Methunasutta – AN7.50
Etymology of Methuna
Methuna is derived from the Sanskrit/Pali root √mith (मिथ्), which means: ✔ “to couple, to unite, to join together”
✔ “to mix, to combine, to associate”
From this root, methuna (मेथुन) carries the meaning of union, pairing, or connection, and in most contexts, it refers to the sexual act or the union of male and female.
In Pali, methuna is often associated with sensual pleasure, desire, and the attachment that arises from bodily interactions.
While methuna is typically translated as sexual intercourse, its deeper connotation includes:
✔ Union of Two Opposites – The pairing of male and female in sensual pleasure.
The duality of existence (saṁsāra)—the joining of body and mind.
✔ Symbol of Sensual Bondage – In Buddha’s words, methuna represents
kāma-taṇhā (craving for sensuality). It is one of the strongest attachments that bind beings to rebirth (punabbhava).
✔ A Stage in Sensory Craving
Methuna is the final culmination of sensory indulgence (cakkhu → sota → ghāna → jivhā → kāya → methuna). It represents the peak of bodily attachment and clinging to worldly existence.
Buddha frequently emphasized that methuna is not just a physical act—it is a deeply rooted mental attachment.
Some key points include:
✔ Five Precepts (Pañcasīla): Methuna is directly addressed in the third precept:
“Kāmesu micchācāra veramaṇī sikkhāpadaṁ samādiyāmi.”
→ “I undertake the precept to abstain from sexual misconduct.”
✔ Higher Renunciation (Brahmacariya):
For monastics, methuna is completely abandoned, not just in action but also in thought and desire. The Buddha said even the aspiration for future sensual pleasures (heavenly methuna) is a form of sensual craving.
✔ Methuna and the Path to Liberation:
Methuna is not just about sex—it represents attachment to bodily pleasure, which leads to suffering (dukkha). True liberation (Nibbāna) is achieved when craving for methuna and all sensuality is completely uprooted.
Connection Between Methuna and Mātugāma
Mātugāma (women) are seen in the texts as one of the strongest triggers for methuna due to their biological and social roles.
The progression from sensory contact to methuna (seeing → hearing → touching → methuna) is why the Buddha warned monks against unnecessary interactions with mātugāma.
Even the wish to enjoy sensuality in heaven is still methuna, as it keeps beings tied to saṁsāric existence.
Etymology and Meaning of Mātugāma (Mātugāmo)
The Pali term “mātugāma” is used to refer to women or the female group. It is composed of two parts:
Mātu (मातु) – Meaning mother, woman, female – Derived from the Sanskrit/Pali root “mātṛ” (मातृ), meaning mother.
It is related to nurturing, motherhood, and femininity. Gāma (गाम) – Meaning village, community, group.
Comes from the root √gam (“to go, move, assemble”). In this context, it refers to a collection or group of people.
Thus, mātugāma literally means “the community of women” or “the group of mothers/women.”
How Is Mātugāma Related to Methuna?
✔ Women as the Basis of Sensuality (Kāma)
In the teachings, sensual craving (kāma-taṇhā) is often tied to attraction to women.
Mātugāma represents the group that biologically, emotionally, and socially serves as an object of sensual desire.
✔ Breasts as a Symbol of Nourishment & Sensuality
Women nourish life (breastfeeding) → Associated with motherhood.
Breasts also stimulate sensual attraction → Associated with sexual desire (methuna).
This dual nature links the biological role of women to both life-sustaining nourishment and sensual craving.
✔ Buddha’s Warnings on Sense Restraint (Indriya-Saṁvara)
The Buddha taught monks to be mindful of their perception of women, because the craving for sensual pleasure (methuna) often begins with attachment to the female form. This is why mātugāma is sometimes used in monastic contexts to caution against kāma-taṇhā (sensual craving).
Let us now go through the snippet of the sutta which is key to our practice and to drop off these SEVEN aspects:
“Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṁ dvayaṁdvayasamāpattiṁ samāpajjati; api ca kho mātugāmassa ucchādanaparimaddananhāpanasambāhanaṁ sādiyati. So taṁ assādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati. Variant: taṁ assādeti → so tadassādeti (bj)Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṁ vuccati, brāhmaṇa, aparisuddhaṁ brahmacariyaṁ carati, saṁyutto methunena saṁyogena na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi. Variant: jarāya maraṇena → jarāmaraṇena (bj, sya-all, pts1ed)
Idha – Here, in this case.
Brāhmaṇa – O Brahmin (vocative case, addressing a Brahmin).
Ekacco – A certain (someone, an individual).
Samaṇo – Ascetic, monk.
