2. Kāyasaṁsaggasikkhāpada
Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī araññe viharati. Tassāyasmato vihāro abhirūpo hoti dassanīyo pāsādiko, majjhegabbho, samantāpariyāgāro, supaññattaṁ mañcapīṭhaṁ bhisibibbohanaṁ, pānīyaṁ paribhojanīyaṁ sūpaṭṭhitaṁ, pariveṇaṁ susammaṭṭhaṁ. Bahū manussā āyasmato udāyissa vihārapekkhakā āgacchanti. Aññataropi brāhmaṇo sapajāpatiko yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ etadavoca— “icchāma mayaṁ bhoto udāyissa vihāraṁ pekkhitun”ti. “Tena hi, brāhmaṇa, pekkhassū”ti, avāpuraṇaṁ ādāya ghaṭikaṁ ugghāṭetvā kavāṭaṁ paṇāmetvā vihāraṁ pāvisi. Sopi kho brāhmaṇo āyasmato udāyissa piṭṭhito pāvisi. Sāpi kho brāhmaṇī tassa brāhmaṇassa piṭṭhito pāvisi. Atha kho āyasmā udāyī ekacce vātapāne vivaranto ekacce vātapāne thakento gabbhaṁ anuparigantvā piṭṭhito āgantvā tassā brāhmaṇiyā aṅgamaṅgāni parāmasi. Atha kho so brāhmaṇo āyasmatā udāyinā saddhiṁ paṭisammoditvā agamāsi. Atha kho so brāhmaṇo attamano attamanavācaṁ nicchāresi— “uḷārā ime samaṇā sakyaputtiyā ye ime evarūpe araññe viharanti. Bhavampi udāyī uḷāro yo evarūpe araññe viharatī”ti. Evaṁ vutte, sā brāhmaṇī taṁ brāhmaṇaṁ etadavoca— “kuto tassa uḷārattatā. Yatheva me tvaṁ aṅgamaṅgāni parāmasi evameva me samaṇo udāyī aṅgamaṅgāni parāmasī”ti. Atha kho so brāhmaṇo ujjhāyati khiyyati vipāceti— “alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṁ sāmaññaṁ natthi imesaṁ brahmaññaṁ, naṭṭhaṁ imesaṁ sāmaññaṁ naṭṭhaṁ imesaṁ brahmaññaṁ, kuto imesaṁ sāmaññaṁ kuto imesaṁ brahmaññaṁ, apagatā ime sāmaññā apagatā ime brahmaññā. Kathañhi nāma samaṇo udāyī mama bhariyāya aṅgamaṅgāni parāmasissati. Na hi sakkā kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi ārāmaṁ vā vihāraṁ vā gantuṁ. Sace kulitthiyo kuladhītaro kulakumāriyo kulasuṇhāyo kuladāsiyo ārāmaṁ vā vihāraṁ vā gaccheyyuṁ, tāpi samaṇā sakyaputtiyā dūseyyun”ti.
Physical contact with a woman Origin story
At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time Venerable Udāyī was staying in the wilderness. He had a beautiful dwelling with a room in the middle and corridors on all sides. The bed and bench were nicely made up, and the water for drinking and the water for washing were ready for use. The yards were well swept. Many people came to see Udāyī’s dwelling, among them a certain brahmin and his wife. They approached Udāyī and said, “Venerable, we would like to see your dwelling.” “Well then, brahmin, please do.” Udāyī took the key, lifted the latch, opened the door, and entered the dwelling. The brahmin entered after him and then the brahmin lady. Opening some windows and closing others, Udāyī walked around the inner room and came up behind the brahmin lady, touching her all over. Then the brahmin thanked Udāyī and left. And he expressed his delight, “These Sakyan monastics who live in the wilderness are superb. Venerable Udāyī is superb!” But the brahmin lady said, “What’s superb about him? He touched me all over just like you do.” The brahmin then complained and criticized him, “These Sakyan monastics are shameless and immoral liars. They claim to have integrity, to be celibate and of good conduct, to be truthful, moral, and good. But they don’t have the good character of a monastic or a brahmin. They’ve lost the plot! How could the ascetic Udāyī touch my wife all over? It’s not possible to go to a monastery or a monk’s dwelling with a wife from a respectable family, or with a daughter, a girl, a daughter-in-law, or a female slave from a respectable family. If you do, the Sakyan monastics might molest them.”