुत्ताय …intoxicated …मत्ताय …insane …उम्मत्ताय …heedless …पमत्ताय …dead but
undecomposed …मताय अक्खायिताय …dead and mostly undecomposed …मताय यॆभुय्यॆन अक्खायिताय …पॆ…he
commits an offense entailing expulsion.आपत्ति पाराजिकस्स।They bring a monk into the presence of a human
female who is dead and mostly decomposed and make him sit down so that his penis enters her anus …
मताय यॆभुय्यॆन खायिताय सन्तिकॆ आनॆत्वा अङ्गजातॆन वच्चमग्गं …her vagina …पस्सावमग्गं …her mouth,मुखं अभिनिसीदॆन्तिthe monk
being covered and the female uncovered;सन्थतस्स असन्थताय,the monk uncovered and the female
covered;असन्थतस्स सन्थताय,the monk covered and the female covered;सन्थतस्स सन्थताय,the monk uncovered
and the female uncovered.असन्थतस्स असन्थताय।If he agrees to the entry, if he agrees to having entered, if he
agrees to the remaining, if he agrees to the taking out, he commits a serious offense. …सॊ चॆ पवॆसनं सादियति,
पविट्ठं सादियति, ठितं सादियति, उद्धरणं सादियति, आपत्ति थुल्लच्चयस्स …पॆ…If he does not agree … there is no offense.न सादियति,
अनापत्ति।

Enemy monks bring a monk into the presence of a female spirit …भिक्खुपच्चत्थिका भिक्खुं अमनुस्सित्थिया …a
female animal …तिरच्छानगतित्थिया …a hermaphrodite human …मनुस्सुभतॊब्यञ्जनकस्स …a hermaphrodite spirit …
अमनुस्सुभतॊब्यञ्जनकस्स …a hermaphrodite animal …तिरच्छानगतुभतॊब्यञ्जनकस्स …a human paṇḍaka …मनुस्सपण्डकस्स …
a paṇḍaka spirit …अमनुस्सपण्डकस्स …a paṇḍaka animal …तिरच्छानगतपण्डकस्स …a human male …मनुस्सपुरिसस्स …a
male spirit …अमनुस्सपुरिसस्स …a male animal and make him sit down so that his penis enters its anus …
तिरच्छानगतपुरिसस्स सन्तिकॆ आनॆत्वा अङ्गजातॆन वच्चमग्गं …its mouth,मुखं अभिनिसीदॆन्तिthe monk being covered and the animal
uncovered;सन्थतस्स असन्थतस्स,the monk uncovered and the animal covered;असन्थतस्स सन्थतस्स,the monk
covered and the animal covered;सन्थतस्स सन्थतस्स,the monk uncovered and the animal uncovered.असन्थतस्स
असन्थतस्स,If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he
agrees to the taking out, he commits an offense entailing expulsion. …सॊ चॆ पवॆसनं सादियति, पविट्ठं सादियति, ठितं
सादियति, उद्धरणं सादियति, आपत्ति पाराजिकस्स …पॆ…If he does not agree … there is no offense.न सादियति, अनापत्ति।
Enemy monks bring a monk into the presence of a male animal that is awake …भिक्खुपच्चत्थिका भिक्खुं
तिरच्छानगतपुरिसस्स जागरन्तस्स …asleep …सुत्तस्स …intoxicated …मत्तस्स …insane …उम्मत्तस्स …heedless …पमत्तस्स …
dead but undecomposed …मतस्स अक्खायितस्स …dead and mostly undecomposed …मतस्स यॆभुय्यॆन अक्खायितस्स …
पॆ…he commits an offense entailing expulsion.आपत्ति पाराजिकस्स।They bring a monk into the presence of one
that is dead and mostly decomposed and make him sit down so that his penis enters its anus …मतस्स
यॆभुय्यॆन खायितस्स सन्तिकॆ आनॆत्वा अङ्गजातॆन वच्चमग्गं …its mouth,मुखं अभिनिसीदॆन्तिthe monk being covered and the animal
uncovered;सन्थतस्स असन्थतस्स,the monk uncovered and the animal covered;असन्थतस्स सन्थतस्स,the monk
covered and the animal covered;सन्थतस्स सन्थतस्स,the monk uncovered and the animal uncovered.असन्थतस्स
असन्थतस्स,If he agrees to the entry, if he agrees to having entered, if he agrees to the remaining, if he
agrees to the taking out, he commits a serious offense. …सॊ चॆ पवॆसनं सादियति, पविट्ठं सादियति, ठितं सादियति, उद्धरणं
सादियति, आपत्ति थुल्लच्चयस्स …पॆ…If he does not agree … there is no offense.न सादियति, अनापत्ति।
As “enemy monks” has been explained in detail, so should the following categories be explained:यथा
भिक्खुपच्चत्थिका वित्थारिता, ऎवं वित्थारॆतब्बा।
Enemy kings …राजपच्चत्थिका …enemy bandits …चॊरपच्चत्थिका …enemy scoundrels …धुत्तपच्चत्थिका …“lotus-scent”
enemies.उप्पलगन्धपच्चत्थिका।This is the section in brief.सङ्खित्तं।

