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and has fallen into the water stream, whether it has come out or has not come out, it is a Saṅghādisesa. The falling into the water stream here is mentioned because it is impossible to endure and stop it in between. For what has fallen from its place will inevitably fall into the water stream. Therefore, the offense here is to be understood as occurring at the very moment of falling from its place. However, if impurity is released while one is stimulating the sign by means of hand-manipulation, foot-manipulation, or body-manipulation, there is no offense. This is the common decision of all teachers. "Except for a dream" – here, "dream" means a dream. It is said to exclude or set aside that. One sees a dream for four reasons: due to disturbance of the elements, or due to previous experience, or due to intervention by deities, or due to a premonitory sign. Therein, one whose elements are disturbed due to factors causing disturbance of bile, etc., sees a dream due to disturbance of the elements. And seeing it, one sees various kinds of dreams – as if falling from mountains, as if going through the sky, as if being pursued by wild animals, elephants, thieves, etc. Seeing due to previous experience, one sees an object previously experienced. For one seeing due to intervention by deities, deities, wishing for good or ill, or for benefit or harm, present various objects. And by the power of those deities, one sees those objects. Premonitory Seeing from a sign, by way of merit and demerit, one sees a dream that is a premonitory sign of what is about to arise, of good or of bad. Like the Bodhisatta's mother, a sign of gaining a son. Like the Bodhisatta, five great dreams. Like King Kosala, sixteen dreams. There, what one sees from disturbance of elements, and from past experience, that dream is not true. What one sees from the influence of deities, that is either true or false. For angry deities, wishing to destroy by stratagem, show even the opposite. But what one sees from a premonitory sign, that is absolutely true. And from the mixing and separation of these four root causes, there are indeed variations in dreams. And this fourfold dream only trainees and ordinary people see, because their perversions are not abandoned. But Arahants do not see, because their perversions are abandoned. But does one see this while asleep, or awake, or neither asleep nor awake? And here, if one sees while asleep, a contradiction with Abhidhamma arises. For one sleeps with the life-continuum consciousness. That is not associated with sense objects like forms, nor with greed and so on. But for one seeing a dream, such states of consciousness arise. If one sees while awake, a contradiction with Vinaya arises. For what one sees while awake, one sees with conventional consciousness. And when a transgression is committed with conventional consciousness, there is no such thing as non-offence. But when a transgression is committed by one seeing a dream, it is absolutely a non-offence. If one sees neither asleep nor awake, then who sees? And if so, the non-existence of dreams would arise. But it is not non-existence. Why? Because one sees when overcome by monkey-sleep. For it has been said: "Indeed, great king, one sees a dream when overcome by monkey-sleep." "Overcome by monkey-sleep" means endowed with the sleep of a monkey. Just as a monkey's sleep is light and easily disturbed; so too, that sleep which is light and easily disturbed, because it is repeatedly interspersed with wholesome and other states of consciousness, which occurs... Repeatedly, there is an emergence from the life-continuum; connected with that, one sees a dream. Therefore, this dream can be wholesome, unwholesome, or indeterminate. Therein, for one doing things like worshipping stupas, listening to Dhamma, teaching Dhamma in a dream, it is wholesome. For one doing things like killing living beings, it is unwholesome. Freed from both extremes, it should be understood as indeterminate at the moment of advertence and its object. This (dream-volition), because its basis is weak, is unable to draw forth rebirth-linking. But in the course of existence, supported by other wholesome and unwholesome deeds, it yields results. Even though it yields results? Yet, because it arises in an inappropriate sphere, dream-volition is merely conventional. Therefore, it is said: "excluding dream-states." "Saṅghādisesa" is the name of this class of offense. Therefore, any intentional emission of semen apart from a dream-state, this is the class of offense called Saṅghādisesa; thus should the connection here be understood. The meaning of the word here is that the Saṅgha is required at the beginning and at the remainder, hence Saṅghādisesa. What is meant by this? For one who has committed this offense and wishes to emerge from it, for that emergence from the offense, the Saṅgha is required at the beginning for the purpose of granting probation, and