How to Achieve Celibate Life?

Main Page >> Buddhism FAQ0 >> 27.Celibate Life

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The Main Principle is to Eliminate Raag(lust/desire/enjoyment/longing) in Mind & Body.

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27.How to Achieve Celibate Life?

Following methods are advised in Buddhism to establish celibate life:

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Method1 : Avoid exposure

All that invokes non-celibacy in mind need to be avoided i.e. images, talk, touch etc.
Monks go to live in forest aloof in order to achieve this.

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Method2 : Look at teeth of laughing person

For a laughing person, look at teeth & consider these as bones only.

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Method3 : Benevolent Vegetarian Food Should be Preferred

When an animal is killed, many fight-or-flight bio-chemicals are released in its blood such as adrenaline etc. Consuming meats also leads to ingestion of such many bio-chemicals. These bio-chemicals can produce a rush of emotions in the consumer i.e. higher blood pressure, higher anger or sexual excitation which may lead to non-celibacy and then after many hours loss of all Bojjangas(enlightenment factors) i.e. sati(meditation), dhamma-vicaya(discrimination), viriya(energetic effort), piti(bliss in meditation), passadhi(tranquility), samadhi(concentration/trance) & upekkha(equanimity), therefore avijja(not experiencing enlightenment) rises. Then it also leads to rise of negative aspects such as increased lust(raag) & hate(dosa/dvesh) wrt. worldly.
Many vegetarian foods also are non-beneficial such wines,drugs, cannabis etc. these may lead non-attention in sense-organs(salayatnas) & cause pamada(sloth) leading to bad decision making & leaning towards non-celibacy, so these should not be consumed.
Many spices & food ingredients also cause increased taste then desire, these should also be avoided/controlled. In Buddha's time , eating garlic & onion were forbidden and it is still practiced in many religious cultures.
So eating low spicy & simple vegetarian food before evening leads to good health and also helps in controlling desire & non-celibacy.

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Method4 : Considering people as mother, sister , daughter, father, brother or son

From : https://tipitaka.fandom.com/wiki/SN4-version2#127._Bharadvaja
Another way is to consider ladies as mother, sister & daughter as per their age(For males).
For females , males can be considered as father,brother or son.

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Method5 : Follow 10 Moral Precepts

From : KP1 Dasa Sikkhapada
(Ten Moral Commandments and their usefulness for Celibacy)
1. I undertake to abide by the precept to abstain from killing.
Many times people go to markets & restaurants & ask for killing of creatures for fresh meat. This meat is tainted with sin of killing of sentinent creatures, the disembodied creature may pursue & cause problems to the buyer. The meat itself causes arise of sexual & violent tendencies therefore it is better not to do killing.
2. I undertake to abide by the precept to abstain from stealing.
Stealing causes easy money which goes for easy purposes & its holder may spend it on prostitution. Honest persons who earn rightful money will not do such acts.
3. I undertake to abide by the precept to abstain from Non-Celibacy.
Non-celibacy is to be avoided in thoughts, intentions, speech & in actions by all means. A person going for prostitution or sexual relation with anyone may get diseases, these diseases affect the nervous system & brain which may lead to social & mental health problems making such people unsuitable for practicing meditation & the Dhamma & the Sangha. This also leads to woeful states in afterlife.
4. I undertake to abide by the precept to abstain from lying.
A liar can commit any wrong act then deny it. A truthful person will not do any wrong act so as to not speak lies. A person going for prostitution will certainly deny it using lies.
5. I undertake to abide by the precept to abstain from liquor that causes intoxication and laziness.
An intoxicated person loses control over one's senses, then wrong habits may take over leading to wrong actions such as non-celibacy.
6. I undertake to abide by the precept to abstain from untimely eating.
Bad habits of eating, eating food in evening & night can cause many health problems as well as arise of desires leading to non-celibacy.
7. I undertake to abide by the precept to abstain from dancing, singing, music, and visiting unseemly shows.
In many places song, dance & drama depicts people in less clothes or using lewd language. These are to be avoided to protect celibacy. Such shows are generally shown after sunset, so going to villages/towns after dark to see such shows is to be avoided and at all times. Applicable to all media. Such exposure is to be especially avoided before sleep.
8. I undertake to abide by the precept to abstain from the use of garlands, perfumes, cosmetics, and embellishments.
Cosmetics , perfumes etc. make people attractive & may lead to non-celibacy, so to be avoided.
9. I undertake to abide by the precept to abstain from the use of high and luxurious beds.
Celibate people do not require high and luxurious beds for sexual pleasure. Low & hard beds are to be used. Self explanatory.
10. I undertake to abide by the precept to abstain from accepting gold and silver.