Permutations part 2
He makes a private part enter a private part, there is an offense entailing expulsion.मग्गॆन मग्गं पवॆसॆति, आपत्ति
पाराजिकस्स।He makes the mouth enter a private part, there is an offense entailing expulsion.मग्गॆन अमग्गं पवॆसॆति,
आपत्ति पाराजिकस्स।He makes a private part enter the mouth, there is an offense entailing expulsion.अमग्गॆन मग्गं
पवॆसॆति, आपत्ति पाराजिकस्स।He makes the mouth enter the mouth, there is a serious offense.अमग्गॆन अमग्गं पवॆसॆति,
आपत्ति थुल्लच्चयस्स।
A monk rapes a sleeping monk:भिक्खु सुत्तभिक्खुम्हि विप्पटिपज्जति;if he wakes up and consents, both should be
expelled;पटिबुद्धॊ सादियति, उभॊ नासॆतब्बा।if he wakes up but does not consent, the rapist should be
expelled.पटिबुद्धॊ न सादियति, दूसकॊ नासॆतब्बॊ।A monk rapes a sleeping novice:भिक्खु सुत्तसामणॆरम्हि विप्पटिपज्जति;if he
wakes up and consents, both should be expelled;पटिबुद्धॊ सादियति, उभॊ नासॆतब्बा।if he wakes up but does not
consent, the rapist should be expelled.पटिबुद्धॊ न सादियति, दूसकॊ नासॆतब्बॊ।A novice rapes a sleeping monk:सामणॆरॊ
सुत्तभिक्खुम्हि विप्पटिपज्जति;if he wakes up and consents, both should be expelled;पटिबुद्धॊ सादियति, उभॊ नासॆतब्बा।if he
wakes up but does not consent, the rapist should be expelled.पटिबुद्धॊ न सादियति, दूसकॊ नासॆतब्बॊ।A novice rapes
a sleeping novice:सामणॆरॊ सुत्तसामणॆरम्हि विप्पटिपज्जति;if he wakes up and consents, both should be expelled;पटिबुद्धॊ
सादियति, उभॊ नासॆतब्बा।if he wakes up but does not consent, the rapist should be expelled.पटिबुद्धॊ न सादियति, दूसकॊ
नासॆतब्बॊ।

Non-offenses
There is no offense:अनापत्ति—if he does not know;अजानन्तस्स,if he does not consent;असादियन्तस्स,if he is
insane;उम्मत्तकस्स,if he is deranged;खित्तचित्तस्स,if he is overwhelmed by pain;वॆदनाट्टस्स,if he is the first
offender.आदिकम्मिकस्साति।
The section for recitation on covering is finished.सन्थतभाणवारॊ निट्ठितॊ।
Summary verses of case studies ४। विनीतवत्थुउद्दानगाथा
“The female monkey, and the Vajjians,मक्कटी वज्जिपुत्ता च,
Householder, and a naked one, ascetics of other religions;गिही नग्गॊ च तित्थिया;
The girl, and Uppalavaṇ ṇ ā ,दारिकु प्पलवण्णा च,
Two others with characteristics.ब्यञ्जनॆहिपरॆ दुवॆ।
Mother, daughter, and sister,माता धीता भगिनी च,
And wife, supple, with long;जाया च मुदु लम्बिना;
Two on wounds, and a picture,द्वॆ वणा लॆपचित्तञ्च,
And a wooden doll.दारुधीतलिकाय च।
Five with Sundara,सुन्दरॆन सह पञ्च,
Five about charnel grounds, bones;पञ्च सिवथिकट्ठिका;
A female dragon, and a female spirit, and a female ghost,नागी यक्खी च पॆती च,
A paṇḍaka, impaired, should touch.पण्डकॊपहतॊ छु पॆ।
The sleeping Perfected One in Bhaddiya,भद्दियॆ अरहं सुत्तॊ,
Four others in Sā vatthī;सावत्थिया चतुरॊ परॆ;
Three in Vesā lī, garlands,वॆसालिया तयॊ माला,
The one from Bharukaccha in his dream.सुपिनॆ भारुकच्छकॊ।
Supabbā , Saddhā , a nun,सुपब्बा सद्धा भिक्खुनी,
A trainee nun, and a novice nun;सिक्खमाना सामणॆरी च;
A prostitute, a paṇḍaka, a householder,वॆसिया पण्डकॊ गिही,
Each other, one gone forth when old, a deer.”अञ्ञमञ्ञं वुड्ढपब्बजितॊ मिगॊति।

Case studies ५। विनीतवत्थु

At one time a monk had sexual intercourse with a female monkey.तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु मक्कटिया मॆथुनं
धम्मं पटिसॆवि।He became anxious, thinking,तस्स कु क्कु च्चं अहॊसि—“The Buddha has laid down a training
rule.“भगवता सिक्खापदं पञ्ञत्तं,Could it be that I’ve committed an offense entailing expulsion?”कच्चि नु खॊ अहं
पाराजिकं आपत्तिं आपन्नॊ”ति?He told the Buddha.भगवतॊ ऎतमत्थं आरॊचॆसि।“You’ve committed an offense entailing
expulsion.”“आपत्तिं त्वं, भिक्खु, आपन्नॊ पाराजिकन्”ति।

At one time a number of Vajjian monks from Vesā lī had sexual intercourse without first renouncing
the training and revealing their weakness.तॆन खॊ पन समयॆन सम्बहुला वॆसालिका वज्जिपुत्तका भिक्खू सिक्खं अपच्चक्खाय दुब्बल्यं
अनाविकत्वा मॆथुनं धम्मं पटिसॆविंसु।They became anxious, thinking,तॆसं कु क्कु च्चं अहॊसि—“The Buddha has laid down a
training rule.“भगवता सिक्खापदं पञ्ञत्तं,Could it be that we’ve committed an offense entailing expulsion?”कच्चि नु
खॊ मयं पाराजिकं आपत्तिं आपन्ना”ति?They told the Buddha.भगवतॊ ऎतमत्थं आरॊचॆसुं।“You’ve committed an offense
entailing expulsion.”“आपत्तिं तुम्हॆ, भिक्खवॆ, आपन्ना पाराजिकन्”ति।

At one time,तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु—thinking he would avoid an offense,“ऎवं मॆ अनापत्ति भविस्सती”ति—a
monk had sexual intercourse while dressed like a householder.गिहिलिङ्गॆन मॆथुनं धम्मं पटिसॆवि।He became
anxious, thinking,तस्स कु क्कु च्चं अहॊसि—“The Buddha has laid down a training rule.“भगवता सिक्खापदं पञ्ञत्तं,Could
it be that I’ve committed an offense entailing expulsion?”कच्चि नु खॊ अहं पाराजिकं आपत्तिं आपन्नॊ”ति?He told the
Buddha.भगवतॊ ऎतमत्थं आरॊचॆसि।“You’ve committed an offense entailing expulsion.”“आपत्तिं त्वं, भिक्खु, आपन्नॊ
पाराजिकन्”ति।

