English
"If..." and so on. Regarding stone boundaries, this is how the decision should be understood. It binds by its dense nature, therefore it is a stone. An iron ball also falls into the category of stone, being similar to it. Here, by the word "also" in "iron ball also," copper, bronze, lead, iron, gold, silver, and so on are included. "Whatever" means whatever among rocks, coral, gems, and so on. The measure of a lump or ball of thirty-two palas should be taken by its shape, not by weighing or counting. "A smaller stone" is the interpretation. The interpretation should be "whether it is a flat stone or a raised stone" – because in the following sentence, the word "that" is an indefinite demonstrative, and here, by the particle "eva" in "only in the category of stone," it shows the meaning "not in the category of mountain." "Of a large flat stone" means a flat stone large in length, width, and height, like Sakka's Paṇḍukambala flat stone. "That" refers to the flat stone. "It is not proper" means it is not proper to designate. "Indeed" indicates the fault that has been incurred. "That" refers to the flat stone. "Of the boundary" means from the boundary. "Even a monastery" means not only a boundary mark, but even a monastery. The connection is "a flat stone should not be designated." Here, with "having designated," "flat stone" should be connected. Regarding forest boundaries, this is how the decision should be understood. It is enjoyed by beings like peacocks and cuckoos, thus it is a forest, or it is a forest because they enjoy themselves there. "Having bark as their essence" refers to those like palm trees and coconut trees. By the word "and so on," bamboo and others are included. "Having inner essence" refers to those like teak and sal trees. By the word "and so on," acacia and others are included. "Mixed with inner-essenced ones" means mixed with trees having inner essence. Here, in "forest of trees," the connection should be understood as part and whole. By this, in "grass forest" or "tree forest," it shows the meaning "forest of grasses" or "forest of trees." The meaning "grass itself is a forest," "tree itself is a forest" is also appropriate. "Four or five trees" means four or five... "Without trees," their measure, their limit here is a forest of four or five trees; therefore, from a forest of four or five trees. "A part" means a part of the forest. "In the middle of the forest" means in the very middle of the forest, meaning, above the forest. Indeed, only between trees they make their dwelling. "A part" means a part of the forest. "There" means in the forest. The word "standing forest" is an unstated object in the word "having praised," and a stated object in the word "should not be praised." Regarding the tree sign, such a determination should be known, is the connection. It is desired by those desiring fruits etc., it is covered, it is protected, therefore it is a tree; or, it grows in the earth, therefore it is a tree. "Living" means, according to common usage, living, reckoned as roots, sprouts, etc., and green things. "Of great girth" means due to its vastness. "The size of a needle-stick" means the size of a bamboo stick that serves as a stick for a needle or a writing-stick. That bamboo should be understood to be the size of a little finger. "From that" means from a tree of eight fingers' height, the size of a needle-stick, and of great girth. "In bamboo, reeds, potsherds, etc." means bamboo, and reed, and potsherd are bamboo-reed-potsherd; those, of which potsherds etc. are the beginnings, are bamboo-reed-potsherd-etc.; in those. "From that" means from bamboo etc. "Even at that moment" means even at that moment of the sign. "Without cause" means without measure. "This" means the emergence of new roots and branches. "It is proper to say" means it is proper to say even by a general name and even by a specific name. By this, it shows that even regarding mountains etc., it is proper to say even by the general name "mountain" and even by the specific names "crooked mountain," "Vepulla mountain." Regarding the path sign, such a determination should be known, is the connection. It is sought by travelers, or searched for by those lost on the path, therefore it is a path. Whatever kind of foot-path or cart-path, having penetrated through two or three village intervals, goes, that kind of foot-path or cart-path is proper, is the connection. "Having ascended" means having departed. Whatever foot-path descends, that is not proper, is the connection. "Unused" means not utilized. It generates movement, therefore it is a leg. The middle region of the knees and ankles. Together with meaning, with merchandise and wealth. A caravan is a caravan. A caravan traveling by foot is a foot-caravan. A cart is that which is able to carry a burden. A caravan traveling by cart is a cart-caravan. Foot-caravans and cart-caravans are foot-and-cart-caravans. By these. "Hī" means truly, or from which. "Etaṃ" means