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that is the beginning of signs of beings, etc., those signs of forms, etc., are the objects of which bhavaṅga-consciousness. That is an object of signs of forms, etc. Such are objects of signs of forms, etc., and associated with lust, etc. By the conventional mind, by the normal thought-process of one who has awakened. Who indeed sees? The meaning is that there is no such thing as one seeing a dream, because of the absence of a thought-process disconnected from the state of being awakened from sleep. Therefore it is said, "the absence of a dream indeed occurs." Overcome by monkey-slumber. By this it is shown that one sees by a wholesome or unwholesome mind-door process, interrupted by the bhavaṅga-continuum proceeding by way of sleep. Therefore it is said, "that sleep," etc. Freed from two extremes. Freed from the two extremes called wholesome and unwholesome. At the moment of advertence and that object. Because of the absence of a five-door process in a dream, it is said, taking what is fit to arise in the mind-door. And here, even in the context of dreams, from the statement "that object," even sense-sphere resultant phenomena, proceeding from perversion, having conceived them as having been previously attained in forms, etc., that have been experienced or heard before, are called "having limited objects," because they proceed having conceived based on limited phenomena. But it should not be taken as "because they proceed having taken limited phenomena in their own nature." And thus, even for resultant phenomena of lust, etc., proceeding by imposing forms of men and women, etc., and even for resultant rebirth-linking, etc., arising by taking those as objects, the state of having limited objects and the state of having kamma-signs as objects are indeed established. However, mental and mental concomitant phenomena, arising by taking a conceptual counterpart object of kasiṇa, etc., which is conventional and free from real phenomena, and proceeding by way of access and absorption, etc., should be understood as "not having a describable object" in the "limited triad" (Dhs. Tikamātikā 12). This is the dream. Because of having limited objects conceived through perversion, it is called "having a weak basis." The meaning is that it is not in control of a non-existent object. Therefore it is said, "because of arising in an unsuitable sphere," etc. This is of the collection of offenses. "Saṅghādisesa" is said in accordance with the masculine gender word. "Assa" means "of that group of offenses," "of that which is desired to be raised up." Therefore, it says, "What is said?" and so on. Here, "by the conventional word" means that even if a word is established in a compound, its fame in a single part of it is called "convention" here. A word connected with that convention is a "conventional word," by that. It states the reason for the convention with "in a part," and so on. And "time" means the time shown by "when lust is aroused," and so on. When "when lust is aroused" is said, it means that at that time, when lust is aroused, one is freed. Thus, time is understood. "Of the ninth intention" means "of the intention of investigation." "Object" means "domain." 238. "They have hair" means "hairy," creatures with much hair. 239. "By releasing" means "by the act of releasing." Here, "accompanied by the delight of releasing" means that the desire to release is the delight of releasing. The volition accompanied by that is the volition of the delight of releasing. It should not be taken to mean the volition that seeks delight or pleasure in releasing. Otherwise, the offense would only apply to one who releases for pleasure, not for health, and so on. Therefore, the meaning should be taken as "the volition of the desire to release for any purpose, such as health." 240. "Striving" means "exerting the body in the sexual organ." "Two thousand offenses" is said without touching upon the broken wheel, and so on. However, one who wishes should count by the divisions of the broken wheel, and so on. "By one word" means "by the word of domestic affection." "Likewise" means that a Saṅghādisesa is said by sleeping without abandoning the strong pressing and other applications, with the volition of the delight of releasing. "With pure mind" is said with reference to abandoning the exertion made with the thighs, and so on, as a cause for the delight of releasing. Therefore, it should be understood that even in the absence of unpleasant contemplation, if there is no application, there is no offense even in releasing. "Released by that exertion" means released from a dry place, even if it is not the act of releasing itself. But if, even after exertion, it flows into the water stream, it is merely a grave offense, due to the absence of release by application. "For the purpose of waking," and so on. to avoid soiling by excrement and the like, it is permissible to hold the penis with the hand; the meaning is that there is no application of the rule. "Anokāsa" means the region of the penis. 