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大正藏第 85 册 No. 2793 三部律抄 No. 2793 三部律抄一卷 作法事不犯别□□□□□□□□□□□□□□□□□□□□四□竖㯹相。令一人□□□□□□□□□□□□□一切僧尽集结界则成就。后作羯磨。尽不□□□□□□□□□□□□□至一肘应留中间。更竖四㯹为作大界内相□□□□□□□□□□□□□外相三周一切僧尽集。作法同上。若未结不失□□□□□□□□□□□□□结不失衣界竟无有掷石所及处自然也□□□□□□□□□□□□□自然界乃至是盗处自然界□□□□落二界有别是□□□□□□答曰。此人看文生思议不熟。何以知然。十诵律成文比丘问佛。于无僧坊聚落中住。初僧坊未结界。白佛应几许。佛言。随聚洛界是僧坊界。元聚落空处初作僧坊未结界。应几许方一拘卢舍。是中诸比丘不应别作布萨羯磨得罪。欲论界处处义通不局一处。如别众食界作法事并盗处用无局也 问曰。六十三步内结界一切处可得成就不 答曰。如先说非一切处用皆成。唯明极大村。众僧难集故开听。若小村僧可集处作法成结界。若界不成。于中受戒并一切羯磨亦皆不成 问曰。僧祇律但道成。邑聚落相去七庵婆罗树外异众相见不妨法事。云何得知是大村也 答曰。经 现代汉语译本 三部律抄 一卷 作法事不犯别……四……竖㯹相（边界标志）。令一人……一切僧众全部聚集结界，这样就完成了。之后再作羯磨（羯磨：佛教仪式）。尽不……至一肘（长度单位）应留中间。再竖四㯹，作为大界内的标志……外相三周，一切僧众全部聚集。作法与上相同。若未结界，不失……结界不失衣界，最终没有投掷石块所能及之处，这是自然形成的……自然界，乃至是盗窃之处的自然界……落入二界有区别，是……答：此人看文生出思议，并不熟悉。何以见得？《十诵律》（佛教戒律）中，有比丘问佛：‘在没有僧坊的聚落中居住，最初僧坊还未结界，请问应该如何？’佛说：‘随聚落的边界就是僧坊的边界。’原本聚落空旷之处，初次建造僧坊还未结界，应该多大范围？一拘卢舍（长度单位）。其中诸比丘不应另外作布萨羯磨（布萨羯磨：一种佛教仪式），否则会犯戒。’想要讨论界处，处处义理相通，不局限于一处。如别众食界（别众食界：僧团用餐的特定区域）的作法事宜，以及盗窃之处的使用，都没有局限。 问：六十三步内结界，所有地方都可以成就吗？答：如先前所说，并非所有地方都适用，都能成就。只是说明极大的村落，众僧难以聚集，所以才开许。若是小村，僧众可以聚集的地方，作法就能成就结界。若结界不成，于其中受戒以及一切羯磨也都不成。 问：《僧祇律》（佛教戒律）只说：‘成就。邑聚落相距七庵婆罗树之外，异众相见不妨碍法事。’如何得知这是大村呢？答：经
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English version A Copy of the Three-Part Vinaya, One Volume The act of performing the Dharma does not violate the separate...four...erecting boundary markers (㯹相, boundary markers). Have one person...all the Sangha (僧伽, monastic community) gather to establish the boundary, and then it is complete. Afterward, perform the Karma (羯磨, a formal act of the Sangha). Completely not...to one elbow's length (肘, a unit of measurement), a space should be left in the middle. Erect four more boundary markers as markers within the great boundary...outer appearance three times around, all the Sangha gather. The procedure is the same as above. If the boundary is not established, it is not lost...establishing the boundary does not lose the robe boundary, and ultimately there is no place reachable by throwing a stone, this is naturally formed...natural boundary, even the natural boundary of a place of theft...falling into two boundaries is different, it is...Answer: This person generates thoughts from reading the text and is not familiar with it. How is this known? In the *Ten Recitation Vinaya* (*十誦律*, a Buddhist code of conduct), a Bhiksu (比丘, Buddhist monk) asked the Buddha: 'Living in a settlement without a Sangharama (僧坊, monastery), where the Sangharama has not yet been established, what should be done?' The Buddha said: 'The boundary of the settlement is the boundary of the Sangharama.' Originally, in an empty place in the settlement, a Sangharama is built for the first time and the boundary has not yet been established, how large should it be? One *krosa* (拘盧舍, a unit of measurement). The Bhiksus within should not