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it is allowable to accept all of it, thinking, "I will destroy it and make it into an allowable implement." Fishing nets, bird nets, and so forth, and plank nets, etc. These protective amulets, all of them, are not to be touched. But if obtained for use, a net, for instance, "I will tie it over a seat or a shrine, or wrap it around an umbrella," it is permissible to take it with such an intention. All protective amulets, it is permissible to accept them for their material value. For this is to prevent harm to others, not to cause harm. So, "I will make a toothbrush holder from this plank," it is permissible to take it with such an intention. Things covered with hide, like lutes and drums, are not to be touched. But in the Kurundi, it is said: "Even the drumstick, even the lute-stick, even the empty shell, even the hide placed on the mouth-rim, even the lute-neck, all are not to be touched." It is not permissible to cover them, nor to have them covered, nor to play them, nor to have them played. In the shrine courtyard, if seen discarded by people after worship, it should be swept around them without moving them. But during garbage disposal, it is permissible to remove them as garbage and place them aside, so it is said in the Mahāpaccariya. It is also permissible to accept them for their material value. But if obtained for use, "We will make a toothbrush holder from the lute-body and the drum-shell, and a knife-sheath from the hide," it is permissible to take them for the purpose of making such accessories and to make them in such ways. The case of the former wife is clear. In the case of a Yakkhi, even if one engages in bodily contact with a goddess created by another's will, it is only a grave offense. The case of the eunuch and the case of the sleeping woman are also clear. In the case of a dead woman, if it is at a time when a pārājika offense is possible, it is a grave offense; after that, it is a minor offense. In the case of animals, with a Nāga maiden, with a Supaṇṇa maiden, with a Kinnarī, or with a cow, it is only a minor offense. In the case of a wooden doll, not only with wood, but even with a painted or drawn image of a woman, it is only a minor offense. 282. The case of pressing is clear. In the case of a bridge, whether it be a single-plank bridge or a cart-track bridge, "I will move it," Just by making the attempt, whether it moves or not, it is a dukkaṭa (minor offense). The case of the path is clear. In the case of a tree, whether the tree is large, the size of a great rose-apple, or small, whether one can move it or not, just by the attempt, it is a dukkaṭa. The same rule applies to the case of a boat. In the case of a rope, if one, pulling the rope, can move it from its place, there it is a thullaccaya (grave offense). If it is a large rope, and it does not move even slightly from its place, there it is a dukkaṭa. The same rule applies to a stick. Even a large tree fallen on the ground is here considered as if taken with a stick. The case of the leaf is clear. In the case of salutation, if a woman, massaging the feet, wishes to salute, she should be prevented, or the feet should be covered, or one should remain still. For one who is still, even if assenting in mind, there is no offense. Finally, the case of grasping is clear. The explanation of the training rule on physical contact is finished. 3. Explanation of the training rule on coarse speech. 283. "At that time, the Buddha, the Blessed One" is the training rule on coarse speech. There, "ādissa" means "referring to." "Speaks praise" and so on will become clear later. "Chinnikā" means one whose shame is cut off. "Dhuttikā" means deceitful. "Ahirikā" means shameless. "Uhasantī" means making a smile, they laugh a gentle laugh. "Ullapantī" means saying "Oh, noble one!" and so on, they speak various kinds of enticing words in a loud voice. "Ujjagghantī" means they laugh a loud laugh. "Uppaṇḍentī" means they make fun, saying "This is an impotent man, not a real man," and so on. 285. "Sāratto" means attached by the passion for coarse speech. "Having expectation, with a mind bound" is as explained before, only here the passion for coarse speech should be applied. In "a woman with coarse words," showing the intended woman, it says "a woman" and so on. There, "discerning, capable of knowing well-spoken and ill-spoken words, coarse and not coarse words" means those who are wise, capable of knowing meaningful and meaningless talk, and talk connected with the Dhamma and not-Dhamma; this is what is intended here. Those who... But it shows that even an old woman, foolish, dumb and mute, is not intended here. "Should speak inappropriately" means should speak, should utter various kinds of immoral talk. But because for one thus speaking inappropriately, that which is called "speaking inappropriately" is, in essence, an overstepping, a transgression, a conduct that has overcome the time of restraint