English
English version A Bhikkhu (Buddhist monk) who is in accordance with the Dharma (Buddhist teachings) and pure is the one who can perform Karma (ritual acts), others are not within this limit, therefore careful selection is necessary. According to the Vinaya (monastic rules), there are thirteen types of people who cannot be counted in the Sangha (monastic community) quorum: 1. Non-humans; 2. Laypeople; 3. Those expelled from the Sangha; 4. Those under suspension; 5. Those who declare themselves as not belonging to the Sangha; 6. Those with differing views; 7. The insane; 8. Those with distracted minds; 9. Those whose minds are impaired by illness; 10. Bhikkhunis (Buddhist nuns); 11. Siksamana (probationary nuns); 12. Sramaneras (novice monks); 13. Sramaneris (novice nuns). However, the Dharmaguptaka Vinaya details four situations: First, reaching the quorum but not subject to censure, referring to those performing the four Karmas such as censure. Second, not reaching the quorum and subject to censure, referring to those wishing to receive the full ordination. Third, not reaching the quorum and not subject to censure, referring to the four assemblies including Bhikkhunis. Thirteen types of difficult individuals, three under suspension, two expelled, as well as those living separately, those in the ordination hall, those in open spaces, those who are hidden, those who are out of sight and hearing, and those designated for specific tasks. These total twenty-eight individuals. Also, the four cases of concealing offenses, as well as the completion of concealing offenses, the completion of treatment on the same day, and the completion of six nights, the above seven types of people cannot be counted towards fulfilling the Sangha quorum. The Sarvastivada Vinaya also states: 'Those who are sleeping, those who are speaking incoherently, those who are noisy, those who are in meditation, the mute, the deaf, the insane, those with distracted minds, those whose minds are impaired by illness, those on trees, and laypeople, these twelve types of people cannot be counted towards the sufficient number for ordination.' The Matrika states: 'The seriously ill, those from border regions, and the dull-witted, these three types of people cannot be counted towards fulfilling the quorum.' The Mahasanghika Vinaya states: 'If those giving consent, those who are separated, those who are partially covered, those who cannot be reached by hand, or if the Sangha is walking, standing, sitting, or lying down while performing Karma, they cannot be counted towards fulfilling the quorum.' According to this Vinaya, the sick need to recite the precepts through Karma. The Buddha said: 'Separate assemblies, like those in abandoning the precepts, those who do not understand the middle and the edges, are not sufficient in number.' All the above people are those who cannot fulfill the quorum and are not subject to censure. Fourth, reaching the quorum