Bu Ay 1

1. Paṭhamaaniyatasikkhāpada

Ime kho panāyasmanto dve aniyatā dhammā uddesaṁ āgacchanti.

Sitting with a woman in a concealed place

Venerables, these two undetermined rules come up for recitation.

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī sāvatthiyaṁ kulūpako hoti, bahukāni kulāni upasaṅkamati. Tena kho pana samayena āyasmato udāyissa upaṭṭhākakulassa kumārikā aññatarassa kulassa kumārakassa dinnā hoti. Atha kho āyasmā udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā manusse pucchi— “kahaṁ itthannāmā”ti? Te evamāhaṁsu— “dinnā, bhante, amukassa kulassa kumārakassā”ti. Tampi kho kulaṁ āyasmato udāyissa upaṭṭhākaṁ hoti. Atha kho āyasmā udāyī yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā manusse pucchi— “kahaṁ itthannāmā”ti? Te evamāhaṁsu— “esāyya, ovarake nisinnā”ti. Atha kho āyasmā udāyī yena sā kumārikā tenupasaṅkami; upasaṅkamitvā tassā kumārikāya saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nisajjaṁ kappesi kālayuttaṁ samullapanto kālayuttaṁ dhammaṁ bhaṇanto. Tena kho pana samayena visākhā migāramātā bahuputtā hoti bahunattā arogaputtā aroganattā abhimaṅgalasammatā. Manussā yaññesu chaṇesu ussavesu visākhaṁ migāramātaraṁ paṭhamaṁ bhojenti. Atha kho visākhā migāramātā nimantitā taṁ kulaṁ agamāsi. Addasā kho visākhā migāramātā āyasmantaṁ udāyiṁ tassā kumārikāya saddhiṁ ekaṁ ekāya raho paṭicchanne āsane alaṅkammaniye nisinnaṁ. Disvāna āyasmantaṁ udāyiṁ etadavoca— “idaṁ, bhante, nacchannaṁ nappatirūpaṁ yaṁ ayyo mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nisajjaṁ kappeti. Kiñcāpi, bhante, ayyo anatthiko tena dhammena, api ca dussaddhāpayā appasannā manussā”ti. Evampi kho āyasmā udāyī visākhāya migāramātuyā vuccamāno nādiyi. Atha kho visākhā migāramātā nikkhamitvā bhikkhūnaṁ etamatthaṁ ārocesi. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā udāyī mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nisajjaṁ kappessatī”ti. Atha kho te bhikkhū āyasmantaṁ udāyiṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tvaṁ, udāyi, mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nisajjaṁ kappesī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nisajjaṁ kappessasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Origin story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time Venerable Udāyī was associating with and visiting a number of families in Sāvatthī. On one occasion one of the families that supported him gave their daughter in marriage to the son of another family. Soon afterwards Venerable Udāyī robed up in the morning, took his bowl and robe, and went to the first of those families. When he arrived, he asked where the daughter was, and he was told that she had been given to another family. That family too supported Udāyī. He then went there and again asked where the girl was. They said, “She’s sitting in her room.” He went up to that girl, and the two of them sat down alone in private on a concealed seat suitable for the deed. When they were able, they chatted; otherwise he gave her a teaching. At that time Visākhā Migāramātā had many healthy children and grandchildren. As a consequence, she was considered auspicious. At sacrifices, ceremonies, and celebrations people would feed Visākhā first. Just then she had been invited to that family that supported Udāyī. When she arrived, she saw him sitting alone with that girl, and she said to him, “Venerable, it’s not appropriate for you to sit down in private alone with a woman on a concealed seat suitable for the deed. You may not be aiming at that act, but it’s hard to convince people with little confidence.” But Udāyī did not listen. After leaving, Visākhā told the monks what had happened. The monks of few desires complained and criticized him, “How could Venerable Udāyī sit down in private alone with a woman on a concealed seat suitable for the deed?” After rebuking Udāyī in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Udāyī: “Is it true, Udāyī, that you did this?” “It’s true, sir.” The Buddha rebuked him … “Foolish man, how could you do this? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

“Yo pana bhikkhu mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nisajjaṁ kappeyya, tamenaṁ saddheyyavacasā upāsikā disvā

