In Mishnah 6 the Mishnah continues with a principle we have already seen: a person brings Bikkurim only if he owns land, that is, only if he owns the ground in which the tree is planted. From here the Mishnah turns to discuss one who buys trees in another person's field.
One who buys two trees in another person's field:
All agree that one who buys three trees from another person acquires the ground around them along with the trees, and therefore in such a case he brings Bikkurim and recites the passage of Bikkurim, since the fruit comes from his own ground and his own soil, as the verse states. The question concerns one who buys only two trees: is the ground around the trees acquired along with them, or not?
According to the first Tanna - he brings but does not recite. The first Tanna represents the view of the Sages, who remained in doubt as to whether one who buys two trees in another person's field acquires the ground along with them. For that reason they said: he should bring Bikkurim because of the doubt, but he should not recite, since there is no certainty that this is "your soil."
According to Rabbi Meir - he brings and recites. In his view, even one who buys two trees in another person's field acquires the ground around those trees, and it is his soil in every respect. The Sages were in doubt about this, while Rabbi Meir was certain of it.
The spring dried up or the tree was cut down:
The Mishnah continues and discusses a case where a person had a spring in his field that watered the trees and it dried up, or where the tree itself was cut down. According to the first Tanna he brings but does not recite: he does indeed own land, but it is considered inferior land, and therefore he does not actually recite.
There is a well known rule that in order to bring Bikkurim without a recitation, the separation must be made from the outset with the knowledge that there will be no recitation. But if at the time of separation he was fit to recite the passage of Bikkurim, and only afterward the ability to recite was taken from him, he can no longer bring them at all. Necessarily, then, we are dealing here with a situation in which already at the time the Bikkurim were picked it was clear that there would be no recitation, and therefore he may bring them without a recitation.
Rabbi Yehudah disagrees and says: he brings Bikkurim and even recites, since he does own land. He sees no impediment in the fact that the land lost its spring or that its tree was cut down.
The time for bringing Bikkurim and reciting:
"Me'atzeres ve'ad heChag - meivi vekorei" - from Shavuos until Sukkos he brings the Bikkurim and recites the passage. This period is considered a time of joy, as the verse in the recitation says: "Vesamachta bechol hatov" - and you shall rejoice in all the good.
"Min heChag ve'ad Chanukah - meivi ve'eino korei" - from Sukkos until Chanukah he only brings. Even though many fruits are still being picked, the main time of the harvest, and the joy that comes with it, is in the earlier season.
Rabbi Yehudah ben Beseira disagrees and holds that even until Chanukah he brings and recites. Many explain his view: since many fruits are gathered between Sukkos and Chanukah as well, this period too is considered a time of joy, and therefore he can recite and say "Vesamachta bechol hatov."