At one time,तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु—thinking he would avoid an offense,“ऎवं मॆ अनापत्ति भविस्सती”ति—a
monk had sexual intercourse while naked.नग्गॊ हुत्वा मॆथुनं धम्मं पटिसॆवि।He became anxious …तस्स कु क्कु च्चं अहॊसि …
पॆ…“You’ve committed an offense entailing expulsion.”“आपत्तिं त्वं, भिक्खु, आपन्नॊ पाराजिकन्”ति।

At one time,तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु—thinking he would avoid an offense,“ऎवं मॆ अनापत्ति भविस्सती”ति—a
monk had sexual intercourse while dressed in a grass robe …कु सचीरं निवासॆत्वा …while dressed in a bark
robe …वाकचीरं निवासॆत्वा …while dressed in a robe made of bits of wood …फलकचीरं निवासॆत्वा …while dressed in
a sarong made of human hair …कॆ सकम्बलं निवासॆत्वा …while dressed in a sarong made of horse-hair …
वालकम्बलं निवासॆत्वा …while dressed in a robe of owls’ wing …उलूकपक्खिकं निवासॆत्वा …while dressed in a robe of
antelope hide.अजिनक्खिपं निवासॆत्वा मॆथुनं धम्मं पटिसॆवि।He became anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“You’ve
committed an offense entailing expulsion.”“आपत्तिं त्वं, भिक्खु, आपन्नॊ पाराजिकन्”ति।

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.तॆन खॊ पन समयॆन अञ्ञतरॊ पिण्डचारिकॊ भिक्खु पीठकॆ निपन्नं दारिकं पस्सित्वा सारत्तॊ अङ्गुट्ठं अङ्गजातं
पवॆसॆसि।She died.सा कालमकासि।He became anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“There’s no offense entailing
expulsion,“अनापत्ति, भिक्खु, पाराजिकस्स।but there’s an offense entailing suspension.”आपत्ति सङ्घादिसॆसस्सा”ति।

At one time a young brahmin had fallen in love with the nun Uppalavaṇ ṇ ā .तॆन खॊ पन समयॆन अञ्ञतरॊ माणवकॊ
उप्पलवण्णाय भिक्खुनिया पटिबद्धचित्तॊ हॊति।When Uppalavaṇ ṇ ā had entered the village for alms, he entered her hut
and hid himself.अथ खॊ सॊ माणवकॊ उप्पलवण्णाय भिक्खुनिया गामं पिण्डाय पविट्ठाय कु टिकं पविसित्वा निलीनॊ अच्छि।After her meal,
when she had returned from almsround, Uppalavaṇ ṇ ā washed her feet, entered her hut, and sat down
on the bed.उप्पलवण्णा भिक्खुनी पच्छाभत्तं पिण्डपातपटिक्कन्ता पादॆ पक्खालॆत्वा कु टिकं पविसित्वा मञ्चकॆ निसीदि।Then that young brahmin
took hold of her and raped her.अथ खॊ सॊ माणवकॊ उप्पलवण्णं भिक्खुनिं उग्गहॆत्वा दूसॆसि।She told the nuns what had
happened.उप्पलवण्णा भिक्खुनी भिक्खुनीनं ऎतमत्थं आरॊचॆसि।The nuns told the monks,भिक्खुनियॊ भिक्खूनं ऎतमत्थं आरॊचॆसुं।who in
turn told the Buddha.भिक्खू भगवतॊ ऎतमत्थं आरॊचॆसुं।“There’s no offense for one who doesn’t consent.”“अनापत्ति,
भिक्खवॆ, असादियन्तिया”ति।

At one time the characteristics of a woman appeared on a monk.तॆन खॊ पन समयॆन अञ्ञतरस्स भिक्खुनॊ इत्थिलिङ्गं
पातुभूतं हॊति।They told the Buddha.भगवतॊ ऎतमत्थं आरॊचॆसुं।
“Monks, I allow that very discipleship, that very ordination, those years as a monk, to be
transferred to the nuns.“अनुजानामि, भिक्खवॆ, तञ्ञॆव उपज्झं तमॆव उपसम्पदं तानियॆव वस्सानि भिक्खुनीहि सङ्गमितुं।The monks’
offenses that are in common with the nuns are to be cleared in the presence of the nuns.या आपत्तियॊ
भिक्खूनं भिक्खुनीहि साधारणा ता आपत्तियॊ भिक्खुनीनं सन्तिकॆ वुट्ठातुं।For the monks’ offenses that are not in common with
the nuns, there’s no offense.”या आपत्तियॊ भिक्खूनं भिक्खुनीहि असाधारणा ताहि आपत्तीहि अनापत्ती”ति।

At one time the characteristics of a man appeared on a nun.तॆन खॊ पन समयॆन अञ्ञतरिस्सा भिक्खुनिया पुरिसलिङ्गं पातुभूतं
हॊति।They told the Buddha.भगवतॊ ऎतमत्थं आरॊचॆसुं।
“Monks, I allow that very discipleship, that very ordination, those years as a nun, to be
transferred to the monks.“अनुजानामि, भिक्खवॆ, तञ्ञॆव उपज्झं तमॆव उपसम्पदं तानियॆव वस्सानि भिक्खूहि सङ्गमितुं।The nuns’
offenses that are in common with the monks are to be cleared in the presence of the monks.या
आपत्तियॊ भिक्खुनीनं भिक्खूहि साधारणा ता आपत्तियॊ भिक्खूनं सन्तिकॆ वुट्ठातुं।For the nuns’ offenses that are not in common
with the monks, there’s no offense.”या आपत्तियॊ भिक्खुनीनं भिक्खूहि असाधारणा ताहि आपत्तीहि अनापत्ती”ति।
At one time,तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु—thinking he would avoid an offense,“ऎवं मॆ अनापत्ति भविस्सती”ति—a
monk had sexual intercourse with his mother …मातुया मॆथुनं धम्मं पटिसॆवि …had sexual intercourse with his
daughter …धीतुया मॆथुनं धम्मं पटिसॆवि …had sexual intercourse with his sister. …भगिनिया मॆथुनं धम्मं पटिसॆवि …He
became anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“You’ve committed an offense entailing expulsion.”“आपत्तिं त्वं,
भिक्खु, आपन्नॊ पाराजिकन्”ति।

