English
English version: 1. Governing the Saṅgha-boundary (Saṃgha-sīmā). Unifying people with the same Dharma, preventing individual misconduct. 2. Governing the robe-boundary (Cīvara-sīmā). Assigning robes to individuals, preventing the offense of staying overnight away from one's robes. 3. Governing the food-boundary (Bhojana-sīmā). Managing food to prevent greed among the Saṅgha, preventing the fault of privately accepting offerings. (Now, based on these three orders, we will discuss their specific aspects). First, the method of establishing and dissolving the Saṃgha-boundary (Saṃgha-sīmā). (The Vinaya states: 'At that time, there was a famine, and monks from other places gathered in Rājagṛha (王舍城), leaving the monasteries empty and unguarded. Therefore, it was permitted to dissolve their original boundaries and collectively establish one large boundary. Later, when times improved, the collective boundary was dissolved, and small boundaries were re-established.' Also, initially, because it was impossible to gather enough people within the boundary to perform the ordination ceremony, it was permitted to establish a small boundary outside the main boundary for ordination, which is called the ordination platform (戒坛). If the ordination is completed, this ordination platform should be abandoned, and the ordination ceremony should be held within the monastery. Furthermore, because monks leading those about to be ordained to the ordination platform were robbed of their clothes by thieves, it was permitted to set up an ordination site within the monastery. The monastery boundary should be abandoned first, and then the boundary of the ordination site should be established. When announcing the boundary markers, the inner land should be excluded, and the monastery boundary should be re-established. This means establishing the ordination site first and then the large boundary. Establishing the boundary outside the main boundary is to avoid the difficulty of establishing a small boundary, and it is not directly the ordination platform. If that were the case, why would it be abandoned? Ancient and modern sources all say: 'The Sarvāstivāda Vinaya (《五分律》) initially placed the ordination platform outside the boundary.' But according to the text, this is not the case. Now, according to the order, there are two situations: one is the ordination platform, and the other is the large boundary. For now, based on this, we will have the rituals for establishing and dissolving the boundary). First, the method of establishing the ordination platform (戒场). (When wanting to establish the boundary, gather the Saṃgha as before. The Dharmaguptaka Vinaya (《四分律》) states: 'One must not speak of desire.' Although there is no explicit text here, the principle is the same. After gathering the Saṃgha, asking if the conditions for harmony are met, and making preparations, first announce the boundary markers of the four directions, and then establish the boundary through a formal act (karma) with one motion followed by two announcements (白二羯磨)). The method of announcing the boundary markers of the four directions. (The Vinaya states: 'A monk should first announce the boundary markers of the four directions. If the boundary markers are not announced, the boundary cannot be successfully established, and a