English
that convey this meaning, one makes known by body. "Referring to the acceptance of 'Sādhu'" means, when the preceptor says "Sāhu" and so on, the co-resident's word of acceptance "Sādhu" is referred to when it is said "makes known by body" and so on, is the intention. "Merely by asking and giving" means, first merely by the co-resident's asking, and then merely by the preceptor's words "Sāhu" and so on, is the meaning. "When taking dependence from the teacher, 'I will dwell relying on the venerable one'" means, 'I will dwell relying on the venerable one,' is the meaning. 154. In the discourse on the cessation of dependence, "from one who shares enjoyment and use, dependence should be taken" by this, the taking of dependence is enjoined only among the conscientious, because it is prohibited among the shameless. And here, by the word 'paribhoga' (use), co-residence involving common acts and so on is taken, because the use of requisites is taken by the word 'sambhog' (enjoyment). And by this, it shows that sharing enjoyment and co-residence should not be done with the shameless. "There is no exemption" means there is no exemption from offense. "Such a one" means one from whom dependence was previously taken, and who shares enjoyment and use, is such a one. "It is said thus" means "he will come quickly" is said, is the meaning. "Four or five days" is an indication. It. If suitability is known in one or two days, it should be taken on the known day. Even if it is not known in four or five days, as many days as it takes to be known, so many days should be allowed to pass. However, the pretext "I am looking for suitability" should not be made. Here, regarding "the young ones are listening," even without hearing, if there is the perception "they will come, they are delayed by some obstacle," an exemption is still obtained. Therefore, it is said, "If one sends word 'I will stay here,' there is no exemption." The statement "there is no exemption even for one day" is said with reference to one who is unenthusiastic about going; but for one who is enthusiastic, even if a few days pass due to arranging lodging, etc., there is no fault. "One should stay right there" means one should stay right there, in that suitable place, having taken dependence. By "it is proper to stay in that very monastery...etc.," the relaxation of dependence in that situation is stated only when the preceptor is accepting; but it shows that if he is not accepting, either out of anger or disregard for the group, the dependence taken from others is not relaxed. The method stated in the relaxation of dependence from a teacher, beginning with "some teacher," should be applied appropriately here, having been extended to cases like the preceptor's departure, and what is stated there should also be extended here. "They stay in another monastery, having passed two clod-throws" means they stay in another monastery outside the boundary of the precinct, having passed two clod-throws from the dwelling place of the pupils, etc. This shows that even outside the precinct, if one stays in a nearby place within two clod-throws from the dwelling place of the pupils, etc., the dependence is not relaxed. However, within the boundary of the precinct, it is stated in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.83) that if one stays having passed two clod-throws, the dependence is certainly not relaxed. Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha, The Ornament of the Discourse on the Determination of Dependence, The twenty-third chapter. 24. Discourse on the Determination of Boundaries 156. Having thus discussed the determination of dependence, now the determination of boundaries will be discussed. He says, starting with "Here, 'sīmā' (boundary)..." There, 'sīmā' means it is bound by the unanimous Sangha with a formal declaration (kammavācā). 'Si' is the root for binding, 'ma' is the suffix; this is from the Kiyādi group. He says that the understanding of the nature of things with distinctions does not occur without distinction, thus: "This is called a sīmā... (etc.)... it is." To show the bound sīmā there, he says, starting with "There are eleven..." Because a Sangha act requires at least twenty, it is proper to bind a sīmā in a place where twenty-one bhikkhus, including the one performing the act, can sit. He says that it should not be smaller than that, meaning "too small" is where twenty-one bhikkhus cannot sit. "In the eastern direction" is just an example. If there is no mark in that direction, then where there is one, starting from there, it is proper to first proclaim the marks in all existing places, such as "in the south-east direction, in the southern direction," and then to proclaim again the first proclaimed one, "in the south-east direction," because even a triangular sīmā must be established with three marks. "By one who binds the sīmā-circle three times" means by a Vinaya-holder standing in one place