---
title: "四部律并論要用抄 · 3 四部律及論明結界法"
description: "四部律并論要用抄是中国唐代高僧道宣律师所编纂的一部律学著作。道宣律师是律宗南山宗的创始人，该书成于唐代佛教律学鼎盛时期。其主要内容是对佛教四部广律即十诵律、四分律、僧祇律、五分律的精要摘抄和系统整理，并附以相关论释。该抄本以简明扼要的方式呈现了佛教戒律的核心内容，为僧团持戒修行提供了重要依据。在佛教史上，此书具有承前启后的地位，不仅继承了前代律学传统，更推动了汉传佛教律学体系的发展完善，是研究中国佛教戒律思想不可或缺的重要文献。"
url: "https://rushiwowen.co/en/r/cmcwshzmn1mcxie04m4uugky0"
---

### 四部律及論明結界法第三

> Four Vinayas and Commentaries on Boundary Rituals, Part 3

界有二種。一作界。二自然界。作界者。僧作白二羯磨結界作法而得。故名作界。自然界者。不待作心自然而有。故曰自然界　四部律文互易不同。四分云。聚落自然界者。去村五百弓。弓長中人四肘　十誦云。村外盡一箭道。慚愧人大小行處來。名自然界　僧祇云。村外牛羊所行流利處。名聚落自然界。又云。七樹。結界法不得受。欲以未有界故。令一舊住比丘三唱界相。當結界作羯磨。齊自然界內來。僧應盡集者成結界。若不集者結界不成。若結界不成。在中作一切法事受戒等皆不成也。若未結不失衣界者。於大界外以中人擲石所及處來。為不失衣自然界。若結不失衣戒竟。無有自然不失衣界　問。三部明。自然界不定。若自然界內僧不集作法不成。諸師或言成。或言不成。今取何部為定答。三部明自然界者。非結界自然。是獨處自然界。為明空地聚落二界。有別所以明也問。何者是結自然界　答。餘律更無明文。今依僧祇律明。結界自然界。時舍衛國有婆羅門。問佛種菴羅樹法。佛即答之。時優波離知時而問佛言。已聞菴婆羅分齊。今復請問。若有處所城邑聚落界不可知者。若欲作羯磨應齊幾許名為善作羯磨。令使異眾僧各各相見而得成就羯磨。不犯別眾。佛告優波離。五肘弓量七弓。種菴羅樹齊七樹間相去。爾所作羯磨者。名為善作羯磨。雖異眾相見而無別眾之食一肘尺八。五肘長九尺。一樹間有十步半。七樹計有七十三步半十誦云。優波離問中問。佛言。若比丘於無僧坊聚落中起僧坊。未結界。齊幾許名為界。佛言。齊是聚落界通行處。又問。若比丘無聚落阿蘭若處初起僧坊。未結界。是中齊幾許名為界。佛言。面一拘盧舍。是中比丘應盡集作羯磨。若別眾作一切比丘得罪一拘盧舍者五里問。若比丘捨大界。不失衣界亦捨不。佛言亦捨。又問。若捨不失衣界。大界亦捨不。佛言不捨。問。先界不捨更得結若大若小不。佛言不得四分明十種界。各有自然勢分。一僧伽藍界有四種。一周匝垣墻。二柵樆。三樆墻不同。四周屋。二樹界。謂樹蔭所覆處名樹界。三場界。於中治五穀處是。四車界。謂車迴反處是。五船界。謂迴船反處是。六村界。有四種。如伽藍說。七舍界。於中有白衣妻子住是。八庫界。於中蘊積物處是。九堂界。十倉界。於貯五穀處是此十種界各從界畔。五擲石所及處來名衣自然也五分云。若水中行。以眾中有力人水灑所及自然界。結界法極遠得三由旬結。過是不得　善見論云。結界場最小者得客二十一人。又善見論明八種物作界相有得不得。一者山界相。大者如須彌山。小者下至如鳥。二石界相。大者如牛。小者三十坪。漫石不得作界相。應別安石。三林界相。大者百由旬。小者下至四樹相連。亦名林。竹草不得作界相。以體空不實故。四樹界相。大者如閻浮提樹。小者下至高八寸大如針得作界。若無自生樹種樹亦得。枯樹不得作界相。五道界相。或車道牛道乃至逕三四村得作相。若入田道向井取水道向河水道窮道等不得作界相。六蟻封界相。大者如山。小者至高八寸。得作界相。七河界相。若好王治化。五日一兩。此雨河水不得作界相。若四月不雨。河水常流不斷。水深二尺得作界相。八水界相。若自然池水得作界相。若通渠入田或器水不得作界相。是名八種。此八種界相結界已後。界相雖滅而界不失。若人掘至水際亦不失　五分云。時有比丘。不唱界相。四方相而結界。或以眾生及烟火等作界相。佛言。不成結界。亦不成作界相。犯突吉羅　毘尼毘婆沙論云。比丘尼結界唯得方一𤘽盧舍僧界十𤘽盧舍也問。何故結衣界獨言除村及界也　答。毘婆沙論云。村者散亂不定。衣界是定。是故須除。又為除謗故。為除鬪諍故。護梵行故。是故除也　問有村須除無村。何故除　答。羯磨法爾。若無一切除。何以故。若結時無村結界竟有村來入。不須更結。以先結故。若本有村後移去。即此空處名不離衣界。若村先小後大。隨村及處皆非衣界。若先大後小。隨有空處盡是衣界。又言。如王入寺界內張幕。住近左右作食處。大小行處盡非衣界也　問。比丘尼於大僧界上更不結界。得作法事不　答。不成作法事。以僧尼界別。不相攝故。應更結　僧祇云。夏安居中若有王賊命梵行等難。或水多有虫漉不淨者。隨四方各三旬自在結界。若難卒至不得作羯磨法出去。無罪出諸方界中也十誦云。比丘作結界羯磨時。一切僧盡變根作女人。名比丘界。名比丘尼界也。結界時有變有不變者。名何界。佛言。餘僧轉作羯磨人不轉者。名比丘界。若作羯磨人轉作女人者。名比丘尼界。比丘尼結界轉不轉亦如是。

> There are two types of boundaries. The first is the "created boundary," and the second is the "natural boundary." A created boundary is one that is formally established by the monastic community through a formal act (karman) of motion and three proclamations. Hence, it is called a created boundary. A natural boundary is one that exists spontaneously without any deliberate act, and so it is called a natural boundary. The four main Vinaya texts differ in their explanations. According to the Dharmaguptaka Vinaya, a natural boundary for a village extends five hundred bow-lengths from the village, with a bow-length measured by the height of a medium-sized person, roughly four cubits. The Sarvāstivāda Vinaya states that beyond the village, as far as an arrow can fly, and from the place where modest people relieve themselves, is the natural boundary. The Mahāsāṅghika Vinaya says that the area outside a village where cattle graze and pass through freely is called the natural boundary of a settlement. It also mentions that a boundary with seven trees cannot be used for formal acts, so if no boundary has yet been established, an elder monk residing there should announce the boundary marks three times, and then the community should perform the formal act of establishing the boundary. All monks within the natural boundary should gather; only then is the boundary validly established. If they do not gather, the boundary is not established. If the boundary is not properly established, then any formal acts performed within it—such as ordination—are invalid. If the boundary for not losing one's robe has not yet been established, then the area outside the main boundary, extending as far as a stone thrown by a person of average strength, is the natural boundary for not losing the robe. Once the boundary for not losing the robe has been properly established, there is no longer any natural boundary for that purpose. \*\*Question:\*\* The three Vinaya texts state that the natural boundary is not fixed. If monks within the natural boundary do not all gather and a formal act is performed, does it succeed or not? Some