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in a pure village boundary, free from old boundaries, is a boundary. Therefore, a fixed boundary should be approved only within a village boundary, not in rivers and so forth. Indeed, it is said in the Kaṅkhāvitaraṇīya: "Approved in a river, ocean, or natural lake" means approved in these rivers and so forth. In this way, being freed from the eleven faults mentioned as: "this boundary is too small, too large, with broken marks, with shadow marks, without marks, approved while standing outside the boundary, approved in a river, approved in the ocean, approved in a natural lake, approved by one who merges boundary with boundary, approved by one who overlaps boundary with boundary," it becomes perfectly pure, like the moon's disc freed from the five defilements mentioned as "cloud, mist, smoke, dust, Rāhu," and like the sun's disc. The three kinds of accomplishment are: accomplishment of marks, accomplishment of the assembly, and accomplishment of the formal declaration. Among these, among the eight marks mentioned as: "mountain mark, rock mark, forest mark, tree mark, path mark, anthill mark, river mark, water mark," the boundary should be approved by proclaiming the marks found in each respective direction. Indeed, it is said in the Kaṅkhāvitaraṇīya: "What is the mark in the eastern direction? A rock, venerable sir. This rock is the mark," and so on, approved by proclaiming in this manner. And among these eight marks, because tree marks and so forth are rare in desired locations, having grown to two... because of the mixing of the bound boundary, and because a stone marker, not being mixed in that way, can easily be brought and placed wherever desired, the bhikkhus who bind the boundary should place stone markers all around the boundary circle, extending to the markers. Therefore it is said in the Mahāvaggaṭṭhakathā: "Those who bind it should place stone markers all around, extending to the markers." And in the Vimativinodanī it is said: "The statement 'stone markers should be placed' is because of the difficulty of finding tree markers, etc., in a desired place." Thus, the first factor, called the perfection of markers, is well established. Then, for the purpose of establishing the boundary, four bhikkhus, having assembled in the very last section, and having made all the bhikkhus who are in that village, not having entered a bound boundary or a river, sea, or natural lake, within arm's reach, or having brought their consent, the boundary that is established is called endowed with the perfection of the assembly. Therefore it is said in the Kaṅkhāvitaraṇī: "Endowed with the perfection of the assembly means having assembled with four bhikkhus in the very last section." Then, the bhikkhus who bind that boundary, having inquired about the boundary limits of each monastery from the bhikkhus residing in nearby monasteries, and having placed an interval between boundaries for those monasteries with bound boundaries, and having placed an upacāra for those monasteries without bound boundaries, at a time when wandering bhikkhus are not moving, if they wish to bind a boundary in the same village area, they should send word to the bhikkhus who have bound boundaries there: "Today we will bind a boundary; do not leave your respective boundary limits." All those without bound boundaries should be made to assemble together, and the consent of those whose consent is required should be brought. If they wish to include another village area as well, the bhikkhus residing there, for the establishment of a boundary for those of the same communion... At other times, it is proper to come or not to come. But at the time of setting the non-separation boundary, bhikkhus within the markers must come, and for those not coming, their consent must be brought. This is stated in the Samantapāsādikā (Mahāvagga Commentary 138): "by bhikkhus in neighboring monasteries who wish to bind it," and so forth. Thus, when the bhikkhus have assembled, and consent of those needing consent is brought, at various paths, river crossings, village gates, and so forth, to quickly bring arriving bhikkhus within reach, and to make the boundary external, having placed monastery attendants and novices, having caused a drum signal or a conch signal to be made, after the declaration of the markers, by the formal act (kammavācā) beginning "May the Sangha, venerable sirs, hear me" (Mahāvagga 139), the boundary should be bound. Indeed, it has been said in the commentary (Mahāvagga Commentary 138): "But when the bhikkhus have thus assembled," and so on. Thus, the second factor, called the completeness of the assembly, is accomplished. Thereafter, at the time of reciting the formal act, according to the saying (Mahāvagga 144): "Bhikkhus, when setting a boundary, first the boundary of common residence should be set, afterwards the non-separation with the three robes should be set." Therefore, first the boundary