himself, and merely by the words proclaiming the marks, binding the sīmā-circle all around, mark to mark. Indeed, it is proper to proclaim without even going to each mark's place. Because it is difficult to go around a sīmā of up to three yojanas three times in one day, it is indeed proper for a Vinaya-holder to discern a mark previously established by bhikkhus, even if he himself has not seen it, according to what someone has said, such as "Venerable sir, a stone," and then to proclaim it, saying, "This stone is a mark," and so on. "With intertwined branches" indicates their closeness to each other. "It is bound" is said with reference to the sīmā in the western part. It is said that "at the western end, a hand's breadth..." because it is easier to understand if it is about one ratana (a measure). a boundary strip should be established." Even a boundary strip of one finger's breadth is permissible. For even with that, the boundary is not broken. It is said that it is a mark for two boundaries, and since the mark is outside the boundary, there is no boundary confusion. It is said that it causes boundary mixing because when they grow and enter the boundary area, the location of the two boundaries becomes difficult to discern, not to show that it is not permissible to perform an act there. For the boundary does not become no-boundary by that much. But the two boundaries, being later overgrown by trees, become intertwined. Therefore, those performing an act in one place should clear the other and perform it. "That area" means an area where bhikkhus can perform an act. By enclosing such an area, and an area where they cannot perform an act, they are said to confuse boundary with boundary. "They do not make the kammavācā a group" means they do not break the kammavācā, the intention is that they do not invalidate the act. 158. "A pure earth mountain" is said to be naturally occurring, not made by anyone. Likewise for the rest. "The other also" refers to a mountain like a pure earth mountain and so on. "Elephant's measure" here should be taken as the height from the ground. However, in the Sāratthadīpanī and in the Vajirabuddhiṭīkā, it is said, "An elephant's measure mountain is eight and a half cubits high at its lower end." "By four or by three" means by those standing in four or three directions in the boundary area. But it is not permissible for more than that to be appointed by those standing in only one direction. Nor is it permissible by two standing in two directions. "Therefore" means because it is not permissible by one. "Having made that outside" is said because it is improper to make the celebrated mark within the boundary, as it is not a boundary. Therefore, he said, "If," and so on. The measure of a thirty-two palaguḷa lump should be taken by its shape, not by weight. Therefore, the measure of a pala should be taken by the Magadha scale, and they say that is double the worldly scale. But in the Sāratthadīpanī (Sārattha. ṭī. Mahāvagga 3.138) it is said, "The measure of a lump of jaggery of thirty-two palas should be taken as the weight, not by counting scales." Even if it is very large, having gone down a cubit's measure from the ground, from the dense mass that has descended into the ground below, it may be many yojanas in size. For if a peak of a cubit's measure rises from it, it is indeed reckoned as a mountain. In the Vajirabuddhiṭīkā (Vajira. ṭī. Mahāvagga 138) – regarding "if it is connected, it should not be done," because it stands on a rock like a back-rock beneath four mountain peaks in the four directions, even if there is a connected state, if there is no connection of them upwards from the earth, it is permissible to count it by making the connection below, in the earth, non-conventional. Therefore, it is said, "Even a very large back-rock is reckoned as a rock." If its great size below the earth is taken, it is indeed a mountain, so it is said in the Anugaṇṭhipada. In a heap of earth made by piling up, if grass, bushes, and trees grow, "it is a mountain," says Dhammasiritthera, "no," says Upatissatthera, so it is said. As for "rock," they say even a lime-rock is permissible, but it should be investigated because bricks are prohibited. That too, a rock standing up like a stump. Even just a sign of four or five trees, it is said that in some places the word "sign" is not present. As for "having inner pith," even if pith is not present at that moment due to youth, it is said with reference to pith that will be present in the future due to maturation. For such [trees], having a circumference about the size of a needle-stick, even if there are only four or five, a forest is permissible. As for "mixed with inner pith," it means mixed with trees having inner pith. By this, it shows that a forest is permissible even for those mixed with trees having bark-pith. As for "even just four or five trees," it is said with reference to pith-trees. But in the Vajirabuddhiṭīkā (Vajira. ṭī.