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Method6 : Dwell on advice of Lord Buddha

From AN7.50:
(1) Do not engage in intercourse with opposite gender. Also do not be rubbed, massaged, bathed, or kneaded by opposite gender. One who relishes these, desires and finds satisfaction in these, this is a breach, flaw, blemish, and blotch of the brahmacarya (celibate) life. He is called one who lives an impure brahmacarya (celibate) life, one who is fettered by the bond of sexuality. He is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering.

(2) One he jokes with opposite gender, plays with them, and amuses oneself with them....this is a breach, flaw, blemish, and blotch of the brahmacarya (celibate) life. He is called one who lives an impure brahmacarya (celibate) life, one who is fettered by the bond of sexuality. He is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering.

(3) One who gazes and stares straight into their eyes...this is a breach, flaw, blemish, and blotch of the brahmacarya (celibate) life. He is called one who lives an impure brahmacarya (celibate) life, one who is fettered by the bond of sexuality. He is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering.

(4) One who listens to their voices behind a wall or through a rampart as they laugh, talk, sing, or weep ...this is a breach, flaw, blemish, and blotch of the brahmacarya (celibate) life. He is called one who lives an impure brahmacarya (celibate) life, one who is fettered by the bond of sexuality. He is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering.

(5) Who recollects laughing, talking, and playing with them in the past....this is a breach, flaw, blemish, and blotch of the brahmacarya (celibate) life. He is called one who lives an impure brahmacarya (celibate) life, one who is fettered by the bond of sexuality. He is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering.

(6) Who looks at a householder or a householder's son enjoying himself furnished and endowed with the five objects of sensual pleasure....this is a breach, flaw, blemish, and blotch of the brahmacarya (celibate) life. He is called one who lives an impure brahmacarya (celibate) life, one who is fettered by the bond of sexuality. He is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering.

(7) Who lives the brahmacarya (celibate spiritual) life aspiring for [rebirth in] a certain order of devas(angels), [thinking]: 'By this virtuous behavior, observance, austerity, or brahmacarya (celibate) life I will be a deva or one [in the retinue] of the devas. He relishes this, desires it, and finds satisfaction in it. This, too, is a breach, flaw, blemish, and blotch of the brahmacarya (celibate) life. He is called one who lives an impure brahmacarya (celibate) life, one who is fettered by the bond of sexuality. He is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering, I say.

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Method7 : Do not dwell on feminity or masculinity of body

From AN7.51:
Females should not dwell on their own feminity while interacting with others , also not to dwell on masculinity of others.
Similarly males should not dwell on their own masculinity while interacting with others , also not to dwell on feminity of others.

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Method8 : Know the Rebuke Of Lord Buddha

