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and is a mark for those establishing a boundary. Even for a bhikkhunī going across the river, or for performing Sangha acts like Uposatha, or for establishing a boundary across the river... This is the river. But that which, like a path or a cart-yoke shape or a ditch shape, has encircled the monastery and gone, having designated it in one place, it is not proper to designate it in another. In the four directions of the monastery, for the four rivers that cut through each other, the same rule applies. But unmixed rivers, it is proper to designate all four. If, as if making a fence, they dig in tree trunks and with creepers, straw, etc., obstruct the river's current, and the water overflows and continues to flow over the obstruction, it is proper to make a boundary. But if the water does not flow, thus when a dam is made, a non-flowing river it is not proper to make a boundary. In the flowing place, a river boundary, in the non-flowing place, a water boundary, it is proper to make. But that which, in a drought or in summer, does not flow due to lack of water, that is proper. From a great river they draw a water-channel; that, having become like a small river, producing three harvests, flows constantly. Although it flows, it is not proper to make a boundary. But that which, even though it originated from a great river at its source, after some time, by that very path of origin, having broken through the river, goes by itself, and going forth, is crowded with crocodiles etc., and becomes a river navigable by boats etc., it is proper to make that a boundary. For a water boundary – in a waterless place, having filled water in a boat or pots etc., it is not proper to designate a water boundary. Only that which is in the ground is proper. And indeed, non-flowing water standing in pits, ponds, tanks, natural lakes, salt seas etc., is proper. But non-standing water, water in floods, rivers, water-channels etc. is not proper. But in the Andhaka Commentary it is said, "Water that can be drawn from deep pits etc. should not be made a boundary." That is ill-said, merely one's own opinion. But standing water, even in a pig's wallow, or in a pond for village children's play, or having made a pit in the earth at that very moment, and having brought and filled water with pots, if until the act... It stands at the end of the declaration, whether little or much, it is permissible. But in that place, for the purpose of making a sign, a heap of stones, sand, dust, etc., or a stone pillar, or a wooden pillar should be made. To make that, and to cause it to be made, is permissible for a bhikkhu. But in a boundary for offerings, it is not permissible. A boundary for common residence does not cause affliction to anyone, it only fulfills the Vinaya acts of bhikkhus, therefore, here, it is permissible. And with these eight signs, even if unmixed, even if mixed with each other, to consecrate a boundary is indeed permissible. That, having been consecrated thus, being established, with one or two signs, is not established. But taking three as the beginning, even with a hundred of the aforementioned kinds of signs, it is established. With three, it is triangular in shape. With four, it is square, or triangular, crescent, drum, etc., in shape. With more than that, it is of various shapes. By those wishing to establish it, having asked the bhikkhus in neighboring monasteries about the boundary limits of each monastery, setting aside the boundary interval for monasteries with established boundaries, and the precincts for monasteries without established boundaries, at a time when bhikkhus wandering in various directions are not moving about, if they wish to establish a boundary in one village area, to the bhikkhus in those monasteries there with established boundaries, it should be sent (a message): "We will establish a boundary today, do not go out from your own boundary limits." Those monasteries without established boundaries, the bhikkhus in them should be gathered together. The consent of those worthy of giving consent should be caused to be brought. If they wish to include other village areas as well, the bhikkhus who reside in those villages should also come. For those who do not come, consent should be brought, thus said the Elder Mahāsumma. But the Elder Mahāpaduma said: "Indeed, various village areas are like separate established boundaries. From them, purity of consent does not come. But by bhikkhus within the signs, they should come." Having said thus, he further said: "At the time of consecrating a boundary for common residence, coming and not coming are both permissible." But at the time of consecrating a non-separation boundary, those within the boundary marks should come. For those not coming, their consent should be brought. But when the bhikkhus are thus assembled, and the consent of those eligible for consent has been brought, and in those various paths, river fords, village gates, and so on, for the purpose of quickly bringing the arriving bhikkhus within reach, and for the purpose of making the boundary outside, having placed monastery attendants and novices, having made a drum signal or a conch signal, after proclaiming the boundary marks, with the formal act beginning with "May the Sangha, venerable sirs, hear me," the boundary should be consecrated. Immediately upon the completion of the formal act, having made the boundary marks outside, and having made the water that supports the earth below as the limit, the boundary is established. But by those consecrating this boundary of common residence, for the purpose of making easy the Sangha acts like ordination and higher ordination, first a small boundary should be consecrated. But those consecrating it should know the proper procedure. If they consecrate it in a monastery already established with all structures like a Bodhi-cetiya, refectory, etc., they should not consecrate it in the middle of the monastery, where many gather, but in a secluded place at the edge of the monastery. For those consecrating it in an unestablished monastery, having noted the locations of all structures like the Bodhi-cetiya, etc., it should be consecrated in such a way that when the structures are established, it will be in a secluded place at the edge of the monastery. If, by its lowest limit, it includes twenty-one bhikkhus, it is valid. Less than that is not valid. More than that, even including a thousand bhikkhus, is valid. Those consecrating it should place stones that serve as boundary marks all around the boundary hall. A great boundary should not be consecrated by those standing in a small boundary. Nor a small boundary by those standing in a great boundary. But standing in a small boundary itself, a small boundary should be consecrated. Standing in a great boundary itself, a great boundary. Herein is the method of consecration: all around, having proclaimed the boundary marks thus: "This stone is a boundary mark," the boundary should be consecrated with a formal act. Then, for the purpose of strengthening it, the non-separation act... Silence should be kept. For thus, those who come saying, "We will abolish the boundary," will not be able to abolish it. Having delimited the boundary, stones for the outer boundary-interval should be placed. The boundary-interval at its western end may be one ratana in measure. It may also be one span in measure, so it is said in the Kurundi; it may also be four fingers in measure, so it is said in the Mahāpaccari. If, however, the monastery is large, two or three or more sub-boundaries should be established. Thus, having delimited a sub-boundary, at the time of the great boundary's delimitation, having come out from the sub-boundary, and standing within the great boundary, those going around should declare the stones of the boundary-interval. Then, having declared the remaining marks, without leaving hand-reach, by means of a formal act, the boundary of common residence should be delimited. And for its strengthening, a formal act of non-separation should also be performed. For thus, those who come saying, "We will abolish the boundary," will not be able to abolish it. If, however, having declared the marks of the sub-boundary, then having declared the marks of the boundary-interval, and then declaring the marks of the great boundary, thus, having declared marks in three places, whichever boundary they wish, it is permissible to establish that one first. Even so, they should be established starting from the sub-boundary, in the manner stated. However, when boundaries are thus established, monks standing in the sub-boundary do not invalidate the acts of those performing acts in the great boundary. Nor do those standing in the great boundary invalidate the acts of those performing acts in the sub-boundary. But those standing in the boundary-interval do not invalidate the acts of either. However, those standing in the boundary-interval do invalidate the acts of those performing acts while standing in the village field. For the boundary-interval belongs to the village field. And this boundary, it is not called established merely when established on the surface of the earth. But it is also established when established on the surface of a rock, in a hut, in a cave, in a palace, or on a mountain peak. There, when establishing on the surface of a rock, one should not make a mark by carving a line or digging a mortar on the rock surface. Instead, having placed a stone suitable for a mark, the mark These should be marked. At the end of the formal declaration, the boundary descends, making the earth-supporting water its limit. The boundary stones do not remain in place, therefore, a line should be raised all around, or stones should be fixed in the four corners, or letters should be carved, saying, "This is the boundary demarcation." Some envious people set fire, saying, "We will burn the boundary," but only the stones burn, not the boundary.