a sign. "Koṇaṃ" means a corner of a monastery. "Gataṃ pana maggaṃ" is the construction. "Parabhāge" means in the surrounding parts, by the four paths that go around the monastery. "Dasasu nāmesu" refers to the ten names for a path, such as "maggo pantho patho pajjo" found in the Satipaṭṭhānaṭṭhakathā and other texts, and "maggo pantho patho addhā" found in Abhidhāna and other texts. "Yena kenaci nāmena" shows that it is permissible to name it by any of the many names, such as "pabbato giri selo addi nago acalo siluccayo sikharī bhūdharo" for a mountain. The decision regarding the anthill sign should be understood thus. An anthill is that which is built by ants, or that which vomits forth creatures like termites, house-lizards, etc. "Taṃdivasajāto" means born on that day when the sign was mentioned. "Tato" means from an anthill eight finger-breadths high, the size of a cow's horn. The decision regarding the river sign should be understood thus. A river is that which flows, or that which goes flowing. "Yassā" refers to the river. "Sotaṃ" is the connection. "Anvaddhamāsaṃ" and so on indicates that it rains three times in half a month, and six times in one month. "Vigatamatte satī" is the connection. "Īdise" refers to the meaning of "anvaddhamāsaṃ" and so on. "Timaṇḍalaṃ" means the knee-circle below and the navel-circle above, making three circles. "Yattha katthaci" means at a ford or not at a ford. "Udakena temiyatīti" is the construction, meaning it is soaked. This river is not only a sign, but also for crossing a river and so on, as stated in "bhikkhuniyā" and so on. This should be connected with the phrase "nadīpāragamanepī." "Yā pana" means, but the river, "Ata" means a Yojana. "Taṃ" means a river. "Vati" means the Pāli text. "Rukkhapāde" means at the root of a tree. And water, having overflowed the barrier, flows, so it is to be understood. "Yathā" means in whatever manner. It is connected with "does not flow." "Dubbuṭṭhikāle" means in a time of drought, like summer. By "due to being without water," the qualification "due to being a barrier" is removed. "Sā" means a water channel. Having become complete, it always flows, so it is to be understood. It is not proper to make a mark because it is dug out by humans, and because it does not flow by itself, it is not proper. "Yā pana" means, however, a water channel. "Mūle" means in the beginning. It is connected with "in time becomes a river." "Taṃ" means that water channel. Regarding water marks, such a decision should be known, so it is to be understood. "Uda" means water, as it springs forth. It is connected with "only water that is in the ground." And that, water that is in the ground. "Āvāṭa...etc." means water that does not flow, standing in pits, oceans, and so on, so it is to be understood. "Ukkhepima" means taken by scooping up. "Taṃ" means that word. Even in a pond dug by pigs. "Taṃkhaṇaññeva" means at the very moment of mentioning that mark. "Āvāṭa" is a small pit made with a small stick. "Taṃ" means making a mark. And to do it oneself. And to have it done by others. Why is it not proper for a boundary of gain? For a boundary of gain causes distress to others. Thus, showing this meaning by way of reason, he said, "a boundary for common residence," and so on. "Ettha" means in a boundary for common residence. It should be understood that eight marks are mentioned with reference to the eight directions. "Sā" means the boundary. Or by one mark, so it is to be understood. When mentioning three marks, one should consider the direction where the marks are located and mention them with "in the eastern direction," and so on. When mentioning a hundred marks, one should consider the eight directions of the boundary and mention many marks even for one direction. "Siṅghāṭakasaṇṭhānā" means a place where three roads meet, shaped like a siṅghāṭaka, meaning it is triangular. "Caturassā" means square. Siṅg "Like a crossroads" means like a crossroads at the meeting point of the four paths. But the shapes like a crescent moon or a drum, etc., should be understood as the shapes of the fixed marks. "Boundary" means the limit. "Those wishing to bind it should bind it at a time when there is no movement" is the connection. "Of monasteries with bound boundaries" means boundaries are bound in these, thus "bound-boundary," and those are monasteries, so "of monasteries with bound-boundary." "Of monks wandering in directions" means of monks wandering in directions. "There" means in that single village field, "should be sent to the monks" is the connection. "Together" means as one. "Others too" means others too, apart from the village field where the boundary is bound. "But the Elder Mahāpaduma said" is the construction. "From there" means from those various village fields. "Should come" is said in the sense of seeing what is proper. Therefore it is said, "Coming is allowable, not coming is also allowable." Because it is one boundary, it is said, "Those within the marks