English
English version: It is undoubtedly related to the presence or absence of precepts. Examining the Karma (action) procedure, it is divided into three detailed aspects: 1. the external appearance of the ordination platform (戒场, Jiechang), 2. the internal appearance of the great boundary (大界, Dajie), and 3. the external appearance of the great boundary. These three aspects are all incorporated into the category of Karma legislation! It is necessary to determine their orientation, divide their boundaries, and clearly distinguish the three positions of mark (标, Biao), appearance (相, Xiang), and substance (体, Ti). The mark does not necessarily have to be inside or outside, and the appearance is established according to the mark; as for discussing the substance of the boundary, it must be within the appearance. First, it is necessary to examine and determine, and understand the norms in detail, and then perform the boundary establishment. Although the language is cumbersome, it is indeed easy to cause confusion. In the ‘Five Hundred Questions,’ it says: ‘When receiving precepts and encountering rain, if the ordination platform is moved under the eaves, the great boundary must be dissolved first, then the ordination platform must be established, and then the great boundary must be established to be effective.’ The Seventh: Gathering Monks Near and Far at the Ordination Platform The ordination platform is the foundation of all boundaries! First, monks must be gathered in the natural boundary. If some monks are not gathered, the boundary establishment cannot be accomplished; therefore, the practitioner must initially examine in detail and carefully investigate in various natural boundaries; when monks are universally gathered, desires must not be accepted. Although the matter appears roughly, it is easy to be confused when facing it, and if omissions are not gathered, the monks will separate. Since the boundary establishment is not successful, but it is falsely claimed that there is a boundary, then receiving the Dharma within it until the future life is just a futile waste of oneself and others' lives. Not only in this life, but the karmic consequences will accumulate in future lives, and one will encounter a place without boundaries and receive full ordination. Isn't that so! Now, if you want to act, follow the marked boundary. The size of the ordination platform depends on the boundary. Mostly because the ordination platform is smaller than the natural boundary, it is gathered according to the natural boundary; chant the external appearance three times, and establish the boundary with the white second Karma. Next, when establishing the great boundary, guide five or six Bhikkhus to the open space outside the ordination platform, enter the scope of the great boundary, and gather the monks according to the boundary markers; chant the internal and external appearances of the great boundary three times, and complete the boundary establishment with the white second Karma. On the next day, first dissolve the great boundary, then dissolve the ordination platform, and establish the boundary as before. The distance for gathering monks is determined according to the previous norms. This requires more detailed examination, and once it is determined, it does not need to be dissolved until the future life. Therefore, one should not repeatedly perform the method of establishing and dissolving boundaries; the Western Brahmins now practice this because after the initial boundary establishment, the evil spirits are trapped and cannot leave the boundary, which is very painful, so the Buddha allowed it to be dissolved so that they could go out. --------------------------------------------------------------------------------