by way of lust; therefore, showing that meaning, he said, "'Should speak inappropriately' is called 'transgression'." "Just as 'tanti'"—here 'tanti' is merely a particle, the meaning is "just as a young man (to a young woman)". "Pointing to two paths," etc., was said to show by what manner of speaking inappropriately a Saṅghādisesa offense occurs. There, "two paths" means the path of feces and the path of urine. The rest is quite clear in the summary. But in the detailed explanation, "praises" means he says, "You are endowed with feminine characteristics, with auspicious characteristics," it does not yet reach the head. (But if) he says, "Your path of feces and path of urine are such, therefore you are endowed with such feminine characteristics, with such auspicious characteristics," it reaches the head, a Saṅghādisesa. "Describes" and "praises" are synonyms of the word "praises." "Insults" means he strikes with a verbal goad. "Disparages" means he puts down. "Reproaches" means he gives fault. But later, if not connected with the eleven words coming in the Pāli text, such as "You are without marks," it does not reach the head. Even if connected with those, only if connected with these three: "You are a hermaphrodite," "You are split," "You have both sexual characteristics," is it a Saṅghādisesa. "Give me"—even by such a request, it does not reach the head. Only if connected with sexual intercourse in this way, "Give me sexual intercourse," is it a Saṅghādisesa. In "When will your mother be pleased?" etc., even in such entreating words, by this much alone it does not reach the head. But only if connected with sexual intercourse by such a method as, "When will your mother be pleased, when will I obtain sexual intercourse from you?" or "When your mother is pleased, I will obtain sexual intercourse," is it a Saṅghādisesa. In "How do you give to your husband?" etc., even in such questioning words, only if "sexual intercourse" is said is it a Saṅghādisesa, not otherwise. thus. "Indeed, you give to your husband thus," even in such counter-questioning words, the same method applies. When asked to explain, he says, "How does a woman giving become dear to her husband?" Being asked thus, he explains. And here, even if it is said, "Give thus, giving thus," it does not reach the head (of the offense). But by the method beginning with, "Give the sexual act thus, offer the sexual act thus, giving and offering the sexual act thus, she becomes dear," the Saṅghādisesa offense occurs only when it is connected with the sexual act. The same method applies to words of instruction. In the definition of reviling: "You are without a mark" means you are without a sign, it means your water-channel is merely a key-hole. "You are merely a mark" means your female organ is incomplete, it means it is merely a perception. "You are without blood" means you have a dry channel. "You are always bloody" means you have constant blood, a wet water-channel. "You are always in a rag" means you always have a rag covering your private parts, it means you always use a rag for your private parts. "You are flowing" means you are leaking; it means your urine is always flowing. "You are protruding" means you have protruding flesh of the private parts. "You are a female eunuch" means you are without a mark. "You are a man-woman" means a woman with a beard and tusks, having the appearance of a man. "You are split" means you have a split anus and urethra. "You have both signs" means you are endowed with both signs, the female sign and the male sign. Among these eleven terms, only "You are protruding," "You are split," and "You have both signs" are pure (offenses) that reach the head (of the offense). Thus, these three terms and the former three terms concerning the anus, urethra, and sexual act make six terms that are pure and cause an offense. The remaining terms, such as "You are without a mark," are offenses only when they are connected with the sexual act, for example, "Give me the sexual act in your unmarked part," or "You are without a mark, give me the sexual act." This should be understood. 286. Now, for one who, having entered, speaks with a perverted mind, we shall explain the detailed types of offenses by describing the anus and urethra and speaking of their characteristics. saying, "She is a woman and perceives herself as a woman," and so on. Their meaning should be understood in the same way as stated for bodily contact. But this is the distinction: "Below the collarbone" means downwards from the collarbone. "Above the kneecap" means upwards from the kneecap. "Above the collarbone" means upwards from the collarbone. "Below the kneecap" means downwards from the kneecap. However, the collarbone and the kneecap themselves are included in this very area of minor offense, just as in bodily contact with a bhikkhuni. For the Buddhas do not lay down a serious offense with a remainder. "Attached to the body" means a cloth, or a flower, or an ornament. 287.