English
English version: Outstanding talents emerge in succession, and the mountains and rivers are beautiful, making people linger and forget to return. This is all thanks to the land! People rely on external endowments, so when external endowments are superior, internal wisdom also appears extraordinary, to the extent that those virtuous and knowledgeable ministers who understand history, carefully examine Buddhism, and believe that Buddhism has profound value for refuge, and there is certainly no reason for it to decline! It can be said that it is as long-lasting as the Yangtze and Han rivers. Although the historical events of the South have been heard in the past, their traces are still visible today! After the Jin dynasty clans in the Central Plains and the Two Rivers region crossed south, they split into sixteen kingdoms; they invaded each other with military force, and the Buddha's teachings were destroyed three times, and they were all descendants of the Xiongnu; they were not originally countries that valued culture, and they made decisions arbitrarily, so that's why it was like that! Therefore, the act of establishing a precept platform (戒坛) [ordination platform] is the manifestation of upholding and promoting the Dharma! The rest will be omitted (etc.). The *Shan Jian Lu Pi Po Sha* (善見律毗婆沙) [Samantapasadika, a commentary on the Vinaya] says: 'No houses may be built on the precept platform (戒坛) [ordination platform]. Even if a king builds one, a bhikkhu with a sense of shame should tear it down, and the remaining wood and grass should be sent to the bhikkhus living in the monastery. Only a Buddha hall and trees may be placed there!' According to these words, it is clear that this is a place where the Dharma abides, not a place where people live (the two are different). The Fifth on the Inner and Outer Boundaries of the Great Boundary of the Precept Platform (戒坛) [ordination platform] According to the *Sengqi Vinaya* (僧祇律) [Mahasanghika Vinaya], the precept ground (戒场) [ordination ground] was initially established outside the great boundary (大界) [mahāsīmā, great boundary], but later, when faults occurred, it was moved inside the great boundary (大界) [mahāsīmā, great boundary]. In the *Four-Part Vinaya* (四分律) [Dharmaguptaka Vinaya], the precept ground (戒场) [ordination ground] is established inside the boundary (界) [sīmā, boundary]. The text says: 'When four monks in the Sangha have disputes, causing the assembly to become exhausted, the Buddha then allows the establishment of a precept ground (戒场) [ordination ground].' If it were outside the boundary (界) [sīmā, boundary], there would be no obstruction in the first place, so why bother the assembly? Therefore, it is known that being inside the boundary (界) [sīmā, boundary] is the definitive arrangement. However, one must clearly distinguish the three characteristics, and make a decisive judgment without doubt. Randomly pointing at mountains, rocks, trees, walls, cliffs, and pits, without ever having personally observed their boundaries, and casually calling out their directions. If you yourself are confused, how can you make others understand? Following each other in reciting the scriptures, most of the time you are confused about the matter. The commentaries and sub-commentaries are extremely detailed, and should be used when the occasion arises. These bad habits are all old delusions, and it is hoped that they can be changed, and