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The Sangha's ownership of beds and the like, spreading or having them spread in a place with the described characteristics, being unencumbered, absence of danger, and exceeding a clod-throw – these are the five factors here. However, in the Mātikāṭṭhakathā (Kaṅkhā. Aṭṭha. Paṭhamasenāsanasikkhāpadavaṇṇanā), concerning "or goes without asking," it is said: "If a bhikkhu, sāmaṇera, or āramika is conscientious, and considers it an encumbrance for himself, and without asking such a person, without assigning that lodging to him, goes indifferently, he would exceed a clod-throw of a medium-strength man. Exceeding a clod-throw with one foot incurs a dukkaṭa. Exceeding with the second foot incurs a pācittiya." Having said this, six factors are mentioned, including indifference. However, in the Pāḷi and the Aṭṭhakathā, this specific phrase "goes indifferently" is not seen. And "goes while heating" and "anāpatti for going with attachment" are mentioned only in the context of heating. If there were also anāpatti for going with attachment in other cases, it should have been said generally, "anāpatti for going with attachment." Therefore, one should examine and take what is more appropriate. The explanation of the first lodging training rule is finished. 5. Explanation of the Second Lodging Training Rule 116. In the second lodging training rule, only this much is stated, as said in the Aṭṭhakathās. "This is said to show that it is stated thus in the Aṭṭhakathās. And other similar coverings and underlays on beds and chairs" is stated in all three Gaṇṭhipadas. However, in the Mātikāṭṭhakathā, it is stated restrictively: "A covering means a cloak or a rug, only this much." Therefore, what is stated in the Gaṇṭhipadas does not agree with this. It should be examined and taken. "From the lodging" means from the very last lodging. "Whoever" means whoever, whether his relative or a stranger. 117. "Pariveṇa" means the inner enclosure of each monastery. It is stated in the Kurundaṭṭhakathā. To show the meaning with distinction, "although it is said" and so on, is begun. "In an unroofed pavilion" should be construed separately. Therefore, in the Mātikā Commentary, it is said: "in an unroofed pavilion or even a roofed one, where many people gather." This distinction is indeed found even in a dining hall. Having distinguished "there is nothing to be said," there is nothing special to be said. "It perishes" means it is destroyed. "It might be destroyed" means it might be destroyed by thieves and so on. 118. That by which a couch or a chair is woven, that is the weaving of couches and chairs. "Cave in a rock-mass" means a cave in a rock-mass, the meaning is a mountain cave. Since "the lodging was eaten by termites" was laid down in this story, in accordance with the story, the commentary states there is no offense in the absence of a fear of termites. Since "the lodging should be asked leave of" was said by the one who laid down the duty of a traveler in the Chapter on Duties, "asking leave is a duty" was said merely to show the proper way of acting, and not to show that it is a dukkaṭa offense due to a breach of duty. Therefore, in the Andhaka Commentary, concerning "the lodging should be asked leave of," it will say: "that lodging made on a rock surface or on stone pillars, where termites do not climb, for that, even if one does not ask leave, there is no offense." Therefore, what is said in the Gaṇṭhipada: "for one who goes without asking leave in such a lodging, there is no pācittiya offense; but for one who goes without asking leave, according to the duty of a traveler, there is a breach of duty, and therefore a dukkaṭa offense is incurred," that should not be taken. "There is no release by the thought of the last one" is said because there is no other going after that one. Here, concerning "one should send one person and ask leave," for one who goes without asking leave from the place where the thought of going arose, there is a pācittiya offense upon lifting the second foot. Although for one who goes leaving a couch or a chair in the open air, a separate offense is not stated here, nevertheless, couches and chairs in the open air at an improper time... For one who spreads it and goes, if it goes beyond a clod-throw, there is a *pācittiya* by the previous training rule. If it goes beyond the enclosure, there is a *dukkata* by this – thus it should be understood. By "in a pavilion or at the foot of a tree," the open air is also included. Thus, even there, a *dukkata* is stated here – thus it should be seen. However, for one who spreads a bed in the open air and goes, there is a *dukkata* in both cases. They say: "A *pācittiya* is stated for one who spreads a Sangha's bed in a Sangha's dwelling and departs. In each of the two Sangha's (cases), there is a *dukkata*." The rest here is clear. A bed of the described kind, its belonging to the Sangha, spreading or causing to spread in a dwelling of the described kind, being unencumbered, absence of danger, departing without looking back, and exceeding the boundary of the precinct – these are the seven factors here. The explanation of the second training rule concerning lodging is finished. 