Brāhmaṇo – A Brahmin.
Sammā – Rightly, properly.
Brahmacārī – One practicing celibacy, a religious practitioner.
Paṭijānamāno – Claiming, professing.
Na heva kho – Not at all.
Mātugāmena – With a woman.
Saddhiṁ – Together with.
Dvayaṁdvayasamāpattiṁ – The union of two, sexual intercourse.
Samāpajjati – Engages in, enters into.
Api ca kho – However, yet.
Mātugāmassa – Of a woman.
Ucchādana – Applying ointments, anointing.
Parimaddana – Massaging.
Nhāpana – Bathing, washing.
Sambāhana – Rubbing, touching.
Sādiyati – Accepts, consents to.
So – He.
Taṁ assādeti – He enjoys it.
Taṁ nikāmeti – He desires it.
Tena ca vittiṁ āpajjati – He derives satisfaction from it.
Idampi kho – This too.
Khaṇḍampi – A break, a defect.
Chiddampi – A hole, flaw.
Sabalampi – Stained, tainted.
Kammāsampi – Blemished, corrupted.
Ayaṁ vuccati – This is called.
Aparisuddhaṁ – Impure, unclean.
Brahmacariyaṁ – Celibacy, holy life.
Carati – He lives, he practices.
Saṁyutto – Connected, attached.
Methunena – With sexuality.
Saṁyogena – With attachment, union.
Na parimuccati – Does not get liberated.
Jātiyā – From birth.
Jarāya – From aging.
Maraṇena – From death.
Sokehi – From sorrows.
Paridevehi – From lamentations.
Dukkhehi – From suffering.
Domanassehi – From mental distress.
Upāyāsehi – From tribulations.
Dukkhasmāti vadāmi – I say (that he) is not freed from suffering.
Translation
“Here, O Brahmin, some ascetic or Brahmin, claiming to be one who practices the holy life correctly, does not actually engage in sexual intercourse with a woman. However, he consents to acts such as anointing, massaging, bathing, and rubbing a woman. He takes pleasure in it, he desires it, and he derives satisfaction from it. This too, O Brahmin, is considered a break, a flaw, a stain, a blemish in the practice of celibacy. Such a person is said to live an impure holy life. Being attached to sexual connection, he is not freed from birth, aging, death, sorrow, lamentation, suffering, distress, and tribulation. I say he is not freed from suffering.”
Explanation
From the above sutta, we understand the right way of brahmacariya (holy celibacy) in Buddhist monastic discipline. The Buddha addresses Jāṇussoṇi a Brahmin and critiques a particular form of pseudo-celibacy.
Superficial Celibacy: The passage contrasts strict celibacy with a form of self-deception where one avoids sexual intercourse but indulges in sensual pleasures such as touching, massaging, and enjoying physical closeness with women.
Moral and Spiritual Implications: The Buddha argues that even if a person avoids direct sexual activity, indulging in physical pleasures connected to sensuality corrupts the practice of brahmacariya.
Attachment to the Body: Even seemingly minor indulgences like rubbing, bathing, and touching create craving and attachment, preventing true spiritual liberation.
The Consequence: Such a person remains bound to saṁsāra (the cycle of birth and death) and continues to suffer from aging, death, sorrow, and distress. True liberation requires complete detachment from sensuality, not just abstinence from intercourse.
2. Puna caparaṁ, brāhmaṇa, idhekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṁ dvayaṁdvayasamāpattiṁ samāpajjati, napi mātugāmassa ucchādanaparimaddananhāpanasambāhanaṁ sādiyati; api ca kho “mātugāmena saddhiṁ sañjagghati saṅkīḷati saṅkelāyati lapati cāpalapaṁ, taṁ assādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṁ vuccati, brāhmaṇa, aparisuddhaṁ brahmacariyaṁ carati, saṁyutto methunena saṁyogena na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.”
Puna caparaṁ – Again, furthermore.
Brāhmaṇa – O Brahmin (vocative case, addressing a Brahmin).
Idha – Here, in this case.
Ekacco – A certain one, someone.
Samaṇo – Ascetic, monk.
Brāhmaṇo – A Brahmin.
Sammā – Rightly, properly.
Brahmacārī – One practicing celibacy, a holy life.
Paṭijānamāno – Claiming, professing.
Na heva kho – Not at all.
Mātugāmena – With a woman.
Saddhiṁ – Together with.
Dvayaṁdvayasamāpattiṁ – The union of two, sexual intercourse.
Samāpajjati – Engages in, enters into.
Napi – Nor.
Mātugāmassa – Of a woman.
Ucchādana – Applying ointments, anointing.
Parimaddana – Massaging.
