[634] Now at that time Visākhā Migāramātā had many sons and many grandsons; her sons were healthy and her grandsons were healthy, and she was regarded as supremely auspicious. At sacrifices, festivals, and celebrations, people fed Visākhā Migāramātā first. Then Visākhā Migāramātā, having been invited, went to that family. Visākhā Migāramātā saw the Venerable Udāyi seated together with that girl, the one alone with the other alone, in private, on a concealed seat convenient for the purpose. Having seen this, she said to the Venerable Udāyi: "This is improper, venerable sir, unfitting, that the master should sit together with a woman, the one alone with the other alone, in private, on a concealed seat convenient for the purpose. Even though, venerable sir, the master has no need of that thing, nevertheless people without confidence are hard to convince."
Yet even when spoken to thus by Visākhā Migāramātā, the Venerable Udāyi paid no heed. Then Visākhā Migāramātā, having departed, informed the bhikkhus of this matter. Those bhikkhus who were of few wishes, contented, … they criticized, complained, and spread it about: "How indeed can the Venerable Udāyi sit together with a woman, the one alone with the other alone, in private, on a concealed seat convenient for the purpose?" Then those bhikkhus informed the Blessed One of this matter. …
"Is it true, as they say, Udāyi, that you sat together with a woman, the one alone with the other alone, in private, on a concealed seat convenient for the purpose?"
"It is true, Blessed One."
The Buddha, the Blessed One, rebuked him: "It is unbecoming, foolish man, unsuitable … How indeed can you, foolish man, sit together with a woman, the one alone with the other alone, in private, on a concealed seat convenient for the purpose? This, foolish man, is not for the arousing of confidence in those without confidence … And thus, bhikkhus, you should recite this training rule:
'Should any bhikkhu sit together with a woman, the one alone with the other alone, in private, on a concealed seat convenient for the purpose, and should a female lay follower (upāsikā) whose word is trustworthy, having seen him, speak of one of three matters — either an offense entailing defeat (pārājika), or an offense entailing formal meetings of the Saṅgha (saṅghādisesa), or an offense entailing expiation (pācittiya) — then the bhikkhu, acknowledging the sitting, is to be dealt with according to one of the three matters: either pārājika, or saṅghādisesa, or pācittiya; or else that bhikkhu is to be dealt with according to whatever that trustworthy female lay follower says. This is an undetermined (aniyata) matter.'"
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.