Theravāda Collection on Monastic Law

The Great Analysis

The chapter on offenses entailing expulsion

The first training rule on expulsion

Homage to the Buddha, the Perfected One, the fully Awakened One

At Verañjā: the origin of Monastic Law

At one time the Buddha was staying at Verañjā at the foot of Naḷeru’s Nimba tree with a large Sangha of five hundred monks.

A brahmin in Verañjā was told:

“Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, is staying at Verañjā at the foot of Naleru’s Nimba tree with a large sangha of five hundred monks.

That good Gotama has a fine reputation:

‘He is a Buddha, perfected and fully awakened, complete in insight and conduct, happy, knower of the world, supreme leader of trainable people, teacher of gods and humans, awakened, a Buddha.

With his own insight he has seen this world with its gods, its lords of death, and its supreme beings, this society with its monastics and brahmins, its gods and humans, and he makes it known to others.

He has a Teaching that’s good in the beginning, good in the middle, and good in the end. It has a true goal and is well articulated. He sets out a perfectly complete and pure spiritual life.’

It’s good to see such perfected ones.”

That brahmin then went to the Buddha, exchanged pleasantries with him, sat down, and said,

“I’ve heard, good Gotama,

that you don’t bow down to old brahmins, stand up for them, or offer them a seat.

I’ve now seen that this is indeed the case.

This isn’t right.”

“Brahmin, in the world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, I don’t see anyone I should bow down to, rise up for, or offer a seat.

If I did, their head would explode.”

“Good Gotama lacks taste.”

“There’s a way you could rightly say that I lack taste.

For I’ve abandoned the taste for forms, sounds, smells, flavors, and touches. I’ve cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future.

But that’s not what you had in mind.”

“Good Gotama has no enjoyment.”

“There’s a way you could rightly say that I have no enjoyment.

For I’ve abandoned the enjoyment of forms, sounds, smells, flavors, and touches. I’ve cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future.

But that’s not what you had in mind.”

“Good Gotama teaches inaction.”

“There’s a way you could rightly say that I teach inaction.

For I teach the non-doing of misconduct by body, speech, and mind.

I teach the non-doing of the various kinds of bad, unwholesome actions.

But that’s not what you had in mind.”

“Good Gotama is an annihilationist.”

“There’s a way you could rightly say that I’m an annihilationist.

For I teach the annihilation of sensual desire, ill will, and confusion.

I teach the annihilation of the various kinds of bad, unwholesome qualities.

But that’s not what you had in mind.”

“Good Gotama is disgusting.”

“There’s a way you could rightly say that I’m disgusting.

For I am disgusted by misconduct by body, speech, and mind.

I am disgusted by the various kinds of bad, unwholesome qualities.

But that’s not what you had in mind.”

“Good Gotama is an exterminator.”

“There’s a way you could rightly say that I’m an exterminator.

For I teach the extermination of sensual desire, ill will, and confusion.

I teach the extermination of the various kinds of bad, unwholesome qualities.

But that’s not what you had in mind.”

“Good Gotama is austere.”

“There’s a way you could rightly say that I’m austere.

For I say that bad, unwholesome qualities—misconduct by body, speech, and mind—are to be disciplined.

One who has abandoned them, cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing in the future—such a one I call austere.

Now I’ve abandoned the bad, unwholesome qualities that are to be disciplined. I’ve cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing in the future.

But that’s not what you had in mind.”

“Good Gotama is retiring.”

“There’s a way you could rightly say that I’m retiring.

For one who has retired from any future conception in a womb, any rebirth in a future life, who has cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future—such a one I call retiring.

Now I’ve retired from any future conception in a womb, any rebirth in a future life. I’ve cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future.

But that’s not what you had in mind.

Suppose, brahmin, there was a hen with eight, ten, or twelve eggs,

which she had properly covered, warmed, and incubated.

The first chick that hatches safely—after piercing through the eggshell with its claw or its beak—is it to be called the eldest or the youngest?”

“It’s to be called the eldest,

for it’s the eldest among them.”

“Just so, in this deluded society, enveloped like an egg, I alone in the world have cracked the shell of delusion and reached the supreme full awakening.

I, brahmin, am the world’s eldest and best.

I was firmly energetic and had clarity of mindfulness; my body was tranquil and my mind stilled and unified.

Fully secluded from the five senses, secluded from unwholesome mental qualities, I entered and remained in the first absorption, which has movement of the mind, as well as the joy and bliss of seclusion.

Through the stilling of the movement of the mind, I entered and remained in the second absorption, which has internal confidence and unification of mind, as well as the joy and bliss of stillness.

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:

‘You are even-minded, mindful, and abide in bliss.’

Through the abandoning of bliss and pain and the earlier ending of joy and aversion, I entered and remained in the fourth absorption, which has neither pain nor bliss, but consists of purity of mindfulness and even-mindedness.

Then, with my mind stilled, purified, cleansed, flawless, free from defilements, supple, wieldy, steady, and unshakable, I directed it to the knowledge that consists of recollecting past lives.

I recollected many past lives, that is,

one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many eons of world dissolution, many eons of world evolution, and many eons of both dissolution and evolution. And I knew:

‘There I had such a name, such a family, such an appearance, such food, such an experience of pleasure and pain, and such a lifespan.

Passing away from there, I was reborn elsewhere,

and there I had such a name, such a family, such an appearance, such food, such an experience of pleasure and pain, and such a lifespan.

Passing away from there, I was reborn here.’

In this way I recollected many past lives with their characteristics and particulars.

This was the first true insight, which I attained in the first part of the night.

Delusion was dispelled and true insight arose, darkness was dispelled and light arose,

as happens to one who is heedful, energetic, and diligent.

This, brahmin, was my first breaking out, like a chick from an eggshell.

Then, with my mind stilled, purified, cleansed, flawless, free from defilements, supple, wieldy, steady, and unshakable, I directed it to the knowledge of the passing away and arising of beings.

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:

‘These beings who engaged in misconduct by body, speech, and mind, who abused the noble ones, who had wrong views and acted accordingly,

at the breaking up of the body after death, have been reborn in a lower realm, a bad destination, a world of misery, hell.

But these beings who engaged in good conduct of body, speech, and mind, who did not abuse the noble ones, who held right view and acted accordingly,

at the breaking up of the body after death, have been reborn in a good destination, a heaven world.’

In this way, with 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.

This was the second true insight, which I attained in the middle part of the night.

Delusion was dispelled and true insight arose, darkness was dispelled and light arose,

as happens to one who is heedful, energetic, and diligent.

This, brahmin, was my second breaking out, like a chick from an eggshell.

Then, with my mind stilled, purified, cleansed, flawless, free from defilements, supple, wieldy, steady, and unshakable, I directed it to the knowledge of the ending of the corruptions.

I knew according to reality: ‘This is suffering;’ ‘This is the origin of suffering;’ ‘This is the end of suffering;’ ‘This is the path leading to the end of suffering.’

I knew according to reality: ‘These are the corruptions;’ ‘This is the origin of the corruptions;’ ‘This is the end of the corruptions;’ ‘This is the path leading to the end of the corruptions.’

When I knew and saw this, my mind was freed from the corruption of worldly desire, from the corruption of desire to exist, and from the corruption of delusion.

When it was freed, I knew it was freed.

I understood that birth had come to an end, the spiritual life had been fulfilled, the job had been done, there was no further state of existence.

This was the third true insight, which I attained in the last part of the night.

Delusion was dispelled and true insight arose, darkness was dispelled and light arose,

as happens to one who is heedful, energetic, and diligent.

This, brahmin, was my third breaking out, like a chick from an eggshell.”

That brahmin then said to the Buddha,

“Good Gotama is the eldest! Good Gotama is the best!

Wonderful, good Gotama, wonderful!

Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the dark so that one with eyes might see what’s there—

just so has the Buddha made the Teaching clear in many ways.

Good Gotama, I go for refuge to the Buddha, the Teaching, and the Sangha of monks.

Please accept me as a lay follower who’s gone for refuge for life.

And please consent to spend the rainy-season residence at Verañjā together with the Sangha of monks.”

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

He then got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.

At that time Verañjā was short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw. It was not easy to get by on almsfood.

Just then some horse dealers from Uttarāpatha had entered the rainy-season residence at Verañjā with five hundred horses.

In the horse pen they prepared portion upon portion of steamed grain for the monks.

Then, after robing up in the morning, the monks took their bowls and robes and entered Verañjā for alms. Not getting anything, they went to the horse pen. They then brought back many portions of steamed grain to the monastery, where they pounded and ate them.