Lord Buddha rebukes a Monk for Masturbation (from Sanghadisesa Book):
`It is not fit, witless man, it is unbecoming, it is not suitable,it is not worthy of a recluse , it is not right, it is not to be done. How can you, foolish man, emit semen using your hand? Foolish man, have I not uttered Dhamma(path) in many ways for the stilling-of-passion(viraga),and not for the sake of passion(saraga), taught Dhamma for the sake of being devoid of the fetters(visannogaya,)and not for the sake of being bound(sannogaya), taught dhamma for the sake of being without grasping, and not for the sake of grasping? How can you, foolish man, while Dhamma is taught by me for the sake of passionlessness,(ragaviraga) strive after passion? How can you, while Dhamma is taught for the sake of being devoid of fetters, strive after being bound? How can you, while Dhamma is taught for the sake of being without grasping, strive after grasping? Foolish man , have I not taught Dhamma in various ways for the stilling of passion, taught Dhamma for the subduing of conceit, for the restraint of thirst, for the elimination of attachment, for the cutting through the round of becomings(rebirths),for the destruction of craving(Tanha), for passionlessness,(viraga) for stopping(nirodha) ,for waning(nibbana)? Foolish man, have I not declared in various ways the destruction of the pleasures of the senses, declared the full understanding of ideas of pleasures of the senses, declared the restraint of the thirst(pipasa)for the pleasures of the senses(Sex), declared the elimination of thoughts(vitakka) of pleasures of the senses(sex),declared the allaying of the fever of pleasures of the senses? Foolish man, it is not for the benefit of unbelievers, nor for increase in the number of believers , but it is, foolish man, to the detriment of unbelievers as well as of believers , and it causes wavering in some.`
Similar rebuke is used for various misconduct such a male touching/rubbing a female with lust etc.
(Note: Females can use a similar version suited to their system)
Pali:-
‘‘ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, moghapurisa, hatthena upakkamitvā asuciṃ mocessasi! Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito no sarāgāya, visaññogāya dhammo desito no saññogāya, anupādānāya dhammo desito no saupādānāya! Tattha nāma tvaṃ, moghapurisa, mayā virāgāya dhamme desite sarāgāya cetessasi, visaññogāya dhamme desite saññogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi! Nanu mayā, moghapurisa, anekapariyāyena rāgavirāgāya dhammo desito, madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhakkhayāya virāgāya nirodhāya nibbānāya dhammo desito? Nanu mayā, moghapurisa, anekapariyāyena kāmānaṃ pahānaṃ akkhātaṃ, kāmasaññānaṃ pariññā akkhātā, kāmapipāsānaṃ paṭivinayo akkhāto, kāmavitakkānaṃ samugghāto akkhāto, kāmapariḷāhānaṃ vūpasamo akkhāto? Netaṃ, moghapurisa, appasannānaṃ vā pasādāya, pasannānaṃ vā bhiyyobhāvāya. Atha khvetaṃ, moghapurisa, appasannānañceva appasādāya, pasannānañca ekaccānaṃ aññathattāyā’’ti.
‘‘अननुच्छविकं, मोघपुरिस, अननुलोमिकं अप्पतिरूपं अस्सामणकं अकप्पियं अकरणीयं। कथञ्हि नाम त्वं, मोघपुरिस, हत्थेन उपक्‍कमित्वा असुचिं मोचेस्ससि! ननु मया, मोघपुरिस, अनेकपरियायेन विरागाय धम्मो देसितो नो सरागाय, विसञ्‍ञोगाय धम्मो देसितो नो सञ्‍ञोगाय, अनुपादानाय धम्मो देसितो नो सउपादानाय! तत्थ नाम त्वं, मोघपुरिस, मया विरागाय धम्मे देसिते सरागाय चेतेस्ससि, विसञ्‍ञोगाय धम्मे देसिते सञ्‍ञोगाय चेतेस्ससि, अनुपादानाय धम्मे देसिते सउपादानाय चेतेस्ससि! ननु मया, मोघपुरिस, अनेकपरियायेन रागविरागाय धम्मो देसितो, मदनिम्मदनाय पिपासविनयाय आलयसमुग्घाताय वट्टुपच्छेदाय तण्हक्खयाय विरागाय निरोधाय निब्बानाय धम्मो देसितो? ननु मया, मोघपुरिस, अनेकपरियायेन कामानं पहानं अक्खातं, कामसञ्‍ञानं परिञ्‍ञा अक्खाता, कामपिपासानं पटिविनयो अक्खातो, कामवितक्‍कानं समुग्घातो अक्खातो, कामपरिळाहानं वूपसमो अक्खातो? नेतं, मोघपुरिस, अप्पसन्‍नानं वा पसादाय, पसन्‍नानं वा भिय्योभावाय। अथ ख्वेतं, मोघपुरिस, अप्पसन्‍नानञ्‍चेव अप्पसादाय, पसन्‍नानञ्‍च एकच्‍चानं अञ्‍ञथत्ताया’’ति।

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Method9 : Read the Vinaya Rules on the Subject

Vinaya Pitaka contains rules & regulations on various moral aspects. Read the context here:
Link to Scanned Sanghadisesa Book

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Method10 : Use Force when nothing works

When desires assail a person & nothing seems to work for celibacy then one should:
1. Make a strong will.
2. Commit not to do non-celibacy.
3. Clench your teeth for strong will.
4. Decide that such act is neither good for you nor for other.
This method was used by Buddha as he was strong willed.

