English
the Tāvatiṃsa deities... ...the Yāma deities... ...the Tusita deities... ...the Nimmānaratī deities... ...the Paranimmitavasavattī deities... ...the Brahmā-group deities made their voices heard: "Indeed, friends, the Sangha of bhikkhus is free from tumors, free from defects; by Sudinna, the Kalandaka's son, a tumor has been produced, a defect has been produced." Thus, at that moment, at that instant, up to the Brahmā-world, the sound ascended. Then indeed, the Venerable Sudinna's former wife, when that embryo had matured, gave birth to a son. Then indeed, the Venerable Sudinna's companions gave that child the name 'Bījaka'. To the Venerable Sudinna's former wife, they gave the name 'Bījaka's Mother'. To the Venerable Sudinna, they gave the name 'Bījaka's Father'. They, at a later time, both, having gone forth from home to homelessness, realized arahantship. 37. Then indeed, to the Venerable Sudinna, there arose remorse, there arose regret: "Indeed, I have no gain, indeed, I have no gain! Indeed, I have gained badly, indeed, I have not gained well! I who, having gone forth in such a well-proclaimed Dhamma and Discipline..." I was unable to lead the complete and pure holy life for as long as I lived. So, with that remorse, with that regret, he became thin, haggard, of poor complexion, yellowish, his body covered with veins, his mind withdrawn, his mind depressed, suffering, dejected, regretful, and he brooded. 38. Then the companion monks of Venerable Sudinna said to Venerable Sudinna: "Formerly, friend Sudinna, you were handsome, with plump faculties, a serene facial expression, and a very clear skin color. But now, at present, you are thin, haggard, of poor complexion, yellowish, your body covered with veins, your mind withdrawn, your mind depressed, suffering, dejected, regretful, and you brood. Are you, friend Sudinna, discontented with leading the holy life?" "No, friends, I am not discontented with leading the holy life. I have done a bad deed; I engaged in sexual intercourse with my former wife. Because of that, friends, I have remorse, I have regret: 'Indeed, it was a loss for me, not a gain for me; indeed, it was ill-obtained by me, not well-obtained by me; that I, having gone forth in such a well-proclaimed Dhamma and Discipline, was unable to lead the complete and pure holy life for as long as I lived.'" "Indeed, friend Sudinna, it is fitting for you to have remorse, fitting to have regret, that you, having gone forth in such a well-proclaimed Dhamma and Discipline, will not be able to lead the complete and pure holy life for as long as you live. Has it not been, friend, by the Blessed One The Dhamma has been taught for dispassion, not for passion; the Dhamma has been taught for disjunction, not for conjunction; the Dhamma has been taught for non-clinging, not for clinging. There, friend, when the Dhamma has been taught by the Blessed One for dispassion, you intend for passion; when the Dhamma has been taught for disjunction, you intend for conjunction; when the Dhamma has been taught for non-clinging, you intend for clinging! Has not, friend, the Dhamma been taught by the Blessed One in many ways for the fading of passion, for the subduing of conceit, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round, for the destruction of craving, for dispassion, for cessation, for Nibbāna! Has not, friend, the Dhamma been taught by the Blessed One in many ways as the abandoning of sensual pleasures, as the full understanding of sensual perceptions, as the removal of sensual thirsts, as the uprooting of sensual thoughts, as the calming of sensual fevers! This, friend, is not for the faith of those without faith, nor for the increase of faith in those with faith. But rather, friend, it is for the lack of faith in those without faith, and for the change of mind in some of those with faith. 39. Then those bhikkhus, having censured Venerable Sudinna in many ways, reported this matter to the Blessed One. Then the Blessed One, on account of this incident, on account of this matter, had the assembly of bhikkhus convened, and questioned Venerable Sudinna: "Is it true, Sudinna, that you engaged in sexual intercourse with your former wife?" "It is true, Blessed One." The Buddha, the Blessed One, censured him: "A This is unseemly, foolish man, unsuitable, improper, unbecoming of a recluse, unlawful, unfit to be done. How is it, foolish man, that having gone forth in such a well-proclaimed Dhamma and Vinaya, you are unable to lead the holy life fully and purely for as long as you live! Has not the Dhamma, foolish man, been taught by me in many ways for dispassion, not for passion; for disjunction, not for conjunction; for non-clinging, not for clinging! There, then, foolish man, when the Dhamma has been taught by me for dispassion, you will think of passion; when the Dhamma has been taught for disjunction, you will think of conjunction; when the