鼻奈耶

The First SANGHADISESA Rule

The Buddha journeyed to Jeta Grove in Anathapindika’s Park, in the kingdom of Sravasti.

At that time, Venerable Kaludayi (Kaludayi was dark-skinned and a cousin of Ananda) was spending the rains retreat at Jetavana and was responsible for sweeping and cleaning the rooms. In the room he placed a bed, with a bathing vessel in front and another bathing vessel outside. At the proper time, he donned his robe, took his bowl, and entered the city of Sravasti to seek alms. Upon returning, he put away his robe and bowl and rested.

Kaludayi had an exceedingly strong lustful mind. Recalling the woman in the household that had just offered him food, his lust became even more intense. He then used his hand to masturbate until he emitted semen, after which he immediately washed his hands, bathed, and swept and rinsed the room. By the end of the rains retreat, this had occurred three times.

At that time, monks who were companions of Kaludayi had spent the rains retreat in Kosala. After the retreat had ended, on the day when their robes had been sewn and mended, they donned their robes, took their bowls, and went to Jeta Grove in Anathapindika’s Park, in the kingdom of Sravasti. The monks went to the place where the monk Kaludayi was staying, paid homage, exchanged greetings, and sat to one side. They asked Kaludayi:

“How is it, Kaludayi? Have you been in good health? Did you suffer hardships during the rains retreat? Was it easy to obtain alms?”

Kaludayi replied:

“Here I had to sweep and clean the rooms...” and he related the entire matter, including his masturbation.

The monks replied:

“Kaludayi! The Blessed One has taught by innumerable means the impurity of sexual desire, of inclining toward sexual desire, thinking about sexual desire, and the burning caused by sexual desire. He has spoken of the defilement of sexual desire. Why, then, did you give rise to lustful thoughts?”

The monks severely rebuked and admonished him. After rebuking and exhorting him, they went to the Blessed One and reported the entire matter. Though the Blessed One already knew, he nevertheless asked Kaludayi:

“Is this true?”

Ashamed within and embarrassed outwardly, Kaludayi rose from his seat, adjusted his robe to bare his right shoulder, knelt with his knee on the ground, joined his palms, and said to the Blessed One:

“It is true, Blessed One.”

The Blessed One said:

“Foolish man! I have taught by innumerable means the impurity of sexual desire, of inclining toward sexual desire, thinking about sexual desire, and the burning caused by sexual desire. I have spoken of the defilement of sexual desire. Why, then, did a fool like you use this hand to receive the offerings of householders and then use the same hand to masturbate?”

The Buddha rebuked and instructed him by innumerable means. On account of this matter, he assembled the Sangha and, wishing to fulfill ten benefits, established this rule for the sramanas:

“The sramanas should guard against this: if a monk, deliberately thinking about it, masturbates and emits semen, he commits a Sanghadisesa offense.”

The Blessed One journeyed to Jeta Grove in Anathapindika’s Park, in the kingdom of Sravasti.

At that time, a monk spending the rains retreat at Jetavana emitted semen in a dream. After waking, he was uncertain whether he had committed a Sanghadisesa offense, so he asked the monks. The monks did not know and went to report the matter to the Blessed One. The Blessed One said:

“There is no offense when semen is emitted in a dream. If a monk masturbates and emits semen—except in a dream—it is a Sanghadisesa offense.”

At that time, Venerable Upali asked the Blessed One:

“In how many circumstances does the emission of semen constitute a Sanghadisesa offense?”

The Blessed One replied:

“If one masturbates with the left hand or the right hand, it is a Sanghadisesa offense. The same applies if one tells another person to masturbate one with a hand. If one masturbates against the crook between another person’s arms, between bent knees, between the armpits, on either side of the navel, between the thighs, between the buttocks, between the neck and shoulders, within a robe against the bending parts of the body, or by lying face down upon a bed or mattress; or if one draws the figure of a woman or carves a wooden image of a woman and uses it to masturbate until semen is emitted, it is a Sanghadisesa offense.”

The Buddha was staying at Jeta Grove in Anathapindika’s Park, in the city of Sravasti.

At that time, Venerable Nanda entered the city of Sravasti with an exceedingly strong lustful mind. The wife of a householder placed her hand upon Nanda’s foot in homage. The softness of the woman’s hand caused Nanda to emit semen, which fell upon her hand. The woman then rubbed her hand over the crown of her head and thought, “I have gained a great benefit, for I caused Venerable Nanda to give rise to such intense lust.”