dukkaṭa (突吉罗) offense is committed.' One must not use living beings or smoke as boundary markers, and the boundary markers of two boundaries must not overlap or be contained within each other; all of these will result in an unsuccessful boundary establishment and a dukkaṭa offense. The Dharmaguptaka Vinaya (《四分律》) states: 'One should have a long-term resident monk announce the boundary markers.' The intention is to select someone familiar with the boundary situation. Even if the monk is not a long-term resident, as long as they are familiar with the location of the boundary, they can be asked to announce the boundary markers. Announcing the boundary markers...) --------------------------------------------------------------------------------
Chinese
人应具威仪，敷尼师坛脱革屣礼众僧已，合掌白云也)。 “大德僧听！我比丘为僧唱四方戒场相。从此东南角某标，至西南角某标，从此至西北角某标，从此至东北角某标，从此还至东南角某标。此戒场相一周讫。”(三说。必有屈曲门户多少，并须具牒，称事分明。所标相极须彰显，若错涉差互乖文及唱相违失，并不成结界。既不成，后秉诸法并不成就。此既根本，特须详审也) 正结戒场法。 “大德僧听！如某甲比丘所唱界相，今僧结作戒坛，共住、共布萨、共得施。若僧时到僧忍听。白如是。”“大德僧听！如某甲比丘所唱界相，今僧结作戒坛，共住、共布萨、共得施。谁诸长老忍，默然；不忍者说。”“僧已结某甲比丘所唱界相作戒坛，共住，共布萨，共得施竟。僧忍，默然故，是事如是持。”(依《四分律》，不牒二同；此摽三共，与彼宗异) 解戒场法(诸比丘既结戒场，不舍而去。佛言：“应白二羯磨舍界。”方便如前)。 “大德僧听！此结界处，僧今舍是界。若僧时到僧忍听。白如是。”“大德僧听！此结界处，僧今舍是界。谁诸长老忍，默然；不忍者说。”“僧已舍是界竟。僧忍，默然故，是事如是持。”(文无三共者，以背界故也) 第二、结大界 现代汉语译本： 人应当具备威仪，铺好尼师坛（Ni-shi-tan，坐具），脱下鞋子，向众僧行礼完毕后，合掌禀告如下： ‘大德僧众请听！我某甲比丘为僧众宣唱四方戒场（jie-chang，受戒的场所）的边界。从这里东南角的某个标志，到西南角的某个标志，从这里到西北角的某个标志，从这里到东北角的某个标志，从这里回到东南角的某个标志。这个戒场的边界就宣唱完毕。’（重复三次。必须详细说明其中有多少弯曲、门户，并如实禀告，称述清楚明白。所标示的标志必须非常明显，如果错误涉及差错，违背文义，以及宣唱的边界不符，都不能算完成结界。既然没有完成结界，之后所秉持的各种法事都不能成就。这是根本所在，务必详细审慎。） 正式结戒场的方法： ‘大德僧众请听！如某甲比丘所宣唱的边界，现在僧众结此地为戒坛（jie-tan，受戒的场所），共同居住、共同布萨（bu-sa，每半月举行的诵戒仪式）、共同获得施舍。如果僧众时机已到，僧众允许，就禀告如上。’‘大德僧众请听！如某甲比丘所宣唱的边界，现在僧众结此地为戒坛，共同居住、共同布萨、共同获得施舍。哪位长老允许，就默然；不允许的请说出来。’‘僧众已经将某甲比丘所宣唱的边界结为戒坛，共同居住、共同布萨、共同获得施舍完毕。僧众允许，因为默然，所以此事就这样成立。’（依据《四分律》，不重复‘二同’；这里标明‘三共’，与《四分律》的宗旨不同。） 解除戒场的方法（诸位比丘既然已经结了戒场，不能不舍弃就离开。佛说：‘应当通过白二羯磨（bai-er-jie-mo，一种僧团会议程序）来舍弃边界。’具体方法如前所述）。 ‘大德僧众请听！这个结界的处所，僧众现在舍弃这个边界。如果僧众时机已到，僧众允许，就禀告如上。’‘大德僧众请听！这个结界的处所，僧众现在舍弃这个边界。哪位长老允许，就默然；不允许的请说出来。’‘僧众已经舍弃这个边界完毕。僧众允许，因为默然，所以此事就这样成立。’（文中没有‘三共’，是因为背离了边界的缘故。） 第二、结大界（jie-jie，较大的结界范围）
English
English version: One should possess proper deportment, spread out the Ni-shi-tan (sitting cloth), take off shoes, and after bowing to the Sangha (monastic community), join palms and report thus: 'Venerable Sangha, please listen! I, Bhikshu (monk) so-and-so, announce to the Sangha the boundaries of the Sima (jie-chang, boundary of ordination platform) in the four directions. From a certain marker in the southeast corner here, to a certain marker in the southwest corner, from here to a certain marker in the northwest corner, from here to a certain marker in the northeast corner, from here back to a certain marker in the southeast corner. This completes the announcement of the Sima's boundary.' (Repeat three times. The number of bends and entrances must be specified in detail, and reported truthfully and clearly. The markers must be very conspicuous. If there are errors involving discrepancies, contradictions to the text, or inconsistencies in the announced boundaries, the establishment of the boundary is not completed. Since the boundary is not completed, all subsequent Dharma (teachings) practices will not be accomplished. This is fundamental, so it must be carefully examined.) The proper method for establishing the Sima: 'Venerable Sangha, please listen! As the boundaries announced by Bhikshu so-and-so, the Sangha now establishes this place as a Sima (jie-tan, ordination platform), for common dwelling, common Posadha (bu-sa, bi-monthly recitation of precepts), and common receipt of offerings. If the Sangha is ready and approves, let it be announced as such.' 