Chinese
大正藏第 85 册 No. 2791 宗四分比丘随门要略行仪 No. 2791 宗四分比丘随门要略行仪 自然□□□□□□□□□□□□□□□不可分别聚落面各六十三步(然今故□□□□□□□□□□□□□前说者是)三兰若自然面五里。来集于前□□□□□□□□□相(若久固住处欲立戒场者)事有三种标相。内□□□戒场相。于外四周分自然空地(人言一时义亦唯详处宽狭任立多少。但别两界莫有交涉分隔。彼此无宜专执)次有一里。即大界内相。最外一重。是大界外相。事须周显。无宜阒寞法之灭不义。在前规。恐相难。分脉图委务法凭附远光济焉。 <<PIC>T85p0654_01.gif</PIC> 前之图相足可镜诸(宜准识知记诸规短约之。地势随处方圆十七类分。岂客封一必使事开三相法。离七非无得师心失光万益。次明作法件如文)结戒场法(但众情非枯析。虫生义在将护不妨道业。既是别缘无劳动。众随事取集得济便止。所以大圣设教务益随机任托方隅作法成就。凡欲结界。先安戒场。后方周绕开自然地空。外周围名为大界。先小后大准教如斯。然所宗推文则先大后小。以戒场文。此住处故。若先小者何有住处。乌评之句教。则二见 现代汉语译本 大正藏第 85 册 No. 2791 宗四分比丘随门要略行仪 No. 2791 宗四分比丘随门要略行仪 自然……不可分别的聚落，其面各六十三步（然而现在……前述的是）。三兰若（aranya，指远离人烟的处所）的自然面为五里。来聚集于前……相（如果长期固定居住的地方想要建立戒场），事情有三种标志。内……戒场的标志。在外四周划分自然空地（人们说‘一时’的意义，也只是详细考虑地方的宽窄，根据情况设立多少。只要区分两界，不要有交涉分隔，彼此不宜专断）。其次有一里，即大界内的标志。最外一层，是大界外的标志。事情必须周全明显，不宜寂静无声，导致佛法灭亡的不义。在前规划，恐怕标志难以区分，脉络图详细委托事务，依靠佛法，凭借远光来救济。 前述的图相足以借鉴（应该根据它来认识和记录各种规则，简短扼要。地势随着地方的不同，分为方圆等十七类。难道只是拘泥于一种，一定要使事情具备三种标志吗？佛法离开七事不会没有，得到师心会失去光明，万事没有益处。接下来阐明作法事项，如经文所示）。结戒场法（但是大众的情意不是枯燥的分析，虫生之义在于将护，不妨碍道业。既然是特别的因缘，没有劳动，大众根据情况聚集，得到救济就停止。所以大圣设立教法，务必随机应变，任凭依托四方，作法成就。凡是想要结界，先安置戒场，然后才在周围开辟自然空地。外周围称为大界，先小后大，依据教法如此。然而所宗推究经文，则是先大后小。因为戒场的经文说，这是住处。如果先小，哪里来的住处？乌评之句教，则是二见）。 现代汉语译本
English
English version Taiso Tripitaka Volume 85, No. 2791, Essential Rituals for Bhikshus Following the Vinaya of the Dharmaguptaka School No. 2791 Essential Rituals for Bhikshus Following the Vinaya of the Dharmaguptaka School A natural…an indistinguishable village, each side being sixty-three paces (but now…what was said before is). The natural side of three aranyas (aranya, meaning a place far from human habitation) is five li. Coming together in front…marks (if one wants to establish a sīmā (boundary) in a long-term fixed dwelling place), there are three kinds of signs. Inner…the sign of the sīmā. On the outer four sides, divide natural open space (people say the meaning of ‘at one time,’ it is also only to consider in detail the width of the place, and establish as much as appropriate according to the situation. As long as the two boundaries are distinguished, there should be no interaction or separation, and it is not appropriate to be dogmatic with each other). Next, there is one li, which is the sign within the great boundary. The outermost layer is the sign outside the great boundary. Matters must be thorough and clear, and it is not appropriate to be silent and lead to the injustice of the Dharma perishing. In the previous planning, I am afraid that the signs are difficult to distinguish, the detailed entrustment of affairs in the pulse diagram, relying on the Dharma, and relying on distant light to relieve. The aforementioned diagram is sufficient for reference (it should be based on it to