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situated at the edge of a village, one clod-throw is the area suitable for enclosure. Therefore, it is also said in the Visuddhimagga: "from the first clod-throw of an unenclosed area." "Sabbapaṭhamaṃ" means the very first, from the direction facing the village. "Taṃ paricchedaṃ katvā" means having made that first dwelling, etc., as the boundary. This is stated according to the opinion of the Vinaya-holders. However, according to the opinion of the Majjhima Bhāṇakas, the Majjhima Bhāṇakas say: "One should measure, excluding one clod-throw, from the vicinity of dwellings, etc." Therefore, in the Majjhima Nikāya Aṭṭhakathā, it is said: "One should measure by taking out the vicinity of the monastery as well as the village, between two clod-throws." "Pañcadhanusatikaṃ" means five hundred bows in measure, with the teacher's bow, when strung. "Tato tato maggaṃ pidahati" means he blocks the small paths here and there. "Dhutaṅgacoro" means by this, it shows the absence of the conditions for this training rule as well. "Sāsaṅkāni" means "deemed suspicious," that is, deemed "suspicious" by seeing the places where thieves are settled, etc. "Sannihitabalavabhayāni" means the meaning is that they are places where strong fear is present, because of seeing people killed, plundered, and beaten by thieves. "Sace pacchimikāya" and so on, explains the meaning already stated, by way of exclusion. "Yatra hi piṇḍāya" and so on, shows the stated measure with further specification. "Sāsaṅkasappaṭibhayameva" means whether it is suspicious or fearful, it is permissible. In the Pāḷi, "If there is some reason for that bhikkhu to be separated from that robe, that bhikkhu should be separated from that robe for a maximum of six nights." By this, if there is a need to go elsewhere, having left the robe inside the house, while dwelling in that monastery, a separation of six nights outside the monastery is allowed. For it is said that one may be separated for six nights elsewhere than the dwelling place, not for one who is dwelling in that monastery. and where it is said, "again entering the village boundary," if the dwelling is to the east of the alms-village, and this one has gone to the west, and so on. And in the Mātikāṭṭhakathā (Kaṅkhā. Aṭṭha. Sāsaṅkasikkhāpadavaṇṇanā) it is said, "if he should dwell beyond that," the meaning is given as, "he should cause the seventh dawn to rise in that dwelling beyond six nights." But Venerable Buddhadaṭṭācariya, making it clearer, stated this very meaning. For it was said by him: "The village which a bhikkhu makes his alms-resort, and dwells in the forest; It is permissible for him to stay in that village for one month. "For one dwelling elsewhere, six nights is the maximum allowed; This is its intention, concealed yet revealed." Since it is stated, "a certain bhikkhu in Kosambī was ill," it is said, "the Kosambaka permission is allowed." The permission for a bhikkhu of Kosambī is the Kosambaka permission. "Having come to the dwelling" is said with reference to a dwelling where one has resided, so it is not permissible to cause the dawn to rise in another dwelling within that village precinct. "Having resided" means having caused the dawn to rise. Because the place gone to is too far, it is said, "if he is unable to do so." "There itself" means in that very place gone to. The explanation of the Sāsaṅka training rule is finished. 10. Explanation of the Pariṇata training rule 657-659. In the tenth, "the portion set aside by dedication" means the portion set aside separately by dedication even in one's own house. Since it is to be incurred by a single utterance, "give one to me, one to him," it is said, "he would incur it together." "Ghee and so on have been brought for you" means ghee and so on brought for your use. Knowing that it is dedicated, but making it known in the manner stated, it is as if one has made known what belongs to them, so it is said, "he says, 'give to me too,' it is permissible." 660. It is not permissible to offer even a flower. This is said with reference to what is dedicated. But if one takes a flower worshipped at one shrine and worships it at another shrine, it is It wanders. "Having seen it standing" means having taken the remainder and seen it standing. "Do not give to this dog, give to that one" – this is only for dedication. But if given to an animal after dedicating, it is permissible to chase that one away and make another eat. "Where shall we give?" and so on, blamelessness is shown in the Pāli text in one way. But thus, even without being asked, by one who knows this is not dedicated, it is permissible to cause it to be given wherever one wishes, according to one's own wish – this is stated in all three knot-points. "Wherever you wish, give there" – here also, because it is said "according to your wish," it is obtained to cause it to be given wherever one wishes. "Only by the method that came in the Pāli text" means by the method "where your offering is" and so on. The state of being dedicated to the Saṅgha, knowing that, one's own dedication, and the receipt – these are the three factors here. The commentary on the training rule concerning dedication is finished. The third chapter on bowls is finished. Thus, in the Sāratthadīpanī, a sub-commentary to the Vinaya commentary Samantapāsādikā, The commentary on the Nissaggiya (rules) is finished. The second part is finished.