English
'There is no offense, monk, of a Saṅghādisesa; there is an offense of a grave transgression.' Now at that time a certain monk, bathing against the current, impure fluid came out. He felt remorse. 'There is no offense, monk, if there was no intention to discharge.' Now at that time a certain monk, with the intention to discharge, bathing against the current, impure fluid came out, or impure fluid did not come out. He felt remorse. 'There is no offense, monk, of a Saṅghādisesa; there is an offense of a grave transgression.' Now at that time a certain monk, playing with water, impure fluid came out. He felt remorse. 'There is no offense, monk, if there was no intention to discharge.' Now at that time a certain monk, with the intention to discharge, playing with water, impure fluid came out, or impure fluid did not come out. He felt remorse. 'There is no offense, monk, of a Saṅghādisesa; there is an offense of a grave transgression.' Now at that time a certain monk, running in water, impure fluid came out. He felt remorse. 'There is no offense, monk, if there was no intention to discharge.' Now at that time a certain monk, with the intention to discharge, running in water, impure fluid came out, or impure fluid did not come out. He felt remorse. 'There is no offense, monk, of a Saṅghādisesa; there is an offense of a grave transgression.' Now at that time By that, a certain bhikkhu, while playing in a garland of flowers, emitted semen. He felt remorse… "No offense, bhikkhu, if there was no intention to emit." Now at that time, a certain bhikkhu, with the intention to emit, while playing in a garland of flowers, semen was emitted… or semen was not emitted. He felt remorse… "No offense, bhikkhu, of Sanghadisesa; there is an offense of grave fault." 268. Now at that time, a certain bhikkhu, while running in a lotus grove, emitted semen. He felt remorse… "No offense, bhikkhu, if there was no intention to emit." Now at that time, a certain bhikkhu, with the intention to emit, while running in a lotus grove, semen was emitted… or semen was not emitted. He felt remorse… "No offense, bhikkhu, of Sanghadisesa; there is an offense of grave fault." Now at that time, a certain bhikkhu, with the intention to emit, while inserting his organ into sand, semen was emitted… or semen was not emitted. He felt remorse… "No offense, bhikkhu, of Sanghadisesa; there is an offense of grave fault." Now at that time, a certain bhikkhu, with the intention to emit, while inserting his organ into mud, semen was emitted… or semen was not emitted. He felt remorse… "No offense, bhikkhu, of Sanghadisesa; there is an offense of grave fault." Now at that time, On one occasion, a certain monk, while sprinkling his private parts with water, discharged semen. He felt remorse... "No offense, monk, if there was no intention to discharge." At that very time, a certain monk, with the intention to discharge, while sprinkling his private parts with water, discharged semen... or semen was not discharged. He felt remorse... "No offense, monk, of Saṅghādisesa; there is an offense of Thullaccaya." At that very time, a certain monk, with the intention to discharge, while rubbing his private parts on the bed, discharged semen... or semen was not discharged. He felt remorse... "No offense, monk, of Saṅghādisesa; there is an offense of Thullaccaya." At that very time, a certain monk, with the intention to discharge, while rubbing his private parts with his finger, discharged semen... or semen was not discharged. He felt remorse – "The training rule was laid down by the Blessed One, have I perhaps incurred a Saṅghādisesa offense?" He reported this matter to the Blessed One. "No offense, monk, of Saṅghādisesa; there is an offense of Thullaccaya." The first training rule concerning the discharge of semen is concluded. 2. The training rule concerning physical contact 269. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. At that very time, the venerable Udāyī was dwelling in the wilderness. That venerable one's dwelling was beautiful, pleasant to see, charming, in the middle of the inner Ho, the dwelling is surrounded on all sides, the beds and chairs are well-arranged, the cushions and bolsters are well-arranged, the drinking water and food are well-prepared, the courtyard is well-swept. Many people come to see the dwelling of Venerable Udāyī. And a certain brahmin, with his wife, approached Venerable Udāyī. Having approached, he said to Venerable Udāyī: "We wish to see the dwelling of Master Udāyī." "Then, brahmin, see it," and taking the key, opening the lock, and pushing open the door, he entered the dwelling. That brahmin also entered behind Venerable Udāyī. And that brahmin's wife also entered behind that brahmin. Then Venerable Udāyī, opening some windows and closing some windows, having gone around the chamber, came from behind and touched the limbs of that brahmin's wife. Then that