A similar question was raised and answered on outwardly place.
What purpose do "bad disriminating seeming" Sutta have, like in AN 2.61?[62] Bhikkhus, (when) women (are toward) die(ing they are) not satiated and not hindered to do two things. [Woman, till death, are not satisfied, having not enough, of two things.) What are the two? Having sexual relations and giving birth.
Venerable members of the Sangha,
Venerable fellows,
Valued Buddhaparisada, Upasaka, Upasika,
Good householder, interested,
A teaching to monks on their biggest danger, the female (as in many teaching to keep them careful and in good distance to fire for them): To develope on one hand compassion and goodwill, avoid tendencies which lead to femal circumstances for one self, and to don't oriented, walk after, femal in general, as well as stay aware of the danger of improper assosiation beyond giving out of compassion useful for the path.
One might know that most of the womans-attribut-teachings had been taught toward Ven. Ananda, who cleared had been very attached to female and tended to sacrifice his own practice for the sake of womans issues. It's also clear that one encounters dangers best right on the high peak.
Further: Sex should be understood in all of it's kind, with union with devas on the top refined, or just socialicing. Giving birth means to desire (control, owning of offsprings). It would be possible likewise taught to nuns, yet not done to do not confuse hierarchy and orders.
On sex, copling:
Methuna Sutta: The Discourse on Coupling . Sex can be understood als as enteraining, nourishing, uppadana in it's deep meaning. After a nother Dhammatalk and satisfaction of desire for the bliss of understand, know, is similar pattern like seeking for sex.
Satisfied? Or want more or again? (for reflection stimulation to prove the told)