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Mahāvagga 138), "if there are three pith-trees here, Two without heartwood, the abundance of heartwood trees is desired. Even a charnel ground here is counted as a forest, because it is self-grown, it is said. But some say: 'If two out of four have heartwood, it is permissible. If those with heartwood are more, or equal, it is permissible. Therefore, even among many, if there are two with heartwood, it is permissible,' it is said. Making a monastery in the middle of a forest means not cutting down trees within the tree cluster, but having marked off the monastery with fences etc., making cells and leaf-huts etc. only in the spaces between the trees, so that even inside the monastery it is still a forest; this is the meaning of making a monastery. For if they were to cut down all the trees and make a monastery, since the monastery would not be a forest, the forest surrounding it would have to be marked off separately. But here, because the inside is also a forest, it is said that "the forest should not be marked off." For if they mark it off, the fault mentioned immediately before, such as "the monastery is above the boundary," would arise. "A part" means a part of the forest, meaning a part of the forest standing on one side of a monastery made in a treeless place. "The measure of a needle-stick" means the measure of a bamboo stick. Some say "the measure of a writing-stick." But in the Mātikāṭṭhakathā (Kaṅkhā. aṭṭha. dubbalasikkhāpadavaṇṇanā), in the avebhaṅgiya decision, it is said: "Any bamboo even the size of an eight-finger needle-stick... etc. ... is a heavy article." Therefore, a thin bamboo stick and a needle-stick should be understood. "In bamboo, reeds, pots, etc." means in bamboo joints, or reed joints, or in earthenware vessels such as pots, etc. "Even at that moment" refers to young saplings that are of a kind to grow without withering. But those that are mature, even if uprooted and replanted, wither like cut branches and live only after a long time with the appearance of new root sprouts, or they simply die; such should not be marked off. This refers to the emergence of new roots and branches. But in the Sāratthadīpanī (Sārattha. ṭī. mahāvagga 3.138), it is said: "The measure of a needle-stick in Sri Lanka is a writing-stick..." they call it a māṇa, and it should be understood as the measure of the little finger." "In the middle" means within the great directions of the boundary. "At the corner" means the connecting point of two paths at each of the four corners of the boundary. "It is proper to mark them on the outer part" means that it is proper to mark one path in one direction and another in another direction, among the eight paths that extend outside these four corners, so that all four paths are marked in the four directions. This is the meaning. But how is it understood that the unity is lost by merely marking them in this way? These same four paths are also in the place they have gone to later. For it is said, "Four paths go in the four directions," therefore, the reason for this should be sought here, as stated in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.138). When seeking, the reason is understood thus: in the former sentence too, "four paths surrounding the monastery," and in the latter sentence too, "the path that pierces through the middle of the monastery," refer to the monastery itself. Therefore, here too, because it is stated in the commentary, "and that which pierces through the corner" (Mahāva. Aṭṭha. 138), these paths pierced through the corner of the monastery itself, and did not mix with each other. Therefore, due to the absence of unity, it is proper to mark the four paths in four places. In the Sāratthadīpanī, however, it is only stated, "It is proper to mark them on the outer part means it is proper to mark one in one direction and one in another, among the eight paths that extend outside, thus in four places." In the Vajirabuddhiṭīkā (Vajira. Ṭī. Mahāvagga 138), however, it is stated, "In 'on the outer part,' it is proper because they have gone from the place where they were bound, and similarly, in the long path, they say that the place gone to is different from the place taken." This too should be considered as a sign of unity. "By the bhikkhunī crossing over" - this is stated because the characteristic of a river is mentioned in the Pāli text regarding bhikkhunīs crossing a river, but for bhikkhus, the antaravā Even just enough to wet it is permissible. And in the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.138) it is said: "And here the mention of a bhikkhunī in the Bhikkhunīvibhaṅga, in relation to a bhikkhunī, was made to show it in the same way, because the characteristic of a river appears in the Pāli [text]. 