Chinese
大正藏第 22 册 No. 1424 弥沙塞羯磨本 No. 1424 [cf. No. 1421] 弥沙塞羯磨本 大开业寺沙门爱同录五分羯磨 夫羯磨众轨，溥应圣凡，秉告详唱，称为办事。事既尘沙，法宁限局？规猷浩博，岂可胜言？且开十法以总诸务，各依其位具列轨仪。 第一作法缘起， 第二诸界结解， 第三诸戒受舍， 第四衣药受净， 第五布萨仪轨， 第六安居法则， 第七自恣清净， 第八受施分衣， 第九忏悔诸犯， 第十住持杂法。 第一作法缘起(要具七缘，方成羯磨。有不具者，开制故然)。 一、量事如非(羯磨既称办事，所办必须如法，违教亏戒圣所未听。事类虽多，大分三种：一、情，如受戒。第二、非情，如结界。第三、二合，如示处等。或言三者，谓人、法、事也。人即受戒等，法谓自恣等，事谓结净等。此二三种，称事并如，或具或单，离合无准，必须约教、不违于戒，无犯。如亏此限，法定不成。法等落非，亦准于此)。 二、法起假处(《僧祇律》云：“非羯磨地，不得受欲行于僧事。”《四分律》云：“若作羯磨，必先结界。然界有二种：若自然界，唯秉结界羯磨一法；自余僧 现代汉语译本 大正藏第 22 册 No. 1424 弥沙塞羯磨本 No. 1424 [cf. No. 1421] 弥沙塞羯磨本 大开业寺沙门爱同录五分羯磨 羯磨（Karma）的仪轨，广泛适用于圣人和凡人，秉持告知和详细唱诵，称为办事。事情如同尘沙般繁多，法则难道有局限吗？规范浩瀚广博，怎么能说得完呢？姑且列出十法来总括各种事务，各自按照其位置详细列出仪轨。 第一 作法缘起， 第二 诸界结解， 第三 诸戒受舍， 第四 衣药受净， 第五 布萨仪轨， 第六 安居法则， 第七 自恣清净， 第八 受施分衣， 第九 忏悔诸犯， 第十 住持杂法。 第一 作法缘起（要具备七种因缘，才能成就羯磨（Karma）。有不具备的，是开许和制止的缘故）。 一、衡量事情是否如法（羯磨（Karma）既然称为办事，所办的事情必须如法，违背教义、亏损戒律是圣人所不允许的。事情的类别虽然很多，大致分为三种：一、有情，如受戒。第二、非情，如结界。第三、二者结合，如指示处所等。或者说有三种，指人、法、事。人即受戒等，法指自恣等，事指结净等。这二种或三种，称事都如法，或者具备或者单一，离合没有准则，必须依据教义、不违背戒律，没有触犯。如果亏损了这个界限，法事必定不能成就。法等落入不如法，也参照这个标准）。 二、如法发起处所（《僧祇律》说：‘不是羯磨（Karma）的处所，不得接受欲想而行僧事。’《四分律》说：‘如果作羯磨（Karma），必须先结界。然而界有两种：如果是自然界，只秉持结界羯磨（Karma）一种法；其余僧
English
English version T. 22 No. 1424 Misha-saṃghabheda-karma No. 1424 [cf. No. 1421] Misha-saṃghabheda-karma Recorded by Śramaṇa Aitong of Dakaiye Temple, Five-part Karma The Karma (Karma) procedures widely apply to both sages and ordinary beings. Upholding announcement and detailed recitation are called handling affairs. Affairs are as numerous as dust and sand; can the laws be limited? The rules are vast and extensive; how can they be fully described? Let us present ten dharmas to encompass all matters, each according to its position, with detailed procedures. First, the arising of Karma (Karma); second, the establishment and dissolution of boundaries; Third, the acceptance and renunciation of precepts; fourth, the acceptance and purification of robes and medicine; Fifth, the procedures for Uposatha; sixth, the rules for the Rainy Season Retreat; Seventh, self-surrender and purification; eighth, receiving offerings and distributing robes; Ninth, repentance for various offenses; tenth, upholding miscellaneous dharmas. First, the Arising of Karma (Karma) (Seven conditions must be met for Karma (Karma) to be accomplished. If any are missing, it is due to allowance and prohibition). 