English
English version The Vinaya (law) states: 'After establishing the ordination platform (戒坛, jie tan), one should further establish the boundary of the monastery (僧坊界, seng fang jie). One bhikkhu (比丘, bi qiu) should announce the characteristics of the four-directional boundary and also announce the exclusion of the inner land.' According to this text, two layers of markers should be established: one for the outer boundary of the great boundary (大界, da jie), and the other for the inner boundary of the great boundary. Regarding the outer boundary, the shape of the dwelling place, whether square, round, oblique, or straight, and its size and regularity are not fixed. Therefore, in various treatises, the shape of the boundary may have five or seventeen forms, etc., depending on the preceding circumstances, and the markers inside or outside the boundary can be used as characteristics. Regarding the inner boundary, the standard for the markers is the same as before, and the amount excluded depends on the width and narrowness of the dwelling place. Just distinguish the two boundaries and do not merge them together. The ancient saying of 'one cubit' is actually rigid and inflexible. The method of performing the act and the rules for announcing the characteristics are all the same as before. The method of announcing the characteristics (the demeanor is the same as before). 'Venerable Sangha (僧, seng) listen! I, a bhikkhu, announce to the Sangha the inner and outer characteristics of the four-directional great boundary. Announcing the outer characteristics, from a certain marker at the southeast corner here, and returning to a certain marker at the southeast corner. This completes one round of the outer characteristics of the great boundary.' (Repeat three times. The inner characteristics are according to this method, but the term 'inner characteristics' is different. After repeating each three times, collectively say: 'That is the outer characteristics, this is the inner characteristics, this completes three rounds of the inner and outer characteristics of the great boundary.') The method of formally establishing the great boundary. 'Venerable Sangha listen! This bhikkhu so-and-so has announced the characteristics of the four-directional boundary and the exclusion of the inner land. Now the Sangha establishes the great Sangha boundary, for common dwelling, common Posadha (布萨, bu sa), and common receipt of offerings. If it is the Sangha's time, may the Sangha listen. Announce thus.' 'Venerable Sangha listen! This bhikkhu so-and-so has announced the characteristics of the four-directional boundary and the exclusion of the inner land. Now the Sangha establishes the great Sangha boundary, for common dwelling, common Posadha, and common receipt of offerings. Whoever among the elders approves, let them be silent; those who do not approve, speak.' 