English
For one who prioritizes meaning: for one explaining the meaning of words like "without marks" and so on, or for one reciting the commentary. For one who prioritizes Dhamma: for one reciting or chanting the Pāli. Thus, for one speaking, prioritizing both meaning and Dhamma, there is no offense for one who prioritizes meaning, and no offense for one who prioritizes Dhamma. For one who prioritizes instruction: "Even now you are without marks, you are of both sexes; now you should be heedful, so that in the future you will not be like this." For one speaking, prioritizing such instruction, there is no offense for one who prioritizes instruction. But if someone, while reciting the Pāli for bhikkhunis, abandons the usual way of recitation, and laughing, laughing, repeatedly says, "You are a woman with a crest, you are split, you are of both sexes," for him there is indeed an offense. For an insane person, there is no offense. Here, the first offender was Thera Udāyi; for him, the first offender, there was no offense. The explanation of the word-division is finished. Regarding its origins and so on, this training rule arises from three origins: from body and mind, from speech and mind, and from body, speech, and mind. It is an action, a release by perception, with intention, blameworthy by the world, a bodily action, a verbal action, with unwholesome mind, and of two kinds of feeling. 288. In the cases of discipline, in the case of blood, that bhikkhu, referring to the woman's bloody sign, said— the other did not understand, therefore, a minor offense. "Rough hair" means juice... with much hair. 'Thickly matted hair' means matted hair. 'Stiff hair' means coarse hair. 'Long hair' means not short hair. All this is said with reference to the female organ. 289. 'It has been sown,' he says, referring to the ignoble practice, and she, not understanding, says, 'No, it has not been sown again.' 'Sown again' means that in a water-sown field, in a place where seeds have not taken root, or in a place where seeds have been destroyed by creatures, the seeds are re-established and watered; or in a dry-sown field, to make unevenly fallen seeds even, they are again smoothed with a rake. She says this with reference to one of these. In the context of the path, 'the path sinks' is said with reference to the path of the organ. The rest is clear. The explanation of the training rule on coarse speech is finished. 4. Explanation of the training rule on self-serving attendance 290. 'At that time the Buddha, the Blessed One,' refers to the training rule on self-serving. Here, 'one who attends on families' means one who constantly strives to approach families for the sake of the four requisites. 'Robes, almsfood, lodging, and requisites for the sick, medicines' means robes, and almsfood, and lodging, and requisites for the sick, and medicines. Here, 'requisites for the sick, medicines' means a requisite in the sense of a remedy, which is a term for whatever is suitable for someone. 'Medicine' is that which is permitted by the physician's work. The requisite for the sick itself is medicine, the requisite for the sick and medicine; whatever is suitable for the sick, such as the physician's work, oil, honey, treacle, and so on, is said. 'Requisite' (parikkhāra), however, in phrases like "it is well-equipped with seven city requisites" (A.N. 7.67), means retinue. In phrases like "the chariot's head-requisite, the jhana-eye, the wheel-vigor" (S.N. 5.4), it means adornment. In phrases like "and these are the requisites for life that a renunciant should acquire" (Ro.N. 1.1.191), it means provisions. Here, both provisions and retinue are appropriate. For that requisite for the sick and medicine is both a retinue for life and a cause for the destruction of life. because it protects without giving any interval, and because it is a cause for the accumulation to last long, therefore it is called 'parikkhāra' (requisite). Thus, 'gilānapaccayabhesajja' (medicine for the sick) and that 'parikkhāra' is 'gilānapaccayabhesajjaparikkhāra' (requisite of medicine for the sick); this meaning should be understood as 'gilānapaccayabhesajjaparikkhāra'. 'Vasala' means low, vile. Or, 'vasala' means one who flows, meaning one who oozes; that is 'vasala', meaning one who oozes impurities. 'Niṭṭhuhitvā' means spitting out saliva. 'Kassāhaṃ kena hāyāmī' means "By what possession, or ornament, or beauty am I inferior to what other woman? Who is superior to me?" This is what is shown. 291. 'Santike' means standing in the vicinity, near, not far. In the word division, this very meaning is shown. 'Attakāmapāricariyāya' means 'kāmapāricariyā' (sexual service) which is service with desire, meaning the sexual act. 'Attakāmapāricariyā' is 'kāmapāricariyā' for one's own benefit. Or, 'attakāmā' means desired, wished for by oneself, meaning longed for by oneself due to sexual passion. And that 'kāmapāricariyā' is 'attakāmā', thus 'attakāmapāricariyā'; for that 'attakāmapāricariyā'. 