Having always fully maintained the holy life and having had no intention of violating a precept, Nanda became uncertain whether he had committed a Sanghadisesa offense, so he asked the monks. The monks did not know and went to report the entire matter to the Blessed One. On account of this, the Blessed One assembled the Sangha. Though the Blessed One knew, he nevertheless asked Nanda:

“Is this true?”

Ashamed within and embarrassed outwardly, Venerable Nanda adjusted his robe, bared his right shoulder, knelt with his right knee on the ground, joined his palms, and said to the Blessed One:

“It is true, Blessed One.”

Then, before the assembly, the Blessed One praised Nanda, saying:

“Excellent, Nanda! Only thus could Nanda fully maintain the holy life. One who practices the holy life receives its fruit and gains great merit.”

The Blessed One then addressed the monks:

“Sons of good family, seeing Nanda, could anyone say that he is not handsome? His body is soft and smooth, his strength surpasses that of ordinary people, and his lust is very strong. Who could surpass Nanda?

“Monks, Nanda, the son of good family, guards the sense faculties, knows contentment in eating and drinking, does not neglect his appointed practice at night, and maintains concentrated mindfulness without distraction. Nanda is capable of cultivating the pure holy life throughout his lifetime.

“How does Nanda, the son of good family, guard the sense faculties? When Nanda sees a form with the eye, his mind does not become attached to it. If attachment arises upon seeing a form, he reflects that it is an evil and unwholesome state, rooted in ignorance, bringing sorrow and distress. Because his mind does not incline toward it, he is able to guard the faculty of the eye.

“When the ear, nose, tongue, body, or mind contacts its object, having cognized it, he does not give rise to attachment. If the faculty of mind gives rise to attachment, he reflects that it is an evil and unwholesome state, rooted in ignorance, bringing sorrow and distress. Because his mind does not incline toward it, he is able to guard the faculty of mind.

“This is how Nanda, the son of good family, guards the sense faculties.

“How does Nanda, the son of good family, know contentment in eating and drinking?

“Nanda, the son of good family, is content when consuming food. He has no greedy desire for food, does not seek beauty or strength, and does not desire bodily softness. He eats so that the body may long endure, so that old illnesses may be eliminated and new illnesses may not arise, and so that he may practice the path in ease.

“It is like a person afflicted with sores who must apply oil to them. The oil is applied so that the sores may heal. In the same way, Nanda, the son of good family, knows contentment in eating and drinking, is free from greed for food, and eats in order to delight in practicing the path.

“It is like a person who applies grease to the axle of a cart. The grease is applied because the cart must carry a heavy load. In the same way, Nanda, the son of good family, knows contentment in eating and drinking, is free from greed for food, and eats in order to delight in practicing the path. This is how Nanda, the son of good family, knows contentment in eating and drinking.

“How does Nanda, the son of good family, avoid neglecting his appointed practice at night? During the day, Nanda practices walking meditation and seated meditation. At night, he likewise practices walking meditation and seated meditation.

During the first watch of the night, he practices walking and seated meditation, subduing his mind and not allowing it to fall asleep. During the middle watch, he folds his upper robe into four layers and spreads it upon a seat, uses his sanghati as a pillow, lies upon his right side with one foot placed upon the other and his legs extended straight, and keeps his mind directed toward the perception of light. He remains mindful of when dawn will come.

During the final watch, he rises and practices walking and seated meditation, subduing his mind. This is how Nanda, the son of good family, does not neglect his appointed practice during the first and final watches of the night.

“How does Nanda, the son of good family, maintain concentrated mindfulness without distraction? If Nanda wishes to look toward the east, he holds his body upright and looks toward the east with mindful reflection, his mind undistracted. If he wishes to look toward the south, west, or north, he likewise holds his body upright and looks with mindful reflection, his mind undistracted.

“If feelings or perceptions arise in Nanda, the son of good family, he remains constantly wakeful and observes them; the same applies to formations and consciousness. He does not allow feelings, perceptions, and the rest that have not yet arisen to arise. Feelings, perceptions, and the rest that have already arisen he successively eliminates. This is how Nanda, the son of good family, maintains concentrated mindfulness without distraction.

“Therefore, Nanda committed no offense by emitting semen. If another emits semen in the same way, there is likewise no offense. From now on, monks must wear an undergarment beneath their robes.”

“Masturbation” means giving rise to the thought oneself and then, either by oneself or through contact with another’s body, stimulating oneself. This is called masturbation.

