From Suguno
QUOTE
Abandoning misconduct in sexual desires, he becomes one who abstains from misconduct in sexual desires: he does not have intercourse with such women as are protected by mother, father, (father and mother), brother, sister, relatives, as have a husband, as entail a penalty, and also those that are garlanded in token of betrothal. That is how there are three kinds of bodily conduct in accordance with the Dhamma, righteous conduct.
Saleyyaka Sutta
http://www.accesstoi…n.041.nymo.html
Buddhaghosa
Q. This Sutta does indeed deal with the Uposatha sila (the Eight Precepts), but what about the third precept in the pañca sila (the Five Precepts)? How many and what are the factors of this precept?
A. There are four factors of the third precept (kamesu micchacara):
agamaniya vatthu — that which should not be visited (the 20 groups of women).
tasmim sevana-cittam — the intention to have intercourse with anyone included in the above-mentioned groups.
sevanap-payogo — the effort at sexual intercourse.
maggena maggappatipatti — sexual contact through that adhivasanam effort.
Q. What are the twenty types of women?
A. By group name they are:
matu-rakkhita — A woman who is kept by her mother is called matu-rakkhita.
pitu-rakkhita — A woman who is kept by her father is called pitu-rakkhita.
mata-pitu-rakkhita — A woman who is kept by both her mother and father is called mata-pitu-rakkhita.
bhatu-rakkhita — A woman who is kept by her older or younger brother is called bhatu-rakkhita.
bhagini-rakkhita — A woman who is kept by her older or younger sister is called bhagini-rakkhita.
nati-rakkhita — A woman who is kept by her relatives is called nati-rakkhita.
gotta-rakkhita — A woman who is kept by her clansmen is called gotta-rakkhita.
dhamma-rakkhita — A woman who is kept by people who practice Dhamma under the same teacher is called dhamma-rakkhita.
sarakkha — A woman who is kept by her husband is called sarakkha.
sapari-danda — A woman of such and such name and address, for misbehaving with whom a king levies a fine against a man, is called sapari-danda.
dhanak-kita — A woman whose indentureship was bought by a man intending to make her his wife is called dhanak-kita.
chanda-vasini — A woman who lives with a man of her own free will is called chanda-vasini.
bhoga-vasini — A woman who becomes the wife of a man because of his wealth is called bhoga-vasini.
pata-vasini — A destitute woman who becomes the wife of a man out of hope for things such as clothes is called pata- vasini.
oda-patta-kini — A woman whom a man has asked for in marriage, during the solemnization of which the elders of the family take hold of the bride and groom’s hands, plunge the hands into a tray of water and give the blessing, “May both of you love each other and live happily together; do not break apart, just as the water in this tray does not break apart,” is called oda-patta-kini.
obhata-cumbata — A woman who, being released from a heavy burden by a man, then becomes his wife is called obhata-cumbata.
dasi ca bhariya ca — A slave woman whom a man marries is called dasi-bhariya.
kamma-karini ca bhariya ca — A workwoman whom a man marries is called kamma-karini-bhariya.
dhaja-hata — A woman whom a man wins in battle and then makes his wife is called dhaja-hata.
muhut-tika — A woman living with a man for a certain period of time understanding that she is his wife is called muhut-tika.
Any man who encroaches on any one of these twenty groups of women, along with the factors mentioned above, breaks the third precept, kamesu micchacara.
Uposatha Sila
The Eight-Precept Observance
Venerable Bodhi commentary:
Misconduct is regard to sense pleasures is formally defined as “the volition with sexual intent occurring through the bodily door, causing transgression with an illicit partner”.8 The primary question this definition elicits is: who is to qualify as an illicit partner? For men, the text lists twenty types of women who are illicit partners. These can be grouped into three categories: (1) a woman who is under the protection of elders or other authorities charged with her care, e.g., a girl being cared for by parents, by an older brother or sister, by other relatives, or by the family as a whole; (2) a woman who is prohibited by convention, that is, close relatives forbidden under family tradition, nuns and other women vowed to observe celibacy as a spiritual discipline, and those forbidden as partners under the law of the land; and (3) a woman who is married or engaged to another man, even one bound to another man only by a temporary agreement. In the case of women, for those who are married any man other than a husband is an illicit partner. For all women a man forbidden by tradition or under religious rules is prohibited as a partner. For both men and women any violent, forced, or coercive union, whether by physical compulsion or psychological pressure, can be regarded as a transgression of the precept even when the partner is not otherwise illicit. But a man or woman who is widowed or divorced can freely remarry according to choice.
The texts mention four factors which must be present for a breach of the precept to be incurred: (1) an illicit partner, as defined above; (2) the thought or volition of engaging in sexual union with that person; (3) the act of engaging in union; and (4) the acceptance of the union. This last factor is added for the purpose of excluding from violation those who are unwillingly forced into improper sexual relations.
