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or within an ordinary village boundary, or within a separate village boundary. And in these two types of boundaries, for the ease of performing Sangha acts such as going forth (pabbajjā) and higher ordination (upasampadā), the boundary should first be consecrated. Those who consecrate it should know the proper procedure. If they consecrate it in a monastery already built, with all objects established, such as a Bodhi-cetiya or a refectory, they should not consecrate it in the middle of the monastery, where many gather, but in a secluded place at the edge of the monastery. Those who consecrate it in an unbuilt monastery should consider the establishment of all objects such as a Bodhi-cetiya, and consecrate it at the edge of the monastery, in relation to the established objects. they are in a secluded place, thus should be bound. For thus it is said in the Samantapāsādikā (Mahāva. Aṭṭha. 138): "those who consecrate this boundary of common residence," and so on. What is the size of a minor boundary that should be established? As a minimum, if it accommodates twenty-one bhikkhus, it is valid, less than that is not valid. Even if it accommodates a thousand bhikkhus, it is valid. For it is said in the commentary (Mahāva. 138): "that as a minimum," and so on. "Twenty-one bhikkhus" is said with reference to those seated, and this is said for the purpose of accommodating a Sangha of twenty, together with a bhikkhu fit for the act, during the act of rehabilitation. For it is said in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.138): "twenty-one bhikkhus," and so on. By the bhikkhus establishing that minor boundary, stones serving as marks should be placed all around the boundary pavilion. Standing within the minor boundary itself, the minor boundary should be established. "This stone is a mark" – thus, having designated the marks, the boundary should be established by a formal act, and for the strengthening of that very boundary, a non-departure formal act should be performed. For it is said in the commentary (Mahāva. Aṭṭha. 138): "by those establishing it," and so on. Having thus consecrated the minor boundary, boundary-interval stones should be placed outside. The boundary-interval, at its furthest extent, is valid if it is one ratana in size, it is also valid if it is one span in size, or four fingers in size. But if the monastery is large, two, three, or even more minor boundaries should be established. For it is said in the commentary: "having consecrated the boundary," and so on. Having thus consecrated the minor boundary, at the time of consecrating the great boundary, having exited the minor boundary and standing within the great boundary, by those going around on all sides, the boundary-interval stones should be designated, then, having designated the remaining marks, by those not leaving arm's reach, the boundary of common residence should be consecrated by a formal act, and for its strengthening, a non-departure formal act should also be performed. For thus it is said In the Commentary (Mahāva. Aṭṭha. 138), it is said: "Having thus consecrated a partial boundary," and so on. "The boundary-interval stones should be enumerated by those going around in all directions," it is said. How should they be enumerated? They should be enumerated by going around from the south. For thus, standing facing east on the western side of the partial boundary, "What are the marks on the eastern side?" all the marks there should be enumerated in order. Likewise, standing facing south on the northern side, "What are the marks on the southern side?" should be enumerated in order. Likewise, standing facing west on the eastern side, "What are the marks on the western side?" should be enumerated in order. Likewise, standing facing north on the southern side, "What are the marks on the northern side?" all the marks there should be enumerated in order. Again, standing facing east on the western side, the previously enumerated should be enumerated again in the manner stated. Thus, for many partial boundaries, the boundary-interval stones should be enumerated individually. After that, the remaining marks are the marks for the outer bindings of the great boundary. Thus, the boundary-interval stones are the inner marks of the great boundary, because the boundary-interval stones are to be placed for the removal of the fault of confusion between the two boundaries. Thus, the boundary-interval stones should be enumerated by going around in all directions. For thus it is said in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.138): "Boundary-interval stones are the mark-stones placed in the boundary-interval. And these, by one enumerating them, should be enumerated by going around clockwise from the south," and so on. Should the boundary be consecrated only in this order, or should it be consecrated in another order? If, however, having enumerated the marks of the partial boundary, then having enumerated the marks of the boundary-interval, and having enumerated the marks of the great boundary, thus, having enumerated the marks in three places, whichever boundary they desire, that one can be bound first... It stands. Even so, in the manner stated, they should be bound starting from the broken boundary. For thus it is said in the commentary (Mahāva. Aṭṭha. 