English
The meaning to be understood there is that, among those sevenfold interiors all around, one interior is called "aṭṭhavīsatihatthappamāṇa." Here, however, the enumeration should be stated. It is twofold, by way of measure and measurement. There, the enumeration by measure should be understood thus: four handfuls are one kuḍuva; four kuḍuvas are one pattha; four patthas are one āḷhaka; four āḷhakas are one doṇa; four doṇas are one mānikā; four mānikās are one khārī; twenty khārīs are one vāha. That itself is one cart, as stated in the Suttanipāta commentary and others. But in the Sāratthadīpanī, regarding "nine thousand vāhas," it says, "four handfuls are a kuḍuva, four kuḍuvas are a pattha, four patthas are an āḷhaka, four āḷhakas are a doṇa, four doṇas are a mānikā, four mānikās are a khārī, twenty khārīs are a vāha. That itself is one cart, as stated in the Suttanipāta commentary and others," and then it is written, "Here, however, they say two carts are one vāha." But when measured by the usage of the border regions, sixty hundred is one vāha. But when measured by the husked rice of the cooks of King Dhammāsoka, they say that, by the usage of the border regions, one hundred and twenty is one vāha. The enumeration by measurement, however, should be understood thus: "Thirty-six paramāṇus, are called an aṇumatta; Thirty-six aṇumattas, are called a tajjārī. Thirty-six attātajjārīs, are equal to a rathareṇu; Thirty-six rathareṇus, are called one likkhā. Seven likkhās are one ūkā, seven ūkās a dhaññamāsaka; Seven dhaññamāsakas One finger-breadth is one aṅguli, twelve aṅgulis a vidatthi. Two vidatthi a ratana, seven hatthas a yaṭṭhi; Twenty yaṭṭhis an usabha, eighty usabhas a gāvuta; Four gāvutas, a meruyojana is said. Because it was said, one rajo paramāṇu is extremely subtle, imperceptible to the eye, and has passed through solid rock, even the king of mountains, Sineru. Thirty-six times that measure is one aṇu, thirty-six times that measure is one rathareṇu. Thirty-six times that measure is one likkhā. Seven likkhās are one ūkā. Seven ūkās are one dhañña. Seven dhaññas are one aṅguli, twelve aṅgulis are one vidatthi. Two vidatthi are one ratana. Seven hatthas are one yaṭṭhi, twenty yaṭṭhis are one usabha, eighty usabhas are a gāvuta. Four gāvutas are called a meruyojana. There, aṇurajo is seen in the sunlight when blown by the wind in cracks in walls and such. Tajjārī, however, is seen on cart tracks and such, on the right and left sides. Rathareṇu, however, is seen in places where it clings. Likkhā, however, is very coarse and obvious. This is said according to the measure of Mount Meru. Furthermore, "Ten hairs are one tila, six tilas make a yava; Four yavas an aṅguli, fifteen an ekapāda." Because it was said, ten hairs are called one tila. Six tilas are called one yava. Four yavas are called one aṅguli. Fifteen aṅgulis are called one pāda. This is said according to what appears in the three Vedas. Furthermore, "Ten hairs are one tila, six tilas make a yava; Four yavas an aṅguli, eight aṅgulis a muṭṭhi, three muṭṭhis a ratana." Because it was said, ten hairs are called one tila. Six tilas are called one yava. Four yavas are called one aṅguli. Eight aṅgulis are one muṭṭhi. Three muṭṭhis are one ratana. Five ratanas are one daṇḍa. Twenty daṇḍas are one usabha. Eighty usabhas are one gāvī. Four gāvis are one yojana, it was said, therefore he said. "Five hatthas are considered a daṇḍa, twenty daṇḍas an usabha; Eighty usabhas A gāvī, and four gāvīs a yojana." This was said according to common usage. But according to the Cakkavāḷa system of yojanas: "Seven hands are a staff, twenty staffs an usabha; Eighty usabhas a gāvī, and four gāvīs a yojana," it was said. And furthermore: "Ten hairs are one tila; Six tilas are one yava; Four yavas are one aṅguli; Eight aṅgulis are one muṭṭhi; Three muṭṭhis are one ratana, twenty-eight ratanas are one abbhantara." It was said. Therefore, he said, "there, one is twenty-eight hands in measure." And here, in "agāmake ceti," what is the meaning of the "a" in "agāmake"? Because the "a" is: In negation, increase, non-existence, elsewhere, similarity; Opposition, censure, emptiness, the "a" is separation, smallness. It is seen in what was said, as in "ajanetvā," it is seen in negation. In "aparihāniyā dhammā," in increase. In "anavajjaṃ bhante," in non-existence. In "akkharā," elsewhere. In "Amaru rājā," in similarity. In "Amala," in opposition. In "Aseṭṭhoyaṃ brāhmaṇo abrahmacārī," in censure. In "Agāmo," in emptiness. In "Apatikāyaṃitthī," in separation. In "Atha nāyaṃ kaññā," in smallness. But here, it should be understood in emptiness or separation. In the sense of emptiness, "agāmake" means without people, purely a forest. Or in the sense of separation, "agāmake" means a place separated from villages. Therefore, by the word "agāmake" in the sense of emptiness or separation, having excluded the rivers, the sea, the lakes, and the