Venerable Ānanda crushed a portion on a stone, took it to the Buddha, and the Buddha ate it.

And the Buddha heard the sound of the mortar.

When Buddhas know what is going on, sometimes they ask and sometimes not.

They know the right time to ask and when not to ask.

Buddhas ask when it is beneficial, otherwise not,

for Buddhas are incapable of doing what is unbeneficial.

Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.

And so he said to Ānanda, “Ānanda, what’s this sound of a mortar?”

Ānanda told him what was happening.

“Well done, Ānanda.

You’re all superior people who have conquered the problems of famine. Later generations will despise even meat and rice.”

Then Venerable Mahāmoggallāna went to the Buddha, bowed, sat down, and said,

“At present, sir, Verañjā is short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw.

It’s not easy to get by on almsfood.

But the undersurface of this great earth abounds with food, tasting just like pure honey.

Would it be good, sir, if I inverted the earth so that the monks may enjoy the nutrition in that ground-fungus?”

“But what will you do, Moggallāna, with the creatures that live there?”

“I’ll transform one hand to be like the great earth and make those creatures go there.

I’ll then invert the earth with the other hand.”

“Let it be, Moggallāna, don’t invert the earth.

Those creatures might lose their minds.”

“In that case, sir, would it be good if the whole Sangha of monks could go to Uttarakuru for alms?”

“Let it be, Moggallāna, don’t pursue this.”

Soon afterwards, while reflecting in private, Venerable Sāriputta thought,

“Which Buddhas had a long-lasting spiritual life, and which not?”

In the evening, after coming out of seclusion, Sāriputta went to the Buddha, bowed, sat down, and said,

“Just now, sir, while I was reflecting in private, I was wondering which Buddhas had a long-lasting spiritual life, and which not?”

“Sāriputta, the spiritual life established by the Buddhas Vipassī, Sikhī, and Vessabhū didn’t last long.

But the spiritual life established by the Buddhas Kakusandha, Konāgamana, and Kassapa did.”

“And why did the spiritual life established by the former three Buddhas not last long?”

“They made no effort to give detailed teachings to their disciples.

They gave few discourses in prose or in mixed prose and verse; few expositions, verses, heartfelt exclamations, quotations, birth stories, amazing accounts, and analyses.

Nor did they lay down training rules or recite a monastic code.

After the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples—of various names, families, and castes, who had gone forth from various households—allowed that spiritual life to disappear rapidly.

It’s like flowers on a wooden plank. If they’re not held together with a string, they’re scattered about, whirled about, and destroyed by the wind.

Why?

Because they’re not held together with a string.

Just so, after the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples allowed that spiritual life to disappear rapidly.

Instead they were untiring at instructing their disciples by reading their minds.

At one time, Sāriputta, the Buddha Vessabhū, the Perfected and the fully Awakened One, was staying in a certain frightening forest grove. He instructed a sangha of a thousand monks by reading their minds, saying,

‘Think like this, not like that;

pay attention like this, not like that;

abandon this and attain that.’

When they had been instructed by Buddha Vessabhū, their minds were freed from the corruptions through letting go.

But if anyone with sensual desire entered that frightening forest grove, they usually had goosebumps all over.

This is why the spiritual life established by those Buddhas did not last long.”

“Why then did the spiritual life established by the latter three Buddhas last long?”

“The Buddhas Kakusandha, Konāgamana, and Kassapa were untiring in giving detailed teachings to their disciples.

They gave many discourses in prose and in mixed prose and verse; many expositions, verses, heartfelt exclamations, quotations, birth stories, amazing accounts, and analyses.

And they laid down training rules and recited a monastic code.

After the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples—of various names, families, and castes, who had gone forth from various households—made that spiritual life last for a long time.

It’s like flowers on a wooden plank. If they’re held together with a string, they’re not scattered about, whirled about, or destroyed by the wind.

Why?

Because they are held together with a string.

Just so, after the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples made that spiritual life last for a long time.

This is why the spiritual life established by those Buddhas lasted long.”

Sāriputta then got up from his seat, arranged his upper robe over one shoulder, raised his joined palms, and said,

“This is the time, venerable sir,

for laying down training rules and reciting a monastic code, so that this spiritual life may last for a long time.”

“Hold on, Sāriputta.

The Buddha knows the appropriate time for this.

The Teacher doesn’t lay down training rules or recite a monastic code until the causes of corruption appear in the Sangha.

And they don’t appear until the Sangha has attained long standing,

great size,

an abundance of the best material support,

or great learning.

When the causes of corruption appear for any of these reasons, then the Teacher lays down training rules for his disciples and recites a monastic code in order to counteract these causes.

Sāriputta, the Sangha of monks is free from cancer and danger, stainless, pure, and established in the essence.

Even the least developed of these five hundred monks is a stream-enterer. They will not be reborn in the lower world, but are fixed in destiny and bound for awakening.”

Then the Buddha said to Ānanda, “Ānanda, it’s the custom for Buddhas not to go wandering the country without taking leave of those who invited them to spend the rainy-season residence.

Let’s go to the brahmin of Verañjā and take leave.”

“Yes, sir.”

The Buddha robed up, took his bowl and robe and, with Ānanda as his attendant, went to that brahmin’s house where he sat down on the prepared seat.

The brahmin approached the Buddha, bowed, and sat down.

And the Buddha said, “Brahmin, we’ve completed the rains residence according to your invitation, and now we take leave of you.

We wish to depart to wander the country.”

“It’s true, good Gotama, that you’ve completed the rains residence according to my invitation, but I haven’t given anything.

That’s not good.

It’s not because I didn’t want to, but because household life is so busy.

Would you and the Sangha of monks please accept a meal from me tomorrow?”

The Buddha consented by keeping silent.

Then, after instructing, inspiring, and gladdening that brahmin with a teaching, the Buddha got up from his seat and left.

The following morning the brahmin prepared various kinds of fine foods in his own house and then had the Buddha informed that the meal was ready.

The Buddha robed up, took his bowl and robe and, together with the Sangha of monks, he went to that brahmin’s house where he sat down on the prepared seat.

And that brahmin personally served and satisfied the Sangha of monks headed by the Buddha with various kinds of fine foods. When the Buddha had finished his meal, the brahmin gave him a set of three robes and to each monk two pieces of cloth.

The Buddha instructed, inspired, and gladdened him with a teaching, and then got up from his seat and left.

After remaining in Verañjā for as long as he liked, the Buddha traveled to Payāgapatiṭṭhāna via Soreyya, Saṅkassa, and Kaṇṇakujja. There he crossed the river Ganges and continued on to Benares.

After remaining at Benares for as long as he liked, he set out wandering toward Vesālī.

When he eventually arrived,

he stayed in the hall with the peaked roof in the Great Wood.

The section for recitation on Verañjā is finished.

The first training rule on expulsion

First sub-story: the section for recitation on Sudinna

At that time Sudinna, the son of a wealthy merchant, lived in a village called Kalanda not far from Vesālī.

On one occasion Sudinna went to Vesālī on some business together with a number of friends.

Just then the Buddha was seated giving a teaching, surrounded by a large gathering of people.

When Sudinna saw this, he thought, “Why don’t I listen to the Teaching?”

He then approached that gathering and sat down.

As he was sitting there, he thought,

“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.

Why don’t I cut off my hair and beard, put on the ocher robes, and go forth into homelessness?”

When those people had been instructed, inspired, and gladdened by the Buddha, they got up from their seats, bowed down, circumambulated him with their right sides toward him, and left.

Sudinna then approached the Buddha, bowed, sat down, and told him what he had thought, adding,

“Sir, please give me the going forth.”

“But, Sudinna, do you have your parents’ permission?”

“No.”

“Buddhas don’t give the going forth to anyone who hasn’t gotten their parents’ permission.”

“I’ll do whatever is necessary, sir, to get my parents’ permission.”

After finishing his business in Vesālī, Sudinna returned to Kalanda. He then went to his parents and said,

“Mom and dad, the way I understand the Buddha’s Teaching, it’s not easy for one who lives at home to lead the spiritual life perfectly complete and pure.

I want to cut off my hair and beard, put on the ocher robes, and go forth into homelessness.

Please give me permission to go forth.”

“But, Sudinna, you’re our only child, and we love you dearly. You live in comfort and we care for you. You don’t have any suffering.

Even if you died we wouldn’t want to lose you.

