English
"Woman" means a human woman capable of discerning coarse from non-coarse speech. "With coarse words" means with words related to the anus, urethra, or sexual intercourse. "Should address" means should speak to, should utter various kinds of unwholesome speech by way of describing, requesting, asking, questioning, explaining, advising, or reviling. "As if" here, "nti" is merely a particle, meaning "as if you are young and beautiful." This shows the fearlessness in addressing. "Related to sexual intercourse"—this is the characteristic of the offense of coarse speech. "Saṅghādisesa" means that for one who addresses a woman with descriptions or requests for sexual intercourse concerning the two orifices, or with reviling words such as "you are a peak-topped one, you are a broken one, you are a hermaphrodite," there is an offense category called Saṅghādisesa. That Established concerning the incident of insulting with rude speech, referring to Thera Udāyi. A non-general rule, not an injunction. If one, perceiving a woman as a woman, insults her in the manner stated, even with a hand gesture, and if she understands the meaning at that very moment, it is a Saṅghādisesa. For an eunuch, a grave offense. For one perceiving an eunuch as a woman, a minor offense. For one who insults repeatedly, or for one who insults many women with a single utterance, offenses are counted by the number of utterances and by the number of women. If the woman insulted does not understand, it is a grave offense. Even speaking of her qualities, referring to the area below the armpit and above the kneecap, is a grave offense. For an eunuch, a minor offense. Speaking of qualities referring to the area above the armpit, below the kneecap, or related to the body, is a minor offense in all cases. There is no offense for those who intend benefit and Dhamma instruction, or for the insane and so forth. Here are five factors: transgression of morality, a human woman, perception of her as a woman, desire for rude speech, insulting with that desire, and understanding at that moment. Originating from taking what is not given, an action, release by perception, with intention, blameworthy by the world, bodily action, verbal action, unwholesome consciousness, of two kinds. The explanation of the training rule concerning rude speech is concluded. 4. Explanation of the training rule concerning self-desire. In the fourth, "having fallen into" and "with a perverted mind" should be understood in terms of service for one's own desire. "Near a woman" means near a woman of the kind mentioned in the rude speech rule. "By service for one's own desire" means service with desire, which is called sexual intercourse. Service for one's own purpose with desire is service for one's own desire. Or "self-desired" means desired or wished for by oneself. The meaning is, desired by oneself due to sexual passion. And that service, being self-desired, is service for one's own desire. By that service for one's own desire. "Should speak praise" means should declare the quality or benefit. "This is foremost" and so on is an illustration of the manner of speaking praise for that service for one's own desire. Here is the connection of words. In brief, the meaning is this: Whoever would attend to and delight in such a one as myself—virtuous by abstaining from killing and so forth, celibate by abstaining from sexual conduct, and of good conduct by both—for her who thus attends to such a one as myself, this service, which is called 'pāricariyā', this is the best of services. A Sanghadisesa offense by what is connected with sexual intercourse: whoever speaks in praise of service for one's own pleasure, using words connected with sexual intercourse, such as "you are worthy to give me sexual intercourse," for him, it is a Sanghadisesa offense. It was laid down in Savatthi, concerning Elder Udayi, regarding the matter of speaking in praise of service for one's own pleasure. It is a unique precept, not subject to command. For one who speaks in praise of service for one's own pleasure to a woman, perceiving her as a woman, even by a hand gesture, in the manner stated: if she understands the meaning at that very moment, it is a Sanghadisesa offense. If she does not understand, it is a grave offense. For a eunuch, perceiving him as a eunuch, it is also a grave offense. For that same one, perceiving her as a woman, it is a minor offense. For one who speaks in praise of service with material desires like robes and so forth, and for the insane and so forth, there is no offense. Transgression of precept, a human woman, perception of her as a woman, desire for service for one's own pleasure, speaking in praise with that desire, and understanding at that very moment—these are the five factors here. The origins and so forth are similar to what was stated in the case of coarse speech. The explanation of the training rule concerning service for one's own pleasure is concluded. 