四分律刪繁補闕行事鈔 1.367

1.367

第二所對有六。一結界成就。以羯磨所託，必依法界；若作不成，後法不就。故須深明界相，善達是非，訪問元結是誰，審知無濫，方可依準；不然，捨已更結。比人行事，多不遵用，輒爾寺外結小界受，此是非法，如上已明。必有此緣，結大界無爽。若依《毘尼母》云：直結小界，不以大界圍繞，亦不得受。中國諸師，行事受戒，大有尊重。故傳中，凡有受者，多駕船江中作法。人問其故，答云：結界如法者少，恐別眾非法，不成受戒。餘事容可再造，不成無多過失；夫欲紹隆佛種，為世福田者，謂受具戒，不宜輕脫。故在靜處，事必成就。二有能秉法僧。由羯磨非別人所秉。三數滿如法。若少一人，非法毘尼。今言少者，非謂頭數不滿也；謂作法者至時緣起，別眾非法等，如〈足數〉所明。文云：自今已去，十僧受具故。此據中國以明。邊方無僧，曲開五人持律得受；若後有僧，用本開法，得戒，得罪者，此《十誦》所列。四界內盡集和合。文云：更無方便，得別眾故。五有白四教法。則除顛倒錯脫，說不明了等。六資緣具足。文中無衣鉢，及借者，不名受具。

Second, the facing [context] has six [requirements]: 1. The demarcation of the boundary is accomplished. Because the karman depends upon it, it must rely on the Dharma boundary; if its performance is unaccomplished, subsequent rites will not succeed. Therefore, one must deeply understand the characteristics of the boundary, be well-versed in what is right and wrong, inquire into who originally demarcated it, and verify that there is no irregularity, only after which may one rely on it; otherwise, one should revoke it and demarcate it anew. Nowadays, people often do not follow this in practical affairs, recklessly demarcating a small boundary outside the monastery to confer [the precepts]; this is unlawful, as has already been made clear above. If there are indeed such circumstances, demarcating a large boundary will have no errors. If one relies on the Vinayamātṛkā, it says: 'If one directly demarcates a small boundary without encircling it with a large boundary, one also cannot receive [the precepts].' The various masters of the Central Country held upasampadā in practical affairs with great reverence. Therefore, in the biographies, whenever someone received [the precepts], they often steered a boat into the middle of the river to perform the ritual. When someone asked the reason, they replied: 'Few demarcate boundaries in accordance with the Dharma; we fear a separate saṃgha will be unlawful and upasampadā will not be accomplished.' Other matters may allow for being redone, and not being accomplished entails no great fault; but if one wishes to carry on the lineage of the Buddha and serve as a merit field for the world, this refers to receiving the full precepts, which must not be treated lightly. Therefore, in a quiet place, the matter will surely be accomplished. 2. Having a saṃgha capable of upholding the rite. Because karman cannot be upheld by an individual. 3. Full number in accordance with the Dharma. If lacking one person, it is not according to the Dharma and Vinaya. In saying 'lacking' now, it does not mean the mere count of heads is incomplete; it refers to the conditions arising at the time for those performing the rite, such as an unlawful separate saṃgha, as explained in the 'Fulfilling the Quorum' [chapter]. The text states: 'From now on, ten monks are required for upasampadā.' This is explained based on the Central Country. In border regions where there are no monks, it is specially permitted that five monks who uphold the Vinaya may confer it; if monks subsequently become available and one uses the original allowance, one attains the precepts but incurs an offense, as listed in the Daśādhyāya-vinaya. 4. Complete gathering and harmony within the boundary. The text states: 'Because there is no expedient means by which a separate saṃgha is permitted.' 5. Having the instruction of the fourfold karman with motion. This excludes confusion, omissions, unclarified recitation, and the like. 6. Requisites being complete. In the text, if one lacks robes and bowl, or borrows them, it is not called upasampadā.