'Vaṇṇaṃ bhāseyya' means one should declare the quality, the advantage. Here, because in the interpretation of the meaning "kāmapāricariyā for one's own benefit," 'kāma' (desire), 'hetu' (cause), and 'pāricariyā' (service) are the meaning, the rest is mere expression. In the interpretation of the meaning "And that 'kāmapāricariyā' is 'attakāmā', thus 'attakāmapāricariyā'," 'adhippāya' (intention) and 'pāricariyā' (service) are the meaning, the rest is mere expression. Therefore, without paying attention to the expression, but only to show the meaning, the word division is given as "one's own desire, one's own cause, one's own intention, one's own service." For when it is said, "one's own desire, one's own cause, one's own service," the wise will know, "By this much, 'kāmapāricariyā for one's own benefit' is stated." And when it is said, "one's own intention, one's own service," they will also know, "By this much, 'attakāma' in the sense of desired by oneself..." unwilling service is spoken of. Now, showing the manner of speaking praise for that self-willed service, he said, "This is the foremost," and so on. That, both in outline and in detail, is of clear meaning. Here is the connection of words and the determination of offense: "This is the foremost... (etc.)... should serve" – that woman who would serve a virtuous, good-natured celibate like me with this Dhamma, for her, serving one like me in this way, this service, is the foremost of services. A Saṅghādisesa by what is connected with sexual intercourse: Thus, if one, speaking praise for self-willed service, speaks with words connected with sexual intercourse, with words related to the sexual act itself, for him there is a Saṅghādisesa. Now, since a Saṅghādisesa is stated for one who speaks only with what is connected with sexual intercourse, therefore, even for one who speaks praise for service with words like, "I am a khattiya, you are a khattiya, a khattiya woman is worthy to give to a khattiya man, being of the same birth," there is no Saṅghādisesa. But if, after saying many such phrases like "I am a khattiya," one then speaks with words directly connected to sexual intercourse, saying, "You are worthy to give me the sexual act," then there is a Saṅghādisesa. And "she is a woman," and so on, is as stated before. Here, Elder Udāyi is the first offender; for him, the first offender, there is no offense. The origin and so on are all similar to rude speech. The cases of discipline are of clear meaning. The explanation of the training rule concerning self-willed service is concluded. 5. Explanation of the Sañcaritta Training Rule 296. At that time, the Buddha, the Blessed One, is the Sañcaritta. There, "wise" means endowed with wisdom, intelligent. "Skilled" means endowed with skill, endowed with means, knowing means, expert. "Intelligent" means endowed with intelligence, she makes what is seen, seen. "Clever" means astute. "Diligent" means endowed with energy and effort. "Suitable" means appropriate. In what way? Like difficulty, like defilement, like shame, it is for us, this is the meaning. They said to the girl, "You take this," to speak on account of the girl. Among 'āvāha' and so on, 'āvāha' is the bringing of a girl from another family for a boy. 'Vivāha' is the sending of one's own girl to another family. 'Vāreyya' is the request, "Give us a girl for our boy," or the fixing of the day, constellation, and auspicious moment. 297. 'Purāṇagaṇakī' (old accountant's wife) means the wife of an accountant. While he was alive, she was known as 'gaṇakī' (accountant's wife). But after he died, she came to be called 'purāṇagaṇakī'. 'Tirogāma' (beyond the village) means outside the village, the meaning is another village. 'Manussā' (people) are the people who knew Udāyi's suitability or unsuitability in this matter of wandering. By the enjoyment of a daughter-in-law, means by the enjoyment with which a daughter-in-law should be enjoyed, such as cooking, preparing, serving, and so on, they enjoyed her. After that, by the enjoyment of a slave-girl, means after a month, by the enjoyment with which a slave-girl should be enjoyed, such as field work, sweeping rubbish, fetching water, and so on, they enjoyed her. 'Duggatā' (unfortunate) means poor, or having gone to such a family where she would be unfortunate. 'Māyyo imaṃ kumārikaṃ' means "May the noble one not (take) this girl." 'Āhārūpahāro' (food and offerings) means food and offerings, taking and giving. They indicate, "Nothing has been brought or offered by us, we have no buying, selling, or dealings with you." "A monk should be unconcerned, a monk should be a good monk" means a monk, indeed, should be unconcerned and uninvolved in such matters. For being so, a monk would be a good monk. Thus, having dismissed him, they said, "Go away, we do not know you." 298. 'Sajji' (ready/prepared) means endowed with all requisites, or adorned and decorated. 300.