English
77. At that time, indeed, a certain monk in Vesālī, in the Great Wood, in the Gabled Hall, having gone for a day's rest, he lay down with the door open. His limbs were stiffened by the wind. Now at that time, many women, carrying perfumes and garlands, came to the monastery, desiring to see the monastery. Then those women, seeing that monk, sat upon his private parts, and having done as they wished, saying, "Indeed, he is a bull among men," they placed perfumes and garlands on him, and departed. The monks, seeing him soiled, reported this matter to the Blessed One. "In five ways, monks, the private parts become erect: through lust, through feces, through urine, through wind, through the bite of a crawling insect. In these five ways, monks, the private parts become erect. It is impossible, monks, it is not the occasion, for that monk's private parts to have become erect through lust. That monk, monks, is an Arahant. There is no offense, monks, for that monk. I allow, monks, that one who is resting during the day should close the door and then rest." 78. Now at that time, a certain monk from Bhārukaccha, having engaged in sexual intercourse with his former wife in a dream— thinking, "I am no ascetic, I will disrobe"— while going to Bhārukaccha, met Venerable Upāli on the way and reported this matter. Venerable Upāli said this: "There is no offense, friend, through a dream." Now at that time, the king of Rājagaha Ah, there was a laywoman named Supabbā, who was exceedingly devoted. She held such a view: “She who gives the sexual act, gives the supreme gift.” Seeing a monk, she said this: “Come, venerable sir, engage in the sexual act.” “Enough, sister, that is not proper.” “Come, venerable sir, rub between my thighs, then you will incur no offense.” ... “Come, venerable sir, rub my navel…” “Come, venerable sir, rub my belly-fold…” “Come, venerable sir, rub my armpit…” “Come, venerable sir, rub my neck…” “Come, venerable sir, rub my ear-hole…” “Come, venerable sir, rub my hair-knot…” “Come, venerable sir, rub between my fingers…” “Come, venerable sir, I will approach with my hand and release (it), then you will incur no offense.” That monk did so. He felt remorse… ... “No offense, monk, of a pārājika. An offense of saṅghādisesa.” 79. Now at that time, in Sāvatthī, there was a laywoman named Saddhā, who was exceedingly devoted. She held such a view: “She who gives the sexual act, gives the supreme gift.” Seeing a monk, she said this: “Come, venerable sir, engage in the sexual act.” “Enough, sister, that is not proper.” “Come, venerable sir, rub between my thighs…” ... “Come, venerable sir, I will approach with my hand and release (it), then you will incur no offense.” That monk did so. He felt remorse... There is no offense, monk, of pārājika. There is an offense of saṅghādisesa. 80. Now at that time in Vesālī, Licchavi princes, having seized a monk, made him have sexual intercourse with a bhikkhunī... made him have sexual intercourse with a female trainee... made him have sexual intercourse with a female novice. Both consented. Both should be expelled. Both did not consent. There is no offense for both. 81. Now at that time in Vesālī, Licchavi princes, having seized a monk, made him have sexual intercourse with a prostitute... made him have sexual intercourse with an eunuch... made him have sexual intercourse with a laywoman. The monk consented. The monk should be expelled. The monk did not consent. There is no offense for the monk. Now at that time in Vesālī, Licchavi princes, having seized monks, made them have sexual intercourse with each other. Both consented. Both should be expelled. Both did not consent. There is no offense for both. 82. Now at that time a certain elderly monk went to see his former wife. She, saying ‘Come, venerable sir, let us enjoy ourselves,’ seized him. That monk, resisting, fell on his back. She, having lifted herself up, sat down upon his private parts. He felt remorse... "Did you consent, monk?" "No, Blessed One, I did not consent." "There is no offense, monk, for one who does not consent." 83. Now at that time a certain monk was dwelling in the forest. A deer cub, having come to his urination spot, drinking the urine, mu with what member did he grasp? That bhikkhu consented. He felt remorse… “You, bhikkhu, have fallen into a pārājika offense.” The first pārājika is concluded. 