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and that which is an anubyañjana – all of this is called "word by word." Dhamma, it is said, is spoken by the Buddha, spoken by disciples, spoken by sages, spoken by deities, connected with meaning, connected with Dhamma. If he teaches word by word, for each word, an offense of pācittiya. If he teaches letter by letter, for each letter, an offense of pācittiya. 47. To an unordained person, perceiving him as unordained, he teaches Dhamma word by word, an offense of pācittiya. To an unordained person, being in doubt, he teaches Dhamma word by word, an offense of pācittiya. To an unordained person, perceiving him as ordained, he teaches Dhamma word by word, an offense of pācittiya. To an ordained person, perceiving him as unordained, an offense of dukkaṭa. To an ordained person, being in doubt, an offense of dukkaṭa. To an ordained person, perceiving him as ordained, no offense. 48. No offense: if he makes him recite together, if he makes him chant together, if he interrupts one reciting a mostly memorized text, if he interrupts one concluding, for one who is insane, for the first offender. The training rule concerning Dhamma word by word, the fourth, is concluded. 5. The training rule concerning sleeping together. 49. At that time, the Buddha, the Blessed One, was dwelling in Āḷavī, at the Aggāḷava shrine. And at that time, lay followers came to the monastery to listen to the Dhamma. When the Dhamma was spoken, the elder bhikkhus went to their dwellings. The newly ordained bhikkhus, right there in the service hall, together with the lay followers, unmindful, without clear comprehension, naked, making noise, scratching, lay down to sleep. The lay followers complained, grumbled, and criticized – "How can these venerable ones, unmindful, without clear comprehension, naked, making noise, scratching, lie down to sleep!" The bhikkhus heard the lay followers complaining, grumbling, and criticizing. Those bhikkhus who were of few desires...etc... they complained. they were annoyed, they grumbled, “How can these monks sleep together with an unordained person?” Then those monks, having criticized those young monks in many ways, reported the matter to the Blessed One… “Is it true, monks, that monks sleep together with an unordained person?” “It is true, Blessed One.” The Buddha, the Blessed One, criticized… “How can these foolish men, monks, sleep together with an unordained person? This, monks, is not for the conversion of the unconverted… And thus, monks, you should recite this training rule: ‘Whatever monk sleeps together with an unordained person, it is an offense of expiation.’ Thus was this training rule enacted by the Blessed One for the monks. 50. Then the Blessed One, having stayed in Āḷavī as long as he wished, set out on a journey towards Kosambī. Journeying by stages, he arrived at Kosambī. There, the Blessed One dwelt in Kosambī, in the Badarikārāma. The monks said to Venerable Rāhula, “The Blessed One, friend Rāhula, has enacted a training rule: ‘One should not sleep together with an unordained person.’ Find a sleeping place, friend Rāhula.” Then Venerable Rāhula, not finding a sleeping place, slept in the latrine. Then the Blessed One, having risen in the last watch of the night, approached the latrine; having approached, he coughed. Venerable Rāhula also coughed. “Who is there?” “It is I, Blessed One, Rāhula.” “Why are you sitting here, Rāhula?” Then Venerable Rāhula reported the matter to the Blessed One. Then the Blessed One, on account of this incident, on account of this matter, gave a Dhamma talk and addressed the monks: “I allow, monks, to sleep together with an unordained person for two or three nights. And thus, monks, you should recite this training rule: 51. “Whatever monk sleeps together with an unordained person for more than two or three nights, it is an offense of expiation.” should arrange to sleep together for more than two or three nights, an offense of expiation. 52. "Whoever, indeed" means whoever, of whatever kind… "monk" means… in this context, "monk" is intended to mean this. "Unordained" means, excluding a monk, the rest is "unordained." "Beyond two or three nights" means more than two or three nights. "Together" means in one place. "Sleeping place" means completely covered, completely enclosed, mostly covered, mostly enclosed. "Should arrange a sleeping place" means: on the fourth day, when the sun has set, if an unordained person lies down, and a monk lies down, there is an offense of expiation. If a monk lies down, and an unordained person lies down, there is an offense of expiation. Or if both lie down, there is an offense of expiation. If they get up and lie down again and again, there is an offense of expiation. 