'It becomes a boundary mark for those who establish a sīmā' - this river, thus described, whether it enters the sea or a pond, from its source onwards, it is a boundary mark." But in the Vajirabuddhiṭīkā (Vajira. Ṭī. Mahāvagga 138) it is said: "Because it is said 'the inner robe gets wet,' some say it is permissible to do it only in water of that much measure. By 'gets wet,' the lowest limit of a river's characteristic is stated. For such a river, in whatever place water flows over [the ground] for four months, little or much, it is permissible to do it even in that place with little water," say others. "Even in the case of four rivers, it is the same method" - by this it shows that it is not permissible to mark [a boundary] in one place and then mark it again in another place further on. And for that very reason, the mention of "unmixed" was made: "but if the rivers are unmixed, all four may be marked." "Flowing over the obstruction" means it flows over the obstruction. "Not flowing" means water that does not flow. For having reached an obstruction, in whatever part of the river the water stands without flowing, it is not permissible to make a river boundary mark there; it is permissible only in the place where it flows above. But in the place where it does not flow, it is permissible to make a water boundary mark. For indeed, standing water is permissible for a water boundary mark, not flowing water. Therefore it is said: "In a flowing place, a river boundary mark; in a non-flowing place, a water boundary mark may be made." "Because it is said 'a river boundary mark in a flowing place,' if that much water flows beyond the bridge, they say it is indeed a river." Standing water in natural lakes, etc., even if separated by the area of the natural lake, etc., it is permissible to make a boundary mark, like a boundary mark on the far bank of a river. If that place in time becomes dry... it attains the state of not being a field, and there it is proper to establish another boundary," as stated in the Vajirabuddhi Tika (Vajira. Ti. Mahavagga 138). "Mūleti" means in the beginning. "Having broken the river" means just as farmers who do not want water cannot turn back a great flood, so too, having broken the bank. Or, "having broken the river" means having broken the river bank through the mouth of a canal. "To be lifted up" means to be drawn up by long ropes with poles. Or, "to be lifted up" means to be taken by lifting up as from a well. Or, "to be lifted up" means to be taken by drawing out. "By unmixed (marks)" means by mountains standing in all directions, or by any of rocks, etc., without other intervening marks. "By mixed (marks)" means by eight marks standing thus: a mountain in one place, a rock in another. "Even by a hundred marks" by this, it shows that it is proper to declare many marks for just one direction, saying, "What is the mark in the eastern direction, venerable sir? Again, what is the mark in the eastern direction, venerable sir, a rock?" and so on (Mahavagga Atthakatha 138). "Triangular in shape" means three-cornered. Or, "triangular in shape" means shaped like a three-way intersection. "Square" means perfectly square. But "drum-shaped" means oblong, constricted at one end, and wide at the other. Or, "drum-shaped" means wide in the middle and constricted at both ends, like a mudiṅga drum. 159. Having thus shown the suitability of a bound boundary with its marks, now, to show the suitability of the assembly, he says, "Those called suitable by the assembly," and so on. There, "by the very last division" means by the very lowest numerical division, the meaning being that if the group is smaller. But because this act of establishing a boundary requires a group of four, it is said, "by four bhikkhus." "Assembled" means having become harmonious, assembled without leaving each other's arm's reach. By this, "in an act requiring a group of four, four bhikkhus are competent and have attained the act, they have come..." It shows the first characteristic of accomplishment, stated as "they are present." The connection is: as many bhikkhus as are present in that village area, in the region where they wish to establish a boundary, in that village area which is the place of origin of a single village headman's income. By "not entering a bound boundary, or a river, or the ocean, or a natural lake," it is shown that these bound boundaries, etc., are intermediate boundaries from the village boundary. Those who are in them do not form a faction for those performing an act within the village boundary. Therefore, their consent should not be brought. By "making all of them within arm's reach," the meaning is: making all those bhikkhus in that village area, who are capable of assembling to avoid a factional act, within the Sangha's arm's reach. Or by "bringing consent": bringing the consent of those unable to assemble. Even if there are a thousand bhikkhus in that village area, only four of them are eligible for the act; the rest are eligible for consent. Therefore, the meaning is that the consent of those who have not come should be brought.