English
because they do not know the broken boundary, they will not be able to. It should not be abolished, because those who do not know the broken boundary should not abolish it. Since the Uposatha is taken separately, the common residence should be understood in terms of the remaining acts. Explanation of the discourse on village boundaries, etc. 147. "Undelimited" means not having made a delimitation by way of a bound boundary. "Not made by digging by anyone" means not made even by an animal digging. By this, "one who stands outside its arm's reach invalidates the act" indicates that one who stands anywhere outside the delimitation does not invalidate the act. But what is said in the Mātika Commentary (Kaṅkhā. aṭṭha. Nidāṇavaṇṇanā): "Even one who stands outside arm's reach within the delimitation, or one who stands outside the delimitation without having crossed another delimitation of the same extent, invalidates the act; this is the conclusion in all commentaries," there, "even one who stands outside the delimitation without having crossed another delimitation of the same extent invalidates the act" is found neither in the Pāli text nor in the commentary. If this were said with the intention that, because it is stated in the context of two Sanghas performing Uposatha and other acts separately, a Sangha standing outside the water-casting boundary without having crossed another water-casting boundary to perform Uposatha and other acts invalidates the act due to the possibility of boundary confusion, then it would be reasonable. For this reason, it is said in the Līnatthappakāsanī of the Mātika Commentary: "Another delimitation of the same extent" means that even one who has not crossed a second water-casting boundary invalidates the act. Why? Because one's own water-casting boundary overlaps with the water-casting boundary of others, there is boundary confusion, therefore it invalidates the act. And "this is the conclusion in all commentaries" should be understood as said with this intention, because boundary confusion is not desired in any of the commentaries. For this reason, "one's own and others' water-casting boundary..." Between the water-toss boundaries, another water-toss should be placed for the boundary interval, it is said. Others here also elaborate differently, that should not be taken. The Sangha sits everywhere, meaning they sit without abandoning the arm's reach. There is no water-toss boundary act, because the entire river region is covered by bhikkhus, therefore, due to the absence of a river all around, there is no purpose in a water-toss. A boundary interval of water-toss measure is easier to understand, and there would be no doubt of boundary confusion, for the sake of showing propriety, "another water-toss should be placed for the boundary interval" was said. However, by whatever amount there is no boundary confusion, that much is permissible to place. Therefore, the ancients said, "by whatever amount there is no boundary mixing, that much is permissible to place." But less is not permissible, this too was said for the purpose of preventing boundary confusion, as the water-toss boundary would expand due to the surrounding area. But it is not permissible to do it on a moving boat, here it should be understood that it is permissible to do it on a boat that is turning without exceeding the water-toss. Or having purified the boundary, here, boundary purification means bringing those standing in village boundaries, etc., within arm's reach. "Having destroyed the river, they make a pond," this statement clarifies the meaning, "a dam is built below," meaning, having blocked the lower river, a dam is built. "Discarded water" is water discarded to one side for the protection of the pond. "When the sky does not rain," meaning, in times of drought, even in the rainy season, when the sky does not rain. "Having risen up" means having overflowed. "It proceeds covering the village and town boundaries," meaning, in the rainy season of the described kind, it proceeds continuously for four months. "Monastery boundary" refers to a consecrated boundary. "On an impassable path," where it is not possible to go and return on the same day, in such a place, it goes by the designation of a forest boundary, referring to a boundary within seven leagues. "Of them" refers to the fishermen. Of the end of the journey. It is said with reference to the island and the mountain on the near side of the end of the journey, not the sea region. 