masters say it succeeds, others say it does not. Which text should we follow? \*\*Answer:\*\* The natural boundaries described in those three texts are not boundaries for formal acts; they refer to the boundaries of solitary places. They are mentioned to clarify the distinctions between the two types of boundaries—open ground and settlements. \*\*Question:\*\* What then is the natural boundary for formal acts? \*\*Answer:\*\* The other Vinaya texts do not explicitly say. We rely on the Mahāsāṅghika Vinaya for this. At the time, in Śrāvastī, a Brahmin asked the Buddha about the method of planting mango trees. The Buddha answered him. Then Upāli, knowing the right time, asked the Buddha, "I have heard the limits for mango trees. Now I would like to ask further: If there is a place where the boundaries of cities, towns, or villages are unclear, how far should one extend the boundary for a formal act for it to be considered well done, so that monks in different places can still see each other and the formal act can be accomplished without committing the offense of a divided community?" The Buddha told Upāli, "Using a bow-length of five cubits, measure seven bow-lengths. Plant the mango trees with seven trees between them, and that distance between them is the boundary. A formal act performed within that limit is considered well done. Even though monks are in different places, they can still see each other, and there is no offense of a divided community."<note>One cubit is one foot eight inches; five cubits make nine feet. The distance between trees is ten and a half steps. Seven trees make a total of seventy-three and a half steps.</note> The Sarvāstivāda Vinaya says: Upāli again asked. The Buddha said, "If monks build a monastery in a settlement without a monastic dwelling, and no boundary has yet been established, how far is the boundary?" The Buddha said, "As far as the settlement's traffic extends." He further asked, "If monks build a monastery in a wilderness without any settlement, and no boundary has yet been established, how far is the boundary within which monks must gather?" The Buddha said, "One krośa in each direction. Monks within this area should all assemble for the formal act. If they perform it separately, all monks incur an offense."<note>One krośa is five miles.</note> \*\*Question:\*\* If monks relinquish the main boundary, is the robe boundary also relinquished? The Buddha said, yes. \*\*Question:\*\* If they relinquish the robe boundary, is the main boundary also relinquished? The Buddha said, no. \*\*Question:\*\* Without first relinquishing an existing boundary, can a new boundary, larger or smaller, be established? The Buddha said, no. According to the Dharmaguptaka Vinaya, there are ten types of boundaries, each with its natural extent: 1. Monastery boundary, which has four types—surrounded by walls, by fences, by mixed fences and walls, or by surrounding buildings. 2. Tree boundary—the area covered by the tree's shade. 3. Threshing floor boundary—where grain is processed. 4. Cart boundary—the area where carts turn around. 5. Boat boundary—the area where boats turn around. 6. Village boundary—four types, as described for monasteries. 7. House boundary—where laypeople with wives and children live. 8. Storehouse boundary—where goods are accumulated. 9. Hall boundary. 10. Granary boundary—where grains are stored.<note>Each of these ten boundaries extends to where a stone thrown five times can reach, which is also the natural boundary for the robe.</note> The Mahīśāsaka Vinaya says: When traveling by water, the natural boundary extends as far as a strong person in the community can splash water. The furthest a boundary can be established is three yojanas; beyond that, it is not permissible. The Samantapāsādikā commentary says: The smallest boundary area must accommodate at least twenty-one monks. The same commentary also explains eight types of objects that can serve as boundary markers, some acceptable and some not: 1. Mountain markers—large ones like Mount Sumeru, small ones down to the size of a bird. 2. Rock markers—large ones like an ox, small ones of thirty square spans. A bare rock surface cannot serve as a marker; a separate rock must be placed. 