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instructed, encouraged, roused, and gladdened by the venerable Anuruddha with a talk on the Dhamma – said this to the venerable Anuruddha: "Excellent, Venerable Sir! Excellent, Venerable Sir! Just as, Venerable Sir, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyes might see forms – even so has the Dhamma been made clear in many ways by the noble Anuruddha. I go for refuge, Venerable Sir, to that Blessed One, to the Dhamma, and to the Sangha of bhikkhus. May the noble one remember me as a lay follower who has taken refuge from this day forth as long as life lasts." Then the venerable Anuruddha, having gone to Sāvatthī, reported this matter to the bhikkhus. Those bhikkhus who were of few wishes... (etc.) complained, murmured, criticized: "How can the venerable Anuruddha make a sleeping arrangement with a woman?" Then those bhikkhus, having criticized the venerable Anuruddha in many ways, reported this matter to the Blessed One... (etc.) "Is it true, Anuruddha, that you made a sleeping arrangement with a woman?" "It is true, Blessed One." The Buddha, the Blessed One, reprimanded him... (etc.) "How can you, Anuruddha, make a sleeping arrangement with a woman? This, Anuruddha, is not for the conviction of the unconvinced... (etc.) And thus, bhikkhus, you should recite this training rule: 56. "Should any bhikkhu make a sleeping arrangement with a woman, it is an offense entailing expiation." 57. "Any bhikkhu" means whatever kind of bhikkhu... (etc.) "Bhikkhu" means... (etc.) A bhikkhu intended in this sense. "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 one. "With" means together. "Sleeping arrangement" means completely covered, completely enclosed, mostly covered, mostly enclosed. Make a sleeping arrangement. when the sun has set, a bhikkhu lies down with a woman who is lying down, there is an offense of pācittiya. A woman lies down with a bhikkhu who is lying down, there is an offense of pācittiya. Or both lie down, there is an offense of pācittiya. Having risen, they lie down again and again, there is an offense of pācittiya. 58. With a woman, perceiving her as a woman, he engages in co-sleeping, there is an offense of pācittiya. With a woman, being in doubt, he engages in co-sleeping, there is an offense of pācittiya. With a woman, perceiving her as not a woman, he engages in co-sleeping, there is an offense of pācittiya. Partially covered, partially uncovered, there is an offense of dukkaṭa. With a female yakkha, or a female peta, or a paṇḍaka, or a female animal, he engages in co-sleeping, there is an offense of dukkaṭa. With a non-woman, perceiving her as a woman, there is an offense of dukkaṭa. With a non-woman, being in doubt, there is an offense of dukkaṭa. With a non-woman, perceiving her as not a woman, there is no offense. 59. There is no offense when completely covered, completely uncovered, completely uncovered, completely covered, mostly covered, mostly uncovered, when a woman is lying down, a bhikkhu sits, when a bhikkhu is lying down, a woman sits, or both sit, for one who is insane, for the first offender. The second rule on co-sleeping, the sixth, is finished. 7. The Rule on Teaching Dhamma 60. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. At that time, the Venerable Udāyī was a frequenter of families in Sāvatthī, he visited many families. Then, in the forenoon, the Venerable Udāyī, having put on his lower robe and taken his bowl and outer robe, went to a certain family. At that time, the lady of the house was sitting at the entrance to the dwelling, and the daughter-in-law was sitting at the entrance to the guest-house. Then the Venerable Udāyī went to where the lady of the house was; having gone, he taught Dhamma into the ear of the lady of the house. Then it occurred to the daughter-in-law, "What indeed..." Oh, is that ascetic the mother-in-law's lover or is he just shining? Then indeed, Venerable Udāyī, having taught the Dhamma into the ear of the mistress, went to where the daughter-in-law was; having gone, he taught the Dhamma into the ear of the daughter-in-law. Then indeed, the mistress thought: "Is that ascetic the daughter-in-law's lover or is he just shining?" Then indeed, Venerable Udāyī, having taught the Dhamma into the ear of the daughter-in-law, departed. Then indeed, the mistress said to the daughter-in-law: "Hey, girl, what did that ascetic tell you?" "He taught me the Dhamma, lady." "And what did he tell the lady?" "He taught me the Dhamma too." They complained, grumbled, and criticized: "How indeed can Venerable Udāyī teach the Dhamma into the ear of a woman! Surely the Dhamma should be taught openly and clearly!" Indeed, the bhikkhus heard those women complaining, grumbling, and criticizing. Those bhikkhus who were of few wishes... (etc.) they complained, grumbled, and criticized: "How indeed can Venerable Udāyī teach the Dhamma to a woman!" Then indeed, those bhikkhus, having censured Venerable Udāyī in many ways, reported this matter to the Blessed One... (etc.) "Is it true, Udāyī, that you taught the Dhamma to a woman?" "It is true, Blessed One." The Buddha, the Blessed One, censured him... (etc.) "How indeed, foolish man, can you teach the Dhamma to a woman? This, foolish man, is not for the confidence of the unconfident... (etc.) And thus, bhikkhus, you should recite this training rule: 'Whatever bhikkhu teaches the Dhamma to a woman, it is an offense of expiation.'" Thus, by the Blessed One, this training rule was laid down for the bhikkhus. 