別述羯磨大宗
Overview of Karma
┌法 能辨之教。即羯磨法也。 △羯磨 大宗有四。┼事 法所被者。如受戒懺悔等也。 ├人 秉法之僧也。 └處 作法之地。如大界小界等也。
例如受戒、事也。傳戒之儀式、法也。和尚阿闍梨、人也。受戒之地、處也。
Precepts are the substance, the transmission ceremony is the form, the precept-givers are the people, and the place where you receive them is the setting.
┌──┐ ┌─────────┐ │三法│ │八 品 │ ┌┴──┴─┬─┴─────────┴─┐ │ │．…㊀但心念法…………本位│ │㈠心念法…┼……㊁對首心念法…． │ │ │： ：…旁通│ │ │：…㊂眾法心念法…． │ ├─────┼─────────────┤ │ │．…㊀但對首法…………本位│ 法 義張三法。│㈡對首法…┼： │ 分為八品。│ │．…㊁眾法對首法………旁通│ ├─────┼─────────────┤ │ │．…㊀單白法……． │ │㈢眾 法…┼：…㊁白二法 ：…皆本位│ │ │．…㊂白四法……． │ └─────┴─────────────┘
據律、唯眾法稱為羯磨。今以義判、心念對首皆稱羯磨。以人雖非眾、成業不殊、理無異號也。
According to the Vinaya, only procedures involving a full assembly are called "karma" (proceedings). However, when interpreted according to its meaning, even solitary mental acts ("mind-only") or actions done face-to-face with one other person are also called "karma." This is because, although the number of participants may not constitute a formal assembly, the karmic results are the same—so there is no reason to give them a different name.
┌㈠情 如受戒等。 事 事境雖多、│ 以三攝盡。┼㈡非情 如衣鉢等。 │ └㈢情非情合 如造房等。 ┌㈠一人僧……………………………………………………心念法成就 人 分為三位。┼㈡眾多人僧 二三人也……………………………………對首法成就 └㈢四人已上僧 四人僧 五人僧 十人僧 二十人僧…眾法成就
僧伽、此譯為眾。眾乃別人所聚、別即成眾之緣。故雖一二三人、亦得名僧也。
"Saṅgha" is translated as "community." A community is formed when people gather together—this gathering itself is the condition for a community. Therefore, even a group of just one, two, or three persons can also be called a saṅgha.
┌㈠大界 ┌㈠作法界┼㈡戒場 │ └㈢小界 處 大分為二。┤ ┌不可分別聚落 │ ┌㈠聚落┤ └㈡自然界┤ └可分別聚落 │ ┌無難蘭若 ├㈡蘭若┤ │ └有難蘭若 ├㈢道行界 └㈣水界
聚落
A village.
即村也。名通大小、下至一家、亦名聚落。凡有牆籬等周圍者、皆曰聚落。
────────────────────────────── ┌序 分 初一篇 羯磨一部略開三分┼正宗分 中八篇 └流通分 末一篇
若據經宗、三分判文、序及流通結集所敘、中間正宗是佛所說。
If we follow the traditional three-part structure of the sutras—the introduction, the main body, and the concluding section—then the introduction and the concluding section were compiled by the disciples. The main body in the middle is the actual teaching spoken by the Buddha himself.
今此十篇無非佛語。但取作法眾緣為序、加法被事為正宗、修奉弘持為流通。故與經宗名通義異。
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