'The Sangha has established the four-directional boundary and the exclusion of the inner land as announced by bhikkhu so-and-so, as the great Sangha boundary, for common dwelling, common Posadha, and common receipt of offerings. The Sangha approves, because of the silence, this matter is thus established.' (If there is no ordination platform, the inner land is not excluded. Only the phrase 'excluding the inner land' is different.) The method of dissolving the great boundary (the method is the same as before). 'Venerable Sangha listen! This one dwelling place, --------------------------------------------------------------------------------
Chinese
僧共住、共布萨、共得施。先结此界，今解。若僧时到僧忍听。白如是。”“大德僧听！此一住处，僧共住、共布萨、共得施。先结此界，今解。谁诸长老忍，默然；不忍者说。”“僧已解先所结界竟。僧忍，默然故，是事如是持。”(此解界文牒三共者，表与戒场大小为异) 第二、结解衣界法(因憍陈如持粪扫衣路行疲极，故开此法。界大蓝小方可须结，蓝大或等并不用之)。 “大德僧听！此结界处聚落中(谓城堑篱栅之内也)、若聚落界(谓城堑等外人所行处，及有惭愧人大小行处。上之二处，《四分》、《十诵》并悉除之。今不除者，宗殊故也)，共住、共布萨、共得施。今结作不失衣界。若僧时到僧忍听。白如是。”“大德僧听！此结界处聚落界，共住、共布萨、共得施，今结作不失衣界。谁诸长老忍，默然；不忍者说。”“僧已结作不失衣界竟。僧忍，默然故，是事如是持。” 解衣界法。 “大德僧听！此结界处聚落中、若聚落界，先结作不失衣界，僧今解之。若僧时到僧忍听。白如是。”“大德僧听！此结界处聚落中、若聚落界，先结作不失衣界，僧今解之。谁诸长老忍，默然；不忍者说。”“僧已解不失衣界竟。僧忍，默然故，是事如是持。”(初结僧先，后解僧后) 现代汉语译本 ‘僧共同居住、共同举行布萨（uposatha，一种佛教仪式）、共同获得供养。先前已经划定了这个区域，现在解除。如果僧团认为时机已到，请允许我禀告。我这样禀告。’ ‘尊敬的僧团请听！这个住所，僧共同居住、共同举行布萨、共同获得供养。先前已经划定了这个区域，现在解除。哪位长老同意，请保持沉默；不同意的请说出来。’ ‘僧团已经解除了先前所划定的区域。僧团同意，因为保持沉默，此事就这样执行。’（这个解除区域的文书，涉及三项共同，表明与戒场的大小不同） 第二、划定和解除衣界法（因为憍陈如（Ajñāta Kauṇḍinya，五比丘之一）拿着粪扫衣在路上行走，感到疲惫，所以开启了这个方法。区域大而蓝色小才需要划定，蓝色大或者相等则不需要）。 ‘尊敬的僧团请听！这个划定区域的地方，在聚落中（指城墙、护城河、篱笆之内），或者聚落界（指城墙等外人行走的地方，以及有惭愧心的人大小便的地方。以上两处，《四分律》、《十诵律》都全部去除。现在不去除，是因为宗派不同），共同居住、共同举行布萨、共同获得供养。现在划定为不失衣界。如果僧团认为时机已到，请允许我禀告。我这样禀告。’ ‘尊敬的僧团请听！这个划定区域的地方，在聚落界，共同居住、共同举行布萨、共同获得供养，现在划定为不失衣界。哪位长老同意，请保持沉默；不同意的请说出来。’ ‘僧团已经划定为不失衣界。僧团同意，因为保持沉默，此事就这样执行。’ 解除衣界法。 ‘尊敬的僧团请听！这个划定区域的地方，在聚落中，或者聚落界，先前划定为不失衣界，僧团现在解除它。如果僧团认为时机已到，请允许我禀告。我这样禀告。’ ‘尊敬的僧团请听！这个划定区域的地方，在聚落中，或者聚落界，先前划定为不失衣界，僧团现在解除它。哪位长老同意，请保持沉默；不同意的请说出来。’ ‘僧团已经解除了不失衣界。僧团同意，因为保持沉默，此事就这样执行。’（开始划定时僧团先说，后来解除时僧团后说）
English
English version ‘The Sangha dwells together, performs the Uposatha (a Buddhist ritual) together, and receives offerings together. This boundary was previously established, now it is dissolved. If it is the Sangha's time, may the Sangha permit me to announce it. I announce thus.’ ‘Venerable Sangha, listen! This dwelling place, the Sangha dwells together, performs the Uposatha together, and receives offerings together. This boundary was previously established, now it is dissolved. Whoever among the elders agrees, let them remain silent; whoever disagrees, let them speak.’ ‘The Sangha has dissolved the previously established boundary. The Sangha agrees, because of silence, this matter is thus carried out.’ (This document dissolving the boundary, involving three shared aspects, indicates a difference in size from the ordination platform) Second, the method for establishing and dissolving the Robe Boundary (due to Ajñāta Kauṇḍinya (one of the first five disciples of the Buddha) being exhausted from walking on the road with his rag robe, this method was initiated. Only when the area is large and the blue is small is it necessary to establish; if the blue is large or equal, it is not needed). ‘Venerable Sangha, listen! This