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You know the explanations of Yash came from the Jethavaranama monastery. This website teaches the same thing as the monastery. However, the monastery organizes online meetings with people. If you are interested you can talk with the monks or lay female anagarikas. Some even came from India. They will help you according to your personal situation on the path. You can contact me on my Email [email protected] if you are interested. I will not put the personal number of Mr Harsha on the website since that can make complication.
I like Sir Lal’s answer. Sri Lankan and Asian society, in general, is very different from the West. People often forget to put themselves in the context of the times and society. It is certain that from a Western point of view having servants is intolerable. The answer is that Western society practiced savage and primitive slavery. People were castrated and beaten with whips. Slaves were not allowed to educate themselves. In the time of Lord Buddha servants had much greater freedom and could go and listen to sermons on the Dhamma.
I call servants because the masters did not have the right of life or death over them. Unlike in the United States in the 19th century where killing your slave was normal. It was even immoral in the time of Lord Buddha to beat one’s servant. Of course, practices like human sacrifice and forced marriages are immoral and destructive practices! Hunting and fishing are immoral practices and yet it is practiced and encouraged today. It is impossible to find stable and lasting happiness in conditioned phenomena. As long as we do not become ariyas, we will be primitive. A puthujunas can be the most modern man in the world and be reborn as an animal and much worse. This is the true primitive spirit. An ariya can dress in bark skin (Think of Venerable Arahant Bahiya) and achieve the arahant stage.
This suttas shows that beating his servants is a bad things in the society of Lord Buddha.
What is it, ma’am?’
‘Kiṁ, ayye’ti?
‘You’re getting up even later in the day—what’s up with you, wench?’
‘Kiṁ, je, divā uṭṭhāsī’ti?
‘Nothing, ma’am.’
‘Na khvayye, kiñcī’ti.
‘Oh, so nothing’s up, you naughty maid, but you get up even later in the day!’ Angry and upset, she grabbed a door-pin and hit Kāḷī on the head, cracking it open.
‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ adāsi, sīsaṁ vobhindi.
Then Kāḷī, with blood pouring from her cracked skull, denounced her mistress to the neighbors,
Atha kho, bhikkhave, kāḷī dāsī bhinnena sīsena lohitena galantena paṭivissakānaṁ ujjhāpesi:
‘See, ladies, what the sweet one did!
‘passathayye, soratāya kammaṁ;
See what the even-tempered one did! See what the calm one did!
passathayye, nivātāya kammaṁ, passathayye, upasantāya kammaṁ.
How on earth can she grab a door-pin and hit her only maid on the head, cracking it open, just for getting up late?’ Arthaśāstra 3.13.9 says that inflicting punishment (daṇḍapreṣaṇam; cf. Pali daṇḍāpesuṁ at Bi Ss 1:1.38) on a slave is a crime for which a master incurs a fine equivalent to the cost of the slave.
Kathañhi nāma ekadāsikāya divā uṭṭhāsīti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ dassati, sīsaṁ vobhindissatī’ti.
Then after some time the housewife Vedehikā got this bad reputation:
Atha kho, bhikkhave, vedehikāya gahapatāniyā aparena samayena evaṁ pāpako kittisaddo abbhuggacchi:
‘The housewife Vedehikā is fierce, ill-tempered, and not calm at all.’ No blame is given to Kāḷī for her deliberate provocation.
‘caṇḍī vedehikā gahapatānī, anivātā vedehikā gahapatānī, anupasantā vedehikā gahapatānī’ti.
See this also :
- Here is an excellent short sermon of Venerable Waharaka Thero.
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I think it’s ignorant to think that. You say it comes from the Stone Age what defines the Stone Age?? You are putting on Western glasses to judge entire cultures, this is not correct. Polygamy in some societies is a sign of protection. Sometimes a widowed woman chooses to become involved in a polygamous couple to benefit from social and financial security. I will take the example of African societies. The vast majority of men who practice polygamy are wealthy landowners who have the means to provide for several wives and children. Polygamy is a sign of wealth, strength and independence. My grandfather was a polygamist because he had several agricultural properties and could take care of many people. However, at the end of his life, he told his daughter, who is my mother, not to get involved in a polygamous couple and that it is better to have a normal couple. However, saying that people who practice polygamy are immoral is not correct. Are you saying that King Bimbisāra, who is a sotāpanna, and the Bodhisatta were immoral and savage people?? You say this is contrary to a “civilized” society. Tell me what does a civilized society bring that is sustainable and stable in terms of Dhamma?? Does a civilized society produce more ariyas or, on the contrary,, encourage people to get stuck in Kāma loka and end up in apayas?