Nhāpana – Bathing, washing.
Sambāhana – Rubbing, touching.
Sādiyati – Accepts, consents to.
Api ca kho – However, yet.
Mātugāmena – With a woman.
Sañjagghati – Laughs together, jokes.
Saṅkīḷati – Plays, engages in playfulness.
Saṅkelāyati – Flirts, teases, engages in amorous talk.
Lapati – Chatters, talks excessively.
Cāpalapaṁ – Frivolous, foolish talk.
Taṁ assādeti – He enjoys it.
Taṁ nikāmeti – He desires it.
Tena ca vittiṁ āpajjati – He derives satisfaction from it.
Idampi kho – This too.
Khaṇḍampi – A break, a defect.
Chiddampi – A hole, flaw.
Sabalampi – Stained, tainted.
Kammāsampi – Blemished, corrupted.
Ayaṁ vuccati – This is called.
Aparisuddhaṁ – Impure, unclean.
Brahmacariyaṁ – Celibacy, holy life.
Carati – He lives, he practices.
Saṁyutto – Connected, attached.
Methunena – With sexuality.
Saṁyogena – With attachment, union.
Na parimuccati – Does not get liberated.
Jātiyā – From birth.
Jarāya – From aging.
Maraṇena – From death.
Sokehi – From sorrows.
Paridevehi – From lamentations.
Dukkhehi – From suffering.
Domanassehi – From mental distress.
Upāyāsehi – From tribulations.
Dukkhasmāti vadāmi – I say (that he) is not freed from suffering.
Translation
“Again, O Brahmin, here a certain ascetic or Brahmin, claiming to practice the holy life rightly, neither engages in sexual intercourse with a woman nor consents to acts such as anointing, massaging, bathing, or rubbing a woman. However, he laughs together with women, plays with them, flirts with them, engages in frivolous talk, and enjoys their company. He takes pleasure in it, he desires it, and he derives satisfaction from it. This too, O Brahmin, is considered a break, a flaw, a stain, and a blemish in the practice of celibacy. Such a person is said to live an impure holy life. Being attached to sexual connection, he is not freed from birth, aging, death, sorrow, lamentation, suffering, distress, and tribulation. I say he is not freed from suffering.”
Explanation This passage highlights another subtle form of impurity in celibacy.
Beyond Physical Abstinence – This passage acknowledges that while some monks may abstain from direct sexual acts, they still engage in playful behavior, flirting, excessive laughter, and frivolous conversations with women, which are forms of sensual attachment.
Mental Contamination – Even if one does not physically touch or engage in sexual acts, the mind can still be tainted by sensual craving through social interactions.
False Sense of Purity – The passage emphasizes that true celibacy is not just about avoiding sexual acts but also about avoiding emotional and psychological engagement that leads to attachment.
Consequence of Attachment – Engaging in such behaviors binds one to samsāra (the cycle of birth and death) and prevents liberation from suffering.
This is a teaching emphasizing mental discipline over mere physical abstinence, reinforcing the importance of purity in thought, speech, and action in Buddhist monastic life.
3. Napi mātugāmena saddhiṁ sañjagghati saṅkīḷati saṅkelāyati; api ca kho mātugāmassa cakkhunā cakkhuṁ upanijjhāyati pekkhati obhāseti sarīrappakāsena. So taṁ assādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṁ vuccati, brāhmaṇa, aparisuddhaṁ brahmacariyaṁ carati, saṁyutto methunena saṁyogena na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.”
Napi – Nor, not even.
Mātugāmena – With a woman.
Saddhiṁ – Together with.
Sañjagghati – Laughs together, jokes.
Saṅkīḷati – Plays, engages in playfulness.
Saṅkelāyati – Flirts, teases, engages in amorous talk.
Api ca kho – However, yet.
Mātugāmassa – Of a woman.
Cakkhunā – With the eye.
Cakkhuṁ – Eye (object of sight).
Upanijjhāyati – Gazes intently, observes keenly.
Pekkhati – Looks at, glances at.
Obhāseti – Illuminates, shines upon.
Sarīrappakāsena – By the radiance of the body, through bodily glow.
So – He.
Taṁ assādeti – He enjoys it.
Taṁ nikāmeti – He desires it.
Tena ca vittiṁ āpajjati – He derives satisfaction from it.
Idampi kho – This too.
Khaṇḍampi – A break, a defect.
Chiddampi – A hole, flaw.
Sabalampi – Stained, tainted.
Kammāsampi – Blemished, corrupted.
Ayaṁ vuccati – This is called.
Aparisuddhaṁ – Impure, unclean.
Brahmacariyaṁ – Celibacy, holy life.