place for establishing the boundary, within the settlement (referring to within the city walls, moats, and fences), or the settlement boundary (referring to places outside the city walls, etc., where people walk, and places where those with shame relieve themselves. The above two places, the Dharmaguptaka Vinaya and Sarvastivada Vinaya both completely remove them. The reason for not removing them now is due to differences in sect), dwells together, performs the Uposatha together, and receives offerings together. Now it is established as the Robe Non-loss Boundary. If it is the Sangha's time, may the Sangha permit me to announce it. I announce thus.’ ‘Venerable Sangha, listen! This place for establishing the boundary, within the settlement boundary, dwells together, performs the Uposatha together, and receives offerings together, now it is established as the Robe Non-loss Boundary. Whoever among the elders agrees, let them remain silent; whoever disagrees, let them speak.’ ‘The Sangha has established the Robe Non-loss Boundary. The Sangha agrees, because of silence, this matter is thus carried out.’ The method for dissolving the Robe Boundary. ‘Venerable Sangha, listen! This place for establishing the boundary, within the settlement, or the settlement boundary, previously established as the Robe Non-loss Boundary, the Sangha now dissolves it. If it is the Sangha's time, may the Sangha permit me to announce it. I announce thus.’ ‘Venerable Sangha, listen! This place for establishing the boundary, within the settlement, or the settlement boundary, previously established as the Robe Non-loss Boundary, the Sangha now dissolves it. Whoever among the elders agrees, let them remain silent; whoever disagrees, let them speak.’ ‘The Sangha has dissolved the Robe Non-loss Boundary. The Sangha agrees, because of silence, this matter is thus carried out.’ (The Sangha speaks first when establishing, and later when dissolving) -------------------------------------------------------------------------------- 第三、结食界法(净有三种，并文具显)。
Chinese
一、他处净(有一织师中路起屋，比丘欲于屋中作食安食。佛言：“听于白衣舍作净屋。”后以施僧，亦听为净屋)。 二、处分净(佛言：“若作新住处，应先指某处作净地，便可安食。若未羯磨，不得入中至明相出。”有云：未羯磨者，谓简净地羯磨。今正以处分为羯磨)。 三、羯磨净(诸比丘着食净屋中，为人所偷。佛言：“应羯磨中房作净处。”诸比丘欲羯磨一房墙内、或齐屋溜处、或于中庭、或房一角、或半房等作净地。佛言：“听。应在院外结之。”律虽无文，义应唱相言也)。 “大德僧听！我比丘为僧唱安食净处。此僧伽蓝内东厢厨院中结作净地。”(三说。若庭中、房内、或诸果树下，并随处称之) “大德僧听！今以某房作僧安食净处。若僧时到僧忍听。白如是。”“大德僧听！今以某房作僧安食净处。谁诸长老忍，默然；不忍者说。”“僧已以某房作僧安食净处竟。僧忍，默然故，是事如是持。” 解法(律无解文，翻结为解)。 “大德僧听！彼某房先作僧安食净处，僧今解之。若僧时到僧忍听。白如是。”“大德僧听！彼某房先作僧安食净处，僧今解之。谁诸长老忍，默然；不忍者说。 现代汉语译本： 第三，结食界法（净有三种，并文具显）。 一、他处净（有一织师中路起屋，比丘（bhiksu）欲于屋中作食安食。佛言：‘听于白衣舍作净屋。’后以施僧，亦听为净屋）。 二、处分净（佛言：‘若作新住处，应先指某处作净地，便可安食。若未羯磨（karma），不得入中至明相出。’有云：未羯磨者，谓简净地羯磨。今正以处分为羯磨）。 三、羯磨净（诸比丘（bhiksu）着食净屋中，为人所偷。佛言：‘应羯磨中房作净处。’诸比丘（bhiksu）欲羯磨一房墙内、或齐屋溜处、或于中庭、或房一角、或半房等作净地。佛言：‘听。应在院外结之。’律虽无文，义应唱相言也）。 ‘大德僧听！我比丘（bhiksu）为僧唱安食净处。此僧伽蓝（samgha-arama）内东厢厨院中结作净地。’（三说。若庭中、房内、或诸果树下，并随处称之） ‘大德僧听！今以某房作僧安食净处。若僧时到僧忍听。白如是。’‘大德僧听！今以某房作僧安食净处。谁诸长老忍，默然；不忍者说。’‘僧已以某房作僧安食净处竟。僧忍，默然故，是事如是持。’ 解法（律无解文，翻结为解）。 ‘大德僧听！彼某房先作僧安食净处，僧今解之。若僧时到僧忍听。白如是。’‘大德僧听！彼某房先作僧安食净处，僧今解之。谁诸长老忍，默然；不忍者说。