四分律行事鈔資持記 1.544

1.544

結法中，初明前後。以昔相傳後結戒場，人猶執舊，故須決破。引據中，先引《五分》，上二句示正法。若下，明倒結。先結大界者，示忘誤也。當捨者，解二界也。更前結者，即戒場也。更字去呼，望前重也；亦可平呼，改前倒也。然後下，即大界也。毘尼下，略指二論。同故不引。《母論》第一云：結界法先結小界，後結大界；又云：若忘結淨地，解已次第結等。（彼宗大界不開淨地，故別結小界以為淨厨；而結解次第，與今頗同。）《善見》尋文未獲，後解界中，引《五百問》文亦同此。

In [the section on] the procedure for binding [boundaries], [the text] first explains the sequence. Because in the past it was transmitted that the ordination platform should be bound afterwards, people still clung to the old [practice]; thus it was necessary to decisively refute it. In citing evidence, [the Master] first cites the Mahīśāsaka-vinaya, where the first two lines show the correct procedure. From “if” onward, [the text] clarifies the reversed binding. “First binding the great boundary” indicates an oversight. “Should revoke” means resolving both boundaries. “Binding earlier again” refers to the ordination platform. The character geng ("again/earlier") is pronounced in the falling tone, signifying a repetition with respect to what came before; it can also be pronounced in the level tone, meaning correcting the previous reversal. “Thereafter” refers to the great boundary. Under “the Vinaya [texts],” [the text] briefly refers to the two treatises. Since they agree, they are not cited. Fascicle 1 of the Mātṛkā states: “The method of binding boundaries is first to bind the small boundary, and then to bind the great boundary.” It also states: “If one forgot to bind the pure ground, after revoking, bind them in sequence,” and so forth. (That school does not permit pure grounds within the great boundary, so they separately bind a small boundary to serve as a pure kitchen; however, their sequence of binding and revoking is quite similar to the present one.) In the Samantapāsādikā, searching the text yielded no result; later, under revoking boundaries, a passage cited from the Questions of the Five Hundred is also identical to this.