148. "With intertwined branches" indicates their closeness to each other. "It is bound" is said with reference to the boundary on the western side. "Its region" is a region where bhikkhus can perform an act. But when they bind by including a region where they cannot perform an act, they are said to merge boundaries with a boundary. "It is a mark of two boundaries" is said to mean that there is no merging of boundaries because the mark is outside the boundary. "It causes a mixing of boundaries" is said because it is difficult to discern the location of two boundaries that have grown and entered the boundary region, not to show that it is not permissible to perform an act there. For the boundary does not become a non-boundary by that much; rather, the two boundaries become unified because they are overgrown by a tree that has grown later. Therefore, those performing an act in one place must purify the other and perform it. The commentary on the discourse about village boundaries and so on is finished. The commentary on the discourse about the divisions of Uposatha and so on. 149. In "an act of Uposatha of a divided group by unrighteousness," where four dwell, the recitation of the Pātimokkha is permitted. Where two or three dwell, there is the Uposatha of purification. But here, by not doing so, by performing the Uposatha of purification where four dwell, and by reciting the Pātimokkha where three dwell, it is called "by unrighteousness." Since not all assembled, and the purification by consent comes to the midst of the Saṅgha, not the midst of a group, it is called "divided." The commentary on the discourse about the recitation of the Pātimokkha. 150. "Thus I hold this" - in "Venerables, you have heard," it should be said, "Thus I hold this," and then, "Venerables, the introduction has been recited; Venerables, you have heard the four Pārājika rules." Therefore, in the commentary on the Mātika (Kṅkhā. aṭṭha. nidāṇavaṇṇanā) ) "There I ask the venerable ones: Are you pure? A second time I ask... Therefore, be silent. Having said, 'Thus I hold this,' and then, 'Venerable ones, the introduction has been recited,' and so on, by this method, when the rest has been recited by ear, it is considered recited," it is said. By ear, meaning by the word 'ear'. Fear of wild animals, meaning fear of forest dwellers. Therefore, it is said, "fear of forest people." Since it is said, "the rest should be recited by ear," there is nothing to be recited by ear if the introduction recitation is not completed. Therefore, it says, "in the second and subsequent recitations." The term 'rest' refers to what is left after the recitation. Therefore, when the introduction has been recited, if an obstacle arises in the recitation of the pārājika rules or any other incomplete recitation, the rest, along with that, should be recited by ear. By three methods: by exposition, by explanation, and by chanting. Here, exposition is the setting forth of the Sutta with the intention of stating its meaning. Explanation is the elucidation of that very meaning. Chanting is the recitation of the Sutta or its meaning with a voice. Having resolved to recite, meaning having generated the thought, "I will recite." But by one who expounds and then explains, meaning by one who first sets forth and then explains the meaning. But for humans, it is permissible to say, "Recite!" Here, even for those sitting in a higher position, it is permissible to say "Recite!" to humans with a specific address, but not without one. By one who is reciting, meaning by one who is reciting while sitting anywhere. An elder, meaning anyone older than oneself. Having asked one, meaning having asked one elder. Another comes, meaning another, even older than that one, comes. The explanation of the Patimokkha recitation discourse is finished. The explanation of the discourse on inviting the Patimokkha reciter, etc. 155. Codanāvatthu is the name of a city. Nine kinds, such as the Sangha Uposatha, meaning three according to the agent: Uposatha in the Sangha, Uposatha in a group, Uposatha for an individual; three according to the manner of performance: recitation of the Sutta, Uposatha of purity, Uposatha of resolution; and the fourteenth-day What is the fifteenth, the unity Uposatha? Thus, by way of days, these three make nine kinds. Four kinds of Uposatha action: Uposatha action by discord, against the Dhamma; Uposatha action by unity, against the Dhamma; Uposatha action by discord, according to the Dhamma; Uposatha action by unity, according to the Dhamma. Thus, there are four kinds of Uposatha action. Two kinds of Pātimokkha: The Bhikkhu Pātimokkha, The Bhikkhunī Pātimokkha. Thus, two kinds of Pātimokkha. Nine kinds of Pātimokkha recitation: For bhikkhus, five recitations. For bhikkhunīs, excluding the indeterminate recitation, the remaining four. Thus, nine kinds of Pātimokkha recitation. Explanation of the story of allowing the taking up of the counting of fortnights, etc. 158-161. "Samannāharatha" means "consider." "Pariyesitabbāni" means "to be sought by alms-round." Explanation of the story of the matter of those who go to other directions, etc. 163. "Utuvasseyeva" means "only in the seasons," that is, "only in winter and summer." Explanation of the story of giving purity. 164. "Yena kenaci aṅgapaccaṅgena viññāpetīti" means "makes known by any limb or minor limb,"