English
The Story of Allowing a Boundary Without Departure 143. Andhakavinda by name: that is the name of the village. That: is Andhakavinda. The Elder: is the Elder Mahākassapa. From there: from Andhakavinda. By this, it shows that "Andhakavindā" here is in the ablative case, meaning "from." Uposatha: is in the dative case for that purpose. For the purpose of uposatha, indeed, is the meaning. Showing the reason for coming to Rājagaha from Andhakavinda, he said: "For Rājagaha," etc. There, indeed: because. Including the Andhakavinda monastery, it is said: "eighteen great monasteries." Of these: of the eighteen great monasteries. For the purpose of giving unity to the Sangha: here, giving unity to the Sangha means his own uposatha duty is accomplished. Therefore, in the Pāli, it is said: "coming to the uposatha." By "Sippiniya by name," it shows the name of the river where it says "crossing the river." "Manaṃ vūḷho": here, "manaṃ" is a particle, showing it means "a little," so he says "a little." By "appamattaṃ," it shows the meaning of the word "īsakaṃ" (a little). By "vūḷhabhāvo," it shows that the sense of "state of being" should be understood without the bhāva suffix. Caṇḍena: fiercely. There: in the river. Not paying attention: "Caṇḍasota" means not paying attention. But it does not emerge, nor does it greatly emerge. "Udakabbhāhatāni" means struck by water. "Assa" means of the Elder. "Allāni" means wet. 144. "Purimakammavācā" means the former formal act, "That boundary is approved by the Sangha with the three robes, without separation," spoken previously. "Ayameva" means this very formal act, enacted later, by inserting the phrase "excluding the village and its environs." "Ayaṃ" means this latter formal act. "Hi" means because the Bhikkhunī Saṅgha resides within the village, therefore, the former is suitable, is the connection. "Yadi evaṃ" means if this latter formal act were suitable for the Bhikkhunī Saṅgha, then, in that case, is the connection. "So" means that Bhikkhunī Saṅgha. "Etāya kammavācāya" means by this latter formal act. "Na labheyya" means it would not obtain the allowance of the three robes due to residing within the village. "Kiṃ na labhatiyeva" means "Does it not obtain it?" He says, "It does have the allowance." "Assa" means of the Bhikkhunī Saṅgha. "Dvepi sīmāyo" means both boundaries, the boundary of common residence and the boundary of non-separation. "Tattha" means among Bhikkhus and Bhikkhunīs. "Tassa" means for the boundary of Bhikkhus. "Eseva nayo" means the same method applies to approving the Bhikkhus' boundary, even by encroaching upon or entering within the Bhikkhunīs' boundary. "Ete" means these Bhikkhus and Bhikkhunīs. It is stated in the masculine gender due to their commonality. "Ettha ca" means and in the phrase "excluding the village and its environs." Inclusion should be understood, why? Because villages, towns, and cities have the same characteristic. "Parikkhepokāso" means a place suitable for enclosure. "Tesu" means in villages and their environs. "Parihāraṃ" means the removal of the offense of separation from robes. "Iti" and so on is the conclusion. "Ettha" means in these boundaries of common residence and non-separation. "Attano dhammatāya" means by its own nature. "Yattha" means in which place. "Hī" means indeed, or because. "Tassa" means of that boundary of non-separation. "Visuṃ" means separately from the boundary of common residence. "Tattha" means in those two boundaries. "Avippavāsāya" means for the boundary of non-separation. "Taṃ" means that village. "Sā" means that boundary of non-separation. "Sammatāya sīmāya" means by the approved boundary of non-separation. The connection is, when the dwelling boundary is established and exists. Or the explanation is, after it is established. 'Nivisati' means, for the purpose of dwelling, one enters. 'That too' means, the village too. 'Just the boundary designation' means, just the designation of the non-residence boundary. The meaning is, monks who have determined their robes obtain exemption. The explanation is, just as a village settled afterwards goes to just the boundary designation, so it is. The explanation is, 'we shall enter' means houses are made; 'we shall enter' also means there is attachment. 'Also attachment' means, also expectation. 'Apaviṭṭhā' means, houses are abandoned. 'Having abandoned just the house' means, having abandoned just the house. By this, it shows that when the house is abandoned, everything is abandoned. The explanation is, if there is even one family that has entered or not come. And here, 'even one family has entered' is said referring to a new village. 'Even one family has not come' should be understood as referring to an old village. 'Therein' refers to the statement 'the duty should be known'. 'Of the non-residence boundary' means, of the great boundary. For that very one, because it is frequently used for the formal act of non-residence, therefore it is called the non-residence boundary. 