English
'Dhuttā' (rogues) means rogues with women. 'Paricārentā' (amusing themselves) means directing their senses here and there, all around, to pleasing forms and so on, it is said that they were playing and enjoying themselves. 'Abbhutamakaṃsu' (they made a wager) means "If you do it, you are won this much," "If you do not do it, I am (won) this much," thus they made a wager. But for monks, it is not proper to make a wager. Whoever does so, is defeated. should be given, as stated in the Mahāpaccariya. How indeed can the venerable Udāyī say "at that very moment"? Here, "at that very moment" means a short time. "At that very moment" refers to what pertains to a short time. 301. "Should engage in acting as a go-between" means should engage in the state of going about. Since, when one engages in that, one is sent by someone to go somewhere, and from the later phrase "a woman's or a man's intention" and so on, here women and men are intended, therefore, to show that meaning, its word-division is stated as: "sent by a woman, he goes to a man; or sent by a man, he goes to a woman." In "a woman's or a man's intention, or a man's or a woman's intention," the missing phrase "should report" should be understood. Therefore, in its word-division, it is stated as: "he reports a man's intention to a woman, he reports a woman's intention to a man." Now, to show for what purpose he reports their intention, their aim, their disposition, their wish, their liking, it says "for the state of being a wife, or for the state of being a paramour," and so on. Therein, "for the state of being a wife" means for the state of being a wife. "For the state of being a paramour" means for the state of being a paramour. For, reporting a man's intention to a woman, he reports it for the state of being a wife. Reporting a woman's intention to a man, he reports it for the state of being a paramour. Or, reporting a man's intention to a woman, he reports it for the state of being a wife, that is, for the state of being a permanent wife, or for the state of being a paramour, that is, for the state of illicit sexual conduct. Since, when reporting this, it must be said: "You will be his wife," and so on, therefore, to show that manner of speaking, its word-division is stated as: "for the state of being a wife means 'you will be a wife'; for the state of being a paramour means 'you will be a paramour'." And by this same method, in reporting a woman's intention to a man, the manner of speaking "you will be a husband, you will be a master, you will be a paramour" should be understood. "Even for one who is momentary" means by the very last limit, this one who is called "momentary" because she is to be associated with for a moment, for a short time, means "a temporary one." Even for her, "a mo you will be a temporary one.” Thus, for one who declares a man’s intention, there is a Saṅghādisesa offense. By this same method, it should be understood that one who declares a woman’s intention to a man, saying “you will be a temporary one,” also incurs a Saṅghādisesa offense. 303. Now, to show the women implied by “or a man’s intention to a woman” by their classifications, and then to show the types of offenses based on intercourse with them, it is said, “ten women,” and so on. Among these, “protected by her mother” means protected by her mother. She is protected by her mother so that she does not have sexual intercourse with a man. Thus, it is said in its word-division: “Her mother protects, guards, exercises authority, and controls her.” Here, “protects” means she does not let her go anywhere. “Guards” means she keeps her in a protected place so that others do not see her. “Exercises authority” means she acts by overpowering her, preventing her from living freely. “Controls her” means she exercises her own control over her, saying, “do this, do not do this.” By this method, those protected by her father, and so on, should be understood. Her clan or the Dhamma does not protect her. But one protected by her kinsfolk, by her co-religionists, or by those who have gone forth for the sake of one teacher and belong to the same group, is called “protected by her clan, protected by the Dhamma.” Therefore, the word-division for these terms is given in the manner of “her kinsfolk protect her,” and so on. “With a guard” means she has a guard. “With a penalty” means she has a penalty. Their definitions are obvious. Among these ten, only for the latter two, when they go to another man, is there sexual misconduct, not for the others. Among those “bought with money,” and so on, “bought with money” means bought with little or much money. But since she is not merely bought, but bought for the purpose of cohabitation, she is a wife. Therefore, in its definition, it is said, “having bought her with money, he makes her dwell with him.” “Dwelling by her own will” means she dwells by her own desire. But since she is not a wife merely by her own will, but because she