Carati – He lives, he practices.
Saṁyutto – Connected, attached.
Methunena – With sexuality.
Saṁyogena – With attachment, union.
Na parimuccati – Does not get liberated.
Jātiyā – From birth.
Jarāya – From aging.
Maraṇena – From death.
Sokehi – From sorrows.
Paridevehi – From lamentations.
Dukkhehi – From suffering.
Domanassehi – From mental distress.
Upāyāsehi – From tribulations.
Dukkhasmāti vadāmi – I say (that he) is not freed from suffering.
Translation
*”Nor does he, O Brahmin, laugh together with women, play with them, or flirt with them. However, he looks at a woman intently with his eyes and gazes at her. He illuminates her with the glow of his body (shows himself to attract attention). He enjoys this, he desires this, and he derives satisfaction from it.
This too, O Brahmin, is considered a break, a flaw, a stain, and a blemish in the practice of celibacy. Such a person is said to live an impure holy life. Being attached to sexual connection, he is not freed from birth, aging, death, sorrow, lamentation, suffering, distress, and tribulation. I say he is not freed from suffering.”*
Explanation
This passage introduces an even more subtle level of impurity in monastic celibacy.
Beyond Physical Interaction and Speech: The passage suggests that even without verbal engagement or physical contact, visual desire can still corrupt celibacy.
Looking at a woman intently, admiringly, or with desire leads to mental attachment.
The Role of Attraction: The phrase “obhāseti sarīrappakāsena” (illuminating her with bodily glow) suggests a subtle form of attraction, where the monk seeks attention through his own appearance.
Even subtle acts of self-presentation can be rooted in desire and craving.
Inner Purity Over Outward Restraint: True brahmacariya (celibacy) is not just about avoiding physical actions but also about purifying the mind of subtle desires. If a monk enjoys looking at women, finds pleasure in their presence, or subtly seeks to be seen by them, he fails in celibacy.
Consequence of Visual Attachment: Such a person is still bound to saṁsāra (the cycle of rebirth).
He remains caught in craving, attachment, and suffering and cannot achieve true liberation (nibbāna).
Key Takeaways
Visual desire (just looking at someone with attraction) is considered a violation of celibacy.
Flirting is not just verbal—eye contact, body language, and self-presentation can also be forms of sensual engagement.
True celibacy is not just about action but mental purity—even subtle desires must be eliminated.
The path to liberation requires complete detachment from all sensual pleasures, including those that arise through sight, thought, and presence. This passage highlights the importance of guarding the senses, especially the eyes, in Buddhist monastic life, reinforcing that desire begins in the mind long before it manifests in action.
4. Napi mātugāmassa cakkhunā cakkhuṁ upanijjhāyati pekkhati; api ca kho mātugāmassa saddaṁ suṇāti tirokuṭṭaṁ vā tiropākāraṁ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā so taṁ assādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṁ vuccati, brāhmaṇa, aparisuddhaṁ brahmacariyaṁ carati, saṁyutto methunena saṁyogena na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.”
Napi – Nor, not even.
Mātugāmassa – Of a woman.
Cakkhunā – With the eye.
Cakkhuṁ – Eye (object of sight).
Upanijjhāyati – Gazes intently, observes keenly.
Pekkhati – Looks at, glances at.
Api ca kho – However, yet.
Mātugāmassa – Of a woman.
Saddaṁ – Sound, voice.
Suṇāti – Hears, listens.
Tirokuṭṭaṁ vā – Beyond a wall.
Tiropākāraṁ vā – Beyond a fence.
Hasantiyā – Of one laughing.
Bhaṇantiyā – Of one speaking.
Gāyantiyā – Of one singing.
Rodantiyā – Of one crying.
So – He.
Taṁ assādeti – He enjoys it.
Taṁ nikāmeti – He desires it.
Tena ca vittiṁ āpajjati – He derives satisfaction from it.
Idampi kho – This too.
Khaṇḍampi – A break, a defect.
Chiddampi – A hole, flaw.
Sabalampi – Stained, tainted.
Kammāsampi – Blemished, corrupted.
Ayaṁ vuccati – This is called.
Aparisuddhaṁ – Impure, unclean.
Brahmacariyaṁ – Celibacy, holy life.
Carati – He lives, he practices.
Saṁyutto – Connected, attached.
Methunena – With sexuality.
Saṁyogena – With attachment, union.
Na parimuccati – Does not get liberated.
Jātiyā – From birth.
Jarāya – From aging.
Maraṇena – From death.
Sokehi – From sorrows.
Paridevehi – From lamentations.
Dukkhehi – From suffering.