Dhamma has been taught for non-clinging, you will think of clinging! Has not the Dhamma, foolish man, been taught by me in many ways for the fading away of passion! The Dhamma has been taught for the subduing of pride, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of existence, for the destruction of craving, for dispassion, for cessation, for Nibbāna! Has not the Dhamma, foolish man, been declared by me in many ways for the abandoning of sensual pleasures, for the full understanding of sensual perceptions, for the removal of sensual thirsts, for the uprooting of sensual thoughts, for the appeasement of sensual fevers! It would be better for you, foolish man, to have your private part inserted into the mouth of a venomous snake, a terribly poisonous one, rather than to have your private part inserted into the private part of a woman. It would be better for you, foolish man, to have your private part inserted into the mouth of a black snake, rather than to It is not right to insert the private part into the private parts of a woman. Better for you, foolish man, to insert the private part into a pit of glowing coals, blazing, burning brightly, rather than to insert the private part into the private parts of a woman. For what reason? From that cause, foolish man, one might meet death or suffering like death, but not, because of that, after the body's breaking up, after death, be reborn in a state of woe, a bad destination, a downfall, hell. But from this cause, foolish man, after the body's breaking up, after death, one would be reborn in a state of woe, a bad destination, a downfall, hell. So there you are, foolish man, you who engage in this unholy practice, this village practice, this low practice, this coarse practice, this water-edge practice, this secret, this two-by-two engagement, you, foolish man, are the initiator, the forerunner, of many unwholesome states. This, foolish man, is not for the confidence of the unconfident, nor for the increase of confidence of the confident; but rather, foolish man, it is for the lack of confidence of the unconfident, and for the change of heart of some of the confident. Then the Blessed One, having rebuked the venerable Sudinna in many ways, having spoken dispraise of being difficult to support, difficult to maintain, of great desires, of discontent, of fondness for company, of laziness, and having spoken praise in many ways of being easy to support, easy to maintain, of having few desires, of contentment, of austerity, of purification, of pleasantness, of non-accumulation, of the arousal of energy... having spoken in praise, and having given a talk on the Dhamma suitable and appropriate for the bhikkhus, he addressed the bhikkhus: “Well then, bhikkhus, I shall lay down a rule of training for the bhikkhus based on ten reasons: for the excellence of the Sangha, for the well-being of the Sangha, for the control of ill-behaved individuals, for the comfortable living of well-behaved bhikkhus, for the restraint of defilements in this life, for the prevention of defilements in future lives, for the gaining of faith by those without it, for the increase of faith in those who have it, for the establishment of the True Dhamma, and for the support of the Vinaya. And thus, bhikkhus, you should recite this rule of training: ‘Whatever bhikkhu engages in sexual intercourse, is defeated and no longer in communion.’ Thus, this rule of training was laid down by the Blessed One for the bhikkhus. The section on Sudinna is finished. The Story of the Monkey 40. Now at that time, a certain bhikkhu in the Great Forest at Vesali enticed a monkey with bait and engaged in sexual intercourse with her. Then that bhikkhu, having dressed in the morning, and taking his bowl and robe, entered Vesali for alms. Now at that time, many bhikkhus, wandering for lodging, approached the dwelling of that bhikkhu. That monkey saw those bhikkhus coming from afar. Having seen them, she approached those bhikkhus; having approached, she wiggled her hips and her tail in front of those bhikkhus. She moved, and offered her waist, and made a sign. Then it occurred to those monks: "Surely that monk is engaging in sexual intercourse with this monkey." They hid to one side. Then that monk, having wandered for alms in Vesālī, took his alms food and returned. 41. Then that monkey approached where that monk was. Then that monk, having eaten a part of that alms food, gave a part to that monkey. Then that monkey, having eaten that alms food, offered her waist to that monk. Then that monk engaged in sexual intercourse with that monkey. Then those monks said to that monk: "Friend, hasn't the training rule been laid down by the Blessed One? Why, friend, do you engage in sexual intercourse with a monkey?" "It's true, friend, the training rule has been laid down by the Blessed One; but that is for a human female, not for an animal." "Friend, isn't it just the same?