English
When tying it, the proper procedure should be known. If they tie it in a monastery where all structures like the Bodhi shrine and refectory are already established, it should not be tied in the middle of the monastery where many gather, but in a secluded place at the edge of the monastery. If they tie it in an unbuilt monastery, they should mark the locations of all structures like the Bodhi shrine, and tie it in such a way that it is in a secluded place at the edge of the monastery when the structures are established. If it encompasses twenty-one bhikkhus with its lowest perimeter, it is valid; less than that is not valid. It is valid even if it encompasses a thousand bhikkhus. When tying it, stones serving as boundary markers should be placed all around the boundary hall. The great boundary should not be tied by those standing in the small boundary, nor the small boundary by those standing in the great boundary. But standing in the small boundary itself, the small boundary should be tied. Here is the method of tying: All around, declaring the boundary markers thus: "This stone is a boundary marker," the boundary should be consecrated with a kammavācā. Then, for its strengthening, a kammavācā of non-separation should be performed. Thus, those who come to say "We will remove the boundary" will not be able to remove it. After consecrating the boundary, outer boundary-interval stones should be placed. A boundary-interval stone of one cubit at the western end is valid. In the Kurundi, it is said, "A span's length is also valid." In the Mahāpaccari, it is said, "Four finger-breadths are also valid." If the monastery is large, two or three Even beyond that, boundary sections should be established. Having thus established a boundary section, at the time of establishing the great boundary, one should exit the boundary section, stand in the great boundary, and, going around in all directions, designate the boundary-interval stones. Then, having designated the remaining marks, without leaving the arm's reach, one should establish a boundary of common residence with a formal act, and for its strengthening, a formal act of non-separation should also be performed. In this way, those who come saying, "We will abolish the boundary," will not be able to abolish it. If, however, they designate the marks of the boundary section, then designate the marks of the boundary interval, and then designate the marks of the great boundary, thus having designated marks in three places, it is permissible to establish whichever boundary they wish first. Even so, it should be established starting from the boundary section in the manner described. When boundaries are thus established, monks standing in the boundary section do not disturb those performing an act in the great boundary, nor do those standing in the great boundary disturb those performing an act in the boundary section. Those standing in the boundary interval, however, do not disturb either. But those standing in the boundary interval do disturb those performing an act while standing in the village field. For the boundary interval belongs to the village field. This thing called a boundary is not considered established merely when established on the surface of the earth; rather, it is also established when established on a flat rock, in a dwelling house, in a cave, in a palace, or on a mountaintop. When establishing it on a flat rock, one should not make a mark by carving a line or digging a mortar on the surface of the rock; marks should be designated by placing them on rocks suitable for marks. At the end of the formal act, the boundary descends, making the earth's support its water boundary. The mark-stones do not remain in their places. Therefore, a line should be established all around, or stones should be drilled at the four corners, or letters should be carved, saying, "This is the boundary demarcation." Some envious people set fire, saying, "We will burn the boundary," but the stones themselves they meditate, not the boundary. Even in a dwelling house, without marking the walls, making a space for twenty-one bhikkhus inside, and placing stone markers, a boundary should be established; the boundary is within the house itself. If there is no space for twenty-one bhikkhus within the house, markers should be placed at the entrance and established. If even this is not sufficient, markers should be placed even at the place where the eaves drip outside, and established. However, when established in this way, the entire dwelling house becomes the boundary area. Even when establishing a boundary in a cave with four walls, the walls should not be marked, but the stones themselves should be marked. If there is no space inside, markers should be placed even at the entrance. In this way, the boundary is both inside and outside the cave. Even on an upper storey, without marking the walls, placing markers within the storey, a boundary should be established. If it is not sufficient, markers should be placed even at the entrance and established. When established in this way, it is only on the upper storey; it does not descend below. However, if the wall of a storey built on many pillars above beams stands in such a way that it is within the markers, connected to the beam-timbers, it also descends below. But a boundary established on the upper floor of a single-pillar storey, if there is space for twenty-one bhikkhus at the top of the pillar, it descends below. If they establish a boundary by placing markers on projections like corbels extending from the storey wall, the storey wall is within the boundary. Its descent or non-descent below should be understood in the manner stated. Even when marking a lower storey, the walls and wooden pillars should not be marked. However, it is permissible to mark stone pillars attached to the walls. A boundary marked in this way is only within the perimeter pillars of the lower storey. However, if the wall of the lower storey is connected to the upper floor, it also ascends to the upper storey. If they make markers outside the storey at the place where the eaves drip, the entire storey becomes the boundary area. On the top of a mountain, there is a flat ground. Where there is space for twenty-one monks, there they establish a boundary as on a flat rock. Even on the mountain below, the boundary descends with that same extent. Even on Tālamūlaka mountain, a boundary established above descends below. But if it is shaped like a canopy, above there is space for twenty-one monks, below there is none. A boundary established above it does not descend below. So too, whether it is shaped like a drum or like a tabor, for which below or in the middle there is no boundary extent, a boundary established above it does not descend below. But if two peaks stand close by, and above neither of them is there sufficient boundary extent, then the space between the peaks should be built up or filled in, made into one continuous area, and a boundary established above. There is a mountain like a snake's hood. Because there is sufficient boundary extent above it, they establish a boundary. If below it there is an overhanging empty space, the boundary does not descend. But if in its middle there is a hollow rock of boundary extent, it descends. And that rock itself is within the boundary. Or if the wall of the cave below it touches the highest point, it descends. And below and above it is all boundary. But if below, beyond the upper boundary's extent, there is a cave inside, the boundary does not descend outside. Or if within the upper boundary's extent, there is a cave outside, the boundary does not descend inside. Or if the upper boundary's extent is small, and below, the cave is large, extending beyond the boundary's extent, the boundary is only above. It does not descend below. But if the cave is small, of the very last boundary measure, and the boundary above is large, covering it, the boundary descends. Then if the cave is too small, not of boundary extent, the boundary is only above. It does not descend below. If half of it breaks off and falls, even if it is of boundary extent, what has fallen outside is not boundary. But if what has not fallen is of boundary extent, it is indeed a boundary. Broken boundary and low ground. A low ground exists, filling it, they make it high ground, it is still the sīmā. They build a house on the sīmā, it is still within the sīmā. They dig a pond on the sīmā, it is still the sīmā. A flood covers the sīmā area and passes, it is permissible to perform an act by tying a platform in the sīmā enclosure. Below the sīmā is an underground river, a bhikkhu with psychic power sits there. If that river flowed first, and the sīmā was established later, the act is not invalidated. But if the sīmā was established first, and the river flowed later, the act is invalidated; and if one stands on the ground below, it is certainly invalidated. In the sīmā enclosure, there is a banyan tree, and its branches or shoots growing from it touch the ground of the great sīmā or other trees born there and stand, the act must be performed after purifying the great sīmā, or those branches and shoots must be cut off and made external. Bhikkhus who have climbed onto branches etc. that do not touch (the ground) must be brought within arm's reach. Similarly, a branch or shoot of a tree born in the great sīmā, if it rests in the sīmā enclosure in the manner stated, the act must be performed after purifying the sīmā in the manner stated, or those branches and shoots must be cut off and made external. If, while an act is being performed in the enclosure, some bhikkhu enters the enclosure and sits on a branch suspended in the air, or his feet are on the ground, or his robes touch the ground, it is not permissible to perform the act. But by having his feet and robes lifted, it is permissible to perform the act;