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Method11 : Good Meditation Practice

Two times (vipassana like) meditation in a day is mandatory. Besides that do short meditation 5 more times in a day or every hour. This will lead to good & strong practice of meditation. With this practice, a perceivable current will be observed on almost every place of meditation on the body. If desire arise in lower organs & its related thoughts, start doing meditation and keep attention away from lower organs & preferably higher towards head with goodwill & remain in it. For this, practice goodwill(metta) to all during spare time such as May All Beings Be Happy or Bhavatu Sabba Mangalam(in Pali) or Bhavatu Sarv Mangalam(in Sanskrit) or in any language of liking. By doing this the attention in goodwill will easily & by itself will float towards the head. If one can, then awaken the head & spinal column or do the highest samadhi jhana state attained so far & also remain in it till sexual desire fades away. This method uses Panna. Know the words of Buddha : Savi Sanhara Anicchati, Yo Pannaya Passati; meaning - Savi(All) Sanhara(Compulsive habit sans. sanskar) Aniccati(decayable/non-permanent), Yo (the person who) Pannaya(using panna) Passati(meditates especially vipassana).

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Method12 : Use the principle of Yato-Yato(Whenever)

When a person has good practice of meditation (as in previous method), one can perceive sensations over the body whenever(yato-yato) as they arise wherever. Sexual desire can be easily understood as divided into two parts such as mind-body(naam-rupa) duality. It means that sexual desire's arisal has 2 simultaneous phenomenon:
1. One is in mind(as a.sight,sound,smell,taste,touch as observed or b.either recollection or imaginary thought-train) and
2. Second is the sensation within sexual organs
Lord Buddha has stated the principle of yato-yato meaning whenever the phenomenon arises, then focus attention on these 2 places and then practice the following:
1. Remove the sexual thought from mind. Switch it off. Eliminate.
2. Immediately observe sensations within sexual organs with equanimity & keep attention constantly there & then see that these automatically fade away (without the thought in mind).

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Method13 : View a person as skeleton

From: Dhammapada Verse 147 - Sirima Vatthu

By Viewing a person as a mass of bones, dispassion is generated.

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Method14 : Meditate on 32 Organs of Body(as Impurities)

See : KP1 Dvattimsakara
Know that human body is full of various impurities, all foul. By bearing these in mind, dispassion is generated.
Impurities such as : Head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, cartilage, urine etc.

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Head Hair & Body Hair

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Fingernails & Teeth

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Skin & Flesh

File:6flesh.JPG

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Sinews/Tendons & Bones

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Marrow & Kidney

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Heart & Liver

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Pleura & Spleen

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Lungs & Stomach

File:Stomach.jpg

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Large Intestines & Small Intestines

File:16intestineLarge.JPG

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Feces & Bile

File:19feces.JPG

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Phelgm & Pus

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Blood & Sweat

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Fat & Tears

File:25fat.JPG

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Skin-oil & Saliva

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Cartrilage & Mucus

File:29mucus.JPG

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Urine & Brain

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Method15 : Looking at dead bodies for foulness & dispassion

See : Maha-satipatthana Sutta
During the time of Lord Buddha, monks were sent to charnel ground/cemetry/cremation ground to look at dead bodies & therefore generate unattractiveness, foulness & therefore dispassion towards human body & its various parts. In present times in buddhist countries, people look at pictures of dead bodies for the same purpose. Therefore pictures & photographs of dead bodies can be seen from internet from time to time in order to generate the right view of foulness of human body :

File:Db2.jpg

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Pali-Roman Text (AN7.50):

Methunasuttaṃ

50. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘bhavampi no gotamo brahmacārī paṭijānātī’’ti? ‘‘Yañhi taṃ, brāhmaṇa, sammā vadamāno vadeyya – ‘akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caratī’ti, mameva taṃ, brāhmaṇa, sammā vadamāno vadeyya – ‘ahañhi, brāhmaṇa, akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carāmī’’’ti. ‘‘Kiṃ pana, bho gotama, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī’’ti?