So how can we allow you to go forth into homelessness while you’re still living?”

Sudinna asked his parents a second

and a third time,

but got the same reply.

He then lay down on the bare ground and said,

“I’ll either die right here or go forth!”

And he did not eat at the next seven meals.

His parents repeated what they had said, adding,

“Get up, Sudinna, eat, drink, and enjoy yourself!

Enjoy the pleasures of the world and do acts of merit.

We won’t allow you to go forth.”

But Sudinna did not respond.

His parents said the same thing a second

and a third time,

but Sudinna remained silent.

Then Sudinna’s friends went to him and repeated three times what his parents had said.

When Sudinna still did not respond,

Sudinna’s friends went to his parents and said,

“Sudinna says he’ll either die right there on the bare ground or go forth.

If you don’t allow him to go forth, he’ll die there.

But if you allow him to go forth, you’ll see him again afterwards.

And if he doesn’t enjoy the going forth, what alternative will he have but to come back here?

So please allow him to go forth.”

“Alright, then.”

And Sudinna’s friends said to him,

“Get up, Sudinna, your parents have given you permission to go forth.”

When Sudinna heard this, he was excited and joyful, stroking his limbs with his hands as he got up.

After spending a few days to regain his strength, he went to the Buddha, bowed, sat down, and said,

“Sir, I’ve gotten my parents’ permission to go forth.

Please give me the going forth.”

He then received the going forth and the full ordination in the presence of the Buddha.

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.

And he lived supported by a certain Vajjian village.

Soon afterwards, the Vajjians were short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw. It was not easy to get by on almsfood.

Sudinna considered this and thought,

“I have many wealthy relatives in Vesālī.

Why don’t I get them to support me?

My relatives will be able to make offerings and merit, the monks will get material support, and I’ll have no trouble getting almsfood.”

He then put his dwelling in order, took his bowl and robe, and set out for Vesālī.

When he eventually arrived, he stayed in the hall with the peaked roof in the Great Wood.

His relatives heard that he had arrived in Vesālī, and they presented him with an offering of sixty servings of food.

Sudinna gave the sixty servings to the monks. He then took his bowl and robe and went to the village of Kalanda for alms.

As he was going on continuous almsround, he came to his own father’s house.

Just then a female slave of Sudinna’s relatives was about to throw away the previous evening’s porridge.

Sudinna said to her,

“If that’s to be thrown away, sister, put it here in my almsbowl.”

As she was putting the porridge into his bowl, she recognized his hands, feet, and voice.

She then went to his mother and said,

“Please be aware, ma’am,

that master Sudinna is back.”

“Gosh, if you’re telling the truth, you’re a free woman!”

As Sudinna was eating the previous evening’s porridge at the base of a certain wall,

his father was coming home from work.

When he saw him sitting there, he went up to him and said,

“But, Sudinna, isn’t there … What! You’re eating old porridge!

Why don’t you come to your own house?”

“We went to your house, householder.

That’s where we received this porridge.”

Sudinna’s father took him by the arm and said, “Come, let’s go home.”

Sudinna went to his father’s house and sat down on the prepared seat.

His father said to him, “Please eat, Sudinna.”

“There’s no need. I’m done for today.”

“Then come back for the meal tomorrow.”

Sudinna consented by keeping silent, and he got up from his seat and left.

The next morning Sudinna’s mother had the floor smeared with fresh cow-dung. She then piled up two heaps, one with money, the other with gold.

The heaps were so large that a man standing on one side could not see a man standing on the other.

She hid the heaps behind screens, prepared a seat between them, and surrounded it all with a curtain. And she said to Sudinna’s ex-wife,

“Now please adorn yourself in the way our son Sudinna found you especially attractive.”

“Yes, ma’am.”

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.

His father went up to him, uncovered the heaps, and said,

“This dowry, dear Sudinna, is the fortune from your mother. It’s yours. Another is the fortune from your father and another the fortune from your ancestors.

Please return to the lower life, enjoy wealth, and make merit.”

“I can’t, father. I’m enjoying the spiritual life.”

Sudinna’s father repeated his request and Sudinna replied as before.

When Sudinna’s father repeated his request a third time, Sudinna said,

“If you wouldn’t get offended, I could tell you what to do.”

“Let’s hear it.”

“Well then, make some large hempen sacks, put all the money and gold inside, take it all away in carts, and dump it in the middle of the Ganges.

And why?

Because that way you will avoid the danger, fear, and terror that it will otherwise cause you, as well as the trouble with protecting it.”

His father became upset, thinking, “How can our son Sudinna say such things?”

He then said to Sudinna’s ex-wife,

“Well then, since you were so dear to him, perhaps our son Sudinna will listen to you?”

Sudinna’s ex-wife took hold of his feet and said,

“What are these nymphs like, sir, for which you practice the spiritual life?”

“Sister, I don’t practice the spiritual life for the sake of nymphs.”

His ex-wife thought, “Sudinna is now calling me ‘sister’,” and she fainted right there.

Sudinna said to his father,

“If there’s food to be given, householder, give it,

but don’t annoy me.”

“Eat, Sudinna,” he said.

And Sudinna’s mother and father personally served and satisfied him with various kinds of fine foods.

When Sudinna had finished his meal, his mother said to him:

“Sudinna dear, our family is rich.

Please return to the lower life, enjoy wealth, and make merit.”

“Mother, I can’t. I’m enjoying the spiritual life.”

His mother repeated her request a second time, but got the same reply.

She then said,

“Our family is wealthy, Sudinna.

Please give us an offspring,

so that the Licchavīs don’t take over our heirless property.”

“Yes, mother, I can do that.”

“But where are you staying?”

“In the Great Wood.”

And he got up from his seat and left.

Sudinna’s mother then said to his ex-wife,

“Well then, as soon as you reach your fertile period, please tell me.”

“Yes, ma’am.”

Not long afterwards Sudinna’s ex-wife reached her fertile period,

and she reported it to Sudinna’s mother.

“Now, please adorn yourself in the way that our son Sudinna found you especially attractive.”

“Yes.”

Then Sudinna’s mother, together with his ex-wife, went to Sudinna in the Great Wood, and she said to him:

“Our family, dear Sudinna, is rich.

Please return to the lower life, enjoy wealth, and make merit.”

“Mother, I can’t.

I’m enjoying the spiritual life.”

His mother repeated her request a second time, but got the same reply.

She then said this:

“Well then, please give us an offspring.

We don’t want the Licchavīs to take over our heirless property.”

“Alright, mother.”

He then took his ex-wife by the arm, disappeared into the Great Wood and—there being no training rule and he seeing no danger—had sexual intercourse with her three times.

As a result she conceived.

And the earth gods cried out:

“Sirs, the Sangha of monks has been free from cancer and danger.

But Sudinna of Kalanda has produced a cancer and endangered it.”

Hearing the earth gods, the gods of the four great kings cried out …

the gods of the Thirty-three …

the Yāma gods …

the contented gods …

the gods who delight in creation …

the gods who control the creation of others …

the gods of the realm of the supreme beings cried out:

“Sirs, the Sangha of monks has been free from cancer and danger.

But Sudinna of Kalanda has produced a cancer and endangered it.”

Thus in that moment, in that instance, the news spread as far as the world of the supreme beings.

In the meantime, the pregnancy of Sudinna’s ex-wife developed, and she eventually gave birth to a son.

Sudinna’s friends called him Offspring,

while calling Sudinna’s ex-wife Offspring’s mother,

and Venerable Sudinna Offspring’s father.

After some time, they both went forth into homelessness and realized perfection.

But Sudinna was anxious and remorseful, thinking,

“This is truly bad for me,

that after going forth on such a well-proclaimed spiritual path, I wasn’t able to practice the perfectly complete and pure spiritual life to the end.”

And because of his anxiety and remorse, he became thin, haggard, and pale, with veins protruding all over his body. He became sad, sluggish, miserable, and depressed, weighed down by remorse.

The monks who were Sudinna’s friends said to him:

“In the past, Sudinna, you had a good color, a bright face, clear skin, and sharp senses.

But look at you now.

Could it be that you are dissatisfied with the spiritual life?”

“I am not dissatisfied with the spiritual life,

but I’ve done something bad.

I’ve had sexual intercourse with my ex-wife.

I’m anxious and remorseful

because I wasn’t able to practice the perfectly complete and pure spiritual life to the end.”

“No wonder you’re anxious, Sudinna, no wonder you have remorse.

