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while touching and embracing a woman's limbs, semen is emitted, there is no offense. However, he incurs a Saṅghādisesa for bodily contact. If, impassioned by lust for bodily contact, he again enjoys it, and for the purpose of emission, approaches the organ and emits, it is a Saṅghādisesa even due to the cause of emission. In the enjoyment of scratching, if, when the organ is scratched due to ringworm, itch, boils, or insects, and semen is emitted while scratching, there is no offense. If, impassioned by the enjoyment of scratching, he again enjoys it, and for the purpose of emission, approaches the organ and emits, it is a Saṅghādisesa. In the enjoyment of looking, if, by the enjoyment of looking, while repeatedly gazing intently at a woman's private parts, semen is emitted, there is no offense. But in gazing intently at a woman's private parts, it is a dukkaṭa offense. If, impassioned by the enjoyment of looking, he again enjoys it, and for the purpose of emission, approaches the organ and emits, it is a Saṅghādisesa. In the enjoyment of sitting, if, while sitting in private with a woman, with lust for the enjoyment of sitting, semen is emitted, there is no offense. But due to the cause of sitting in private, he should be dealt with for the incurred offense. If, impassioned by the enjoyment of sitting, he again enjoys it, and for the purpose of emission, approaches the organ and emits, it is a Saṅghādisesa. In the enjoyment of speech, if, with lust for the enjoyment of speech, while speaking to a woman with words connected with sexual intercourse, semen is emitted, there is no offense. However, he incurs a Saṅghādisesa for coarse speech. If, impassioned by the enjoyment of speech, he again enjoys it, and for the purpose of emission, approaches the organ and emits, it is a Saṅghādisesa. In affection based on household life, a mother, or with motherly affection, a sister, or If, with sisterly affection, repeatedly touching and embracing, impure discharge occurs, there is no offense. But with household affection, due to touching, it is a dukkaṭa offense. If, with household affection, being impassioned, again enjoying it, he makes an effort with the signs to cause discharge, and it discharges, it is a saṅghādisesa offense. At the 'vanabhaṅga' festival, men and women send each other gifts of betel, perfumes, flowers, scents, etc., to strengthen their friendly relations; this is called 'vanabhaṅga'. If a woman sends such a 'vanabhaṅga' to a monk who associates with families, and he, being impassioned, thinking "this was sent by so-and-so," repeatedly plays with that 'vanabhaṅga' with his hands, and impure discharge occurs, there is no offense. If, impassioned by the 'vanabhaṅga', he again enjoys it, and makes an effort with the signs to cause discharge, and it discharges, it is a saṅghādisesa offense. If, even making an effort, it does not discharge, it is a thullaccaya offense. Thus, with respect to these eleven passions, these eleven applications should be examined, and an offense or non-offense should be discerned. Having discerned, if it is serious, it should be declared "serious." If it is light, it should be declared "light." And the appropriate disciplinary action should be taken. For when done thus, it is well done, like medicine administered by a physician after knowing the cause of the illness, and it conduces to the well-being of that person. 262. In cases like "intends but does not make an effort": If one intends with the intention of enjoying discharge, but does not make an effort, and it discharges, there is no offense. If, afflicted by the enjoyment of discharge, one intends "Oh, if only it would discharge!", but does not make an effort, and it does not discharge, there is no offense. If one does not intend with the enjoyment of discharge, but makes an effort with the enjoyment of touch or the enjoyment of scratching, and it discharges, there is no offense. Similarly, if one does not intend, but makes an effort, and it does not discharge, there is no offense. If, while thinking thoughts of sensual desire, one does not intend for discharge, and does not make an effort, and it discharges, there is no offense. But if, even while thinking, it does not discharge, this is already covered by: "does not intend, does not make an effort, does not discharge, no offense." Regarding the rule "No offense by dreaming": If, as if engaging in sexual intercourse in a dream, as if incurring physical contact and so on, for whom semen is discharged solely due to a dream, there is no offense for him. But if in a dream, a pleasurable intention arises, and it is within one's power, one should remain still, and not play with the organ with the hand. However, for the sake of protecting the saffron robe and bedding, it is permissible to take it with cupped hands and go to a water place for cleaning. Regarding one who has no intention to discharge: For whom, while anointing the organ with medicine, or while defecating and so on, if it is discharged without the intention to discharge, for him too there is no offense. For the insane, of both kinds, there is no offense. Here, the first offender is the one who is sick; for him, the first offender, there is no offense. The explanation of the word-division is finished. Among the origins and so on, this training rule has the origin of the first pārājika, it originates from body and mind. It is an action, a release with perception, intentional, censurable by the world, a bodily action, with unwholesome consciousness, of two feelings, by both pleasure and neutrality. 