English
Here, "not established" means undefined. By the taking of "village" here, a city is also taken. There, in whatever area the village headmen receive tribute for that village, whether that area is small or large, it is counted as a village boundary. The same method applies to city and town boundaries. And if a king, having defined a certain area within a single village territory as "let this be a separate village," gives it to someone, that also becomes a separate village boundary. Therefore, that and the other natural village, city, and town boundaries are similar to bound boundaries, but they merely do not receive the exemption for being separated from the three robes. Having thus shown the boundary definition for those living near villages, now showing the boundary definition for forest dwellers, it is said: "If in a non-village," and so on. Here, "if in a non-village" means in a forest area undefined by village, town, or city boundaries. Or, "if in a non-village" means a monk dwells in a forest similar to the Vindhya forest, then from his standing place, seven abbhantaras all around is the boundary for common residence. This boundary also receives the exemption for being separated from the three robes. There, one abbhantara is the measure of twenty-eight cubits. Seven abbhantaras all around from one standing in the middle are fourteen in diameter. If two Sanghas perform separate Vinaya acts, another one of seven abbhantaras between the two seven abbhantaras to be placed within for the purpose of ritual. The remaining seven inner boundary stories are to be understood in the manner stated in the explanation of the udosita training rule in the Mahāvibhaṅga. "All rivers, monks, are unbound." Whatever river possesses the characteristics of a river, even if its marks are declared and it is said, "We make this a bound boundary," it remains unbound. However, by its very nature, it is like a bound boundary; all Saṅgha acts may be performed there. The same method applies to naturally formed lakes in the ocean. Here, a naturally formed lake is one that is not dug by anyone but is a naturally occurring hollow filled with water that has come from all around. Thus, having rejected the idea of rivers, oceans, and naturally formed lakes being bound boundaries, and then showing the cutting off of unbound boundaries there, it is said, "Or, monks, in a river," and so on. There, "where a middle-sized man throws water all around" means a place circumscribed by a middle-sized man throwing water all around. How, then, should the water be thrown? Just as dice players throw a wooden ball, so water or sand should be taken by hand and thrown with full strength by a man of medium strength. Where such thrown water or sand falls, that is one water-throw. One who stands within that, leaving a hand's reach, invalidates the act. As long as the assembly grows, so does the boundary. The measure is the water-throw from the edge of the assembly. The same method applies to naturally formed lakes and the ocean. Here, if the river is not too long, the Saṅgha sits everywhere from its source to its mouth; there is no act of a water-throw boundary. The entire river is sufficient for these bhikkhus. What was said by the Elder Mahāsumana, "A river that flows for a yojana, even there, it is permissible to perform an act in the lower half-yojana, leaving the upper half-yojana," was rejected by the Elder Mahāpaduma himself. For the Blessed One said, "A bhikkhunī crossing anywhere, covering the three circles, "The inner robe is wet" this is the measure of the river stated, not a league or half a league. Therefore, the river previously described according to this Sutta, from its source onwards, it is proper to perform a Sangha act. If many bhikkhus here perform acts separately, all must place another water-splash between their own and others' water-splash boundaries, for the purpose of the boundary. More than that is certainly proper, but less is not proper, it is said. The same method applies to the designation of a natural lake. But for those who go to perform an act in a river, if the river is full, level with its banks, even wearing a water-robe, the act must be performed within the river itself. If they cannot, it can also be performed standing in a boat. But it is not proper to perform it in a moving boat. Why? For the boundary is just the measure of a water-splash, and a boat quickly passes beyond that. If this is the case, the announcement for one boundary becomes the proclamation for another. Therefore, the act must be performed by stopping the boat with a rudder, or by suspending it with stones, or by tying it to natural trees within the river. It is proper for those standing on a platform tied within the river, or on natural trees within the river, to perform it. But if a branch of a tree, or a shoot extending from it, is established on the bank outside the river, or within a monastery boundary, or a village boundary, the act must be performed by clearing the boundary or by cutting the branch. It is not proper to perform an act by tying a boat to a branch or a shoot of a tree growing on the river bank that has entered the river. Those performing it must either clear the boundary, or destroy its state of being established outside by cutting it. But it is certainly not proper to perform it in a boat tied to a stump pounded into the river bank. If they build a bridge in the river, if the bridge or its supports are within the river itself, it is proper for those standing on the bridge to perform the act. But if the bridge or its supports are established on the bank outside, it is not proper to perform the act; it must be performed by clearing the boundary. Then, with a foundation, it is inside, but a bridge stands in the air above both banks; it is permissible. A stone or an island in the river, as much of its area as is covered by water during the four months of the rainy season in the normal rainy season, as previously stated, that goes by the name of river. But in times of excessive rain, the area covered by the flood should not be taken; for that goes by the name of village boundary. When drawing a canal from a river, they make a dam in the river. If the water flows by overflowing or piercing it, it is permissible to perform work in all places where it flows. But if the current is cut off by a dam or a sluice gate, the water does not flow. It is not permissible to perform work where it does not flow. It is not permissible to do so even at the top of the dam. If any part of the dam, like the previously mentioned stone or island, is submerged by water, it is permissible there. For that goes by the name of river. They destroy a river and make a pond. A bank is built below, water comes and fills the pond and stands there. It is not permissible to perform work here. In the place where it flows above, and from the place where the discarded water overflows the river and flows, it is permissible. Even in a dry river when it does not rain, in winter or summer, it is permissible. It is not permissible in a canal drawn from a river. But if it breaks over time and becomes a river, it is permissible. Some river, over time, springs up and flows, covering a village or town boundary; it is a river, it is permissible to perform work. But if it covers a monastery boundary, it goes by the name of monastery boundary. Even when performing work in the sea, in the area where the rising water or the normal waves come with force and cover, it is not permissible to do so there. But in the area where the normal waves cover and settle, that is called the inner sea from the edge of the water. Work should be done by those standing there. If the force of the waves obstructs or standing on a boat or on a raft, it should be done. The decision regarding these should be understood in the same way as stated for a river. In the ocean, there is a flat rock. Sometimes waves come and cover it, sometimes they do not cover it. It is not proper to perform an act there, for it is considered to be within the village boundary. But if, whether the waves come or not, it is covered by ordinary water, it is proper. If there is an island or a mountain, and it is far away, beyond the path where fishermen go, it is considered to be within the forest boundary. But below their limit of travel, it is considered to be within the village boundary. There, without purifying the village boundary, it is not proper to perform an act. If the ocean covers and stands over a village boundary or a town boundary, it is just the ocean. It is proper to perform an act there. But if it covers a monastery boundary, it is considered to be just the monastery boundary. Even when performing an act in a natural lake, if, in the rainy season, as described before, immediately after the rain has ceased, there is no water for drinking or washing hands and feet, it dries up, this is not a natural lake. It is considered to be just a village field. An act should not be performed there. But where, in the rainy season as described, water remains, this is indeed a natural lake. In whatever area of it water remains for the four months of the rainy season, it is proper to perform an act there. If the water is deep, even standing on a raft tied there, or on a raft tied to a natural tree within the natural lake, it is proper to perform an act. Regarding flat rocks and islands here, the decision is similar to what was stated for a river. But a natural lake that is sufficient in a normal rainy season, even if it dries up and becomes waterless during a drought or in summer and winter, it is proper to perform a Sangha act there. What is stated in the Andhaka Commentary, "Every natural lake that is dry and waterless is considered just a village field," that should not be accepted. If here, for the sake of water, they dig a well or a pond and so on...