English
This is unfitting, friend, unsuitable, improper, unbecoming of a recluse, unlawful, and not to be done. How can you, friend, having gone forth in such a well-proclaimed Dhamma and Discipline, not be able to lead the holy life fully and purely for as long as you live! Friend, hasn't the Dhamma been taught by the Blessed One in many ways for dispassion, not for passion? ... The appeasement of the fever of sensual pleasures has been declared! This, friend, is not for the confidence of those without confidence, nor for the increase of confidence of those who are confident. for the increase of non-faith. Then, friends, this is for the non-faith of the unfaithful, and for the alteration of some of the faithful.” Then those monks, having censured that monk in many ways, reported the matter to the Blessed One. 42. Then the Blessed One, on this occasion, on this matter, convened the assembly of monks and questioned that monk: “Is it true, monk, that you engaged in sexual intercourse with a female monkey?” “It is true, Blessed One.” The Buddha, the Blessed One, censured him: “This is unseemly, foolish man, unsuitable, improper, unbecoming for a recluse, unallowable, undoable. How can you, foolish man, having gone forth in such a well-proclaimed Dhamma and Vinaya, not be able to lead the holy life fully and purely for your whole life? Did I not, foolish man, in many ways teach the Dhamma for dispassion, not for passion… the appeasement of sensual fevers was declared! It would be better for you, foolish man, to have your private part inserted into the mouth of a venomous, deadly snake, rather than to have your private part inserted into the private part of a female monkey. It would be better for you, foolish man, to have your private part inserted into the mouth of a black snake, rather than to have your private part inserted into the private part of a female monkey. It would be better for you, foolish man, to have your private part inserted into a pit of glowing embers, blazing, flaming, rather than to have your private part inserted into the private part of a female monkey. For what reason? For from that cause, O foolish man, you might incur death, or suffering as if dead; but not because of that, after the breaking up of the body, beyond death, would you be reborn in a state of woe, a bad destination, a downfall, in hell. But because of this, O foolish man, after the breaking up of the body, beyond death, you will be reborn in a state of woe, a bad destination, a downfall, in hell. There, O foolish man, you would engage in such an unholy practice, a village practice, a base practice, a coarse practice, a water-edge practice, a secret practice, a two-by-two coupling! This, O foolish man, is not for the conversion of the unconverted… …and thus, monks, you should recite this rule of training: “Whatever monk should engage in sexual intercourse, even with an animal, he is defeated, he is no longer in communion.” Thus this rule of training was laid down by the Blessed One for the monks. The story of the monkey is finished. The Recitation Section on the Mat 43. Now at that time, many Vajjian monks from Vesālī ate as much as they wanted, slept as much as they wanted, bathed as much as they wanted. Having eaten as much as they wanted, having slept as much as they wanted, having bathed as much as they wanted, they gave unwise attention, and without renouncing the training, without revealing their weakness, they engaged in sexual intercourse. Later, afflicted by the calamity of relatives, afflicted by the calamity of possessions, afflicted by the calamity of disease, they approached the Venerable Ānanda and spoke thus: “Venerable Ānanda, we are not denouncers of the Buddha, nor We are blameworthy regarding the Dhamma, not blameworthy regarding the Sangha; We blame ourselves, Venerable Ananda, we blame no other. We are indeed unlucky, we are of little merit, who, having gone forth in such a well-proclaimed Dhamma and Discipline, were unable to live the complete and pure holy life for as long as life lasts. Even now, Venerable Ananda, if we could obtain going forth in the presence of the Blessed One, if we could obtain full ordination, even now we would dwell devoted to the development of wholesome states, meditating on the factors of awakening, during the first and last parts of the night. It would be good, Venerable Ananda, if you would report this matter to the Blessed One. "Yes, friends," so indeed Venerable Ananda, having assented to the Vajjiputtaka monks of Vesali, approached the Blessed One; having approached, he reported this matter to the Blessed One. "It is impossible, Ananda, there is no occasion for the Tathagata, on account of the Vajjis or the Vajjiputtakas, to abolish a pārājika training rule that has been laid down for the disciples." Then indeed the Blessed One, on this occasion, on this matter, having given a Dhamma talk, addressed the bhikkhus: "Whosoever, bhikkhus, without renouncing the training, without declaring his weakness, engages in sexual intercourse, he, having come, should not be given full ordination; but whosoever, bhikkhus, having renounced the training, having declared his weakness..." having revealed the sexual act, he practices it. He is to be ordained. And thus, monks, you should recite this rule of training: 44. “Whatever monk, having undertaken the training and livelihood of monks, without renouncing the training, without declaring his weakness, should engage in sexual intercourse, even with an animal, he is defeated, he is not in communion.” 