四分律比丘含注戒本 3.432

3.432

佛在舍衛國。時，迦留陀夷與六群在河浴，迦留陀夷誤著彼衣而去。六群比丘後謂彼盜，便不現前與滅擯羯磨。迦留陀夷以緣白佛。便訶責已，因制此法。有三種現前，法、毘尼、人也。有五種現前，法、毘尼、人、僧、界也。云何法現前？所持法滅諍者是。云何毘尼現前？所持毘尼滅諍者是。云何人現前？言議往反者是。云何僧現前？應來者來，應與欲者與欲，得訶人不訶者是。云何界現前？唱羯磨作制限者是。此現前法，通一切羯磨。若別人對首、心念，三種現前即得。若四人、五人已上僧法，若作羯磨，必須五法現前。以羯磨所起，必在作法界故，唯除結界自然界中也。

The Buddha was in the country of Śrāvastī. At that time, Kālodayin was bathing in the river with the group of six. Kālodayin mistakenly put on their robes and departed. The bhikṣus of the group of six later considered that he had stolen them, and thereupon, in his absence, carried out a karman of banishment. Kālodayin reported the circumstances to the Buddha. Rebuking them, [the Buddha] formulated this rule. There are three kinds of presence: of the Dharma, of the Vinaya, and of the person. There are five kinds of presence: of the Dharma, of the Vinaya, of the person, of the Saṃgha, and of the sīmā. What is the presence of the Dharma? It is the Dharma held that settles the dispute. What is the presence of the Vinaya? It is the Vinaya held that settles the dispute. What is the presence of the person? It is the parties engaged in discussion back and forth. What is the presence of the Saṃgha? It is that those who should come have come, those who should convey consent convey consent, and those who have the right to object do not object. What is the presence of the sīmā? It is making the boundary where the karman is announced. This rule of presence applies throughout all karmans. If it is an individual face-to-face [procedure] or mental determination, three kinds of presence suffice. If it is a Saṃgha act of four persons, five persons, or more, when performing the karman, all five factors of presence are required. Because that where a karman arises must be within a ritual sīmā, except within a natural sīmā where a boundary is established.