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(thinking as before, and reporting the matter.) "There is no offense, bhikkhu, of Saṅghādisesa; There is an offense of Thullaccaya." Now at that time, a certain bhikkhu engaged in bodily contact with a eunuch. He felt remorse, (thinking as before, and reporting the matter.) "There is no offense, bhikkhu, of Saṅghādisesa is; an offense of grave fault. Now at that time a certain bhikkhu engaged in bodily contact with a sleeping woman. He felt remorse... "You, bhikkhu, have incurred an offense of Sanghādisesa." Now at that time a certain bhikkhu engaged in bodily contact with a dead woman. He felt remorse... "There is no offense of Sanghādisesa, bhikkhu; there is an offense of grave fault." Now at that time a certain bhikkhu engaged in bodily contact with a female animal. He felt remorse... "There is no offense of Sanghādisesa, bhikkhu; there is an offense of wrong-doing." Now at that time a certain bhikkhu engaged in bodily contact with a wooden doll. He felt remorse... "There is no offense of Sanghādisesa, bhikkhu; there is an offense of wrong-doing." 282. Now at that time many women, having pressed a certain bhikkhu, led him away, passing him from arm to arm. He felt remorse... "Did you consent, bhikkhu?" "I did not consent, Blessed One." "There is no offense, bhikkhu, for one who does not consent." Now at that time a certain bhikkhu, lustfully, shook a bridge on which a woman was standing. He felt remorse... "There is no offense of Sanghādisesa, bhikkhu; there is an offense of wrong-doing." Now at that time a certain bhikkhu, seeing a woman on the path, lustfully struck her with his shoulder. He felt remorse... "You, monk, have incurred an offense of Saṅghādisesa." Now at that time, a certain monk, with lust, moved a tree climbed by a woman. He felt remorse... "No offense, monk, of Saṅghādisesa; an offense of dukkaṭa." Now at that time, a certain monk, with lust, moved a boat climbed by a woman. He felt remorse... "No offense, monk, of Saṅghādisesa; an offense of dukkaṭa." Now at that time, a certain monk, with lust, pulled a rope held by a woman. He felt remorse... "No offense, monk, of Saṅghādisesa; an offense of thullaccaya." Now at that time, a certain monk, with lust, pulled a stick held by a woman. He felt remorse... "No offense, monk, of Saṅghādisesa; an offense of thullaccaya." Now at that time, a certain monk, with lust, pushed a woman with a bowl. He felt remorse... "No offense, monk, of Saṅghādisesa; an offense of thullaccaya." Now at that time, a certain monk, with lust, raised his foot as a woman was bowing. He felt remorse... "You, monk, have incurred an offense of Saṅghādisesa." Now at that time, a certain monk, having tried to take hold of a woman, did not touch her. He There was remorse… “No offense, monk, of a Saṅghādisesa; there is an offense of wrong-doing.” The training rule concerning physical contact, the second, is finished. 3. The training rule concerning corrupt speech 283. At that time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. At that time, Venerable Udāyī was staying in the forest. The Venerable’s dwelling was beautiful, pleasing, and charming. At that time, many women came to the monastery, wishing to see the dwelling. Then those women approached Venerable Udāyī; having approached, they said to Venerable Udāyī: “We wish, venerable sir, to see the Venerable’s dwelling.” Then Venerable Udāyī, having shown those women the dwelling, pointing to the women’s anus and urethra, spoke praise and dispraise, begged and implored, questioned and cross-questioned, explained and advised, and insulted. Those women who were loose, mischievous, and shameless, laughed with, chatted with, giggled with, and mocked Venerable Udāyī. But those women who were modest, having left, complained to the monks: “This, venerable sirs, is not suitable, not proper. We would not wish to be spoken to like this even by our husbands, how much less by Venerable Udāyī!” Those monks who were of few wishes… they complained, grumbled, and criticized: “How can Venerable Udāyī speak corruptly to women… with rude words.” Then those bhikkhus, having rebuked Venerable Udāyī in various ways, reported this matter to the Blessed One. Then the Blessed One, on account of this incident, on account of this matter, gathered the assembly of bhikkhus and questioned Venerable Udāyī— “Is it true, Udāyī, that you address women with rude words?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked him— “It is unseemly, foolish man, it is unsuitable, it is improper, it is not the conduct of a recluse, it is not permissible, it is not to be done. How can you, foolish man, address women with rude words! Have I not, foolish man, taught the Dhamma in various ways for dispassion, not for passion… (as before) … the appeasement of the fever of sensual pleasures has been declared. This, foolish man, is not for the appeasement of the unappeased… (as before) … And thus, bhikkhus, you should recite this training rule— 284. “Should any bhikkhu, being overcome with a perverted mind, address a woman with rude words, as if a young man were addressing a young woman with words connected with sexual intercourse, it is a Saṅghādisesa.” 