recognize and record various rules, briefly and concisely. The terrain varies according to the place, and is divided into seventeen categories such as square and round. Is it just sticking to one, and must things have three signs? The Dharma will not be without leaving the seven things, and getting the teacher's mind will lose light, and everything will not benefit. Next, explain the method of practice, as the text shows). The method of establishing the sīmā (but the feelings of the public are not dry analysis, the meaning of insect birth lies in protection, and does not hinder the path of practice. Since it is a special cause, there is no labor, the public gathers according to the situation, and stops when relief is obtained. Therefore, the Great Sage established the teachings, and must adapt to the circumstances, and let them rely on the four directions, and the practice will be accomplished. Whenever you want to establish a boundary, first place the sīmā, and then open up natural open space around it. The outer circumference is called the great boundary, first small and then large, according to the teachings. However, what the school investigates in the scriptures is first large and then small. Because the scriptures of the sīmā say that this is a dwelling place. If it is small first, where does the dwelling place come from? The sentence teaching of Wu Ping is two views). --------------------------------------------------------------------------------
Chinese
齐非究其成不。则先后俱得无容偏封致纷失耳)准彼图相。先唱戒场结已。然后唱大界相结之唱告法则具依图轨(应一比丘至上座所。敷座修威仪设礼已打静合掌云。大德僧听。我比丘为僧唱四方大界相。若界场应云。为僧唱四方戒场相。余如本轨)戒场羯磨文(问和简众等准前说)大德僧听。此住处比丘。称四方小界相。若僧时到僧忍听。僧今于此四方小界相内。结作戒场。白是如 大德僧听此住处比丘。称四方小界相。僧今于此四方小界相内结戒场。谁诸长老忍。僧于此四方相内结戒场者默然。谁不忍者说。僧已忍于此四方相内结戒场竟。僧忍默然故。是事如是持结大界羯磨文(唱相问和简众等并准上应知)大德僧听。此住处比丘唱四方大界相。若僧时到僧忍听。僧今于此四方相内结大界。同一住处同一说戒。白如是 大德僧听。此住处比丘唱四方大界相。僧今于此四方相内结大界。同一住处同一说戒。谁诸长老忍僧于此四方相内结大界。同一住处同一说戒者默然。谁不忍者说。僧已忍。于此四方相内。同一住处同一说戒。结大界竟。僧忍默然故。是事如是持 解界法(律云。时诸比丘。意有欲广作界者。有欲狭作者。佛言。自今已去。若欲改作者。先解前界。然后广狭作从意)解大界羯磨(方便问和等如上准说 现代汉语译本： 是否需要彻底探究它的构成？如果需要，那么先后都应该得到，不应有偏颇，以避免导致纷争和失误。)参照那些图样。先唱戒场结界完毕后，然后唱大界结界的相状，唱告的法则完全依照图轨（应由一位比丘到上座处，敷设座位，修整威仪，行礼完毕后，打静板，合掌说：‘大德僧众请听。我比丘为僧众唱四方大界的相状。’如果是戒场，则说：‘为僧众唱四方戒场的相状。’其余如原本的仪轨）。 戒场羯磨文（询问和合、简别僧众等，都按照前面所说的）：‘大德僧众请听。此住处的比丘，称说四方小界的相状。如果僧众时机已到，僧众容忍听取，僧众现在于此四方小界的相状内，结作为戒场。’白是这样。 ‘大德僧众请听，此住处的比丘，称说四方小界的相状。僧众现在于此四方小界的相状内结戒场。哪位长老容忍僧众在此四方相状内结戒场的就默然，谁不容忍就说出来。’僧众已经容忍在此四方相状内结戒场完毕。僧众容忍默然的缘故，这件事就这样成立并保持。 结大界羯磨文（唱相、询问和合、简别僧众等，都按照上面所说的应该知道）：‘大德僧众请听。此住处的比丘唱说四方大界的相状。如果僧众时机已到，僧众容忍听取，僧众现在于此四方相状内结大界，同一住处，同一说戒。’白是这样。 ‘大德僧众请听，此住处的比丘唱说四方大界的相状。僧众现在于此四方相状内结大界，同一住处，同一说戒。哪位长老容忍僧众在此四方相状内结大界，同一住处，同一说戒的就默然，谁不容忍就说出来。’僧众已经容忍，于此四方相状内，同一住处，同一说戒，结大界完毕。僧众容忍默然的缘故，这件事就这样成立并保持。 解界法（《律藏》说：‘当时，诸位比丘，有的想要扩大结界范围，有的想要缩小结界范围。’佛说：‘从今以后，如果想要更改结界范围，先要解除之前的结界，然后随意扩大或缩小。’） 解大界羯磨（方便询问和合等，如上面所说的）
