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by creating a square chamber in the middle and an enclosure of a circular hall outside, so that it was possible for those who were pulling to move about inside. "Well-established" means well-arranged, arranged in such a way that in whatever place it was placed, it was pleasing and delightful to people, for he did not do even a single task with his own hands. "Opening some windows" means opening those where, when opened, there was darkness, and closing those where, when opened, there was light. "When this was said, that brahmin woman said this to that brahmin" means when she was thus praised by that brahmin, that brahmin woman, perceiving, "This brahmin is pleased, I think he wishes to go forth," revealing her own misconduct, which should have been concealed, solely desiring to destroy his faith, spoke these words, "Whence his noble self?" and so on. Therein, "uḷārattā" means "he has a noble self." The state of having a noble self is "uḷārattatā." In "by respectable women" and so on, "respectable women" are householders' wives. "Respectable daughters" are daughters who have gone to another man. "Respectable maidens" are called those who are unmarried. "Respectable daughters-in-law" are the wives of the family's sons, brought from another family. 270. "Overcome" means like beings by yakkhas and so on, overcome by lust arising within. Creatures, like wells and so forth, not considering, are impassioned in a place of passion, or have themselves fallen into passion. But since this is an appellation for one endowed with passion in both ways, therefore, it is said that its word-division is: “fallen into passion means impassioned, expectant, with a mind bound.” There, “impassioned” means deeply impassioned with the passion of bodily contact. “Expectant” means expectant with the expectation of bodily contact. “With a mind bound” means with a mind bound to that object by the passion of bodily contact. “Transformed” means having abandoned its natural state, which is the pure bhavanga continuum, and having proceeded otherwise, or transformed into a distorted state, a distorted change, the meaning is that it stands having changed in such a way that it becomes distorted. 271. But since this does not transcend connection with passion and so forth, therefore, having stated its word-division in the manner of “transformed means a mind also impassioned,” and so on, at the end, showing the intended meaning here, it says, “furthermore, an impassioned mind is intended as transformed in this sense.” “Born on that day” means born on that day, just born, the color of a fresh piece of flesh. Indeed, with such a one, bodily contact is a Sanghādisesa, sexual transgression is a Pārājika, and sitting alone and enjoying is a Pācittiya. “At first” means at the very beginning. “Should engage in bodily contact” means should engage in bodily connection, bodily mingling, such as hand-holding. But since for one engaging in this, what is called bodily contact is in reality an overstepping, a conduct that overcomes the boundary of restraint through passion, therefore, showing its meaning concisely, the word-division states, “it is called an overstepping.” But its detailed explanation of meaning is of the type “hand-holding,” and so forth. There, in order to show the division of hands and so forth, it says, “the hand means from the elbow,” and so on. There, “from the elbow” is the second. “From the major joint.” Elsewhere, the hand is from the wrist up to the fingertips, but here, it is with the forearm. is intended from the eon. "Pure hair" means hair that is pure, unmixed with threads or other things. "Braid" is the name for a cluster of hair made by intertwining three strands of hair. "Mixed with thread" means made by mixing hair with five-colored thread. "Mixed with flowers" means made by mixing with seasonal flowers and intertwining three strands of hair; or even if not intertwined, a mere cluster of hair mixed with flowers is to be understood as a "braid" here. "Mixed with gold" means made by mixing with a garland of coins. "Mixed with gold" means made by mixing with gold strips or ornaments. "Mixed with pearls" means made by mixing with strings of pearls. "Mixed with gems" means made by mixing with gems strung on a thread. For whoever takes any such braid, there is a Saṅghādisesa offense. There is no release for one who says, "I took a mixed braid." By taking a braid here, the hair is also taken; therefore, even one who takes a single hair incurs an offense. "Except for the hand and the braid" means that the hand, as described here, and every kind of braid are to be excluded, and the remaining body is to be understood as an "limb." When the hand and other parts are thus defined, taking the hand is "taking the hand," taking the braid is "taking the braid," and touching the rest of the body is "touching any one of the limbs." Whoever commits such "taking the hand," or "taking the braid," or "touching any one of the limbs," incurs an offense category called Saṅghādisesa. This is the meaning of the training rule. 272. Since "taking the hand," "taking the braid," and "touching the remaining limb" are all twelvefold in their distinctions, the analysis of its terms, beginning with "touching, caressing," is stated to show these distinctions. Here, what is said as "touching means merely touched" and "caressing means merely brushed against," the distinction between these is this: "touching" means rubbing, without going beyond the touched spot. 1. Therein, it is a rubbing together. This is called “mere touching.” Chupana is mere touching without rubbing together. And regarding the designation of ummasana and ullaṅghana, only one word is said: “raising up.” Therein, too, this is the distinction: the first is said in the sense of sending one’s own body upwards onto a woman’s body; the second is in the sense of lifting up a woman’s body; the rest is clear. 273. Now, as for him who, having descended, with a perverted mind, enters into bodily contact, showing the various kinds of offenses in detail according to these terms, it is said: “If the woman is a woman, and he perceives her as a woman, and the bhikkhu is impassioned, and he touches her body with his body,” and so on. Therein, “the bhikkhu touches her body with his body” means that bhikkhu, being impassioned and perceiving her as a woman, touches with his own body. “Naṃ” is merely a particle. Or else, this “naṃ” refers to that woman’s body, such as her hand. If he transgresses in any one of these ways, such as āmasati (touches) or parāmasati (strokes), it is an offense of Saṅghādisesa. Therein, touching once is one offense; touching again and again, it is a Saṅghādisesa for each act. Even if he strokes, if he does not release his hand from the body, but moves or shifts or sends his hand or body from here to there, even if he strokes for a day, it is only one offense. If he releases his hand from the body and then strokes again and again, it is an offense for each act. Even if he rubs down, if he does not release his hand from the body, but rubs down from the woman’s head to the soles of her feet, it is only one offense. But if he reaches this and that place on her abdomen and so on, and releases and then rubs down, it is an offense for each act. For ummasana (rubbing up), the same method applies to one who rubs up from the feet to the head. For olaṅghana (bending down), if he takes a woman by her hair, bends her down, and performs whatever transgression he desires, such as kissing, and then releases her, it is only one offense. If he bends her down again and again after she has risen, it is an offense for each act. For ullaṅghana (lifting up), the same method applies to one who lifts her up by her hair or hands. For ākaḍḍhana (pulling towards oneself), pulling her towards oneself, Pulling, as long as he does not release, it is one offense. Releasing and releasing, for one who pulls, at each attempt, there is an offense. Also for pulling back, taking by the back of the neck and pushing back, the same rule applies. For seizing firmly, taking by the hand or arm, even going a league, it is one offense. Releasing and repeatedly seizing, at each attempt, there is an offense. Not releasing and repeatedly touching and embracing, at each attempt there is an offense, so said the Elder Mahāsumana. But the Elder Mahāpaduma said: "The initial seizing is the measure, therefore, as long as he does not release, it is only one offense." For pressing hard with cloth or ornament, pressing, if not touching the body, it is a grave offense (thullaccaya). If touching, it is a Saṅghādisesa. By one attempt, one offense; by various attempts, various offenses. In seizing and touching, even without doing any other alteration, by the mere act of seizing or touching, he incurs an offense. Thus, in these acts of touching and so on, by transgressing in any one way, with a woman, for one who perceives a woman, it is a Saṅghādisesa; for one who is in doubt, a thullaccaya; for one who perceives a eunuch, man, or animal, it is also a thullaccaya. With a eunuch, for one who perceives a eunuch, a thullaccaya; for one who is in doubt, a dukkaṭa. For one who perceives a man, animal, or woman, it is also a dukkaṭa. With a man, for one who perceives a man, or is in doubt, or perceives a woman, eunuch, or animal, it is also a dukkaṭa. With an animal, in all cases, it is only a dukkaṭa. Having noted these offenses stated in the "single-root method," by this same method, in the "double-root method" where it is said "two women, for two women," and so on, double offenses should be understood. Just as with two women there are two Saṅghādisesas, so with many, many should be understood. Indeed, one who embraces and seizes many women standing together with his arms, he incurs Saṅghādisesas according to the number of women touched. According to the number of those in the middle, thullaccayas are incurred.