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or "on both sides or on one side" is the remaining part of the sentence. The meaning is to tie the ends of the handle of the chisel on both sides so that they do not move. In an āmaṇḍasāraka means in an oil vessel made with the pulp of crushed āmalaka fruits. It is said that oil placed therein becomes cool. On a bhūmattharaṇa means on a mat to be spread on a prepared ground made of reed mats and so on. A pānīyaghaṭa includes all variations of vessels. "All... and so on... is allowed" means that on the beds and so on mentioned, even figures of men and women are allowed, because figures of men and women are prohibited only in oil vessels, and because beds and so on are taken separately, not counted with oil vessels, so they say. Although they say so, since these beds and so on are items to be touched by hand, only female figures are not allowed here. It is to be taken as 'it is to be seized'. 'Of others' means of the owners of the boundary. 'By royal favorites' refers to shameless, schismatic monks who cause obstacles to Uposatha and other observances for modest and virtuous monks. It is improper to perform Uposatha and other acts with them, therefore it is said 'of the boundary'. 'The assembly of modest ones' means the assembly of modest ones capable of giving support to those owners of the boundary. 'Done by monks' means whatever was done by modest monks, such as breaking up the residences of shameless ones; all of this is well-done, as it should be carried out for the suppression of the shameless. 88. 'They look down upon' means they think lowly of. 'For the purpose of complaining' means for the purpose of censuring the monk's act of theft, saying, "How indeed could he take what is not given?" It is not for the purpose of specifying a type of wood or sound, because that is plural. 'In the difference of word' means in the difference between singular and plural. 'All-containing' means containing all parts, such as monks and nuns. 'Bimbisāra' means his name; here 'bimbī' means gold. Therefore, it should be understood that he is called 'Bimbisāra' because his complexion is like pure gold. It should be understood as a blue kahāpaṇa, produced according to ancient treatises, of the measure of twenty māsa, of excellent gold value, and endowed with auspicious marks. 'Rudradāmaka' was produced by someone named Rudradāma. It is said that it is worth one-third of a blue kahāpaṇa. However, in a country where blue kahāpaṇas do not exist, the quarter-division should be made with an article worth five māsa of pure gold, free from blackness. 'By that' means by that which is the fourth part of a blue kahāpaṇa. 'In the Pārājika matter' and so on, it is said that Pārājikas are laid down by all Buddhas; but in other offenses like Saṅghādisesa and so on, and in their matters, there is no difference. The only difference is that some lay down in all aspects, and some in part. For never do perfectly enlightened Buddhas lay down a training rule that is less or more than the offense. Commentary on the Word-Division 92. And because it is again said 'those who wish to come', it means completely uninhabited by humans. It should be understood that in a village previously made new, then abandoned by those without attachment, saying, ‘‘We will not enter again,’’ there is no village designation, and thus no act of asking permission to enter the village. To show the demarcation of the forest: When the village and its vicinity are shown, what is other than that is the forest, thus the demarcation of the forest can be known, it is said. In the Mātikā, however, by the very mention of "village," the village vicinity is also included, it should be seen. Indakhīla means the threshold. It goes to the summary of the forest, as it is stated thus in the Abhidhamma. Even if there is no indakhīla, because it is in the position of an indakhīla, it is said, ‘‘The middle part itself is called the indakhīla.’’ Where there are no doorposts, there the middle part of the wall itself should be taken as the indakhīla. Luṭhitvā means having rolled. ‘‘The fall of a winnowing basket of a middle-sized man,’’ and so on, should be taken in the sense of a woman putting down a load, not in the sense of showing strength, because it is said above, ‘‘A woman discards water for washing dishes’’ (Pārā. Aṭṭha. 1.92). For this very reason, instead of saying ‘‘the fall of a clod of earth,’’ ‘‘the fall of a winnowing basket,’’ and so on, is stated. In the Kurunda Commentary and the Mahāpaccari, with the intention that the village means the house vicinity, it is said, ‘‘The fall of a clod of earth for one standing in the house vicinity is the village vicinity.’’ ‘‘Having made a boundary’’: By this, it shows that the vicinity outside the boundary should not be taken. The fall of a winnowing basket and pestle is also for an un-enclosed house, and it should be taken where it reaches; in places where it does not reach, the existing place itself should be taken. For a house that has been enclosed all around by walls and so on, that very enclosure should be taken as the house vicinity. ‘‘In the manner stated before’’ means in the manner stated for an enclosed village. Saṅkarīyati means it is mixed. Regarding entering the village at an improper time, it is said, ‘‘For one who crosses the boundary of an enclosed village, there is an offense of pācittiya. For one who enters the vicinity of an unenclosed village, there is an offense of pācittiya’’ (Pāci. 513). Therefore, the non-mixing of the village and village vicinity is desired, thus it says, ‘‘and without mixing,’’ and so on. Some here in the Pāli say: "What is said, 'entering the precincts of an unenclosed village,' refers to a place worthy of enclosure, not to the precinct defined by a single clod's throw beyond that. Therefore, the offense occurs only when entering the village, which is a place worthy of enclosure, not the precinct." That should not be accepted, because it is stated right here in the commentary: "A village is the area within a clod's throw for a middle-sized man standing in the house precinct. The village precinct is the area within another clod's throw beyond that." (Parā. Aṭṭha. 1.92) And in the commentary on the training rule concerning entering a village at the wrong time, this very method is extended: "The precinct of an unenclosed village should be understood in the same way as stated in the case of taking what is not given." (Pāci. Aṭṭha. 512) Therefore, in the commentary on the Mātika too, it is said: "The offense in cases like entering a village at the wrong time should be determined based on the precinct of an unenclosed village, as shown." (Kaṅkhā. Aṭṭha. Second Pārājika Commentary) Therefore, for one who crosses the enclosure of an enclosed village, and for one who enters the village precinct, which is the second clod's throw starting from the house precinct of an unenclosed village, there is an offense of entering a village at the wrong time. And in the Mātika, when it says "should enter a village at the wrong time," it should be understood that the village precinct is also included by the term "village." In "entering a village at the wrong time, etc.," the word "etc." includes the sharing of gains, etc., that arise for those who are in houses, house precincts, etc. "Having gone out beyond the boundary pillars" means: All the area that is beyond the boundary pillars, having gone out and stood there, all that is "forest." This is the connection. An "acharya's bow" is said to be nine spans long with a normal hand, but when the string is drawn, it is seven or eight spans. "Permissible" is said in an appropriate sense, because there is an offense of pācittiya for using even what is impermissible if it has not been received. Even if the owner of the object does not know, "This belongs to me," without having made a donation, etc., it is still considered taken if it belongs to a fool, a madman, etc. ...like, even one who carries away such a thing, being later known by relatives and others, and being pursued by the owner of the object, is indeed subject to pārājika. That by which a person becomes a thief, that is called "theft," and it is said, "This is a designation for the intention to steal." "Papañcasaṅkhā" (proliferation-components) are the components of proliferation, namely, craving, conceit, and wrong views. "Eko cittakoṭṭhāsoti" (one mental component) means one mental component that instigates the effort to remove from its place. "By way of accusation" means by way of legal proceedings. "Only by a sentient being"— this was said with reference to a specific determination only for sentient beings. For in "a living being without feet," and so on, when one moves the first foot, saying, "I will take it by foot," there is an offense of grave fault, as stated in the Pāli (Pārā. 111). And in the commentary (Pārā. Aṭṭha. 1.114), when a bhikkhu sees a slave, and asks about his well-being or not, and says, "Go, escape and live happily," if that slave escapes, there is pārājika at the second step. The specific determination mentioned here, which applies only to sentient beings, is not found in non-sentient things like monasteries. It was said "only by a sentient being" with reference to such a case. But the determination that is found in non-sentient things like monasteries, since there is nothing that cannot be found in sentient beings, therefore it was said, "by various kinds of goods, mixed with sentient and non-sentient." The meaning is: by sentient and by non-sentient. Since here, the six terms like "taking" cannot be applied only to non-sentient things, because the disturbance of posture must be applied only by means of a sentient being, therefore, it should be understood that the third type, "only by a non-sentient being," was not mentioned. "Monastery"—this is merely an example, because sentient beings like slaves are also included here.