Chinese
，重更加结。以如法故，善神方集，故使律中界内有鬼神庙屋。《五分》云：“结界通取聚落，护诸俗人，不为非人所恼等。”其事符同(云云)。 戒坛作业成败第八(此篇机要，成败一时) 成败之相，其用在人，人兼明昧，故事涉兴毁。是以谨慎之士，不自师心。虽于戒相分明，不妨临用迷忘，是以律文统约，有陵犯处，并开迷忘。至于结界持护，必须是非通显，若疑、若误，舍而重加，岂非敬慎之至极也！今行事者率多轻略，不审界之远近，莫显僧之别同，欺罔佛法，妄称僧杰；诵文不识纲目，目睹不识是非，饰诈抱迷，辄兴构结。今略示数相以显是非： 一、约相集僧，则识僧之真伪，一一人中以五十余法简定之；不入简者不足称僧，则非作法之匠也！简法如律钞中。 二、依相三唱，必审标、相分齐，尺寸灼然，入则有足数别众之仪，出则非二相之摄也。今时往往有结二界，不集相外之僧，直将五六人往场相地而结者；或于场内通唱二界三相已，具加二界羯磨者；或有场内通唱二界相已，随界而结者；或于大界内不入场中，遥唱场相而结者。如《五分》中：“不唱方相，不成结界。”今隔界虚唱，全非正法；唱不明了，不知分齐，咸名不唱，界结不成，如是类知，并是约界分齐 之是非也！然大界、戒场并须成就，事不获已，大界不成，乍可以无界之场得受戒也？戒场不成，大界虽成，终是无法之地，何有得行法事！故勤勤作业，戒场为初，必须依法取成，不得依俙作法，朦胧谓是。僧曰知法之人，可不思之！取名弃实，言又繁矣，临事多惑，老叟重言，固其宜也！ 三、明事义，即结界也。界有大小之差，地分内外之别，先须晓了，后方就法。 四、谓作业，即羯磨也。不但一僧独诵，并须通众具解，有不解者，非足非别；以闇昧者，莫知和忍之缘，孰识同别之相，故非二摄，不集非咎。 作业成败，必约四缘，谓僧界事法，如上备列。持律之士，务学在斯，闇此四缘，不足登坛位也！故《十诵》云：“作羯磨者应分别云：是白、是第一羯磨、第二羯磨、第三羯磨；如是分别。其听作者，莫余觉、余思惟，应心心相忆，念此白、此羯磨；如是分明。”故佛世执法，犹行五非，岂是不学无知人耶？临机心境迷忘故也！ 戒坛受时仪轨第九 夫立非常之相，以显非常之法，法即戒也。戒为出道之基，定非入俗之致。律云：“所以立戒学者，为除三毒令尽故。”所以立非常坛相，以动恒俗之情也！今不行坛事，随缘而受，则心志苍茫，如显如晦，何能发法界之律 现代汉语译本：这些都是关于是非的讨论！然而，大界（Mahā-sīmā，大的结界范围）和戒场（Sīmā，受戒的场所）都必须成就。如果情况不允许，即使大界没有建成，或许也可以在没有结界范围的场所受戒吗？如果戒场没有建成，即使大界已经建成，最终也是无法行法事的地方，怎么能进行法事呢！所以要勤勉地进行准备工作，戒场是首要的，必须依法取得成就，不能马虎地进行，含糊地说可以了。出家人如果自称懂法，难道不应该思考这些吗！舍弃实际而追求名义，话又说多了，临事时更加迷惑，老朽之人重复地说，本来就是应该的！ 三、明白事义，就是结界。界有大小的差别，地分内外的区别，首先必须了解清楚，然后才能按照仪轨进行。 四、所谓作业，就是羯磨（Karma，佛教术语，指行动、行为）。不仅仅是一个僧人独自诵念，还必须让大众都理解，有不理解的人，就不能算作具足，不能算作差别；因为那些不明白的人，不知道和合忍可的因缘，谁能识别相同和不同的相状，所以不能算作二摄（Saṃgraha，指摄受众生的两种方法），不聚集就没有过失。 作业的成败，必定取决于四种因缘，就是僧、界、事、法，如上面所列举的。持律的人，务必学习这些，不明白这四种因缘，不足以登上戒坛的位置！所以《十诵律》（Daśa-bhāṇavāra-vinaya）中说：‘作羯磨的人应该分别说：这是白（Jñapti，宣告）、这是第一羯磨、第二羯磨、第三羯磨；像这样分别。听羯磨的人，不要有其他的觉察、其他的思惟，应该心心相忆，念这个白、这个羯磨；像这样分明。’所以佛在世时执行法律，仍然有五种不如法的情况，难道是因为是不学无知的人吗？是因为临机时心境迷惑忘失的缘故啊！ 戒坛受戒时的仪轨第九 树立不寻常的相状，是为了彰显不寻常的法，法就是戒。戒是出离世间的根基，绝对不是进入世俗的原因。《律藏》（Vinaya）中说：‘所以设立戒学，是为了去除贪嗔痴三毒，使之完全断尽。’所以设立不寻常的坛相，是为了触动恒常世俗的情感！现在不按照戒坛的仪轨进行，随随便便地受戒，那么心志就会苍茫，好像显现又好像隐晦，怎么能引发法界的律仪呢？
English
English version: These are discussions about right and wrong! However, both the Mahā-sīmā (great boundary) and the Sīmā (ordination ground) must be accomplished. If circumstances do not permit, can one perhaps receive ordination in a place without a boundary even if the Mahā-sīmā is not established? If the Sīmā is not established, even if the Mahā-sīmā is established, it is ultimately a place where Dharma affairs cannot be conducted. How can Dharma affairs be carried out! Therefore, diligent preparation is necessary, with the Sīmā being the primary concern. It must be accomplished according to the Dharma, and not done carelessly, vaguely saying it is acceptable. If a monastic claims to understand the Dharma, shouldn't they consider these things! Abandoning reality and pursuing mere names, words become excessive, and confusion increases when facing matters. It is appropriate for an old man to repeat himself! Three, understanding the meaning of the matter is establishing the boundary. Boundaries have differences in size, and the ground is divided into inner and outer distinctions. First, one must understand clearly, and then proceed according to the Dharma. Four, so-called Karma (action, deed) is the procedure. It is not just one monk reciting alone, but it must be understood by the entire assembly. Those who do not understand cannot be considered complete or distinct; because those who are