Hasn’t the Buddha given many teachings for the sake of dispassion, not for the sake of lust;

for the sake of freedom from bondage, not for the sake of bondage;

for the sake of non-grasping, not for the sake of grasping?

When the Buddha has taught in this way, how could you choose lust, bondage, and grasping?

Hasn’t the Buddha given many teachings for the fading away of lust,

for the clearing away of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of rebirth, for the stopping of craving, for fading away, for ending, for extinguishment?

Hasn’t the Buddha in many ways taught the abandoning of worldly pleasures,

the full understanding of the perception of worldly pleasures,

the removal of thirst for worldly pleasures,

the elimination of thoughts of worldly pleasures,

the stilling of the fever of worldly pleasures?

This will affect people’s confidence

and cause some to lose it.”

After rebuking Sudinna in many ways, they told the Buddha.

The Buddha then had the Sangha of monks gathered and questioned Sudinna:

“Is it true, Sudinna, that you had sexual intercourse with your ex-wife?”

“It’s true, sir.”

The Buddha rebuked him,

“Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

How could you go forth on such a well-proclaimed spiritual path and not be able to practice the perfectly complete and pure spiritual life to the end?

Haven’t I given many teachings for the sake of dispassion, not for the sake of lust;

for the sake of freedom from bondage, not for the sake of bondage;

for the sake of non-grasping, not for the sake of grasping?

When I have taught in this way, how could you choose lust, bondage, and grasping?

Haven’t I given many teachings for the fading away of lust,

for the clearing away of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of rebirth, for the stopping of craving, for fading away, for ending, for extinguishment?

Haven’t I in many ways taught the abandoning of worldly pleasures,

the full understanding of the perceptions of worldly pleasures,

the removal of thirst for worldly pleasures,

the elimination of thoughts of worldly pleasures,

the stilling of the fevers of worldly pleasures?

It would be better, foolish man, for your penis to enter the mouth of a highly venomous snake than to enter a woman.

It would be better for your penis to enter the mouth of a black snake than to enter a woman.

It would be better for your penis to enter a blazing charcoal pit than to enter a woman.

Why is that?

For although it might cause death or death-like suffering, it would not cause you to be reborn in a bad destination.

But this might.

Foolish man, you have practiced what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples.

You are the forerunner, the first performer of many unwholesome things.

This will affect people’s confidence,

and cause some to lose it.”

Then the Buddha spoke in many ways in dispraise of being difficult to support and maintain, in dispraise of great desires, discontent, socializing, and laziness; but he spoke in many ways in praise of being easy to support and maintain, of fewness of wishes, contentment, self-effacement, ascetic practices, serenity, reduction in things, and being energetic.

After giving a teaching on what is right and proper, he addressed the monks:

“Well then, monks, I will lay down a training rule for the following ten reasons:

for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training.

And, monks, this training rule should be recited like this:

First preliminary ruling

‘If a monk has sexual intercourse, he is expelled and excluded from the community.’”

In this way the Buddha laid down this training rule for the monks.

The section for recitation on Sudinna is finished.

Second sub-story: the account of the female monkey

Sometime later, in the Great Wood near Vesālī, a certain monk befriended a female monkey by giving her food. He then had sexual intercourse with her.

Soon afterwards, after robing up in the morning, he took his bowl and robe and entered Vesālī for alms.

Just then a number of monks who were walking about the dwellings came to the one belonging to this monk.

The female monkey saw those monks coming.

She went up to them, shook her buttocks in front of them, wagged her tail, presented her backside, and made a gesture.

The monks thought, “This monk must be having sexual intercourse with this monkey,” and they hid to one side.

Then, when that monk had finished his almsround in Vesālī and had returned with his almsfood,

he ate one part himself and gave the rest to that female monkey.

After eating the food, the monkey presented her buttocks to the monk, and he had sexual intercourse with her.

The other monks said to him, “Hasn’t a training rule been laid down by the Buddha?

Why then do you have sexual intercourse with a monkey?”

“It’s true that a training rule has been laid down by the Buddha, but it concerns women, not animals.”

“But that’s just the same.

It’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

How could you go forth on such a well-proclaimed spiritual path and not be able to practice the perfectly complete and pure spiritual life to the end?

Hasn’t the Buddha given many teachings for the sake of dispassion …

the stilling of the fevers of worldly pleasures?

This will affect people’s confidence,

and cause some to lose it.”

After rebuking that monk in many ways, they told the Buddha.

The Buddha then had the Sangha of monks gathered and questioned that monk:

“Is it true, monk, that you did this?”

“It’s true, sir.”

The Buddha rebuked him,

“Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

How could you go forth on such a well-proclaimed spiritual path and not be able to practice the perfectly complete and pure spiritual life to the end?

Haven’t I given many teachings for the sake of dispassion …

for the stilling of the fevers of worldly desire?

It would be better, foolish man, for your penis to enter the mouth of a highly venomous snake than to enter a female monkey.

It would be better for your penis to enter the mouth of a black snake than to enter a female monkey.

It would be better for your penis to enter a blazing charcoal pit than to enter a female monkey.

Why is that?

For although it might cause death or death-like suffering,

it would not cause you to be reborn in a bad destination.

But this might.

Foolish man, you’ve practiced what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples.

This will affect people’s confidence …” …

“And so, monks, this training rule should be recited like this:

Second preliminary ruling

‘If a monk has sexual intercourse, even with a female animal, he is expelled and excluded from the community.’”

In this way the Buddha laid down this training rule for the monks.

The account of the female monkey is finished.

Third sub-story: the section for recitation on covering

Soon afterwards there were a number of Vajjian monks from Vesālī who ate, slept, and bathed as much as they liked.

Then, not reflecting properly and without first renouncing the training and revealing their weakness, they had sexual intercourse.

After some time they were affected by loss of relatives, loss of property, and loss of health. They then went to Venerable Ānanda and said,

“Venerable Ānanda, we don’t blame the Buddha, the Teaching, or the Sangha;

we only have ourselves to blame.

We were unfortunate and had little merit—

after going forth on such a well-proclaimed spiritual path, we were unable to practice the perfectly complete and pure spiritual life to the end.

If we were now to get the going forth and the full ordination in the presence of the Buddha, we would have clarity about wholesome qualities and be devoted day in and day out to developing the aids to awakening.

Venerable Ānanda, please inform the Buddha.”

Saying, “Yes,” he went to the Buddha and told him.

“It’s impossible, Ānanda, that the Buddha should abolish a training rule that entails expulsion because of the Vajjians.”

The Buddha then gave a teaching and addressed the monks:

“Monks, if someone, without first renouncing the training and revealing their weakness, has sexual intercourse, they may not receive the full ordination once again.

But, monks, if someone has sexual intercourse after first renouncing the training and revealing their weakness, they may receive the full ordination once again.

And so, monks, this training rule should be recited like this:

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.’”

Definitions

A:

whoever, of such a kind, of such activity, of such caste, of such name, of such family, of such conduct, of such behavior, of such association, who is senior, who is junior, or who is of middle standing—this is called “a”.

Monk:

he is a monk because he lives on alms;

a monk because he has gone over to living on alms;

a monk because he wears a patchwork cloth;

a monk by convention;

a monk on account of his claim;

a “come, monk” monk;

a monk given the full ordination by taking the three refuges;

a good monk;

a monk of substance;

a trainee monk;

a fully trained monk;

a monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand.

The 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—this sort of monk is meant in this case.

Training:

the three trainings: the training in the higher morality, the training in the higher mind, the training in the higher wisdom.

The training in the higher morality is the training meant in this case.

Way of life:

whatever training rule has been laid down by the Buddha—this is called “way of life”.

One trains in this; therefore it is called “after taking on the way of life”.

Without first renouncing the training and revealing his weakness:

“There is, monks, a revealing of weakness without the training being renounced;

and there is a revealing of weakness together with the training being renounced.

And how is there a revealing of weakness without the training being renounced?

It may be that a monk is dissatisfied, discontent, desiring to give up the monastic life;

troubled, ashamed, and disgusted with the monkhood;

longing to be a householder,

longing to be a lay follower,

longing to be a monastery worker,

longing to be a novice,

longing to be a monastic of another religion,

longing to be a lay follower of another religion,

longing to be a non-ascetic,

longing to be a non-monastic,

and he says and declares: ‘Why don’t I renounce the Buddha?’

In this way, monks, there’s a revealing of weakness without the training being renounced.