Final ruling

‘If a monk sits down in private alone with a woman on a concealed seat suitable for the deed, and a trustworthy female lay follower sees him

tiṇṇaṁ dhammānaṁ aññatarena vadeyya—pārājikena vā saṅghādisesena vā pācittiyena vā. Nisajjaṁ bhikkhu paṭijānamāno tiṇṇaṁ dhammānaṁ aññatarena kāretabbo—pārājikena vā saṅghādisesena vā pācittiyena vā. Yena vā sā saddheyyavacasā upāsikā vadeyya, tena so bhikkhu kāretabbo. Ayaṁ dhammo aniyato”ti.

and accuses him of an offense entailing expulsion, an offense entailing suspension, or an offense entailing confession, then, if he admits to the sitting, he is to be dealt with according to one of these three or according to what that trustworthy female lay follower has said. This rule is undetermined.’”

Yo panāti yo yādiso …pe… bhikkhūti …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti. Mātugāmo nāma manussitthī, na yakkhī na petī na tiracchānagatā. Antamaso tadahujātāpi dārikā, pageva mahattarī. Saddhinti ekato. Eko ekāyāti bhikkhu ceva hoti mātugāmo ca. Raho nāma cakkhussa raho, sotassa raho. Cakkhussa raho nāma na sakkā hoti akkhiṁ vā nikhaṇīyamāne bhamukaṁ vā ukkhipīyamāne sīsaṁ vā ukkhipīyamāne passituṁ. Sotassa raho nāma na sakkā hoti pakatikathā sotuṁ. Paṭicchannaṁ nāma āsanaṁ kuṭṭena vā kavāṭena vā kilañjena vā sāṇipākārena vā rukkhena vā thambhena vā kotthaḷiyā vā yena kenaci paṭicchannaṁ hoti. Alaṅkammaniyeti sakkā hoti methunaṁ dhammaṁ paṭisevituṁ. Nisajjaṁ kappeyyāti mātugāme nisinne bhikkhu upanisinno vā hoti upanipanno vā. Bhikkhu nisinne mātugāmo upanisinno vā hoti upanipanno vā. Ubho vā nisinnā honti ubho vā nipannā. Saddheyyavacasā nāma āgataphalā abhisametāvinī viññātasāsanā. Upāsikā nāma buddhaṁ saraṇaṁ gatā, dhammaṁ saraṇaṁ gatā, saṅghaṁ saraṇaṁ gatā. Disvāti passitvā.

Definitions

A: whoever … Monk: … 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. A woman: a human female, not a female spirit, not a female ghost, not a female animal; even a girl born on that very day, let alone an older one. With: together. Alone: just the monk and the woman. In private: private to the eye and private to the ear. Private to the eye: one is unable to see them winking, raising an eyebrow, or nodding. Private to the ear: one is unable to hear ordinary speech. Concealed seat: it is concealed by a wall, a screen, a door, a cloth screen, a tree, a pillar, a grain container, or anything else. Suitable for the deed: one is able to have sexual intercourse. Sits down: the monk sits down or lies down next to the seated woman. The woman sits down or lies down next to the seated monk. Both are seated or both are lying down. Trustworthy: she has attained the fruit, she has broken through, she has understood the instruction. Female lay follower: she has gone for refuge to the Buddha, the Teaching, and the Sangha. Sees: having seen.

