English
In the disciplinary cases, "Therefore, sister, give the foremost gift" should be understood as said for one's own benefit. A human woman, perceiving her as a woman, lust for service for one's own desire, praising her with that lust, and knowing it at that moment— these are the five factors here. The commentary on the training rule concerning service for one's own desire is finished. 5. Commentary on the training rule concerning acting as a go-between. 296. In the fifth, the state of a wise person is wisdom; this is a designation for knowledge. "Having insight" means endowed with the course of knowledge. By "wise," being endowed with inherent knowledge is stated; by "clever," being endowed with skillful wisdom in what is to be done by women. Therefore, it is said, "knowing means, skillful." "Intelligent" means endowed with the wisdom that arises immediately and appropriately at the moment when a particular matter of concern presents itself, known as "situational wisdom." Therefore, it is said, "she does what is seen, what is seen." "Adept" means skilled in preparing gruel, meals, and so on. "Endowed with energy and effort" means with physical effort with which they are endowed, just as other lazy people remain seated where they are seated, remain standing where they are standing, not being like that, but with an energetic mind, all tasks are accomplished, so it is said. In "Kumārikāya" (for the maiden), the locative case is used in the sense of a sign, or the instrumental case in the sense of a cause. Therefore, it says "due to the maiden." "Āvahanaṃ" is bringing home, "āvāho" is marriage, taking a girl as one's own, and similarly, giving her away is "vivāho." Therefore, it says "for the son," etc. 297-298. "Randhāpanaṃ" (causing to cook) is said with reference to cooking rice, and "pacāpanaṃ" (causing to cook) is said with reference to cooking anything whatsoever. Showing the meaning that "she who has gone to a bad family is unfortunate," it says "wherever she has gone," etc. "Āharaṇaṃ" is bringing, "āhāro" is food. "Na upāhaṭanti" means not given. "Kayo" is buying, "vikkayo" is selling. Encompassing both, it is called "vohāro" (transaction). In "maṇḍitapasādhito" (adorned and embellished), "maṇḍanaṃ" is adorning with external accessories, and "pasādhanaṃ" is arranging internal things like hair. 300. By "abbhutaṃ kātuṃ na vaṭṭatī" (it is not proper to do something extraordinary), it indicates that a dukkata (wrongdoing) occurs. Since it is said "to be given by the defeated," if he does not give, he should be made to do so by laying down the burden. "Acirakālādhikārikaṃ" means having authority for a short time, a temporary appointment. Or the reading is "acirakālācārikaṃ," meaning one whose conduct or behavior is for a short time. Although those ordained with "ehi bhikkhu" (come, monk) and those ordained by taking refuge commit offenses like those concerning temporary appointments, because these are not for all times, the Blessed One, setting aside them and establishing a rule suitable for all times, here too, to show a monk ordained by a ñatticatuttha kamma (four-part formal act), said the word-division "tatra yvāyaṃ bhikkhu...pe... ayaṃ imasmiṃ atthe adhippeto bhikkhū" (among these, whichever monk...pe... this monk is intended in this context), and not because they are incapable of committing offenses like temporary appointments. Even Arahants, if they are unlearned, although they do not commit offenses blameworthy by the world, being unskilled in the regulations, they commit offenses through the door of the body such as building a monastery, building a hut, living together, sleeping together. they incur, they incur offenses through the door of speech, such as conveying messages, uttering more than five words, and revealing a person's intentions. Through the door of mind, by accepting what is placed before them, they incur the offense of accepting money. 301. Going about is 'sañcaraṇa', 'sañcaro'. One who has this is 'sañcarī'. Its state is 'sañcarittaṃ'. Therefore, it says "the state of going about," meaning the state of going about between men and women. "Jāyattane" and "jārattane" are in the locative case for the meaning of a sign, meaning for the state of being a wife, for the state of being a lover. "Jāyabhāve" means for the state of being a wife. "Jārabhāve" means for the state of being a husband. Although in the analysis of this word, the analysis is given in the feminine gender as "you will be a lover (jārī)," since the designation "jārattane" is common to both genders, it is also combined with the masculine gender to show the meaning, saying, "when one reveals a woman's intention to a man, one reveals it as 'jārattane'," and so on. Here, when one reveals a woman's intention to a man as "you will be a lover (jāro)," it is called revealing as 'jārattane'. In the Pāḷi, however, the combination is made only in the feminine gender, but it