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the primary object "monks" should be supplied. "Abbhuggacchati" means it rises into the sky. "There" means on the mountain. "Why should it be brought?" - it is said, "because it is being bound," etc. Here, "bajjhamānāyeva" means "while it is being bound" in the passive voice. By this, it shows that an unbound boundary descends into a boundless region. "Whatever" means whatever mountain, etc. Where "Anywhere" means in any place whatsoever. "With one connection" means with one connection to the consecrated boundary. "Thus" means therefore it should be brought – this is the connection. 140. Three leagues is a three-league distance. By "measure," the superlative sense of "param" is negated. "Of this" means of the boundary. The connection is "by the bhikkhu who consecrates." "A corner measured from a corner" – this is the connection. "Hī" means truly, or because. "And an offense" means and an offense of wrong-doing. "Pārayati" means it covers over. From the saying "Kitakābhidheyyaliṅgā" (in Kaccāyana's Sāra, verse 45), referring to the boundary which is the object, it is said "pārā" in the feminine gender. "Nadiyā" is the genitive case in the sense of use. Indeed, the meaning is "into the river." The connection is "a boundary covering over the river." "Here" means in the boundary across the river. Showing the word division "yattha assa" in "yatthassa," he says "where in the river," etc. By "nadiyā," the scope of the word "yaṃ" is shown. In "dhuvanāvā," the word "dhuvā" means constant, so he says "a constantly moving boat." By this, he shows the meaning of the word "dhuvanāvā" as "a boat moving constantly and perpetually." "Assa" means it is, or it might be. Showing the measure of the boat, he says "which," etc. There, "yā" means the boat. In "pājanapurisena," "pājana" is a specific instrument for the boat's movement. For by it the boat goes, it moves, therefore it is called "pājana." By changing 'j' to 'c', "pācana" is also suitable. The meaning is "with the man who holds it." The connection is "that boat is taken." "Up or down" means against the current of the river or down the current. "By thieves" means by robbers. Even if it is carried away, but still it must be obtainable, it is a constant boat – this is the connection. "By wind" means by gale, the connection is "broken." "By waves" means by ripples. For a ripple grows and increases in various forms, therefore it is called "vīcī." Even if it is carried to the middle of the river, but still it must be brought back, it is a constant boat – this is the connection. "Ogate" means having descended and gone. The land is raised: means the boat, having lifted the land, was made to go, or reached. With planks disassembled: or planks without being joined. It is indeed a permanent boat: means that at the time of marking the boundary, it is a boat that constantly plies, so it is a permanent boat. There, in the word "permanent boat". The boundary mark or the boundary goes by formal declaration: here, although the boundary mark does not go by formal declaration, it is said "goes by formal declaration" because of its inseparability from the boundary. Therefore, because even those coming by boat were permitted by the Blessed One, therefore. Where: at the place of establishing the boundary across the river. Made of a collection of trees: made from a group of trees. Bound with planks: bound with planks. Fit for crossing: capable of crossing. In the Pāli, at the place of "assā", because "atthī" is stated in the commentary, the meaning of the word "assā" should be understood as "hotī" (is). At that very moment: at that very moment of marking the boundary. Made by cutting down a tree: this is the connection. A single-plank bridge: fit for going with one step is a single-plank, that itself is a bridge, so a single-plank bridge. Showing an improper bridge, it says "if however" and so on. By that: by the bridge. It is not possible to cross: this is the connection. Where: at which place of establishing the boundary across the river. At the very opposite landing: at the very landing opposite the boundary. Showing that a permanent boat or a permanent bridge is permissible even if it goes slightly up or slightly down from the opposite landing, it says "if" and so on. Slightly: a small amount, like one or two ox-lengths. Or up: or above the opposite landing. Or down: or below that. Within a gāvuta: within a place of gāvuta measure. Showing the method of establishing together with the boundary mark declaration, it says "and this" and so on. Because it is not possible to stand on both banks, it is said "standing on one bank". From there: from the boundary mark. Oneself: said with reference to the Vinaya-holder who declares the boundary mark. Having examined 'Panta' means by explaining. 'Tassa' means of that much boundary. 'Sammukhaṭṭhāna' means in the place in front of the mark located on the river bank in the downstream current. 