四分律刪繁補闕行事鈔 1.367

1.367

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.