262. "Due to a dream" means due to an action occurring in a dream. Indeed, this non-offence is stated only in the place of an offence, because it is outside the scope of an offence. Therefore it is said, "If it is within his power, he should remain motionless," and so on. 263. In the Pāli text on "cases of training," in the case of scratching the testicles, due to the movement of the testicles with the intention of release, the penis also moves, and thus an effort is made towards the sign (of emission), so a Saṅghādisesa is stated. However, if one scratches only the testicles, in such a way that the penis does not move, even if there is emission, there is no offence, because the testicles are not the penis. 264. "Vatthi" means the skin covering the tip of the penis. "When one warms the abdomen... and so on... there is no offence," means that by warming the abdomen, even if the penis is warmed, it is stated that no effort towards the sign is made by that much. 265. In the case of "Come, friend, novice, for me," when one commands another, and by delighting in the pleasure of the movement of the penis caused by that person's action, that movement also arises from the bhikkhu's mind of delight, thus the intention of delight, which is the cause of the movement of the penis leading to the emission of semen, is an element of the offence, not the command itself, because a Saṅghādisesa is not established at the moment of the command. Thus, even if one commands, but by wise attention, one removes the pleasure of emission, there is no possibility of an offence. This training rule should be understood as not involving a command, but as a bodily action, and arising from an act. However, a dukkaṭa is incurred by the command. But if one delights in the pleasure of the act performed by another, even by force, without being commanded, if there is emission, it is a Saṅghādisesa, as in the first Pārājika; if there is no emission, it is a thullaccaya. However, if there is no intention of pleasure in emission, but one delights due to the craving for bodily contact, even if there is emission, the teachers say there is no offence by Saṅghādisesa, and that is indeed reasonable. 266. In the case of stiffening the body, by way of movement, just as the penis... there is an attempt, thus, due to being stretched out, an offense is stated. In the case of looking intently, the term "sexual organ" refers only to the urinary passage of a living woman, not to anything else. 267. "Pupphāvalī" is a kind of sport. It is said that while playing this, they make the broken banks of rivers and so on muddy with water, and sitting there with both feet extended, they fall. There is also the reading "pupphāvaliyaṃ" (into the flower garland). "Pavesentassa" (for one who inserts) is used in the sense of a causative agent, and due to being ditransitive, the word "vālikaṃ aṅgajātaṃ" (the pubic hair, the sexual organ) is used in both places in the sense of an instrument. Intention, attempt, and emission —these three factors are to be understood here. The explanation of the training rule concerning the emission of semen is finished. 2. Explanation of the training rule concerning physical contact 269. In the second (rule), even when some windows are open, due to darkness outside, light does not enter. Due to the open door blocking light coming from elsewhere, it is very dark behind the door. Referring to such situations, it is said, "where, when open, there is darkness," and so on. The brahmin woman, at the moment of touching her limbs, being conducive to misconduct, said nothing, but at the moment of the monk's praise, she spoke. Therefore, it is said, "thinking, 'he wishes to go forth'," meaning, "thinking, 'he is like one who wishes to go forth'." Such an assault by others on a respectable woman is an extreme disgrace. Therefore, it is said, "her own transgression." 270. Regarding the word "otiṇṇa" (descended), in the sense of the object, it is said, "by yakkhas and so on." In the sense of the agent, it is said, "wells and so on." "Tasmiṃ vatthusmiṃ" (in that object) means in the object called the woman's body. 271. "Assa" (of him) refers to all such things as taking by the hand. 273. "Etesaṃ padānaṃ" (of these words) refers to words like "touching" and so on. "Itthisaññī" (perceiving a woman) means perceiving a human woman. To show the meaning "this body" by the word "naṃ" (her) being a qualifier of the body, it is said, "or else," and so on. "Omasanto...pe...ekāva āpattī" (touching...and so on...only one offense) is said with reference to an unclothed (body), not a clothed one. However, for a clothed (body), if one lowers the hand from the head downwards... If he puts his hand on her garment, a grave offense. If he takes his hand off the garment, and touches her from the thigh downwards, again a Sanghādisesa. "As specified" means as described regarding physical contact.