四分律刪繁補闕行事鈔 3.41

3.41

二明作法攝衣界。其自然攝衣界十五種不同，如〈隨相〉中；此但明加羯磨者，大義如鈔別疏。今略明之：一切大界，凡有三種。若界大無伽藍，但有住舍，此須結之；謂僧院外勢分內得護衣，勢外界內不免失衣。二界與伽藍等，及界小於伽藍，此二不須結；結竟院外勢分內，反成失衣故也。諸家立法不同，有立無村結法者。今解，不問有無，並須結之；以結除其妨難故。若有村者，現除懸結（以村後去，隨去置衣）；若無村者，現結懸除（未來村有，不得置衣；若村去者，還得攝也）。以先結成故。直由染礙、情礙、隔礙、界礙故失衣；不由村來去，便令衣界增減也。此是定義，《五分》等律明文，任情量取。《薩婆多》中，所以除者五義：一聚落不定，衣界是定；二為除誹謗，為除鬪諍，為護梵行等。《四分》中初結衣界，界有村住；後因有事，方言除之。加法：「大德僧聽！此處同一住處，同一說戒。若僧時到僧忍聽：結不失衣界，除村、村外界。白如是。」「大德僧聽！此處同一住處，同一說戒，今僧結不失衣界，除村、村外界。誰諸長老忍：僧於此處同一住處同一說戒，結不失衣界，除村外界者，默然；誰不忍者，說。僧已忍，此處同一住處同一說戒，結不失衣界，除村村外界竟。僧忍，默然故。是事如是持。」解衣界法（律云：應先解衣界，後解大界；《十誦》先解大界，衣界亦失故），文云：「大德僧聽！此住處同一住處，同一說戒。若僧時到僧忍聽：今解不失衣界。白如是。」「大德僧聽！此住處同一住處同一說戒，解不失衣界。誰諸長老忍：僧同一住處同一說戒，解不失衣界者，默然；誰不忍者，說。僧已忍，同一住處同一說戒，解不失衣界竟。僧忍，默然故。是事如是持。」

Second, explaining the procedure for establishing the boundary for keeping robes. Its fifteen different natural boundaries for keeping robes are as set forth in the "Investigation of Specific Marks"; here I explain only the one made by adding a karman, the broad meaning of which is as found in the separate commentary on this manual. Now I explain it briefly: All great boundaries are generally of three types. If the boundary is large and there is no saṅghārāma, but only dwellings, then one must establish it; that is, outside the monastic courtyard but within the perimeter of influence, one may safeguard one's robes, whereas outside the perimeter of influence yet within the boundary, one cannot avoid losing [possession of] one's robes. Second, where the boundary is equal to the saṅghārāma, and where the boundary is smaller than the saṅghārāma: these two do not require establishing it; for once established, within the perimeter of influence outside the courtyard, it would conversely become a loss of robes. The various masters differ in how they set up the procedure; some set up a procedure for establishing it where there is no village. The present interpretation is that regardless of whether there is one or not, it must be established in all cases, because establishing it removes hindrances and difficulties. If there is a village, it is excluded at present and conditionally established [over the site] (so that when the village later departs, one may place robes wherever it departs); if there is no village, it is established at present and conditionally excluded (so that if a village exists in the future, one cannot place robes there; but if the village departs, it again encompasses it). This is because it was established beforehand. Loss of robes is solely due to defiling hindrances, mental hindrances, physical obstacles, or boundary hindrances; it is not that the arrival or departure of a village causes the robe boundary to expand or contract. This is the definitive doctrine, clearly attested in the texts of the Pañcavargika and other vinayas; adopt it according to your discernment. In the Sarvāstivāda, there are five reasons for exclusion: first, a village is unfixed, while the robe boundary is fixed; second, to eliminate slander; to eliminate disputes; to protect the brahma-practice, and so forth. In the Dharmaguptaka, when the robe boundary was first established, there was a village dwelling within the boundary; later, due to an incident, it was stated to exclude it. The formal procedure: "Let the venerable saṃgha listen! This place shares a single dwelling place and shares a single upoṣadha recitation. If the time has arrived for the saṃgha, and the saṃgha approves: establish a boundary of not losing robes, excluding villages and the boundary outside villages. This is the motion." "Let the venerable saṃgha listen! This place shares a single dwelling place and shares a single upoṣadha recitation. Now the saṃgha establishes a boundary of not losing robes, excluding villages and the boundary outside villages. Whichever elders approve that the saṃgha, at this place sharing a single dwelling place and sharing a single upoṣadha recitation, establish a boundary of not losing robes, excluding the boundary outside villages, remain silent; whoever does not approve, speak! The saṃgha has approved that at this place sharing a single dwelling place and sharing a single upoṣadha recitation, the establishment of the boundary of not losing robes, excluding villages and the boundary outside villages, is concluded. The saṃgha has approved, because of their silence. Thus do we hold this matter." The procedure for revoking the robe boundary (the vinaya states that one should first revoke the robe boundary and afterward revoke the great boundary; in the Daśādhyāya-vinaya, if one first revokes the great boundary, the robe boundary is also lost), the text states: "Let the venerable saṃgha listen! This dwelling place shares a single dwelling place and shares a single upoṣadha recitation. If the time has arrived for the saṃgha, and the saṃgha approves: now revoke the boundary of not losing robes. This is the motion." "Let the venerable saṃgha listen! This dwelling place shares a single dwelling place and shares a single upoṣadha recitation, revoking the boundary of not losing robes. Whichever elders approve that the saṃgha, sharing a single dwelling place and sharing a single upoṣadha recitation, revoke the boundary of not losing robes, remain silent; whoever does not approve, speak! The saṃgha has approved, sharing a single dwelling place and sharing a single upoṣadha recitation, that the revocation of the boundary of not losing robes is concluded. The saṃgha has approved, because of their silence. Thus do we hold this matter."