English
By this, the second characteristic of accomplishment, stated as "the consent of those eligible for consent has been brought," is explained. The third characteristic of accomplishment, stated as "those present do not object," is said by their capability. 160. Having thus shown the suitability of the assembly's accomplishment for a bound boundary, he now begins with "those suitable for the accomplishment of the motion" to show the suitability of the motion's accomplishment. There, the meaning of "Let the Sangha hear me," etc., is already stated below in the description of the ordination motion. By "thus stated": by that which was thus stated by the Blessed One in this sequence in the Uposatha Khandhaka (Mahāvagga 138-139). By "pure": completely pure from the faults of the motion and the faults of the announcement. By "motion-seconded formal act": because it is performed with one motion and one announcement, the motion itself is the second for this formal act, thus it is a motion-seconded formal act. The boundary is within the marks. The marks are outside the boundary. Having placed the marks outside, making the earth, rock, and water below the limit for the boundary... because it has gone. 161. Having thus shown the accomplishment of the motion for the boundary of common residence, he now says, "And when it is thus bound," and so on, showing the accomplishment of the motion for the boundary of non-separation, which was laid down by the Blessed One for the easy use of robes by monks who have undertaken the three robes. There, "may he declare non-separation with the three robes" means that just as a monk who has undertaken the three robes, even if he separates from the three robes within the boundary, is still considered non-separated, and there is no offense according to the second Kathina training rule (Pārā. 471 onwards), so may he declare that boundary of common residence to be non-separation with the three robes. "Excluding the village and its vicinity" means that if there is a village within that boundary of common residence, then excluding that village and its vicinity, may he declare that boundary of common residence, thus separated, to be non-separation with the three robes. It goes by the name of a boundary means it goes by the name of a non-separation boundary. "Even if one family has entered" means that in newly built houses, even if one family has entered for the very first time. "Or has not come" means that in an old village, even if houses in other families have been abandoned and gone, there is still one family that has not come. 162. Having thus briefly shown the boundary declaration, he then shows it in detail again, saying, "This is the summary here, and this is the detail," and so on. "Excluding the vicinity of the boundary" means excluding the vicinity that is sufficient for the interval between boundaries, outside the demarcation of those monasteries for the boundary to be established in the future. "Monasteries where a boundary is established" are those with an established boundary. "Separately" means individually. "Similar to established boundaries" shows that just as those situated within established boundaries are able to perform acts individually without needing to consider each other's consent, so too are those situated within village boundaries. "By those who have entered within the boundary markers" is said because if one wishes to include half of a village within, there is no need for everyone to come. "Should come" is said in a general sense, This is not a rule that "one must come." Therefore it is said "coming and not coming are permissible." For an unestablished boundary, since the fields of various villages have the nature of various boundaries, even if they do not come, a quorum act does not occur. Therefore, not coming is permissible. But for an established boundary, due to its nature as a single boundary, when another act is being performed, those within the boundary must come. Thus it is said, "a non-separation boundary... ...must come." At the time of marking the signs, even if the boundary is not purified, there is no fault, because marking the signs is not one of the acts like 'apalokana' (announcement). "Making a drum signal" is written as "having said, 'I will conclude the formal act of agreement'." Thereby it is established that it is permissible at such a time. "Making a drum signal or a conch signal" means that having heard their sound, and knowing that the Sangha is now establishing the boundary, a signal is made at the very time the formal act begins, to prevent arriving monks from entering that village field, and to prevent caretakers and others. In this way, that action becomes purposeful. Therefore, instead of saying "having made the sound of a drum and conch," it says "having made a drum and conch signal," using the term 'signal'. And having said "having made a signal" as a prior action, it says "the boundary should be established by a formal act" as a subsequent action. But at the time of conclusion, it should be known that all musical instruments should be sounded, and the rejoicing of devas and humans should be caused. 163. Referring to the asking for permission for the 'bhaṇḍukamma' (act of shaving), is the acceptance of ordination. "For the purpose of making it easy" means to avoid the trouble of gathering everyone, and to make it easy for fewer people. "He takes twenty-one monks" means that since the maximum for a Sangha act is twenty for a quorum act, he takes twenty-one monks, including the one for whom the act is performed. And this is said in terms of those seated. Indeed, it is permissible to establish a boundary in a place where at least twenty-one monks can sit. And this is said to ensure sufficiency for those performing the 'abbhāna' (reinstatement) along with the one for whom the act is performed. The sign-up Unmarked stones should be placed. This is said because of the difficulty of finding tree-marks and the like in desired places. And because of the confusion of two bound boundaries overlapping. And because of the absence of stone marks, it is easy to bring and place them anywhere. Similarly, "boundary-interval stones should be placed" is also said here. "Even four fingers in measure" means that just as a four-finger space of the boundary stone extends outside the boundary line, and the remaining space is indeed inside the boundary line, so it should be understood that when these are placed, the boundary interval is four fingers. Boundary-interval stones are boundary marks placed in the interval. And these should be recited by going around from the south. How? Indeed, standing facing east from the western side of the boundary segment, and reciting all the marks in order, saying: "What are the marks in the eastern direction?" Similarly, standing facing south from the northern side, and reciting in order, saying: "What are the marks in the southern direction?" Similarly, standing facing west from the eastern side, and reciting in order, saying: "What are the marks in the western direction?" Similarly, standing facing north from the southern side, and reciting all the marks in order, saying: "What are the marks in the northern direction?" Again, standing facing east from the western side, the previously recited marks should be recited again in the manner stated. Thus, for many boundary segments, the boundary-interval stones should be recited individually. "Therefrom" means afterwards. "Remaining marks" means the remaining marks in the outer intervals of the great boundary. "They will not be able" means those who try, not realizing the bound state of the non-residence boundary, saying: "We will abolish only the common-residence boundary," will not be able. For, when the non-residence boundary is bound, even if the formal act is performed saying: "We will abolish the common-residence boundary," it is not abolished. there is a boundary. First, the non-separation should be removed, then the boundary should be removed. From a broken boundary onwards, binding is customary, and because it is customary, there is no confusion, so it is said: “From a broken boundary onwards, it should be bound.” It does not invalidate for both, meaning it does not invalidate the act for both. When thus bound… The space between boundaries belongs to the village field, meaning the unity is not defined by dwelling, but by the boundary, this is said to show that. By a hut-house: in a grass hut made on the ground. By a mortar-hole: a small hole like a mortar-hole. A mark should not be made: a line or a mortar-hole should not be made as a mark. And this, not being among the eight marks mentioned, is not valid, but it is said to prevent misfortune from afar, lest someone, through delusion, should make a mark with the perception, “This is an imperishable sign.” Having placed stones that are suitable as marks: this is said because a movable mark can shift. Similarly, above, in phrases like “without marking a wall,” the reason for repeatedly stating what is already established should be understood. For a boundary defect is the root of all act defects, such as ordination, so its door should be closed in every way. It should be seen that the teachers here state their decision only after saying everything. By a wall: made of bricks, wood, or clay. However, for a wall made of stone, it is permissible to mark one stone suitable as a mark in each direction. It is not permissible to mark an entire wall built with many stones, because it must be spoken of in the singular, “This stone is the mark.” Within the wall itself: here, it should be understood that the boundary is within the wall itself, from the place where the marks are located. Having placed mark-stones at the entrance: even at the entrance facing the inner chamber, stones should be placed at the outer entrance in a space the size of the inner chamber’s width, and then consecrated.