The Buddha was staying in the Nyagrodha Grove in Kapilavastu, in the land of the Sakyans.

On the fifth day, Venerable Kaludayi was on duty when some householders’ wives came into the grove to view the rooms. Venerable Kaludayi stood outside the door holding the keys and said:

“Sisters, come here and enter this grove to look around. Inside are bathing pools, streams, and other things.”

The women entered the grove to look around and opened the doors of the rooms to inspect them. When they reached a dark room, Kaludayi suddenly embraced the women, flirted with them, kissed them, and fondled their bodies. Some of the women submitted, while others did not. Those who did not submit went out and told the monks:

“In a place that is usually secure and free from fear, there is instead great danger.”

The monks asked:

“What danger is there?”

The women then related the entire matter to the monks. Not knowing how to reply, the monks went and reported the whole matter to the Blessed One. Though the Blessed One knew, he nevertheless asked Udayi, that is, Kaludayi:

“Is this true?”

Ashamed within and embarrassed outwardly, Udayi adjusted his robe, bared his right shoulder, knelt with his right knee on the ground, joined his palms, and said to the Blessed One:

“It is true, Blessed One.”

The Blessed One said:

“Previously, for the sake of foolish persons, I taught by innumerable means the impurity of sexual desire, of inclining toward sexual desire, thoughts of sexual desire, and the blazing and defilement of sexual desire. Why, then, did you act in this way?

“Udayi! Did I not previously speak to King Udayana about the impurity of sexual desire? King Udayana asked me:

“‘Gautama, these young and handsome monks have only recently entered this Dharma and discipline. Their faculties are complete, their eyes and noses keen, and their skin as soft as peach blossoms. How can they cultivate the pure holy life and throughout their lives refrain from violating other women?’

“At that time, I told the king: ‘Among women, the monks should call those who resemble their mothers “mother,” those who resemble their sisters “sister,” and those who resemble their daughters “daughter.” For this reason, the young and handsome monks can cultivate the holy life throughout their lives without violating women.’

“The king again asked: ‘Blessed One, the human mind abounds in deluded thoughts. Suppose we call those who resemble our mothers “mother,” and so forth until we call those who resemble our daughters “daughter,” yet the mind still pursues worldly desires. Is there another method by which young and handsome monks may cultivate the pure holy life throughout their lives?’

“The Blessed One replied: ‘Great King, I have instructed the monks to contemplate this body, from the toes to the tips of the hair, observing the various impurities exposed within it. In this body are hair of the head, body hair, nails, teeth, grime, skin, flesh, blood, sinews, vessels, bones, marrow, heart, liver, spleen, kidneys, lungs, intestines, stomach, belly, feces, urine, fat, membranes, bile, tears, saliva, mucus, brain, coverings, and so forth. Great King, for this reason young monks can cultivate the holy life throughout their lives.’

“The king again asked:

“‘Blessed One, this mind abounds in deluded thoughts. Suppose we contemplate these impurities and still regard them as pure. Is there another method by which young monks can cultivate the holy life throughout their lives?’

“The Blessed One said:

“‘Great King, monks must guard their sense faculties, maintain mindfulness without allowing deluded movement, and keep their minds undistracted. If the eye sees a form, they must not allow attachment to arise. If attachment arises when the eye sees a form, they should reflect that it is an unwholesome state, rooted in ignorance and bringing sorrow and suffering. By not allowing the eye to draw near to it, they guard the faculty of the eye.

“‘Likewise, when the ear, nose, tongue, body, or mind contacts its object, there should be no attachment. If attachment arises in the mind, they should reflect that it is an unwholesome state, rooted in ignorance and bringing sorrow and distress. Because the mind does not draw near to it, they guard the faculty of mind.

“‘Great King, this is how young monks cultivate the holy life throughout their lives.’

“The king said to the Blessed One:

“‘If this Dharma is present, young monks can cultivate the holy life throughout their lives. When I enter the palace, if I do not guard my body, if my sense faculties lack right mindfulness, and if my mind is not unified, my mind will pursue the worldly objects of sexual desire. If I guard my body, keep my sense faculties rightly mindful, unify my mind, and remain undistracted, my mind will not incline toward the worldly objects of sexual desire.

Therefore, this is truly wondrous and extraordinary. Blessed One, who, after hearing these words of the sramana Gautama, would fail to guard the sense faculties? I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha of monks.