English
English version: Is it necessary to thoroughly investigate its formation? If so, then both the beginning and the end should be obtained without bias, in order to avoid causing disputes and errors.) Refer to those diagrams. After chanting the boundary of the ordination ground is completed, then chant the appearance of the great boundary being established, and the rules for chanting and announcing should fully follow the diagrammatic guidelines (A Bhikshu should go to the most senior monk, set up a seat, adjust his demeanor, perform the rituals, strike the silence board, and say with palms together: 'Venerable Sangha, please listen. I, a Bhikshu, am chanting the appearance of the great boundary of the four directions for the Sangha.' If it is an ordination ground, then say: 'Chanting the appearance of the ordination ground of the four directions.' The rest is as in the original guidelines). Ordination Ground Karma Text (Asking about harmony, distinguishing the assembly, etc., should be done according to what was said before): 'Venerable Sangha, please listen. The Bhikshus of this dwelling place are describing the appearance of the small boundary of the four directions. If the time is right for the Sangha, and the Sangha is willing to listen, the Sangha is now, within the appearance of this small boundary of the four directions, establishing an ordination ground.' The announcement is thus. 'Venerable Sangha, please listen, the Bhikshus of this dwelling place are describing the appearance of the small boundary of the four directions. The Sangha is now establishing an ordination ground within the appearance of this small boundary of the four directions. Whoever among the elders tolerates the Sangha establishing an ordination ground within this four-directional appearance should remain silent; whoever does not tolerate it should speak up.' The Sangha has already tolerated the establishment of an ordination ground within this four-directional appearance. Because the Sangha tolerates and remains silent, this matter is thus established and maintained. Great Boundary Karma Text (Chanting the appearance, asking about harmony, distinguishing the assembly, etc., should all be known according to what was said above): 'Venerable Sangha, please listen. The Bhikshus of this dwelling place are chanting the appearance of the great boundary of the four directions. If the time is right for the Sangha, and the Sangha is willing to listen, the Sangha is now establishing a great boundary within this four-directional appearance, in the same dwelling place, with the same recitation of precepts.' The announcement is thus. 