Or again, dissatisfied, discontent, desiring to give up the monastic life;

troubled, ashamed, and disgusted with the monkhood;

longing to be a householder …

longing to be a non-monastic,

he says and declares: ‘Why don’t I renounce the Teaching?’ …

the Sangha?’ …

the practice?’ …

the training?’ …

the Monastic Code?’ …

the recitation?’ …

my preceptor?’ …

my teacher?’ …

my student?’ …

my pupil?’ …

my co-student?’ …

my co-pupil?’ …

he says and declares: ‘Why don’t I renounce my fellow monastics?’ …

‘Why don’t I become a householder?’ …

‘Why don’t I become a lay follower?’ …

‘Why don’t I become a monastery worker?’ …

‘Why don’t I become a novice?’ …

‘Why don’t I become a monastic of another religion?’ …

‘Why don’t I become a lay follower of another religion?’ …

‘Why don’t I become a non-ascetic?’ …

‘Why don’t I become a non-monastic?’

In this way too, monks, there’s a revealing of weakness without the training being renounced.

Or again, dissatisfied, discontent, desiring to give up the monastic life;

troubled, ashamed, and disgusted with the monkhood;

longing to be a householder …

longing to be a non-monastic,

he says and declares: ‘What if I renounced the Buddha?’ …

he says and declares: ‘What if I were a non-monastic?’ …

he says and declares: ‘Perhaps I should renounce the Buddha?’ …

he says and declares: ‘Perhaps I should be a non-monastic?’ …

he says and declares: ‘Well then, I should renounce the Buddha.’ …

he says and declares: ‘Well then, I should be a non-monastic.’ …

he says and declares: ‘I think I should renounce the Buddha.’ …

he says and declares: ‘I think I should be a non-monastic.’

In this way too, monks, there’s a revealing of weakness without the training being renounced.

Or again, dissatisfied, discontent, desiring to give up the monastic life;

troubled, ashamed, and disgusted with the monkhood;

longing to be a householder …

longing to be a non-monastic,

he says and declares: ‘I remember my mother.’ …

‘I remember my father.’ …

‘I remember my brother.’ …

‘I remember my sister.’ …

‘I remember my son.’ …

‘I remember my daughter.’ …

‘I remember my wife.’ …

‘I remember my relations.’ …

‘I remember my friends.’ …

‘I remember my village.’ …

‘I remember my town.’ …

‘I remember my fields.’ …

‘I remember my land.’ …

‘I remember my money.’ …

‘I remember my gold.’ …

‘I remember my profession.’ …

he says and declares: ‘I remember my former laughter, chatter, and play.’

In this way too, monks, there’s a revealing of weakness without the training being renounced.

Or again, dissatisfied, discontent, desiring to give up the monastic life;

troubled, ashamed, and disgusted with the monkhood;

longing to be a householder …

longing to be a non-monastic,

he says and declares: ‘I have a mother who should be supported by me.’ …

‘I have a father …

‘I have a brother …

‘I have a sister …

‘I have a son …

‘I have a daughter …

‘I have a wife …

‘I have relations …

he says and declares: ‘I have friends who should be supported by me.’

In this way too, monks, there’s a revealing of weakness without the training being renounced.

Or again, dissatisfied, discontent, desiring to give up the monastic life;

troubled, ashamed, and disgusted with the monkhood;

longing to be a householder …

longing to be a non-monastic,

he says and declares: ‘I have a mother; she’ll support me.’ …

‘I have a father; he’ll support me.’ …

‘I have a brother; he’ll support me.’ …

‘I have a sister; she’ll support me.’ …

‘I have a son; he’ll support me.’ …

‘I have a daughter; she’ll support me.’ …

‘I have a wife; she’ll support me.’ …

‘I have relations; they’ll support me.’ …

‘I have friends; they’ll support me.’ …

‘I have a village; I’ll live by means of it.’ …

‘I have a town; I’ll live by means of it.’ …

‘I have fields; I’ll live by means of them.’ …

‘I have land; I’ll live by means of it.’ …

‘I have money; I’ll live by means of it.’ …

‘I have gold; I’ll live by means of it.’ …

he says and declares: ‘I have a profession; I’ll live by means of it.’

In this way too, monks, there’s a revealing of weakness without the training being renounced.

Or again, dissatisfied, discontent, desiring to give up the monastic life;

troubled, ashamed, and disgusted with the monkhood;

longing to be a householder …

longing to be a non-monastic,

he says and declares: ‘This is difficult to do.’ …

‘This isn’t easy to do.’ …

‘This is difficult.’ …

‘This isn’t easy.’ …

‘I can’t endure.’ …

‘I’m unable.’ …

‘I don’t enjoy myself.’ …

‘I take no delight.’

In this way too, monks, there’s a revealing of weakness without the training being renounced.

And how is there a revealing of weakness together with the training being renounced?

It may be that a monk is dissatisfied, discontent, desiring to give up the monastic life;

troubled, ashamed, and disgusted with the monkhood;

longing to be a householder …

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

‘I renounce the Buddha.’

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

Or again, dissatisfied, discontent, desiring to give up the monastic life;

troubled, ashamed, and disgusted with the monkhood;

longing to be a householder …

longing to be a non-monastic,

he says and declares: ‘I renounce the Teaching.’ …

‘I renounce the Sangha.’ …

‘I renounce the practice.’ …

‘I renounce the training.’ …

‘I renounce the Monastic Code.’ …

‘I renounce the recitation.’ …

‘I renounce my preceptor.’ …

‘I renounce my teacher.’ …

‘I renounce my student.’ …

‘I renounce my pupil.’ …

‘I renounce my co-student.’ …

‘I renounce my co-pupil.’ …

‘I renounce my fellow monastics.’ …

‘Consider me a householder.’ …

‘Consider me a lay follower.’ …

‘Consider me a monastery worker.’ …

‘Consider me a novice monk.’ …

‘Consider me a monastic of another religion.’ …

‘Consider me a lay follower of another religion.’ …

‘Consider me a non-ascetic.’ …

‘Consider me a non-monastic.’

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

Or again, dissatisfied, discontent, desiring to give up the monastic life;

troubled, ashamed, and disgusted with the monkhood;

longing to be a householder …

longing to be a non-monastic,

he says and declares: ‘I’m done with the Buddha.’ …

‘I’m done with my fellow monastics.’

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

Or again …

he says and declares: ‘No more of the Buddha for me.’ …

‘No more of my fellow monastics for me.’ …

‘The Buddha is of no use to me.’ …

‘My fellow monastics are of no use to me.’

‘I’m well freed from the Buddha.’ …

‘I’m well freed from my fellow monastics.’

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

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

he speaks and declares by way of these indications, by way of these marks, by way of these signs.

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

And how is the training not renounced?

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.

If you renounce the training to one who’s insane, the training isn’t renounced.

If you renounce the training when you’re deranged, the training isn’t renounced.

If you renounce the training to one who’s deranged, the training isn’t renounced.

If you renounce the training when you’re overwhelmed by pain, the training isn’t renounced.

If you renounce the training to one who’s overwhelmed by pain, the training isn’t renounced.

If you renounce the training to a god, the training isn’t renounced.

If you renounce the training to an animal, the training isn’t renounced.

If an Indo-Aryan renounces the training to a non-Indo-Aryan who doesn’t understand, the training isn’t renounced.

If a non-Indo-Aryan renounces the training to an Indo-Aryan who doesn’t understand, the training isn’t renounced.

If an Indo-Aryan renounces the training to an Indo-Aryan who doesn’t understand, the training isn’t renounced.

If a non-Indo-Aryan renounces the training to a non-Indo-Aryan who doesn’t understand, the training isn’t renounced.

If you renounce the training as a joke, the training isn’t renounced.

If you renounce the training because of speaking too fast, the training isn’t renounced.

If you announce what you don’t wish to announce, the training isn’t renounced.

If you don’t announce what you wish to announce, the training isn’t renounced.

If you announce to one who doesn’t understand, the training isn’t renounced.

If you don’t announce to one who understands, the training isn’t renounced.

Or if you don’t make a full announcement, the training isn’t renounced.

In this way, monks, the training isn’t renounced.”

Sexual intercourse:

what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples—this is called “sexual intercourse”.

Has:

whoever makes an organ enter an organ, a genital enter a genital, even to the depth of a sesame seed—this is called “has”.

Even with a female animal:

even having had sexual intercourse with a female animal, he is not an ascetic, not a Sakyan monastic, let alone with a woman—therefore it is called “even with a female animal”.

