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from a water-toss, and from seven cubits; There, the village demarcation is called "village boundary." 2555. In a natural lake, or the sea, or a river, all around; The water-toss of a middle-sized person is called a water-toss boundary. 2556. In a village-less forest, seven cubits around; This boundary all around is called the seven-cubit boundary. 2557. One cubit is said to be twenty-eight cubits (in length); By the method of throwing a ball, water-toss boundaries are known. 2558. These two boundaries, extend to the end of the assembly; The inner and water-toss boundaries are beyond the standing places. 2559. Standing within the demarcation, or leaving the arm's reach; Not transgressing that much, or beyond the demarcation. 2560. Standing, he invalidates the act, thus is the commentary's method; Therefore, it should be done within arm's reach or outside. 2561. The shape of a bound boundary, the mark, the declaration of direction; Knowing the measure, purifying it, a wise person should bind the boundary. 2562. Triangular, and square, and round, like a drum; Canopy-shaped, bow-shaped, like a mridanga drum or a cart. 2563. Mountain, forest, rock, tree, path, and anthill. And water and river, these are eight marks to declare. 2564. Among these, three marks, taking them as a start, all around; even with a hundred marks, it is proper to bind it. 2565. A boundary extending three yojanas, is declared as the highest. That which holds twenty-one bhikkhus, is considered the lowest. 2566. Higher than the highest, lower than the lowest; these two are also called non-boundaries, said by the Kinsman of the Sun. 2567. Having praised the mark, all around completely; afterwards, with a motion-and-two-declarations, one is worthy to bind the boundary. 2568. Immediately after binding, then, the non-separation from the robes; having agreed upon it, that bound (boundary) is called "with non-separation." 2569. If one binds a boundary, in rivers, lakes, or oceans; it does not extend by that, the Conqueror said it is a non-boundary. 2570. According to the days, the agents, and the types of actions; nine Uposathas are declared, by the Buddha, the Kinsman of the Sun. 2571. The fourteenth, the fifteenth, and the Uposatha of harmony; these three Uposathas are specified by day. 2572. The Uposatha in the Sangha, in a group, the Uposatha of an individual; according to the agents, these three Uposathas are declared. 2573. The recitation of the Sutta, and the Uposatha of purification; and the determination, these three Uposathas are specified by action. 2574. The Pātimokkha of the Sangha, and the purification of the group; and the determination of one individual, these are specified by the Teacher. 2575. Five ways of reciting the Pātimokkha, are declared by the Great Seer; having recited the introduction, the rest should be announced. 2576. This same method should be known, by the wise in other cases too; and for bhikkhunis, there are four recitations, these are nine (total) now. 2577. The recitation of the Pātimokkha, must be done on the Uposatha; and without hindrance, non-recitation is prohibited. 2578. The elder is its master; from the text "dependent on the elder"; requested by one who is not present; for whom it is proper. 2579. If, while reciting, equal numbers come; that which is recited is well-recited, it should be announced. to be left. 2580. When monks are merely designated, or when the assembly has arisen; Purity should be made, at their base, if there are many. 2581. To sweep, to light, to arrange the water-seat; For one designated by the elder, not doing it, there is a dukkata. 2582. Having done the sweeping, the lamp, having placed the water-seat; Having placed the motion of the group, the Uposatha should be done by three. 2583. Having completed the preliminary duties, one should declare it; If one does not declare it, there is an offense of dukkata. 2584. By unrighteousness and by division, by unity unrighteously; Likewise by righteousness and by division, by unity righteously. 2585. These are the acts of Uposatha, so the Conqueror said; Among these four, the fourth is considered righteous. 2586. Here, what is the divided Uposatha by unrighteousness? Where four monks dwell in one boundary. 2587. They, three persons, having brought the purity of one; If they perform the purity, it is a divided Uposatha by unrighteousness. 2588. Indeed, united by unrighteousness, four monks together; If they perform the purity, it is an unrighteous unity. 2589. But what is that divided Uposatha by righteousness? Where four monks dwell in one boundary. 2590. They, three persons, having brought the purity of one; If they recite the Pātimokkha, it is a divided Uposatha by righteousness. 2591. Indeed, united by righteousness is that; Four monks together; Here reciting the Pātimokkha; Is considered united by righteousness. 