'Tato' means from the mark. 'Tassa' means of that much boundary. The connection is that there is a mark on the river bank in front. 'Saṅghaṭetabba' means should be connected. 'Atha' means after the declaration of the mark. "Having made the bhikkhus standing within all the marks within arm's reach" – all this was said referring to the delimitation having encompassed one village field. If the entire village field is not encompassed, but delimited in one part, even bhikkhus standing outside the mark should be made within arm's reach and delimited. 'Kamma' means the act of delimiting a boundary. Showing the reason for the statement "Except for the river," he said, "But the river does not go into the category of a delimited boundary." Here, in "it is a dīpaka," 'dīpa' means an island in between. For it, because it shines in the middle of the water, and because water flows here in two ways, therefore it is called 'dīpa'; that very one, in the sense of smallness, is a 'dīpaka'. The syllable 'ka' indeed indicates the meaning of smallness. 'Taṃ' means the dīpaka. 'Attanā' means by the holder of the Vinaya. 'Orimanta and pārimanta' means on the near side and on the far side in front of the mark located on the river bank in the downstream current. The connection is "having declared a mark on the other bank." "In front of what place is the mark?" he said, "in the place in front of the mark on the near bank of the river." 'Tato' means from the mark. The connection is that there is a mark in front. 'Pārimanta and orimanta' means on the far side and on the near side in front of the mark located on the other bank in the upstream current. 'Paṭhamakittitanimitta' means by the mark first declared on the near bank in the upstream current. "One boundary for this" means one-boundary, the dīpaka. Expecting the word "and the two banks," "one-boundary" should be connected. Without expecting the object, there is also a reading "one-boundary" in the sense of a constant feminine gender. Here, in "up or down," the word 'vā' has the meaning of indefinite alternative. 'Atha' means The connection is: when it is more than that. It is straight for the mark of the monastery boundary. If the island is more below, it is straight for the mark of the monastery boundary of one standing on the lower bank, downstream. Sikhara means peak. It is called sikhara because it takes, it grasps, the peak, the top. From there means from the mark on the far side of the island. The connection is: having enumerated the marks on the other bank. This is the determination when the island is more below the mark of the monastery boundary. When it is more above, it should be understood by this analogy, so it is not shown. Pabbatasatthana means that which has a place like a mountain. Uddhampi adhopīti the word 'pi' is for aggregation. Both peaks means the upper peak and the lower peak, both are peaks. Mudingasatthana means having the shape of a drum, which is thin at the base and top, and thick in the middle. By the very first method means by the first method for all methods: the method of being more above, the method of being more below, and the method of being more above and below, that is, by the equal method for the monastery boundary and the island. Panavasatthana means having the shape of a panava drum, which is thick at the base and top, and thin in the middle. 72. Discourse on the Uposatha Hall, etc. 141. In "anupariveniyanti", to show the meaning of 'viccha' for the word 'anu' and the gender change for the word 'parivena', it is said "in each and every parivena". The word 'parivena' is neuter gender, but here it is said in the feminine gender by changing the gender. By "sanketam akatva", it shows that "asanketena" is an adverb. By "kammavacaya", it shows the instrument for the word "samuhanitva". 142. In "yato", to show that the suffix 'to' is used in the sense of cause, he says "yasma". By "hatthapase", it shows that the uposatha of a bhikkhu who sits outside the reach of the hand is not performed. Assa means of the bhikkhu. Vatthuvasena means by way of the origin story. The uposatha's prominence, the open space The connection is: in the āsa or in the māḷaka, etc. Or those with a sign, or those without a sign— below, the eight signs mentioned, those with a sign or those without a sign, mountains, etc., or others, should be praised. If one does not come first, it is a dukkaṭa. When the uposatha is announced, if one does not come first, it is a dukkaṭa. The meaning is: it is in the middle of the monastery. Here: in the old dwelling. There: in the old dwelling. Uncrowded: sufficient for the Sangha's seating. There: in the dwelling established later. The meaning is: a seating place for everyone. There: in the elder's monastery. That: is the elder's monastery. Here: in your monastery. The connection is: there is no space for everyone. There: that dwelling named so-and-so. The meaning is: "It is proper" means it should be said. His: of the elder. 74.