Domanassehi – From mental distress.
Upāyāsehi – From tribulations.
Dukkhasmāti vadāmi – I say (that he) is not freed from suffering.
Translation
*”Nor does he, O Brahmin, gaze at a woman intently with his eyes or glance at her. However, he listens to the voice of a woman from beyond a wall or beyond a fence—whether she is laughing, speaking, singing, or crying. He enjoys this, he desires this, and he derives satisfaction from it.
This too, O Brahmin, is considered a break, a flaw, a stain, and a blemish in the practice of celibacy. Such a person is said to live an impure holy life. Being attached to sexual connection, he is not freed from birth, aging, death, sorrow, lamentation, suffering, distress, and tribulation. I say he is not freed from suffering.”*
Explanation
This passage further refines the concept of celibacy in Buddhism, addressing sensory attachment through sound.
Beyond Visual Engagement: While the previous passage addressed looking at a woman with desire, this passage addresses listening to her voice, laughter, singing, or crying.
The key issue here is not just hearing, but deriving pleasure or emotional involvement from it.
The Power of Sound in Craving:
Even without physical or visual contact, hearing a woman’s voice can trigger desire and attachment.
The monk might actively listen to female voices from behind a wall (tirokuṭṭaṁ) or fence (tiropākāraṁ)—suggesting indirect but intentional sensory engagement.
Emotional Connection:
The passage mentions various emotional tones of a woman’s voice:
Laughing (hasantiyā) – Playfulness, joy.
Speaking (bhaṇantiyā) – Verbal charm, conversation.
Singing (gāyantiyā) – Musical attraction, melody.
Crying (rodantiyā) – Emotional sympathy, attachment.
This highlights how different sounds trigger different forms of attachment—desire, admiration, sympathy, or longing.
Pleasure from Sound is a Form of Attachment:
The phrase “so taṁ assādeti” (he enjoys it) shows that the problem is not the sound itself, but the monk’s inner craving for it.
Even if he does not see or touch a woman, just enjoying her voice is enough to break true celibacy.
Consequence of Sensory Craving:
Such a person remains bound to saṁsāra (the cycle of rebirth).
He is not freed from suffering, birth, aging, and death because his mind remains attached to sensual pleasures.
Key Takeaways
Celibacy is not just about avoiding physical contact—it also includes mental detachment from all sensory pleasure.
Desire can be triggered not just by sight but also by sound.
Listening to a woman’s voice with enjoyment, even from a distance, corrupts celibacy.
Spiritual liberation requires complete detachment from all forms of craving—whether visual, auditory, or emotional.
This passage reinforces the strict monastic discipline of guarding the senses (indriya-saṁvara), emphasizing that desire must be eliminated at its root—not just in action, but in perception and thought as well.
5. Napi mātugāmassa saddaṁ suṇāti tirokuṭṭaṁ vā tiropākāraṁ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā; api ca kho yānissa tāni pubbe mātugāmena saddhiṁ hasitalapitakīḷitāni tāni anussarati so taṁ assādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṁ vuccati, brāhmaṇa, aparisuddhaṁ brahmacariyaṁ carati, saṁyutto methunena saṁyogena na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.”
Napi – Nor, not even.
Mātugāmassa – Of a woman.
Saddaṁ – Sound, voice.
Suṇāti – Hears, listens.
Tirokuṭṭaṁ vā – Beyond a wall.
Tiropākāraṁ vā – Beyond a fence.
Hasantiyā – Of one laughing.
Bhaṇantiyā – Of one speaking.
Gāyantiyā – Of one singing.
Rodantiyā – Of one crying.
Api ca kho – However, yet.
Yānissa – Whatever he (has done).
Tāni – Those (things).
Pubbe – Previously, in the past.
Mātugāmena – With a woman.
Saddhiṁ – Together with.
Hasitalapitakīḷitāni – Laughing, chatting, and playing (together).
Tāni – Those (past experiences).
Anussarati – Remembers, recollects.
So – He.
Taṁ assādeti – He enjoys it.
Taṁ nikāmeti – He desires it.
Tena ca vittiṁ āpajjati – He derives satisfaction from it.
Idampi kho – This too.
Khaṇḍampi – A break, a defect.
Chiddampi – A hole, flaw.
Sabalampi – Stained, tainted.
Kammāsampi – Blemished, corrupted.
Ayaṁ vuccati – This is called.
Aparisuddhaṁ – Impure, unclean.
Brahmacariyaṁ – Celibacy, holy life.
Carati – He lives, he practices.
Saṁyutto – Connected, attached.
Methunena – With sexuality.
Saṁyogena – With attachment, union.