At one time a monk had sexual intercourse with his former wife.तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु पुराणदुतियिकाय
मॆथुनं धम्मं पटिसॆवि।He became anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“You’ve committed an offense entailing
expulsion.”“आपत्तिं त्वं, भिक्खु, आपन्नॊ पाराजिकन्”ति।

At one time a monk who had a supple back was plagued by discontent, and he took his penis into his
own mouth.तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु मुदुपिट्ठिकॊ हॊति।सॊ अनभिरतिया पीळितॊ अत्तनॊ अङ्गजातं मुखॆन अग्गहॆसि।He became
anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“You’ve committed an offense entailing expulsion.”“आपत्तिं त्वं, भिक्खु, आपन्नॊ
पाराजिकन्”ति।

At one time a monk who had a long penis तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु लम्बी हॊति।was plagued by discontent,
and he inserted his penis into his own anus.सॊ अनभिरतिया पीळितॊ अत्तनॊ अङ्गजातं अत्तनॊ वच्चमग्गं पवॆसॆसि।He became
anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“You’ve committed an offense entailing expulsion.”“आपत्तिं त्वं, भिक्खु, आपन्नॊ
पाराजिकन्”ति।

At one time a monk saw a dead body तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु मतसरीरं पस्सि।with a wound next to the
genitals.तस्मिञ्च सरीरॆ अङ्गजातसामन्ता वणॊ हॊति।Thinking he would avoid an offense, he सॊ—“ऎवं मॆ अनापत्ति भविस्सती”ति
—inserted his penis into the genitals and it came out through the wound.अङ्गजातॆ अङ्गजातं पवॆसॆत्वा वणॆन नीहरि।He
became anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“You’ve committed an offense entailing expulsion.”“आपत्तिं त्वं,
भिक्खु, आपन्नॊ पाराजिकन्”ति।

At one time a monk saw a dead body तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु मतसरीरं पस्सि।with a wound next to the
genitals.तस्मिञ्च सरीरॆ अङ्गजातसामन्ता वणॊ हॊति।Thinking he would avoid an offense,सॊ—“ऎवं मॆ अनापत्ति भविस्सती”ति—he
inserted his penis into the wound and it came out through the genitals.वणॆ अङ्गजातं पवॆसॆत्वा अङ्गजातॆन नीहरि।He
became anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“You’ve committed an offense entailing expulsion.”“आपत्तिं त्वं,
भिक्खु, आपन्नॊ पाराजिकन्”ति।

At one time a lustful monk touched the genitals in a picture with his penis.तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु सारत्तॊ
लॆपचित्तस्स निमित्तं अङ्गजातॆन छु पि।He became anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“There’s no offense entailing
expulsion,“अनापत्ति, भिक्खु, पाराजिकस्स।but there’s an offense of wrong conduct.”आपत्ति दुक्कटस्सा”ति।
At one time a lustful monk touched the genitals of a wooden doll with his penis.तॆन खॊ पन समयॆन अञ्ञतरॊ
भिक्खु सारत्तॊ दारुधीतलिकाय निमित्तं अङ्गजातॆन छु पि।He became anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“There’s no offense
entailing expulsion,“अनापत्ति, भिक्खु, पाराजिकस्स।but there’s an offense of wrong conduct.”आपत्ति दुक्कटस्सा”ति।

At one time a monk called Sundara who had gone forth from Rā jagaha was walking along a street.तॆन खॊ
पन समयॆन सुन्दरॊ नाम भिक्खु राजगहा पब्बजितॊ रथिकाय गच्छति।A woman said to him,अञ्ञतरा इत्थी—“Wait a moment,
honored sir, I’ll pay respect to you.”“मुहुत्तं, भन्तॆ, आगमॆहि, वन्दिस्सामी”तिAs she was paying respect, she held up
his sarong and took his penis into her mouth.सा वन्दन्ती अन्तरवासकं उक्खिपित्वा मुखॆन अङ्गजातं अग्गहॆसि।He became
anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“Monk, did you consent?”“सादियि त्वं, भिक्खू”ति?
“I didn’t consent, Sir.”“नाहं, भगवा, सादियिन्”ति।
“There’s no offense for one who doesn’t consent.”“अनापत्ति, भिक्खु, असादियन्तस्सा”ति।

At one time a woman saw a monk and said,तॆन खॊ पन समयॆन अञ्ञतरा इत्थी भिक्खुं पस्सित्वा ऎतदवॊच—“Come, Sir,
have sexual intercourse.”“ऎहि, भन्तॆ, मॆथुनं धम्मं पटिसॆवा”ति।
“It’s not allowable.”“अलं, भगिनि, नॆतं कप्पती”ति।
“I’ll make the effort, Sir, not you.“ऎहि, भन्तॆ, अहं वायमिस्सामि, त्वं मा वायमि,In this way there’ll be no offense for
you.”ऎवं तॆ अनापत्ति भविस्सती”ति।The monk acted accordingly.सॊ भिक्खु तथा अकासि।He became anxious …तस्स कु क्कु च्चं
अहॊसि …पॆ…“You’ve committed an offense entailing expulsion.”“आपत्तिं त्वं, भिक्खु, आपन्नॊ पाराजिकन्”ति।

