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thus its origin is mental. And by the saying, “He took some of that impurity with his mouth, he put some into his sexual organ,” its origin is also seen to be seasonal. And that is only for one who is not free from lust, by the saying, “It is impossible, monks, there is no occasion for an Arahant to emit impurity.” In the Parūpāhāra commentary, it is established that “it has a receptacle” by the saying, “‘It has a receptacle’ means that semen has a place for its establishment, like urine and feces.” Since it is not mixed, like a form arising from a normal mind, and from its emission, the teachers define the place of semen in three ways: “the head of the bladder, the waist, the body.” It should be seen like snake venom. And there is no fixed place for venom; it occurs when one touches it out of anger. Similarly, there is no fixed place for this; it occurs when one endeavors out of lust— this is the reasoning. The condition causing disturbance is a condition such as medicine, lodging, food, and so on. Among these, from the difference in association, By two, by three. Here, regarding "those whose perversions are abandoned": Whatever trainees and ordinary people see in dreams, all of that is perverted, indeed unreal, it follows. Therefore, "what one sees from a premonitory sign, that is absolutely true" - this contradicts. Hence, it is not said with reference to an object. For if it were said with reference to whether it is true or false, then it should be said: "Asekhas, whose perversions are abandoned, see only the truth, not the untruth." But it is said with reference to the seeing. For that is unreal. Even one not seeing, is as if seeing; even one not hearing, is as if hearing; even one not knowing, is as if knowing. "He also sees the truth, it is not a mere conjecture," says the teacher. That is not an object like a visual sign. It is said with reference to an adventitious, present visual sign object. For visual signs, etc., which are kamma-signs and destiny-signs, are indeed objects of the life-continuum. There, the kamma-sign is only past. The destiny-sign might be present for a short time. "Such" means: objects like visual signs that are directly experienced, previously conceived, adventitious, and present, and are associated with lust, etc. A monkey's sleep is light and easily disturbed. For, fearing falling from a tree branch, it frequently opens its eyes and sleeps. Although humans repeatedly open their eyes and see as if more clearly awake, yet, just as the awakened repeatedly descend into the life-continuum, so too during dreams, they descend into the life-continuum, by which they are said to "sleep." Because it is said, "One sleeps with the life-continuum consciousness," the descent into the life-continuum, being the condition for the physical body's state of being inactive and calm, is called "sleep." That (sleep) is also said to "occur" due to the physical body's weakness, even when there is an emergence from the life-continuum during dream-seeing, because it reaches a state of being inactive and calm, and because beings are not called "awakened," and due to the physical body reaching a state of being inactive and calm. The heart-base connected to it is not clear, thus the mind's activity connected to it is like the light of a lamp connected to an unclear base. Therefore, in the commentary, it is said, "Since it has a weak base, this volition is unable to draw forth rebirth," and so on. However, in the Gaṇṭhipada, it is written, "Having a weak base means that even the sign appearing in a dream is weak." That sign is all of many kinds, and volition is not due to a weak object-base, for the mind's activity is weak when its object is past or future, but not weak when its object is a concept. The state of being without a base is not fitting for volition, for there is an excess of power in the development of mental cultivation, even without a base. For a mind endowed with the power of cultivation, even if formless, can take a very heavy physical body and, in a single moment of consciousness, place it in the Brahma-world. Conversely, a mind not so endowed, a sense-sphere mind, can make a physical body capable of leaping in the air, not to mention other things. What is the inferential reason here by which it might be understood that it is the power of the mind itself, or by which the arising of special actions like repeated practice is seen to be due to the power of the mind? Therefore, "having a weak base" is the teacher's conjecture for "having a weak heart-base." If the heart-base were capable of producing a dull or sharp state in the mind connected to it, according to its own dull or sharp nature, then the heart-base would be an faculty, like the eye-base or ear-base. But it is not an faculty. Because in the Dhammasaṅgaṇī, in the Pāḷi text on derived form, it is not mentioned as worthy of enumeration. Since it is not an faculty, it is not enumerated