He is expelled:

just as a man with his head cut off is unable to continue living by reconnecting it to the body, so too is a monk who has had sexual intercourse not an ascetic, not a Sakyan monastic. Therefore it is said, “he is expelled.”

Excluded from the community:

Community: joint legal procedures, a joint recitation, the same training—this is called “community”.

He does not take part in this—therefore it is called “excluded from the community”.

Permutations

Permutations part 1

Summary

There are three kinds of females:

a female human being, a female spirit, a female animal.

There are three kinds of hermaphrodites:

a human hermaphrodite, a hermaphrodite spirit, a hermaphrodite animal.

There are three kinds of paṇḍakas:

a human paṇḍaka, a paṇḍaka spirit, a paṇḍaka animal.

There are three kinds of males:

a human male, a male spirit, a male animal.

Exposition part 1

He commits an offense entailing expulsion if he has sexual intercourse with a female human being through three orifices:

the anus, the vagina, or the mouth. …

with a female spirit …

He commits an offense entailing expulsion if he has sexual intercourse with a female animal through three orifices:

the anus, the vagina, or the mouth. …

with a human hermaphrodite …

with a hermaphrodite spirit …

He commits an offense entailing expulsion if he has sexual intercourse with a hermaphrodite animal through three orifices:

the anus, the vagina, or the mouth.

He commits an offense entailing expulsion if he has sexual intercourse with a human paṇḍaka through two orifices:

the anus or the mouth. …

with a paṇḍaka spirit …

with a paṇḍaka animal …

with a human male …

with a male spirit …

He commits an offense entailing expulsion if he has sexual intercourse with a male animal through two orifices:

the anus or the mouth.

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 female human being …

the vagina of a female human being …

the mouth of a female human being, he commits an offense entailing expulsion.

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

the anus of a female animal …

the anus of a human hermaphrodite …

the anus of a hermaphrodite spirit …

the anus of a hermaphrodite animal

… the vagina of a hermaphrodite animal … the mouth of a hermaphrodite animal, he commits an offense entailing expulsion.

If a monk has the intention of sexual relations and he makes his penis enter the anus of a human paṇḍaka …

the anus of a paṇḍaka spirit …

the anus of a paṇḍaka animal …

the anus of a human male …

the anus of a male spirit …

the anus of a male animal … the mouth of a male animal, he commits an offense entailing expulsion.

Forced sexual intercourse: bringing the partner to the monk

Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her anus.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion.

Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her anus.

If he does not consent to the entry, but he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion.

Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her anus.

If he does not consent to the entry, nor to having entered, but he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion.

Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her anus.

If he does not consent to the entry, nor to having entered, nor to the remaining, but he consents to the taking out, he commits an offense entailing expulsion.

Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her anus.

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

Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her vagina …

her mouth.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

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

Enemy monks bring a female human being who is awake …

asleep …

intoxicated …

insane …

heedless …

dead but undecomposed …

dead and mostly undecomposed …

he commits an offense entailing expulsion.

They bring one who is dead and mostly decomposed to a monk and make her sit down so that his penis enters her anus …

her vagina …

her mouth.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. …

If he does not consent … there is no offense.

Enemy monks bring a female spirit …

a female animal …

a human hermaphrodite …

a hermaphrodite spirit …

a hermaphrodite animal to a monk and make it sit down so that his penis enters its anus …

its vagina …

its mouth.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

If he does not consent … there is no offense.

Enemy monks bring a hermaphrodite animal that is awake …

asleep …

intoxicated …

insane …

heedless …

dead but undecomposed …

dead and mostly undecomposed …

he commits an offense entailing expulsion.

They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus …

its vagina …

its mouth.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. …

If he does not consent … there is no offense.

Enemy monks bring a human paṇḍaka …

a paṇḍaka spirit …

a paṇḍaka animal to a monk and make it sit down so that his penis enters its anus …

its mouth.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

If he does not consent … there is no offense.

Enemy monks bring a paṇḍaka animal that is awake …

asleep …

intoxicated …

insane …

heedless …

dead but undecomposed …

dead and mostly undecomposed …

he commits an offense entailing expulsion.

They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus …

its mouth.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. …

If he does not consent … there is no offense.

Enemy monks bring a human male …

a male spirit …

a male animal to a monk and make it sit down so that his penis enters its anus …

its mouth.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

If he does not consent … there is no offense.

Enemy monks bring a male animal that is awake …

asleep …

intoxicated …

insane …

heedless …

dead but undecomposed …

dead and mostly undecomposed …

he commits an offense entailing expulsion.

They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus …

its mouth.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense …

If he does not consent … there is no offense.

Forced sexual intercourse with cover: bringing the partner to the monk

Enemy monks bring a female human being to a monk and make her sit down so that his penis enters her anus …

her vagina …

her mouth,

the female covered and the monk uncovered;

the female uncovered and the monk covered;

the female covered and the monk covered;

the female uncovered and the monk uncovered.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

If he does not consent … there is no offense.

Enemy monks bring a female human being who is awake …

asleep …

intoxicated …

insane …

heedless …

dead but undecomposed …

dead and mostly undecomposed …

he commits an offense entailing expulsion.

They bring one who is dead and mostly decomposed to a monk and make her sit down so that his penis enters her anus …

her vagina …

her mouth,

the female covered and the monk uncovered;

the female uncovered and the monk covered;

the female covered and the monk covered;

the female uncovered and the monk uncovered.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. …

If he does not consent … there is no offense.

Enemy monks bring a female spirit …

a female animal …

a human hermaphrodite …

a hermaphrodite spirit …

a hermaphrodite animal to a monk and make it sit down so that his penis enters its anus …

its vagina …

its mouth,

the animal covered and the monk uncovered;

the animal uncovered and the monk covered;

the animal covered and the monk covered;

the animal uncovered and the monk uncovered.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

If he does not consent … there is no offense.

Enemy monks bring a hermaphrodite animal that is awake …

asleep …

intoxicated …

insane …

heedless …

dead but undecomposed …

dead and mostly undecomposed …

he commits an offense entailing expulsion.

They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus …

its vagina …

its mouth,

the animal covered and the monk uncovered;

the animal uncovered and the monk covered;

the animal covered and the monk covered;

the animal uncovered and the monk uncovered.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. …

If he does not consent … there is no offense.

Enemy monks bring a human paṇḍaka …

a paṇḍaka spirit …

a paṇḍaka animal …

a human male …

a male spirit …

a male animal to a monk and make it sit down so that his penis enters its anus …

its mouth,

the animal covered and the monk uncovered;

the animal uncovered and the monk covered;

the animal covered and the monk covered;

the animal uncovered and the monk uncovered.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

If he does not consent … there is no offense.

Enemy monks bring a male animal that is awake …

asleep …

intoxicated …

insane …

heedless …

dead but undecomposed …

dead and mostly undecomposed …

he commits an offense entailing expulsion.

They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus …

its mouth,

the animal covered and the monk uncovered;

the animal uncovered and the monk covered;

the animal covered and the monk covered;

the animal uncovered and the monk uncovered.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. …

If he does not consent … there is no offense.

Forced sexual intercourse: bringing the monk to the partner

Enemy monks bring a monk to a female human being and make him sit down so that his penis enters her anus …

her vagina …

her mouth.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

If he does not consent … there is no offense.

Enemy monks bring a monk to a female human being who is awake …

asleep …

intoxicated …

insane …

heedless …

dead but undecomposed …

dead and mostly undecomposed …

he commits an offense entailing expulsion.

They bring a monk to one who is dead and mostly decomposed and make him sit down so that his penis enters her anus …

her vagina …

her mouth.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. …

If he does not consent … there is no offense.

Enemy monks bring a monk to a female spirit …

a female animal …

a human hermaphrodite …

a hermaphrodite spirit …

a hermaphrodite animal …

a human paṇḍaka …

a paṇḍaka spirit …

a paṇḍaka animal …

a human male …

a male spirit …

a male animal and make him sit down so that his penis enters its anus …

its mouth.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

If he does not consent … there is no offense.

Enemy monks bring a monk to a male animal that is awake …

asleep …

intoxicated …

insane …

heedless …

dead but undecomposed …

dead and mostly undecomposed …

he commits an offense entailing expulsion.

They bring a monk to one that is dead and mostly decomposed and make him sit down so that his penis enters its anus …

its mouth.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense …

If he does not consent … there is no offense.

