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Therefore, the Vimativinodanī also says that even in the absence of bowl and robe, the utterance of "possessing a complete bowl and robe" in the Kammavācā is not an invalidation of the Kamma, but only a Dukkaṭa offense is incurred. If one ordains without a preceptor, or announces a preceptor, saying, "He is seeking ordination from so-and-so, with so-and-so as his preceptor," then he is well-ordained. If he does not announce a preceptor, he is not ordained. For the Vimativinodanī will say, "The Kamma is not invalidated even in the absence of a preceptor, if it is thought that 'he is seeking ordination from so-and-so, with so-and-so as his preceptor,' or if one is confused, or if the old preceptor or anyone else is not present, the name should be announced in all cases." Because the preceptor is mentioned, it is said. If the preceptor is not mentioned, there would be a violation of the stated rule, "not touching the individual," therefore in the text it is said, "without a preceptor." If one is ordained by a preceptor of a community or a preceptor of a group, the officiating Sangha is at fault, but the act is not invalid, for it will be stated in the Vimat বিনোদনী: "By the Sangha, by the preceptor," this person named so-and-so seeks ordination from the Sangha, this person asks the Sangha for ordination. "By the Sangha, by the preceptor," thus, in the Kammavācā, it means mentioning the Sangha as the preceptor. Similarly, "by the group, by the preceptor," here also, "this person named so-and-so seeks ordination from the group," the application should be understood accordingly. Even when said thus, the act is still not invalid, because only a dukkaṭa offense is stated, otherwise, that person would be declared unordained. If one is ordained by a eunuch or other unordained person as preceptor, excluding them, the group of five or more is completed, without abandoning the arm's reach, the act is not invalid, but the officiating Sangha is at fault, therefore it is stated in the Vimat বিনোদনী: "When done by eunuchs or other preceptors, the group of five or more is completed without the eunuch etc., the act is not invalid. Otherwise, it is invalid." If four teachers chant together, how is it done here? In all the commentaries, by two or three teachers separately, one Kammavācā for each at a single stroke, two or three Kammavācās should be done. If there are different teachers and no preceptor, Thera Tissa chants for Thera Sumana's pupil, Thera Sumana chants for Thera Tissa's pupil, they complete the quorum, it is allowable. If there are no preceptors, there is one teacher, but it is not allowable, because it is prohibited as "without a preceptor," only this much is stated. In the discussion of the four people, not even a shadow of invalidity of the act is seen, even so, it should not be done. Because of not considering all the commentaries. If he ordains someone with clothes, ornaments, and overgrown hair and beard, he is properly ordained. Afterwards, it is proper to remove the hair and beard and cover him with ochre robes, because he is free from thirteen things, and accomplishment alone is the measure here. The discourse on the accomplishment of the announcement is finished. Now, the order of explanation has come for this verse called "Sīmavisodhanī," a collection of various texts. Wisdom for all that should be known, compassion for beings, Of the great sage, flowed as he pleased, even to countless beings. By that, the Teacher, urged on, for the good of the monks, Whatever boundary he allows, there a question arises. Doubts exist, everywhere among the monks, Texts are also inconsistent, because of their own opinions. If, having heard such an argument of mine, he were to be indifferent, My going forth would be fruitless, in the excellent Buddha's dispensation. Deep and subtle is the meaning, the realm of the All-Knowing Conqueror. Sāriputta, of great wisdom, is beyond even the elder's scope. How could you be capable, in the realm of the All-Knowing Conqueror? Thus they might reproach me, while the Great Sage still abides. Pāli is in full bloom, the great Sāla tree, tall like Mount Meru, At the time of his passing away, the Buddha spoke thus. Do not weep, Ānanda, do not grieve, Ānanda, Only I will pass away, while many Buddhas still abide. Eighty-four thousand Buddhas, these are for you, They will instruct you, monk, you will be one who has done good deeds. In the excellent commentary-accompanied Pāli, established in the All-Knowing's realm, Even though passed away, the Buddha does not leave this generation empty. Thus I, having thought, night and day, unwearied, While the Buddhas still abide, disagreement is beyond scope. Having broken that disagreement, having abandoned the course of opinion, I will now expound, for the long-lasting purity of the true Dhamma. There, "Sīmavisodhanī" means the removal of boundary defects, a treatise that, having removed boundary