English
"Mixed with inner core" means mixed with trees having an inner core. "The measure of a needle-stick" they say in Sri Lanka it is the measure of a writing stick, and that should be understood as the measure of the little finger. "This" is the emergence of new root branches. "It is suitable to mark on the outer part" means it is suitable to mark in four places, one in one direction and one in another, on the eight paths that extend outwards. "Wherever a nun crossing (a river) has her undergarment wet" by the characteristic of the training rule, having covered the three circles, and having lifted the undergarment, for a nun crossing, whether at a ford or not at a ford, even one or two finger-breadths of the undergarment gets wet. And here, the mention of "nun" specifically is because in the Bhikkhunīvibhaṅga, the characteristic of the river in the Pāli text is in relation to a nun. Because it has gone, it is made for showing in that very way. For those binding a boundary, it is a mark. This river, thus described, whether it enters the ocean or a pond, from its source onwards, it is a mark. Having overflowed the obstruction, it flows. The obstruction, having been overflowed, it flows. "Not flowing" means water not flowing. Indeed, having reached an obstruction, in whatever part of the river the water stands still, not flowing, there it is not proper to make a river-mark. It is proper only in the place where it flows above. But in the place where it does not flow, it is proper to make a water-mark. Indeed, it is proper for a standing water-mark, not a flowing one. Therefore it is said: "In the flowing place, a river-mark, in the non-flowing place, a water-mark, it is proper to make." "Having broken the river" means having broken the river bank by the mouth-door of a canal. "Ukkhepima" means to be taken by lifting up, as if from a well. "Shaped like a Siṅghāṭaka" means shaped like a three-cornered road. "Shaped like a Mudiṅga" means like a Mudiṅga drum, broad in the middle, contracted at both ends. "Having set aside the vicinity" means having set aside space for the boundary for those who will bind the boundary later. "By those within the mark" is said because if one wishes to make half of one village inside, there is no purpose in everyone coming. "Should come" is said by way of propriety, this is not a rule, "they must come." Therefore it is said: "Both coming and not coming are proper." Indeed, for an unbound boundary, because the fields of various villages have various boundary natures, even if they do not come, there is no invalid act. Therefore, not coming is also proper. But for a bound boundary, because it is a single boundary, when another act is performed again, those within the boundary must come, thus it is said: "A non-separation boundary... ...must come." At the time of proclaiming the mark, even if the boundary is not purified, there is no fault, because the proclamation of the mark is not among the invalidations, etc. Referring to the asking about the property act, is the taking of ordination. "For the purpose of making it easy" means for all... abandoning the trouble of assembling, for the sake of making it easy with fewer. "It takes twenty-one monks" - because the Sangha-act requires a group of twenty, it takes twenty-one monks, including the one for whom the act is done. And this is said with reference to those seated. For, from the lowest limit, where twenty-one monks can sit, it is permissible to bind a boundary in that much space. "They will not be able" - not noticing that an 'avippavāsa' boundary is bound, those who try, saying, "We will abolish only the 'samānasaṃvāsa' boundary," will not be able. For, when an 'avippavāsa' boundary is bound, without abolishing that, even with a formal declaration made saying, "We will abolish the 'samānasaṃvāsa' boundary," the boundary remains unabolished. First, having abolished the 'avippavāsa' boundary, afterwards, the (other) boundary should be abolished. Because a measure of one cubit is easier to understand, it is said, "A measure of one cubit is permissible." Even a boundary interval of one finger-breadth is permissible. For even with that much, the boundary is not broken. "Remaining marks" - these are marks on the outer side of the great boundary. It is customary to bind starting from a partial boundary. And because confusion does not arise from following custom, he says, "It should be bound starting from a partial boundary." "Kuṭigeha" means "in a hut-house," or "in a ground-house." "Udukkhalā" means a small pit. "Should not be made a mark" - that line or pit should not be made a mark. "It does not descend below" - because the marks are established and declared inside the wall, it does not descend into the space below. "It descends below" - if there is space for twenty-one monks below, inside the wall, it descends. And when descending, it does not descend by the measure of the upper boundary, it descends by the measure