these common habits can be eliminated; if they are not changed, then this life will be like this, and future generations will also be like this, how can you escape from this predicament? Now that the boundary (界) [sīmā, boundary] has been established according to the Dharma, then the Sangha gathers in four places, each following the Dharma of the assembly, and they do not interfere with each other: 1. Gathering inside the precept ground (戒场) [ordination ground], 2. Gathering in the open space around the outside of the precept ground (戒场) [ordination ground], 3. The great boundary (大界) [mahāsīmā, great boundary] --------------------------------------------------------------------------------
Chinese
内如常僧集，四、大界外集。于四集中，二是作法界，二是自然界。由界限约相，可随方作业，并得成就。以前识四界，限域灼然，故有四集，各不相摄。言虽繁重，事则唯单，深可诫之。 戒坛结法先后第六 今见讲解诸家，并依古疏，先结大界，却结戒场。便云：“我依律文，先后如此。”此不知教之次第也！原究律文，初大众创集，莫识界之分齐；故初约自然，次约大界；后为众集法多，数数劳倦，故听立戒场；是知事起先后，不言结法先后也！何为妄执律文，横生五过，佛有诚教，当随义分。今若先结大界，未分戒场，约何法制，以分两界？虽预开空域，终是无法之地。故佛制戒场，先以法限，后围空地，外以大界绕之，此则法法相隔，无错涉之非也！故《五分律》云：应“先结戒场，后结大界。”若先结大界者，当舍已更前结之，然后唱相结大界也！《毗尼母》、《善见》二论，亦同《五分》先后之文。今犹有人，先结大界者，此不见诸部明文，直信意言，都不领解。 《五百问》云：“先结大界，后结戒场者，如卑摩罗叉律师云：‘于中受戒，恐无所获。’又卑公云：‘若先不知，同于未制，赖有此路，则通侥幸。’”斯言抑扬，成败难恻，侥幸非分遇福之言，先结戒场，不虚功受， 现代汉语译本：内部如同僧众聚集，分为四大界外聚集。在这四种聚集方式中，两种是作法界（通过仪式建立的界限），两种是自然界（天然形成的界限）。通过界限来约定范围，可以根据方位进行佛事活动，并且能够成功。以前因为清楚地认识到四界的界限，区域划分明确，所以有四种聚集方式，各自不互相干涉。说法虽然繁琐，但事情其实很简单，应该深刻引以为戒。 戒坛结法先后第六 现在看到讲解各家，都依据古疏，先结大界（更大的结界范围），再结戒场（受戒的场所）。就说：‘我依据律文，先后顺序就是这样。’这是不了解教法的次第啊！原本研究律文，最初大众刚聚集时，不认识界限的区分；所以最初约定自然界，其次约定大界；后来因为大众聚集的法事多了，多次感到劳累，所以允许设立戒场；这是知道事情发生的先后顺序，不是说结界的先后顺序啊！为什么妄自执着律文，凭空产生五种过失？佛有真实的教诲，应当根据意义来区分。现在如果先结大界，还没有划分戒场，用什么法来限制，来区分两个界限？即使预先开辟了空旷的区域，最终还是没有法的地方。所以佛制定戒场，先用法来限制，然后围绕空地，外面用大界环绕它，这样法与法之间相互隔离，没有错乱混杂的弊端啊！所以《五分律》（Mahāvastu）说：应该‘先结戒场，后结大界。’如果先结大界，应当舍弃已经结好的大界，重新向前结戒场，然后唱相结大界啊！《毗尼母经》（Vinaya-matrika）和《善见律毗婆沙》（Samantapasadika）这两部论，也和《五分律》的先后顺序一致。现在还有人，先结大界，这是没有看到各部的明确条文，只是相信自己的想法，完全不理解。 《五百问》（Pancasatika）中说：‘先结大界，后结戒场的人，如同卑摩罗叉律师（Bhimaraksa）所说：‘在其中受戒，恐怕没有什么收获。’又卑公说：‘如果事先不知道，就如同没有制定一样，幸亏有这条路，还可以侥幸成功。’’这些话抑扬顿挫，成败难以预测，侥幸是指不该得到的福报。先结戒场，不会白费功夫，能够如实地得到受戒的功德。
English
English version: Internally, it is like a gathering of monks, divided into gatherings outside the four great boundaries. Among these four types of gatherings, two are 'karmic boundaries' (boundaries established through rituals), and two are 'natural boundaries' (naturally formed boundaries). By defining the scope through boundaries, one can perform Buddhist activities according to the direction and achieve success. Previously, because of the clear recognition of the boundaries of the four realms, the division of regions was clear, so there were four types of gatherings, each not interfering with each other. Although the explanation is cumbersome, the matter is actually simple, and one should deeply take it as a warning. Chapter Six: The Order of Establishing the Sima (Boundary) and Ordination Platform Now, seeing that various commentators rely on ancient commentaries, first establishing the Mahāsīmā (great boundary), and then establishing the ordination platform (戒场, jiechang). They say: 'I rely on the Vinaya text, and the order is like this.' This is not understanding the order of the teachings! Originally, studying the Vinaya text, when the assembly first gathered, they did not recognize the distinction of boundaries; therefore, they initially agreed on natural boundaries, and then agreed on the great boundary; later, because there were many Dharma events for the assembly, and