English
she finds no happiness. For only a month they treated her as a daughter-in-law. After that, they treat her as a slave. Please tell them, venerable sir: 'Sirs, do not treat this girl as a slave, treat this girl as a daughter-in-law.'" "I was already rejected by those Ājīvaka disciples the first time. You go. I will not go." 298. Then That female accountant complains, grumbles, laments: "May Venerable Udāyī be unfortunate, may Venerable Udāyī be suffering, may Venerable Udāyī not obtain happiness, just as my daughter is unfortunate, suffering, and does not obtain happiness because of an evil mother-in-law, an evil father-in-law, an evil husband." That daughter too complains, grumbles, laments: "May Venerable Udāyī be unfortunate, may Venerable Udāyī be suffering, may Venerable Udāyī not obtain happiness, just as I am unfortunate, suffering, and do not obtain happiness because of an evil mother-in-law, an evil father-in-law, an evil husband." Other women too, dissatisfied with mothers-in-law, or fathers-in-law, or husbands, they thus curse: "May Venerable Udāyī be unfortunate, may Venerable Udāyī be suffering, may Venerable Udāyī not obtain happiness, just as we are unfortunate, suffering, and do not obtain happiness because of evil mothers-in-law, evil fathers-in-law, evil husbands." But those women satisfied with mothers-in-law, or fathers-in-law, or husbands, they thus bless: "May Venerable Udāyī be happy, may Venerable Udāyī be prosperous, may Venerable Udāyī thrive in happiness, just as we are happy, prosperous, thriving in happiness because of good mothers-in-law, good fathers-in-law, good husbands." The bhikkhus heard some women cursing, and some women blessing. Those bhikkhus who were of few wishes... they complained, they grumbled, they criticized: "How can Venerable Udāyī engage in acting as a go-between?" Then those monks, having rebuked Venerable Udāyī in many ways, reported the matter to the Blessed One. Then the Blessed One, on account of this cause, on account of this incident, convened the assembly of monks and questioned Venerable Udāyī: "Is it true, Udāyī, that you engage in acting as a go-between?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked him... "How can you, foolish man, engage in acting as a go-between? This, foolish man, is not for the conversion of the unconverted... And thus, monks, you should recite this training rule: 299. "Whatever monk engages in acting as a go-between, for a woman with a man, or for a man with a woman, for the purpose of marriage or for the purpose of illicit intercourse, is a Saṅghādisesa." Thus this training rule was laid down by the Blessed One for the monks. 300. Now at that time, many rogues were enjoying themselves in a park. They sent a messenger to a certain courtesan: "Come to the park, we will enjoy ourselves." She said this: "Sirs, I do not know you— 'who are these, or whose are they?' And I have many goods, many belongings, and I have to go outside the city. I will not go." Then that messenger reported the matter to those rogues. When this was said, a certain man said to those rogues: "Why, sirs, do you begged the courtesan? Surely, Venerable Udāyī should be spoken to! Venerable Udāyī will send her off!’’ When this was said, a certain lay follower said to that man, ‘‘Venerable sir, do not speak thus. It is not proper for Sakyaputtiya ascetics to do such a thing. Venerable Udāyī will not do so.’’ When this was said, they disputed, ‘‘He will do it, he will not do it.’’ Then those rogues approached Venerable Udāyī; having approached, they said to Venerable Udāyī, ‘‘Here, Venerable sir, while we were enjoying ourselves in the park, we sent a messenger to a certain courtesan, saying, ‘Come to the park, we will enjoy ourselves.’ She said this, ‘Venerable sirs, I do not know you – who are these, and whose are they? And I have many goods, many possessions, and I have to go outside the city. I will not go.’ Please, Venerable sir, may the Venerable one send that courtesan off.’’ Then Venerable Udāyī approached that courtesan; having approached, he said to that courtesan, ‘‘Why do you not go to them?’’ ‘‘Venerable sir, I do not know them – ‘who are these, and whose are they?’ And I have many goods, many possessions, and I have to go outside the city. I will not go.’’ ‘‘Go to them. I know them.’’ ‘‘If, Venerable sir, the Venerable one knows them, I will go.’’ Then those rogues, taking that courtesan, went to the park. Then that lay follower complained, grumbled, criticized, ‘‘How can Venerable Udāyī engage in such temporary association... will be angry.” Now, the monks heard that lay follower complaining, grumbling, criticizing. Those monks who were of few desires… …they complained, grumbled, criticized: “How can Venerable Udāyī engage in a temporary go-between act?” Then those monks, having criticized Venerable Udāyī in many ways, reported the matter to the Blessed One… …“Is it true, Udāyī, that you engage in a temporary go-between act?” “It is true, Blessed One.” The Buddha, the Blessed One, criticized him… …“How can you, foolish man, engage in a temporary go-between act? This, foolish man, is not for the conversion of the unconverted… …And thus, monks, you should recite this training rule: 301. “Should any monk act as a go-between, for a woman to a man, or for a man to a woman, for the purpose of marriage or for the purpose of an affair, even for a temporary arrangement, it is a Saṅghādisesa.” 