‘‘Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati; api ca kho mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati. So taṃ assādeti [so tadassādeti (sī.)], taṃ nikāmeti, tena ca vittiṃ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati, saṃyutto methunena saṃyogena na parimuccati jātiyā jarāya maraṇena [jarāmaraṇena (sī. syā.)] sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, napi mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati; api ca kho mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati…pe… napi mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati; api ca kho mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati…pe… napi mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati; api ca kho mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā…pe… napi mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā; api ca kho yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati…pe… napi yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati; api ca kho passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ…pe… napi passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ; api ca kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vāti. So taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

‘‘Yāvakīvañcāhaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ [aññataraṃ methunasaṃyogaṃ (sī. syā.)] attani appahīnaṃ samanupassiṃ, neva tāvāhaṃ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ [abhisambuddho paccaññāsiṃ (sī. syā.)].

‘‘Yato ca khohaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ attani appahīnaṃ na samanupassiṃ, athāhaṃ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ. ‘Ñāṇañca pana me dassanaṃ udapādi, akuppā me vimutti [cetovimutti (sī. ka.)], ayamantimā jāti, natthi dāni punabbhavo’’’ti.

Evaṃ vutte jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama; abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Sattamaṃ.

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Pali-Devanagri Text (AN7.50):

मेथुनसुत्तं

५०. अथ खो जाणुस्सोणि ब्राह्मणो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्‍नो खो जाणुस्सोणि ब्राह्मणो भगवन्तं एतदवोच – ‘‘भवम्पि नो गोतमो ब्रह्मचारी पटिजानाती’’ति? ‘‘यञ्हि तं, ब्राह्मण, सम्मा वदमानो वदेय्य – ‘अखण्डं अच्छिद्दं असबलं अकम्मासं परिपुण्णं परिसुद्धं ब्रह्मचरियं चरती’ति, ममेव तं, ब्राह्मण, सम्मा वदमानो वदेय्य – ‘अहञ्हि, ब्राह्मण, अखण्डं अच्छिद्दं असबलं अकम्मासं परिपुण्णं परिसुद्धं ब्रह्मचरियं चरामी’’’ति। ‘‘किं पन, भो गोतम, ब्रह्मचरियस्स खण्डम्पि छिद्दम्पि सबलम्पि कम्मासम्पी’’ति?

‘‘इध, ब्राह्मण, एकच्‍चो समणो वा ब्राह्मणो वा सम्मा ब्रह्मचारी पटिजानमानो न हेव खो मातुगामेन सद्धिं द्वयंद्वयसमापत्तिं समापज्‍जति; अपि च खो मातुगामस्स उच्छादनपरिमद्दनन्हापनसम्बाहनं सादियति। सो तं अस्सादेति [सो तदस्सादेति (सी॰)], तं निकामेति, तेन च वित्तिं आपज्‍जति। इदम्पि खो, ब्राह्मण, ब्रह्मचरियस्स खण्डम्पि छिद्दम्पि सबलम्पि कम्मासम्पि। अयं वुच्‍चति, ब्राह्मण, अपरिसुद्धं ब्रह्मचरियं चरति, संयुत्तो मेथुनेन संयोगेन न परिमुच्‍चति जातिया जराय मरणेन [जरामरणेन (सी॰ स्या॰)] सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, न परिमुच्‍चति दुक्खस्माति वदामि।