separately perform the *Posadha Karma* (布薩羯磨, a fortnightly ceremony of confession and recitation of monastic rules), otherwise they will commit an offense.' If you want to discuss the boundary, the meaning is universal everywhere, not limited to one place. For example, the procedure for the separate meal boundary (別眾食界, a designated area for the Sangha to eat separately), and the use of a place of theft, are not limited. Question: Can establishing a boundary within sixty-three steps be accomplished everywhere? Answer: As said before, it is not applicable and cannot be accomplished everywhere. It only clarifies that in extremely large villages, it is difficult for the Sangha to gather, so it is permitted. If it is a small village where the Sangha can gather, performing the Dharma will accomplish the establishment of the boundary. If the boundary is not established, then taking vows and all Karmas within it will also not be accomplished. Question: The *Mahasamghika Vinaya* (*僧祇律*, a Buddhist code of conduct) only says: 'Accomplished. If the villages are separated by seven mango trees, seeing different groups does not hinder the Dharma.' How can we know that this is a large village? Answer: The Sutra (经) --------------------------------------------------------------------------------
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文广习诸异论遍知智者。意若偏执则生患增。或若依十诵律。聚落界内外尽集故。证知僧祇是大村也 问曰。何故结不失衣界。独言除外界也 答曰。本阿练若处住在聚落安衣生患。是故除也。下至四周名为村界。齐辟外五卷以来名为村外界也。初结不失衣界。若无村者应言除村也。结不失衣界竟遍大界上。若有村者当村处无不失衣界。后村移去时应更结界不失衣界也 问曰。比丘比丘尼受大戒时。于大僧戒场上更不结界。作法成不 答曰。不成受戒。所以者何。僧尼界各别。不相摄故不成也 问曰。结界时余人变根作比丘比丘尼。此事云何 答曰。十诵云。比丘结界时余人变根作比丘尼。羯磨人不变根。名大僧界 问曰。比丘结界时羯磨人变根作比丘尼。为谁界 答曰。十诵云。羯磨人变根。余人不变。即名比丘尼。界时亦如是。 三部律布萨品第四 僧祇曰。布萨有二种。一者十四日。二者十五日。十四日名小布萨。十五日名大布萨。一岁大布萨有十八。小布萨有六。都并有二十四布萨。中间布萨者。比丘斗诤中间未和合。应作单白羯磨。非时说戒。前过后未至。故名中间布萨 四分曰。广略十五种布萨。皆因八难事远近。远唱僧常闻。唱僧常闻。要先作单白羯磨竟。然后唱僧常闻。初十五种说戒者 现代汉语译本： 文广习得各种不同理论，遍知一切的智者，如果心意有所偏执，就会产生烦恼并使其增长。或者如果依据《十诵律》（Dasa-bhāṇavāra-vinaya），聚落（gāma，村落）的界限内外都聚集在一起，由此可以证明僧团（saṃgha，佛教僧侣团体）是一个大村落。问：为什么在结不失衣界（acīvara-viprayoga-sīmā，防止僧侣丢失袈裟的结界）时，只说要排除外界呢？答：因为原本在阿练若（arañña，森林）处居住，在聚落安放袈裟会产生烦恼，所以要排除。下至四周被称为村界，与墙壁外五卷（长度单位）的距离被称为村外界。最初结不失衣界时，如果没有村落，就应该说排除村落。结不失衣界完毕后，遍及整个大界（mahā-sīmā，大的结界范围）之上，如果存在村落，那么村落所在之处就没有不失衣界。之后村落迁移走时，应该重新结界，建立不失衣界。问：比丘（bhikkhu，男性僧侣）和比丘尼（bhikkhunī，女性僧侣）受大戒（upasampadā，正式出家受戒）时，在大僧（mahāsaṃgha，大的僧团）的戒场上不再重新结界，这样的作法能成立吗？答：不能成立。为什么呢？因为僧和尼的界限是各自不同的，互不包含，所以不能成立。问：结界时，如果其他人变性成为比丘或比丘尼，这件事该如何处理？答：《十诵律》中说，比丘结界时，如果其他人变性成为比丘尼，而羯磨人（kammakaraka，执行羯磨的人）没有变性，那么就称为大僧界。问：比丘结界时，如果羯磨人变性成为比丘尼，那么这是为谁结的界？答：《十诵律》中说，如果羯磨人变性，而其他人没有变性，那么就称为比丘尼。结界时也是如此。 三部律（Tripiṭaka，佛教经、律、论三藏）布萨品（Poṣadha-vastu，说戒品）第四 《僧祇律》（Mahāsaṃghika-vinaya）中说：布萨（Poṣadha，斋戒）有两种，一种是十四日，一种是十五日。十四日称为小布萨，十五日称为大布萨。一年中大布萨有十八次，小布萨有六次，总共有二十四次布萨。中间布萨是指，比丘之间发生争斗，中间尚未和解，应该进行单白羯磨（ekākṣarī-jñapti-karma，一种简单的羯磨仪式），在非应时的时间说戒，时间提前或延后，因此称为中间布萨。《四分律》（Dharmaguptaka-vinaya）中说：广略共有十五种布萨，都是因为八难（aṣṭāv akṣaṇāḥ，没有机会修行佛法的八种障碍）的事情有远近之分。远处唱诵，僧众经常听到，唱诵，僧众经常听到，一定要先进行单白羯磨完毕，然后才能唱诵，让僧众经常听到。最初的十五种说戒者。