ponds, whatever remains of the earth below that supports it, the water, or the wind that supports the water, or the open sky, and also everything up to the Brahma world above, including the abodes of asuras, yakkhas, suras, and other sky-dwelling devas and brahmas, all are included as forest. Even in the midst of rivers and seas, a path not frequented by fishermen, or an island or a mountain, is counted as a forest boundary. Therefore, this boundary of seven abbhantaras, in a desolate, purely forest-like region, even the earth and the abodes in the deva world. Even in wish-fulfilling trees and the like, it is obtainable. But in the earth, in whatever village field, where it is possible to dig and obtain gold, jewels, and the like from beneath the earth, that area is the village field itself. Beyond that, as far as the earth-supporting waters, it is obtainable even in the unobstructed sky. But surely, in the six sensual desire heavens, there are divine mansions, wish-fulfilling trees, villages, towns, and the like. Then why is it called "forest"? Because non-human beings are of different species and are not of the village; therefore, it is said, "in the uninhabited forest." Also, regarding the animal realm, it is said, "Whether it be a nāga, or one of the garuda youths, or another, even including Sakka, the king of the gods, any non-human species, all should be understood in this context as belonging to the animal realm." Therefore, due to the difference in species, the abode of non-humans should be understood as the forest. This is the consideration of the inner boundary. Now, the order of describing the water-splash boundary has arrived. Therein, "Monks, all rivers are without boundary. All oceans are without boundary. All natural lakes are without boundary. Monks, in a river, ocean, or natural lake, the area within which a person of average strength can splash water all around, that is a place of shared dwelling, a single uposatha," thus it is declared; this is called the water-splash boundary. Therein, in "Monks, all rivers are without boundary," the "a" in the word "asīmā" (without boundary) has the meaning of absence, meaning without a fixed boundary. Even after announcing the declaration with the second motion, it is said to be without a fixed boundary. Or it has the meaning of prohibition, meaning not to be recognized. Or it has the meaning of increase, as in "asekkha dhammā" (trainings of one beyond training), meaning the training that has been completed. Thus, it means that the task of boundary-making is not accomplished. Even if recognized after announcing the declaration with the second motion, it is still unrecognized, like a village boundary that is similar to a fixed boundary by its own nature. By this, it is shown that rivers, oceans, and natural lakes are not within the field of a fixed boundary. Thus, with "Monks, all rivers are without boundary," and so on, the river, ocean, and natural Rejecting the existence of a bounded boundary in bodies of water, and desiring to establish boundary markers with sand etc. in these unbounded boundaries of rivers etc. that are established by worldly convention, for the purpose of avoiding group actions, the Blessed One said, "Monks, in a river or the sea or a natural lake, wherever a man of medium strength can throw water all around..." etc. Therein, "a man of medium strength" means a man of medium strength, as it is said in the Vinaya commentary, the Samantapāsādikā, "by a man of medium strength." If a carpenter was intended, it would have been said, "by a carpenter," but it was not said thus, therefore it is known, "by a man of medium strength." For there are three kinds of men, the superior man, the medium man, and the ordinary man. Therein, the superior man is the All-Knowing Blessed One, for that Blessed One is the best of all beings in strength, fame, wealth, power, etc., thus is the strength of the Tathāgata. "Kāḷāvaka, Gaṅgeyya, Paṇḍara, Tambapiṅgala; Gandhamaṅgalahema, Uposatha, Chaddantime." It should be understood according to the strength of the ten elephant clans mentioned. Therein, kāḷāvaka means the ordinary elephant clan, which is the bodily strength of ten men, that is the strength of one kāḷāvaka elephant. The strength of ten kāḷāvaka elephants, that is the strength of one gaṅgeyya elephant. The strength of ten gaṅgeyya elephants, that is the strength of one paṇḍara elephant, the strength of ten paṇḍara elephants, that is the strength of one tamba elephant. The strength of ten tamba elephants, that is the strength of one piṅgala elephant. The strength of ten piṅgala elephants, that is the strength of one gandha elephant. The strength of ten gandha elephants, that is the strength of one maṅgala elephant. The strength of ten maṅgala elephants, that is the strength of one hema elephant. The strength of ten hemavata elephants, that is the strength of one uposatha elephant. The strength of ten uposatha elephants,