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or on islands in the middle of the ocean, beyond the path of fishermen. "Seven abbhantaras all around" means for those in the middle, there are fourteen abbhantaras in all directions, without break. There, one abbhantara is twenty-eight cubits in measure. And this boundary expands with the assembly, therefore, the abbhantara demarcation should be made starting from the perimeter of the assembly. If, however, two Sanghas perform Uposatha separately, another abbhantara should be placed between the two seven-abbhantara boundaries for the purpose of the upacāra. 167. And that which is said: "All rivers, bhikkhus, are without boundary, all oceans are without boundary, all natural lakes are without boundary," thus rejecting the fixed boundary status of rivers and so forth, and then again, it is said: "In a river, bhikkhus, or in the ocean, or in a natural lake, that which is the water-tossing distance all around for a medium-sized man, that is the boundary for common residence and one Uposatha there." This is called the water-tossing boundary. There, a river is as described in the section on river signs, and the ocean is well-known. But that which is a natural pool, not dug by anyone, but filled with water coming from all sides, where water stands during the rainy season as described for a river, that is called a natural lake. And that which a ditch dug out by water that has burst forth from a river or the ocean reaches this characteristic; this too is a natural pond. Among these rivers and so on, the place that is surrounded by the splashing of water on all sides by a man of medium strength, this is called the water-splashing boundary. But how should the water-splashing be done? Just as dice-players throw a wooden ball, so too, water or sand should be taken by hand and thrown with full strength by a man of medium strength. Where the water or sand thus thrown falls, this is one water-splashing; one who stands leaving aside the arm's length within it spoils the act. As long as the assembly grows, so too the boundary grows; the water-splashing itself is the measure from the edge of the assembly. This, however, is taken only within these rivers and so on, not outside. Therefore, in a river or a natural pond, as much area as water covers during the four months of the normal rainy season, and in the ocean, the area where the normal waves recede and settle, from there onwards is suitable ground. It is permissible to perform the Uposatha and other acts standing there. Even if rivers and natural ponds are dry during a drought or in summer, that same is suitable ground. But if in a dry natural pond they dig a well or make a field, that place becomes village land. But this "suitable ground" that has been mentioned, the water-splashing boundary does not go outside it, it goes inside. Therefore, within them, from the edge of the assembly onwards, a water-splashing demarcation should be made all around; this is the summary here. But this is the detailed explanation: If the river is not very long, the Sangha sits everywhere from the source up to the mouth of the river; there is no need for a water-splashing boundary; the entire river is sufficient for these bhikkhus. But what was said by the Elder Mahāsumma: "A river that flows for a yojana, even there, leaving aside half a yojana upstream, it is permissible to perform the act in the half yojana downstream," that by the Elder Mahāpaduma Thus it is rejected. For by the Blessed One, "When a bhikkhunī crosses anywhere, covering the three circles, her inner robe gets wet" (Pāci. 692) — this was stated as the measure of a river, not a yojana or half a yojana. Therefore, for a river of the characteristics mentioned before according to this Sutta, it is permissible to perform a Sangha-act starting from its source. If many bhikkhus perform separate acts there, by all, between their own and others' water-splash boundaries, another water-splash must be placed for the boundary interval. More than that is certainly permissible, but less is not permissible, it is said. The same method applies to lakes, ponds, and the ocean. But for those who go to a river, saying, "We will perform an act," if the river is full, brim-level, they should put on a bathing cloth and perform the act right in the river. If they cannot, it may be done standing on a boat. But it is not permissible to do it on a moving boat. Why? For the boundary is merely the extent of a water-splash. A boat quickly passes that. In such a case, the motion would be for one boundary, and the announcement for another. Therefore, the act must be done by stopping the boat with an oar, or by lowering stones, or by tying it to trees growing in the river. It is permissible for those standing on a platform built in the river, or on trees growing in the river, to perform the act. If, however, a branch of a tree or a shoot extending from it is established on the river bank outside, or in the boundary of a monastery, or in the boundary of a village, then the act must be done by clearing the boundary or by cutting the branch. It is not permissible to perform an act by tying a boat to a branch or shoot of a tree growing on the river bank outside, which has entered the river. Those performing it must either clear the boundary, or destroy its state of being established outside by cutting it. But it is certainly not permissible to do it on a boat tied to a stump chopped down on the river bank. If they make a bridge in the river, and if the bridge and its supports are entirely within the river, it is permissible for those standing on the bridge to perform the act. It is permissible. But if the bridge or its supports are established on the outer bank, it is not permissible to perform an act, it should be done after purifying the boundary. But if the bridge supports are inside, and the bridge stands in the air above both banks, it is permissible. In a river, if there is a rock or an island, in that area, as much as the water covers in the aforementioned manner during the normal rainy season, in the four months of the rains, that goes by the count of a river. In times of excessive rain, the area covered by the flood should not be taken. For that goes by the count of a village boundary. Those who draw a canal from a river make a dam in the river, if the water flows by covering it or by piercing through it, it is permissible to perform an act in all places where it flows. But if by a dam or by a sluice gate, the current is cut off, the water does not flow, it is not permissible to perform an act in the non-flowing place, it is not permissible to perform an act even in the dam itself. If any part of the dam is covered by water like the aforementioned rock or island, there it is permissible. For that goes by the count of a river. They destroy a river and make a tank, the water, dammed below, comes and fills the tank and stays, here it is not permissible to perform an act, but in the flowing place above, and where the discharged water descends into the river, from the place of flowing, it is permissible. When it does not rain, in winter or summer, it is permissible even in a dry river, but not in a canal drawn from a river. If that, in time, breaks and becomes a river, it is permissible. Some river arises and flows, covering the boundary of a village or town, it is indeed a river, it is permissible to perform an act. But if it covers the boundary of a monastery, it goes by the count of a monastery boundary. Even in the ocean, by those performing an act, in that area where rising water or normal waves come swiftly and cover, it is not permissible to perform an act there. But in the area where normal waves recede and settle, that is the water's edge. From that point onwards, it is called the inner sea. Work should be done by those standing there. If the force of the waves obstructs, it should be done standing on a boat or on a platform. The decision regarding these should be understood in the same way as stated for a river. In the sea there is a flat rock. Sometimes waves come and cover it, sometimes they do not cover it. Work should not be done there. For it goes by the designation of a village boundary. But if, whether the waves come or not, it is covered by ordinary water, it is permissible. If there is an island or a mountain, and it is far away, beyond the path of fishermen, it goes by the designation of a forest boundary. But if it is within the limit of their travel, it goes by the designation of a village boundary. Work should not be done there without purifying the village boundary. If the sea covers and stands over a village boundary or a town boundary, it is just the sea. Work is permissible there. But if it covers a monastery boundary, it goes by the designation of a monastery boundary. For those doing work in a natural pond, where, in the rainy season, as described before, as soon as the rain ceases, there is no water to drink or to wash hands and feet, it dries up; this is not a natural pond. It goes by the designation of a village field. Work should not be done there. But where, in the rainy season as described, water remains, this is indeed a natural pond. In whatever area of it water remains for the four months of the rains, work is permissible there. If the water is deep, even by those standing on a platform built there, or on a platform built on a tree growing within the natural pond, it is permissible to do work. Regarding flat rocks and islands here, the decision is similar to what was stated for a river. But even if a natural pond, sufficient in a season of normal rainfall, dries up and becomes waterless in a time of drought or in summer and winter, Sangha work is permissible there. What is said in the Andhakaṭṭhakathā: "Every dry, waterless natural pond belongs only to the village field," that is not. to be taken. If, for water, they dig a well or a pond, etc., that place becomes an ajātassaro,