'The other' means, of the non-residence boundary. 'Therein' means, in those two boundaries. 'Having stood in places free from danger' is said because there is no space for a partial boundary in temple grounds etc. For those establishing a partial boundary, having abandoned the temple grounds etc., they establish it in another secluded place, having delimited the monastery's boundary. 'To remove' means, to remove the non-residence boundary. 'They will not be able to obstruct' means, having known only the non-residence, because the partial boundary is unknown, they will not be able to obstruct. 'The breaking of the boundary' means, the breaking of the partial boundary and the non-residence boundary. 'Or by the disappearance of the Dispensation' means, or by the disappearance of the Teacher's command. 'But well' means, but without doubt. 76. Discourse on the village boundary and so forth 147. Because the Uposatha act is taken separately, the state of having common residence should be understood by way of the remaining acts, or by the method of cattle and oxen, or by the method of remainder. 'That' means, common residence, one Uposatha. meaning. By "unbounded," it shows the intended meaning of the root "ṭhap" (to place) in "established." Here, regarding "village or town," it asks how a city is included, and says, "by the mention of village here," and so on. There, "here" refers to the phrase "village or town," and "by the mention of village" is the connection. Or, "here" refers to villages, towns, and cities, and "a city too" is the connection. Explaining the boundaries of villages and so on in detail, it says, "there," and so on. There, "there" refers to villages, towns, and cities. "Village chiefs" are those who enjoy the village. "Tribute" is a tax. Indeed, depending on it, the village chiefs live; it is called "tribute" because they live by it. The meaning is that whatever single region is delimited and given. "In the village field" means a field where the king's command is cast; the village itself is the field, the village field, in that. "This too" means this region too. "That too" means that region too. The meaning is, "is called a separate village." The meaning is, "that separate village is indeed a village boundary." A village given by delimiting it separately is a separate village. "Therefore," because it is a separate village, therefore. "And that" refers to the boundary of the separate village. "The other" means the other natural village, city, or town boundary, different from the separate village boundary. Thus, by the text "O monks, by an unapproved," and so on. "That" refers to the boundary delimitation. "Undelimited" means undelimited by kings. By "in a forest region," it shows the nature of the meaning of the word "agāmaka" (without a village), that there is no village here. "Like a burnt forest": "Vijjha" means where the burning of fire has ceased. "Āṭavi" means where robbers and others oppress and torment people. "Vijjha" and "āṭavi" make "vijjhāṭavi," like that, "like a vijjhāṭavi." Here, in the former method, whether it is near or far from villages and so on, a forest region undelimited by them should be taken. In the latter method, a forest region far from people, a path where people do not come, should be taken. This is the difference between them. "Of the monk." "All around" means on all sides. "This boundary" means this seven-cubit boundary. That stands within seven. Within the inner part of one standing or sitting all around, the inner part that has arisen is twenty-eight cubits in measure. Whatever river is without a boundary, this is the connection. Having attained the characteristics of a river boundary, it has attained the characteristics of a river boundary. By this, it shows that a river that has not attained the characteristics of a boundary, when bound, becomes a boundary. By the emphatic "by its own nature," it refutes the meaning that it is by the act of binding by bhikkhus. Here, in the river. Here, in the natural lakes and seas. By whatever, even by an animal, by whatever. Not dug, naturally arisen, this is the connection. This is a special qualification containing the cause. For the meaning is, because it is not dug. Naturally arisen, the particle 'eva' should be added to 'arisen by itself'. Therefore it is said, "not dug by whatever." 'Sobbha' should be divided into 'saṃ' and 'ubha'. There, the word 'saṃ' means 'all around', the word 'ubha' means 'filling'. Therefore, the meaning of 'sobbha' should be made as, it is filled here by water coming from all around. Therefore it is said, "it stands filled with water coming from all around." There, in rivers, seas, and natural lakes, the locative case is for the base. The word 'yaṃ' refers to a place, so it says "that place." Of the middle, of the middle in strength. For it will say, "by the middle in strength." By "all around," it shows that 'samantā' here is in the ablative case,