English
"The descent and non-descent should be understood in the manner stated" is said with reference to the single connection of the walls on the four sides at the lower level, included within the measure of the upper boundary, with the crossbeams, and to the measure of the western boundary within that. Although here, projections and the like are not boundaries at the moment of binding, as they are places where the marks stand, when the boundary is bound, they are to be seen as boundary places. "Boundary pillars" is said with reference to the stone pillars that are marks. "It is connected to the upper level" is said because of the absence of pillars as boundary places between the walls. For if there were, even if the wall were not connected to the upper level, the pāsāda standing above the boundary pillars would be a boundary place. But if a boundary is bound by placing boundary stones on the ground below a pāsāda built on many rows of pillars, within the outermost row of pillars, how is it there? Here too, whatever upper level is supported by the boundary pillars themselves, all of that is a boundary place; there is no dispute about this. But regarding the upper level of the crossbeams supported by the row of boundary pillars and the outer row of non-boundary pillars, some say that half of it is a boundary. Others say the whole of it is a village boundary. Still others say it is a bound boundary. Therefore, those performing acts should perform the act by standing in a secure, doubt-free place and clearing all doubtful places, or by seeking the reason for the conclusion and acting accordingly. "Tālamūlakapabbata" means a mountain that has grown, thick at the bottom like the base of a palm trunk, and gradually becoming thin, like a palm. It is like a parasol. It is shaped like a canopy, like a cobra's hood. It is shaped like a drum, thin in the middle, wide at the bottom and top. At the bottom or in the middle, like the bottom of a mudiṅga drum, or the middle of a paṇava drum. A mountain like a cobra's hood means it is humped like a cobra's hood, its head bent down from its base. A cave in the sky is a cave not enclosed by a wall. The boundary measure is the measure of the western boundary together with the inner space. "And that rock is on the boundary" means that a boundary is established only in a land area enclosed by such hollow rock caves and walls, not in an unenclosed one. But because they are on the boundary, they become the boundary, not like a boundary-stone or a couch in their own nature. If, however, that hollow rock hangs in the air without touching the ground, the boundary does not descend. But hollow rocks themselves become the boundary because they are connected to the boundary. How is it that the boundary does not descend through these hollow rocks and so on, which lack a western measure? This should be believed on the authority of the commentaries. Moreover, in this case, there is no need for the boundary to descend to the lower level, like mice, following the hollow rock wall. But when the upper level is completely or mostly enclosed by rock walls and so on, about two finger-breadths thick, at the lower western boundary measure in the air, the boundary established above is simultaneously established with the upper level in the lower ground interposed and enclosed by those rocks and so on, like a river-bank boundary on both banks separated by a river. Even if the caves and so on are removed, the boundary that has descended below does not disappear until the disappearance of the Dispensation. But if the boundary is first established above, and then caves and so on are made, the boundary still descends to the ground below. Some do not wish this. And such a boundary, established in both places, is one, like the genus of a family amidst individual differences. It should be understood that all boundaries, both established and unestablished, are by their nature Even though those ultimate realities, which are supports, do not ultimately exist, spreading everywhere completely at one moment according to their boundaries in their own natural supporting fields like villages, forests, rivers, and so on, or by taking those specific actions, they are appropriately designated as one by ordinary people and by those in the Dispensation. Thus, they are of a single form as supports. For instance, in the world, it is said: one village, a forest, a river, a natural lake, an ocean. "That boundary is approved by the Saṅgha." (Mahāva. 143) "If, monks, in a village-less forest, for seven leagues all around, this is where there is common residence and one Uposatha. All around as far as water can be thrown, this is where there is common residence and one Uposatha." (Mahāva. 147) And in the Dispensation, a single designation is seen, beginning with these. For ultimately, there is no pervasion of one thing among many phenomena. Because of the dissimilarity of distinctions like whole and part, the oneness is lost – this is our view. "Below it" means below the cobra-hood mountain, in the aerial cavern. "Of the cave" means if a cave is made, then of that cave. To show the determination of whether it descends or not, by distinguishing that very cave in five ways, he says, "If, however, below," and so on. There, "below" is connected with "it is a cave." He says that a cave below is in one place, meaning "inside," i.e., inside the mountain, at the foot of the mountain. To specify that "inside" word by a boundary definition, it is said, "beyond the upper boundary definition." Although it should be said "on this side" with reference to the foot of the mountain, it should be understood that "beyond" is said with reference to the mountain peak, which is the boundary's support. For this reason, specifying the word "outside" in "outside cave," he says, "on this side of the upper boundary definition." Here, "the boundary does not descend outside" means "outside" is said with reference to a cave at the foot of the mountain; the meaning is that the boundary does not descend into the part below the upper boundary definition, which is outside the cave. "Inside boundary" means inside the cave and inside the foot of the mountain, its own descen It means it does not descend into an unsuitable place. Here, by "the boundary does not descend outside, the boundary does not descend inside," it should be understood that the complete non-descent of the boundary is shown due to the absence of a cave in its suitable place for descent. Even there, not descending, it is only above. By "that which falls outside is not a boundary," and so on, it should be seen that a boundary situated on unstable supports like upper palaces, etc., also perishes with their destruction. Here, regarding "digging a pond, it is a boundary," if it is not less than the measure of an underground river boundary below, and has existed from the very first. And if the boundary, established later, is only above the river, then by striking the river and by digging the pond, the boundary perishes, it should be understood. "Below the surface of the earth" means in the intervening space of the ground. "Boundary pavilion" means in the courtyard of a partial boundary. "Banyan tree" is said because its branches are capable of extending very far with the support of aerial roots. Indeed, connection with all trees and creepers is not permissible. For this reason, connection with boat-ropes and bridges is also prohibited. "From there" means from the branch. Here, regarding "the surface of the earth of the great boundary," since even a closer village boundary is not taken, and only the established boundary is taken, there is no fault of confusion even in the mutual connection of trees, etc., between village boundaries and established boundaries, as they exist in a relationship of support and supported, it should be understood. If there were a fault of connection even for them, how could an established boundary be approved with a village boundary? Indeed, a boundary with which there would be a fault in connection is not suitable to be established there, like an established boundary among established boundaries and water-casting boundaries, and like a water-casting boundary among its supporting village boundaries, etc. For this very reason, by "if, however, a branch of a tree or an aerial root emerging from it is established on the bank of a river outside, or on a monastery boundary, or on a village boundary," and so on (Mahāva. Aṭṭha. 147), the fault of connection for a water-casting boundary is shown only with its non-supporting village boundaries, etc., not with a river boundary. Thus, here too, it should be understood. This meaning will be clear above. "Āhacca" means "touching." "Or having purified the great boundary" means having purified the entire great boundary by way of removing all monks who have come to the great boundary beyond arm's reach, and so on. By this, having released all faults, it shows that there is such a fault of intermingling, which is free from the Pāli text, arising later through the connection of trees, etc., even for two well-bound boundaries previously established. And that, by prohibiting the intermingling and overlapping of bound boundaries with each other, with phrases like "Monks, a boundary should not be intermingled with a boundary," and by permitting the binding of a boundary only by establishing an intermediate boundary between two bound boundaries, with the statement "Monks, I allow that one who establishes a boundary should establish it by placing an intermediate boundary," (Mahāva. 148) it is established that even binding them by touching each other, like overlapping, is not permissible. Therefore, it was determined by the compilers of the Pāli canon, who understood the Buddha's intention, that even after they are bound, their later standing by touching each other with a single tree, etc., is not permissible. Because the fault of connection,