Forced sexual intercourse with cover: bringing the monk to the partner

Enemy monks bring a monk to a female human being and make him sit down so that his penis enters her anus …

her vagina …

her mouth,

the monk covered and the female uncovered;

the monk uncovered and the female covered;

the monk covered and the female covered;

the monk uncovered and the female uncovered.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

If he does not consent … there is no offense.

Enemy monks bring a monk to a female human being who is awake …

asleep …

intoxicated …

insane …

heedless …

dead but undecomposed …

dead and mostly undecomposed …

he commits an offense entailing expulsion.

They bring a monk to a female human being who is dead and mostly decomposed and make him sit down so that his penis enters her anus …

her vagina …

her mouth,

the monk covered and the female uncovered;

the monk uncovered and the female covered;

the monk covered and the female covered;

the monk uncovered and the female uncovered.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. …

If he does not consent … there is no offense.

Enemy monks bring a monk to a female spirit …

a female animal …

a human hermaphrodite …

a hermaphrodite spirit …

a hermaphrodite animal …

a human paṇḍaka …

a paṇḍaka spirit …

a paṇḍaka animal …

a human male …

a male spirit …

a male animal and make him sit down so that his penis enters its anus …

its mouth,

the monk covered and the animal uncovered;

the monk uncovered and the animal covered;

the monk covered and the animal covered;

the monk uncovered and the animal uncovered.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits an offense entailing expulsion. …

If he does not consent … there is no offense.

Enemy monks bring a monk to a male animal that is awake …

asleep …

intoxicated …

insane …

heedless …

dead but undecomposed …

dead and mostly undecomposed …

he commits an offense entailing expulsion.

They bring a monk to one that is dead and mostly decomposed and make him sit down so that his penis enters its anus …

its mouth,

the monk covered and the animal uncovered;

the monk uncovered and the animal covered;

the monk covered and the animal covered;

the monk uncovered and the animal uncovered.

If he consents to the entry, and he consents to having entered, and he consents to the remaining, and he consents to the taking out, he commits a serious offense. …

If he does not consent … there is no offense.

As “enemy monks” has been explained in detail, so should the following categories be explained:

Enemy kings …

enemy bandits …

enemy scoundrels …

“lotus-scent” enemies.

The section in brief is finished.

Permutations part 2

If he makes a private part enter a private part, there is an offense entailing expulsion.

If he makes the mouth enter a private part, there is an offense entailing expulsion.

If he makes a private part enter the mouth, there is an offense entailing expulsion.

If he makes the mouth enter the mouth, there is a serious offense.

A monk rapes a sleeping monk:

if he wakes up and consents, both should be expelled;

if he wakes up but does not consent, the rapist should be expelled.

A monk rapes a sleeping novice:

if he wakes up and consents, both should be expelled;

if he wakes up but does not consent, the rapist should be expelled.

A novice rapes a sleeping monk:

if he wakes up and consents, both should be expelled;

if he wakes up but does not consent, the rapist should be expelled.

A novice rapes a sleeping novice:

if he wakes up and consents, both should be expelled;

if he wakes up but does not consent, the rapist should be expelled.

Non-offenses

There is no offense:

if he does not know;

if he does not consent;

if he is insane;

if he is deranged;

if he is overwhelmed by pain;

if he is the first offender.

The section for recitation on covering is finished.

Summary verses of case studies

“The female monkey, and the Vajjians,

Householder, and a naked one, monastics of other religions;

The girl, and Uppalavaṇṇā,

Two others with characteristics.

Mother, daughter, and sister,

And wife, supple, with long;

Two on wounds, and a picture,

And a wooden doll.

Five with Sundara,

Five about charnel grounds, bones;

A female dragon, and a female spirit, and a female ghost,

A paṇḍaka, impaired, should touch.

The sleeping Perfected One in Bhaddiya,

Four others in Sāvatthī;

Three in Vesālī, garlands,

The one from Bharukaccha in his dream.

Supabbā, Saddhā, a nun,

A trainee nun, and a novice nun;

A sex worker, a paṇḍaka, a female householder,

Each other, gone forth in old age, a deer.”

Case studies

At one time a monk had sexual intercourse with a female monkey.

He became anxious, thinking,

“The Buddha has laid down a training rule.

Could it be that I’ve committed an offense entailing expulsion?”

He told the Buddha.

“You’ve committed an offense entailing expulsion.”

At one time a number of Vajjian monks from Vesālī had sexual intercourse without first renouncing the training and revealing their weakness.

They became anxious, thinking,

“The Buddha has laid down a training rule.

Could it be that we’ve committed an offense entailing expulsion?”

They told the Buddha.

“You’ve committed an offense entailing expulsion.”

At one time a monk had sexual intercourse while dressed like a householder, thinking he would avoid an offense.

He became anxious, thinking,

“The Buddha has laid down a training rule.

Could it be that I’ve committed an offense entailing expulsion?”

He told the Buddha.

“You’ve committed an offense entailing expulsion.”

At one time a monk had sexual intercourse while naked, thinking he would avoid an offense.

He became anxious …

“You’ve committed an offense entailing expulsion.”

At one time a monk had sexual intercourse while dressed in a grass sarong …

while dressed in a bark sarong …

while dressed in a sarong made of bits of wood …

while dressed in a sarong made of human hair …

while dressed in a sarong made of horse-hair …

while dressed in a sarong of owls’ wings …

while dressed in a sarong of antelope hide, thinking he would avoid an offense.

He became anxious …

“You’ve committed an offense entailing expulsion.”

At one time a monk who was an alms-collector saw a little girl lying on a bench. Being lustful, he inserted his thumb into her vagina.

She died.

He became anxious …

“There’s no offense entailing expulsion,

but there’s an offense entailing suspension.”

At one time a young brahmin had fallen in love with the nun Uppalavaṇṇā.

When Uppalavaṇṇā had gone to the village for alms, he entered her hut and hid himself.

When she had eaten her meal and returned from almsround, Uppalavaṇṇā washed her feet, entered her hut, and sat down on the bed.

Then that young brahmin grabbed hold of her and raped her.

She told the nuns what had happened.

The nuns told the monks,

who in turn told the Buddha.

“There’s no offense for one who doesn’t consent.”

At one time female characteristics appeared on a monk.

They told the Buddha.

“Monks, I allow that discipleship, that ordination, those years as a monk, to be transferred to the nuns.

The monks’ offenses that are in common with the nuns are to be cleared with the nuns.

For the monks’ offenses that are not in common with the nuns, there’s no offense.”

At one time male characteristics appeared on a nun.

They told the Buddha.

“Monks, I allow that discipleship, that ordination, those years as a nun, to be transferred to the monks.

The nuns’ offenses that are in common with the monks are to be cleared with the monks.

For the nuns’ offenses that are not in common with the monks, there’s no offense.”

At one time a monk had sexual intercourse with his mother …

had sexual intercourse with his daughter …

had sexual intercourse with his sister, thinking he would avoid an offense. …

He became anxious …

“You’ve committed an offense entailing expulsion.”

At one time a monk had sexual intercourse with his ex-wife.

He became anxious …

“You’ve committed an offense entailing expulsion.”

At one time there was a monk with a supple back who was plagued by lust.

He inserted his penis into his own mouth.

He became anxious …

“You’ve committed an offense entailing expulsion.”

At one time there was a monk with a long penis who was plagued by lust.

He inserted his penis into his own anus.

He became anxious …

“You’ve committed an offense entailing expulsion.”

At one time a monk saw a dead body

with a wound next to the genitals.

Thinking he would avoid an offense, he

inserted his penis into the genitals and exited through the wound.

He became anxious …

“You’ve committed an offense entailing expulsion.”

At one time a monk saw a dead body

with a wound next to the genitals.

Thinking he would avoid an offense,

he inserted his penis into the wound and exited through the genitals.

He became anxious …

“You’ve committed an offense entailing expulsion.”

At one time a lustful monk touched the genitals in a picture with his penis.

He became anxious …

“There’s no offense entailing expulsion,

but there’s an offense of wrong conduct.”

At one time a lustful monk touched the genitals of a wooden doll with his penis.

He became anxious …

“There’s no offense entailing expulsion,

but there’s an offense of wrong conduct.”

At one time a monk called Sundara who had gone forth in Rājagaha was walking along a street.

A woman said to him,

“Please wait, sir, I’ll pay respect to you.”

As she was paying respect, she held up his sarong and inserted his penis into her mouth.

He became anxious …

“Monk, did you consent?”

“I didn’t consent, sir.”

“There’s no offense for one who doesn’t consent.”