The society of Lord Buddha will be seen as primitive by materialists today, but, in terms of spiritual levels, it is heaven and earth. The real primitives are found in the apayas. Yet, people these days act like apaya beings to enjoy sensual pleasures. If a primitive society means being without worldly laws and technologies but, being surrounded by ariyas, I will give anything to live there.
What Yash experience is this description :
Obhasa (illumination)
Obhasa is the first defilement of insight.
The meditator may be aware of the following manifestations of light:
He may see a light similar to a firefly, a torch or a car headlamp.
The room may be lit up, enabling the meditator to see his or her own body.
He or she may be aware of light that seems to pass through the wall.
There may be a light enabling one to see various places before one’s eyes.
There may be a bright light as though a door had opened. Some meditators lift up their hands as if to shut it; others open their eyes to see what caused the light.
A vision of brightly colored flowers surrounded by light may be seen.
Miles and miles of sea may be seen.
Rays of light seem to emit from the meditator’s heart and body.
Hallucinations such as seeing an elephant may occur.
Piti (Joy or rapture)
Piti is the second defilement of insight. There are five kinds of piti.
1. Khuddaka piti (minor rapture)
This state is characterized by the following:
The meditator may be aware of a white color.
There may be a feeling of coolness or dizziness and the hairs of the body may stand on end.
The meditator may cry or feel terrified.
2. Khanika piti (momentary rapture)
Characteristics of this piti include:
Seeing flashes of light.
Seeing sparks.
Nervous twitching.
A feeling of stiffness all over the body.
A feeling as if ants were crawling on the body.
A feeling of heat all over the body.
Shivering.
Seeing red colors.
The hair on the body rising slightly.
Itchiness as if ants were crawling on one’s face and body.
See also the Sixteen Types of Insight Knowledge (Vipassana Nana) in Theravada Buddhism
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Kāma ragā is indeed a powerful attachment. Even our Bodhisattva struggled with it, as he ended up sleeping with a king’s wife. What is particularly concerning is that he was a yogi who had mastered all the jhanas and possessed iddhis powers, yet he lost his jhanas upon seeing the queen’s body. Despite this, he continued to sleep with her on several occasions. This illustrates that an anagami is the “conqueror” of the Kāma loka. I look forward to the day when I can become an anagami and an arahant, free from this entrapping burden.
See Haritta jataka
“Friend Harita,” etc.—This story the Master dwelling at Jetavana told concerning a discontented Brother. Now this Brother after seeing a smartly attired woman grew discontented and allowed his hair and nails to grow long, and wished to return to the world. And when he was brought against his will by his teachers and preceptors to the Master, and was asked by him, if it were true that he was a backslider, and if so why, he said, “Yes, your Reverence, it is owing to the power of sinful passion, after seeing a beautiful woman.” The Master said, “Sin, Brother, is destructive of virtue, and insipid withal, and causes a man to be re-born in hell; and why should not this sin prove your destruction? For the hurricane that smites Mount Sineru is not ashamed to carry off a withered leaf. But owing to this sin men who walk according to knowledge and wisdom, and have acquired the five Faculties and the eight Attainments, though they were great and holy men, being unable to fix their thoughts, fell away from mystic meditation.” And then he told a story of the past.
Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born in a certain village in a brahmin family worth eighty crores, and from his golden complexion they called him Harittacakumara (Young Goldskin). When he was grown up, and had been educated at Takkasila, he set up as a householder, and on the death of his father and mother he made inspection of his treasures and thought, “The treasure only continues to exist, but they who produced it cease to exist: I too must be reduced to atoms by means of death,” and alarmed by the fear of death he gave great gifts, and entering the Himalaya country he adopted the religious life, and on the seventh day he entered upon the iddhis and jhanas. There for a long time he lived on wild fruit and roots, and going down from the mountain to procure salt and vinegar, he in due course reached Benares. There he abode in the royal park, and on the next day in going his round for alms he came to the door of the king’s palace. The king was so glad to see him that he sent for him and made him sit on the royal couch beneath the shade of the white umbrella, and fed him on all manner of dainties, and on his returning thanks the king being exceedingly pleased asked him, “Reverend Sir, where are you going?” “Great king, we are looking out for a dwelling-place for the rainy season.” “Very well, Reverend Sir,” he said, and after the early meal he went with him to the park, and had quarters both for the day and night built for him, and, assigning the keeper of the park as his attendant, he saluted him and departed. The Great Being from that time fed continually in the palace, and lived there twelve years.
Now one day the king went to quell a disturbance on the frontier, and committed the Bodhisatta to the care of the queen, saying, “Do not neglect our “Field of Merit.” Thenceforth she ministered to the Great Being with her own hands.
Now one day she had prepared his food, and as he delayed his coming, she bathed in scented water, and put on a soft tunic of fine cloth, and opening the lattice lay down on a small couch, and let the wind play upon her body. And the Bodhisatta later on in the day, dressed in a goodly inner and outer robe, took his alms-bowl and walking through the air came to the window. As the queen rose up in haste, at the rustling sound of his bark garments, her robe of fine cloth fell from off her. An extraordinary object struck upon the eye of the Great Being. Then the sinful feeling, that had been dwelling for countless aeons in his heart, rose up like a snake lying in a box, and put to flight his jhana meditation. Being unable to fix his thoughts he went and seized the queen by the hand, and forthwith they drew a curtain round them. After misconducting himself with her, he partook of some food and returned to the park. And every day thenceforth he acted after the same manner.
His misconduct was blazed abroad throughout the whole city. The king’s ministers sent a letter to him, saying, “Harita, the ascetic, is acting thus and thus.”
The king thought, “They say this, being eager to separate us,” and disbelieved it. When he had pacified the border country he returned to Benares, and after marching in solemn procession round the city, he went to the queen and asked her, “Is it true that the holy ascetic Harita mis-conducted himself with you?” “It is true, my lord.” He disbelieved her also, and thought, “I will ask the man himself,” and going to the park he saluted him, and sitting respectfully on one side he spoke the first stanza in the form of a question:
Friend Harita, I oft have heard it said
A sinful life is by your Reverence led;
I trust there is no truth in this report,
And thou art innocent in deed and thought?
He thought, “If I were to say I am not indulging in sin, this king would believe me, but in this world there is no sure ground like speaking the truth. They who forsake the truth, though they sit in the sacred enclosure of the Bo tree, cannot attain to Buddhahood. I must needs just speak the truth.” In certain cases a Bodhisatta may destroy life, take what is not given him, commit adultery, drink strong drink, but he may not tell a lie, attended by deception that violates the reality of things. Therefore speaking the truth only he uttered the second stanza:
In evil ways, great king, as thou hast heard,
Caught by the world’s delusive arts, I erred.
Hearing this the king spoke the third stanza:
Vain is man’s deepest wisdom to dispel
The passions that within his bosom swell.
Then Harita pointed out to him the power of sin and spoke the fourth stanza:
There are four passions in this world, great king,
That in their power are over-mastering:
Lust, hate, excess and ignorance their name;
Knowledge can here no certain footing claim.
The king on hearing this spoke the fifth stanza:
Endowed with holiness and intellect
The saintly Harita wins our respect.
Then Harita spoke the sixth stanza:
Ill thoughts, with pleasant vices if combined,
Corrupt the sage to saintliness inclined.
Then the king, encouraging him to throw off sinful passion, spoke the seventh stanza:
The beauty that from purest hearts doth shine
Is marred by lust, born of this mortal frame;
Away with it, and blessings shall be thine,
And multitudes thy wisdom shall proclaim.
