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on a Nissaggiya (seat), there is no perception of touch, there is merely the arising of thought, therefore no offense. For one with the intention of release, in all cases, there is no offense. Here, however, he who, seized by a woman, desiring to free himself from his body, pushes her away or strikes her – this one exerts with his body and perceives the touch. He who, seeing one approaching, desiring to free himself from her, frightens her away or makes her flee – this one exerts with his body but does not perceive the touch. He who, seeing such a long-lived creature mounted on his body, thinking, "let it go slowly, if it struggles it might lead to harm," does not struggle; or, knowing that a woman's limb is touching him, thinking, "she will leave by herself, thinking 'this one is not interested in me'," remains still as if not knowing; or, a young monk, tightly embraced and seized by a strong woman, even desiring to flee, remains still because he is so firmly held – this one does not exert with his body, but perceives the touch. He who, seeing one approaching, thinking, "let her come for a while, then I will strike her or push her away and leave," remains still – this one has the intention of release, and does not exert with his body, and does not perceive the touch – thus it should be understood. 280. "Without intention" – by this means. without intending to touch this, thus, without intending, even if the limbs of a woman are touched when receiving a bowl and so on, there is no offense. "Without mindfulness" means one is distracted, there is no mindfulness "I will touch a woman." Thus, without mindfulness, when touching while stretching out hands and feet, there is no offense. "Without knowing" means a girl standing in the guise of a boy, not knowing "this is a woman," touches her for some reason. Thus, for one touching without knowing "this is a woman," there is no offense. "Without delighting" means one not delighting in bodily contact. Like a monk carried by a chain of arms, there is no offense for him. The insane and so on are as stated. Here, however, Elder Udāyi was the first offender, so there is no offense for the first offender. The commentary on the word analysis is finished. Regarding the origin and so on, this training rule originates from the first pārājika, it originates from body and mind, it is an action, a perception-release, with consciousness, a worldly fault, a bodily action, an unwholesome mind, of two feelings, by happiness and equanimity. 281. In the stories of the disciplined ones— "with mother's love for his mother" means he touched his mother's body with mother's love. The same method applies to the stories of daughters and sisters. There, since whether a mother or a daughter, any woman whatsoever is an obstacle to the holy life. Therefore, even for one touching with household-based affection, "this is my mother, this is my daughter, this is my sister," only a dukkaṭa is stated. However, remembering this command of the Blessed One, even if one sees one's mother being carried away by a river current, she should not be touched by hand. But a wise monk should bring a boat or a plank or a banana trunk or a log. If these are not available, even a saffron robe should be brought and placed in front. But it should not be said, "Take hold here." When she has taken hold, one should go, pulling the item, "I am pulling the item." If she is afraid, one should go ahead of her and reassure her, "Do not be afraid." If, being afraid, she suddenly climbs onto the son's shoulder or takes hold of his hands, one should not say, "Go away, old woman," and reject her. should be pulled up, should be brought to dry land. The same rule applies to one stuck in mud or fallen into a well. Even there, having thrown a rope or a cloth, and knowing it has been grasped by hand, she should be pulled up, but not touched. Not only the body of a woman is not to be touched, but also her clothing and wraps, her ornaments and possessions, even a grass bundle or a palm-leaf basket, are not to be touched. And that, if the clothing and wraps are kept for adornment. If, however, clothing or wraps are turned over and placed at the foot for use as a robe, it is permissible. Among ornaments and possessions, permissible items like a head ornament or an ivory needle, if given with "Bhante, take this for yourselves," may be taken for tools like a needle for a slipper. But items made of gold, silver, pearls, etc., are not to be touched, even if offered, they should not be taken. Not only their bodies and accessories are not to be touched, but also a wooden image made in the form of a woman, an ivory image, an iron image, a copper image, a tin image, a clay image, an image of any jewel, down to an image made of flour, is not to be touched. However, for use, having received it with "Let this be yours," and having kept it, all jewel images and the rest, may be broken and used as tools