of common residence should be set, afterwards the non-separation boundary should be set. Precisely at the conclusion of the formal act for common residence, having made the markers external, precisely by the inner measure of the markers, the boundary of common residence, two hundred thousand and forty thousand yojanas wide, having pierced through the great earth, went, making the water supporting the earth its limit. Therefore, it is said in the Samantapāsādikā: "precisely at the conclusion of the formal act... and so on... it goes." At the conclusion of the formal act for non-separation, the non-separation boundary, if there is a village within the boundary, having excluded the village and its precincts, went precisely by the extent reached by the common residence boundary. Thus, the non-separation boundary with the three robes does not cover the village and its precincts; only the common residence boundary covers them. The common residence boundary, its own d... goes by way of agreement. But the non-residence boundary, where it is a common-residence boundary, goes right there. Therefore it is said in the Samantapāsādikā: “Thus the non-residence boundary of bhikkhus… …goes.” Therefore— “May the Sangha, venerable sirs, listen to me. As far as the marks have been declared all around. If it is suitable for the Sangha, may the Sangha agree upon a boundary with these marks, a common residence, a single Uposatha. This is the motion. “May the Sangha, venerable sirs, listen to me. As far as the marks have been declared all around, the Sangha agrees upon a boundary with these marks, a common residence, a single Uposatha. To whichever venerable one the agreement of a boundary with these marks, for common residence, for a single Uposatha, is agreeable, let him be silent. To whom it is not agreeable, let him speak. That boundary is agreed upon by the Sangha with these marks, a common residence, a single Uposatha. It is agreeable to the Sangha, therefore silent. Thus I hold this.” (Mahāva. 139). This is the motion for common residence. “May the Sangha, venerable sirs, listen to me. That boundary which was agreed upon by the Sangha, a common residence, a single Uposatha. If it is suitable for the Sangha, may the Sangha agree upon that boundary as non-residence with the three robes, excluding the village and the village precincts. This is the motion. “May the Sangha, venerable sirs, listen to me. That boundary which was agreed upon by the Sangha, a common residence, a single Uposatha. The Sangha agrees upon that boundary as non-residence with the three robes, excluding the village and the village precincts. To whichever venerable one the agreement of non-residence with the three robes for this boundary, excluding the village and the village precincts, is agreeable, let him be silent. To whom it is not agreeable, let him speak. That boundary is agreed upon by the Sangha as non-residence with the three robes, excluding the village and the village precincts. It is agreeable to the Sangha, therefore silent. Thus I hold this.” (Mahāva. 144). This motion for non-residence should be well recited, without giving rise to faults in the motion or faults in the announcement. Thus far, the third factor, namely the completeness of the motion, is well established. Thus this boundary, within the jewel-house Like the moon's orb, complete with these three factors: its measure, encircled outside by silver, and the deva-son, owner of the mansion. And like the sun's orb, complete with these three factors: a golden mansion inside, encircled outside by crystal, and the deva-son, owner of the mansion. Being complete with three factors, namely, perfection of marks, perfection of assembly, and perfection of formal declaration, it shines forth exceedingly, it radiates. It should be understood that it stands as a cause for the long endurance of the Buddha's Dispensation. For this was said in the Uposatha Khandhaka Pāḷi: "Monks, when designating a boundary, first a boundary of common residence should be designated," and so on. Here, regarding "connecting mark with mark," it means that, in the manner previously stated, starting from the eastern direction, having circumambulated clockwise, having recited all the marks, reaching the north-eastern intermediate direction, and having established them there, the mark of the eastern direction, recited previously, is recited again, and thus it is designated. This boundary, thus designated, is free from eleven defects, endowed with three perfections, and complete in all aspects. It should be understood that it becomes a consecrated boundary, a place for performing the four kinds of Sangha acts, such as 'apalokana' and so on, for an immeasurable number of monks, for a period of five thousand years. If, however, one wishes to consecrate a large boundary with divisions, it should be consecrated in the manner previously stated, having thoroughly purified it, either within an old boundary that has been removed,