Na parimuccati – Does not get liberated.
Jātiyā – From birth.
Jarāya – From aging.
Maraṇena – From death.
Sokehi – From sorrows.
Paridevehi – From lamentations.
Dukkhehi – From suffering.
Domanassehi – From mental distress.
Upāyāsehi – From tribulations.
Dukkhasmāti vadāmi – I say (that he) is not freed from suffering.
Translation
*”Nor does he, O Brahmin, listen to the voice of a woman from beyond a wall or beyond a fence—whether she is laughing, speaking, singing, or crying. However, he recalls those past moments when he laughed, conversed, or played together with a woman. He enjoys this, he desires this, and he derives satisfaction from it.
This too, O Brahmin, is considered a break, a flaw, a stain, and a blemish in the practice of celibacy. Such a person is said to live an impure holy life. Being attached to sexual connection, he is not freed from birth, aging, death, sorrow, lamentation, suffering, distress, and tribulation. I say he is not freed from suffering.”*
Explanation
This passage introduces an even deeper level of discipline, addressing mental recollection and attachment to past sensual experiences.
Beyond Physical and Sensory Indulgence: The previous passages addressed physical abstinence, visual restraint, and sensory detachment from sound. This passage goes further: even remembering past interactions with women corrupts celibacy.
The Power of Recollection: The phrase “tāni anussarati” means “he recalls those past interactions”—which could be pleasant memories of laughter, conversation, or playfulness with women.
This highlights how desire persists in the mind even after external contact has ended.
Mental Attachment and Craving:
Even if a monk does not see, hear, or interact with a woman, he may still delight in recalling past moments of intimacy.
Such recollections reinforce attachment and craving, hindering true detachment.
The Consequence of Emotional Memory: If one derives pleasure from past sensual memories, one remains bound to suffering. The person fails to be free from birth, aging, and death because attachment still lingers in the mind.
Key Takeaways
True celibacy requires not just physical abstinence but mental purity.
Even remembering past sensual experiences creates attachment and craving.
The path to liberation demands not only restraint of the senses but also restraint of thought.
Complete detachment means letting go of all past pleasures, desires, and emotional bonds.
This passage reinforces the Buddhist principle of guarding the mind (citta-saṁvara)—showing that true liberation from suffering requires eliminating desire at its root, even in memory and thought.
6. Napi yānissa tāni pubbe mātugāmena saddhiṁ hasitalapitakīḷitāni tāni anussarati; api ca kho passati gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ so taṁ assādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṁ vuccati, brāhmaṇa, aparisuddhaṁ brahmacariyaṁ carati, saṁyutto methunena saṁyogena na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.”
Napi – Nor, not even.
Yānissa – Whatever he (has done).
Tāni – Those (things).
Pubbe – Previously, in the past.
Mātugāmena – With a woman.
Saddhiṁ – Together with.
Hasitalapitakīḷitāni – Laughing, chatting, and playing (together).
Tāni – Those (past experiences).
Anussarati – Remembers, recollects.
Api ca kho – However, yet.
Passati – He sees, observes.
Gahapatiṁ vā – A householder.
Gahapatiputtaṁ vā – A householder’s son.
Pañcahi kāmaguṇehi – With the five strands of sensual pleasures.
Samappitaṁ – Filled with, indulged in.
Samaṅgībhūtaṁ – Endowed with, fully possessing.
Paricārayamānaṁ – Enjoying, making use of.
So – He.
Taṁ assādeti – He enjoys it.
Taṁ nikāmeti – He desires it.
Tena ca vittiṁ āpajjati – He derives satisfaction from it.
Idampi kho – This too.
Khaṇḍampi – A break, a defect.
Chiddampi – A hole, flaw.
Sabalampi – Stained, tainted.
Kammāsampi – Blemished, corrupted.
Ayaṁ vuccati – This is called.
Aparisuddhaṁ – Impure, unclean.
Brahmacariyaṁ – Celibacy, holy life.
Carati – He lives, he practices.
Saṁyutto – Connected, attached.
Methunena – With sexuality.
Saṁyogena – With attachment, union.
Na parimuccati – Does not get liberated.
Jātiyā – From birth.
Jarāya – From aging.
Maraṇena – From death.
Sokehi – From sorrows.
Paridevehi – From lamentations.
Dukkhehi – From suffering.
Domanassehi – From mental distress.
Upāyāsehi – From tribulations.
Dukkhasmāti vadāmi – I say (that he) is not freed from suffering.
Translation
*”Nor does he, O Brahmin, recall those past moments when he laughed, conversed, or played together with a woman. However, he sees a householder or a householder’s son indulging in and enjoying the five strands of sensual pleasure.