302. “Any” means whoever… …“monk” means… …in this context, a monk is intended. “Act as a go-between” means sent by a woman, he goes to a man, or sent by a man, he goes to a woman. “For a woman to a man” means he conveys the man’s message to the woman. “Or for a man to a woman” means he conveys the woman’s message to the man. “For the purpose of marriage” means you will be a wife. “For the purpose of an affair” means you will be a mistress. “Even for a temporary arrangement” Even if you will be temporary. Saṅghādisesa… (and so on)… Therefore it is called Saṅghādisesa. 303. Ten women: Protected by mother, Protected by father, Protected by mother and father, Protected by brother, Protected by sister, Protected by relatives, Protected by clan, Protected by Dhamma, Claimed, With a penalty. Ten wives: Bought with money, Living by choice, Living for wealth, Living by agreement, With a water pot, With a removed head-load, Slave and wife, Worker and wife, Captured by banner, Temporary. 304. Protected by mother means The mother protects, guards, Exercises authority, Keeps under control. Protected by father means The father protects, guards, Exercises authority, Keeps under control. Protected by mother and father means The mother and father protect, guard, Exercise authority, Keep under control. Protected by brother means The brother protects, guards, Exercises authority, Keeps under control. Protected by sister means The sister protects, guards, Exercises authority, Keeps under control. Protected by relatives means The relatives protect, guard, Exercise authority, Keep under control. Protected by clan means Members of the same clan protect, guard, Exercise authority, Keep under control. Protected by Dhamma means Those of the same custom protect, guard, Exercise authority, Keep under control. Claimed means She is taken possession of even in the womb— "She is mine." Even if only encircled with a garland. With a penalty means A penalty is imposed by someone— "Whoever goes with such-and-such a woman, This much penalty…" . Named "Bought with wealth", She lives, bought with wealth. Named "Living by desire", The dear one makes the dear one live. Named "Living by possessions", She lives, having given possessions. Named "Living by cloth", She lives, having given cloth. Named "Living by water-bowl", She lives, having touched a water-bowl. Named "Having lowered the head-pad", She lives, having lowered the head-pad. Named "Slave-woman", She is both slave and wife. Named "Worker-woman", She is both worker and wife. Named "Captured by banner", She is called one brought by force. Named "Temporary", She is called one for that moment. 305. A man sends a monk: "Go, venerable sir, Tell the woman of such-and-such a name, Protected by her mother: 'Be, indeed, the wife Of such-and-such a man, Bought with wealth.'" He accepts, He investigates, He delivers, There is an offense of Sanghādisesa. A man sends a monk: "Go, venerable sir, Tell the woman of such-and-such a name, Protected by her father... ...protected by her mother and father... ...protected by her brother... ...protected by her sister... ...protected by her relatives... ...protected by her clan... ...protected by the Dhamma... ...protected by her guardian... ...protected by penalty – 'Be, indeed, the wife Of such-and-such a man, Bought with wealth.'" He accepts, He investigates, He delivers, There is an offense of Sanghādisesa. Concluding sections. 306. A man sends a monk: "Go, venerable sir, Tell the women of such-and-such a name, Protected by their mother and father: 'Be, indeed, the wives Of such-and-such a man, Bought with wealth.'" He accepts, He investigates, He delivers, There is an offense of Sanghā... of a Saṅghādisesa. A man sends a bhikkhu: "Go, venerable sir, to so-and-so, protected by mother, and protected by mother and father, protected by mother, and protected by brother, protected by mother, and protected by sister, protected by mother, and protected by relatives, protected by mother, and protected by clan, protected by mother, and protected by Dhamma, protected by mother, and with a guardian, protected by mother, and with a penalty, say: 'Be indeed the wives of so-and-so, bought with money.'" He accepts, investigates, brings back word. There is an offense of Saṅghādisesa. The section on parts. 307. A man sends a bhikkhu: "Go, venerable sir, to so-and-so, protected by father, and protected by mother and father,