At one time a woman saw a monk and said,तॆन खॊ पन समयॆन अञ्ञतरा इत्थी भिक्खुं पस्सित्वा ऎतदवॊच—“Come, Sir,
have sexual intercourse.”“ऎहि, भन्तॆ, मॆथुनं धम्मं पटिसॆवा”ति।
“It’s not allowable.”“अलं, भगिनि, नॆतं कप्पती”ति।
“You make the effort, not I.“ऎहि, भन्तॆ, त्वं वायम, अहं न वायमिस्सामि,In this way there’ll be no offense for you.”ऎवं
तॆ अनापत्ति भविस्सती”ति।The monk acted accordingly.सॊ भिक्खु तथा अकासि।He became anxious …तस्स कु क्कु च्चं अहॊसि …
पॆ…“You’ve committed an offense entailing expulsion.”“आपत्तिं त्वं, भिक्खु, आपन्नॊ पाराजिकन्”ति।

At one time a woman saw a monk and said,तॆन खॊ पन समयॆन अञ्ञतरा इत्थी भिक्खुं पस्सित्वा ऎतदवॊच—“Come, Sir,
have sexual intercourse.”“ऎहि, भन्तॆ, मॆथुनं धम्मं पटिसॆवा”ति।
“It’s not allowable.”“अलं, भगिनि, नॆतं कप्पती”ति।
“Rub inside but discharge outside. …“ऎहि, भन्तॆ, अब्भन्तरं घट्टॆत्वा बहि मॊचॆहि …पॆ…Rub outside but discharge
inside.बहि घट्टॆत्वा अब्भन्तरं मॊचॆहि,In this way there’ll be no offense for you.”ऎवं तॆ अनापत्ति भविस्सती”ति।The monk
acted accordingly.सॊ भिक्खु तथा अकासि।He became anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“You’ve committed an
offense entailing expulsion.”“आपत्तिं त्वं, भिक्खु, आपन्नॊ पाराजिकन्”ति।

At one time a monk went to a charnel ground and saw an undecomposed corpse. He had sexual
intercourse with it.तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु सिवथिकं गन्त्वा अक्खायितं सरीरं पस्सित्वा तस्मिं मॆथुनं धम्मं पटिसॆवि।He became
anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“You’ve committed an offense entailing expulsion.”“आपत्तिं त्वं, भिक्खु, आपन्नॊ
पाराजिकन्”ति।

At one time a monk went to a charnel ground and saw a mostly undecomposed corpse. He had sexual
intercourse with it.तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु सिवथिकं गन्त्वा यॆभुय्यॆन अक्खायितं सरीरं पस्सित्वा तस्मिं मॆथुनं धम्मं पटिसॆवि।He
became anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“You’ve committed an offense entailing expulsion.”“आपत्तिं त्वं,
भिक्खु, आपन्नॊ पाराजिकन्”ति।

At one time a monk went to a charnel ground and saw a mostly decomposed corpse.तॆन खॊ पन समयॆन अञ्ञतरॊ
भिक्खु सिवथिकं गन्त्वा यॆभुय्यॆन खायितं सरीरं पस्सित्वाHe had sexual intercourse with it.तस्मिं मॆथुनं धम्मं पटिसॆवि।He became
anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“There’s no offense entailing expulsion,“अनापत्ति, भिक्खु, पाराजिकस्स।but there’s
a serious offense.”आपत्ति थुल्लच्चयस्सा”ति।

At one time a monk went to a charnel ground and saw a decapitated head. He inserted his penis into the
wide open mouth, touching it with his penis.तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु सिवथिकं गन्त्वा छिन्नसीसं पस्सित्वा वट्टकतॆ मुखॆ
छु पन्तं अङ्गजातं पवॆसॆसि।He became anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“You’ve committed an offense entailing
expulsion.”“आपत्तिं त्वं, भिक्खु, आपन्नॊ पाराजिकन्”ति।

At one time a monk went to a charnel ground and saw a decapitated head. He inserted his penis into the
wide open mouth, without touching it with his penis.तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु सिवथिकं गन्त्वा छिन्नसीसं पस्सित्वा
वट्टकतॆ मुखॆ अच्छु पन्तं अङ्गजातं पवॆसॆसि।He became anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“There’s no offense entailing
expulsion,“अनापत्ति, भिक्खु, पाराजिकस्स।but there’s an offense of wrong conduct.”आपत्ति दुक्कटस्सा”ति।

At one time a monk was in love with a woman.तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु अञ्ञतरिस्सा इत्थिया पटिबद्धचित्तॊ हॊति।She
died सा कालङ्कता सुसानॆ छड्डिता।and her bones were thrown away and scattered in the charnel ground.अट्ठिकानि
विप्पकिण्णानि हॊन्ति।The monk went to the charnel ground, collected the bones, and brought his penis into the
genital area.अथ खॊ सॊ भिक्खु सिवथिकं गन्त्वा अट्ठिकानि सङ्कड्ढित्वा निमित्तॆ अङ्गजातं पटिपादॆसि।He became anxious …तस्स कु क्कु च्चं
अहॊसि …पॆ…“There’s no offense entailing expulsion,“अनापत्ति, भिक्खु, पाराजिकस्स।but there’s an offense of
wrong conduct.”आपत्ति दुक्कटस्सा”ति।
At one time a monk had sexual intercourse with a female dragon …तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु नागिया मॆथुनं
धम्मं पटिसॆवि …had sexual intercourse with a female spirit …यक्खिनिया मॆथुनं धम्मं पटिसॆवि …had sexual intercourse
with a female ghost …पॆतिया मॆथुनं धम्मं पटिसॆवि …had sexual intercourse with a paṇḍaka.पण्डकस्स मॆथुनं धम्मं पटिसॆवि।
He became anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“You’ve committed an offense entailing expulsion.”“आपत्तिं त्वं,
भिक्खु, आपन्नॊ पाराजिकन्”ति।