in the remainder, in the middle for the purpose of granting mānatta (penance), or for granting mānatta together with fundamental demotion, and at the end for the purpose of rehabilitation. For not a single act here can be done without the Saṅgha, thus the Saṅgha is required at the beginning and at the remainder, hence Saṅghādisesa. But disregarding the literal wording and only showing the meaning, "The Saṅgha alone grants probation for that offense, demotes to the root, grants mānatta, rehabilitates, not many (monks) nor a single individual; therefore it is called Saṅghādisesa" – this is its analysis of the term: What is called Saṅghādisesa, Listen to it truly; The Saṅgha alone grants probation, Demotes to the root; Grants mānatta, rehabilitates, Therefore it is so called. (Pari. 339) – And the reason for the word is stated in the Parivāra, there, the granting of probation and so on, having gathered... which are extensively discussed in the Khandhakas, there we shall make their explanation. "Of that very class of offenses"—that is, of that very collection of offenses. Although this is a single offense, by conventional usage, or by the use of a collective term for a part, it is called a "class" (nikāya)— as in "one aggregate of feeling, one aggregate of consciousness," and so on. Having thus divided the enunciated training rule according to the sequence of words, now, to show the means, the time, the intention, and the object of intention for one who incurs this offense of semen emission, it says, "he emits in internal form," and so on. Here, the means is shown by the four terms: internal form, and so on. He might emit in internal form, or in external form, or in both, or in the air, by shaking the loins; beyond this, there is no other means. There, one who emits by rubbing against form, or one who emits by rubbing with form, is to be understood as emitting in form. For he emits when there is form, not without obtaining form. The time is shown by the five terms: arousal of lust, and so on. For during the times of arousal of lust, and so on, the organ is responsive, and when it is responsive, he emits. Beyond this, there is no other time; for without arousal of lust, and so on, time divisions like forenoon, etc., are not a cause for emission. The intention is shown by the ten terms: "for health," and so on. For he emits with such kinds of intentions, not otherwise. The object of the ninth intention is shown by the ten terms: blue, and so on. For one who investigates, investigates by means of one of these, such as blue, not apart from them. 238. Furthermore, to clarify these very terms, internal form, and so on, it is said, "internal form means internal, appropriated form," and so on. There, "internal, appropriated form" means one's own form, such as hands. "External, appropriated" means that of another, of the same kind. "Unappropriated" means of the kind of a palm-hole, and so on. "Both" means one's own and another's form; this is said in terms of rubbing both. Rubbing one's own form and unappropriated form together. Even in a bone, it is obtained. "Striving in the air" means without touching any form, just in the air, by the movement of the waist, moving the generative organ. "Lust supports" means in the strong state of lust, or by lust, the support of the generative organ, it is said to arise in a stiff state. "It becomes workable" means capable of the act of release, suitable for an effort regarding internal forms, etc. "The support by the bite of a hairy insect" means the support of the generative organ by the bite of a hairy insect. Hairy insects are indeed hairy creatures. The generative organ, touched by their hairs, becomes itchy and stiff. There, because those hairs pierce the generative organ as if biting, therefore it is said "by the bite of a hairy insect." But in meaning, it is said to be "by the piercing of the hairs of a hairy insect." 239. "I will be healthy" (thinking this) having released, I will be healthy. "I will produce a pleasant feeling" (thinking this) by release and by the arising of release, and by the condition of release, whatever pleasant feeling arises, that I will produce, is the meaning. "It will be medicine" (thinking this) this, released by me, will be some medicine. "I will give a gift" (thinking this) having released, I will give a gift to insects, ants, etc. "It will be merit" (thinking this) having released, for one giving to insects, etc., it will be merit. "I will offer a sacrifice" (thinking this) having released, I will offer a sacrifice to insects, etc. It is said, "having spoken some mantra, I will give." "I will go to heaven" (thinking this) having released, by the gift given to insects, etc., or by merit, or by sacrifice, I will go to heaven. "It will be a seed" (thinking this) it will be the seed of a child, the sprout of the family line, "by this seed a son will be born" - with this intention, one releases, is the meaning. "For the purpose of investigation" means