四分律行事鈔資持記 1.509

1.509

三問。恐二界相接，又欲顯示標量故也。答中，初從古定量。次準論示通，初明大者。山即一標，東西共用，即為兩相。又下，明小。二繩者，如兩寺相隣；一欲結界，而隣僧作難，故開此法；先於本處隨地安相，以繩圍繞，引繩遠去，但使彼僧在自然外（不必蘭若，非同三小。）；至彼先安相已，復以繩圍；僧集於中，循繩唱相；兩處繩圍，故名二繩；中間一繩，左右兩邊，即為兩相。準下，正決。大牆準山，可分準繩。上云一肘，雖不顯破；然準論文，頗彰彼局；疏云相去一肘，無有正文；約同二繩，得分便罷是也。

The third question: fearing that two boundaries would touch, and also wishing to manifest the dimensions of the markers. In the answer, first determining the measure according to the ancients. Next showing permissibility in accordance with the treatises: first clarifying large [markers]. A mountain is a single marker, shared between east and west, thus serving as two markers. From 'Furthermore...' onward, clarifying small ones. 'Two cords': as when two monasteries are adjacent to each other; one wishes to demarcate a boundary, but the neighboring monks make trouble, so this method was allowed: first, at one's own location, place markers according to the terrain, encircle them with a cord, and lead the cord far away, merely keeping those monks outside the natural [boundary] (it need not be an araṇya, unlike the three small [boundaries]); having arrived there and previously placed markers, encircle them again with the cord; the saṃgha assembles inside and proclaims the markers along the cord; because cords encircle two places, it is called 'two cords'; the single cord in between has left and right sides, which then serve as two markers. From 'In accordance with...' onward, properly resolving it. Large walls follow the precedent of mountains; [spaces that] can be divided follow cords. Above, mentioning 'one cubit', although not explicitly refuted, yet according to the treatise texts, clearly reveals that to be narrow-minded; as the Commentary says: 'Being separated by one cubit has no authentic scriptural text; following the equivalence with two cords, as long as it can be separated, that is enough.' This is what it means.