2. The Second Pārājika 84. At that time, the Buddha, the Blessed One, was dwelling in Rājagaha, on Gijjhakūṭa mountain. Now at that time, many bhikkhus, known to each other and friendly, having made grass huts near Isigili, entered upon the rains retreat. The venerable Dhaniya, son of a potter, also made a grass hut and entered upon the rains retreat. Then those bhikkhus, having completed the rains retreat, after three months, broke down their grass huts, put away the grass and wood, and departed on a wandering tour through the country. But the venerable Dhaniya, son of a potter, stayed there for the rains, there for the winter, there for the summer. Then, while the venerable Dhaniya, son of a potter, had entered the village for alms, grass-gatherers and wood-gatherers broke down his grass hut and took away the grass and wood. A second time, the venerable Dhaniya, son of a potter, gathered grass and wood and made a grass hut. A second time, while the venerable Dhaniya, son of a potter, had entered the village for alms, grass-gatherers and wood-gatherers broke down his grass hut and took away the grass and wood. A third time, the venerable Dhaniya, son of a potter, gathered grass and wood and made a grass hut. A third time, while the venerable Dhaniya, son of a potter, had entered the village When he had gone for alms, grass-gatherers and wood-gatherers, having broken down his grass hut, took the grass and wood and went away. Then it occurred to the Venerable Dhaniya, son of a potter: “For the third time, when I went to the village for alms, grass-gatherers and wood-gatherers, having broken down my grass hut, took the grass and wood and went away. I am well-trained, without fault in my own craft of pottery, with perfected skill. What if I myself were to knead clay and make a hut entirely of earth?” Then the Venerable Dhaniya, son of a potter, himself kneaded clay and made a hut entirely of earth. He gathered grass, wood, and cow dung, and fired that hut. That hut was beautiful, lovely, charming, reddish, just like a ladybug. Just as there is a tinkling sound, even so was the sound of that hut. 85. Then the Blessed One, descending from Vulture Peak with many bhikkhus, saw that hut, beautiful, lovely, charming, reddish. Having seen it, he addressed the bhikkhus: “What is this, bhikkhus, beautiful, lovely, charming, reddish, just like a ladybug?” Then those bhikkhus reported the matter to the Blessed One. The Buddha, the Blessed One, reproached him: “It is not suitable, bhikkhus, for that foolish man, it is not appropriate. This is improper, unmonastic, unsuitable, unfitting. How can this foolish man, monks, make a hut entirely of clay? Surely, monks, that foolish man has no compassion, no sympathy, no harmlessness towards living beings! Go, monks, and break down that hut. Let not later generations fall into the destruction of living beings. And, monks, a hut made entirely of clay should not be made. Whoever makes one, commits an offense of wrong-doing." "Yes, venerable sir," those monks replied to the Blessed One, and went to where that hut was; having gone there, they broke down that hut. Then the Venerable Dhaniya, the potter's son, said to those monks: "Why do you, friends, break down my hut?" "The Blessed One, friend, had it broken down." "Break it down, friends, if the Master of the Dhamma has it broken down." 86. Then it occurred to the Venerable Dhaniya, the potter's son: "Three times, when I entered the village for alms, grass-gatherers and wood-gatherers broke down my grass hut and took away the grass and wood. And the hut I made entirely of clay was also broken down by the Blessed One. And I have an acquaintance, a forester, in the timber forest. What if I were to go to the forester in the timber forest, ask him for timber, and make a timber hut?" Then the Venerable Dhaniya, the potter's son, went to where the forester in the timber forest was; having gone there, he said to the forester in the timber forest: "As long as Indeed, friend, for me, having entered a village for alms, grass-gatherers and wood-gatherers having broken my grass hut, took the grass and wood and went away. And the hut I made entirely of clay, that too was caused to be broken by the Blessed One. Give me, friend, wood. I wish to make a wooden hut. There is no such wood, venerable sir, that I could give to the noble one. There is, venerable sir, wood from a divine house, for city repairs, set aside for emergencies. If the king causes that wood to be given, have it carried away, venerable sir. It has been given, friend, by the king. Then it occurred to the wood-store manager: "These Sakyan recluses live by the Dhamma, live righteously, live the holy life, are truthful, virtuous, of good character. The king too is greatly pleased with them. It is not right to say 'given' when it was not given." Then the wood-store manager said to Venerable Dhaniya, the potter's son: "Have it carried away, venerable sir." Then Venerable Dhaniya, the potter's son, had that wood cut into pieces, had it carried away by carts, and made a wooden hut. Then Vassakāra the brahmin, the chief minister of Magadha, inspecting the works in Rājagaha, approached the wood-store manager; having approached, he said to the wood-store manager: "Friend, those timbers from the divine house, for city repairs, set aside for emergencies, where are th... those timbers?” “Those timbers, master, were given by the king to the venerable Dhaniya, the potter’s son.” Then Vassakāra the brahmin, the chief minister of Magadha, was displeased: