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and even one or two finger-breadths of her inner robe gets wet, this river is a mark for those establishing a boundary. For a bhikkhunī crossing the river, or performing Sangha-kamma like Uposatha, or confirming a boundary across the river, this is indeed the river. But that which is like a path, or in the shape of a cart-yoke... If a monastery is surrounded by a moat-like structure, it is not permissible to declare it in one place and then declare it in another. The same applies to a quadrangle of rivers that intersect each other in the four directions of the monastery. However, if the rivers are separate, all four may be declared. If they block the river's flow by planting stakes at the base of trees and using creepers and straw, and the water flows over the obstruction, the boundary may be made. But if a dam is built so that the water does not flow, it is not permissible to make a river boundary for the non-flowing part; a river boundary may be made for the flowing part, and a water boundary for the non-flowing part. A river that does not flow due to lack of water during a drought or in summer is permissible. They draw an irrigation channel from a great river; it becomes like a small river, producing three crops and flowing constantly. Even though it flows, it is not permissible to make a boundary. But if a channel, even if drawn from a great river at its source, later breaks through the river by the same drawn path and flows on its own, and as it flows, it becomes a river infested with crocodiles and the like, and navigable by boats and so on, it is permissible to make that a boundary. For a water boundary, it is not permissible to declare a water boundary by filling water in a boat or pots and so on in a dry place; only water in the ground is permissible. And that non-flowing water must be in pits, ponds, lakes, natural pools, salt seas, and so on. But water that is not still, such as in floods, rivers, water-carrying channels, and so on, is not permissible. In the Andhaka Commentary, it is said that "water that is lifted up from deep pits and so on should not be made a boundary." That is ill-said, it is merely one's own opinion. But if still water, even in a pig's wallow, or a pond where village children play, or water brought in buckets and poured into a pit dug in the earth just for that moment, remains until the end of the kammavācā, whether little or much, it is permissible. In that case, In a place, for making a sign, a heap of stones, sand, dust, etc., or a stone pillar, or a wooden pillar should be made. For a bhikkhu to make it or have it made is allowable, but in a boundary for gain, it is not allowable. A boundary for common residence causes no distress to anyone; it merely accomplishes the disciplinary acts of bhikkhus. Therefore, here it is allowable. And with these eight marks, whether unmixed or mixed with each other, it is indeed allowable to consecrate a boundary. When it is thus consecrated and bounded, it is not bounded by one or two marks. But it is bounded by three or more of the aforementioned kinds of marks. With three, it is triangular in shape; with four, it is square, or triangular, crescent-shaped, drum-shaped, etc. With more than that, it is of various shapes. Thus, having proclaimed the marks in the manner stated, and consecrated, it should be known as "possessed of the perfection of marks." 159. "Possessed of the perfection of the assembly" means: by the final determination, having assembled with four bhikkhus, all the bhikkhus who are standing in that village territory, or in a bounded area, or in a river, ocean, or natural lake, without having gone beyond, all of them, having been brought within arm's reach or having had their consent brought, are consecrated. 160. "Possessed of the perfection of the formal act" means: "May the Sangha, venerable sirs, listen to me. As far as the marks have been proclaimed all around, if it is suitable for the Sangha, may the Sangha consecrate a boundary with these marks, for common residence and a single Uposatha. This is the motion." "May the Sangha, venerable sirs, listen to me. As far as the marks have been proclaimed all around, the Sangha consecrates a boundary with these marks, for common residence and a single Uposatha. To whichever venerable one the consecration of the boundary with these marks, for common residence and a single Uposatha, is agreeable, let him be silent. To whom it is not agreeable, let him speak." "The boundary has been consecrated by the Sangha with these marks, for common residence and a single Uposatha. It is agreeable to the Sangha, therefore it is silent. Thus do I hold this." Thus, by the pure motion-followed-by-two-announcements... approved by the formal act. At the end of the formal act, the boundary is within the marks, the marks are outside the boundary. 