English
the discerning will know this meaning-option: "service with one's own desire for one's own benefit." But when "one's own intention" is said, since the word "intention" is synonymous with the word "desired," by oneself By the meaning of desired sexual intercourse, as service for one's own sexual desire, the wise will know this distinction. "This is the foremost" means this is the best. Even in the rule on coarse speech (Pārā. 285), asking for sexual intercourse is mentioned, such as "he asks, he entreats." But that was said with attachment and lust for coarse speech. Here, however, it is with attachment and lust for one's own sexual intercourse. This is the distinction. In the trained matters, "Give the best gift" was said for one's own sake. But in the rule on coarse speech, even if said for another's sake, it is to be understood that it reaches the head (is a serious offense). "Subhagā" means endowed with beautiful fortunes, such as power. A human woman, perceiving her as such, lust for service for one's own sexual desire, by that, asking for sexual service, and knowing it at that moment— these are the five factors here. The explanation of the rule on service for one's own sexual desire is finished. 5. Explanation of the rule on acting as a go-between. 296. In the fifth (rule), "by cleverness" means by natural knowledge. "Having understanding" means endowed with the course of natural knowledge. "By skill" means by learned knowledge in women's duties. "By intelligence" means by wisdom arising on the spot even in unlearned things concerning those women's duties. "Clever" means physically skilled in cooking and so on. Bringing (a bride) is a wedding, the taking of a girl. By custom, sending to another family, sending, is a wedding, the giving of a girl. 297. Causing to cook means causing to cook food. Arranging curries and so on means causing to cook. "Not brought" means not given. "Buying" means taking. "Selling" means giving. Having collected both of these, it is called "transaction." 300. "It is not proper to do something extraordinary"— by this, it indicates that it is a dukkata offense. Because it is said, "It should be given by the defeated," if not giving, he should be made to do it by laying down the burden. "Having authority for a short time" means there is authority for this in a short time, which is acting as a go-between. Or the reading is "Acirakālācārika." The connection is: "excessive conduct for this in a short time." 301. Although even those like "come, monk" (early ordained monks) commit an offense related to the rule on acting as a go-between, but for them, because it is not for all times, and because it is few, even here, by formal declaration of the fourth kind... Referring to one who has received the higher ordination by that very act, he states the analysis of the word "whoever" and so on. Wandering is a wanderer; he who has this is a wanderer; the state of that is wandering/going about. Therefore he says "the state of wandering/going about." He who wanders is a wanderer, a person; the state of that is the state of wandering. This means the state of wandering between women and men. "In the state of a wife" means for the state of a wife. "In the state of a paramour" means for the state of a husband/master; this means for that purpose. Indeed, this is a locative case in the sense of purpose. Although in the analysis of the word "in the state of a paramour," the analysis "you will be a paramour" (Pārā. 302) is stated in the feminine gender, yet in the explanation of the word "should engage in wandering," it is stated "sent by a woman, he goes to a man, or sent by a man, he goes to a woman." Therefore, to show that it can also be said in reference to a man, because the explanation of "in the state of a paramour" is common to both women and men, it is stated "one who reports a woman's intention to a man reports it in the state of a paramour." However, in the Pāli, the application is made in both phrases only in the manner of reporting a man's intention to a woman. According to that, the manner of reporting a woman's intention to a man can also be understood. Now, showing the meaning even in the way stated in the Pāli, he says "furthermore" and so on. This "you will be a husband" is stated as a male equivalent due to the feminine gender rule of the word "jāyā" (wife); the meaning is "you will be a permanent husband/master." "You will be a paramour" means "you will be one who approaches in a state of wrong conduct." 