1. Measuring whether the matter is in accordance with the Dharma (Since Karma (Karma) is called handling affairs, the affairs handled must be in accordance with the Dharma. Violating the teachings and harming the precepts are not permitted by the sages. Although there are many types of affairs, they are broadly divided into three categories: first, sentient, such as receiving precepts; second, non-sentient, such as establishing boundaries; third, a combination of the two, such as indicating locations. Or it is said there are three, referring to person, Dharma, and matter. Person refers to receiving precepts, etc.; Dharma refers to self-surrender, etc.; matter refers to establishing purity, etc. These two or three types, the affairs are all in accordance with the Dharma, either complete or singular, with no fixed rules for separation and combination. It is necessary to follow the teachings, not violate the precepts, and have no offenses. If this limit is violated, the Dharma will definitely not be accomplished. If the Dharma, etc., fall into non-compliance, the same standard applies). 2. The place where the Dharma arises must be proper (The *Saṃghika-vinaya* says: 'In a place not suitable for Karma (Karma), one must not accept desires and perform Saṃgha affairs.' The *Dharmaguptaka-vinaya* says: 'If performing Karma (Karma), one must first establish boundaries. However, there are two types of boundaries: if it is a natural boundary, only the Karma (Karma) of establishing boundaries is upheld; the remaining Saṃgha --------------------------------------------------------------------------------
Chinese
法，并作法界中。若对首、心念二法，则通二界。”) 三、集僧分限(法起托处，依界集僧。界有二种：自然作法，二别谓大界戒场。据《四分》中有三小界。此律辩界或有或无，小界一种无外可集，大界戒场尽限集之。若自然界，则四分：聚落、兰若、道行、水界。聚落有二种：可分、不可分。若不可分别，《僧祇》七树之量，计有六十三步。可分别者，《十诵》尽界集之。兰若亦二：有难、无难。若无难者，此律云：“练若比丘不知己界齐几许？佛言：‘自然界面去身二拘卢舍。’”诸部多云一拘卢舍者，大小不定。且依《杂宝藏经》云五里为准。若有难者，如《善见论》七盘陀罗。盘陀罗者，二十八肘，通计而论，五十八步四尺八寸。道行界者，《十诵律》纵广有六百步。言水界者，此律所明船上作法，以有力人若水若沙掷所及处。此之六种并是自然，皆取身面所向方隅，分限之内僧须尽集。集僧方轨诸教共明。此律集僧自分四别：一、三唱。时至，应使沙弥、守园人于高处唱。二、打揵捶。除漆树、毒树，以鸣木作三打鼓，除金银，以铜铁瓦木作。四、吹螺。应吹海螺。然揵捶一种，若也无人，比丘打之，亦不得过三通。《付法藏》传令有长打。三千威仪中具明杵下之数)。 四、简众是非( 现代汉语译本：法，并且在法界中作法。如果面对面或者心念两种情况，则通用于两个界限。” 三、集僧分限（法事发起依托之处，依据界限聚集僧众。界限有两种：自然形成的界限和人为设定的界限，后者又称为大界戒场。根据《四分律》中有三种小界。此律中关于界限的讨论，有时有，有时无。小界这种情况下，没有外部可以聚集僧众的地方，大界戒场则在整个界限内聚集僧众。如果是自然形成的界限，则分为四种：聚落、兰若（aranya，远离人烟的处所）、道行、水界。聚落有两种：可分割的和不可分割的。如果不可分割，根据《僧祇律》，以七棵树的范围为量，计算下来有六十三步。如果可分割，根据《十诵律》，则在整个界限内聚集僧众。兰若也有两种情况：有困难的和没有困难的。如果没有困难，此律中说：‘兰若比丘不知道自己的界限有多大？’佛说：‘自然形成的界限距离身体二拘卢舍（krosa，古代印度长度单位）。’各部律中大多说一拘卢舍，但大小不定。暂且依据《杂宝藏经》所说，五里为准。如果有困难，如《善见论》中所说，七盘陀罗（pandara）。盘陀罗是二十八肘，通盘计算，是五十八步四尺八寸。道行界的范围，根据《十诵律》，纵横各有六百步。关于水界，此律中说明在船上作法的情况，由有力之人将水或沙投掷到所能及之处。以上这六种都是自然形成的界限，都以身体面向的方位为准，在分限之内，僧众必须全部聚集。聚集僧众的规范，各种教派都有说明。此律中聚集僧众，自分为四种：一、三唱。时间到了，应该让沙弥（sramanera，佛教出家沙弥）或者守园人在高处唱诵。二、打揵捶（ghanta，法器）。除了漆树、毒树，用鸣木制作，打三下鼓，除了金银，用铜铁瓦木制作。四、吹螺。应该吹海螺。然而揵捶这种，如果实在没有人，比丘打也可以，但也不得超过三通。《付法藏》中记载有长打。三千威仪中详细说明了杵下之数）。 四、简众是非（