'Venerable Sangha, please listen! As the boundaries announced by Bhikshu so-and-so, the Sangha now establishes this place as a Sima, for common dwelling, common Posadha, and common receipt of offerings. Whoever among the elders approves, let them be silent; whoever disapproves, please speak.' 'The Sangha has completed the establishment of the boundaries announced by Bhikshu so-and-so as a Sima, for common dwelling, common Posadha, and common receipt of offerings. The Sangha approves, because of silence, so this matter is thus established.' (According to the 《Sarvastivada Vinaya》, the 'two commons' are not repeated; here, the 'three commons' are specified, which differs from the tenets of the 《Sarvastivada Vinaya》.) The method for dissolving the Sima (Since the Bhikshus have established the Sima, they cannot leave without dissolving it. The Buddha said: 'The boundary should be dissolved through a Bai-er-Jie-Mo (bai-er-jie-mo, a formal Sangha procedure)'). The specific method is as described earlier. 'Venerable Sangha, please listen! At this place where the boundary was established, the Sangha now dissolves this boundary. If the Sangha is ready and approves, let it be announced as such.' 'Venerable Sangha, please listen! At this place where the boundary was established, the Sangha now dissolves this boundary. Whoever among the elders approves, let them be silent; whoever disapproves, please speak.' 'The Sangha has completed the dissolution of this boundary. The Sangha approves, because of silence, so this matter is thus established.' (The 'three commons' are not mentioned in the text, because it is a departure from the boundary.) Second, establishing the Maha-Sima (jie-jie, larger boundary) --------------------------------------------------------------------------------
Chinese
法(律云：结戒坛已更结僧坊界，应一比丘唱四方界相，又唱除内地。即据此文，应安两重标相：一大界外相、二大界内相。其外相者，住处方圆斜正大小规矩无定。故诸论中，界形有五或十七等，随其前事即以为标，榜标内外任以为相。其内相者，标相准前，所除多少住处宽狭。但分两界，勿相并入。古云一肘，实为胶柱。作法方便、唱相法则，一准于前)。 唱相法(威仪同前)。 “大德僧听！我比丘为僧唱四方大界内外相。唱外相，从此东南角某标，乃至还至东南角某标。此是大界外相一周讫。”(三说。内相准此，但称内相为异。各三说讫，后总云：“彼为外相、此为内相，此是大界内外相三周讫。”) 正结大界法。 “大德僧听！此某甲比丘唱四方界相及除内地，今僧结作僧大界，共住、共布萨、共得施。若僧时到僧忍听。白如是。”“大德僧听！此某甲比丘唱四方界相及除内地，今僧结作僧大界，共住、共布萨、共得施。谁诸长老忍，默然；不忍者说。”“僧已结某甲比丘唱四方界相及除内地作僧大界，共住、共布萨、共得施竟。僧忍，默然故，是事如是持。”(若无戒场，不除内地。但除内地一句为异) 解大界法(方便如前)。 “大德僧听！此一住处， 现代汉语译本 律藏中说：‘结戒坛之后，还要结僧坊界，应由一位比丘唱说四方界的界相，并且唱说除去的内地。’根据这段文字，应该安立两重界标：一大界的外相、二大界的内相。外相方面，住处是方的、圆的、斜的、正的，大小规矩没有定数。所以各种论典中，界的形状有五种或十七种等，根据之前的情况来设置界标，标榜界标的内外都可以作为界相。内相方面，界标的标准与之前相同，所除去的多少根据住处的宽窄而定。只要分清两界，不要互相并入。古人说的一肘，实际上是胶柱鼓瑟。作法的方式、唱说界相的法则，都与之前相同。 唱相法（威仪与之前相同）。 ‘大德僧众请听！我比丘为僧众唱说四方大界的内外相。唱说外相，从此处东南角的某个界标，乃至回到东南角的某个界标。这是大界的外相一周完毕。’（重复三次。内相参照此法，只是称呼内相有所不同。各自重复三次后，总的说：‘彼是外相，此是内相，这是大界的内外相三周完毕。’） 正式结大界法。 ‘大德僧众请听！这位某甲比丘唱说了四方界相以及除去的内地，现在僧众结作僧大界，共同居住、共同布萨、共同获得施舍。如果僧众时机已到，僧众认可请听。白如是。’‘大德僧众请听！这位某甲比丘唱说了四方界相以及除去的内地，现在僧众结作僧大界，共同居住、共同布萨、共同获得施舍。哪位长老认可，就默然；不认可者请说。’‘僧众已经结成某甲比丘所唱说的四方界相以及除去的内地，作为僧大界，共同居住、共同布萨、共同获得施舍完毕。僧众认可，因为默然的缘故，这件事就这样成立。’（如果没有戒场，就不除去内地。只是除去内地这句话有所不同） 解大界法（方式与之前相同）。 ‘大德僧众请听！这个一处住处，