At one time a monk’s faculties were impaired.तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु उपहतिन्द्रियॊ हॊति।Thinking he would
avoid an offense because he felt neither pleasure nor pain,सॊ—“नाहं वॆदियामि सुखं वा दुक्खं वा, अनापत्ति मॆ भविस्सती”ति
—he had sexual intercourse. …मॆथुनं धम्मं पटिसॆवि। …पॆ…They told the Buddha.भगवतॊ ऎतमत्थं आरॊचॆसुं।“Whether
that fool felt anything or didn’t feel anything, there’s an offense entailing expulsion.”“वॆदियि वा सॊ, भिक्खवॆ,
मॊघपुरिसॊ न वा वॆदियि, आपत्ति पाराजिकस्सा”ति।

At one time,तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु—intending to have sexual intercourse with a woman,“इत्थिया मॆथुनं
धम्मं पटिसॆविस्सामी”ति—a monk felt remorse at the mere touch.छु पितमत्तॆ विप्पटिसारी अहॊसि।He became anxious …तस्स
कु क्कु च्चं अहॊसि …पॆ…“There’s no offense entailing expulsion,“अनापत्ति, भिक्खु, पाराजिकस्स।but there’s an offense
entailing suspension.”आपत्ति सङ्घादिसॆसस्सा”ति।

At one time a monk was lying down in the Jā tiyā Grove at Bhaddiya, having gone there for the day’s
meditation.तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु भद्दियॆ जातियावनॆ दिवाविहारगतॊ निपन्नॊ हॊति।He had an erection because of
wind.तस्स अङ्गमङ्गानि वातूपत्थद्धानि हॊन्ति।A certain woman saw him and sat down on his penis, and having taken
her pleasure, she left.अञ्ञतरा इत्थी पस्सित्वा अङ्गजातॆ अभिनिसीदित्वा यावदत्थं कत्वा पक्कामि।The monks, seeing the moisture,
told the Buddha.भिक्खू किलिन्नं पस्सित्वा भगवतॊ ऎतमत्थं आरॊचॆसुं।“Monks, an erection occurs for five reasons:“पञ्चहि,
भिक्खवॆ, आकारॆहि अङ्गजातं कम्मनियं हॊति—because of sensual desire, because of feces, because of urine, because of
wind, because of being stung by caterpillars.रागॆन, वच्चॆन, पस्सावॆन, वातॆन, उच्चालिङ्गपाणकदट्ठॆन।इमॆहि खॊ, भिक्खवॆ, पञ्चहाकारॆहि
अङ्गजातं कम्मनियं हॊति।It’s impossible that that monk had an erection because of sensual desire.अट्ठानमॆतं, भिक्खवॆ,
अनवकासॊ यं तस्स भिक्खुनॊ रागॆन अङ्गजातं कम्मनियं अस्स।That monk is a perfected one.अरहं सॊ, भिक्खवॆ, भिक्खु।There’s no
offense for that monk.”अनापत्ति, भिक्खवॆ, तस्स भिक्खुनॊ”ति।

At one time a monk was lying down in the Dark Wood at Sā vatthī, having gone there for the day’s
meditation.तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु सावत्थिया अन्धवनॆ दिवाविहारगतॊ निपन्नॊ हॊति।A woman cowherd saw him and sat
down on his penis.अञ्ञतरा गॊपालिका पस्सित्वा अङ्गजातॆ अभिनिसीदि।The monk consented to the entry, to having
entered, to the remaining, and to the taking out.सॊ भिक्खु पवॆसनं सादियि, पविट्ठं सादियि, ठितं सादियि, उद्धरणं सादियि।He
became anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“You’ve committed an offense entailing expulsion.”“आपत्तिं त्वं,
भिक्खु, आपन्नॊ पाराजिकन्”ति।
At one time a monk was lying down in the Dark Wood at Sā vatthī, having gone there for the day’s
meditation.तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु सावत्थिया अन्धवनॆ दिवाविहारगतॊ निपन्नॊ हॊति।A woman goatherd saw him …
अञ्ञतरा अजपालिका पस्सित्वा …A woman gathering fire-wood saw him …अञ्ञतरा कट्ठहारिका पस्सित्वा …A woman
gathering cow-dung saw him and sat down on his penis.अञ्ञतरा गॊमयहारिका पस्सित्वा अङ्गजातॆ अभिनिसीदि।The monk
consented to the entry, to having entered, to the remaining, and to the taking out.सॊ भिक्खु पवॆसनं सादियि, पविट्ठं
सादियि, ठितं सादियि, उद्धरणं सादियि।He became anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“You’ve committed an offense
entailing expulsion.”“आपत्तिं त्वं, भिक्खु, आपन्नॊ पाराजिकन्”ति।

At one time a monk was lying down in the Great Wood at Vesā lī, having gone there for the day’s
meditation.तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु वॆसालियं महावनॆ दिवाविहारगतॊ निपन्नॊ हॊति।A woman saw him and sat down on
his penis, and having taken her pleasure, she stood laughing nearby.अञ्ञतरा इत्थी पस्सित्वा अङ्गजातॆ अभिनिसीदित्वा
यावदत्थं कत्वा सामन्ता हसमाना ठिता हॊति।The monk woke up and said,सॊ भिक्खु पटिबुज्झित्वा तं इत्थिं ऎतदवॊच—“Did you do
this?”“तुय्हिदं कम्मन्”ति?
“Yes.”“आम, मय्हं कम्मन्”ति।
He became anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…
“Monk, did you consent?”“सादियि त्वं, भिक्खू”ति?
“I didn’t even know, Sir.”“नाहं, भगवा, जानामी”ति।
“There’s no offense for one who doesn’t know.”“ अनापत्ति, भिक्खु, अजानन्तस्सा”ति।

At one time a monk, having gone to the Great Wood at Vesā lī for the day’s meditation, was lying
down and resting his head against a tree.तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु वॆसालियं महावनॆ दिवाविहारगतॊ रुक्खं अपस्साय निपन्नॊ
हॊति।A woman saw him and sat down on his penis.अञ्ञतरा इत्थी पस्सित्वा अङ्गजातॆ अभिनिसीदि।The monk got up
quickly.सॊ भिक्खु सहसा वुट्ठासि।He became anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“Monk, did you consent?”“सादियि त्वं,
भिक्खू”ति?
“I didn’t consent, Sir.”“नाहं, भगवा, सादियिन्”ति।
“There’s no offense for one who doesn’t consent.”“अनापत्ति, भिक्खु, असादियन्तस्सा”ति।