303. "Free wandering" means free movement. "One's own power" means one's own command. The word "clan" in "those with clan" and the word "Dhamma" in "those who practice the Dhamma" are used. Therefore he says "by those of the same clan" and so on. There, "by those of the same clan" means by those of the same clan. "By those who share the Dhamma" means by those who share the Dhamma to be practiced in the teaching of one teacher, or by those who share the same family customs. Therefore he says "one teacher" and so on. "By those included in one group" means by those included in one group such as garland-makers. With a master/husband. Protected. If for her going a penalty is set by the king, she is with a penalty. Of the latter two, the protected and the one with a penalty. Wrong conduct occurs, it means just as for men who go with them, so too for them (the women) wrong conduct occurs due to their being owned. Not for the others, it means for the eight, such as those protected by a mother, there is no wrong conduct due to their not being owned. For men who go with them, wrong conduct occurs because they are protected by mothers and so on. Indeed, men cannot go with a woman protected by others, by whomever. But women, once taken by some man as a wife, cannot go with another man. Not the others, because they themselves are the owners of their own touch. Indeed, mothers and so on do not protect them for the sake of their own experience of touch; they merely prevent men from going with them. Therefore, because their touch is not appropriated by anyone, and because it is their own touch, for women there is no wrong conduct. But for men, because they enter a place not their own, being prevented by others, it should be understood as wrong conduct. By means of enjoyment, it means for the sake of enjoyment. One who has taken by touching a water-pot is a water-pot-taker. By the word 'banner', an army is indeed indicated, thus it is said, "with raised banners," and so on. 305. 'Externally announced' means announced elsewhere. Having announced to her that "she will accomplish that act," whether she accomplishes that task or not, it is said with reference to her ability to accomplish that act. Even if a message is sent by parents and so on to parents and so on, without informing the boy or girl, a Saṅghādisesa offense still occurs due to the three-fold accomplishment of receiving, examining, and returning, so it should be understood. To show that the field itself has been entered, even if it is announced to her mother and so on, with reference to the message sent concerning that very person, "I renounce the Buddha," and so on, is cited. And this, even with a distinction between verbal expression and causal expression, is cited as a general expression, so it should be understood. To avoid that fault of example and to show conformity with the Sutta, "but that," and so on, is said. With this, it agrees. Herein this is the meaning: just as for one who, without announcing it himself, tells others like pupils and has them investigate and then reports back, there is no doubt, so too for one who, without announcing it himself, tells mothers etc. for the purpose of announcement, whether the mothers etc. accomplish that action or not. For if he reports back even the fact that those mothers etc. remained silent, there is no doubt. She who manages household affairs is a housewife. The meaning is that for one who tells another, the doubt is like the doubt about the object in an instruction concerning theft etc. And by way of the root place: here the man's mother etc. are called "root places" because they are fundamental in sending a message. 322. In the Pāli, "Māturakkhitā's mother sends a bhikkhu" means that one should understand it as: she sends a bhikkhu to her own daughter, saying "Be the wife of so-and-so," or she sends him to the man or his relatives, saying "My daughter should be the wife of so-and-so." The same method applies to the rest. "Because it was stated in the former way" means because it was stated in the way of the first Saṅghādisesa. 338. "At the end with one" means with one word. "He departs from there" means he departs from there without reporting back. "Without approving" - this is said with reference to one acting in that way. But if, even with approval, he does not announce the message, he is not said to investigate. "In the way stated in the third clause" means in the way stated by "he, not approving her words," etc. In the Pāli, "having had the pupil investigate" means having had the pupil investigate, thinking "this one is capable of speaking to them." But if that pupil takes those words and remains silent, then for the teacher who reports back that event, it is a Saṅghādisesa, just as for one who reports back the silence of mothers etc. when they remain silent. In the Pāli, "in the fourth turn, even if he is not present, the one who goes accomplishes it, the one who comes back contradicts it, there is no offense" - this is said by taking what is implied by the meaning, "there is no offense in the fourth." 340. "Of artisans" means of carpenters etc., truly. Carpenters, weavers, dyers, barbers, these five artisans are called "craftsmen." In such a way... "no offense" is said, meaning that even such lay service does not occur. "Arises from the body" means for one who does not know the declaration, or the state of being worthy of speech, or both,