6. Explanation of the training rule concerning not crowding 119-121. In the sixth (rule), "entering without crowding" means "entering near." "Considering the great helpfulness and excellence of qualities" means considering the great helpfulness of the storekeeper and the excellence of qualities of the Dhamma-preachers and others. "A cubit and a half all around" is said with reference to a bed or chair spread in the middle. 122. "Having kept the precinct" means having kept the precinct of the described kind. "In one dwelling" means in one lodging. "In one precinct" means within the enclosure of that dwelling. "Even if one enters the precinct with the intention to crowd, saying 'I will enter as a sick person, etc.,' due to the presence of reasons for non-offence in 'a sick person enters, etc.,' non-offence is stated" – thus it is said in all three *gaṇṭhipadas*. If this is so, then the state of not being sick, etc., should also be stated separately among the factors. However, in the *Mātikāṭṭhakathā* (Kaṅkhā. Aṭṭha. Anupakhajjasikkhāpadavaṇṇanā), only this much is stated: "Belonging to the Sangha's dwelling, knowing it cannot be removed, the intention to crowd, and sitting or lying down in the precinct – these are the four factors here." Therefore, it should be investigated. aṃ. The explanation of the precept concerning not approaching is finished. 7. The explanation of the precept concerning expulsion 126. In the seventh, "koṭṭhakāni" means gate-chambers. They say, "Even if one hears the command 'Go out!' and goes out according to one's own wish, there is no offense." 128. In "expels an shameless one," etc., first, having thought, "I will expel him as a shameless one," and then expelling him, even if anger arises due to the quick change of mind, there is no offense. The rest here is clear. Here, there are three factors: a monastery belonging to the Sangha, the absence of an ordained monk being quarrelsome, etc., and expelling or causing to be expelled out of anger. The explanation of the precept concerning expulsion is finished. 8. The explanation of the precept concerning a high dwelling 129-131. In the eighth, "with an uncovered upper surface" is said because the planks on the upper level are not laid. "In the manner stated previously" means in the manner stated in the precept concerning not approaching. The rest is easily understood. Here, there are four factors: a monastery belonging to the Sangha, a high dwelling without a head-rest, being occupied below, and sitting or lying on a supporting leg that is not given a mat. The explanation of the precept concerning a high dwelling is finished. 9. The explanation of the precept concerning a large monastery 135. In the ninth, since it is said, "a large monastery is one with an owner," there is no offense for a hut that is requested. He says, "That is well said," because the statement "even two and a half cubits" spoken as the maximum limit, agrees with the Pāli. They say, "Since in the Pāli and the commentary, a space of two and a half cubits is shown as the maximum limit, whether the door is less than or more than two and a half cubits wide, the space is just two and a half cubits." "In the middle of which" means in the middle of which monastery. "It can also be incomplete in its surrounding area" means that the wall which the opening door strikes can also be without a surrounding area equal to the width of the door. "Ālokasandhi" means a window that joins and closes. "Again and again" He had it roofed, he had it plastered repeatedly. Because of the fault that arose in this matter, the training rule was laid down. And because plastering is permitted, and because repeated plastering is permitted only in the area around the door frame, to the extent of two and a half cubits, therefore, they say, "if one plasters repeatedly or has it plastered repeatedly elsewhere, after completing the necessary work of clay on the wall, if a fourth plastering is given, there should be an offense of pācittiya." But in all three commentaries, it is said, "Except for the mere prohibition of repeated plastering elsewhere than the stated measure, since pācittiya is not mentioned, dukkata is appropriate." "Should be determined" means "should be arranged." In "without greenery," the word "appa-" is in the sense of absence, as in "of few desires," thus it means "without greenery." "Place of falling" means that because it is a place of falling, it might fall upon a bhikkhu standing there. By the saying, "If one determines it while standing on greenery, there is an offense of dukkaṭa," this meaning is revealed: if there are no early crops, etc., in the prescribed area around the monastery, a monastery should be built there. But where they are present,