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, that place is not a natural pond, it goes to the reckoning of a village boundary. The same method applies when gourds, cucumbers, etc., are planted. But if they fill it up and make it dry land, or if they build an embankment on one side and make the whole thing a large pond, it is all not a natural pond, it goes to the reckoning of a village boundary. Even a salt marsh goes to the reckoning of a natural pond. It is permissible to do work in a watery place during the four months of the rainy season. 148. "They merge boundary with boundary" means they merge their own boundary with the established boundary of others. For example, if to the east of an old monastery there are two trees, a mango and a rose-apple, with their branches intertwined, and the rose-apple is to the west of the mango. And the monastery boundary was established including the rose-apple and excluding the mango. Then later, when they build a monastery to the east of that monastery and establish a boundary, they include that mango and exclude the rose-apple. Then boundary has merged with boundary. The group of six did this, therefore it is said – "they merge boundary with boundary." "They overlap boundary with boundary" means they overlap their own boundary with the established boundary of others; They establish their own boundary by including the entire established boundary of others or a part of it. Regarding "to establish a boundary, leaving an intervening space between boundaries," if the boundary of the monastery established earlier is not yet approved, a boundary precinct should be established. If it is approved, an intervening space of about a cubit should be left at the western end. In the Kurundi, even a span is said to be permissible, and in the Mahāpaccariya, even four fingers. Even one tree can be a boundary mark for two boundaries, but as it grows, it causes a mixing of boundaries, therefore it should not be done. Discourse on the Breaking of Uposatha, etc. 149. Regarding "on the fourteenth and on the fifteenth," for the fourteenth, in the preliminary duties, it should be said, "Today is the fourteenth Uposatha." In "they act as a faction unlawfully," if in one When four bhikkhus dwell here, having brought the purity of intention of one, three perform the purity-Uposatha. The Uposatha act is schismatic by unrighteousness. Or when three dwell, having brought the purity of intention of one, two recite the Pātimokkha. The Uposatha act is schismatic by unrighteousness. But if even four assemble and perform the purity-Uposatha, or three or two recite the Pātimokkha, it is called harmonious by unrighteousness. If among four people, having brought the purity of one, three recite the Pātimokkha, or among three people, having brought the purity of one, two perform the purity-Uposatha, it is called schismatic by righteousness. But if four dwelling in one place, all assemble and recite the Pātimokkha, three perform the purity-Uposatha, two perform the purity-Uposatha for each other, it is called harmonious by righteousness. Discourse on the Recitation of the Pātimokkha 150. Having recited the introduction, the rest should be made known by recitation. Having recited this introduction: "May the Sangha, venerable sirs, hear me... ...it is well for him who has declared it," then: "Venerable sirs, the introduction has been recited. Therein I ask you, venerable sirs – are you pure? A second time I ask... ...thus I hold it. Venerable sirs, the four pārājika rules have been heard... ...to be trained in without dispute." Thus the rest should be made known by recitation. By this method, the remaining four recitations of the Pātimokkha should also be understood. "Savara fear" is fear of forest people. Among "danger from a king" and so on: If, when bhikkhus are seated, saying "we will perform the Uposatha," a king comes, this is a danger from a king. Thieves come, this is a danger from thieves. Or a forest fire comes, or fire arises in the dwelling, this is a danger from fire. Or a cloud rises, or a flood comes, this is a danger from water. Many people come, this is a danger from humans. A yakkha seizes a bhikkhu, this is a danger from non-humans. Fierce animals like tigers come, this is a danger from wild animals. an obstacle. If snakes and reptiles bite a bhikkhu, this is an obstacle of reptiles. If a bhikkhu is ill, or dies, or enemies wishing to kill him seize him, this is an obstacle to life. If people, one or many, seize bhikkhus wishing to make them fall from the holy life, this is an obstacle to the holy life. In such obstacles, the Pātimokkha should be recited in brief, or the first recitation should be recited, or the first two, three, or four. And in the second and subsequent recitations, if an obstacle occurs before it is finished, that too should be announced as heard. "Uninvited" means not commanded or not requested. Here, the invitation is either dependent on the Dhamma-reciter