Tiṇṇaṁ dhammānaṁ aññatarena vadeyya— pārājikena vā saṅghādisesena vā pācittiyena vā. Nisajjaṁ bhikkhu paṭijānamāno tiṇṇaṁ dhammānaṁ aññatarena kāretabbo— pārājikena vā saṅghādisesena vā pācittiyena vā. Yena vā sā saddheyyavacasā upāsikā vadeyya tena so bhikkhu kāretabbo. Sā ce evaṁ vadeyya— “ayyo mayā diṭṭho nisinno mātugāmassa methunaṁ dhammaṁ paṭisevanto”ti, so ca taṁ paṭijānāti, āpattiyā kāretabbo. Sā ce evaṁ vadeyya— “ayyo mayā diṭṭho nisinno mātugāmassa methunaṁ dhammaṁ paṭisevanto”ti, so ce evaṁ vadeyya— “saccāhaṁ nisinno, no ca kho methunaṁ dhammaṁ paṭisevin”ti, nisajjāya kāretabbo. Sā ce evaṁ vadeyya— “ayyo mayā diṭṭho nisinno mātugāmassa methunaṁ dhammaṁ paṭisevanto”ti, so ce evaṁ vadeyya— “nāhaṁ nisinno, api ca kho nipanno”ti, nipajjāya kāretabbo. Sā ce evaṁ vadeyya— “ayyo mayā diṭṭho nisinno mātugāmassa methunaṁ dhammaṁ paṭisevanto”ti, so ce evaṁ vadeyya— “nāhaṁ nisinno, api ca kho ṭhito”ti, na kāretabbo. Sā ce evaṁ vadeyya— “ayyo mayā diṭṭho nipanno mātugāmassa methunaṁ dhammaṁ paṭisevanto”ti, so ca taṁ paṭijānāti, āpattiyā kāretabbo. Sā ce evaṁ vadeyya— “ayyo mayā diṭṭho nipanno mātugāmassa methunaṁ dhammaṁ paṭisevanto”ti, so ce evaṁ vadeyya— “saccāhaṁ nipanno, no ca kho methunaṁ dhammaṁ paṭisevin”ti, nipajjāya kāretabbo. Sā ce evaṁ vadeyya— “ayyo mayā diṭṭho nipanno mātugāmassa methunaṁ dhammaṁ paṭisevanto”ti, so ce evaṁ vadeyya— “nāhaṁ nipanno, api ca kho nisinno”ti, nisajjāya kāretabbo. Sā ce evaṁ vadeyya— “ayyo mayā diṭṭho nipanno mātugāmassa methunaṁ dhammaṁ paṭisevanto”ti, so ce evaṁ vadeyya— “nāhaṁ nipanno, api ca kho ṭhito”ti, na kāretabbo. Sā ce evaṁ vadeyya— “ayyo mayā diṭṭho nisinno mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjanto”ti, so ca taṁ paṭijānāti, āpattiyā kāretabbo …pe… “saccāhaṁ nisinno no ca kho kāyasaṁsaggaṁ samāpajjin”ti, nisajjāya kāretabbo …pe… “nāhaṁ nisinno, api ca kho nipanno”ti, nipajjāya kāretabbo …pe… “nāhaṁ nisinno, api ca kho ṭhito”ti, na kāretabbo. Sā ce evaṁ vadeyya— “ayyo mayā diṭṭho nipanno mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjanto”ti, so ca taṁ paṭijānāti, āpattiyā kāretabbo …pe… “saccāhaṁ nipanno, no ca kho kāyasaṁsaggaṁ samāpajjin”ti, nipajjāya kāretabbo …pe… “nāhaṁ nipanno, api ca kho nisinno”ti, nisajjāya kāretabbo …pe… “nāhaṁ nipanno, api ca kho ṭhito”ti, na kāretabbo. Sā ce evaṁ vadeyya— “ayyo mayā diṭṭho mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nisinno”ti, so ca taṁ paṭijānāti, nisajjāya kāretabbo …pe… “nāhaṁ nisinno, api ca kho nipanno”ti, nipajjāya kāretabbo …pe… “nāhaṁ nisinno, api ca kho ṭhito”ti, na kāretabbo. Sā ce evaṁ vadeyya— “ayyo mayā diṭṭho mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nipanno”ti, so ca taṁ paṭijānāti, nipajjāya kāretabbo …pe… “nāhaṁ nipanno, api ca kho nisinno”ti, nisajjāya kāretabbo …pe… “nāhaṁ nipanno, api ca kho ṭhito”ti, na kāretabbo. Aniyatoti na niyato, pārājikaṁ vā saṅghādiseso vā pācittiyaṁ vā.