263. In the cases of discipline, the dream case is just as stated in the supplementary rule. The cases of defecation and urination are clear in meaning. In the case of thought, "sensual thought" means householder-based sensual thought. Although no offense is stated there, one should not be led by such thoughts. In the cases of hot water, the first is clear. In the second, that bhikkhu, wishing to discharge, bathed, striking his organ repeatedly with hot water; therefore an offense was stated for him. In the third, due to the presence of effort, it is a grave offense. The cases of medicine and scratching are clear in meaning. 264. In the cases of paths: For the first, for one with thick thighs going along a path, semen was discharged due to friction in a constricted place; for him, because there was no intention to discharge, there is no offense. For the second, it was discharged in the same way, but because there was an intention to discharge, it is a saṅghādisesa. For the third, it was not discharged, but due to the presence of effort, it is a grave offense. Therefore, for one going along a path, when heat arises... not to go. Having stopped going, having calmed the mind with attention to the unpleasant and so on, one should go, taking the meditation subject with a pure mind. If, standing, one cannot dispel it, one should step off the path, sit down, dispel it, and then go, taking the meditation subject with a pure mind. Regarding the bladder-matters, those monks, holding their bladders firmly, filling them and filling them, and then releasing them, urinated like village boys. In the matter of the hot-bath house, for one heating the abdomen, whether with the intention to discharge or without the intention to discharge, if it is discharged, there is no offense. For one performing preliminary actions, impurity was discharged by moving the sign; therefore, an offense was stated where an offense occurs. 265. In the matters of rubbing the thighs, those for whom an offense was stated are to be understood as having touched the sexual organ. Thus it is stated in the Kurundi commentary. The matters concerning novices and so on are clear in meaning. 266. In the matter of stiffening the body, "for one stiffening the body" means for one who, having sat or lain for a long time, or having done new work, yawns to release laziness. In the matter of gazing intently, even if she is dressed in a hundred cloths, standing in front or behind, for one gazing intently, thinking, "the sign is in this place," there is a dukkata offense. What then should be said about one gazing intently at the sign of undressed village girls? The same method applies to the signs of animals. However, for one gazing intently for a whole day with a single application, without looking here and there, there is only one dukkata. For one looking here and there and gazing intently again and again, there is a dukkata for each application. But it should not be done by opening and closing the eyes. There is no offense for one who gazes intently suddenly and then reflects again and remains in restraint. For one who abandons that restraint and gazes intently again, there is a dukkata offense. 267. The matters of the palm-hole and so on are clear in meaning. In the bathing matters, an offense was stated for those who struck the water current with the sexual organ. The same method applies to the matters of cupped hands. Here, "cupped hands" means watery mud. Thus. By this very method, all other things from here on, such as throwing into water, should be understood. But this is the distinction. In the case of flower garlands, even if there is no offense with the intention of bowing, yet due to the reason of playing, it is a dukkaṭa. The explanation of the training rule concerning emission of semen is finished. 2. The explanation of the training rule concerning physical contact. 269. "At that time the Buddha, the Blessed One" this is the training rule concerning physical contact. Herein is the explanation of the non-obvious terms – "dwells in the forest" means not in a special forest, but on one side, at the edge of the Jetavana monastery itself. "A chamber in the middle" means there is a chamber in the middle of that monastery. "A surrounding hall on all sides" means on all sides there is a circular hall enclosure. Indeed, it was made