appointed by the Sangha, or on the Sangha elder. If that Dhamma-reciter is absent, one may speak after asking the Sangha elder or being requested by him. The Sangha elder, if there are many Dhamma-speakers in the monastery, should say in turn, "You speak the Dhamma, relate the Dhamma, give the gift of Dhamma." Or, by saying this, the Dhamma should be spoken in these three ways. One who is told "recite" may only recite; one who is told "relate" may only relate; one who is told "chant" may only chant. And the Sangha elder, sitting on a higher seat, may not request. If there is both an Upajjhāya and a co-resident, and the Upajjhāya, sitting on a higher seat, says "speak," it should be spoken as a recitation. If there are young bhikkhus present, it should be said to them, "I will speak." If the Sangha elder in the monastery only makes his own dependents speak, and does not invite others who are sweet-voiced, he should be told by others, "Venerable sir, let us make so-and-so speak." If he says "make them speak" or is silent, it is permissible to make them speak. But if he obstructs, they should not be made to speak. If the Dhamma-listening has begun before the Sangha elder arrives, there is no need to ask again after he arrives, except to stop. And indeed, by one who speaks, having asked permission, or without having asked permission, it should be spoken. For one who speaks, when another comes, the same rule applies. Even in a discourse given while seated, the senior monk of the Sangha is the master. Therefore, by him, it should be spoken himself, or another monk should be told, "Speak!" But not by one seated on a higher seat. For laypeople, however, it is permissible to say, "Speak!" Laypeople ask their known monk. By him, having asked the elder, it should be spoken. If the senior monk of the Sangha, being asked, "Venerable sir, these people are asking a question," either says, "Speak!" or is silent, it is permissible to speak. In the inner house, for blessings and so on, the same rule applies. If the senior monk of the Sangha, in the monastery or in the inner house, permits, "You may speak even without asking me," it becomes permissible, and it is permissible to speak everywhere. Even by one reciting, the elder must be asked permission. For one who, having asked one, is reciting, if another comes, there is no need to ask permission again. If it comes to one who has stopped, thinking, "I will rest," by one who begins again, permission must be asked. For one who begins reciting when the senior monk of the Sangha has not yet arrived, the same rule applies. If by one senior monk of the Sangha it is permitted, "Recite as you please even without asking me," it is permissible to recite as one pleases. But if another comes, having asked him, it should be recited. 151. "One should appoint oneself" means one should appoint oneself. But by one who asks, having looked at the assembly, if there is no harm to oneself, the Vinaya should be asked. 153. "Even when an opportunity is made, weighing the person" means thus examining, "Is there harm to me from this, or not?" "Before us" means first, for us. "Beforehand" means even earlier. "Weighing the person and making an opportunity" means thus examining, "Does he speak of an actual offense, or a non-actual one?" and then, "I permit to make an opportunity." This is the meaning. Discourse on the rejection of unrighteous acts and so on. 154. An unrighteous act, when... just as before. "To rebuke" means to prevent. "To reveal one's view" means to declare one's view to another, saying: "This unrighteous act is not acceptable to me." "By four or five," etc., is said for their non-affliction. "They intentionally do not make it heard" means they intentionally recite softly, thinking: "We will speak so that they do not hear." 155. "Dependent on the elder" means dependent on the elder; the meaning is to be subject to the elder. "Subject to the elder" is also a reading; therefore, it should be recited by the elder himself, or another should be invited. The procedure for invitation here is just as stated in the invitation for Dhamma. "He does not know the Uposatha," etc.: he does not know the Uposatha, which is twofold by the distinction of the fourteenth and fifteenth (days), and ninefold by the distinction of the Saṅgha-Uposatha, etc.; he does not know the four kinds of Uposatha-kamma; he does not know the two kinds of Pātimokkha; he does not know the nine kinds of Pātimokkha recitation. "Whatever bhikkhu there is skilled and capable": here, although the Pātimokkha is permitted even for a young, skilled one. But here this is the intention: If five, or four, or three Pātimokkha recitations do not come to the elder; but two are unbroken, very clear, and memorized, then the Pātimokkha is dependent on the elder. But if he cannot make even that much clear, it is dependent on the skilled bhikkhu. "From nearby residences" means to a nearby residence. "Immediately" means for coming on that very day.