53. With an unordained person, perceiving him as unordained, he arranges to sleep together for more than two or three nights, there is an offense of expiation. With an unordained person, being in doubt, he arranges to sleep together for more than two or three nights, there is an offense of expiation. With an unordained person, perceiving him as ordained, he arranges to sleep together for more than two or three nights, there is an offense of expiation. In a half-covered, half-enclosed place, there is an offense of wrong-doing. With an ordained person, perceiving him as unordained, there is an offense of wrong-doing. With an ordained person, being in doubt, there is an offense of wrong-doing. With an ordained person, perceiving him as ordained, there is no offense. 54. No offense: if he stays for two or three nights, if he stays for less than two or three nights, if he stays for two nights, and on the third night, before dawn, he leaves and stays again, in a completely uncovered place, in a completely unenclosed place, in a completely enclosed but completely uncovered place, in a mostly uncovered place, in a mostly unenclosed place, if an unordained person lies down and a monk sits, if a monk lies down and an unordained person sits, or if both sit, for one who is insane, for the first wrong-doer. The fifth training rule concerning sleeping together is concluded. 6. The Second Training Rule concerning Sleeping Together 55. At that time the Buddha, the Blessed One, was dwelling in Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time the venerable Anuruddha, while traveling in the Kosala country towards Savatthi, reached a certain village in the evening. Now at that time in that village a lodging house had been prepared by a certain woman. Then the venerable Anuruddha approached that woman; having approached her, he said to that woman: "If it is not troublesome for you, sister, we would like to stay for one night in the lodging house." "You may stay, venerable sir." Other travelers also approached that woman; having approached her, they said to that woman: "If it is not troublesome for you, lady, we would like to stay for one night in the lodging house." "That venerable ascetic arrived first; if he permits, you may stay." Then those travelers approached the venerable Anuruddha; having approached the venerable Anuruddha, they said to him: "If it is not troublesome for you, venerable sir, we would like to stay for one night in the lodging house." "You may stay, friends." Then that woman, at the sight of the venerable Anuruddha, became infatuated. Then that woman approached the venerable Anuruddha; having approached the venerable Anuruddha, she said to him: "Venerable sir, being crowded by these people, you will not dwell comfortably. It would be good, venerable sir, if I were to prepare a bed for you inside." The venerable Anuruddha consented by his silence. Then that woman, having prepared a bed for the venerable Anuruddha inside, adorned and prepared, fragrant with perfumes, approached the venerable Anuruddha; having approached the venerable Anuruddha, she said to him: "Venerable sir, you are handsome, good to look at, and charming. And I too am handsome, good to look at, and charming. It would be good, venerable sir, if I were to become your wife." When this was said, Venerable Anuruddha remained silent. A second time too… A third time too, that woman said this to Venerable Anuruddha: "Sir, Venerable, you are handsome, good-looking, and charming, and I too am handsome, good-looking, and charming. Please, Venerable, accept me and all my property." A third time too, Venerable Anuruddha remained silent. Then that woman, taking off her outer robe, walked, stood, sat, and lay down before Venerable Anuruddha. Then Venerable Anuruddha, casting down his senses, neither looked at nor spoke to that woman. Then that woman thought: "Oh, how wonderful! Oh, how amazing! Many men send me with hundreds, even thousands. But this ascetic, though I myself beg him, does not wish to accept me or all my property!" Having put on her outer robe, she fell with her head at Venerable Anuruddha's feet and said this to Venerable Anuruddha: "An offense, Venerable, has overcome me, as a fool, as one deluded, as one unskilled, that I acted thus. For this, Venerable, may the Venerable accept my offense as an offense, for future restraint." "Indeed, sister, an offense has overcome you, as a fool, as one deluded, as one unskilled, that you acted thus. But since, sister, seeing your offense as an offense, you make amends according to the Dhamma, we accept it from you. This is growth, sister, in the Noble Discipline, that one who sees an offense as an offense, makes amends according to the Dhamma, and undertakes future restraint." Then that woman, when that night had passed, personally satisfied and served Venerable Anuruddha with choice hard and soft foods. When Venerable Anuruddha had eaten, and his hand was removed from the bowl, she paid homage to him and sat down to one side. To that woman, seated to one side, Venerable Anuruddha gave a Dhamma talk, instructing… He instructed, he encouraged, he roused, he gladdened. Then that woman –