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what does this intentional false speech, which is said to be his, become as an offense? What kind of offense is it? This is the meaning. "It is a dukkaṭa" means it is an offense of wrong-doing (dukkaṭa); and that is not by the characteristic of false speech; but by the word of the Blessed One, it is to be understood as an offense arising from non-action at the door of speech. For it will be said – "Not speaking with any person, Nor should he utter words to others; He would incur a verbal (offense), not a bodily one, This question is pondered by the skilled." (pari. 479); "Obstructive" means causing obstruction. "For what is it comfortable?" means for what purpose is it comfortable? "For the attainment of the first jhana" means for the attainment of the first jhana, it is comfortable, it is pleasant for that bhikkhu. This method applies everywhere. Thus, the Blessed One showed the first recitation of the Pātimokkha, both in outline and in detail. 136. "Daily" means day by day. "On the fourteenth or fifteenth" means in the third and seventh fortnights of one season, twice on the fourteenth, and in the remaining six times on the fifteenth; this is one meaning. But this is said according to common practice. However, from the saying "once in the fortnight, on the fourteenth or fifteenth," when such conditions exist, it is permissible to recite on any fourteenth or fifteenth. For resident bhikkhus, it is the fourteenth; for visiting bhikkhus, it is the fifteenth. And this is also to be understood from the saying, "If the resident bhikkhus are more numerous, the visitors should conform to the residents." The Discourse on Human Beings 138. First, the signs should be declared. The Vinaya-holder should ask: "What is the sign in the eastern direction?" "A mountain, venerable sir." Then the Vinaya-holder should declare the sign thus: "This mountain is a sign." It is not proper to declare it thus: "We make this mountain a sign, we will make it a sign, it has been made a sign, let it be a sign, it is, it will be." The same method applies to rocks and so forth. In the south-eastern intermediate direction, in the southern direction, in the south-western intermediate direction, in the western direction, in the north-western intermediate direction, in the northern direction, in the north-eastern intermediate direction, "What is the sign?" "Water, venerable sir." Having stopped there, "This water is a sign." Then again, "What is the sign in the eastern direction?" "A mountain, venerable sir." "This mountain is a sign." Thus, the previously declared sign should be declared again and established. For in this way, sign is joined with sign. Having thus declared the signs, the boundary should be consecrated with the Kammavācā recited immediately thereafter. At the end of the Kammavācā, the boundary is within the signs, the signs are outside the boundary. There, even if the signs are declared once, they are considered declared. However, in the Andhakaṭṭhakathā, it is said that one who connects the boundary circle three times should declare the sign. "A mountain, venerable sir... and so on... water, venerable sir." Whether an ordained person or an unordained person declares it thus, it is proper. Now, concerning mountain signs and so forth, this determination should be understood: A mountain is of three kinds: a pure earth mountain, a pure rock mountain, and a mixture of both. All three kinds are proper. However, a sand heap is not proper. Nor is anything smaller than an elephant's height proper. But from an elephant's height upwards, even up to the size of Mount Sineru, is proper. If there are four mountains in the four directions, or three mountains, it is proper to consecrate with four or three mountain signs. However, it is not proper to consecrate with two signs or with one sign. ti. In the case of other marks like rocks, the same method applies. Therefore, when making a mountain mark, one should ask, "Is it continuous or not continuous?" If it is continuous, it should not be made. For even if one marks it in four or eight directions, it is considered as marking only one mark. Therefore, if a mountain encircles the monastery in a circular shape, after marking it in one direction, one should exclude it in other directions and mark other marks inside. If they wish to include a third or half of the mountain within the boundary, without marking the mountain itself, they should mark another mark, such as a tree or an anthill growing on that very mountain, beyond the area they wish to include. If they wish to include the entire mountain, of one or two yojanas in size, they should mark trees, anthills, etc., growing on the ground beyond the mountain. Regarding rock marks: An iron ball also falls into the category of a rock. Therefore, any rock is suitable. However, in terms of size, one the size of an elephant is considered a mountain, so it is not suitable. But one the size of a large ox or a