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perceiving her as a woman, and being lustful. And the bhikkhu, referring to the parts connected to the body 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 parts connected to the bodies of both women, praises or dispraises, ... Praises, blames, ... even reviles, an offense of two wrong-doings, ... A woman and a eunuch, perceiving both as a woman, and with lust. And a bhikkhu, referring to the body of both, praises, blames, ... even reviles, an offense of two wrong-doings, ... 287. No offense for one whose purpose is benefit, for one whose purpose is Dhamma, for one whose purpose is instruction, for one who is insane, for the first doer. Summary Verses of the Explained Cases Red, rough-haired, harsh, and long, woven; Does the path sink? By faith, by giving, by action. Explained Cases 288. Now at that time, a certain woman was wearing a new red blanket. A certain bhikkhu, with lust, said to that woman: "Indeed, your (thing) is red, sister." She did not understand. "Yes, venerable sir, it's a new red blanket." He felt remorse: "A training rule has been laid down by the Blessed One, have I perhaps committed a Saṅghādisesa offense?" He reported this matter to the Blessed One. "No offense, bhikkhu, of Saṅghādisesa; an offense of wrong-doing." Now at that time, a certain woman was wearing a coarse blanket. A certain bhikkhu, with lust, said to that woman: "Indeed, your (thing) is rough-haired, sister." She did not understand. "Yes, venerable sir, it's a coarse blanket." He felt remorse (thinking: "A training rule has been laid down by the Blessed One, have I perhaps committed a Saṅghādisesa offense?" He reported this matter to the Blessed One.) "No offense, bhikkhu, of Saṅghādisesa; an offense of wrong-doing." At that time, a certain woman was wearing a new, unwoven blanket. A certain monk, lustful, said to that woman: "Your hair is abundant, sister." She did not understand. "Yes, sir, it's a new, unwoven blanket." He felt remorse... "No offense, monk, of a Saṅghādisesa; there is an offense of wrong-doing." At that time, a certain woman was wearing a coarse blanket. A certain monk, lustful, said to that woman: "Your hair is coarse, sister." She did not understand. "Yes, sir, it's a coarse blanket." He felt remorse... "No offense, monk, of a Saṅghādisesa; there is an offense of wrong-doing." At that time, a certain woman was wearing a long cloak. A certain monk, lustful, said to that woman: "Your hair is long, sister." She did not understand. "Yes, sir, it's a long cloak." He felt remorse... "No offense, monk, of a Saṅghādisesa; there is an offense of wrong-doing." 289. At that time, a certain woman came after having her field sown. A certain monk, lustful, said to that woman: "Yours is sown, sister?" She did not understand. "Yes, sir, but it has not yet sprouted." He felt remorse... "No offense, monk, of a Saṅghādisesa; there is an offense of wrong-doing." At that time Then a certain monk, having seen a female wanderer on the road, lustful, said to that female wanderer – "Sister, is the path sinking?" She did not understand. "Yes, monk, you will proceed." He felt remorse... "No offense, monk, of a Saṅghādisesa; an offense of a grave transgression." Now at that time, a certain monk, lustful, said to a certain woman – "You are faithful, sister. Moreover, what you give to your husband, that you should give to us." "What, venerable sir?" "Sexual intercourse." He felt remorse... "You, monk, have incurred an offense of Saṅghādisesa." Now at that time, a certain monk, lustful, said to a certain woman – "You are faithful, sister. Moreover, what is the foremost gift, that you should give to us." "What, venerable sir, is the foremost gift?" "Sexual intercourse." He felt remorse... "You, monk, have incurred an offense of Saṅghādisesa." Now at that time, a certain woman was doing work. A certain monk, lustful, said to that woman – "Stop, sister, I will do it"... "Sit down, sister, I will do it"... "Lie down, sister, I will do it." She did not understand. He felt remorse... "No offense, monk, of a Saṅghādisesa; an offense of wrong-doing." The training rule concerning coarse speech, the third, is finished. 4. Att The training rule concerning unwilling service. 