1On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion a mother and a son, being respectively a bhikkhunī and a bhikkhu, had entered the rains residence at Sāvatthī. They often wanted to see one another, the mother often wanting to see her son, and the son his mother. Because they often saw one another, a bond was formed; because a bond formed, intimacy arose; because there was intimacy, lust found an opening. [n.1049] Tesaṁ abhiṇhaṁ dassanā saṁsaggo ahosi, saṁsagge sati vissāso ahosi; vissāse sati otāro ahosi. Though I translate vissāso as "intimacy," the word does not mean that at this point they had intimate physical relations. Vissāso is, rather, a feeling of trust that can lead to a sexual relationship. For this to occur, however, intimacy must first provide an opening for lust. This is indicated by the expression otāro ahosi. With their minds in the grip of lust, without having given up the training and declared their weakness, they engaged in sexual intercourse. [n.1050] A violation of the first pārājika or expulsion offense.

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2Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and reported what had happened.

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3The Blessed One said: "Bhikkhus, did that foolish man think: ‘A mother does not fall in love with her son, or a son with his mother’? (1) Bhikkhus, I do not see even one other form that is as tantalizing, sensuous, intoxicating, captivating, infatuating, and as much of an obstacle to achieving the unsurpassed security from bondage as the form of a woman. Beings who are lustful for the form of a woman—ravenous, tied to it, infatuated, and blindly absorbed in it [n.1051] I follow the sequence of Be and Ee, which read giddhā gathitā mucchitā ajjhopannā, as against Ce gathitā giddhā mucchitā ajjhopannā. The sequence—gathita, mucchita, ajjhopanna—is common in the texts. —sorrow for a long time under the control of a woman's form.

4(2) I do not see even one other sound … (3) … even one other odour … (4) … even one other taste … (5) … even one other touch that is as tantalizing, sensuous, intoxicating, captivating, infatuating, and as much of an obstacle to achieving the unsurpassed security from bondage as the touch of a woman. Beings who are lustful for the touch of a woman—ravenous, tied to it, infatuated, and blindly absorbed in it—sorrow for a long time under the control of a woman's touch.

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5"Bhikkhus, while walking, a woman obsesses the mind of a man; while standing … while sitting … while lying down … while laughing … while speaking … while singing … while crying a woman obsesses the mind of a man. When swollen, [n.1052] Be and Ee ugghātitā (Ce ugghānitā). Mp glosses with uddhumātā, "bloated," a stage in the decomposition of a corpse. Five such stages are mentioned at AN1.480 –84. Perhaps the next item, the dead woman, refers to a deceased woman preserved in memory rather than a corpse. Brahmāli suggests taking ugghātitā as "obese," but I’m not sure this would work. DOP sv ugghāṭeti² gives "puffedup, swollen" among its meanings. too, a woman obsesses the mind of a man. Even when dead, a woman obsesses the mind of a man. If, bhikkhus, one could rightly say of anything: ‘Entirely a snare of Māra,’ it is precisely of women that one could say this." [n.1053] Here Ce has merely yampi taṁ bhikkhave sammā vadamāno vadeyya samantapāso mārassā ti, which is incomplete. Hence I follow Be and Ee: yaṁ hi taṁ bhikkhave sammā vadamāno vadeyya samantapāso mārassā ti mātugāmaṁ yeva sammā vadamāno vadeyya samantapāso mārassā ti.

6One might talk with a murderous foe,
one might talk with an evil spirit,
one might even approach a viper
whose bite means certain death;
but with a woman, one to one,
one should never talk.

7They bind one whose mind is muddled
with a glance and a smile,
with their dress in disarray,
and with gentle speech.
It is not safe to approach [n.1054] Suvāsīdo: based on the verb āsīdati, to approach, with prefix su and – v- as a liaison consonant. such a person
though she is swollen and dead.

8These five objects of sensual pleasure
are seen in a woman's body:
forms, sounds, tastes, and odours,
and also delightful touches.

9Those swept up by the flood of sensuality,
who do not fully understand sense pleasures,
are plunged headlong into saṁsāra, into time,
destination, and existence upon existence. [n.1055] Mp glosses purakkhatā with "forerunners, those who have gone in front" (purecārikā purato gatāyeva). My rendering "are plunged headlong" is free but captures the sense. Vanarata suggests that kālaṁ, gatiṁ, and bhavābhavaṁ may be abbreviated locatives or split compound factors to be joined with saṁsārasmiṁ, but I think the verse may use the accusative for metrical reasons. There is no identified Chinese parallel of this sutta with which to make a comparison.