At one time a monk, having gone to the Great Wood at Vesā lī for the day’s meditation, was lying
down and resting his head against a tree.तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु वॆसालियं महावनॆ दिवाविहारगतॊ रुक्खं अपस्साय निपन्नॊ
हॊति।A woman saw him and sat down on his penis.अञ्ञतरा इत्थी पस्सित्वा अङ्गजातॆ अभिनिसीदि।The monk kicked her
off.सॊ भिक्खु अक्कमित्वा पवत्तॆसि।He became anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“Monk, did you consent?”“सादियि त्वं,
भिक्खू”ति?
“I didn’t consent, Sir.”“नाहं, भगवा, सादियिन्”ति।
“There’s no offense for one who doesn’t consent.”“अनापत्ति, भिक्खु, असादियन्तस्सा”ति।
At one time a monk had gone for the day’s meditation to the hall with the peaked roof in the Great
Wood near Vesā lī. He opened the door and lay down,तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु वॆसालियं महावनॆ कू टागारसालायं
दिवाविहारगतॊ द्वारं विवरित्वा निपन्नॊ हॊति।and he had an erection because of wind.तस्स अङ्गमङ्गानि वातूपत्थद्धानि हॊन्ति।Just then a
number of women, bringing scents and garlands, came to the monastery to look at the monastic
dwellings.तॆन खॊ पन समयॆन सम्बहुला इत्थियॊ गन्धञ्च मालञ्च आदाय आरामं आगमंसु विहारपॆक्खिकायॊ।Those women saw that monk
and they sat down on his penis. Having taken their pleasure, they said, “What a bull of a man,” and
they put up their scents and garlands and left.अथ खॊ ता इत्थियॊ तं भिक्खुं पस्सित्वा अङ्गजातॆ अभिनिसीदित्वा यावदत्थं कत्वा,
पुरिसूसभॊ वतायन्ति वत्वा गन्धञ्च मालञ्च आरॊपॆत्वा पक्कमिंसु।The monks saw the moisture and told the Buddha.भिक्खू किलिन्नं
पस्सित्वा भगवतॊ ऎतमत्थं आरॊचॆसुं।
“Monks, an erection occurs for five reasons:“पञ्चहि, भिक्खवॆ, आकारॆहि अङ्गजातं कम्मनियं हॊति—because of sensual
desire, because of feces, because of urine, because of wind, because of being stung by caterpillars.रागॆन,
वच्चॆन, पस्सावॆन, वातॆन, उच्चालिङ्गपाणकदट्ठॆन।इमॆहि खॊ, भिक्खवॆ, पञ्चहाकारॆहि अङ्गजातं कम्मनियं हॊति।It’s impossible that that monk had
an erection because of sensual desire.अट्ठानमॆतं, भिक्खवॆ, अनवकासॊ, यं तस्स भिक्खुनॊ रागॆन अङ्गजातं कम्मनियं अस्स।That monk
is a perfected one.अरहं सॊ, भिक्खवॆ, भिक्खु।There’s no offense for that monk.अनापत्ति, भिक्खवॆ, तस्स भिक्खुनॊ।
But, monks, you should close the door when you are in seclusion during the day.”अनुजानामि, भिक्खवॆ,
दिवा पटिसल्लीयन्तॆन द्वारं संवरित्वा पटिसल्लीयितुन्”ति।

At one time a monk from Bharukaccha dreamed that he had sexual intercourse with his former wife.तॆन
खॊ पन समयॆन अञ्ञतरॊ भारुकच्छकॊ भिक्खु सुपिनन्तॆ पुराणदुतियिकाय मॆथुनं धम्मं पटिसॆवित्वा—He thought he was no longer a monk
and that he would have to disrobe.“अस्समणॊ अहं, विब्भमिस्सामी”ति,While on his way to Bharukaccha, he saw
Venerable Upā li and told him what had happened.भारुकच्छं गच्छन्तॊ अन्तरामग्गॆ आयस्मन्तं उपालिं पस्सित्वा ऎतमत्थं आरॊचॆसि।
Venerable Upā li said,आयस्मा उपालि ऎवमाह—“There’s no offense since it was in a dream.”“अनापत्ति, आवुसॊ,
सुपिनन्तॆना”ति।