3. Forest markers—large ones up to a hundred yojanas, small ones down to four connected trees, which also counts as a forest. Bamboo and grass cannot be used as markers because they are hollow and not solid. 4. Tree markers—large ones like the Jambu tree, small ones down to eight inches high and needle-thin. If no natural tree exists, a planted tree is acceptable, but a dead tree cannot serve as a marker. 5. Path markers—a cart path, a cow path, or even one passing through three or four villages can be used. Paths leading into fields, to wells, to rivers, or dead-end paths cannot be used as markers. 6. Anthill markers—large ones like a mountain, small ones down to eight inches high, can be used. 7. River markers—if a good king rules and rain falls every five days, such a rain-fed river cannot be used as a marker. But if there has been no rain for four months and the river still flows continuously with water at least two feet deep, it can be used. 8. Water markers—a natural pond can be used, but water channeled into fields or water in vessels cannot. These are the eight types. After the boundary has been established with these markers, even if the markers later disappear, the boundary remains valid. Even if someone digs down to the water table, the boundary is still not lost. The Mahīśāsaka Vinaya says: At one time, monks established a boundary without announcing the boundary markers and used the four directions as markers, or used living beings, fire, or smoke as markers. The Buddha said this does not constitute a valid boundary and does not constitute valid boundary markers. It is an offense of wrongdoing (dukkaṭa). The Vinaya Vibhāṣā commentary says: For nuns, a boundary may only be one krośa square.<note>For monks, it is ten krośas.</note> \*\*Question:\*\* Why is it that the robe boundary specifically excludes villages and other boundaries? \*\*Answer:\*\* The Vibhāṣā commentary says: Villages are scattered and uncertain in nature, while the robe boundary is fixed. Therefore, villages must be excluded. Additionally, it is to prevent slander, to prevent quarrels, and to protect the pure life. Thus, they are excluded. \*\*Question:\*\* If a village exists, it must be excluded; but why exclude it when there is no village? \*\*Answer:\*\* The formal procedure is simply so. If there is no village, all such areas are excluded regardless. Why? If at the time of establishing the boundary there is no village, and afterward a village appears within it, there is no need to re-establish the boundary because it was already established. If a village originally existed and later moved away, that empty area becomes part of the robe boundary. If a village was originally small and later grows larger, both the village and all areas within it cease to be robe boundary. If it was originally large and later shrinks, all the empty areas become robe boundary. It is also said: When a king enters a monastery and pitches tents within the boundary, the areas near his living quarters, cooking areas, and latrines all fall outside the robe boundary. \*\*Question:\*\* If nuns do not establish a separate boundary within the monks' boundary, can they perform formal acts there? \*\*Answer:\*\* Their formal acts would not be valid, because the boundaries of monks and nuns are distinct and do not encompass each other. They should establish their own boundary. The Mahāsāṅghika Vinaya says: During the summer retreat, if there are dangers such as kings, robbers, or threats to life or the pure life, or if the water is full of insects and cannot be purified, one may, at one's discretion, establish a boundary extending three krośas in each direction. If danger arises suddenly and there is no time for formal procedures, one may leave without offense.<note>This refers to leaving the various boundaries.</note> The Sarvāstivāda Vinaya says: When monks are performing the formal act of establishing a boundary, if all the monks transform into women, is it a monks' boundary or a nuns' boundary? If at the time of the act some transform and some do not, what kind of boundary is it? The Buddha said: If the remaining monks transform but the officiant who performs the act does not, it is a monks' boundary. If the officiant transforms into a woman, it is a nuns' boundary. The same applies to nuns establishing a boundary.