English
Therefore, here too, because there is no designation of the earth below as one forest with the upper forest level, it must be taken as a separate forest boundary. For this reason, in the commentary, in the discussion of village and river boundaries, etc. This is not shown in the way shown in the established boundary, that the monk with psychic power, standing below the surface of the earth, disturbs the act. And this showing of the measure below for these village boundaries and so on, since there is no contradiction with the suttas and so on, seems appropriate; it should be taken after investigation. And when taken thus, the established boundary agreed upon in the village boundary covers the village boundary above, and the forest boundary down to the water's edge, so that forest boundary also becomes a field for it. And by the Blessed One, "All rivers, monks, are without boundary," and so on, rivers, oceans, and lakes are said to be not fields for an established boundary, but not a forest. Therefore, a forest should also be taken as a field for an established boundary. If so, why is it not established there? Because there is no purpose. For immediately after desiring a boundary, a boundary of seven cubits arises, and since it is in accordance with the merging and covering of the established boundary agreed upon above, it would be a faulty boundary. But in the village area, a boundary agreed upon, even if it includes a part of a non-village forest, even though it is well agreed upon, it does not turn back from the seven-cubit boundary enjoined by the Blessed One in the non-village forest. But for those who enter to perform an act there, and for those who perform it outside in the pure forest, three seven-cubit boundaries must be placed in between. Otherwise, it would be a fault. Thus, it should be understood that making an established boundary in a non-village forest is entirely useless. "By a branch that has entered into the river" means even by a branch that rests touching the surface of the earth in the river, let alone one that rests without touching. The same method applies to aerial roots. By this, it shows that connection with a water-throwing boundary is not proper by a branch and so on that touches a similar river boundary but is connected to a dissimilar boundary. By this, it should be understood that it is made known that connection with a monastery boundary is not proper by a branch and so on that touches a great boundary and a village boundary. "Only into the river" negates the bank-standing nature of the bridge's foundation. By that, the water-throwing limit This shows the absence of a break even when established outside the river. Therefore, it says "established on the outer bank," and so on. If, indeed, there were a break even when established within the river, outside the water's throw, that too would have to be prohibited, due to the similarity of the offense. But it is not prohibited. Therefore, it should be understood that there is no fault of a break anywhere within one's own boundary of support. "By obstruction" means by digging up wood and so on, and preventing water. "By damming" means by filling with earth and so on, and making a dam, or by both, it shows obstruction. The meaning expressed by "destroying the river" is clarified by "a dam built below," meaning, having obstructed the river below, a dam is built. "Discarded water" means excess water. "Having descended into the river, from the place of flowing" by this, it shows that it is not permissible in a place flowing between ponds and rivers. "Having risen up" means having become vast by breaking banks and so on. "Monastery boundary" means a consecrated boundary. "On an impassable path" means where one cannot go and return on the same day. It refers to a forest boundary without a village, established by common usage, which is considered a forest boundary. "There" means on the islands along the usual paths of fishermen. "That place" means the place where those pits and so on are made, not where they are not made. "Loṇī" means a channel flowing like a ditch, a swift current of rising seawater. However, in the Sāratthadīpanī (Sārattha. ṭī. Mahāvagga 3.147) it is said: "It is not permissible to do it from a moving boat." Here, it should be understood that it is permissible to do it from a boat that is turning around, without exceeding the water's throw. "Or having purified the boundary" here, purifying the boundary means bringing those standing on village boundaries and so on within arm's reach. The meaning expressed by "destroying the river and making a pond" is clarified by "a dam built below," meaning, having obstructed the river below, a dam is built. "Discarded water" means water discarded to one side for the protection of the pond. "When it does not rain" means drought. Even when it rains in the rainy season, the sky does not rain. "Having arisen" means "having gone up". "Spreading over the boundaries of villages and towns, it proceeds" means that in the aforementioned rainy season, it proceeds continuously for four months. "Monastery boundary" refers to a consecrated boundary. "On an impassable path" means in such a place where one cannot go and return on the same day. "It goes only to the extent of the forest boundary" refers to the boundary within seven *abbhantaras*. "Of them" means of the fishermen. "The near side of the journey's end" refers to an island and a mountain on the near side of the journey's end, and it is not said to be a sea region. "They merge" means that where four bhikkhus cannot sit, from there onwards, even making a hair's breadth part of their own boundary, they merge; it should be understood that from the point where it is sufficient for four bhikkhus, they make the whole area internal, thereby overlapping. "Entangled branches" means large branch roots standing intertwined with each other; by this, it indicates their extreme closeness to each other. For even if branches touch branches, they might still be far apart; therefore, the characteristic of merging would not be shown unequivocally, so to show that, the mention of branches was made. Thus, by making a place insufficient for bhikkhus to sit, as part of their own boundary, and making an old monastery, they are said to merge boundary with boundary, and it is shown that it is not beyond that. "It is bound" refers to the boundary of an old monastery. "That mango tree" refers to that mango tree which was a sign of the old monastery boundary, for those who did not know it due to the destruction of the old monastery's enclosures and so on at a later time. Having made the mango tree, which was a sign of the old boundary, part of their own boundary, and having praised the rose-apple tree, which was part of the old monastery boundary, the meaning is that the space between the mango and rose-apple trees is included within their own boundary and bound. And here, even if the village-dwelling mango tree, which was a sign of the old boundary, has entangled branches with the rose-apple tree, which is within the boundary, at the time of binding the boundary, there is a fault or... that there was no intermingling or fault in the act with the village boundary, is to be understood as stated directly. "Region" means a region sufficient for the Sangha to sit. By saying "excluding the boundary interval," and so on, it shows that even a bound boundary, when intermingled and overlaid, or when made to touch each other without any interval, is still no boundary. Therefore, even a boundary interval of one or two finger-breadths is acceptable. However, since that is difficult to discern, it is stated in the commentaries that it should be four finger-breadths or more. "Of two boundaries" means of two bound boundaries. "Becomes a mark" means that since the mark is outside the boundary, there is no fault of intermingling at the time of binding. And not only does a mark cause confusion, but any other tree standing in the boundary interval also causes it. Therefore, trees that grow in a small boundary interval are not acceptable. And here, since the fault of intermingling is shown everywhere in the visible entry of trunks, branches, and so on, it is concluded that there is no fault in the entry of invisible roots, as they are within the ground. However, if the roots are also visible and do not enter, it is intermingling. But mountains and rocks, even if visible, are considered to be within the ground. If, however, at the time of binding, a large tree touches both boundaries and stands there, the boundary bound later is to be understood as no boundary. "Boundary intermingling" means boundary confusion. What is stated in the Sāratthadīpanī here (Sārattha. ṭī. Mahāvagga 3.148): "It is said 'causes boundary intermingling' because when it has grown and entered the boundary area, the location of the two boundaries becomes difficult to discern," that is not appropriate, because it should also be said that it causes intermingling with the village boundary. For even there, when the mark has grown, the location of the village boundary and the bound boundary becomes difficult to discern. But since intermingling is mentioned there only for two bound boundaries, it should be understood that the fault of connection as described is expressed by the word "intermingling." In the Pāli (Mahāva. 148), however, the reason It should be understood that even though it is stated that "For those, monks, for whom the boundary is later agreed upon, that act is unlawful," and the later agreed upon boundary is declared not to be a boundary, the non-boundary status of two boundaries which have been agreed upon simultaneously by completing the act of declaration at one moment, without standing in two village boundaries and making a fusion or an overlapping with two Sanghas, or without establishing an intermediate boundary, or without separating the connection of tree roots and so forth,