285. “Any” means whoever, of whatever kind… (as before) … “bhikkhu” means… (as before) … in this context, “bhikkhu” is intended. “Overcome” means impassioned, desirous, with mind attached. “Perverted” means a mind that is impassioned is perverted, a mind that is malicious is perverted, a mind that is deluded is perverted. But, in this context, an impassioned mind is intended by “perverted.” “Woman” means a human woman, not a female yakkha, not a female peta, not an animal. Intelligent and capable of understanding what is well-spoken and ill-spoken, what is coarse and not coarse. Coarse speech is speech connected with the anus, the urethra, or sexual intercourse. "Should address" is called transgression. "As a young man to a young woman" means a youth to a maiden, a young man to a young woman, one who enjoys sensual pleasures to one who enjoys sensual pleasures. "Connected with sexual intercourse" means connected with sexual intercourse. "Saṅghādisesa" …etc… Therefore it is called saṅghādisesa. Referring to the two paths, he speaks praise, he speaks dispraise, he begs, he implores, he asks, he questions back, he tells, he advises, he reviles. "Speaks praise" means he praises, extols, commends the two paths. "Speaks dispraise" means he scorns, disparages, reproaches the two paths. "Begs" means "Give it to me, you are worthy to give it to me." "Implores" means "When will your mother be pleased? When will your father be pleased? When will your deities be pleased? When will there be a good moment, a good time, a good instant for you? When will I obtain sexual intercourse from you?" "Asks" means "How do you give to your husband? How do you give to your lover?" "Questions back" means "So you give to your husband like this, you give to your lover like this?" "Tells" means being asked, he says: "Give like this. Giving like this, you will be dear and pleasing to your husband." "Advises" means not being asked, he says: "Give like this. Giving like this…" she will be dear to her husband, and pleasing.” To revile means: “You are without a mark, you are only a mark, you are without blood, you are always bleeding, you are always soiled, you are flowing, you are a peak-headed one, you are a female eunuch, you are a man-woman, you are broken, you are of both sexes.” 286. If there is a woman, and he perceives her as a woman, and is lustful. And a bhikkhu, pointing to the woman’s anus or urethra, speaks praise or speaks dispraise, or begs, or implores, or asks, or questions in return, or explains, or instructs, or reviles, there is an offense of Sanghādisesa… and so on. If there are two women, and he perceives them as women, and is lustful. And a bhikkhu, pointing to the two women’s anuses or urethras, speaks praise or speaks dispraise… and so on… or reviles, there is an offense of two Sanghādisesas… and so on. If there is a woman and a eunuch, and he perceives both as women, and is lustful. And a bhikkhu, pointing to both their anuses or urethras, speaks praise or speaks dispraise… and so on… or reviles, there is an offense of Sanghādisesa and Dukkata… and so on. If there is a woman, and he perceives her as a woman, and is lustful. And a bhikkhu, setting aside the woman’s anus and urethra, but pointing to the area below the armpit or above the kneecap, speaks praise or speaks dispraise… and so on… or reviles, there is an offense of Thullaccaya… and so on. If there are two women, and he perceives them as women, and is lustful. And a bhikkhu, setting aside the two women’s anuses and urethras, Referring to the area below the armpit and above the knee, he praises or dispraises, ...or abuses, there is an offense of two serious offenses. A woman and an eunuch, perceiving both as women, and being lustful. And the bhikkhu, excluding the anus and urethra of both, referring to the area below the armpit and above the knee, praises or dispraises, ...or abuses, there is an offense of a serious offense and a wrong-doing. And there is a woman, perceiving her as a woman, and being lustful. And the bhikkhu, referring to the area above the armpit and below the knee of the woman, praises or dispraises, ...or abuses, there is an offense of a wrong-doing. Two women, perceiving both women as women, and being lustful. And the bhikkhu, referring to the area above the armpit and below the knee of both women, praises or dispraises, ...or abuses, there is an offense of two wrong-doings. A woman and an eunuch, perceiving both as women, and being lustful. And the bhikkhu, referring to the area above the armpit and below the knee of both, praises or dispraises, ...or abuses, there is an offense of two wrong-doings. And there is a woman,