they felt tired many times, they were allowed to establish an ordination platform; this is knowing the order in which things happened, not the order of establishing boundaries! Why stubbornly cling to the Vinaya text, creating five faults out of thin air? The Buddha has true teachings, and one should distinguish according to the meaning. Now, if one first establishes the great boundary, without dividing the ordination platform, what Dharma is used to restrict and divide the two boundaries? Even if a spacious area is opened up in advance, it is ultimately a place without Dharma. Therefore, the Buddha established the ordination platform, first restricting it with Dharma, then surrounding the open space, and encircling it with the great boundary on the outside, so that Dharma and Dharma are isolated from each other, and there is no fault of confusion! Therefore, the *Mahāvastu* (五分律) says: One should 'first establish the ordination platform, and then establish the great boundary.' If one first establishes the great boundary, one should abandon the already established great boundary, re-establish the ordination platform in front, and then chant the characteristics to establish the great boundary! The *Vinaya-matrika* (毗尼母经) and the *Samantapasadika* (善见律毗婆沙) also agree with the order of the *Mahāvastu*. Now there are still people who first establish the great boundary, which is because they have not seen the clear provisions of the various sections, but only believe in their own ideas and do not understand at all. The *Pancasatika* (五百问) says: 'Those who first establish the great boundary and then establish the ordination platform are like what the Vinaya master Bhimaraksa (卑摩罗叉律师) said: 'Receiving precepts in it, I am afraid there will be no gain.' Also, Master Bei said: 'If you don't know in advance, it's like it hasn't been formulated, fortunately there is this way, then you can succeed by luck.'' These words are modulated, and success or failure is difficult to predict. Luck refers to undeserved blessings. Establishing the ordination platform first will not be in vain, and one can truly receive the merits of receiving precepts. --------------------------------------------------------------------------------
Chinese
无疑于戒之有无也。核论作法，备分三相：一、戒场外相，二、大界内相，三、大界外相。此之三相并入羯磨立法之分齐也！皆定其方维，刻其分齐，标、相、体别三位历然。标则不定其内外，相则随标而位立；及论界体，必在相内。先须考定，具识楷模，然后加结。言又繁重，诚举多迷，《五百问》中：“受戒值天雨，若移戒场屋下者，先解大界，却结戒场，后结大界方得。” 戒坛集僧远近第七 戒场为诸界之本也！先于自然集僧，僧有不集，结无成就；故作法者初必审悉，于诸自然界中，子细穷考；有僧普集，不得受欲。事虽粗现，临事多迷，遗略不集，僧便别众。结既不成，妄称有界，尽于来际于中受法，徒枉自他虚行一代。岂唯此生，来报果集，还遇无界而受具足，可不然耶！ 今欲行事，并约标界。戒场大小从界者，多由场小于自然，故约自然而集；三唱外相，白二结之。次结大界时，引五六比丘出场外空地，入大界体中，依界标集僧；三唱大界内外相，白二结已。至明日先解大界，次解戒场，还如前结。集僧远近，楷定如前。此更须审悉，一定之后，尽于来际未须解。故比人行事不行重解、重结之法；西梵现行此事，以初结界已，恶鬼被围不得出界，极苦恼故，佛令为解，使其得出 现代汉语译本： 这与持戒与否息息相关。考察羯磨（Karma）作法，详细分为三个方面：一、戒场外相，二、大界内相，三、大界外相。这三个方面都并入羯磨立法的范畴！都要确定其方位，划分其界限，标、相、体三个位置分明。标不一定在其内外，相则随着标而确立位置；至于讨论界体，必定在相之内。首先必须考察确定，详细了解规范，然后进行结界。言语虽然繁琐，但确实容易产生迷惑。《五百问》中说：‘受戒时遇到下雨，如果将戒场移到屋檐下，先要解除大界，再结戒场，然后结大界才能生效。’ 戒坛聚集僧众的远近第七 戒场是各种界的基础！首先要在自然界中聚集僧众，如果有僧众没有聚集，结界就无法成就；所以作法者最初必须详细审查，在各种自然界中，仔细考察；有僧众普遍聚集，不得接受欲望。事情虽然粗略显现，但临事时容易迷惑，遗漏不聚集，僧众就会分离。结界既然没有成功，却妄称有界，直到未来世在其中受法，只是徒劳地白费自己和他人的一生。岂止是今生，来世的果报聚集，还会遇到没有界限的地方而受具足戒，难道不是这样吗！ 现在想要行事，都按照标界。戒场的大小取决于界限，大多因为戒场小于自然界，所以按照自然界来聚集；三次唱说外相，用白二羯磨结界。其次结大界时，引导五六个比丘到戒场外的空地，进入大界的范围内，按照界标聚集僧众；三次唱说大界的内外相，用白二羯磨结界完毕。到第二天先解除大界，再解除戒场，还像之前那样结界。聚集僧众的远近，规范像之前一样确定。这更需要详细审查，一旦确定之后，直到未来世都不需要解除。所以不应该重复进行结界、解界之法；西梵现在实行这件事，是因为最初结界后，恶鬼被围困无法出界，非常痛苦，所以佛陀才让解除，使它们能够出去。