May the Blessed One permit me to become an upasaka, to abstain from killing throughout my life, and to receive the Three Refuges.’”

The Blessed One then said to Udayi:

“Even worldly people can act in this way; only a fool would fail to guard himself in this matter. One who resembles a mother we call ‘mother,’ and the same applies through those who resemble daughters.”

The Blessed One rebuked and instructed Udayi by innumerable means. He assembled the Sangha and, wishing to fulfill ten benefits, established this rule for the monks:

“If a monk, with intense lustful intent, touches a woman with his hand, takes her hand, grasps her arm, seizes her hair and rubs or strokes it, or grasps and caresses other parts of her body, such as her wrist, he commits a Sanghadisesa offense.”

At that time, Venerable Upali asked the Buddha:

“When carrying a woman, across how many places does one commit a Sanghadisesa offense?”

The Blessed One said:

“If a monk, with intense lustful intent, carries a woman from inside a house and places her upon an elephant, he commits a Sanghadisesa offense. Likewise, if he carries her from the elephant’s back and places her upon a horse, from the horse’s back and places her in a carriage, from the carriage and places her in a palanquin, from the palanquin and places her upon a bed, from the bed and places her upon a corded bed, from the corded bed and places her upon a chair, from the chair and places her upon the ground, or in reverse order carries her successively from the ground until he places her inside the house, he commits a Sanghadisesa offense. Except when she is his mother, his biological sister, or a sick person and he has no defiled intent, there is no offense.”

The Buddha was staying at Jeta Grove in Anathapindika’s Park, in the kingdom of Sravasti.

At that time, some monks were spending the rains retreat in Kosala. When the retreat ended and their robes had been sewn and mended, they donned their robes, took their bowls, and traveled toward the city of Sravasti. Not far from Sravasti was a river named Aciravati. They stopped on the southern bank of the river. The current was very swift.

Some women then said to the monks:

“Venerable ones, please help us cross the river.”

The monks replied:

“Sisters, you should know that the Blessed One has not permitted us to carry women across a river.”

The women joined hands and descended into the river, but the current swept them away. They cried out reproachfully:

“Venerable ones! Who is more compassionate than the sons of the Sakyans? We are drowning! Please come and save us!”

Moved by compassion, the monks came and grasped their hands to rescue them. The monks all became doubtful, not knowing whether they had committed a Sanghadisesa offense. They asked other monks, but those monks did not know and went to report the matter to the Blessed One. The Blessed One said:

“When there is no defiled intent, there is no offense, for they came to the rescue with a compassionate mind. If another person is drowning, grasp her by the hair or by her robe; do not grasp her body. The same applies in danger from fire.”

A woman was walking beside a perilous mountain ravine, and a monk took her hand and led her across. The monk became doubtful, not knowing whether he had committed a Sanghadisesa offense, and went to report the matter to the Blessed One. The Blessed One said:

“When there is no defiled intent, there is no offense. If such a case occurs again, wrap your hand in your robe and then grasp her arm to lead her across.”

The Buddha was staying at Jeta Grove in Anathapindika’s Park, in the kingdom of Sravasti.

At that time, Venerable Kaludayi was residing at Jetavana. Some householders’ wives came to view the gardens, rooms, and bathing pools. Kaludayi held the keys, opened the doors of the rooms, and said:

“Sisters, come in and see the bathing pools.”

The women then went to view the gardens and bathing pools. Udayi conversed with the women for a while about the pleasures of sexual desire and mutual enjoyment. Some of the women approved, while others did not. Those who did not approve went out and told the monks:

“I had always heard that this was a secure place, free from fear, yet it is truly frightening.”

The monks asked:

“What is frightening?”

The women reported the entire matter to the monks. At that time, Udayi came out and likewise spoke to the monks about it. The monks rebuked Udayi:

“The Blessed One has taught by innumerable means the fault of inclining toward sexual desire, thoughts of sexual desire, the blazing of sexual desire, and the defilement of sexual desire.”

After rebuking him, the monks went to report the matter to the Blessed One. Though the Blessed One knew, he nevertheless asked Venerable Udayi:

“Is this matter as the monks have reported?”

Ashamed within and embarrassed outwardly, Udayi adjusted his robe, bared his right shoulder, knelt with his right knee on the ground, joined his palms, and said to the Blessed One:

“It is true, Blessed One.”