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English version: The wise, extensively learned in various doctrines and all-knowing, if their minds are biased, will generate and increase suffering. Or, if according to the Dasa-bhāṇavāra-vinaya (Dasa-bhāṇavāra-vinaya, a Vinaya text), the boundaries inside and outside the village (gāma, village) are all gathered together, it can be proven that the Sangha (saṃgha, Buddhist monastic community) is a large village. Question: Why, when establishing the acīvara-viprayoga-sīmā (acīvara-viprayoga-sīmā, boundary to prevent monks from losing their robes), is it only said to exclude the outside? Answer: Because originally residing in the arañña (arañña, forest), placing robes in the village would cause suffering, therefore it is excluded. The area down to the four surrounding sides is called the village boundary, and the distance outside the walls of five 'volumes' (unit of length) is called the outside of the village boundary. Initially, when establishing the acīvara-viprayoga-sīmā, if there is no village, it should be said to exclude the village. After establishing the acīvara-viprayoga-sīmā, it covers the entire mahā-sīmā (mahā-sīmā, large boundary area). If there is a village, then the place where the village is located has no acīvara-viprayoga-sīmā. Later, when the village moves away, the boundary should be re-established, creating the acīvara-viprayoga-sīmā. Question: When a bhikkhu (bhikkhu, male monk) and a bhikkhunī (bhikkhunī, female nun) receive the upasampadā (upasampadā, full ordination), if the boundary is not re-established in the ordination hall of the Mahāsaṃgha (mahāsaṃgha, great Sangha), is the procedure valid? Answer: It is not valid. Why? Because the boundaries of the monks and nuns are separate and do not include each other, so it is not valid. Question: When establishing the boundary, if someone changes their gender to become a bhikkhu or bhikkhunī, how should this be handled? Answer: The Dasa-bhāṇavāra-vinaya says that when a bhikkhu is establishing the boundary, if someone changes their gender to become a bhikkhunī, and the kammakaraka (kammakaraka, the one performing the karma) does not change their gender, then it is called the Mahāsaṃgha boundary. Question: When a bhikkhu is establishing the boundary, if the kammakaraka changes their gender to become a bhikkhunī, for whom is the boundary being established? Answer: The Dasa-bhāṇavāra-vinaya says that if the kammakaraka changes their gender and others do not change, then it is called a bhikkhunī. The same applies when establishing the boundary. The fourth chapter, Poṣadha-vastu (Poṣadha-vastu, chapter on Uposatha) of the Tripiṭaka (Tripiṭaka, the