'Venerable Sangha, please listen, the Bhikshus of this dwelling place are chanting the appearance of the great boundary of the four directions. The Sangha is now establishing a great boundary within this four-directional appearance, in the same dwelling place, with the same recitation of precepts. Whoever among the elders tolerates the Sangha establishing a great boundary within this four-directional appearance, in the same dwelling place, with the same recitation of precepts, should remain silent; whoever does not tolerate it should speak up.' The Sangha has already tolerated, within this four-directional appearance, in the same dwelling place, with the same recitation of precepts, the establishment of the great boundary is completed. Because the Sangha tolerates and remains silent, this matter is thus established and maintained. The Method of Dissolving the Boundary (The Vinaya says: 'At that time, the Bhikshus, some wanted to expand the boundary, and some wanted to shrink the boundary.' The Buddha said: 'From now on, if you want to change the boundary, you must first dissolve the previous boundary, and then expand or shrink it as you wish.') Dissolving the Great Boundary Karma (Conveniently asking about harmony, etc., as mentioned above) --------------------------------------------------------------------------------
Chinese
用)大德僧听。此住处比丘。同一住处同一说戒。若僧时到僧忍听。今解大界。白如是 大德僧听。此住处比丘。同一住处同一说戒。今解大界。谁诸长老忍。僧同一住处同一说戒。解大界者默然。谁不忍者说。僧已忍同一住处同一说戒。解大界竟。僧忍默故然。是事如是持 解戒场羯磨(应在场内不得在大界内遥解。律无正文。旧羯磨中用解大界法解之。唯称大小为别。今不同之。戒场不许说戒。何得牒解。令准难事。但翻结为解。理通文顺矣。义文云)大德僧听。此住处比丘解戒场。若僧时到僧忍听。今解戒场。白如是 大德僧听。此住处比丘戒场。僧今解戒场。谁诸长老忍。僧集此处解戒场者默然。谁不忍者说。僧已忍于此解戒场竟。僧忍默然故。是事如是持 二三人递作对首说戒法(应云)二大德一心念。今白月十五日众僧说戒。我比丘某甲清净(三说)彼答言尔(余二人作法亦然。若十五日已后应云 黑月十五日若也小随称之。其说戒法不问界内人数多少。皆须鸣钟具筹烧香散花香汁洒地。一同众法。不异尔)一人心念僧戒法者(集除对首中初句。余法悉同上)。 对首安居法 大德一心念。我比丘某甲。今依某甲僧伽蓝(若在俗人家应云依某甲聚落也)前三月夏安居房舍破修治故(三说前人问言) 现代汉语译本： 诸位大德僧众请听。此住处的比丘，在同一住处举行同一次说戒。如果僧众认为时机已到，请允许现在解除大界。告知如上。 诸位大德僧众请听。此住处的比丘，在同一住处举行同一次说戒。现在解除大界。哪位长老同意僧众在同一住处举行同一次说戒，并解除大界，请保持沉默。谁不同意请说出来。僧众已经同意在同一住处举行同一次说戒，并解除大界完毕。僧众因为沉默而表示同意。此事就这样执行。 解除戒场羯磨（应该在戒场内进行，不得在大界内遥远地解除。律典没有明确的条文。旧的羯磨中使用解除大界的方法来解除戒场，只是称呼大小有所区别。现在不同于以往。戒场不允许说戒，怎么能牒解呢？应该参照难事，但将‘结’改为‘解’，道理就通顺，文字也流畅了。义文说）：诸位大德僧众请听。此住处的比丘解除戒场。如果僧众认为时机已到，请允许现在解除戒场。告知如上。 诸位大德僧众请听。此住处的比丘的戒场。僧众现在解除戒场。哪位长老同意僧众在此处集合解除戒场，请保持沉默。谁不同意请说出来。僧众已经同意在此解除戒场完毕。僧众因为沉默而表示同意。此事就这样执行。 二三人轮流作对首说戒法（应该说）：两位大德请一心忆念。现在是白月十五日，众僧说戒。我比丘某甲清净。（重复三次）对方回答说：‘是’。（其余两人也同样做法。如果是十五日之后，应该说：‘黑月十五日’，或者根据实际情况称呼。说戒法不问界内人数多少，都必须鸣钟、准备筹码、烧香、散花、用香汁洒地，与通常的僧众法事相同，没有区别。） 一人心中忆念僧戒法（集合时去除对首中的第一句，其余方法全部与上面相同）。 对首安居法：大德请一心忆念。我比丘某甲，现在依靠某甲僧伽蓝（Samgharama，僧园）（如果是在俗人家中，应该说：‘依靠某甲聚落’），因为前三月夏安居的房舍破损需要修缮（重复三次），前面的人问：‘