The Blessed One said:

“I have taught by innumerable means the impurity of sexual desire, of inclining toward sexual desire, thoughts of sexual desire, the burning of sexual desire, and the defilement of sexual desire. Why, then, did you praise sexual desire and mutual enjoyment?”

The Blessed One rebuked and instructed Udayi by innumerable means. He then assembled the Sangha and, wishing to fulfill ten benefits, established this rule for the monks:

“If a monk, with intense lustful intent, speaks to a woman in praise of sexual intercourse and mutual enjoyment, uses obscene words with her, or exchanges flirtatious glances with her, whether she is old or young, that monk commits a Sanghadisesa offense.”

The Buddha was staying at Jeta Grove in Anathapindika’s Park, in the kingdom of Sravasti.

At that time, monks went to the village of Yatnika, a village of prostitutes, to seek alms. Seeing them go there, the householders all criticized them:

“These sons of the Sakyans are truly at fault. They proclaim themselves virtuous, yet they enter this village of prostitutes, just as lustful men enter it for sexual intercourse, or enter the homes of women and young maidens because they wish to take wives.”

The monks reported the entire matter to the Blessed One.

The Blessed One said:

“There are five places that monks should not visit. These five places are:

1. A house of prostitution.

2. A house of young maidens.

3. The house of an immoral widow.

4. A tavern.

5. A house of thieves or robbers.

“These are places that monks should neither visit nor enter. Any monk who enters such places commits an offense.”

The Buddha was staying at Jeta Grove in Anathapindika’s Park, in the kingdom of Sravasti. There, a brahmin had a daughter whose beauty was incomparable. Because the infant girl was so beautiful, her mother named her Subhaprabha, “Good Radiance.”

When she was born, a brahmin physiognomist examined her features and predicted, “This girl will have intercourse with five hundred males.”

When she reached the age of sixteen, everyone had heard the prediction that she would have intercourse with five hundred males, and no one dared marry her. A man who traveled across the sea came to that village to trade. Seeing her beauty, he gave rise to lust and asked whose daughter she was.

They replied:

“She is the daughter of a brahmin.”

He asked again:

“Does she already have a husband?”

They replied:

“No.”

The merchant said:

“If so, I shall marry her.”

They replied:

“This girl is excellent in every respect, except for one unfavorable matter.”

He asked:

“What is that?”

They replied:

“When she was born, a brahmin physiognomist predicted that she would have intercourse with five hundred males.”

The merchant thought, “No one enters my house except the sons of the Sakyans, and the sons of the Sakyans have no such intent.”

The merchant then married her. Not long afterward, some merchants wished to enter the sea in search of jewels. It was the custom of that country that a merchant who had entered the sea many times would be appointed as guide. If he refused, the king would compel him.

At that time, those merchants came and said to him:

“You must guide us in search of jewels.”

The merchant then instructed his gatekeeper:

“I must enter the sea in search of jewels. Do not allow anyone else to stay here overnight, except the sons of the Sakyans, for the sons of the Sakyans have no lustful intent.”

That very day, they departed for the sea. Whenever a sramana or brahmin entered the house to seek alms, the wife would tease him, speak of the pleasures of sexual desire, and invite him to perform an impure act with her.

The monks did not know what to do and were all uncertain, so they went and reported the entire matter to the Blessed One. The Blessed One replied:

“Monks should not enter a house such as this to seek alms. If they enter to seek alms, they must not sit down or converse. Why? Such a house will corrupt the holy life. If anyone sits with her and speaks about sexual matters, he commits a Sanghadisesa offense.”

Because her lust was so intense, that very evening the woman died. Her corpse was adorned and carried outside to the charnel ground. Five hundred robbers passed through the charnel ground. Seeing the woman’s corpse, they gave rise to lust and all performed impure acts with it, just as the brahmin had earlier predicted. Because she had teased sramanas and brahmins, she was reborn in the three evil destinies, became the wife of the dragons in the Vitasta River north of India, and continually had intercourse with five hundred dragons.

The Buddha was staying at Jeta Grove in Anathapindika’s Park, in the kingdom of Sravasti.

At that time, some householders’ wives came to view the rooms and gardens. The group of six monks said to them:

“We are sons of kings, and our beauty is incomparable. Our bodies are fragrant, our diligence is boundless, and we are foremost in the Dharma. Come and delight in mutual pleasure with us to your hearts’ content. Offering one’s body is the foremost Dharma among offerings of generosity.”

Some of the women consented, while others did not. Those who did not consent went out and told the monks:

“In a place that is usually secure and free from fear, there is instead great danger.”