At one time a woman saw a monk and said,

“Sir, come and have sexual intercourse.”

“It’s not allowable.”

“I’ll make the effort, not you.

In this way there won’t be any offense for you.”

The monk acted accordingly.

He became anxious …

“You’ve committed an offense entailing expulsion.”

At one time a woman saw a monk and said,

“Sir, come and have sexual intercourse.”

“It’s not allowable.”

“You make the effort, not I.

In this way there won’t be any offense for you.”

The monk acted accordingly.

He became anxious …

“You’ve committed an offense entailing expulsion.”

At one time a woman saw a monk and said,

“Sir, come and have sexual intercourse.”

“It’s not allowable.”

“Rub inside but discharge outside. …

Rub outside but discharge inside.

In this way there won’t be any offense for you.”

The monk acted accordingly.

He became anxious …

“You’ve committed an offense entailing expulsion.”

At one time a monk went to a charnel ground where he saw an undecomposed corpse. He had sexual intercourse with it.

He became anxious …

“You’ve committed an offense entailing expulsion.”

At one time a monk went to a charnel ground where he saw a mostly undecomposed corpse. He had sexual intercourse with it.

He became anxious …

“You’ve committed an offense entailing expulsion.”

At one time a monk went to a charnel ground where he saw a mostly decomposed corpse.

He had sexual intercourse with it.

He became anxious …

“There’s no offense entailing expulsion,

but there’s a serious offense.”

At one time a monk went to a charnel ground where he saw a decapitated head. He inserted his penis into the open mouth, making contact as he entered.

He became anxious …

“You’ve committed an offense entailing expulsion.”

At one time a monk went to a charnel ground where he saw a decapitated head. He inserted his penis into the open mouth, without making contact as he entered.

He became anxious …

“There’s no offense entailing expulsion,

but there’s an offense of wrong conduct.”

At one time a monk was in love with a certain woman.

When she died, the body was dumped on a charnel ground.

After some time only scattered bones remained.

The monk went to the charnel ground, collected the bones, and brought his penis into the genital area.

He became anxious …

“There’s no offense entailing expulsion,

but there’s an offense of wrong conduct.”

At one time a monk had sexual intercourse with a female dragon …

had sexual intercourse with a female spirit …

had sexual intercourse with a female ghost …

had sexual intercourse with a paṇḍaka.

He became anxious …

“You’ve committed an offense entailing expulsion.”

At one time there was a monk with impaired faculties.

Thinking he would avoid an offense because he felt neither pleasure nor pain,

he had sexual intercourse. …

They told the Buddha.

“Whether or not that fool felt anything, there’s an offense entailing expulsion.”

At one time a monk who intended to have sexual intercourse with a woman

felt remorse at the mere touch.

He became anxious …

“There’s no offense entailing expulsion,

but there’s an offense entailing suspension.”

At one time a monk was lying down in the Jātiyā Grove at Bhaddiya, having gone there for the day’s meditation.

He had an erection because of wind.

A certain woman saw him and sat down on his penis. Having taken her pleasure, she left.

Seeing the moisture, the monks told the Buddha.

“Monks, an erection occurs for five reasons:

because of sensual desire, feces, urine, or wind, or because of being stung by caterpillars.

It’s impossible that that monk had an erection because of sensual desire.

That monk is a perfected one.

There’s no offense for that monk.”

At one time a monk was lying down in the Dark Wood at Sāvatthī, having gone there for the day’s meditation.

A woman cowherd saw him and sat down on his penis.

The monk consented to the entry, to having entered, to the remaining, and to the taking out.

He became anxious …

“You’ve committed an offense entailing expulsion.”

At one time a monk was lying down in the Dark Wood at Sāvatthī, having gone there for the day’s meditation.

A woman goatherd saw him …

A woman gathering fire-wood saw him …

A woman gathering cow-dung saw him and sat down on his penis.

The monk consented to the entry, to having entered, to the remaining, and to the taking out.

He became anxious …

“You’ve committed an offense entailing expulsion.”

At one time a monk was lying down in the Great Wood at Vesālī, having gone there for the day’s meditation.

A woman saw him and sat down on his penis. Having taken her pleasure, she stood laughing nearby.

The monk woke up and said,

“Did you do this?”

“Yes.”

He became anxious …

“Did you consent?”

“I didn’t even know, sir.”

“There’s no offense for one who doesn’t know.”

At one time a monk went to the Great Wood at Vesālī for the day’s meditation. He lay down, resting his head against a tree.

A woman saw him and sat down on his penis.

The monk got up quickly.

He became anxious …

“Did you consent?”

“I didn’t consent, sir.”

“There’s no offense for one who doesn’t consent.”

At one time a monk went to the Great Wood at Vesālī for the day’s meditation. He lay down, resting his head against a tree.

A woman saw him and sat down on his penis.

The monk kicked her off.

He became anxious …

“Did you consent?”

“I didn’t consent, sir.”

“There’s no offense for one who doesn’t consent.”

At one time a monk went to the hall with the peaked roof in the Great Wood near Vesālī for the day’s meditation. He opened the door, lay down,

and had an erection because of wind.

Just then a number of women came to the monastery to look at the dwellings, bringing scents and garlands.

They saw that monk and sat down on his penis. Having taken their pleasure, they said, “What a bull of a man.” They then put up their scents and garlands and left.

The monks saw the moisture and told the Buddha.

“Monks, an erection occurs for five reasons:

because of sensual desire, feces, urine, or wind, or because of being stung by caterpillars.

It’s impossible that that monk had an erection because of sensual desire.

That monk is a perfected one.

There’s no offense for that monk.

But, monks, you should close the door when you are in seclusion during the day.”

At one time a monk from Bharukaccha dreamed that he had sexual intercourse with his ex-wife.

He thought he was no longer a monastic and that he would have to disrobe.

While on his way to Bharukaccha, he saw Venerable Upāli and told him what had happened.

Venerable Upāli said,

“There’s no offense when it occurs while dreaming.”

At one time in Rājagaha there was a female lay follower called Supabbā who had misplaced faith.

She had the view that

a woman who gives sexual intercourse gives the highest gift.

She saw a monk and said,

“Sir, come and have sexual intercourse.”

“It’s not allowable.”

“Then rub between the thighs.

In this way there won’t be any offense for you. …

Then rub against the navel. …

Then rub against the stomach. …

Then rub in the armpit. …

Then rub against the throat. …

Then rub against the ear-hole. …

Then rub against a coil of hair. …

Then rub between the fingers. …

Then I’ll make you discharge with my hand.

In this way there won’t be any offense for you.”

The monk acted accordingly.

He became anxious …

“There’s no offense entailing expulsion,

but there’s an offense entailing suspension.”

At one time in Sāvatthī there was a female lay follower called Saddhā who had misplaced faith.

She had the view that

a woman who gives sexual intercourse gives the highest gift.

She saw a monk and said,

“Sir, come and have sexual intercourse.”

“It’s not allowable.”

“Then rub between the thighs. …

Then I’ll make you discharge with my hand.

In this way there won’t be any offense for you.”

The monk acted accordingly.

He became anxious …

“There’s no offense entailing expulsion,

but there’s an offense entailing suspension.”

At one time in Vesālī some Licchavī youths grabbed a monk and made him commit misconduct with a nun. …

made him commit misconduct with a trainee nun. …

made him commit misconduct with a novice nun.

Both consented:

both should be expelled.

Neither consented:

there is no offense for either.

At one time in Vesālī some Licchavī youths grabbed a monk and made him commit misconduct with a sex worker. …

made him commit misconduct with a paṇḍaka. …

made him commit misconduct with a female householder.

The monk consented:

he should be expelled.

The monk did not consent:

there is no offense.

At one time in Vesālī some Licchavī youths grabbed two monks and made them commit misconduct with each other.

Both consented:

both should be expelled.

Neither consented:

there is no offense for either.

At one time a monk who had gone forth in old age went to see his ex-wife.

Saying, “Come and disrobe,” she grabbed him.

Stepping backward, the monk fell on his back.

She pulled up his robe and sat down on his penis.

He became anxious …

“Did you consent, monk?”

“I didn’t consent, sir.”

“There’s no offense for one who doesn’t consent.”

At one time a certain monk was staying in the wilderness.

A young deer came to his place of urination, drank the urine, and took hold of his penis with its mouth.

The monk consented.

He became anxious …

“You’ve committed an offense entailing expulsion.”

The first offense entailing expulsion is finished.