English
English version: 'The Dharma, and performing Dharma within the Dharmadhatu (dharmadhatu, the realm of Dharma). If it's a matter of facing each other or mental contemplation, then it applies to both boundaries.' Three, Assembling the Sangha within Boundaries (The place where Dharma events originate, relying on boundaries to assemble the Sangha. There are two types of boundaries: natural boundaries and established boundaries, the latter also known as the great boundary of the Sima (sima, boundary) . According to the Sarvastivada Vinaya, there are three small boundaries. This Vinaya discusses boundaries that may or may not exist. In the case of a small boundary, there is no external place to assemble the Sangha. The great boundary of the Sima assembles the Sangha within the entire boundary. If it is a natural boundary, it is divided into four types: settlements, aranya (aranya, secluded dwelling), paths, and water boundaries. There are two types of settlements: divisible and indivisible. If it is indivisible, according to the Mahasanghika Vinaya, the measure is the area covered by seven trees, which is calculated to be sixty-three steps. If it is divisible, according to the Dasabhumi Vinaya, the Sangha is assembled within the entire boundary. There are also two situations for aranya: difficult and not difficult. If it is not difficult, this Vinaya says: 'A Bhikkhu (bhikkhu, Buddhist monk) in an aranya does not know how large his boundary is?' The Buddha said: 'The natural boundary is two krosa (krosa, ancient Indian unit of distance) away from the body.' Most Vinayas say one krosa, but the size is uncertain. Let's temporarily rely on the Miscellaneous Treasure Sutra, which says five li (li, Chinese unit of distance) as the standard. If it is difficult, as mentioned in the Samantapasadika, it is seven pandara (pandara). A pandara is twenty-eight cubits, which, when calculated, is fifty-eight steps, four feet, and eight inches. The boundary of a path, according to the Dasabhumi Vinaya, is six hundred steps in length and width. Regarding the water boundary, this Vinaya explains the situation of performing Dharma on a boat, where a strong person throws water or sand as far as they can reach. The above six types are all natural boundaries, and they all take the