The monks asked:

“What has happened?”

The women reported the entire matter to the monks. The monks did not know what to do, so they went and reported it to the Blessed One. Though the Blessed One knew, he nevertheless asked the group of six monks:

“Is this true?”

Ashamed within and embarrassed outwardly, the monks adjusted their robes, bared their right shoulders, knelt with their right knees on the ground, joined their palms, and said to the Buddha:

“It is true, Blessed One.”

The Blessed One said:

“Why did you do this, foolish men? I have said that sexual desire is like the bite of a venomous snake. It would be better to be bitten by a venomous snake, a venomous cobra, or a venomous black python than to have intercourse with women of the ksatriya, brahmin, or householder classes. Though they may be exceedingly beautiful and finely dressed, it would be better to cast oneself into a fire than to have intercourse with them.

“Have I not said that sexual desire is like a great pile of firewood? When a great pile of wood is set alight, its flames become exceedingly fierce. It would be better to cast oneself into that blazing fire than to have intercourse with women of the brahmin, householder, or ksatriya classes.

“Have I not said that sexual desire is like a deep pit of fire, an exceedingly deep pit filled with fire, containing only glowing embers and no smoke? It would be better to cast oneself into that pit than to have intercourse with women of the ksatriya, brahmin, or householder classes.

“Sexual desire is like a dog gnawing a bone, like birds fighting over a piece of meat—the morsel is tiny, yet the birds suffer greatly—or like honey smeared upon a knife blade. Sexual desire is just the same.

“It is like a king ordering a criminal to be tortured three times each day, so that the person sustains hundreds of wounds. Sexual desire is just the same. Sexual desire is also like a vessel beautifully painted on the outside but filled inside with foul and impure substances, or like the fragrance of a poisonous flower that causes death when inhaled.

“It would be better to drink poison than to incline toward sexual desire. It is like a musician’s instrument, which produces only empty sounds. It is also like a great tree fitted with swords, which pierce one both while climbing and descending; like enemies and robbers who harbor no good intentions; or like the boiling excrement-water of the Ash River hell. Sexual desire is just the same.

“Have I not said that sexual desire is the source of contention, leading people before district magistrates and causing flattery, slander, delusion, deceit, and innumerable evil deeds? All such things arise from sexual desire.

“I have taught by innumerable means the impurity of sexual desire, of inclining toward sexual desire, thinking about sexual desire, and the burning and defilement of sexual desire. Why, then, did you commit such evil acts?”

The Blessed One instructed and rebuked the group of six monks by innumerable means. On account of this matter, he assembled the Sangha and, wishing to fulfill ten benefits, established this rule for the monks:

“If a monk, with intense lustful intent, praises his own handsome appearance before a woman and says that he is a diligent monk and the foremost practitioner of the pure life in the Dharma, or makes similar statements, that monk commits a Sanghadisesa offense.”

(The first was Upananda and the second Nanda, who were reborn in heaven. Kaludayi and Channa—also called Chandaka—listened to Ananda after the Buddha’s nirvana, attained the path, and entered nirvana. Asvajit and Punarvasu were reborn among the dragons.)

The Buddha, the Blessed One, was staying at Jeta Grove in Anathapindika’s Park.

At that time, early in the morning, Venerable Ananda donned his robe, took his bowl, and entered the city of Sravasti to seek alms. After obtaining alms, he left the city. It was the final month of summer, and the weather was very hot. While traveling along the road, Venerable Ananda became thirsty. Along the way, a Chandala girl named Prakrti was drawing water from a well. Ananda went to the well and asked for water, saying:

“Sister, I need water. Please give me a little.”

She told Ananda:

“I belong to the Matanga clan.”

Ananda said:

“I did not ask whether you belong to the Chandala caste or not. I need water; please give me some.”

The girl replied:

“You belong to a noble lineage and are a foremost disciple of the sramana Gautama. You are honored by King Prasenajit and are the teacher of Queen Mallika. I belong to the Chandala caste and therefore dare not bring water to you.”

Ananda told her:

“I did not ask whether you belong to the Chandala caste or not. I need water. Please bring it to me quickly.”

She replied:

“If you need water, you shall have it at once.”

The woman then cupped water in her hands and poured it over Ananda’s feet, and afterward held water and poured it over Ananda’s hands. After washing Ananda’s hands and feet, she gave rise to lustful thoughts.

After Venerable Ananda had drunk the water, he continued on his way.

