[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分比丘戒本疏](https://indike.org/pramana/in.bauddha.taisho.1807) › 1.14 # 四分比丘戒本疏 1.14 四分比丘戒本疏 1.14 - **Language:** Classical Chinese ### [1.14](https://indike.org/pramana/in.bauddha.taisho.1807.1.14) 自下第二和合同修。文分為三：初制和合（從「和合僧集會乃至答云說戒羯磨」是也）、次制同法（從「大德僧聽」已下是）、後勸聞修（從「諸大德我今欲說」已下是也）。初制和合，即是說戒、羯磨二事前方便也，故律云「和合者，一羯磨、一說戒也。」凡制和合，必託界同，故須對此二門分別：一者汎辨諸界不同、二者正釋和合僧集。第一汎論諸界有十一種，謂自然三、大界四、小界四，故成十一也。或准《善見論》加一自然，即十二也。又更通論，加其水界自然及攝衣界、庫藏處、說戒堂、結淨地等，合十七種。且辨自然本緣起者，佛初緣時，於說戒日一化弟子制令盡集。大迦賓菟是大羅漢，自恃清淨，便作思念：「我於說戒，若赴不赴皆是清淨。」是故不赴。佛躬自喚，罰迦賓菟，令其步涉不乘神足。語迦賓云：「凡說戒法，應當恭敬尊重承事。若汝不欲恭敬尊重，誰當恭敬？若不和合一處同說，得突吉羅。」若准《僧祇》二十七，是阿那律，罰令步赴，失肉眼故極苦方至。廣說如律。自後又以盡一化集，疲勞廢業，遂開隨處白二羯磨，結說戒堂，於中說戒。爾時猶未制結諸界，遠路共赴一說戒堂，猶為疲極，又開隨處結大界已和合同說。結界之前，依自然集。此之自然，古來相承自有三別：一者依《十誦律》第二十二云「諸比丘於無僧坊聚落中初作僧坊未結界，爾時齊幾許？佛言：『隨聚落。聚落界分齊是僧坊界。』」古來判云：此是可分別聚落，欲結界者盡聚落集。此謂了知人家有僧，可令喚集，故名可分別也。二者若不可分別聚落，依《僧祇律》第八卷云「五肘弓量七弓，種一菴婆羅樹。齊七菴婆羅樹相去，爾所羯磨者，名善作羯磨。異眾相見，無別眾罪。」古來判云：既同聚落異眾相見許無別眾，明知即是聚落之中不知誰家有僧無僧，不可盡喚，故名不可分別聚落也。三者若於阿蘭若逈無村處，於僧坊中欲結界時，依《十誦律》云「諸比丘無聚落空處初作僧坊，齊幾許？佛言：『方拘慮舍。』」古來相傳，依《雜寶藏經》注云「拘慮舍者，五里也。」今詳《十誦》是薩婆多宗，薩婆多宗四肘弓量五百弓為一拘慮舍，計當二里。故《俱舍頌》云「四肘為弓量，五百拘慮舍。」何須不依。又准《善見論》第十七「阿蘭若界七盤陀羅，一盤陀羅二十八肘，若不同意者得作法事。」計當五十八步半，一尺八寸。既云不同意者，明知義同聚落之中不可分別，故開近集。若加此一，有四自然，四自然界中皆得集僧結作法界。若於水中不得結界，但得於中作對首等。如《善見論》但取眾中健人水灑所及之處作自然界。於四自然周圓之內欲結界時，僧盡赴集，不許受欲。既集僧訖，任僧量宜或大或小作布薩界。其布薩界，或用寺塘隨其曲直以為標限，或於逈地堅石釘材，或指樹山，任情所樂應取之處，使一比丘打木白僧，僧羯磨師依唱分齊白二結之。結界成訖，盡此界內並須赴集。縱有緣事身不來赴，即須附欲及附清淨來至僧中。僧中先隨餘所為事作羯磨訖，後方說戒。然布薩界大者有四、小者有一。所言四者，第一人法二同界。如向所論，本同一寺而結成者是。此界本制不緣於食，故得此名。二者食法二同界。如有兩寺先各別依人法二同，今忽兩寺欲同飲食及同作法，二寺各自白二羯磨解却舊界，別更合唱兩寺標相更加羯磨，同為食法二同界也。三者法同食別界。如有兩寺先各別依人法二同，今忽兩寺但欲同法而各別食，二寺各解及以更結，准前應知。四者食同法別界。如有兩寺先各別依人法二同，今忽兩寺欲同飲食、不同作法，兩寺眾僧隨集一寺，或可要集有食寺中作白二法和同共食。此即不須解先舊界，尋佛本意約法同別以興結果，今此但為欲得同食不欲同法，是故不解舊作法界。此上四界羯磨結法，廣如律中說戒犍度各如本結，𨺋相之內必須同集。又准說戒犍度須有小界，謂布薩日比丘道行若得總和，同結大界於中說戒此為大善。如其不得，作隨同友，當下道外共集一處，同結小界作說戒事。結法文云「大德僧聽！今有爾許比丘集。若僧時到僧忍聽結小界。白如是。」羯磨准知。此即名為難說戒界也，亦名數人界也。上來大四小一並名布薩界。就前四大界中，至夏滿日自恣之時，亦必依之作自恣事。若在道行，至自恣日有難自恣，准同說戒亦開小界。然難自恣結小界文云「大德僧聽！齊如是比丘坐處，若僧時到僧忍聽，僧於此處結小界。白如是。」羯磨准知。此即名為難自恣界，亦名坐處滿界也。又結戒場并難受戒，怙前說戒自恣二小合為四小，并前四大及三自然合十一界。三自然界中，若加《善見》七盤陀羅蘭若難集，合十二界也。此十二界皆是集僧之處，其說戒堂是所赴處，非是齊此明集僧義。自餘衣界、淨地、庫藏，皆非為辨集僧之義。廣論結解法式及明所用，如大律及羯磨本中。今此略陳，隨其所應大四小一盡界須集，故云和合僧集會等也。 > From here below is the second \[section\]: harmonious cultivation together. The text is divided into three: first, the prescription of harmony (from "When the harmonious Saṃgha has assembled..." down to the answer, "The recitation of the prātimokṣa and karmas"); second, the prescription of common acts (from "May the venerable Saṃgha listen..." onward); third, the exhortation to listen and cultivate (from "Venerable ones, I now wish to recite..." onward). First, the prescription of harmony is the preliminary preparation for the two matters of reciting the prātimokṣa and conducting karmas. Therefore, the Vinaya states: "'Harmonious' means one karma and one recitation of the prātimokṣa." Whenever harmony is prescribed, it must rely upon a shared boundary; hence, these two gates must be distinguished: first, a general explanation of the differences among boundaries; second, a direct explanation of the harmonious Saṃgha assembly. In the first general discussion, there are eleven kinds of boundaries: three natural boundaries, four great boundaries, and four minor boundaries, making eleven. Or, according to the Samantapāsādikā, adding one natural boundary makes twelve. Furthermore, discussing more comprehensively, adding the natural water boundary, the boundary for keeping robes (cīvara-avippavāsa), the storeroom, the poṣadha hall, the consecrated pure ground, and so forth, makes seventeen kinds in total. Now, explaining the original arising of the natural boundary: When the Buddha first instituted it, he commanded all disciples