“ Is it true, as is said, Sudinna, that you indulged in sexual intercourse with your former wife ?”
“ It is true, lord,” he said.
The enlightened one, the lord, rebuked him,
sayin g: . . .
“ It is not fit, foolish man, it is not becoming, it is not proper, it is unworthy o f a recluse, it is not lawful, it ought not to be done. H ow is that you, foolish man, having gone forth under this dhamma and discipline which are well taught, are not able for your lifetime to lead the Brahma-life which is com plete and wholly purified ? H ow can you strive, foolish man, while dhamma is taught b y me in various ways for the sake o f passionlessness . . . foolish man, b y me for the sake o f passionlessness. Foolish man, is not dhamma taught b y me in various ways for the waning o f passion . . . the destruction o f pleasures o f the senses . . . the allaying o f the fever o f the pleasures o f the senses been declared ? It were better for you, foolish man, that your male organ should enter the mouth o f a terrible and poisonous snake, than that it should enter a woman.
I t were better for you, foolish man, that your male organ should enter the mouth o f a black snake, than that it should enter a woman. I t were better for you, foolish man, that your male organ should enter a charcoal pit, burning, ablaze, afire, than that it should enter a woman. W hat is the cause for this ? For th a t reason, foolish man, you would go to death, or to suffering like unto death, but not on that account would you pass at the breaking up o f the bod y after death to the waste, the bad bourn, the abyss, hell. But for th is reason, foolish man, at the breaking up o f the body after death, you would pass to the waste, [20] the bad bourn, the abyss, hell.1 Thus for this very deed, foolish man, you will enter upon what is not verily dhamma,2 upon village
1 Cf. helow, p. 155.
2 asaddhamma. V A . 22J, e< Y ou w ould follow untrue dhamma o f inferior people.” On prefix sa- see Mrs. R hys Davids, introduc
tion to G.tS. J. ix. f.
I . 5 , 1 1 ] DEFEAT 3 7 dhamma, upon a low dhamma,1 upon wickedness, upon final ablution,2 upon secrecy, upon having obtained in couples. Foolish man, you are the first-doer o f many wrong things. It is not, foolish man, for the benefit o f un-believers, nor for the increase in the number o f believers, but, foolish man, it is to the detriment o f both unbelievers and believers, and it causes wavering in s o m e /9
Then the lord, having rebuked the venerable Sudinna in various ways, and having spoken in dispraise o f his difficulty in supporting and maintaining himself, o f his arrogance, o f his lack o f contentment, o f his clinging (to the obstructions3) and o f his indolence; and having spoken in various ways o f the ease o f supporting and maintaining oneself, o f desiring little, o f contentment, o f expunging (evil),4 o f punctiliousness, o f what is gracious, o f decreasing (the obstructions5) and o f the putting forth o f energy,6 and having given suitable and befitting talk on dhamma to the monks, he addressed the monks, saying:
“ On account o f this,7 monies, I will make known the course o f training for monks, founded on ten reasons:
for the excellence o f the Order, for the com fort o f the Order, for the restraint o f evil-minded men, for the ease
1 V A . 221, “ outcastes (vasala) rain down evil dham m a; the dhamma o f the outcaste, low men is outcaste, or it is a dhamma pouring out the kilesas.” Vasala at Sn. 116 ff. translated b y Lord Chalmers, Suttanipata, H.O.S. 37, as “ wastrel.”
2 Odakantika— i.e., following the sexual act. V A . 221 explains:
tidakakiccam antikam avasanam assa ti, the water-libation (the cleansing, the washing) is at an end, finished for him. The word udakakicca occurs at D. ii. 15, but D A , is silent.
3 Samganika— kilesasamganika, V A . 2 2 2. 4 Sallekkana=niddhunana> V A . 2 2 2.
5 A'pacaya— sabbakilesdpacayabkuta, V A . 2 2 2.
« = V i n , i. 4 5 = ii. 2 = iii. 1 7 1 = iv . 213, where this standing dhamma-talk is given. 'These are doubtless the subjects to be filled in where the text in so many places baldly states that Gotama
“ gave dham m a-talk.” All m y renderings differ from those given at Vin. Texts i. 153, ii. 331; iii. 252. Cf. M . i. 13. Corny. on V in . iii. 171 is silent.
7 I.e., Sudinna’s offence, V A . 223.
3 8 BOOK OF THE DISCIPLINE [III. 21-22 o f well-behaved monks, for the restraint o f the cankers belonging to the here and now, for the combating of the cankers belonging to other worlds, for the benefit o f non-believers, for the increase in the number o f believers, for establishing dhamma indeed,1 for following the rules o f restraint,2 Thus, monks, this course o f training should be set forth:
W hatever monk should indulge in sexual intercourse is one who is defeated,3 he is no longer in com munion.”
And thus this course o f training for the monks was set forth b y the lord, [j 11 || 5 ||
Told is the Sudinna Recital
N ow at that time a certain monk in the Great W ood at Vesall, on acc6unt o f his lust *kept a female monkey.
Then this monk, rising early and taking his bow l and robe, entered Vesall for alms. N ow at that time a large concourse o f monks, who were engaged in touring for lodgings, came up to this m onk’ s vihara. The female monkey, seeing these monks coming from afar, went up to them and ^postured before them. [21] Then these
1 V A . 225 says that saddharnma is threefold: (1) the Tipitaka, all the utterances o f the Buddha (cf. K k u A . 191 f f .); (2) the thirteen scrupulous ways o f life, the fourteen duties, virtue, contem plation, insight; (3) the four ariyan W ays and the four fruits o f samanaship and nibbana.
2 V A . 226 says that Vinaya or discipline is fourfold: discipline b y restraint, by rejection, b y calm, b y making known.
3 On derivation o f parajika, see Vin. Texts i. 3, n. 2. E ditor takes it as “ involving or suffering defeat,” either specifically as defeat in the struggle with Mara; or m ore probably defeat in the struggle against evil generally, defeat in the effort to accomplish the supreme goal o f arahanship. V A . 259 gives pardjiko ti para- jilo 3 parajayam apanno, defeated, fallen on defeat. ' “ In this mean
ing parajika exists for those people for whom there is an offence {dpatli} against the training. W hoever transgresses against the course o f training, it defeats him (pardjeli), therefore it is called a defeat. W hoever com m its an offence, that defeats him, therefore that is called a defeat. The man, inasmuch as defeated, fallen on defeat, is thereby called a defeated one.” W e thus get a neuter, feminine and masculine reference for parajika. Childers says,
“ meriting ex p u lsion /5
DEFEAT 3 9