When Ananda had not gone far, Prakrti carried her water jar home and said to her parents:

“Father and Mother, please let me take the sramana Ananda as my husband.”

Her mother said:

“Ananda is a son of a wheel-turning king, of the ksatriya class, of the Sakyan lineage and Gautama clan. Kings and ministers all know him. He is a disciple of the sramana Gautama, is honored by King Prasenajit, and is the teacher of Queen Mallika. We are of the lowly Chandala caste. How could you possibly take Ananda as your husband?”

The girl told her mother:

“If I cannot have Ananda as my husband, I will drink poison, kill myself with a knife, or hang myself.”

The mother told her daughter:

“We possess the Matanga spell, which can draw the sun and moon down to earth and can even summon King Brahma from heaven. How, then, could it fail to bring the sramana Ananda here? This spell can accomplish anything, unless Ananda is dead, alive but impotent, or protected by the sramana Gautama; in those cases, I can do nothing.”

Hearing this, the girl rejoiced greatly. She immediately rose, bathed, adorned her body, put on white garments, spread out bedding, and waited expectantly for Ananda to come.

At that time, her mother also bathed and put on white garments. She smeared cow dung upon the ground, braided five-colored threads into a cord, filled four jars with water, filled four bowls with blood, filled four bowls with four kinds of fragrant water, filled four bowls with honey, erected four great knives upright upon the cow-dung platform, planted four arrows at the four corners of the platform, lit eight bright lamps, took four human skulls and anointed them with various fragrances, scattered flowers upon the ground, held an incense burner and burned incense, circumambulated three times, then faced east, knelt down, and recited the Matanga spell.

At Jetavana, Ananda suddenly became terrified. Bound by the spell like a fish caught on a hook or an elephant compelled by a goad, Venerable Ananda was drawn by the spell to the Chandala household.

The mother told her daughter:

“Ananda has arrived. Whatever you wish to do, he will comply with your desire.”

Seeing Ananda arrive, Prakrti rejoiced greatly. She immediately went to embrace Ananda, placed him upon the bed, lifted his robe, touched him, and caressed him, just as a strong man seizes a small, long-haired goat in his hands and the goat must follow wherever his hands lead.

At that time, Venerable Ananda saw darkness in all ten directions, as though the sun and moon had been covered by the hands of the asura Rahu and no longer shone. Controlled by the spell, Ananda could not move. Although Ananda possessed the strength of a great strongman—the strength of ten strongmen, and Kausika possessed strength equal to Ananda’s—he was unable to move because the spell controlled him.

At that time, Venerable Ananda recollected the power of the Noble Truth of the Path and regained awareness. Ananda thought, “I am in peril. Why does the Blessed One not have compassion for me?”

Knowing that Ananda was controlled by the Chandala spell, the Buddha spoke these verses:

“If the meaning of these verses is true, may Ananda be released from the Chandala household.

“The Dharma is the most exalted in the world;
Certainly nothing can surpass the Dharma.
The Dharma is most worthy of reverence among gods and humans;
It ends all bonds and brings everlasting peace and joy.

“If the meaning of these verses is true, may Ananda be released from the Chandala household.

“If the meaning of these verses is true, may Ananda be released from the Chandala household.”

When the Buddha finished reciting the verses, all the implements arranged in the ritual enclosure for the spell in the Chandala household—the knives and arrows—shattered; the jars and vessels broke; the lamps went out; the skulls burst apart; and a whirlwind spun about, preventing people from seeing one another. The Chandala spell lost its power.

The mother told her daughter:

“This must have been caused by the spiritual power of the sramana Gautama. Everything has shattered, and the spell has lost its power.”

Ananda then thought, “This must be due to the gracious power of the Blessed One.”

Venerable Ananda was released, like a huge sixty-year-old elephant, intoxicated, violent, immense in body, and long of tusk, that breaks free from iron fetters around its legs and runs from the city into the remote mountain forests. Ananda was likewise released from the Chandala household through the Buddha’s utterance and ran back to Jetavana.

The girl pursued Ananda to the gate of Jetavana Monastery, crying:

“Ananda is my husband! Ananda is my husband!”

Just as a calf follows its mother without straying even half a step, so the girl followed closely behind Ananda without leaving him for even a moment.

Venerable Ananda went to the Blessed One, bowed with his head to the ground, and reported the entire matter. The Blessed One said:

“Among all things, I see nothing as beguiling and deceptive as a woman. This woman is just such a case. Why is this? Because lust has bound her mind. Therefore, Ananda, you must be exceedingly vigilant and must not allow yourself to be drawn along by the six sensual desires.”