large buffalo is suitable. As for the minimum size, a lump of thirty-two palas is suitable. Smaller than that, even a large brick is not suitable. A heap of rocks that are not suitable as marks is also not suitable, much less a heap of earth and sand. A flat rock, level with the ground, like a threshing floor, or a rock rising from the ground like a stump, is also suitable if it meets the size requirement. A very large flat rock also falls into the category of a rock. Therefore, if they wish to include one part of a large flat rock within the boundary, without marking that part, another rock above it should be marked. If they build a monastery on top of a flat rock, or if a flat rock passes through the middle of the monastery, such a flat rock is not suitable. For if they mark it, the monastery would be on top of the mark, and the mark The name is outside the boundary, The monastery also falls outside the boundary. A flat rock standing surrounding the monastery, Having marked it in one place, It should not be marked in another. Regarding forest signs: A grass forest, Or a forest of trees with bark-sapwood Like palm, coconut, etc., Is not permissible. But a forest of trees with inner sapwood Like teak, sal, etc., Or a forest of trees mixed with inner sapwood, Is permissible. And indeed, by the lower limit, Even just four or five trees, Less than that is not permissible. More than that, even a hundred yojanas, Is permissible. If, however, they make a monastery In the middle of a forest, The forest should not be marked. Even those wishing to make a part Within the boundary, Without marking the forest, Should mark trees, rocks, etc., there. A forest standing surrounding the monastery, Having marked it in one place, It should not be marked in another. Regarding tree signs: A tree with bark-sapwood Like palm, coconut, etc., Is not permissible. A living tree with inner sapwood, At least eight finger-breadths in height, And in circumference The size of a needle-stick, Is permissible. Less than that is not permissible. More than that, Even a well-established banyan tree Of twelve yojanas, Is permissible. A seed planted and grown In bamboo, reed, a pot, etc., Even if it reaches the required size, Is not permissible. But having removed it from there And planted it in the ground, Even for a moment, Having made a fence And sprinkled water, It is permissible to mark it. The emergence of new roots and branches Is not a condition. But if it is planted After cutting the trunk, This is applicable. And by one marking, It is permissible to say "tree," Or "teak tree" or "sal tree." But a single, connected, Well-established banyan-like tree, Having marked it in one place, It is not permissible to mark it in another. Regarding path signs: Paths through forests, Fields, rivers, ponds, etc., Are not permissible. A foot-path or a cart-path Is permissible, Which penetrates and goes through Two or three villages. But a foot-path Which deviates from a cart-path And then returns To the same cart-path, Or foot-paths and cart-paths That are not frequented, Are not permissible. Only those frequented By foot-caravans And cart-caravans Are permissible. If Two paths going out, then like a cart-pole they become one. In a place divided in two, or in a place of connection, having marked it once, it should not be marked again. For this is a single, connected mark. If, surrounding a monastery, four paths go in four directions, it is not proper to mark one in the middle and then mark another. For this is a single, connected mark. But a path that goes through a corner may be marked on the other side. But a path that goes through the middle of the monastery should not be marked. If marked, the monastery would be above the mark. If they make the last wheel-track of a cart-road a mark, the road is outside the boundary. If they make the outer wheel-track a mark, the outer wheel-track itself is outside the boundary, the rest falls within the boundary. When marking a path, it is proper to mark it with any of the ten names like "path, road, way, track." A path that surrounds a monastery like a ditch should not be marked in one place and then in another. Regarding ant-hill marks – as a minimum limit, an ant-hill born that day, eight finger-breadths high, or the size of a cow's horn, is proper. Less than that is not proper. More than that, even like the Himālaya mountains, is proper. But if it stands surrounding a monastery as a single, connected entity, it should not be marked in one place and then in another. Regarding river marks – a river whose current ceases when the clouds have dispersed, even if it rains without fail every half-month, every ten days, every five days, in the time of righteous kings, this does not count as a river. But a river whose current does not cease during the four months of the rainy season, even in such a time of good rain, and when a bhikkhunī crosses it anywhere, covering her three circles, her inner robe gets wet, this counts as a river,