He enjoys this, he desires this, and he derives satisfaction from it.
This too, O Brahmin, is considered a break, a flaw, a stain, and a blemish in the practice of celibacy. Such a person is said to live an impure holy life. Being attached to sexual connection, he is not freed from birth, aging, death, sorrow, lamentation, suffering, distress, and tribulation. I say he is not freed from suffering.”*
Explanation
This passage introduces yet another layer of subtle attachment—not just physical contact, sensory engagement, or past memories, but even mental longing by seeing others enjoying sensual pleasures.
Beyond Past Experience and Direct Engagement: The previous passages addressed physical actions, sensory perception, and even recollections of past sensual experiences. This passage extends further—even seeing others enjoying sensual pleasures can create craving.
The Five Strands of Sensual Pleasure (Pañca Kāma Guṇā):
These refer to objects of sense desire that bind beings to worldly attachment:
Rūpa (visible forms, beauty)
Sadda (sounds, music, pleasing voices)
Gandha (fragrances, perfumes)
Rasa (tastes, delicious food and drinks)
Phoṭṭhabba (tactile sensations, physical comfort, pleasure from touch)
A householder or householder’s son represents an ordinary person deeply engaged in these pleasures.
The Danger of Observing Others’ Enjoyment: Even if a monk personally abstains, merely seeing someone else indulge in worldly pleasures can create desire. The danger is not just in physical acts or memory but even in admiration and longing for a life of sensual pleasure.
Subtle Mental Defilements: The monk does not engage in sensual pleasure himself, yet he takes delight in seeing others enjoy it.
This indicates latent craving (anusaya)—even if externally restrained, the mind still clings to sensual pleasures.
Consequence of Mental Craving: Such a person remains bound to saṁsāra (the cycle of birth and death).
He is not freed from suffering because his mind still finds joy in sensual pleasure, even indirectly.
Key Takeaways
Celibacy is not just about physical restraint—it requires full mental detachment from sensual pleasure.
Even seeing others enjoying sensual pleasures can create longing and attachment.
True renunciation means overcoming not just desire in action but also in perception and thought.
To attain liberation (nibbāna), one must completely eliminate craving, even for the pleasures of others.
This passage reinforces the importance of guarding not just the senses, but also the mind (citta-saṁvara)—highlighting that even passive admiration of sensual pleasures keeps one trapped in suffering.
Napi passati gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ; api ca kho aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vāti. So taṁ assādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṁ vuccati, brāhmaṇa, aparisuddhaṁ brahmacariyaṁ carati saṁyutto methunena saṁyogena, na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.
Napi – Nor, not even.
Passati – Sees, observes.
Gahapatiṁ vā – A householder.
Gahapatiputtaṁ vā – A householder’s son.
Pañcahi kāmaguṇehi – With the five strands of sensual pleasure.
Samappitaṁ – Filled with, indulged in.
Samaṅgībhūtaṁ – Endowed with, fully possessing.
Paricārayamānaṁ – Enjoying, making use of.
Api ca kho – However, yet.
Aññataraṁ – A certain, some.
Devanikāyaṁ – A divine realm, celestial plane.
Paṇidhāya – Aspiring, desiring.
Brahmacariyaṁ carati – Practices the holy life (celibacy, spiritual path).
Imināhaṁ – By this (by means of this).
Sīlena vā – By virtue, morality.
Vatena vā – By observances, vows.
Tapena vā – By ascetic practices, austerity.
Brahmacariyena vā – By celibacy, spiritual conduct.
Devo vā bhavissāmi – I will become a deity (god).
Devaññataro vā – Or I will become a certain god.
So – He.
Taṁ assādeti – He enjoys it.
Taṁ nikāmeti – He desires it.
Tena ca vittiṁ āpajjati – He derives satisfaction from it.
Idampi kho – This too.
Brahmacariyassa – Of celibacy, of the holy life.
Khaṇḍampi – A break, a defect.
Chiddampi – A hole, flaw.
Sabalampi – Stained, tainted.
Kammāsampi – Blemished, corrupted.
Ayaṁ vuccati – This is called.
Aparisuddhaṁ – Impure, unclean.
Brahmacariyaṁ – Celibacy, holy life.
Carati – He lives, he practices.
Saṁyutto – Connected, attached.
Methunena – With sexuality.
Saṁyogena – With attachment, union.
Na parimuccati – Does not get liberated.
Jātiyā – From birth.
Jarāya – From aging.
Maraṇena – From death.
Sokehi – From sorrows.
Paridevehi – From lamentations.
Dukkhehi – From suffering.
Domanassehi – From mental distress.