5. Explanation of the training rule concerning acting as a go-between. In the fifth (rule), 'sañcaritta' means the act of going between men and women. 'Would incur' means one would incur by properly receiving, investigating, and conveying (messages). "For a woman, or..." and so forth, shows the manner of incurring. There, "for a woman, or a man's message" means that being sent by a man, or by his parents and so forth, one would convey the man's intention or desire to the woman. "Or for a man, or a woman's message" means that being sent by a woman, or by her parents and so forth, one would convey the woman's intention or desire to the man. This is the meaning. In the state of a wife or in the state of a paramour, that is, in the state of a wife or in the state of a paramour. For when one conveys a man's message to a woman, one conveys it in the state of a wife. When one conveys a woman's message to a man, one conveys it in the state of a paramour. Moreover, when one conveys a man's message to a woman, one conveys it either in the state of a wife, as a permanent wife, or in the state of a paramour, as an adulterous relationship. Therefore, in the analysis of the word (Parajika 302), it is said: "'In the state of a wife' means 'you will be a wife.' 'In the state of a paramour' means 'you will be a paramour.'" By this same method, when conveying a woman's message to a man, it should be understood that it is to be said: "You will be a husband, you will be a paramour." Even to a momentary one, this means, by the very last classification, she who is called "momentary" because she is to cohabit for a moment, for that instant, meaning a temporary one. Even for her, if one conveys a man's message saying, "You will be a temporary one," it is a Sanghadisesa offense. By this same method, if one conveys a woman's message to a man, saying, "You will be a temporary one," he also incurs a Sanghadisesa offense. This was laid down in Savatthi, concerning the story of Elder Udayi engaging in the act of a go-between. "Even to a momentary one" is an additional regulation here, a general regulation. According to the method of "he accepts, he investigates, he causes his pupil to bring back" (Parajika 338), it is a conditional one. Except for an unmentionable one, to any woman whatsoever, even to one's mother, if one conveys a man's message, intending to say, "Be a wife bought with wealth," even if one conveys it in one of the ways such as a concubine, and whether she assents by saying "good" or not, if one then returns and conveys that report to the one who sent him, he incurs a Sanghadisesa offense. Whether she becomes his wife or not, that is not the cause. Even if, not seeing the one to whom he was sent, he says to another person who is not to be reported to, "Report this," and brings back the message, he still incurs the offense. To one sent saying, "Tell the mother-protected one," But having gone and spoken to one of those protected by a father (etc.), there is doubt. Having received the word "good" from a man or a woman, by body or by speech or by both, having informed or caused to be informed that woman or man, and again, having himself informed or caused another to inform the one who sent him of that matter, it is a Saṅghādisesa. By this much, indeed, these three factors: "he receives, he investigates, he brings back" are accomplished. But from this, by any two factors, and in the case of a paṇḍaka, even by all three factors, it is a Thullaccaya. By one, it is a Dukkaṭa. For one going on an errand for the Saṅgha, or for a cetiya, or for a sick person, and for the insane (etc.), there is no offense. Transgression of morality, in whom the act of acting as a go-between occurs, their human birth, not their unsuitability to be spoken to. Receiving, investigating, and bringing back – here, these are the five factors. Six origins. For one not knowing the rule or the suitability to be spoken to, having received the message by bodily action, having investigated in the same way, and having brought back in the same way, it originates from the body. When someone says, "So-and-so will come, you should know her mind," having assented with "good," having told her when she came, and again, when that man came, having informed him, since nothing was done by body, it originates from speech. Having received the message "good" by speech, having gone to her house for another purpose, or having seen her while going elsewhere, having investigated by verbal communication, and again, having departed from there for another reason, having seen that man at some time, and having informed him, it also originates from speech. But for one not knowing the rule, even a Khīṇāsava, having gone by his father's word, and having said to his mother, who is suitable to be spoken to, "Come, attend to my father," and having brought back the reply, it originates from body and speech. These are the three origins without intention. But for one knowing both,