2592. To one who perceives a united group as divided, or is in doubt; Performing the Uposatha, there is an offense of dukkata. 2593. But if with the intention of causing schism, there is an offense of thullaccaya; To one who perceives a divided group as united, there is an offense. 2594. With one suspended, with a layperson, with the remaining co-dhamma followers; With those expelled, those who have renounced the training, or with eleven others. 2595. The Uposatha should not be done, or with one who has a similar offense; With one surrounded by consent, doing it, there is a dukkata. 2596. Without declaring an offense, without clarifying doubt, the Uposatha should not be held, nor on a non-Uposatha day. 2597. On the Uposatha, a dwelling, with bhikkhus, by a bhikkhu, whether a dwelling or not a dwelling, should never be gone to. 2598. That in which the Uposatha duty takes place in a dwelling, if it is called "with bhikkhus," it is declared a dwelling. 2599. For what purpose is the Uposatha? For what purpose is the Pavāraṇā? The Uposatha is for unity, the Pavāraṇā is for purification. 2600. To disturb a righteous act, one should reject a wrong deed; not giving consent or bodily presence, is also a wrong deed. 2601. The Sangha is of five kinds, divided from a group of four and so on; and it is explained according to the act to be done. 2602. Except for Pavāraṇā, Abbhāna, and the act of Upasampadā, nothing is not to be done by a group of four. 2603. Abbhāna by a group of five, Upasampadā in the Middle Country; Abbhāna by a group of ten, without these, all is permissible. 2604. No act whatsoever is to be done by a group of twenty; to make known "there is fault in too few," not "excess in too many." 2605. Four fully qualified ones are declared competent for acts; this rule applies to acts done by a group of four, and to the rest. 2606. Having done what is to be done by a group of four and so on, if one makes a non-resident person a quorum, the act is spoiled, it is a wrong deed. 2607. Even in acts like Parivāsa, if one makes a person present there a quorum, and then performs it, the rest is permissible. The Chapter on Uposatha. The Chapter on the Rains-Residence. 2608. There are two Rains-Residences: the former and the latter; a declaration or a verbal statement should be made by one who undertakes it. 2609. Knowing the undertaking of the Rains-Residence, if one does not undertake it; or having stayed for three months, if one wanders, it is a wrong deed. 2610. In the hollow of a tree, under an umbrella, in a pot, in a skin-hut, or in the open air, it is not permissible to undertake the Rains-Residence. 2611. There is no offense in breaking the Rains-Residence, if there is an obstacle; for a bhikkhu whose Rains-Residence is broken, it is forbidden. Pavāraṇā. For the purpose of seeing parents; For the purpose of five fellow Dhamma practitioners; To see the sick and their attendants; For the purpose of seeking food and so on for them. And having gone, to pacify one who is discontent; Or to remove his wrong view or remorse. Thus, for a seven-day task, by a monk who knows the Vinaya; Even if not invited, he should go; how much more so if sent. Here, by a monk who has undertaken the Rains Retreat, uninvited; It is not permissible to go for the purpose of hearing the Dhamma. "On such and such a day, there will be an assembly"; If such an agreement has been made beforehand, then it is permissible. "I will wash, I will dye the robes" - this is not permissible; But if teachers or preceptors send him, it is permissible. For the purpose of recitation and so on, it is not permissible to go; A person is allowed to go for the purpose of seeing elders. If the teacher says, "Do not go today"; It is declared that there is no offense for breaking the night. For any relative, or for a supporting family; If one goes to see them, there is an offense of wrong-doing for breaking the night. "I will go to the village and return today itself"; If, having gone, one is unable to reach, it is permissible. In a herd, in a caravan, or in a boat, in these three situations for a monk; There is no offense for breaking the Rains Retreat, and it is permissible to make the Pavāraṇā. If there is a lack of requisites, or bodily discomfort; This is an obstacle, so one may break the Rains Retreat and depart. Whoever has not undertaken the Rains Retreat due to some obstacle; A second (Rains Retreat) should be undertaken, or by one who has broken the Rains Retreat. Or having not undertaken the Rains Retreat, one goes on that very day; Or having undertaken it for seven days outside. If he passes the time, his former (Rains Retreat) does not exist; And for a monk who makes a promise, there is an offense of wrong-doing. But having undertaken the Rains Retreat, and not having caused it to arise; If one goes... by a bhikkhu who has done it for seven days. 2628. And within seven days, for him who returns; "There is no offense," what is this saying,