if suitable for tools, or used for enjoyment if suitable for enjoyment. And just as a woman's image; so too, all seven kinds of grain are not to be touched. Therefore, one walking through a field should not touch the grain and fruit grown there. If grain is spread out at a house door or on a path, and there is a path beside it, one should not walk treading on it. If there is no path for walking, one should walk by establishing a path. Inside a house, if they spread a seat on top of grain and offer it, it is permissible to sit. Some scatter grain in a sitting hall; if it is possible to have it removed, it should be removed. If not, a stool should be placed to one side, without treading on the grain, and one should sit. If there is no space, People, right in the midst of grain, prepare a seat and give it; one should sit down. Mung beans and other pulses born there, or fruits like palm and jackfruit, should not be touched by one playing. The same rule applies to those piled up by people. But in the forest, fruits fallen from trees, it is permissible to take them, thinking, "I will give them to the unordained." Pearls, gems, lapis lazuli, conch, stone, coral, silver, gold, ruby, and crystal – among these ten jewels, pearls, unwashed, unpierced, just as they are born, it is permissible to touch them. The rest, they say, are not to be touched. But in the Mahāpaccariya, it is said: "Pearls, whether washed or unwashed, are not to be touched, and should not be accepted for the price of goods. But for medicine for leprosy, it is permissible." Even taking a crystal, all gems of blue, yellow, and other colors, when washed, pierced, and polished, are not to be touched. But as they are born, released from the mine, it is said they may be accepted for the price of bowls and other goods. That too is rejected in the Mahāpaccariya. Only a glass gem made by melting, it is said, is permissible. Regarding lapis lazuli, the decision is similar to that for gems. A conch, a blowing conch, and one washed, pierced, and mixed with jewels, is not to be touched. A water conch, whether washed or unwashed, is to be touched. And the rest, for medicine like collyrium, or for the price of goods, it is permissible to accept. Stone, washed, pierced, joined with jewels, and of mung bean color, is not to be touched. The rest, for sharpening knives and so on, it is permissible to take. Here, "joined with jewels" they say means made by joining with gold and melting. Coral, washed and pierced, is not to be touched. The rest is to be touched, and it is permissible to accept for the price of goods. But in the Mahāpaccariya, it is said: "Whether washed or unwashed, all is not to be touched, and should not be accepted." Silver and gold, whether made into goods or not, all of it, from the seed (ore) onwards, is not to be touched and not to be accepted. It is said that the northern prince a golden stupa having made it, he sent it to the Elder Mahāpaduma. The Elder rejected it, saying, "It is not allowable." In a cetiya-house, there are golden lotuses, golden bubbles, and so forth; these too are not to be touched. But the guardians of the cetiya-house stand in a place where money is thrown, therefore it is said that it is allowable for them to play with it. However, in the Kurundī, that is rejected. Only to remove rubbish from a golden cetiya is allowed, that much only is permitted. It is said in all commentaries that even brass is not to be touched, being of the nature of gold. But the use of a dwelling is entirely allowable, therefore all dwelling requisites made of gold and silver are to be touched. In places where the Dhamma and Vinaya of bhikkhus are expounded, they make gem pavilions with crystal pillars adorned with gem garlands; there, all appurtenances are allowable for bhikkhus to attend to. Red coral and sapphire, when washed and pierced, are not to be touched; others are to be touched, it is said that they are allowable for the purpose of merchandise. But in the Mahāpaccari, it is said: "Washed or unwashed, they are entirely not to be touched, and are not to be accepted." All weapons and implements are not to be touched; even if given for the purpose of merchandise, they should not be accepted. Trading in weapons is not allowable. Even a pure bow-staff, a bowstring, a goad, a hook, down to chisels and axes, made in the category of weapons, are not to be touched. If someone has placed a spear or a javelin in a monastery, the one guarding the monastery should send word to the owners, "Take them away." If they do not take them away, the monastery should be guarded without moving them. Seeing a sword, spear, or javelin fallen on a battlefield, it is allowable to break the sword with a stone or something else and take it for the purpose of a knife; it is allowable to separate the others and take something for the purpose of a knife, and something for the purpose of a handle for a pair of scissors, etc. But if something is given, saying, "Take this,"