10But those who have fully understood sense pleasures
live without fear from any quarter.
Having attained the destruction of the taints,
while in the world, they have gone beyond.

1Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyaṁ ubho mātāputtā vassāvāsaṁ upagamiṁsu – bhikkhu ca bhikkhunī ca. Te aññamaññassa abhiṇhaṁ dassanakāmā ahesuṁ. Mātāpi puttassa abhiṇhaṁ dassanakāmā ahosi; puttopi mātaraṁ abhiṇhaṁ dassanakāmo ahosi. Tesaṁ abhiṇhaṁ dassanā saṁsaggo ahosi. Saṁsagge sati vissāso ahosi. Vissāse sati otāro ahosi. Te otiṇṇacittā sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseviṁsu.

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2Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: "idha, bhante, sāvatthiyaṁ ubho mātāputtā vassāvāsaṁ upagamiṁsu – bhikkhu ca bhikkhunī ca, te aññamaññassa abhiṇhaṁ dassanakāmā ahesuṁ, mātāpi puttassa abhiṇhaṁ dassanakāmā ahosi, puttopi mātaraṁ abhiṇhaṁ dassanakāmo ahosi. Tesaṁ abhiṇhaṁ dassanā saṁsaggo ahosi, saṁsagge sati vissāso ahosi, vissāse sati otāro ahosi, te otiṇṇacittā sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseviṁsū"ti.

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3"Kiṁ nu so, bhikkhave, moghapuriso maññati: ‘Na mātā putte sārajjati, putto vā pana mātarī’ti? Nāhaṁ, bhikkhave, aññaṁ ekarūpampi samanupassāmi evaṁ rajanīyaṁ evaṁ kamanīyaṁ evaṁ madanīyaṁ evaṁ bandhanīyaṁ evaṁ mucchanīyaṁ evaṁ antarāyakaraṁ anuttarassa yogakkhemassa adhigamāya yathayidaṁ, bhikkhave, itthirūpaṁ. Itthirūpe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā. Te dīgharattaṁ socanti itthirūpavasānugā.

4Nāhaṁ, bhikkhave, aññaṁ ekasaddampi … ekagandhampi … ekarasampi … ekaphoṭṭhabbampi samanupassāmi evaṁ rajanīyaṁ evaṁ kamanīyaṁ evaṁ madanīyaṁ evaṁ bandhanīyaṁ evaṁ mucchanīyaṁ evaṁ antarāyakaraṁ anuttarassa yogakkhemassa adhigamāya yathayidaṁ, bhikkhave, itthiphoṭṭhabbaṁ. Itthiphoṭṭhabbe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā. Te dīgharattaṁ socanti itthiphoṭṭhabbavasānugā.

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5Itthī, bhikkhave, gacchantīpi purisassa cittaṁ pariyādāya tiṭṭhati; ṭhitāpi … pe … nisinnāpi … sayānāpi … hasantīpi … bhaṇantīpi … gāyantīpi … rodantīpi … ugghātitāpi … matāpi purisassa cittaṁ pariyādāya tiṭṭhati. Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya: ‘samantapāso mārassā’ti mātugāmaṁyeva sammā vadamāno vadeyya: ‘samantapāso mārassā’ti.

6Sallape asihatthena,
pisācenāpi sallape;
Āsīvisampi āsīde,
yena daṭṭho na jīvati;
Na tveva eko ekāya,
mātugāmena sallape.

7Muṭṭhassatiṁ tā bandhanti,
pekkhitena sitena ca;
Athopi dunnivatthena,
mañjunā bhaṇitena ca;
Neso jano svāsīsado,
api ugghātito mato.

8Pañca kāmaguṇā ete,
itthirūpasmiṁ dissare;
Rūpā saddā rasā gandhā,
phoṭṭhabbā ca manoramā.

9Tesaṁ kāmoghavūḷhānaṁ,
kāme aparijānataṁ;
Kālaṁ gati bhavābhavaṁ,
saṁsārasmiṁ purakkhatā.

10Ye ca kāme pariññāya,
caranti akutobhayā;
Te ve pāraṅgatā loke,
ye pattā āsavakkhayan"ti.

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Pañcamaṁ.