四分律刪繁補闕行事鈔 1.297

1.297

二不竪方相者。大界戒場，義通久固，僧常居止，理須曉明。此三小界，並由事起，有難遮作；佛開暫結，更無有相。隨人多少，即為界體。比人行事，若結小界受戒，多立院限。說戒直坐，自恣圓坐，此二無有外相。此未通知。準如律文，為遮惡比丘故。今猶坐外有界，終不免遮。此三小界，相同一法，並指僧集坐處為界內相。故初云僧一處集；中云爾許比丘集；後云諸比丘坐處已滿，齊如是比丘坐處結小界。文止在此，更不言外相。若準《僧祇》，彼文云：欲捨衣者至界外，無戒場者結小界。文云：齊僧坐處外一尋已內，於中作羯磨。此則明文有開。但同戒場之法，非關小界。《四分》：戒場法中，亦云小界，可即是小界立相也。

Second, concerning not setting up directional markers: The great boundary and the precept platform are meant to endure for a long time; the saṃgha constantly resides in them, so by principle they must be clearly defined. These three small boundaries all arise due to specific circumstances, being established to ward off difficulties; the Buddha allowed them to be demarcated temporarily, without any markers. According to the number of people, that itself constitutes the essence of the boundary. In recent times, when people conduct affairs and demarcate a small boundary for conferring the precepts, they often set up courtyard limits. For the upoṣadha recitation, they sit straight; for pravāraṇā, they sit in a circle—neither of these having external markers. This [view] has not comprehended [the matter] thoroughly. According to the Vinaya text, it is for the sake of warding off evil bhikṣus. Now, if there is still a boundary outside the seated area, in the end one cannot avoid being hindered. These three small boundaries share the same procedure: all take the place where the saṃgha gathers and sits as the internal mark of the boundary. Thus it says earlier that the saṃgha gathers in one place; midway it says such-and-such bhikṣus gather; and later it says the sitting places of the bhikṣus are already filled, and up to the sitting places of such bhikṣus the small boundary is demarcated. The text ends here, making no further mention of external markers. If one relies on the Mahāsāṃghika-vinaya, its text states: 'Those who wish to relinquish robes go outside the boundary; if there is no precept platform, they demarcate a small boundary.' The text says: 'Up to within one vyāma outside the saṃgha's sitting places, karman is performed therein.' Here the clear text provides an allowance. However, this is identical to the procedure for a precept platform, and does not pertain to the small boundary. In the Dharmaguptaka, within the procedure for the precept platform, it is also called a 'small boundary'; this may well be the establishment of markers for a small boundary.