[47] Then the brahmin Jānussoṇī approached the Blessed One; having approached, he exchanged greetings with the Blessed One, and when the courteous and memorable talk was concluded, he sat down to one side. Sitting to one side, the brahmin Jānussoṇī said to the Blessed One: "Does the worthy Gotama also claim to be one who lives the holy life (brahmacārī)?"
"Brahmin, if of anyone one speaking rightly might say: 'He lives the holy life (brahmacariya) unbroken, untorn, unblemished, unmottled, complete and pure,' it is of me that one speaking rightly would say it; for I, brahmin, live the holy life unbroken, untorn, unblemished, unmottled, complete and pure."
"But what, worthy Gotama, is a break, a tear, a blemish, a mottling of the holy life?"
"Here, brahmin, some ascetic or brahmin, claiming to be one who rightly lives the holy life, does not actually engage in coupling with a woman; but he consents to being rubbed, massaged, bathed, and kneaded by a woman. He relishes that, desires it, and finds delight in it. This too, brahmin, is a break, a tear, a blemish, a mottling of the holy life. This one, brahmin, is said to live an impure holy life; fettered by the sexual bond (methunasaṃyoga), he is not freed from birth (jāti), from aging and death, from sorrow, lamentation, pain, grief, and despair; he is not freed from suffering (dukkha), I say.
"Again, brahmin, here some ascetic or brahmin, claiming to be one who rightly lives the holy life, does not actually engage in coupling with a woman, nor does he consent to being rubbed, massaged, bathed, and kneaded by a woman; but he jokes with a woman, plays with her, and amuses himself with her … Nor does he joke with a woman, play with her, or amuse himself with her; but he gazes at and stares into a woman's eyes with his own eyes. Nor does he gaze at and stare into a woman's eyes with his own eyes; but he listens to the sound of a woman beyond a wall or beyond a rampart as she laughs, speaks, sings, or weeps. Nor does he listen to the sound of a woman beyond a wall or beyond a rampart as she laughs, speaks, sings, or weeps; but he recollects the laughing, talking, and playing that he formerly had with a woman. Nor does he recollect the laughing, talking, and playing that he formerly had with a woman; but he sees a householder or a householder's son endowed and provided with the five cords of sensual pleasure (kāmaguṇa), enjoying himself with them. Nor does he see a householder or a householder's son endowed and provided with the five cords of sensual pleasure, enjoying himself with them; but he lives the holy life aspiring to a certain company of devas, thinking: 'By this virtue, or observance, or austerity, or holy life, I shall become a deva or one among the devas.' He relishes that, desires it, and finds delight in it. This too, brahmin, is a break, a tear, a blemish, a mottling of the holy life. This one, brahmin, is said to live an impure holy life; fettered by the sexual bond, he is not freed from birth, from aging and death, from sorrow, lamentation, pain, grief, and despair; he is not freed from suffering, I say.
"So long, brahmin, as I saw that any one of these seven sexual bonds was not abandoned in myself, for so long, brahmin, I did not claim to have fully awakened to the unsurpassed perfect awakening in this world with its devas, with its Māras, with its Brahmās, in this generation with its ascetics and brahmins, with its devas and human beings. But when, brahmin, I did not see any one of these seven sexual bonds unabandoned in myself, then, brahmin, I claimed to have fully awakened to the unsurpassed perfect awakening in this world with its devas, with its Māras, with its Brahmās, in this generation with its ascetics and brahmins, with its devas and human beings. And the knowledge (ñāṇa) and vision arose in me: 'Unshakable is my liberation; this is the last birth; now there is no renewed existence.'"
When this was said, the brahmin Jānussoṇī said to the Blessed One: "Excellent, worthy Gotama! … Let the worthy Gotama remember me as a lay follower who from this day forth has gone for refuge for life."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.