Upāyāsehi – From tribulations.
Dukkhasmāti vadāmi – I say (that he) is not freed from suffering.
Translation
*”Nor does he, O Brahmin, see a householder or a householder’s son indulging in and enjoying the five strands of sensual pleasure. However, he aspires to a certain divine realm, practicing the holy life with the thought: ‘By this virtue, observance, austerity, or celibacy, I will become a deity or a certain god.’ He enjoys this thought, he desires it, and he derives satisfaction from it.
This too, O Brahmin, is considered a break, a flaw, a stain, and a blemish in the practice of celibacy. Such a person is said to live an impure holy life. Being attached to sexual connection, he is not freed from birth, aging, death, sorrow, lamentation, suffering, distress, and tribulation. I say he is not freed from suffering.”*
Explanation
This passage addresses an even more subtle form of attachment—the desire for celestial rebirth.
Beyond Physical and Sensory Indulgence: The previous passages addressed physical actions, sensory engagement, past memories, and even admiration of others enjoying sensual pleasures.
This passage extends further—even aspiring for heavenly pleasures through spiritual practice is a form of craving.
The Desire for Heaven as a Hindrance: The monk does not indulge in worldly pleasures, nor does he long for past experiences, but he still desires a reward—the pleasures of celestial existence.
The deva realms (heavenly worlds) in Buddhism are seen as higher realms of existence, but they are still within saṁsāra (the cycle of birth and death).
The Five Spiritual Practices Mentioned:
Sīla (virtue, morality) – Practicing ethical conduct.
Vata (vows, religious observances) – Taking special vows or religious disciplines.
Tapa (austerities, asceticism) – Practicing self-mortification or extreme renunciation.
Brahmacariya (celibacy, spiritual discipline) – Living a life of strict purity.
These are all commendable, but if motivated by the desire for heavenly rebirth, they become a form of attachment.
Why Aspiring for Heaven is a Defilement:
Even though he is not attached to earthly pleasures, he still craves future pleasure—just in a more refined form.
Enjoying and desiring celestial existence is still a form of taṇhā (craving), which keeps one bound to saṁsāra.
The ultimate goal in Buddhism is not heavenly rebirth, but nibbāna, which is freedom from all craving and rebirth.
Consequence of Spiritual Ambition:
Such a person remains trapped in the cycle of birth and death because he still seeks pleasure, even if in a divine realm.
He is not freed from suffering because his mind still clings to the desire for existence (bhava-taṇhā).
Key Takeaways
True renunciation is not just about avoiding worldly pleasures—it also requires giving up the desire for heavenly rewards.
Spiritual practice should be done for liberation (nibbāna), not for gaining future pleasures.
Even subtle craving for celestial existence keeps one bound to saṁsāra.
The highest goal in Buddhism is complete detachment—not just from sensual pleasures but also from the very desire for existence itself.
This passage reinforces the ultimate teaching of Buddhism: true liberation comes only from eradicating all craving, even for the highest pleasures of heavenly realms.
The Seven Stages of Giving Up Brahmacariya (Celibate Life)
| Stage | What One Must Give Up | Form of Attachment | How It Leads to Impurity | Key Teaching |
|---|---|---|---|---|
| 1. Physical Indulgence | Engaging in sexual intercourse | Direct physical attachment | Violates the fundamental rule of celibacy | True celibacy begins with complete physical restraint |
| 2. Physical Contact | Touching women (e.g., massaging, rubbing, bathing them) | Sensory attachment through touch | Creates bodily craving and sensual pleasure | Even non-sexual touch leads to desire |
| 3. Playful Interaction | Laughing, joking, flirting, playing with women | Emotional and social attachment | Subtle sensual pleasure arises through interaction | True detachment means avoiding frivolous socialization |
| 4. Visual Attraction | Looking at women lustfully or gazing with desire | Mental attachment through sight | Forms craving even without physical contact | Guarding the eyes is essential in celibacy |
| 5. Auditory Attraction | Listening to a woman’s voice (talking, laughing, singing, crying) | Sensory attachment through sound | Creates longing for emotional or sensual pleasure | Even hearing with delight breaks celibacy |
| 6. Recollection of Past Sensual Pleasures | Remembering past experiences with women (laughing, playing, talking, etc.) | Mental attachment to past pleasures | The mind clings to past desires, preventing true detachment | Liberation requires giving up even pleasurable memories |
| 7. Aspiration for Heavenly Sensual Pleasures | Practicing celibacy for the sake of becoming a god | Subtle attachment to future pleasure | Motivated by craving for refined sensual enjoyment in divine realms | Even seeking celestial pleasures keeps one in saṁsāra |