‘‘पुन चपरं, ब्राह्मण, इधेकच्‍चो समणो वा ब्राह्मणो वा सम्मा ब्रह्मचारी पटिजानमानो न हेव खो मातुगामेन सद्धिं द्वयंद्वयसमापत्तिं समापज्‍जति, नपि मातुगामस्स उच्छादनपरिमद्दनन्हापनसम्बाहनं सादियति; अपि च खो मातुगामेन सद्धिं सञ्‍जग्घति संकीळति संकेलायति…पे॰… नपि मातुगामेन सद्धिं सञ्‍जग्घति संकीळति संकेलायति; अपि च खो मातुगामस्स चक्खुना चक्खुं उपनिज्झायति पेक्खति…पे॰… नपि मातुगामस्स चक्खुना चक्खुं उपनिज्झायति पेक्खति; अपि च खो मातुगामस्स सद्दं सुणाति तिरोकुट्टं वा तिरोपाकारं वा हसन्तिया वा भणन्तिया वा गायन्तिया वा रोदन्तिया वा…पे॰… नपि मातुगामस्स सद्दं सुणाति तिरोकुट्टं वा तिरोपाकारं वा हसन्तिया वा भणन्तिया वा गायन्तिया वा रोदन्तिया वा; अपि च खो यानिस्स तानि पुब्बे मातुगामेन सद्धिं हसितलपितकीळितानि तानि अनुस्सरति…पे॰… नपि यानिस्स तानि पुब्बे मातुगामेन सद्धिं हसितलपितकीळितानि तानि अनुस्सरति; अपि च खो पस्सति गहपतिं वा गहपतिपुत्तं वा पञ्‍चहि कामगुणेहि समप्पितं समङ्गीभूतं परिचारयमानं…पे॰… नपि पस्सति गहपतिं वा गहपतिपुत्तं वा पञ्‍चहि कामगुणेहि समप्पितं समङ्गीभूतं परिचारयमानं; अपि च खो अञ्‍ञतरं देवनिकायं पणिधाय ब्रह्मचरियं चरति इमिनाहं सीलेन वा वतेन वा तपेन वा ब्रह्मचरियेन वा देवो वा भविस्सामि देवञ्‍ञतरो वाति। सो तं अस्सादेति, तं निकामेति, तेन च वित्तिं आपज्‍जति। इदम्पि खो, ब्राह्मण, ब्रह्मचरियस्स खण्डम्पि छिद्दम्पि सबलम्पि कम्मासम्पि। अयं वुच्‍चति, ब्राह्मण, अपरिसुद्धं ब्रह्मचरियं चरति संयुत्तो मेथुनेन संयोगेन, न परिमुच्‍चति जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, न परिमुच्‍चति दुक्खस्माति वदामि।

‘‘यावकीवञ्‍चाहं, ब्राह्मण, इमेसं सत्तन्‍नं मेथुनसंयोगानं अञ्‍ञतरञ्‍ञतरमेथुनसंयोगं [अञ्‍ञतरं मेथुनसंयोगं (सी॰ स्या॰)] अत्तनि अप्पहीनं समनुपस्सिं, नेव तावाहं, ब्राह्मण, सदेवके लोके समारके सब्रह्मके सस्समणब्राह्मणिया पजाय सदेवमनुस्साय अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धोति पच्‍चञ्‍ञासिं [अभिसम्बुद्धो पच्‍चञ्‍ञासिं (सी॰ स्या॰)]।

‘‘यतो च खोहं, ब्राह्मण, इमेसं सत्तन्‍नं मेथुनसंयोगानं अञ्‍ञतरञ्‍ञतरमेथुनसंयोगं अत्तनि अप्पहीनं न समनुपस्सिं, अथाहं, ब्राह्मण, सदेवके लोके समारके सब्रह्मके सस्समणब्राह्मणिया पजाय सदेवमनुस्साय अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धोति पच्‍चञ्‍ञासिं। ‘ञाणञ्‍च पन मे दस्सनं उदपादि, अकुप्पा मे विमुत्ति [चेतोविमुत्ति (सी॰ क॰)], अयमन्तिमा जाति, नत्थि दानि पुनब्भवो’’’ति।

एवं वुत्ते जाणुस्सोणि ब्राह्मणो भगवन्तं एतदवोच – ‘‘अभिक्‍कन्तं, भो गोतम; अभिक्‍कन्तं, भो गोतम…पे॰… उपासकं मं भवं गोतमो धारेतु अज्‍जतग्गे पाणुपेतं सरणं गत’’न्ति। सत्तमं।