61. Now at that time, female lay followers, having seen bhikkhus, said this: "Come, sirs, teach the Dhamma!" "It is not allowable, sisters, to teach the Dhamma to a woman." "Come, sirs, with five or six words teach the Dhamma, it is possible even with that much..." the Dhamma is known.” “No, sister, it is not proper for a woman to teach the Dhamma.” Being scrupulous, they did not teach. The laywomen complained, grumbled, and criticized: “How can it be that the venerable ones, though requested by us, do not teach the Dhamma!” The bhikkhus heard the laywomen complaining, grumbling, and criticizing. Then those bhikkhus reported the matter to the Blessed One. Then the Blessed One, on this occasion, in this connection, gave a Dhamma talk and addressed the bhikkhus: “I allow, bhikkhus, to teach the Dhamma to a woman with five or six words. And thus, bhikkhus, you should recite this training rule: “Should any bhikkhu teach the Dhamma to a woman with more than five or six words, it is a pācittiya.” Thus was this training rule laid down by the Blessed One for the bhikkhus. 62. Now at that time, the group-of-six bhikkhus, thinking, “The Blessed One has allowed teaching the Dhamma to a woman with five or six words,” had an unintelligent man sit nearby and taught the Dhamma to women with more than five or six words. Those bhikkhus who were of few wishes…pe… they complained, grumbled, and criticized: “How can it be that the group-of-six bhikkhus, having an unintelligent man sit nearby, teach the Dhamma to women with more than five or six words!” Then those bhikkhus, having criticized the group-of-six bhikkhus in many ways, reported the matter to the Blessed One…pe… “Is it true, bhikkhus, that you, having an unintelligent man sit nearby, teach the Dhamma to women with more than five or six words?” “It is true, Blessed One.” The Buddha, the Blessed One, criticized…pe… “How can you, foolish men, having an unintelligent man sit nearby, teach the Dhamma to women with more than five or six words! This, foolish men, is not for the conversion of the unconverted…pe… And thus, bhikkhus, this training rule…” You should recite – Whatever monk to a woman should teach the Dhamma with more than five or six sentences, except in the presence of a discerning man, it is an offense of pācittiya. "Whatever monk" means whoever, whatever kind of... "Monk" means... In this context, this is the monk intended. A woman means a human female; not a female yakkha, not a female peta, not an animal female; discerning, able to understand well-spoken and ill-spoken, coarse and not coarse. "With more than five or six sentences" means with more than five or six sentences. Dhamma means spoken by the Buddha, spoken by disciples, spoken by sages, spoken by deities, connected with meaning, connected with the Dhamma. "Should teach" means teaches by sentence, for each sentence, an offense of pācittiya. Teaches by letter, for each letter, an offense of pācittiya. "Except in the presence of a discerning man" means excluding a discerning man. A discerning man means a man who is able to understand well-spoken and ill-spoken, coarse and not coarse. To a woman, perceiving her as a woman, teaches Dhamma with more than five or six sentences, except in the presence of a discerning man, an offense of pācittiya. To a woman, being in doubt, teaches Dhamma with more than five or six sentences, except in the presence of a discerning man, an offense of pācittiya. To a woman, perceiving her as not a woman, teaches Dhamma with more than five or six sentences, except in the presence of a discerning man, an offense of pācittiya. To a female yakkha, or a female peta, or an eunuch, or a female animal in human form, teaches Dhamma with more than five or six sentences, except in the presence of a discerning man, an offense of dukkaṭa. To not a woman, perceiving her as a woman, an offense of dukkaṭa. To not a woman, being in doubt, an offense of dukkaṭa. To not a woman, perceiving her as not a woman, no offense. No offense in the presence of a discerning man, teaches Dhamma with five or six sentences, teaches Dhamma with less than five or six sentences,