If she accuses him of an offense entailing expulsion, an offense entailing suspension, or an offense entailing confession, then, if he admits to the sitting, he is to be dealt with according to one of these three or according to what that trustworthy female lay follower has said: If she accuses him like this: “I’ve seen you seated, having sexual intercourse with a woman,” and he admits to that, then he is to be dealt with for the offense. If she accuses him like this: “I’ve seen you seated, having sexual intercourse with a woman,” but he says, “It’s true that I was seated, but I didn’t have sexual intercourse,” then he is to be dealt with for the sitting. If she accuses him like this: “I’ve seen you seated, having sexual intercourse with a woman,” but he says, “I wasn’t seated, but lying down,” then he is to be dealt with for the lying down. If she accuses him like this: “I’ve seen you seated, having sexual intercourse with a woman,” but he says, “I wasn’t seated, but standing,” then he is not to be dealt with. If she accuses him like this: “I’ve seen you lying down, having sexual intercourse with a woman,” and he admits to that, then he is to be dealt with for the offense. If she accuses him like this: “I’ve seen you lying down, having sexual intercourse with a woman,” but he says, “It’s true that I was lying down, but I didn’t have sexual intercourse,” then he is to be dealt with for the lying down. If she accuses him like this: “I’ve seen you lying down, having sexual intercourse with a woman,” but he says, “I wasn’t lying down, but seated,” then he is to be dealt with for the sitting. If she accuses him like this: “I’ve seen you lying down, having sexual intercourse with a woman,” but he says, “I wasn’t lying down, but standing,” then he is not to be dealt with. If she accuses him like this: “I’ve seen you seated, making physical contact with a woman,” and he admits to that, then he is to be dealt with for the offense. … “It’s true that I was seated, but I didn’t make physical contact,” then he is to be dealt with for the sitting. … “I wasn’t seated, but lying down,” then he is to be dealt with for the lying down. … “I wasn’t seated, but standing,” then he is not to be dealt with. If she accuses him like this: “I’ve seen you lying down, making physical contact with a woman,” and he admits to that, then he is to be dealt with for the offense. … “It’s true that I was lying down, but I didn’t make physical contact,” then he is to be dealt with for the lying down. … “I wasn’t lying down, but seated,” then he is to be dealt with for the sitting. … “I wasn’t lying down, but standing,” then he is not to be dealt with. If she accuses him like this: “I’ve seen you seated in private alone with a woman on a concealed seat suitable for the deed,” and he admits to that, then he is to be dealt with for the sitting. … “I wasn’t seated, but lying down,” then he is to be dealt with for the lying down. … “I wasn’t seated, but standing,” then he is not to be dealt with. If she accuses him like this: “I’ve seen you lying down in private alone with a woman on a concealed seat suitable for the deed,” and he admits to that, then he is to be dealt with for the lying down. … “I wasn’t lying down, but seated,” then he is to be dealt with for the sitting. … “I wasn’t lying down, but standing,” then he is not to be dealt with. Undetermined: not determined. It is either an offense entailing expulsion, an offense entailing suspension, or an offense entailing confession.

Gamanaṁ paṭijānāti, nisajjaṁ paṭijānāti, āpattiṁ paṭijānāti, āpattiyā kāretabbo. Gamanaṁ paṭijānāti, nisajjaṁ na paṭijānāti, āpattiṁ paṭijānāti, āpattiyā kāretabbo. Gamanaṁ paṭijānāti, nisajjaṁ paṭijānāti, āpattiṁ na paṭijānāti, nisajjāya kāretabbo. Gamanaṁ paṭijānāti, nisajjaṁ na paṭijānāti, āpattiṁ na paṭijānāti, na kāretabbo. Gamanaṁ na paṭijānāti, nisajjaṁ paṭijānāti, āpattiṁ paṭijānāti, āpattiyā kāretabbo. Gamanaṁ na paṭijānāti, nisajjaṁ na paṭijānāti, āpattiṁ paṭijānāti, āpattiyā kāretabbo. Gamanaṁ na paṭijānāti, nisajjaṁ paṭijānāti, āpattiṁ na paṭijānāti, nisajjāya kāretabbo. Gamanaṁ na paṭijānāti, nisajjaṁ na paṭijānāti, āpattiṁ na paṭijānāti, na kāretabboti.

Permutations

If he admits to going, and he admits to sitting, and he admits to an offense, he is to be dealt with for the offense. If he admits to going, but he does not admit to sitting, yet he admits to an offense, he is to be dealt with for the offense. If he admits to going, and he admits to sitting, but he does not admit to an offense, he is to be dealt with for the sitting. If he admits to going, but he does not admit to sitting, nor does he admit to an offense, he is not to be dealt with. If he does not admit to going, but he admits to sitting, and he admits to an offense, he is to be dealt with for the offense. If he does not admit to going, nor does he admit to sitting, but he admits to an offense, he is to be dealt with for the offense. If he does not admit to going, but he admits to sitting, yet he does not admit to an offense, he is to be dealt with for the sitting. If he does not admit to going, nor does he admit to sitting, nor does he admit to an offense, he is not to be dealt with.