律學發軔卷中
Vinaya Studies for Beginners, Middle Fascicle
福州鼓山嗣祖沙門 元賢 述
Master Yuanxian, Successor of the Patriarch at Gushan, Fuzhou, composed this.
結界
Boundary Establishment
比丘住處。先當結界。葢羯磨．說戒．授戒．治罪等事。悉依界立。若無界。則諸法皆不能成就也。結界者。當打楗椎集眾。不與欲。先唱定四方界相。若山．若谷．若河．若田園．若村坊．若林木．若巖石等。然後作白二羯磨。當白云。大德僧聽。今此住處東至(某)西至(某)南至(某)北至(某)。若僧時到僧忍聽。今于此一住處。一說戒．結界。白如是。大德僧聽。今此住處東至(某云云)。今于此一住處。一說戒．結界。誰諸長老忍。僧于此一住處。一說戒．結界者默然。誰不忍者說。僧忍默然故。是事如是持。
Where monks reside, a boundary (sīmā) must first be established. This is because formal acts of the Saṅgha, the recitation of the Precepts, the conferring of Precepts, the settling of offenses, and all such matters are all carried out on the basis of the boundary. Without a boundary, none of these proceedings can be accomplished.
To establish a boundary, one should strike the wooden gavel to gather the community. No proxy consent (leaving one's consent with another) is permitted. First, the markers defining the four boundaries should be announced: a mountain, a valley, a river, a field or garden, a village or hamlet, a grove, a rock, and so on. Then the formal motion with a single call for consent (a "white motion with two proclamations" — ñatti-dutiyā kammavācā) is carried out.
The announcement is made: "Venerable Saṅgha, please listen. This dwelling place has on the east (a certain marker), on the west (a certain marker), on the south (a certain marker), and on the north (a certain marker). If the Saṅgha is assembled and ready, and the Saṅgha consents, then for this single dwelling place, with a single recitation of the Precepts, the boundary is established. So is this motion declared.
Venerable Saṅgha, please listen. This dwelling place has on the east (a certain marker, and so on). For this single dwelling place, with a single recitation of the Precepts, the boundary is established. Let the venerable elders who consent to the Saṅgha establishing the boundary for this single dwelling place with a single recitation of the Precepts remain silent; let those who do not consent speak.
Because the Saṅgha consents and remains silent, the matter is thus upheld."
有住處地廣人多。諸比丘各造屋居。或樹下．或石窟．散處不一。當結大界。亦如前法。但改結界為結大界。改一住處一說戒。為同一住處同一說戒。餘並同。
There was a dwelling place, broad in area and crowded with people. The monks each built dwellings for themselves—some under trees, some in rock caves—scattered about, not in one place. A great boundary (mahāsīmā) should be established. This also follows the same method as before, except that "establishing the boundary" is changed to "establishing the great boundary," and "one dwelling place, one recitation of the Precepts" is changed to "the same dwelling place, the same recitation of the Precepts." The rest is the same.
有五眾．十眾．二十眾。不能遠往說戒。聽于大界內結作戒場。先唱定小界相。或山．或水．或墻垣．或屋壁等。羯磨亦如前。但改結大界為結小界。于同一住處．同一說戒處。改云于此四方小界內結作戒場。餘者並同。
若有時。諸比丘欲改狹界作廣界者。有欲改廣界作狹界者。必先解前界。然後廣．狹隨意。結解大界。亦當作白二羯磨。白云。大德僧聽。此比丘同一住處．同一說戒。若僧時到．僧忍聽。今解界。白如是。大德僧聽。此比丘同一住處．同一說戒。今解界。誰諸長下可知。解小界亦倣此。
若二住處。比丘欲結共一說戒．共一利養者。當解前界。應盡集一處。不得受欲。當唱四方相齊限。然後作白二羯磨。亦如前。但于僧聽下云于(某)處(某)處結同一利養．同一說戒界。白如是。下羯磨可知。或有二住處。僧欲同一說戒．別利養者。當解前界後作白二羯磨。亦如前。但于僧忍聽下。改云於(某)處(某)處結同一說戒．別利養界。白如是。餘羯磨可知。或有二住處。僧欲別說戒．同利養者。為欲守護住處故。亦如前。但于忍聽下。改云。于(某)處(某)處結別說戒．同利養界。為守護住處故。餘可知。有二住處僧。同說戒．同利養。後又欲別說戒．別利養者。當先共解前界。然後各別結界。若比丘在村遠曠野中。行遇布薩日。應和合在一處共說戒。當結小界。作白二羯磨。白云。大德僧聽。今有爾許僧集。若僧時到。僧忍聽。結小界。白如是。羯磨下可知。去時。當作白二羯磨解界。而後去。凡有事緣當出界作羯磨者。俱准此小界。無四方界相者是。即數人坐立之地為界也。