Then the Bodhisatta recovered the power to concentrate his thoughts, and observing the misery of sinful desire, he spoke the eighth stanza:
Since blinding passions yield a bitter fruit,
All growth of lust I cut down to the root.
So saying he asked the king’s leave, and having gained his consent he entered his hermit hut, and fixing his gaze on his kasina object he entered into a jhana, and came forth from the hut, and sitting cross-legged in the air he taught the king the true doctrine and said, “Great king, I have incurred censure in the midst of the people by reason of my dwelling in a place where I ought not. But be thou vigilant. Now will I return to some forest free from all taint of womankind.” And amidst the tears and lamentations of the king he returned to the Himalaya, and without falling away from jhana meditation he entered the Brahma world.
The Master knowing the whole story said:
Thus Harita for truth right stoutly did contend,
And lust forsaking did to Brahma world ascend.
And having in his Perfect Wisdom spoken this stanza, he declared the Truths and identified the Birth—At the conclusion of the Truths the worldly-minded Brother attained to arahanthood—“At that time the king was Ananda Harita was myself.”
- I have modified some words to replace them with jhanas, iddhis, kasina, arahanthood etc.
I am not sure, but perhaps Venerable Arahant Dabba sees that his bhava will end anyway. So, he just decides to end this with his iddhis.
The 5 Gangsters found in the world.
Catutthapārājikasikkhāpada (Vinaya Pitaka)
“Monks, there are these five notorious gangsters to be found in the world.
“Pañcime, bhikkhave, mahācorā santo saṁvijjamānā lokasmiṁ.
What five?
Katame pañca?
There is the notorious gangster who thinks like this:
Idha, bhikkhave, ekaccassa mahācorassa evaṁ hoti—
‘When the heck will I walk about in villages, towns, and royal capitals, with a following of a hundred or a thousand men,
‘kudāssu nāmāhaṁ satena vā sahassena vā parivuto gāmanigamarājadhānīsu āhiṇḍissāmi
killing, destroying, and torturing?’
hananto ghātento chindanto chedāpento pacanto pācento’ti.
Then after some time, he does just that.
So aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu āhiṇḍati hananto ghātento chindanto chedāpento pacanto pācento.
Just so, monks, a bad monk thinks like this:
Evameva kho, bhikkhave, idhekaccassa pāpabhikkhuno evaṁ hoti—
‘When the heck will I walk about in villages, towns, and royal capitals, with a following of a hundred or a thousand people,
‘kudāssu nāmāhaṁ satena vā sahassena vā parivuto gāmanigamarājadhānīsu cārikaṁ carissāmi
being honored, respected, and revered by both lay people and those gone forth, getting robes, almsfood, dwellings, and medicinal supplies?’
sakkato garukato mānito pūjito apacito gahaṭṭhānañceva pabbajitānañca, lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti.
Then after some time, he does just that.
So aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu cārikaṁ carati sakkato garukato mānito pūjito apacito gahaṭṭhānañceva pabbajitānañca, lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ.
This is the first notorious gangster to be found in the world.
Ayaṁ, bhikkhave, paṭhamo mahācoro santo saṁvijjamāno lokasmiṁ.
Or a bad monk learns the spiritual path proclaimed by the Buddha and takes it as his own.
Puna caparaṁ, bhikkhave, idhekacco pāpabhikkhu tathāgatappaveditaṁ dhammavinayaṁ pariyāpuṇitvā attano dahati.
This is the second notorious gangster to be found in the world.
Ayaṁ, bhikkhave, dutiyo mahācoro santo saṁvijjamāno lokasmiṁ.
Or a bad monk groundlessly charges someone living a pure spiritual life with a sexual offense.
Puna caparaṁ, bhikkhave, idhekacco pāpabhikkhu suddhaṁ brahmacāriṁ parisuddhaṁ brahmacariyaṁ carantaṁ amūlakena abrahmacariyena anuddhaṁseti.
This is the third notorious gangster to be found in the world.
Ayaṁ, bhikkhave, tatiyo mahācoro santo saṁvijjamāno lokasmiṁ.
