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and counts as a village boundary. The same rule applies if gourds or cucumbers are planted. But if they fill it up and make it dry land, or if they build an embankment on one side and make the whole thing a large tank, the whole thing becomes an ajātassaro, and counts as a village boundary. Salt pans also count as jātassaro. During the four months of the rainy season, it is permissible to work in water-filled places. This is the decision for an unestablished boundary. Thus, in the Collection of Decisions on Vinaya from the Pāli Canon, The Discourse on Boundary Decisions is concluded. 25. Discourse on Decisions regarding Uposatha and Pavāraṇā 168. Regarding Uposatha and Pavāraṇā, here (Kaṅkhā. Aṭṭha. Nidāṇavaṇṇanā), there are three Uposathas based on the day: the fourteenth-day Uposatha, the fifteenth-day Uposatha, and the harmony Uposatha. Among these, in the three seasons of winter, summer, and rains, there are two each in the third and seventh fortnights, making six fourteenth-day Uposathas. The rest are fifteenth-day Uposathas. Thus, there are twenty-four Uposathas in one year. This is the normal practice. If there is such a condition, it is permissible to observe Uposatha even on another fourteenth day. For those who completed the rains retreat in the previous year, the full moon of the first Kattika month is the Pavāraṇā day. If they are troubled by quarrelsome monks and postpone the Pavāraṇā, then the fourteenth day of the dark half of the Kattika month, or the full moon of the last Kattika month, or for those who completed the rains retreat in the last year, the full moon of the last Kattika month— these three are also Pavāraṇā days. This too is the normal practice. If there is such a condition, it is permissible to observe Pavāraṇā even on the fourteenth days before the two Kattika full moons. But when, as stated in the Kosambakakkhandhaka (Mahāva. 451 onwards), the Sangha, after being divided, reconciles that monk, and the Sangha makes harmony for the settlement of that matter, then the Uposatha must be observed immediately. Except for the statement, "The Pātimokkha should be recited." The fourteenth, the fifteenth, and any other day that is called an Uposatha day—but for those who have completed the Rains Retreat, within the month of Kattika, this is the day of the Pavāraṇā of harmony. Thus, on these three days, the Uposatha should be observed. When observing, if it is the fourteenth, one should say, "Today is the fourteenth Uposatha." If it is the Uposatha of harmony, one should say, "Today is the Uposatha of harmony." On the fifteenth, one should say, "Today is the fifteenth Uposatha," in the manner stated in the Pāli text. 169. The Uposatha of the Saṅgha, the Uposatha of the group, the Uposatha of the individual—thus, in terms of the agent, three other Uposathas are mentioned. In terms of the manner of observance, however, there are three other Uposathas: the Uposatha of the recitation of the Sutta, the Uposatha of purity, and the Uposatha of determination. Among these, the Uposatha of the recitation of the Sutta is the recitation of the Pātimokkha, stated in the manner beginning with "May the Saṅgha, venerable sirs, listen to me." As for the other two Uposathas, the Uposatha of purity is twofold: by announcing to others and by announcing to each other. Among these, the one performed in the presence of others is also twofold: by performing in the presence of those who have performed Pavāraṇā and those who have not performed Pavāraṇā. Among these, in the presence of those who have performed the Great Pavāraṇā, it should be done by one who has entered or not entered the latter Rains, or by one whose Rains observance is broken; and in the presence of those who have performed Pavāraṇā at the four-month interval, by one who has not entered or whose Rains observance is broken, by giving bodily harmony and saying three times, "I am pure, venerable sirs; hold me as pure." Apart from the Pavāraṇā day, at another time, when the Pātimokkha has been recited by the residents, if some of the assembly have not risen, or some have risen, or all have risen, those others who arrive, who are equal or lesser, should announce their purity to them in the manner stated. As for the one performed by announcing to each other, it is twofold: by performing with a motion and by performing without a motion. Among these, in which In a dwelling, three bhikkhus reside. On the Uposatha day, when they are assembled, one bhikkhu says: "May the venerable ones listen to me. Today is the fourteenth Uposatha" or "the fifteenth." Having said, "When it is suitable for the venerable ones, we shall perform the Uposatha of mutual purity," when the motion is established, the elder bhikkhu, having arranged his upper robe over one shoulder, having squatted down, having raised his joined hands, should say three times: "I am pure, friends, hold me as pure." The others, saying "Bhante," should