138): "But if the marks of a broken boundary..." and so on. If it is asked, "What is the benefit for monks by thus binding a broken boundary and a great boundary?" In boundaries thus bound, monks standing in a broken boundary do not invalidate the acts of monks performing acts in a great boundary, nor do those standing in a great boundary invalidate the acts of those performing acts in a broken boundary. But those standing in the intermediate boundary do not invalidate either. However, those standing in the intermediate boundary do invalidate the acts of those performing acts while standing in the village field. For the intermediate boundary belongs to the village field. For thus it is said in the commentary: "In boundaries thus bound..." and so on. Monks dwelling in monasteries with thus bound boundaries are able to dwell as they wish, without the three robes designated by the designation of the three robes. But if there is a village, it should be understood that this is not obtained in the village or its vicinity. Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha, The Ornament of the Discourse on the Determination of Boundary Binding. 25. Discourse on the Determination of Uposatha and Pavāraṇā 168. Having thus explained the determination of boundaries, now, in order to explain the determination of Uposatha and Pavāraṇā, it says, "Here, 'Uposatha-Pavāraṇā'..." and so on. There, the word 'Uposatha' first of all – In the recitation of the Pātimokkha, in the designation, Uposatha; in fasting and the eight-fold (precepts), on the Uposatha day, it may be. From the saying, it is used in the recitation of the Pātimokkha, in designation, in fasting, in the eight-fold precepts, and on the Uposatha day. For thus it comes in the recitation of the Pātimokkha in passages like "Come, friend Kappina, we shall go to the Uposatha" (Dī. Ni. Aṭṭha. 1.150; Ma. Ni. Aṭṭha. 3.85), in designation in passages like "Uposatha by name, a Nāga king" (Dī. Ni. 2.246), in fasting in passages like "For the pure, indeed, always is the essence, for the pure, Uposatha is always" (Ma. Ni. 1.79), in passages like "Thus, Visākhā, the Uposatha endowed with eight factors has been observed" (A. Ni. 8.43) aṭ Regarding the eight-limbed observance: "Not, monks, on the Uposatha day, a dwelling with monks is a dwelling without monks," and so on (Pāci. 1048), it refers to the Uposatha day. "The purification Uposatha, the determination Uposatha," and so on, it also refers to purification and determination. But considering these are included in the recitation of the Pātimokkha, they are not stated separately. Here, however, it refers to the recitation of the Pātimokkha and the Uposatha day. There, in the recitation of the Pātimokkha, "uposatha" means dwelling, the meaning is dwelling endowed with virtue. On the Uposatha day, "uposatha" means that on which one dwells, the meaning is that on this day they dwell endowed with virtue. The word "pavāraṇā," according to the Abhidhānappadīpikā, "pavāraṇā is said for refusal and for invitation," thus it refers to refusal and invitation. There, "Whatever monk, having eaten, having refused, eats or consumes food or edibles that are not left over, it is an offense of expiation," and so on (Pāci. 238), refers to refusal. "The Sangha should invite," and so on (Mahāva. 210), refers to invitation. "Today is the Pavāraṇā, the fourteenth," and so on (Mahāva. Aṭṭha. 212), refers to the Pavāraṇā day. But that is just the day of invitation, so it is not stated separately. Here, however, it refers to invitation, therefore, "pavārīyate pavāraṇā," the meaning is it is desired in a special way. The root "var" with prefix "pa" is from the curādi group. Here, although in the Pāli canon, after the Uposatha section, comes the Rains-residence section, and after that, the Pavāraṇā section, nevertheless, because the Uposatha and Pavāraṇā acts are mostly similar, being like a pair, the teacher, thinking that explaining them mixed together would be easily understood and the text would be lighter, presents the meaning contained in both sections in a single chapter. There, the connection is that there are three Uposathas according to the day: the fourteenth-day, the fifteenth-day, and the harmony Uposatha. The fourteenth-day is that appointed on the fourteenth. Similarly, the fifteenth-day. The harmony Uposatha is the Uposatha to be performed on the day of Sangha harmony. In winter, summer, and rainy seasons, Of the three seasons, here the winter season means four months, beginning from the first day of the dark half of the latter Kattika until the end of the full moon of Phagguna.