is accepted by the man, therefore, in its definition, it is said, “the beloved makes the beloved dwell.” thus it was said. She dwells by means of possessions, thus she is a possessor. This is a designation for a country woman who, having obtained household implements like a mortar and pestle, enters into the state of a wife. She dwells by means of cloth, thus she is a cloth-possessor. This is a designation for a poor woman who, having obtained merely a lower garment or an upper garment, enters into the state of a wife. She is an "odapattakinī" (water-bowl-holder), this is a conventional name for one who is taken by having both hands dipped into a single water-bowl and saying, "May you be united and inseparable like this water." In the explanation, it should be understood that "he causes her to dwell by touching the water-bowl with her." Her head-pad is taken down, thus she is "obhaṭacumbaṭā" (one whose head-pad is taken down), one of those like firewood gatherers, for whom the head-pad is taken down from her head and she is made to dwell in the house; this is a designation for her. And a slave woman: she is both his own slave and his wife. A wage-worker is one who performs work in the house for wages. Someone establishes a household with her, being uninterested in his own wife. This is called "a wage-worker and a wife." She is brought by a banner, thus "dhajāhaṭā" (banner-brought). It is said that she is brought by going with an army with an uplifted banner, plundering another's territory. Someone makes her his wife; this is called "dhajāhaṭā." "Muhuttikā" (temporary wives) are as explained. For these ten, going to another man is sexual misconduct. For men, however, there is sexual misconduct with twenty of these. And for a bhikkhu, it is an act of going between. 305. Now, in phrases like "a man sends a bhikkhu," "he accepts" means that the bhikkhu, when told by that man, "Go, venerable sir, tell so-and-so, Mātarakkhitā, 'Be, it is said, the wife of so-and-so, bought with money'," accepts by making a verbal utterance in some way, such as "Very well, lay follower," or "So be it," or "I will inform," or by nodding his head, etc. "He investigates" means that having accepted in this way, he goes to that woman and conveys the message. "He brings back" means that after he has conveyed it, That woman, whether she accepts with ‘‘good,’’ or rejects, or remains silent out of shame, then, having come back, reports that matter to that man. By this much, with this three-fold completeness consisting of acceptance, reporting, and withdrawal, there is a Saṅghādisesa offense. Whether she is his wife or not, that is not the cause. But if he, sent to Māturakkhitā, not seeing her, reports that message to her mother, it is called ‘‘externally confused,’’ therefore it is a mistake, said Mahāpadumatthera. But Mahāsumatthera said, whether it be the mother or the father, or even a household slave, or anyone else who will accomplish that action, even if it is said to them, it is not called ‘‘confused,’’ at the time of the three-fold completeness, it is indeed an offense. Is it not so that, just as one wishing to say ‘‘I reject the Buddha,’’ but erring, should say ‘‘I reject the Dhamma,’’ his training is rejected. Or just as one wishing to say ‘‘I attain the first jhāna,’’ but erring, should say ‘‘I attain the second jhāna,’’ he would incur a Pārājika. ‘‘This is similar to that,’’ he said. But this accords with ‘‘he accepts, having had the pupil investigate, he withdraws it himself, there is an offense of Saṅghādisesa.’’ Therefore, it is well-said. And just as, for one told ‘‘tell Māturakkhitā,’’ even if he tells her mother or others who are capable of reporting to her, there is no mistake; just so, when it should be said, ‘‘Be, indeed, the wife of so-and-so, bought with wealth,’’ if one says, ‘‘Be, indeed, the wife of so-and-so, a resident by choice,’’ or by means of any other word among ‘‘resident by choice’’ and so forth mentioned in the Pāḷi, or even among unmentioned words like ‘‘Be, indeed, the wife of so-and-so, a spouse, a mistress, a mother of children, a householder, a mistress of the house, a cook for the husband, a diligent one, a servant,’’ and so forth, which indicate cohabitation, by means of any one of these, even if one says it, there is no mistake; with the three-fold completeness, it is indeed an offense. But for one sent with ‘‘tell Māturakkhitā,’’ having gone and… For one who says one of the 'protected by father' and so on, it is a doubt. This method applies to "Say 'protected by father'," and so on. Here, only in terms of the root-place, as in "A man's mother sends a monk," "A mother sends a monk for a woman protected by her mother," and so on, there is a difference in the abridgement. Since that too was explained before, it can be known according to the Pāli. Therefore, we have not bothered to show its division. 338. In "He receives," and so on, in the two sets of four, in the first set of four,