immediately after the faculty of the body. And since it is a base-form, it is not enumerated immediately after the life-faculty, which is a non-base-form. Therefore, what is said, "Because it is unclear, the mind's activity connected to it is also unclear," if that is not established? It is established, for even non-faculties like suitable and unsuitable seasons, food, and so on, when combined, cause a change in the mind's activity, and this is directly observable. Because even one who is not awake thinks himself to be awake. Thus, a special state of the physical body, being without energy and tranquil, is called sleep. It occurs by a special mode of the mind descending into the life-continuum. A being endowed with it, having emerged from the life-continuum, sees a dream. He is called "overcome by monkey-sloth." Thus, the meaning is established that one who is asleep is not awake. Because by the continuous flow of the life-continuum one is called deeply asleep, therefore it was said, "If one asleep sees, a contradiction with Abhidhamma arises." But because at the moment of sleep one is not called awake, therefore it was said, "If one awake sees, a contradiction with Vinaya arises." And because there is one whose sleep is not exhausted, and who has not descended into the life-continuum, therefore it was said, "One overcome by monkey-sloth sees." Otherwise, this one would be neither asleep nor awake, not having entered that sleep himself. Thus, Abhidhamma, Vinaya, the words of Thera Nāgasena, and logic—all are reconciled with each other. Therein, "overcome by monkey-sloth" means overcome by sleep emerged from the life-continuum. For that is called monkey-sloth here. As it comes in the Dhamma-saṅgaṇī: "What is sloth there? That which is the body's unhealthiness, unsuitability for work... sleepiness—this is called sloth." This indeed is formless. Its result, a special kind of sleep, the body's unhealthiness, unsteadiness, and sleepiness, is called "monkey-sloth" by way of cause and effect. And as it was said, "Indeed, one overcome by monkey-sloth, O great king, sees a dream." That which is "rising from an offense" here, that by which one rises from it through a Vinaya act, is called "rising from an offense" here. Here, "speaking of the part by the whole" is exemplified by saying "branch-cutter" for "tree-cutter," and so on. The feeling aggregate, etc., is an example of a conventional term. "And not by us" refers to the action of the word "investigation." And "release" refers to the conclusion of being released. And it is said to be by nature. 240. The five sense pleasures are taken. 'Vanabhaṅgiya' means a gift. Lust itself is called 'assāda' by means of the associated pleasant feeling. And concerning one who has slept, this is said, referring to one who has slept without interrupting the life-continuum, like one overcome by monkey-sleep; it should be investigated. 'For the purpose of waking up' means for the purpose of purification. 266. They say, "Even in contemplating the private parts of wooden daughters, painted with plaster, there is a dukkaṭa offense." They write, "When heat arises, it is born of the lust for release." Or in the sand, just as here "the desire for an elephant perishes," the reading "you are guilty of an offense" is everywhere. Because it is stated, "Come to me, friend novice, take hold of the private parts," it seems appropriate to call it even a 'verbal action'. If this is the case, then even by commanding another "do this," there would be an offense, and it becomes confused. Therefore, some say it should be understood that it is not said. 267. "In the garland of flowers, in the garland of fermented liquor" – it seems to be of two kinds. The explanation of the training rule concerning the emission of semen is finished. 2. The explanation of the training rule concerning bodily contact 270. By "otiṇṇa" is shown his intention to engage. By "with a perverted mind, with a woman" is shown his effort. Indeed, the word "saddhi" indicates connection; and that connection is coming together, clinging. With what mind? With a perverted mind, not with the intention of receiving an alms-bowl, etc. – that is the meaning. By "should engage in bodily contact" is shown his recognition of touch, of one making effort. Indeed, having made effort and recognizing touch, one is called 'engaging'. Thus, his completeness of three factors is shown. Or else, otiṇṇa. By what? By a perverted mind, like one possessed by a yakkha, etc. Or this is an instrumental case word in the sense of application. A being having descended into a perverted mind, like a well, etc. Or else, having attained the state of a bhikkhu with the intention, "I shall be free from lust," from that intention of being free, with a perverted mind which has become the cause, he has descended into that very lust. With a woman, his own... by one who has come near, or by one who has approached on their own. In this, whether the woman is infatuated or dispassionate,