three baskets of Buddhist scriptures - Sutra, Vinaya, and Abhidharma). The Mahāsaṃghika-vinaya (Mahāsaṃghika-vinaya, Vinaya of the Mahasanghika school) says: There are two types of Poṣadha (Poṣadha, observance day), one is on the fourteenth day, and the other is on the fifteenth day. The fourteenth day is called the small Poṣadha, and the fifteenth day is called the great Poṣadha. There are eighteen great Poṣadhas in a year, and six small Poṣadhas, totaling twenty-four Poṣadhas. The intermediate Poṣadha refers to when there is a dispute among the bhikkhus, and they have not yet reconciled. A ekākṣarī-jñapti-karma (ekākṣarī-jñapti-karma, a simple karma ritual) should be performed, and the precepts should be recited at an inappropriate time, either earlier or later, hence it is called the intermediate Poṣadha. The Dharmaguptaka-vinaya (Dharmaguptaka-vinaya, Vinaya of the Dharmaguptaka school) says: There are fifteen types of Poṣadha, both broad and concise, all because the eight aṣṭāv akṣaṇāḥ (aṣṭāv akṣaṇāḥ, eight unfavorable conditions for practicing the Dharma) are near or far. Chanting from afar, the Sangha often hears, chanting, the Sangha often hears, it is necessary to first complete the ekākṣarī-jñapti-karma, and then chant, so that the Sangha often hears. The initial fifteen reciters of the precepts. --------------------------------------------------------------------------------
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。说戒序已。余者常闻。第四序乃至二不定已。余者僧常闻。第五说序乃至三十事已。余者僧常闻。第二五种说戒者。说序四事已。余者僧常闻。第二说序四事十三已。余者僧常闻。第三说序乃至二不定已。余者僧常闻。第四说序乃至三十事已。余者僧常闻。第五说序乃至九十已。余者僧常闻。第三五种说戒者。说序四事十三已。余者僧常闻。第二说序乃至二不定已。余者僧常闻。第三说序乃至三十事已。余者僧常闻。第四说序乃至九十已。余者僧常闻。第说序乃至提舍尼已。余者僧常闻。是名十五种说戒 问曰。比丘尼得听戒不 答曰。比丘。答曰。四分曰。比丘说时比丘尼不应听 问曰。若人犯突吉罗罪得听戒不 答曰。四分曰。不得听戒亦不得作诵戒人 四分曰。犯四畏。若有如是男子来。被发着黑衣。持刀至大众中。作如是言。我作极大重恶断头罪。随汝等所喜我当作。时大众人即捉缚。打恶声鼓为现死相。顺路唱令从右门出至杀处杀之。如是比丘尼波罗夷法中生大恐畏。如是念。若未犯波罗夷终已不犯。若犯都无覆藏。发心如法忏悔。此是第一犯畏。有如是男子。被发着黑衣。持牟梢刀至大众中。作如是言。我作恶不善。随众人所喜我当作。时众人即夺取梢刀打之。驱出右门。如是比丘尼于僧残法中生大恐 现代汉语译本： 说戒序已经完毕。其余部分僧众经常听闻。第四次说戒序乃至二不定法已经完毕。其余部分僧众经常听闻。第五次说戒序乃至三十事已经完毕。其余部分僧众经常听闻。第二组五种说戒：说戒序和四事已经完毕。其余部分僧众经常听闻。第二次说戒序、四事和十三事已经完毕。其余部分僧众经常听闻。第三次说戒序乃至二不定法已经完毕。其余部分僧众经常听闻。第四次说戒序乃至三十事已经完毕。其余部分僧众经常听闻。第五次说戒序乃至九十事已经完毕。其余部分僧众经常听闻。第三组五种说戒：说戒序、四事和十三事已经完毕。其余部分僧众经常听闻。第二次说戒序乃至二不定法已经完毕。其余部分僧众经常听闻。第三次说戒序乃至三十事已经完毕。其余部分僧众经常听闻。第四次说戒序乃至九十事已经完毕。其余部分僧众经常听闻。第五次说戒序乃至提舍尼（忏悔法）已经完毕。其余部分僧众经常听闻。以上称为十五种说戒。 问：比丘尼（bhikkhuni，女性出家人）可以听戒吗？ 答：比丘（bhikkhu，男性出家人）。《四分律》（Dharmaguptaka Vinaya）说：比丘说戒时，比丘尼不应该听。 问：如果有人犯了突吉罗罪（dukkhata，轻罪），可以听戒吗？ 答：《四分律》说：不得听戒，也不得作为诵戒人。 《四分律》说：犯四种畏惧。如果有一个这样的男子来，披散着头发，穿着黑衣，拿着刀到大众中，说这样的话：‘我做了极大的重恶断头罪，随你们喜欢，我做什么都可以。’这时大众立即捉住他捆绑起来，敲打发出恶声的鼓，为他展现死亡的景象，沿着路唱令，从右门出去到杀人的地方杀了他。这样，比丘尼在波罗夷法（parajika，断头罪）中产生大恐畏。这样想：如果未犯波罗夷，最终也不会犯。如果犯了，都不要隐瞒，发心如法忏悔。这是第一种犯畏。有这样一个男子，披散着头发，穿着黑衣，拿着矛梢刀到大众中，说这样的话：‘我做了恶不善的事情，随众人喜欢，我做什么都可以。’这时众人立即夺取他的梢刀打他，驱逐出右门。这样，比丘尼于僧残法（sanghavasesa，仅次于波罗夷的重罪）中生大恐。