likewise speak. Thus, having established the motion, it should be done. Where two bhikkhus reside, there, without establishing a motion, purity should be declared in the manner stated. This is the Uposatha of mutual purity. If there is only one bhikkhu, having performed all the preliminary duties, knowing that others will not come, he should say: "Today is my fourteenth Uposatha" or "the fifteenth," and then say: "I determine it." This is the Uposatha of determination. Thus, three Uposathas are to be known according to the manner of performance. By this, nine Uposathas are explained. Among these, when the Uposatha, complete with three characteristics— the fifteenth by day, the Saṅgha Uposatha by agent, and the recitation of the Suttas by manner of performance— is proceeding, if one does not perform the Uposatha and on that Uposatha day goes to another dwelling without bhikkhus, or with bhikkhus but of different communion, or to a non-dwelling, for the purpose of residence, apart from the Saṅgha, apart from an obstacle, there is a dukkata offense. 170. When the Saṅgha is assembled for the purpose of performing the Uposatha, one who has performed the Uposatha outside and has come, should go to the assembly place and, without giving bodily presence, should give his consent (chanda). And one who is sick or engaged in a task, should also give his consent while declaring his purity. How? To one bhikkhu, "I give consent, take my consent, declare my consent"— this meaning should be conveyed by body, or by speech, or by both. Thus is consent given. By one who has not kept Uposatha, or by one who is sick, or by one busy with duties, a declaration of purity should be given. How? In the presence of one bhikkhu, "I give my purity, carry my purity for me, announce my purity for me" – this meaning should be made known by body, or by speech, or by both. Thus is purity given. But by one giving that, consent should also be given. For this was said by the Blessed One: "I allow, monks, that on that Uposatha day, by one giving purity, consent also be given, there are duties for the Sangha." (Mahavagga 165). There, the giving of purity accomplishes the Uposatha observance for both the Sangha and oneself, but not the remaining Sangha duties. The giving of consent accomplishes the Uposatha observance and other duties for the Sangha, but one's own Uposatha is not performed. Therefore, by one giving purity, consent should also be given. But what was said before, either the consent for purity, or the purity itself, or this consent-purity, it is permissible for one person to bring for many. But if he, on the way, seeing another bhikkhu, for whom he has taken consent or purity, gives their and his own consent-purity to that (other bhikkhu), it comes to him (the original messenger). But the other (case) is called a "cat's chain" consent-purity; that does not come (is not valid). Therefore, one must go to the assembly place oneself and announce it. But if one intentionally does not announce it, one incurs a dukkaṭa. However, the consent-purity is considered to have arrived as soon as he comes within arm's reach. By one undergoing probation, with the giving of consent, any Sangha act whatsoever is not permissible to perform. There are four kinds of probation: probation of assembly, probation of nights, probation of consent, and probation of intention. Among these, "probation of assembly" is when bhikkhus are assembled for some purpose, then a cloud rises, or a dispersal is made, or people come crowding in, and the bhikkhus (think): "We have no space, let us go elsewhere." without having given up their consent, they rise. This is a delay of the assembly. Although it is a delay of the assembly, since the consent has not been given up, it is proper to perform the act. Again, monks, thinking, "We will perform the Uposatha and so forth," gather at night, and thinking, "Until everyone has gathered, we will listen to the Dhamma," they invite one (monk). While he is speaking the Dhamma, the dawn breaks. If they were sitting, thinking, "We will perform the fourteen-day Uposatha," it is proper to make it a fifteen-day (Uposatha). If they were sitting to make it a fifteen-day (Uposatha), it is not proper to perform the Uposatha on the first day, which is not an Uposatha day, but it is proper to perform another Sangha act. This is called a night delay. Again, monks, are sitting, thinking, "We will perform some Sangha act, such as rehabilitation." There, one monk, an astrologer, speaks thus: "Today the constellation is inauspicious; do not perform this." By his words, they give up their consent and remain sitting there. Then another comes and, saying, "While waiting for the constellation, the opportunity passed the fool," says, "What is with the constellation? Perform it!" This is both a consent delay and an intention delay. In this delay, it is not proper to perform the act without bringing back the purity of consent. 172. If some monk is sick