45. “Whatever” means whoever, of whatever kind, of whatever conduct, of whatever birth, of whatever name, of whatever clan, of whatever virtue, of whatever dwelling, of whatever resort, whether an elder, or a novice, or a middle-aged monk. This is called “whatever.” “Monk” means a monk by begging, a monk by having resorted to alms-round, a monk by wearing torn robes, a monk by designation, a monk by declaration, a monk by “Come, monk,” a monk by ordination with the three refuges, a good monk, an excellent monk, a trainee monk, an accomplished monk, a monk ordained by a united Sangha with a motion-and-four-resolutions, unshakeable, and worthy of the status. Among these, the monk who is ordained by a united Sangha with a motion-and-four-resolutions, unshakeable, and worthy of the status, this monk is intended in this context. “Training” means the three trainings: the training in higher virtue, the training in higher mind, the training in higher wisdom. Among these, the training in higher virtue, this is the training intended in this context. “Livelihood” means the rule of training enacted by the Blessed One; this is called livelihood. In that he trains, by that he is called one who has attained a proper livelihood. Not having renounced the training, not having revealed weakness. There is, monks, both a revealing of weakness and the training not renounced; there is, monks, both a revealing of weakness and the training renounced. And how, monks, is there both a revealing of weakness and the training not renounced? Here, monks, a monk, discontent, unhappy, wishing to fall away from recluseship, disliking the state of a monk, ashamed of it, disgusted by it, wishing for the state of a householder, wishing for the state of a lay follower, wishing for the state of a temple attendant, wishing for the state of a novice, wishing for the state of a sectarian, wishing for the state of a sectarian's disciple, wishing for the state of a non-recluse, wishing for the state of a non-Sakyan son – says or makes known: ‘What if I were to renounce the Buddha?’ Even so, monks, there is both a revealing of weakness and the training not renounced. Or again, discontent, unhappy, wishing to fall away from recluseship, disliking the state of a monk, ashamed of it, disgusted by it, wishing for the state of a householder… wishing for the state of a non-Sakyan son – says or makes known: ‘What if I were to renounce the Dhamma?’… ‘What if I were to renounce the Sangha?’… ‘What if I were to renounce the training?’… ‘What if I were to renounce the Vinaya?’… ‘What if I were to renounce the Pātimokkha?’… ‘What if I were to renounce the instruction?’… ‘What if I were to renounce the preceptor?’… ‘What if I were to renounce the teacher?’… ‘What if I were to renounce the co-resident?’… ‘What if I were to renounce the pupil?’… "What if I were to renounce my co-preceptor? What if I were to renounce my co-teacher? What if I were to renounce my fellow holy life practitioner?" — he says, he makes known. "What if I were a layperson?" — he says, he makes known. "What if I were a lay follower?" ... "What if I were a monastery attendant?" ... "What if I were a novice monk?" ... "What if I were a follower of another sect?" ... "What if I were a disciple of another sect?" ... "What if I were a non-recluse?" ... "What if I were a non-Sakyan son?" — he says, he makes known. Even so, monks, it is merely an expression of weakness, and the training is not renounced. 46. Or again, discontent, displeased, desiring to fall away from recluseship, loathing, ashamed of, disgusted with the state of a monk, desiring the state of a layperson... desiring the state of a non-Sakyan son— "If I were to renounce the Buddha!" — he says, he makes known... "If I were a non-Sakyan son!" — he says, he makes known... "Oh, I would renounce the Buddha!" — he says, he makes known... "Oh, I would be a non-Sakyan son!" — he says, he makes known... "Come now, I will renounce the Buddha!" — he says, he makes known... "Come now, I will be a non-Sakyan son!" — he says, he makes known... "It occurs to me to renounce the Buddha!" — he says, he makes known... "It occurs to me to be a non-Sakyan son!" — he says, he makes known. Even so, monks, it is merely an expression of weakness, and the training is not renounced. 47. Or again, discontent, displeased, desiring to fall away from recluseship...