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he admits the sitting, he does not admit the offense, he should be dealt with for the sitting. He does not admit the going, he does not admit the sitting, he does not admit the offense, he should not be dealt with. The first undetermined rule is finished. 2. The Second Undetermined Training Rule 452. At that time, the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta’s Grove, in Anāthapiṇḍika’s monastery. At that time, Venerable Udāyī— “The Blessed One has forbidden sitting alone with a woman, in a secluded, suitable-for-intercourse seat”— sat alone with that very girl, speaking at the right time, expounding the Dhamma at the right time. A second time too, Visakha, Migara's mother, invited, went to that family. Indeed, Visakha, Migara's mother, saw the venerable Udayi with that very young girl alone with one another, sitting in private. Having seen, she said to the venerable Udayi: "This, venerable sir, is not suitable, not proper, that the venerable one sits alone with a woman, one with another, in private. Even if, venerable sir, the venerable one has no desire for that matter, still, people are distrustful and displeased." Even so, the venerable Udayi, being spoken to by Visakha, Migara's mother, did not heed. Then Visakha, Migara's mother, having gone out, reported this matter to the bhikkhus. Those bhikkhus who were of few wishes... they complained, grumbled, and criticized: "How can the venerable Udayi sit alone with a woman, one with another, in private!" Then those bhikkhus, having criticized the venerable Udayi in many ways, reported this matter to the Buddha... "Is it true, Udayi, that you sat alone with a woman, one with another, in private?" "It is true, Blessed One." The Buddha, the Blessed One, criticized... "How can you, foolish man, sit alone with a woman, one with another, in private! This, foolish man, is not for the confidence of the unconfident... And thus, bhikkhus, you should recite this training rule: 453. Indeed, if the seat is not concealed, and not suitable for work, but is suitable for speaking to a woman with coarse words. And if a bhikkhu, on such a seat, sits alone with a woman, one with another, in private, and a trustworthy laywoman, having seen him, should declare him guilty of one of two offenses: either a Saṅghādisesa or a Pācittiya. If the bhikkhu admits to the sitting, he is to be dealt with for one of two offenses: either a Saṅghādisesa or a Pācittiya. Whichever the trustworthy laywoman declares, with that, the bhikkhu is to be dealt with. This too is a rule. is undetermined." 454. Indeed, the seat is not concealed, meaning it is unconcealed by a wall, or a door, or a mat, or a fence, or a tree, or a pillar, or a pot, or by anything else; it is unconcealed. Not fit for action, meaning it is not possible to engage in sexual intercourse. But it is sufficient to address a woman with coarse words, meaning it is possible to address a woman with coarse words. Whoever, meaning whoever of whatever kind... (etc.)... a monk, meaning... (etc.)... this monk is intended in this context. On such a seat, meaning on a seat of that kind. A woman means a human female, not a female spirit, not a female ghost, not an animal; intelligent and capable of understanding well-spoken and ill-spoken words, coarse and not coarse words. Together, meaning in one place. One with one, meaning there is a monk and there is a woman. Seclusion means seclusion from sight, seclusion from hearing. Seclusion from sight means it is not possible to see if an eye is being winked, or an eyebrow is being raised, or a head is being lifted. Seclusion from hearing means it is not possible to hear ordinary conversation. Should sit down, meaning when the woman is seated, the monk is seated near or lying near. When the monk is seated, the woman is seated near or lying near. Or both are seated, or both are lying down. A trustworthy speaker means one who has attained the fruits, who has comprehended, who understands the teaching. A laywoman means one who has gone for refuge to the Buddha, who has gone for refuge to the Dhamma, who has gone for refuge to the Sangha. Having seen, meaning having observed. She should speak of one of two offenses: either a Sanghadisesa or a Pacittiya. If the monk admits to the sitting, he should be dealt with by one of two offenses: either a Sanghadisesa or a Pacittiya. Whatever the trustworthy laywoman says, by that the monk should be dealt with. 455. If she should say thus: "Venerable sir, I saw him seated with a woman, engaging in bodily contact," and if he admits that... If he admits it, he is to be charged with an offense. If she should say thus: "The venerable one was seen by me, sitting with a woman, engaging in bodily contact." If he should say thus: "Indeed I was sitting, but I did not engage in bodily contact." He is to be charged for sitting... "I was not sitting, but rather lying down," he is to be charged for lying down... "I was not sitting, but rather standing," he is not to be charged. If she should say thus: "The venerable one was seen by me, lying down with a woman, engaging in bodily contact." And if he admits it, he is to be charged with an offense... "Indeed I was lying down, but I did not engage in bodily contact," he is to be charged for lying down... "I was not lying down, but rather sitting," he is to be charged for sitting... "I was not lying down, but rather standing," he is not to be charged. If she should say thus: "I heard the venerable one, sitting, addressing a woman with lewd words." And if he admits it, he is to be charged with an offense. If she should say thus: "I heard the venerable one, sitting, addressing a woman with lewd words." If he should say thus: "Indeed I was sitting, but I did not address her with lewd words." He is to be charged for sitting... "I was not sitting, but rather lying down," he is to be charged for lying down... "I was not sitting, but rather standing," he is not to be charged. If she should say thus: "I heard the venerable one, lying down, addressing a woman with lewd words." And if he admits it, he is to be charged with an offense... "Indeed I was lying down, but I did not address her with lewd words," he is to be charged for lying down... "I was not lying down, but rather sitting," he is to be charged for sitting... "I was not lying down, but rather standing," he is not to be charged. 456. If she should say thus: "The venerable one was seen by me, sitting alone with a woman, in a secluded place." And if he admits it, he is to be charged for sitting. ... "I was not sitting, but rather lying down," he should be dealt with for lying down. ... "I was not sitting, but rather standing," he should not be dealt with. If she should say thus: "Venerable sir, I saw him alone with a woman, lying down in a secluded place." And if he admits it, he should be dealt with for lying down. ... "I was not lying down, but rather sitting," he should be dealt with for sitting. ... "I was not lying down, but rather standing," he should not be dealt with. "This also" is said with reference to the former. "Undetermined" means not fixed, either a Saṅghādisesa or a Pācittiya. 457. He admits going, He admits sitting, He admits an offense: He should be dealt with for an offense. He admits going, He does not admit sitting, He admits an offense: He should be dealt with for an offense. He admits going, He admits sitting, He does not admit an offense: He should be dealt with for sitting. He admits going, He does not admit sitting, He does not admit an offense: He should not be dealt with. He does not admit going, He admits sitting, He admits an offense: He should be dealt with for an offense. He does not admit going, He does not admit sitting, He admits an offense: He should be dealt with for an offense. He does not admit going, He admits sitting, He does not admit an offense: He should be dealt with for sitting. He does not admit going, He does not admit sitting, He does not admit an offense: He should not be dealt with. The second undetermined rule is concluded. 458. Venerables, two undetermined rules have been recited. Concerning them, I ask the Venerables: "Are you pure in this?" A second time I ask: "Are you pure in this?" A third time I ask: "Are you pure in this?" The Venerables are pure in this. Therefore, silent, I hold it thus. Its summary: Sufficient for action, and likewise not indeed; The undetermined rules well-proclaimed, by the Foremost Buddha, the Such-One. The Section on Undetermined Rules is concluded.