and subject to censure. If virtuous Bhikkhus reside within the same boundary, not out of sight and hearing, even those who slander others, etc. That is, if the above insufficient people somehow fulfill the quorum, Karma should not be performed. Five, harmonious and without separation (therefore the Vinaya says: 'Those who should come but do not come, those who should instruct but do not instruct,' --------------------------------------------------------------------------------
Chinese
羯磨时得诃人不同而强羯磨，是名别众。”即此文中有三别众及别名目和。和唯是一嘱授之法，具如下列)。 六、问答所作(秉法者应问云：“今僧和合，先作何事？”众中一人应答云：“作某羯磨。”但事有总别，答亦通两。若结界，理无双答)。 七、羯磨如法(具上六缘，合秉羯磨。羯磨之法又有如、非，具离诸非方名办事。略显非相及以成如也)。 僧法羯磨文有六非(文中辩非或一四五，据相总论不过六种。若准余文及《四分律》，有呵不止非，即可为七)。 一、余法余律羯磨(谓僧、法、处、事随一不如，所作羯磨皆不成就。非正轨则、正调伏，并名为余。此据总说，下约别明也)。 二、非法别众羯磨(谓词句增减不依圣教。翻非即如、验文可晓。别众三种，如上所陈三种和合相翻即是也)。 三、非法和合羯磨(人虽和合，法落非中)。 四、如法别众羯磨(羯磨虽如，众不详集)。 五、似法别众羯磨(词句颠倒，别众如前)。 六、似法和合羯磨(似法同前，和合为异。准文更有无事作、非法事、不现前界界外施、秉体未成、僧不应解等。此并僧界事中，不应圣教。并初非摄，不别陈之)。 第二结解诸界法(界有三种：一 现代汉语译本 ‘羯磨时得诃人不同而强羯磨，是名别众。’（羯磨：佛教仪式；诃人：反对者；别众：不合规的僧团）即此文中有三别众及别名目和。和唯是一嘱授之法，具如下列）。 六、问答所作(秉法者应问云：‘今僧和合，先作何事？’（僧：僧侣；和合：和谐）众中一人应答云：‘作某羯磨。’但事有总别，答亦通两。若结界，理无双答)。 七、羯磨如法(具上六缘，合秉羯磨。羯磨之法又有如、非，具离诸非方名办事。略显非相及以成如也)。 僧法羯磨文有六非(文中辩非或一四五，据相总论不过六种。若准余文及《四分律》，有呵不止非，即可为七)。 一、余法余律羯磨(谓僧、法、处、事随一不如，所作羯磨皆不成就。非正轨则、正调伏，并名为余。此据总说，下约别明也)。 二、非法别众羯磨(谓词句增减不依圣教。翻非即如、验文可晓。别众三种，如上所陈三种和合相翻即是也)。 三、非法和合羯磨(人虽和合，法落非中)。 四、如法别众羯磨(羯磨虽如，众不详集)。 五、似法别众羯磨(词句颠倒，别众如前)。 六、似法和合羯磨(似法同前，和合为异。准文更有无事作、非法事、不现前界界外施、秉体未成、僧不应解等。此并僧界事中，不应圣教。并初非摄，不别陈之)。 第二结解诸界法(界有三种：一
English
English version ‘When, during a Karma (Kamma: a Buddhist ritual), there are objectors and the Karma is forced through, this is called a separate assembly (Sangha: monastic community; Kamma: a Buddhist ritual; separate assembly: a non-compliant Sangha).’ This text refers to three types of separate assemblies and different names for harmony. Harmony is solely a method of instruction, detailed as follows). 6. Questions and Answers in Performance (The one administering the Dharma (Dharma: Buddhist teachings) should ask: ‘Now that the Sangha is in harmony, what should be done first?’ One person from the assembly should answer: ‘Perform such and such a Karma.’ However, matters are both general and specific, so the answer can be either. If it is a boundary determination, there is no reason for a double answer). 7. Karma According to the Dharma (Having the above six conditions, together perform the Karma. The method of Karma is either proper or improper; only by being free from all improprieties can the matter be accomplished. Briefly showing the aspects of impropriety and thereby achieving propriety). There are six improprieties in the text of Sangha Karma (The text discusses improprieties in one, four, or five aspects, but generally speaking, there are no more than six types. According to other texts and the 《Four-Part Vinaya》, if objections are not stopped, it can be considered a seventh). 