Or a bad monk takes valuable goods and requisites from the Sangha—
Puna caparaṁ, bhikkhave, idhekacco pāpabhikkhu yāni tāni saṅghassa garubhaṇḍāni garuparikkhārāni, seyyathidaṁ—
a monastery, the land of a monastery, a dwelling, the site of a dwelling, a bed, a bench, a mattress, a pillow, a metal pot, a metal jar, a metal bucket, a metal bowl, a machete, a hatchet, an ax, a spade, a chisel, a creeper, bamboo, a reed, grass, clay, wooden goods, earthenware goods—
ārāmo ārāmavatthu vihāro vihāravatthu mañco pīṭhaṁ bhisi bibbohanaṁ lohakumbhī lohabhāṇakaṁ lohavārako lohakaṭāhaṁ vāsi parasu kuṭhārī kudālo nikhādanaṁ valli veḷu muñjaṁ pabbajaṁ tiṇaṁ mattikā dārubhaṇḍaṁ mattikābhaṇḍaṁ,
and uses them to bribe and create a following among householders.
tehi gihiṁ saṅgaṇhāti upalāpeti.
This is the fourth notorious gangster to be found in the world.
Ayaṁ, bhikkhave, catuttho mahācoro santo saṁvijjamāno lokasmiṁ.
But in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, this is the most notorious gangster of all: one who claims to have a non-existent superhuman quality.
Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ayaṁ aggo mahācoro yo asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapati.
Why is that?
Taṁ kissa hetu?
Monks, you’ve eaten the country’s almsfood by theft.”
Theyyāya vo, bhikkhave, raṭṭhapiṇḍo bhutto”ti.
“Whoever should declare himself
Aññathā santamattānaṁ,
To be other than he truly is,
aññathā yo pavedaye;
Has eaten this by theft,
Nikacca kitavasseva,
Like a cheater who has deceived.
bhuttaṁ theyyena tassa taṁ.
Many ocher-necks of bad qualities,
Kāsāvakaṇṭhā bahavo,
Uncontrolled and wicked—
pāpadhammā asaññatā;
By their wicked deeds,
Pāpā pāpehi kammehi,
They are reborn in hell.
nirayaṁ te upapajjare.
It’s better to eat an iron ball,
Seyyo ayoguḷo bhutto,
As hot as a licking flame,
tatto aggisikhūpamo;
Than for the immoral and uncontrolled
Yañce bhuñjeyya dussīlo,
To eat the country’s alms.”
raṭṭhapiṇḍaṁ asaññatoti.
- I added this passage from the Vinaya Pitaka to illustrate the danger that the life of bhikkhus can represent on a spiritual level if someone has bad intentions. Monks who abuse lay people by taking advantage of them and being hypocritical face rebirth in the nirayas. Lord Buddha calls them gangsters. They accumulate more akusala than a psychopath or a mass murderer like King Leopold II. When I first read this, I was surprised. However, by analyzing we can see that it is the Sangha which is the guardian of the Sasana. If people lose confidence in the Sangha, the Sasana will disappear. People will insult monks and some of these monks may be ariyas. Insulting ariyas is an obstacle to attaining magga phala. With the disappearance of the Buddha Dhamma, people will have no chance of reaching Nibbāna, and worse, the vast majority of humans will find themselves in the 4 apayas for entire eons and these monks will suffer in the nirayas for a long time. The monks who caused the loss of trust in Sasana are far more dangerous than mass murderers. We need to be careful as laypeople not to get fooled by these types of monks.
It would be better for your bellies to be cut open with a sharp butcher’s knife than for you to talk up one another’s superhuman qualities to householders.
Varaṁ tumhehi, moghapurisā, tiṇhena govikantanena kucchi parikanto, na tveva udarassa kāraṇā gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito.
Why is that?
Taṁ kissa hetu?
For although it might cause death or death-like suffering,
Tatonidānañhi, moghapurisā, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ,
it would not cause you to be reborn in a bad destination.
na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.
Thank you for this additional clarification, Sir. When one starts to study the Buddha Dhamma, it can be shocking to realize that it is possible to eliminate all desires. Most people are frightened by this idea. They might think, “Why should I let go of my desires?” or “Does this mean I won’t love my wife anymore?” This reaction resembles that of someone who has never taken a bath in their life, fearing the experience of being washed. Many people believe it is impossible.