ignorant do not know the causes and conditions of harmony and acceptance, who can recognize the characteristics of sameness and difference, so it cannot be considered two Saṃgraha (means of gathering beings), and there is no fault in not gathering. The success or failure of the procedure depends on four conditions, namely Saṃgha, Sīmā, action, and Dharma, as listed above. Those who uphold the Vinaya must study these diligently. Those who do not understand these four conditions are not qualified to ascend the ordination platform! Therefore, the Daśa-bhāṇavāra-vinaya (Ten Recitation Vinaya) says: 'Those who perform Karma should distinguish and say: This is Jñapti (announcement), this is the first Karma, the second Karma, the third Karma; distinguish in this way. Those who listen to the Karma should not have other perceptions or other thoughts, but should remember mindfully, reciting this Jñapti, this Karma; be clear in this way.' Therefore, when the Buddha was in the world enforcing the law, there were still five unlawful situations, was it because they were unlearned and ignorant people? It was because the mind and state were confused and forgotten at the critical moment! Ninth, the ritual for receiving ordination at the ordination platform Establishing an extraordinary appearance is to manifest an extraordinary Dharma, and that Dharma is the precepts. Precepts are the foundation for leaving the world, and are definitely not the cause of entering the mundane. The Vinaya says: 'Therefore, establishing the study of precepts is to remove the three poisons of greed, hatred, and delusion, so that they are completely eradicated.' Therefore, establishing an extraordinary platform appearance is to move the emotions of the constant mundane! Now, if we do not follow the ritual of the ordination platform and receive ordination casually, then the mind will be confused, as if appearing and then disappearing, how can we generate the precepts of the Dharma realm? --------------------------------------------------------------------------------
Chinese
仪？定获无记之虚福也！故论云：“欲受戒者，先于有智人所，令于万境上起慈护心而发戒也！”今不存此，临集僧讫，正行事时，但云：“汝发上品心得上品戒。”沙弥素无识性，教授曾未讨论，空雷发于上天，绝雨流于下地。故博考众说，立斯轨仪，非出师心，并从圣授。今末学者经传罕闻，铿执生常，惊怪斯作，复何可怪？并由耳目之所不该，足趾之所不蹈；若曾该蹈，复是生常之恒法，统而括之，可以论广也！ 登坛授受十师行事相(比来行事，无法自居，随人立用，无可师范。今采摭幽显及以所传，登降坛场，兴发景仰，如俗行礼，每事问之，可不慎与！)余见行事，丛杂交谬，和上二师才有相状，自余尊证都无异伦。原夫证师证戒功用，则三师一同。三师各有行事，证成由十师得，遂有初戒。列坐昏若海游，高视而望众仪，远听而详羯磨，乃有一乞、三乞、唱乞。三一不分、一白三说错脱，曾无指斥，俯首送默，是非俱显，默然端坐表和，同别咸言和合。若斯御众，诚在三师，有见非违，即须弹举，无宜妄称大物，是非不挠其心乎！确须七证卓明，何劳更繁随喜，故中土受戒，止须十人登坛，诸余随助，浪僧临时，下层亦有，故于仪首，重而列之(不妨新受戒者，神爽明白，作业有功，七证心昏， 现代汉语译本：难道（这样）就能确定获得无记性的虚假福报吗！所以律宗的论著说：‘想要受戒的人，先要在有智慧的人那里，让他对世间万物生起慈悲保护的心，然后才发愿受戒！’现在不遵循这个原则，临时召集僧人完毕，正式进行仪式时，只是说：‘你发出上品心就能得到上品戒。’沙弥（shami，小乘佛教出家男子）本来就没有识别能力，教授也没有事先讨论过，空洞的雷声在上天轰鸣，绝无雨水流到下地。所以广泛考察各种说法，制定这个仪轨，不是出于我个人的想法，而是全部来自圣人的传授。现在末世学者很少听闻经传，固执于自己一贯的习惯，对这种做法感到惊讶奇怪，又有什么可奇怪的呢？都是因为眼睛和耳朵没有见闻过，脚趾没有践踏过；如果曾经见闻践踏过，这又是司空见惯的常法，统合起来，就可以广泛讨论了！ 登坛授戒的十师行事仪相（以前的行事，没有法度可以遵循，随着个人想法而设立使用，没有可以效法的榜样。现在我采纳隐晦和显明的说法以及所传授的仪轨，登坛和下坛，引发景仰之心，就像世俗的礼仪一样，每件事都询问，怎能不谨慎呢！）我所见到的行事，杂乱交错，和尚（heshang，主持僧侣）和羯磨阿阇黎（jiemo achali，佛教仪式主持人）二师才有一些样子，其余的尊证阿阇黎（zunzheng achali，戒师）都没有什么区别。原本证师（zhengshi，证明者）证明戒的功用，与三师（san shi，受戒时的三位主要法师）相同。三师各有行事，戒的证成由十师（shi shi，受戒时的十位法师）完成，于是才有了最初的戒。列坐时昏暗得像在海里游泳，高高地看着各种仪式，远远地听着羯磨（jiemo，佛教仪式），才有一个乞、三个乞、唱乞。三一不分，一白三说（yibai sanshuo，佛教仪式中的一种宣告方式）错乱脱漏，没有人指出，低头不语，是非都显现出来，默默端坐表示赞同，相同和不同都说和合。像这样驾驭大众，实在在于三师，有见到不符合规定的，就必须弹劾举发，不应该妄称自己是了不起的人物，是非不能扰乱他的心啊！确实需要七位证师（qi wei zhengshi，七位证明者）明确，何必再繁琐地随喜，所以中土受戒，只需要十人登坛，其余的随助者，都是临时来的僧人，下层也有，所以在仪轨的开头，郑重地列出（不妨碍新受戒的人，精神爽朗明白，作业有功，七位证师心昏，