290. At one time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. At that time, Venerable Udāyī was a frequent visitor to families in Sāvatthī; he visited many families. At that time, a certain woman, whose husband had died, was beautiful, lovely, and charming. Then Venerable Udāyī, having dressed in the morning, taking his bowl and robe, went to the dwelling of that woman; having gone there, he sat down on the seat prepared. Then that woman went to Venerable Udāyī; having gone there, she greeted Venerable Udāyī and sat down to one side. Venerable Udāyī then instructed, urged, inspired, and gladdened that woman, as she sat to one side, with a talk on the Dhamma. Then that woman, instructed, urged, inspired, and gladdened by Venerable Udāyī with a talk on the Dhamma, said to Venerable Udāyī, "Please tell me, venerable sir, what you need. We are able, venerable sir, to give you whatever you need, such as robes, almsfood, lodging, and requisites for the sick, including medicine." "These things, sister, are not difficult for us to obtain, such as robes, almsfood, lodging, and requisites for the sick, including medicine. But give us that which is difficult for us to obtain." "What, venerable sir?" "Sexual intercourse." "Is there a need, venerable sir?" "There is a need, sister." "Come, venerable sir," she said, and entering a private room, she removed her outer garment. having laid it down, she lay supine on the bed. Then indeed, Venerable Udāyī approached that woman; having approached, he said, “Who would touch this wretched, foul-smelling thing?” and spitting, he departed. Then indeed, that woman complained, grumbled, and criticized: “Shameless are these Sakyan recluses, immoral, liars. They, forsooth, profess to be practitioners of Dhamma, practitioners of equanimity, practitioners of the holy life, truth-speakers, virtuous, of good conduct! There is no recluseship for them, there is no brahminhood for them, their recluseship is lost, their brahminhood is lost, whence their recluseship, whence their brahminhood, they are far from recluseship, they are far from brahminhood. How can it be that the recluse Udāyī, having himself solicited me for sexual intercourse, then spits, saying, ‘Who would touch this wretched, foul-smelling thing!’ and departs! What is wrong with me? What is foul-smelling about me? By whom am I lacking in what?” Other women also complained, grumbled, and criticized: “Shameless are these Sakyan recluses, immoral, liars… How can it be that the recluse Udāyī, having himself solicited her for sexual intercourse, then spits, saying, ‘Who would touch this wretched, foul-smelling thing!’ and departs! What is wrong with her? What is foul-smelling about her? By whom is she lacking in what?” Indeed, the bhikkhus heard those women complaining, grumbling, and criticizing. Those bhikkhus who were of few desires… they complained, grumbled, and criticized: “How can it be…” “How can this venerable Udāyī speak in praise of self-service in the presence of a woman!” Then those bhikkhus, having rebuked the venerable Udāyī in many 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 the venerable Udāyī: “Is it true, Udāyī, that you spoke in praise of self-service in the presence of a woman?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked him: “It is not fitting, foolish man, it is not suitable, it is improper, it is not the conduct of a recluse, it is not allowable, it should not be done. How can you, foolish man, speak in praise of self-service in the presence of a woman! Have I not, foolish man, taught the Dhamma in many ways for dispassion, not for passion… and the appeasement of sensual fever? This, foolish man, is not for the conversion of the unconverted… Thus, bhikkhus, you should recite this training rule: “Whatever bhikkhu, being infatuated, with a perverted mind, should speak in praise of self-service to a woman—‘This is the best of services, sister, that one should serve a virtuous, good-natured, chaste person like me with this Dhamma’—with a statement connected with sexual intercourse, it is a Saṅghādisesa.” “Whatever” means whoever, of whatever kind… “bhikkhu” means… this bhikkhu is intended in this sense. “Infatuated” means enamored. attached, with mind bound. "Vipariṇata" means even a mind that is lustful is changed, even a mind that is hateful is changed, even a mind that is deluded is changed. Moreover, in this context, "vipariṇata" refers to a lustful mind. "Mātugāma" means a human woman, not a female spirit, not a female ghost, not an animal. She is intelligent and capable of understanding what is well-spoken and ill-spoken, what is proper and improper. "Near the woman" means close to the woman, not far from the woman. "Attakāma" means one's own desire, for one's own sake, one's own intention, one's own gratification. "Etadagga" means this is the foremost, this is the best, this is the liberation, this is the highest, this is the excellent. Whether a khattiya woman, or a brahmin woman, or a vessa woman, or a sudda woman. "Like me" means whether a khattiya man, or a brahmin man, or a vessa man, or a sudda man. "Sīlavanta" means abstaining from killing living beings, abstaining from taking what is not given, abstaining from false speech. "Brahmacārī" means abstaining from sexual conduct. "Kalyāṇadhamma" means by that virtue and by that celibacy one is of good conduct. "By this conduct" means