At that time, early in the morning, Venerable Ananda donned his robe, took his bowl, and entered the city of Sravasti to seek alms. The girl followed behind him and told the householders:

“Ananda is my husband. Ananda is my husband.”

After seeking alms, Ananda returned to the Buddha and said:

“Wherever she goes, she tells the householders these things and defames me. I do not know what to do.”

The Blessed One said:

“Go and speak with her as you would speak with your own sister. Why? Because this woman will become a bhiksuni.”

At that time, the woman went to the Buddha and said to the Blessed One:

“May the Blessed One return the sramana Ananda to me so that I may take him as my husband.”

The Blessed One replied:

“If you want Ananda, become a bhiksuni in my Dharma, and I shall give Ananda to you in marriage.”

Hearing this, she rejoiced greatly and said:

“The Blessed One is truly a teacher! The Blessed One is truly a teacher!”

The Blessed One asked:

“Do you have parents? Have you taken leave of them?”

She replied:

“I have parents, but I have not yet taken leave of them.”

The Blessed One said:

“Go and take leave of your parents, and then return here.”

She immediately rose, went to her parents, and told them everything. After hearing it, her parents rejoiced greatly. Because they had previously planted roots of goodness and were about to attain the path, her mother told her:

“If you wish to follow the path, then do so. Your father and I also wish to come with you to see the Blessed One.”

Her parents and the girl went to the Blessed One, bowed with their heads to the ground, and stood to one side. For the sake of this girl, the Blessed One then taught the Dharma to the assembly. By innumerable means, he revealed the meanings of the teachings: the teaching of gentleness, the teaching of generosity, the teaching of moral discipline, the teaching of rebirth in heaven, the teaching of the impurity of sexual desire, the teaching of the fetters that cause the sense faculties to arise, the teaching of renunciation, and the teaching of the factors of the path.

The Blessed One taught the Dharma of the Four Noble Truths: suffering, its origin, its cessation, and the path. While still seated there, the girl understood the Dharma of the Four Noble Truths. Her parents attained the path of the anagamin, and she attained the path of the stream-enterer.

Just as a clean white cloth readily takes dye, so it was with them when they heard the Dharma.

Her parents then joined their palms and said to the Buddha:

“From this day forward, we take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. Please permit us to become upasakas who abstain from killing throughout our lives.”

Prakrti attained the fruit in that very life. She bowed at the Buddha’s feet, joined her palms, and said to the Blessed One:

“May the Blessed One forgive my transgressions. May the Tathagata not rebuke me. Like a child, like a foolish person who does not know good from evil, I harbored improper intentions toward Ananda. Please forgive me and allow me to enter the path as a bhiksuni, so that I may rely upon the Blessed One and cultivate the holy life.”

The Blessed One told Ananda:

“Together with two bhiksunis, take this girl to the place where the bhiksunis are spending the rains retreat. Tell Mahaprajapati Gautami: ‘The Blessed One instructs that this girl be permitted to renounce the household life and receive full ordination.’”

Obeying the Blessed One, Ananda led the two bhiksunis and the girl to Prajapati Gautami and said:

“The Blessed One instructs that this girl be permitted to renounce the household life and receive full ordination.”

Mahaprajapati asked Ananda:

“How is this, Ananda? Has the Blessed One permitted a Chandala girl to follow the path?”

Ananda replied:

“Gautami, this girl has already attained the fruit. Why should she not be able to practice the path?”

Mahaprajapati then shaved her head, admitted her into the homeless life, conferred full ordination upon her, and taught her the rules of deportment. She attained the eight liberations and attained arhatship.

At that time, Mahaprajapati led her and five hundred bhiksunis to the Buddha. They bowed at his feet and stood to one side. The Blessed One observed Prakrti’s state of mind and asked:

“Do you still wish to take Ananda as your husband?”

Ashamed, the bhiksuni knelt and said to the Buddha:

“Venerable Ananda is my elder brother. We study the same Dharma, as water blends with milk.”

Ananda was uncertain whether he had committed a Sanghadisesa offense, so he asked the monks. The monks also did not know and went to ask the Buddha. The Blessed One replied:

“Ananda committed no offense. He was deluded by the Matanga spell. If anyone else is deluded by a spell, there is likewise no offense.

VINAYA

End of Fascicle Three