1. Karma of Other Dharmas and Other Vinayas (Meaning that if the Sangha, Dharma, place, or matter is not in accordance, the Karma performed will not be accomplished. That which is not the correct rule or the correct discipline is called ‘other.’ This is a general statement; the following clarifies specifically). 2. Illegal Separate Assembly Karma (Meaning that the wording is increased or decreased without following the sacred teachings. Reversing the improper is proper; the text can be understood. There are three types of separate assemblies, which are the reverse of the three aspects of harmony mentioned above). 3. Illegal Harmonious Assembly Karma (Although the people are in harmony, the Dharma falls into impropriety). 4. Proper Separate Assembly Karma (Although the Karma is proper, the assembly is not fully gathered). 5. Karma Resembling the Dharma with a Separate Assembly (The wording is reversed, and the separate assembly is as before). 6. Karma Resembling the Dharma with a Harmonious Assembly (Resembling the Dharma is the same as before, but the harmony is different. According to the text, there are also actions done without cause, illegal matters, giving outside the boundary of a non-present boundary, the administering body not being complete, and matters the Sangha should not resolve. These are all matters within the Sangha's boundary that are not in accordance with the sacred teachings. They are included in the first impropriety and are not discussed separately). Second, the method of establishing and dissolving various boundaries (There are three types of boundaries: one --------------------------------------------------------------------------------
Chinese
、摄僧界。摄人以同法，令无别众愆。二，摄衣界。摄衣以属人，令无离宿罪。三、摄食界。摄食以障僧，令无二内过。今依此三次第辩相也)。 第一、结解僧界法(律云：时世饥馑，余处比丘集王舍城，僧房皆空，无人守护。因开各解本界、通结一界。后时丰足，解通已还结小界。又初缘时为界内不集别众受戒，遂开界外结小界受，名曰戒坛。若受戒竟应舍，于坊内作受戒。又为比丘将受戒人至坛处，遇贼被剥，因听于坊内作受戒场。应先舍僧坊界，然后结界戒场。唱相除内地，更结僧坊界。此则先结戒场后结大界。先界外结者，是对难结小界非即是戒场。若是者，何故令舍？古今皆云：《五分》初缘安置戒场在界外者。据文不然。今依次第，有其二位：一戒场、二大界。今且依此依，具结解之仪)。 第一、结戒场法(欲结之时依前集僧。《四分律》云：“不得说欲。”此虽无文，理亦同彼。集众问和具方便已，先唱四方界相，然后白二结之)。 唱四方界相法(律云：先应一比丘唱四方界相。若不唱相，不成结界，犯突吉罗。不得以众生及烟火作相、不得两界相并相入，皆不成结，犯突吉罗。《四分》云：“应令旧住比丘唱相。”意取谙委界相。纵非旧住，但委识方所，亦得令唱。唱相之 现代汉语译本： 一、摄僧界。用同样的戒律来约束僧众，使他们没有各自为政的过失。二、摄衣界。将僧衣归属于个人，使他们没有在外过夜的罪过。三、摄食界。管理食物以防止僧众的贪婪，使他们没有私自接受供养的过错。（现在依照这三个顺序来辨析它们的具体情况）。 第一、结解僧界法（律典上说：‘当时世道饥荒，其他地方的比丘聚集到王舍城（Rājagṛha），僧房都空了，没有人守护。因此允许各自解除原来的界限，共同结成一个大的界限。后来时局好转，解除共同的界限，恢复结成小的界限。’又最初因为在界限内无法聚集足够的人数来举行受戒仪式，于是允许在界限外结成小的界限来进行受戒，这叫做戒坛。如果受戒完毕，应该舍弃这个戒坛，在僧房内举行受戒仪式。又因为比丘带领将要受戒的人前往戒坛的途中，遇到盗贼被剥夺衣物，因此允许在僧房内设置受戒的场所。应该先舍弃僧房的界限，然后结成戒场的界限。宣告界相时除去内部的土地，重新结成僧房的界限。这就是先结戒场，后结大界。先在界外结界限，是为了避免难以结成小的界限，并非直接就是戒场。如果是这样，为什么还要舍弃呢？古今都说：《五分律》最初安置戒场在界外。但根据经文来看并非如此。现在按照顺序，有两种情况：一是戒场，二是大界。现在暂且按照这个依据，具备结界和解界的仪式）。 第一、结戒场法（想要结界的时候，按照之前的做法集合僧众。《四分律》上说：‘不得说欲。’虽然这里没有明确的文字说明，但道理是相同的。集合僧众，询问是否具备和合的条件，做好准备工作后，先宣告四方界相，然后通过白二羯磨（一种僧团决议程序）来结界）。 宣告四方界相法（律典上说：‘应该先由一位比丘宣告四方界相。如果不宣告界相，就不能成功结界，犯突吉罗（轻罪）。’不得以众生以及烟火作为界相，不得使两个界限的界相重叠或相互包含，这些都不能成功结界，犯突吉罗。《四分律》上说：‘应该让长期居住在此的比丘宣告界相。’意思是选取熟悉界限情况的人。即使不是长期居住在此的比丘，只要熟悉界限的位置，也可以让他宣告界相。宣告界相的……）