At one time in Rā jagaha there was a female lay follower called Supabbā who had mistaken faith.तॆन खॊ
पन समयॆन राजगहॆ सुपब्बा नाम उपासिका मुधप्पसन्ना हॊति।She held the view that सा ऎवंदिट्ठिका हॊति—any woman who gives
sexual intercourse gives the highest gift.“या मॆथुनं धम्मं दॆति सा अग्गदानं दॆती”ति।She saw a monk and said,सा भिक्खुं
पस्सित्वा ऎतदवॊच—“Come, Sir, have sexual intercourse.”“ऎहि, भन्तॆ, मॆथुनं धम्मं पटिसॆवा”ति।
“It’s not allowable.”“अलं, भगिनि, नॆतं कप्पती”ति।
“Then rub between the thighs;“ऎहि, भन्तॆ, ऊरुन्तरिकाय घट्टॆहि,in this way there’ll be no offense for you …ऎवं तॆ
अनापत्ति भविस्सती”ति …पॆ…Then rub against the navel …ऎहि, भन्तॆ, नाभियं घट्टॆहि …Then rub against the stomach …
ऎहि, भन्तॆ, उदरवट्टियं घट्टॆहि …Then rub in the armpit …ऎहि, भन्तॆ, उपकच्छकॆ घट्टॆहि …Then rub against the throat …ऎहि,
भन्तॆ, गीवायं घट्टॆहि …Then rub against the ear-hole …ऎहि, भन्तॆ, कण्णच्छिद्दॆ घट्टॆहि …Then rub against a coil of hair …
ऎहि, भन्तॆ, कॆ सवट्टियं घट्टॆहि …Then rub between the fingers …ऎहि, भन्तॆ, अङ्गुलन्तरिकाय घट्टॆहि …Then I’ll make make you
discharge with my hand;“ऎहि, भन्तॆ, हत्थॆन उपक्कमित्वा मॊचॆस्सामि,in this way there’ll be no offense for you.”ऎवं तॆ
अनापत्ति भविस्सती”ति।The monk acted accordingly.सॊ भिक्खु तथा अकासि।He became anxious …तस्स कु क्कु च्चं अहॊसि …
पॆ…“There’s no offense entailing expulsion,“अनापत्ति, भिक्खु, पाराजिकस्स।but there’s an offense entailing
suspension.”आपत्ति सङ्घादिसॆसस्सा”ति।
At one time in Sā vatthī there was a female lay follower called Saddhā who had mistaken faith.तॆन खॊ पन
समयॆन सावत्थियं सद्धा नाम उपासिका मुधप्पसन्ना हॊति।She held the view that सा ऎवंदिट्ठिका हॊति—any woman who gives
sexual intercourse gives the highest gift.“या मॆथुनं धम्मं दॆति सा अग्गदानं दॆती”ति।She saw a monk and said,सा भिक्खुं
पस्सित्वा ऎतदवॊच—“Come, Sir, have sexual intercourse.”“ऎहि, भन्तॆ, मॆथुनं धम्मं पटिसॆवा”ति।
“It’s not allowable.”“अलं, भगिनि, नॆतं कप्पती”ति।
“Then rub between the thighs …“ऎहि, भन्तॆ, ऊरुन्तरिकाय घट्टॆहि …पॆ…Then I’ll make you discharge with my
hand;ऎहि, भन्तॆ, हत्थॆन उपक्कमित्वा मॊचॆस्सामि,in this way there’ll be no offense for you.”ऎवं तॆ अनापत्ति भविस्सती”ति।The
monk acted accordingly.सॊ भिक्खु तथा अकासि।He became anxious …तस्स कु क्कु च्चं अहॊसि …पॆ…“There’s no offense
entailing expulsion,“अनापत्ति, भिक्खु, पाराजिकस्स।but there’s an offense entailing suspension.”आपत्ति
सङ्घादिसॆसस्सा”ति।

At one time in Vesā lī some Licchavī youths took hold of a monk and made him commit misconduct
with a nun …तॆन खॊ पन समयॆन वॆसालियं लिच्छविकु मारका भिक्खुं गहॆत्वा भिक्खुनिया विप्पटिपादॆसुं …made him commit misconduct
with a trainee nun …सिक्खमानाय विप्पटिपादॆसुं …made him commit misconduct with a novice nun.सामणॆरिया
विप्पटिपादॆसुं।Both agreed:उभॊ सादियिंसु।both should be expelled.उभॊ नासॆतब्बा।Neither agreed:उभॊ न सादियिंसु।there is
no offense for either.उभिन्नं अनापत्ति।

At one time in Vesā lī some Licchavī youths took hold of a monk and made him commit misconduct
with a prostitute …तॆन खॊ पन समयॆन वॆसालियं लिच्छविकु मारका भिक्खुं गहॆत्वा वॆसिया विप्पटिपादॆसुं …made him commit
misconduct with a paṇḍaka …पण्डकॆ विप्पटिपादॆसुं …made him commit misconduct with a female
householder.गिहिनिया विप्पटिपादॆसुं।The monk agreed:भिक्खु सादियि।he should be expelled.भिक्खु नासॆतब्बॊ।The monk
did not agree:भिक्खु न सादियि।there is no offense.भिक्खुस्स अनापत्ति।

At one time in Vesā lī some Licchavī youths took hold of two monks and made them commit
misconduct with each other.तॆन खॊ पन समयॆन वॆसालियं लिच्छविकु मारका भिक्खू गहॆत्वा अञ्ञमञ्ञं विप्पटिपादॆसुं।Both agreed:उभॊ
सादियिंसु।both should be expelled.उभॊ नासॆतब्बा।Neither agreed:उभॊ न सादियिंसु।there is no offense for either.उभिन्नं
अनापत्ति।

At one time a monk who had gone forth in old age went to see his former wife.तॆन खॊ पन समयॆन अञ्ञतरॊ
वुड्ढपब्बजितॊ भिक्खु पुराणदुतियिकाय दस्सनं अगमासि।She said, “Come, Sir, disrobe,” and she took hold of him.सा—“ऎहि,
भन्तॆ, विब्भमा”ति अग्गहॆसि।Stepping backwards, the monk fell on his back.सॊ भिक्खु पटिक्कमन्तॊ उत्तानॊ परिपति।She pulled
up his robe and sat down on his penis.सा उब्भजित्वा अङ्गजातॆ अभिनिसीदि।He became anxious …तस्स कु क्कु च्चं अहॊसि …
पॆ…“Did you consent, monk?”“सादियि त्वं, भिक्खू”ति?
“I didn’t consent, Sir.”“नाहं, भगवा, सादियिन्”ति।
“There’s no offense for one who doesn’t consent.”“अनापत्ति, भिक्खु, असादियन्तस्सा”ति।
At one time a monk was staying in the wilderness.तॆन खॊ पन समयॆन अञ्ञतरॊ भिक्खु अरञ्ञॆ विहरति।A young deer
went to his place of urination, drank the urine, and took his penis in its mouth.मिगपॊतकॊ तस्स पस्सावट्ठानं आगन्त्वा
पस्सावं पिवन्तॊ मुखॆन अङ्गजातं अग्गहॆसि।The monk consented.सॊ भिक्खु सादियि।He became anxious …तस्स कु क्कु च्चं अहॊसि …
पॆ…“You’ve committed an offense entailing expulsion.”“आपत्तिं त्वं, भिक्खु, आपन्नॊ पाराजिकन्”ति।
The first offense entailing expulsion is finished.पठमपाराजिकं समत्तं।