can also be combined in the masculine gender according to that. Now, showing the meaning also in the way stated in the Pāḷi, it says "apicā" (furthermore), and so on. The meaning "you will be a husband" is shown by specifying it with the synonymous word "you will be a master." This is stated because the designation "jārattane" is common to both genders. "You will be a temporary companion" is said with reference to one who has no master. "You will be a lover (jārī)" is said with reference to one who has a master. "Even for a moment" is merely an example, therefore it says "by this very method," and so on. 303. "Serivihāraṃ" means free movement. "Attano vasaṃ" means one's own command. "Gottaṃ" means a lineage such as the Gotama lineage. "Dhammo" means the custom of the Paṇḍaraṅga ascetics and so on, or the custom of those respective families. The word "gotta" is used for those with lineage, and the word "dhamma" for those who practice custom, therefore it says "sagottehī" (by those of the same lineage), and so on. There, "sagottehī" means by those of the same lineage, by those born of the same family. This is the meaning. By those of the same Dhamma, by those who practice the Dhamma together in the teaching of one teacher, or by those of the same family custom. Therefore it is said, "one teacher," etc. There, by "those who have gone forth dedicating themselves to one teacher," the white-robed wanderers and others are meant. By "those belonging to one group," flower-makers and others belonging to one group are meant. She who has a master is protected. She for whose going the king has imposed a penalty, she is liable to penalty. For the latter two, the protected and the liable to penalty, there is sexual misconduct because of their having a master. Not for the others; for the other eight, such as those protected by their mother, there is no sexual misconduct in going to another man, because they do not have a master. For those who, stealing the master's possession of touch, create delight for others, for them there is sexual misconduct. And mothers and others are not lords over their touch. Mothers and others do not protect them for their own experience of touch, but merely, prohibiting misconduct, they prevent their going to another man. For a man, however, there is indeed sexual misconduct with all these eight, because they are protected by mothers and others so that they do not engage in cohabitation with a man, and because he touches what is protected and guarded by others, having stolen their touch. "Bought with money" means bought with money for the purpose of being a wife. Therefore it is said, "because," etc. "For enjoyment" means for the sake of enjoyment. For she who dwells for enjoyment is called a "dweller for enjoyment." "Having received" means having received her from the hand of him who keeps her. She who is taken after touching a water-pot is an "odapattakinī." Therefore it is said, "of both," etc. "Brought by the banner" - here, due to the connection with the banner, the army itself is called by the word "banner." It is said that she is brought by an army with a raised banner. Therefore it is said, "by an army with a raised banner," etc. 305. "Declared outside" means it is declared elsewhere. "She will accomplish that action" means having declared it to her, whether she accomplishes that task or not, it is said with reference to her suitability for accomplishing that action. Without informing the boy and the girl, by their parents and others, to the parents and others. It should be understood that even when the message is sent to her very presence, it is indeed a Saṅghādisesa, with the three-fold completeness consisting of taking away, investigating, and bringing back. Referring to the one for whom the message was sent, because the matter reported to her mother and others is one and the same, "I renounce the Buddha" and so on, is cited to show that her mother and others are also the 'field', and that it is indeed the 'field' that has been entered. The meaning here of "this is consistent" is: just as for one who does not report it himself but has it reported by another, such as a pupil, there is no doubt, so too for her, not reporting it herself but speaking to her mother and others for the purpose of reporting it, there is no doubt. "One who leads to the house" is a housewife. And in the sense of the root place, here, the man's mother and others are called "root places" because they are fundamental in sending the message. In "the mother sends a monk for the mother-protected (daughter)," it should be understood that here she sends a monk to her own daughter, saying, "Be the wife of so-and-so," or she sends (a monk) to the man, saying, "My daughter is to be the wife of so-and-so." This method applies to the rest as well. "Because it was stated in the previous method" means because it was stated in the method of the first Saṅghādisesa. 338.