[19] Then remorse and regret arose in the Venerable Sudinna: "It is no gain for me, truly it is a loss for me; it is ill-gotten by me, truly not well-gotten by me, that having gone forth in a Dhamma and Discipline (dhammavinaya) so well proclaimed, I was not able to live the holy life (brahmacariya) complete and pure for as long as life lasts." Because of that very remorse, because of that regret, he became thin, haggard, of poor complexion, sallow, his body overspread with veins; his mind turned inward, his mind sluggish, miserable, dejected, filled with regret, he brooded.
Then the bhikkhus who were the Venerable Sudinna's companions said this to the Venerable Sudinna: "Formerly, friend Sudinna, you were of fine complexion, with faculties full and rounded, with a bright countenance, with clear skin colour, radiant. But now you are thin, haggard, of poor complexion, sallow, your body overspread with veins; your mind turned inward, your mind sluggish, miserable, dejected, filled with regret, you brood. Can it be, friend Sudinna, that you are living the holy life dissatisfied?"
"It is not, friends, that I am living the holy life dissatisfied. There is an evil deed done by me: sexual intercourse was engaged in with my former wife. Because of that, friends, remorse arose in me, regret arose: 'It is no gain for me, truly it is a loss for me; it is ill-gotten by me, truly not well-gotten by me, that having gone forth in a Dhamma and Discipline so well proclaimed, I was not able to live the holy life complete and pure for as long as life lasts.'"
"It is fitting indeed, friend Sudinna, that you feel remorse; fitting that you feel regret, in that, having gone forth in a Dhamma and Discipline so well proclaimed, you will not be able to live the holy life complete and pure for as long as life lasts. Friend, has not the Dhamma been taught by the Blessed One in many ways for dispassion, not for passion; for disengagement, not for bondage; for non-clinging, not for clinging? When the Dhamma has been taught by the Blessed One for dispassion, will you, friend, set your mind on passion? When the Dhamma has been taught for disengagement, will you set your mind on bondage? When the Dhamma has been taught for non-clinging, will you set your mind on clinging? Friend, has not the Dhamma been taught by the Blessed One in many ways for the fading away of lust, for the sobering of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of existence, for the destruction of craving (taṇhā), for dispassion, for cessation, for Nibbāna? Friend, has not the abandoning of sensual pleasures been declared by the Blessed One in many ways; the full understanding of sensual perceptions declared; the removal of thirst for sensual pleasures declared; the uprooting of sensual thoughts declared; the calming of sensual fevers declared? This, friend, is not for the confidence of those without confidence, nor for the increase of those who have confidence; rather, friend, this is for the lack of confidence of those without confidence, and for the wavering of some who have confidence."
Then those bhikkhus, having rebuked the Venerable Sudinna in many ways, reported this matter to the Blessed One.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.