direction the body faces as the standard. Within the defined limits, the Sangha must all be assembled. The norms for assembling the Sangha are explained in various teachings. In this Vinaya, assembling the Sangha is divided into four types: One, three announcements. When the time comes, a Sramanera (sramanera, novice monk) or a garden keeper should chant from a high place. Two, striking the ghanta (ghanta, a bell-like instrument). Except for lacquer trees and poisonous trees, it is made of sounding wood, striking the drum three times, and except for gold and silver, it is made of copper, iron, tile, or wood. Four, blowing the conch shell. A conch shell should be blown. However, in the case of the ghanta, if there is really no one else, a Bhikkhu can strike it, but it should not exceed three times. The Transmission of the Lamp records long strikes. The three thousand rules of conduct detail the number of strikes.). Four, Discriminating Right and Wrong Among the Assembly ( --------------------------------------------------------------------------------
Chinese
体是比丘，如法清净，是作法人，余非此限，故须简择。此律有一十三人不足僧数：一非人、二白衣、三灭摈、四被举、五自言、六不同见、七狂、八散乱心人、九病坏心人、十比丘尼、十一式叉摩那、十二沙弥、十三沙弥尼。然《四分》中具彰四例：一者、得满数不得呵，谓呵责等四羯磨人是。二者、不得满数应呵，谓若欲受大戒人。三、不得满数不得呵，谓尼等四众。十三难人，三举二灭，若别住、若戒场、若在空，若隐没、若离见闻、若所为人。此二十八人是。人覆藏等四，及覆藏竟、本日治竟、六夜竟，此上七人不相足数。《十诵律》又云：“睡眠人、乱语人、愦闹人、入定人、哑人、聋人、狂人、乱心人、病坏心人、树上人、白衣人，十二人不成受戒足数。”《磨德勒伽论》云：“重病人、边地人、痴钝人，此三人不成满众。”《僧祇》云：“若与欲人、若隔障、若半覆、申手不相及、若众僧行作羯磨住坐卧等，皆不足数。”此律病人皆羯磨说戒。佛言：“别众如舍戒中，中边不相解等，皆非足数。”此上诸人并是不得满数不得呵。四者、得满数呵。若善比丘同一界住，不离见闻处，乃至语谤人等是。即上诸不足数人，若以相足，并不羯磨)。 五、和合无别(故律云：“应来不来、应嘱授不嘱授， 现代汉语译本 比丘的身份，必须如法清净，才是合格的羯磨（karma）执行者，其他人不在此列，因此需要仔细选择。根据戒律，有十三种人不能算入僧团人数：一、非人（非人类众生）；二、白衣（在家居士）；三、灭摈（被僧团驱逐者）；四、被举（受到僧团惩罚者）；五、自言（自己声明不属于僧团者）；六、不同见（持不同见解者）；七、狂（精神失常者）；八、散乱心人（心神不定者）；九、病坏心人（因疾病导致心智损坏者）；十、比丘尼（女性出家人）；十一、式叉摩那（准比丘尼）；十二、沙弥（男性的见习出家人）；十三、沙弥尼（女性的见习出家人）。 然而，《四分律》（Dharmaguptaka Vinaya）中详细说明了四种情况：第一种，达到僧团人数，但不得呵责，指的是呵责等四种羯磨的执行者。第二种，不得达到僧团人数，且应该呵责，指的是想要受大戒的人。第三种，不得达到僧团人数，也不得呵责，指的是比丘尼等四众。十三种难人，三种被举，两种被灭，以及别住者、戒场中的人、在空旷地方的人、隐没者、离开见闻处的人、被指定为特定事务的人。以上共二十八人。还有覆藏罪等四种情况，以及覆藏罪结束、当日治疗结束、六夜结束，以上七种人不能算作满足僧团人数。 《十诵律》（Sarvastivada Vinaya）又说：‘睡眠的人、乱语的人、愦闹的人、入定的人、哑巴、聋子、精神失常的人、心神不定的人、因疾病导致心智损坏的人、在树上的人、白衣，这十二种人不能算作受戒的足够人数。’《磨德勒伽论》（Matrika）说：‘重病人、边地人、痴钝人，这三种人不能算作满足僧团人数。’《僧祇律》（Mahasanghika Vinaya）说：‘如果给予同意的人、被隔断的人、半遮盖的人、伸手无法触及的人、或者僧众在进行羯磨时正在行走、站立、坐卧等，都不能算作满足人数。’根据此律，病人都需要通过羯磨来诵戒。佛说：‘别众如同舍戒中，中边不相了解等，都不是满足人数。’以上这些人都是不得满足人数也不得呵责的。 第四种，达到僧团人数，可以呵责。如果善良的比丘住在同一界限内，不离开见闻处，甚至诽谤他人等。即以上这些不足人数的人，如果以某种方式满足了人数，也不得进行羯磨。 五、和合无别（因此戒律说：‘应该来而不来、应该嘱咐而不嘱咐，’