defects, will make known the characteristics of accomplishment. There, "sīmā" means fifteen kinds of boundaries. Which are they? Fifteen. Khandasīmā, upacārasīmā, samānasaṃvāsasīmā, avippavāsasīmā, lābhasīmā, gāmasīmā, nigamasīmā, nagarasīmā, abbhantarasīmā, udakukkhepasīmā, janapadasīmā, raṭṭhasīmā, rajjasīmā, dīpasīmā, cakkavāḷasīmā. Therein, khandasīmā, is named that which, for the easy performance of Saṅgha acts like pabbajjā and upasampadā, having divided and delimited either a large sīmā or a village field, is agreed upon. Its extent, beginning with "first, the signs should be marked," is stated in the Mahāvagga of the Samantapāsādikā, the Vinaya commentary with seventy-two divisions. Here too, if stated, it would be stated the same way, therefore we will not speak, but extracting some places difficult to understand, we will make them clear. Therein, if below, beyond the boundary of the upper sīmā, there is a cave inside, the sīmā does not descend outside. Or if, within the boundary of the upper sīmā, there is a cave outside, the sīmā does not descend inside. These two have the same meaning, only the wording is different. Here is the meaning: From the inner part of the upper sīmā boundary, below, at the foot of the mountain, piercing through the mountainside in the shape of a tunnel, there is a cave, and in the cave beyond the sīmā boundary, and on the ground part of the mountain below, the sīmā does not descend, the sīmā is only above the cave. From the inner part of that upper sīmā boundary, outside, below, at the foot of the mountain, piercing through the mountainside in the shape of a tunnel, a cave may also be, and in the cave and on the ground part of the mountain below, beyond the cave, the sīmā does not descend, the sīmā is only above the cave. And this consideration is also done in the Vimativinodanī. "Inside" means inside the mountain, meaning the foot of the mountain. To specify that same word "inside" with the sīmā boundary, it is said, "beyond the boundary of the upper sīmā." Although it should be said "within" with respect to the foot of the mountain, referring to the mountain top dependent on the sīmā, it is said "beyond." Here, clarifying the word "outside" in "do not let it be cut off outside," he said, "within the boundary limit above." "The boundary does not descend outside" means "outside" refers to the foot of the mountain. The meaning is that the boundary does not descend below the boundary limit above, which is outside the cave. "Inside the boundary" means that it does not descend inside the cave and the foot of the mountain, in a place suitable for its descent. The meaning is that the boundary does not descend outside. Here, in "the boundary does not descend," it should be understood that the boundary absolutely "does not descend," because the cave is a place unsuitable for its descent. There, in "does not descend," the boundary is only above," according to the Vimativinodanī. Some, however, say that the cave is merely a hollow, like a bamboo tube, but that is unreasonable. The boundary of the vicinity, namely, the area suitable for the vicinity of the dwellings of beings, such as villages, forests, and towns, up to the Brahma world, or of divine abodes, wish-fulfilling trees, etc., is not intended here, because it is not within the monks' domain. But the area that has been demarcated, either by making an enclosure around a monastery or by surrounding it with walls, etc., or, even without an enclosure, by demarcating an area suitable for the vicinity, or the area in which monks dwell, this alone is intended as the boundary of the vicinity. Because it is the place for monks to observe the rains residence and spread the Kathina cloth. Thus, "for the Kathina-spreading boundary" is said referring to the boundary of the vicinity, not the boundary of the chapter, because there is no arising there, as stated in all three knot passages. "Brought by arising there" means that if some monastic cloth arises that is brought by the monastic field, land, etc., it should be construed that it will belong only to those monks who are spreading the Kathina cloth. In "field, land, etc.," the Mahā-aṭṭhakathā says, "The 'etc.' includes cloth for the dead or cloth given intending for the Sangha or monastic cloth." All cloth that arises within that boundary of the vicinity is included, therefore, "at that time, a certain lay follower..." Having built a monastery dedicating it to the Saṅgha, he wishes to give untimely robes to the Ubhato-saṅgha at that monastery. At that time, the Kathina was spread for the Ubhato-saṅgha. Then that lay follower approached the Saṅgha and requested the removal of the Kathina. In this instance, the removal of the Kathina was prescribed by the Blessed One to enhance the benefits. Because Thullanandā bhikkhunī, not considering the benefits, rejected the removal of the Kathina, thinking the robe would be for them. Therefore, within the boundary where the Kathina is spread,