I remember when I spoke about Lord Buddha to people, they thought that such a person does not exist. No human can lose cravings unless they have medical conditions. I said to myself, these people are like thieves who think that everyone steals and, therefore, stealing is the normal thing to do for them. It is extremely difficult to understand the Buddha Dhamma.
However, for the sake of monks who have not overcome the Kāma ragā, Lord Buddha established pācittiya 6 in the Vinaya. This rule prohibits all bhikkhus from sleeping in the same house as a woman. The reason for this rule comes from an incident. Venerable Arahant Anuruddha needed a place to sleep at night. A woman suggested that he spend the night at her inn. This woman was in love with Venerable Anuruddha. She found him attractive and wanted to have sex with him. She asked him to sleep in the main house and tried to seduce him. Obviously, as an arahant, Venerable Anuruddha did not feel the slightest desire. The Lord Buddha put this rule for the sake of the bhikkhus puthujunas who might be tempted and break the parajika 1. Let us not forget that those who commit a parajika are expelled for life from the Sangha. A sotāpanna is incapable of committing an action which will result in his expulsion or which will prevent him from becoming a bhikkhu. For example, a man who has seduced a bhikkunis cannot be accepted into the Sangha. The same thing for a woman who seduced a bhikkhu. A sotāpanna is incapable of doing that.
At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery,
Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Venerable Anuruddha was walking through the Kosalan country on his way to Sāvatthī, when one evening he arrived at a certain village.
Tena kho pana samayena āyasmā anuruddho kosalesu janapade sāvatthiṁ gacchanto sāyaṁ aññataraṁ gāmaṁ upagacchi.
Just then a woman in that village had prepared her guesthouse. Sp 2.55: Āvasathāgāranti āgantukānaṁ vasanāgāraṁ, “A house for visitors to stay.”
Tena kho pana samayena tasmiṁ gāme aññatarissā itthiyā āvasathāgāraṁ paññattaṁ hoti.
Anuruddha went to that woman and said, “If it’s not inconvenient for you, I’d like to stay in your guesthouse for one night.”
Atha kho āyasmā anuruddho yena sā itthī tenupasaṅkami; upasaṅkamitvā taṁ itthiṁ etadavoca—“sace te, bhagini, agaru, vaseyyāma ekarattaṁ āvasathāgāre”ti.
“Please stay, venerable.”
“Vaseyyātha, bhante”ti.
Other travelers also went to that woman and said, “Ma’am, if it’s not troublesome for you, we’d like to stay in your guesthouse for one night.”
Aññepi addhikā yena sā itthī tenupasaṅkamiṁsu; upasaṅkamitvā taṁ itthiṁ etadavocuṁ—“sace te, ayye, agaru vaseyyāma ekarattaṁ āvasathāgāre”ti.
“Sirs, a monastic is already staying there. If he agrees, you may stay.”
“Eso kho ayyo samaṇo paṭhamaṁ upagato; sace so anujānāti, vaseyyāthā”ti.
Those travelers then approached Anuruddha and said, “If you don’t mind, venerable, we’d like to stay one night in the guesthouse.”
Atha kho te addhikā yenāyasmā anuruddho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ anuruddhaṁ etadavocuṁ—“sace te, bhante, agaru, vaseyyāma ekarattaṁ āvasathāgāre”ti.
“No problem.”
“Vaseyyātha, āvuso”ti.
Now as soon as that woman had seen Anuruddha, she had fallen in love with him.
Atha kho sā itthī āyasmante anuruddhe saha dassanena paṭibaddhacittā ahosi.
She now went to him and said, “Sir, you won’t be comfortable surrounded by these people.
Atha kho sā itthī yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ etadavoca—“ayyo, bhante, imehi manussehi ākiṇṇo na phāsu viharissati.
Why don’t I prepare a bed for you in the main house?”
Sādhāhaṁ, bhante, ayyassa mañcakaṁ abbhantaraṁ paññapeyyan”ti.
Anuruddha consented by remaining silent.
Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena.
After preparing a bed in the main house, she put on jewelery and perfume, and she went to Anuruddha and said,
Atha kho sā itthī āyasmato anuruddhassa mañcakaṁ abbhantaraṁ paññapetvā alaṅkatappaṭiyattā gandhagandhinī yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ etadavoca—
“You’re attractive, sir, and so am I.
“ayyo, bhante, abhirūpo dassanīyo pāsādiko, ahañcamhi abhirūpā dassanīyā pāsādikā.
Why don’t you take me as your wife?”
Sādhāhaṁ, bhante, ayyassa pajāpati bhaveyyan”ti.
But Anuruddha remained silent.
Evaṁ vutte, āyasmā anuruddho tuṇhī ahosi.
She said the same thing a second time, but again got no response.
Dutiyampi kho …pe…
And a third time she said,
tatiyampi kho sā itthī āyasmantaṁ anuruddhaṁ etadavoca—
“You’re attractive, sir, and so am I.
“ayyo, bhante, abhirūpo dassanīyo pāsādiko, ahañcamhi abhirūpā dassanīyā pāsādikā.
Why don’t you take me and all this property?”
Sādhu, bhante, ayyo mañceva paṭicchatu sabbañca sāpateyyan”ti.
Once again Anuruddha remained silent.
Tatiyampi kho āyasmā anuruddho tuṇhī ahosi.
She then threw off her wrap, and she walked back and forth, stood, sat down, and lay down in front of him.
Atha kho sā itthī sāṭakaṁ nikkhipitvā āyasmato anuruddhassa purato caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti.
But Anuruddha controlled his senses and neither looked at nor spoke to her.
Atha kho āyasmā anuruddho indriyāni okkhipitvā taṁ itthiṁ neva olokesi napi ālapi.
Then that woman said, “It’s astonishing and amazing.
Atha kho sā itthī—“acchariyaṁ vata bho, abbhutaṁ vata bho.
Many people pay a hundred or a thousand coins to be with me.
Bahū me manussā satenapi sahassenapi pahiṇanti.
But this monastic doesn’t want me and all this property, even when I beg him!”
Ayaṁ pana samaṇo—mayā sāmaṁ yāciyamāno—na icchati mañceva paṭicchituṁ sabbañca sāpateyyan”ti
Thank you for the explanations, Sir🙏🏿. It’s still extraordinary the difference between the magga phalas. Ugga was an anagami and could live with 4 women without feeling the slightest desire. Purāṇa was a Sakadāgāmi and rejected all sexual relations, but he did not eliminate Kāma ragā saṁyojana. However, a single life is conducive to developing higher stages (Anagami/Arahant).
I would like to add something. As long as we are not sotāpanna, 99% of our actions have the potential to bring us into one of the 4 apayas. An ariyas up to the Sakadāgāmi stage can still enjoy the pleasures of this world without ever committing immoral acts to maintain them. I remember the story of two brothers Sakadāgāmis Isidatta and Purāṇa. Purāṇa’s daughter said that her father renounced all sexual acts, but her uncle Isidatta continued to have sexual relations. She explains that she is confused. “How can the chaste and the unchaste have the same realization?” It would be better if Sir Lal or someone would look at this sutta and explain it to make it clearer. I think that can help explain this discussion in some sense.
“Honorable Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?
“Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ.
My father Purāṇa was celibate, set apart, avoiding the vulgar act of sex.
Pitā me, bhante, purāṇo brahmacārī hoti ārācārī virato methunā gāmadhammā.
When he passed away the Buddha declared that, since he was a once-returner, he was reborn in the host of joyful gods.
So kālaṅkato bhagavatā byākato: ‘sakadāgāmī satto tusitaṁ kāyaṁ upapanno’ti.
But my uncle Isidatta was not celibate; he lived content with his wife.
Pitāmaho me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho.
When he passed away the Buddha also declared that, since he was a once-returner, he was reborn in the host of joyful gods.
Sopi kālaṅkato bhagavatā byākato: ‘sakadāgāmī satto tusitaṁ kāyaṁ upapanno’ti.
How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?”
Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti?