brahmin, having exchanged pleasantries with Venerable Udāyī, departed. Then that brahmin, delighted, uttered words of delight: "Noble are these Sakyan recluses who dwell in such a forest. Master Udāyī is also noble who dwells in such a forest." When this was said, that brahmin's wife said to that brahmin: "Whence his nobility! Just as you touched my limbs, even so did the recluse Udāyī touch my limbs." Then that brahmin complained, grumbled, and criticized: "Shameless are these Monks, Sakyan sons, are immoral, liars. And these, they say, will declare themselves practitioners of Dhamma, practitioners of equality, practitioners of the holy life, truth-speakers, virtuous, of good conduct! There is no monkhood for them, there is no holy life for them. Lost is their monkhood, lost is their holy life. From where their monkhood? From where their holy life? Gone are they from monkhood, gone are they from holy life. How indeed can the monk Udāyī touch my wife's limbs, one by one! Indeed, it is not possible for respectable women, for daughters of good families, for maidens of good families, for daughters-in-law of good families, for female servants of good families, to go to a park or a monastery. If respectable women, daughters of good families, maidens of good families, daughters-in-law of good families, female servants of good families, were to go to a park or a monastery, even they would be corrupted by these Sakyan monks! Indeed, the monks heard that brahmin complaining, grumbling, criticizing. Those monks of few wishes... they complained, they grumbled, they criticized: "How indeed can the venerable Udāyī engage in physical contact with a woman!" Then those monks, having rebuked the venerable Udāyī in many ways, reported this matter to the Blessed One. Then the Blessed One, on this occasion, on this account, having assembled the community of monks, questioned the venerable Udāyī: "Is it true, Udāyī, that you engaged in physical contact with a woman?" "It is true, Blessed One." “Alas!” The Buddha, the Blessed One, rebuked him: “This is unseemly, foolish man, unsuitable, improper, unbecoming for a recluse, unallowable, not to be done. How can you, foolish man, engage in physical contact with a woman? Have I not, foolish man, in many ways taught the Dhamma for dispassion, not for passion… …the appeasement of sensual fevers has been declared. This, foolish man, is not for the conversion of the unconverted… …Thus, bhikkhus, you should recite this training rule: “Should any bhikkhu, overcome by a perverted mind, engage in physical contact with a woman— the grasping of a hand, or the grasping of a braid of hair, or the touching of any other limb whatsoever— it is a Saṅghādisesa.” “Any” means whoever, whatever kind… …“bhikkhu” means… …in this context, this bhikkhu is intended. “Overcome” means lustful, attached, bound in mind. “Perverted” means a lustful mind is perverted. An angry mind is perverted. A deluded mind is perverted. But in this context, a lustful mind is intended by “perverted.” “Woman” means a human female, not a female yakkha, not a female peta, not an animal. Even a girl born on that very day, how much more so an older woman. “With” means together. “Engage in physical contact” means it is called an overstepping. “Hand” means from the elbow up to the fingertips. “Braid of hair” means pure hair, or mixed with thread, or mixed with flowers, or mixed with kings, or mixed with gold, or mixed with pearls, or mixed with gems. A limb means, excluding the hand and the braid, the rest is called a limb. 272. Touching, Stroking, Pressing down, Pressing up, Bending down, Bending up, Pulling, Pulling back, Squeezing, Pressing hard, Grasping, Touching. Touching means merely touched. Stroking means moving hither and thither. Pressing down means lowering downwards. Pressing up means raising upwards. Bending down means bending downwards. Bending up means raising upwards. Pulling means dragging. Pulling back means pushing back. Squeezing means taking a limb and pressing it. Pressing hard means pressing with something. Grasping means merely grasped. Touching means merely touched. It is a Saṅghādisesa... and so on... for that reason it is called a Saṅghādisesa. 273. If there is a woman, and he perceives her as a woman, and he is lustful, and he is a bhikkhu. He, with the woman's body, his body touches, strokes, presses down, presses up, bends down, bends up, pulls, pulls back, squeezes, presses hard, grasps, touches, there is an offence of Saṅghādisesa. If there is a woman, and he is in doubt, and he is lustful. And the bhikkhu, with the woman's body, his body touches, strokes... and so on... grasps, touches, there is an offence of Thullaccaya. If there is a woman, and he perceives her as an eunuch, and he is lustful. And the bhikkhu, with the woman's body, his body touches, strokes. …seizes, touches, an offense of grave transgression. And she is a woman,