161. And when a boundary is thus established, for the ease of dwelling without the three robes, and for the purpose of strengthening the act, a non-separation approval should be made. And it should be made thus – ‘‘May the Sangha, venerable sirs, listen to me. That boundary which has been approved by the Sangha, for common residence and a single Uposatha, if it is suitable for the Sangha, may the Sangha approve that boundary for non-separation from the three robes, excluding the village and its environs. This is the motion. ‘‘May the Sangha, venerable sirs, listen to me. That boundary which has been approved by the Sangha, for common residence and a single Uposatha, the Sangha approves that boundary for non-separation from the three robes, excluding the village and its environs. To whichever venerable one this approval of non-separation from the three robes for this boundary is agreeable, excluding the village and its environs, he should remain silent. Whosoever is not agreeable, he should speak. ‘‘That boundary has been approved by the Sangha for non-separation from the three robes, excluding the village and its environs. It is agreeable to the Sangha, therefore it is silent. Thus I hold it to be (Mahāvagga 143).’’ Here (Mahāvagga Commentary 144), towns and cities are also to be understood as included in 'village'. The 'environs of the village' means the surrounding area of a fenced-in place, or the space for a fence of an unfenced place. However, in these villages and village environs, a monk who has determined his three robes does not receive the exemption. For this non-separation boundary, because it is stated 'excluding the village and its environs,' it does not extend over the village and its environs, but it extends only over the common residence boundary. Here, the common residence boundary proceeds according to its own nature, but the non-separation boundary proceeds only where the common residence boundary is. For it has no separate declaration of marks. There, if there is a village at the time of the non-separation approval, it does not extend over it. But if a village is established after the boundary has been approved, that too goes into the reckoning of the boundary. And just as what is established later, Thus, for that which was first settled, even if the area later expanded, it still goes by the count of the boundary. If houses were built at the time of the boundary agreement, and there is an intention to enter, but people have not yet entered, or if they have abandoned the old village houses and gone elsewhere, that is not a village, the boundary covers it. But if even one family has entered or not, it is a village, the boundary does not cover it. This is the summary here. 162. This is the detailed explanation (Mahāva. Aṭṭha. 138). Indeed, by one who wishes to establish a boundary, having asked the bhikkhus in the neighboring monasteries for the boundary limits of each monastery, and having established an interval for the boundaries of monasteries with established boundaries, and an approach for the boundaries of monasteries without established boundaries, at a time when bhikkhus are not traveling between directions, if they wish to establish a boundary in one village area, a message should be sent to the bhikkhus in the monasteries with established boundaries there: "We will establish a boundary today, do not go beyond the limits of your own boundary." The bhikkhus in the monasteries without established boundaries should be gathered together, and the consent of those whose consent is required should be obtained. "If they wish to include other village areas, the bhikkhus living in those villages should also come; for those who do not come, consent should be obtained," said the Elder Mahāsumma. But the Elder Mahāpaduma, having said, "Different village areas are like individually established boundaries, purity of consent does not come from there; but bhikkhus who are within the designated marks should come," said again, "At the time of establishing a boundary for common residence, both coming and not coming are permissible; but at the time of establishing a boundary for non-separation, those within the designated marks should come, and for those who do not come, consent should be obtained." When the bhikkhus have thus gathered, and the consent of those whose consent is required has been obtained, for the purpose of quickly bringing visiting bhikkhus within reach and for making them outside the boundary, at those various paths, river crossings, and village gates, the monastery attendants and except for the novices, having made a bell signal or a conch signal, after the declaration of the boundaries, the boundary should be tied with the kammavācā beginning with "May the Sangha hear me, Bhante." At the very end of the kammavācā, excluding the boundary markers, making the earth-supporting water as the lower limit, the boundary is established. 163. Now, for the convenience of Sangha acts such as ordination and higher ordination, those who consecrate this boundary for common residence should first tie a small boundary.