From:
Going for Refuge & Taking the Precepts
http://www.accesstoi…l282.html#prec2
“A wise man should avoid unchastity as (he would avoid falling into) a pit of glowing charcoal. If unable to lead a celibate life, he should not go to another’s wife
From:
Dhammika Sutta
Twenty Types of Women One Cannot Encroach On
(By Ñanavara Thera)
matu-rakkhita — A woman who is kept by her mother is called matu-rakkhita.
pitu-rakkhita — A woman who is kept by her father is called pitu-rakkhita.
mata-pitu-rakkhita — A woman who is kept by both her mother and father is called mata-pitu-rakkhita.
bhatu-rakkhita — A woman who is kept by her older or younger brother is called bhatu-rakkhita.
bhagini-rakkhita — A woman who is kept by her older or younger sister is called bhagini-rakkhita.
nati-rakkhita — A woman who is kept by her relatives is called nati-rakkhita.
gotta-rakkhita — A woman who is kept by her clansmen is called gotta-rakkhita.
dhamma-rakkhita — A woman who is kept by people who practice Dhamma under the same teacher is called dhamma-rakkhita.
sarakkha — A woman who is kept by her husband is called sarakkha.
sapari-danda — A woman of such and such name and address, for misbehaving with whom a king levies a fine against a man, is called sapari-danda.
dhanak-kita — A woman whose indentureship was bought by a man intending to make her his wife is called dhanak-kita.
chanda-vasini — A woman who lives with a man of her own free will is called chanda-vasini.
bhoga-vasini — A woman who becomes the wife of a man because of his wealth is called bhoga-vasini.
pata-vasini — A destitute woman who becomes the wife of a man out of hope for things such as clothes is called pata- vasini.
oda-patta-kini — A woman whom a man has asked for in marriage, during the solemnization of which the elders of the family take hold of the bride and groom’s hands, plunge the hands into a tray of water and give the blessing, “May both of you love each other and live happily together; do not break apart, just as the water in this tray does not break apart,” is called oda-patta-kini.
obhata-cumbata — A woman who, being released from a heavy burden by a man, then becomes his wife is called obhata-cumbata.
dasi ca bhariya ca — A slave woman whom a man marries is called dasi-bhariya.
kamma-karini ca bhariya ca — A workwoman whom a man marries is called kamma-karini-bhariya.
dhaja-hata — A woman whom a man wins in battle and then makes his wife is called dhaja-hata.
muhut-tika — A woman living with a man for a certain period of time understanding that she is his wife is called muhut-tika.
Any man who encroaches on any one of these twenty groups of women, along with the factors mentioned above, breaks the third precept.
Twenty Types of Women One Cannot Encroach On
(By Ñanavara Thera)
— A woman who is kept by her relatives
— A woman who is kept by people who practice Dhamma under the same teacher
— A woman of such and such name and address, for misbehaving
— A woman who lives with a man of her own free will
— A woman who becomes the wife of a man because of his wealth
— A destitute woman
— A slave woman
— A workwoman
Any man who encroaches on any one of these twenty groups of women, along with the factors mentioned above, breaks the third precept.
QUOTE
The commentaries to the Brahmajala-sutta and the Kangkha-vitarani cite two factors for the third precept:
sevanacittam — the intention to have sexual intercourse.
maggena maggap-pati-padanam — sexual contact through any one of the ‘paths’ (i.e., genitals, anus or mouth).
The commentary to the Khuddakapatha gives four factors for the third precept:
ajjha-caraniya-vatthu — the bases or paths for wrong conduct.
tattha sevanacittam — the intention to have sexual intercourse through any of the above ajjha-caraniya-vatthu.
sevanap-payogo — the effort at sexual intercourse.
sadiyanam — being pleased .
As far as I seem to understand those 20 types of women – then there would actually not be one Layperson married and at the same time keeping the 3th precept? – And laypeople henceforth were living celibate like monks?
This is ridiculous!
kind regards…
Dear Wolfgang
I think you must be misunderstanding.
dhanak-kita — A woman whose indentureship was bought by a man intending to make her his wife is called dhanak-kita.
chanda-vasini — A woman who lives with a man of her own free will is called chanda-vasini.
bhoga-vasini — A woman who becomes the wife of a man because of his wealth is called bhoga-vasini.
pata-vasini — A destitute woman who becomes the wife of a man out of hope for things such as clothes is called pata- vasini.
oda-patta-kini — A woman whom a man has asked for in marriage, during the solemnization of which the elders of the family take hold of the bride and groom’s hands, plunge the hands into a tray of water and give the blessing, “May both of you love each other and live happily together; do not break apart, just as the water in this tray does not break apart,” is called oda-patta-kini.
obhata-cumbata — A woman who, being released from a heavy burden by a man, then becomes his wife is called obhata-cumbata.
dasi ca bhariya ca — A slave woman whom a man marries is called dasi-bhariya.
All of the above types are considered the property/wife of a man. The man is allowed to enjopy sex with his wife/wives – but if some other man seduces those women then the seducer is breaking the precept.
Dear Wolfgang
I think you must be misunderstanding.
…
All of the above types are considered the property/wife of a man. The man is allowed to enjoy sex with his wife/wives – but if some other man seduces those women then the seducer is breaking the precept.
I really misunderstood.
Because for me those 20 types of women are classified by living together with a man already (or in case of those living with relatives – adolescences) – and not by where they came from or what they did. In this way it boils down to 2 kinds. For me anyway.
With this – to me alien way – of categorizing, for sure one could make up an other 20 categories…
regards…