of the wall all around. The descending and not descending should be understood in the manner stated - if there is space for twenty-one monks below, it descends. If not, it does not descend - this is the meaning. "The entire palace is within the boundary" - whether it has walls connected as one with the upper story or not, it... even a palace is within the boundary. "Tālamūlakapabbate" means a mountain like the base of a palm tree. And it should be understood that it is large at the bottom and gradually becomes slender. It is shaped like a drum, slender in the middle, and wide at the base and top. "Heṭṭhā vā majjhe vā" means at the bottom of a mudiṅga-shape or in the middle of a paṇava-shape. "Ākāsapabbhāraṃ" means a rock face not enclosed by a wall. "Antoleṇaṃ hoti" means there is a cave inside the mountain. "Sīmāmāḷake" means in a minor boundary hall. "Mahāsīmaṃ sodhetvā vā kammaṃ kātabbaṃ" means that the bhikkhus within the great boundary should be brought within arm's reach, or the act should be done outside the boundary. This is the intention. However, in the knotty passages, it is said, "The intention is that the bhikkhus within the great boundary should stand without touching that branch or shoot," but that should not be taken. "Purimanayepīti" means even in the case of a tree that has risen from a minor boundary and leans into a great boundary. "Ukkhipāpetvā kātuṃ na vaṭṭati" means that since the tree is within the minor boundary, one standing there should only bring it within arm's reach; it is not proper to do it by lifting it up. 140. "Pārayatīti" means it covers. "Pārā" is a feminine gender designation referring to the boundary. "Assāti" means it should be. Showing the measure of the boat intended here, it says, "which by the very last measure... carries three people." And by this, it indicates that even if smaller boats exist than the measure stated, they are considered non-existent here. "Avassaṃ labbhaneyyā dhuvanāvāva hoti" is the connection, meaning it must be a permanent boat that can be obtained. "Rukkhaṃ chinditvā kato" is the remaining part of the text. "Paratīre sammukhaṭṭhāne" means at the opposite bank, at the place facing the outermost boundary marker on this bank. "Sabbanimittānaṃ anto ṭhite bhikkhū hatthapāsagate katvā" means here, if it is one village field, the bhikkhus standing within all the boundary markers on both banks should be brought within arm's reach and then the act of designation should be performed. If it is different village fields, it is permissible not to come at the time of binding a boundary for common residence. However, for the designation of a non-separation boundary, one must come. Because on both banks By merely mentioning the marks on it, a lamp is not included. Therefore, on a lamp too, the marks must be mentioned separately. Thus it is said: "On the near side and the far side of the lamp, a mark should be mentioned." "Lamp-peak" means the top of the lamp. "Mountain-shaped" is said because it is higher on one side of the lamp. The commentary on the allowance of boundaries is finished. The commentary on the Uposatha-house and so forth 142. "Said in terms of the story" is said because the listening to the Pātimokkha is mentioned in the story: "We sat on unapproved ground and listened to the Pātimokkha." "In front of the Uposatha" means the front part of the Uposatha-house. In the Pāli, after merely saying "First, the marks should be mentioned," and not specifying the marks as in the boundary approval, such as "mountain mark, rock mark," it is said: "whether small...or...whatever marks." It is connected with "it is proper to mention." The commentary on the allowance of the non-residence boundary 144. "Of the Sangha" means of the Bhikkhunī Saṅgha. "Both boundaries" means the non-residence boundary mentioned first and the common-residence boundary. "They do not make the kammavācā a group" means they do not break the kammavācā, the intention is that they do not spoil the act. "Here" means in "excluding the village and its environs." "It does not cover the village and its environs" is said because it is stated: "excluding the village and its environs." "It goes into the category of a boundary" means it goes into the category of a non-residence boundary. "Even if one family has entered" means in newly built houses, even if one family has entered for the very first time. "Or has not come" means in an old village, when others have abandoned their houses and left, even if one family has not come. "The non-residence boundary should not be removed" refers to the great boundary. "Having stood in safe places" is said because there is no room for a sectional boundary in cetiya courtyards and so forth. Indeed, those who establish a sectional boundary abandon such a place and establish it in another secluded place. Lest it be removed They will be able to abolish only the non-separation boundary, not a broken boundary. But they will not be able to bind it,