within an entire conversion district to gather together on the poṣadha day. Mahākapphiṇa was a great arhat who, relying on his own purity, had this thought: "Whether I attend the recitation of the prātimokṣa or do not attend, I am pure." Therefore, he did not attend. The Buddha summoned him in person and penalized Kapphiṇa, making him walk on foot without using his supernatural powers. He said to Kapphiṇa: "The ritual of reciting the prātimokṣa should be treated with respect, honor, and reverent service. If you do not wish to respect and honor it, who will? If you do not assemble in one place and recite it together, you incur a duṣkṛta." According to the Mahāsāṃghika-vinaya, fascicle 27, it was Aniruddha who was penalized and made to walk on foot, arriving only after great suffering because he lacked physical eyes; this is explained in detail in the Vinaya. Subsequently, because gathering an entire conversion district caused fatigue and neglected monastic tasks, permission was granted to establish a poṣadha hall anywhere by a ñattidutiya-kamma, and to recite the prātimokṣa therein. At that time, the establishment of boundaries had not yet been prescribed; traveling long roads to gather at a single poṣadha hall was still extremely exhausting, so permission was further granted to establish a great boundary anywhere and recite \[the prātimokṣa\] together in harmony. Before the establishment of boundaries, assembly relied on the natural boundary. Concerning this natural boundary, three distinct types have been traditionally handed down from antiquity: First, according to the Daśabhāṇavāra-vinaya, fascicle 22: "The monks first built a monastery in a village without a monastery and had not yet demarcated a boundary. At that time, how far did it extend? The Buddha said: 'According to the village. The boundary limits of the village are the limits of the monastery.'" Ancient commentators determined: This is a distinguishable village; those who wish to establish a boundary must assemble the whole village. This means knowing in which houses there are monks who can be called together; hence, it is called "distinguishable." Second, regarding an indistinguishable village, according to the Mahāsāṃghika-vinaya, fascicle 8: "Measure seven bows of five forearms each, and plant an āmra tree. Within the distance of seven āmra trees, whoever performs a karma performs a valid karma. If different assemblies see one another, there is no offence of a schismatic assembly (gaṇa-bhedaka)." Ancient commentators determined: Since being in the same village and different assemblies seeing one another is allowed without an offence of a schismatic assembly, we clearly know that this refers to not knowing in which houses there are monks or no monks within a village, so that all cannot be summoned; hence, it is called an "indistinguishable village." Third, regarding a wilderness (araṇya) far from any village, when one wishes to demarcate a boundary in a monastery, according to the Daśabhāṇavāra-vinaya: "When the monks first build a monastery in an uninhabited wilderness without villages, how far does it extend? The Buddha said: 'One square krośa.'" Ancient tradition, based on the notes in the Za baozang jing, says: "A krośa is five li." Now, examining this: the Daśabhāṇavāra belongs to the Sarvāstivāda school; according to the Sarvāstivāda school, measuring a bow at four forearms, five hundred bows make one krośa, which calculates to two li. Thus the Kośa verse says: "Four forearms are the measure of a bow; five hundred \[bows\] are a krośa." Why should one not rely on this? Furthermore, according to the Samantapāsādikā, fascicle 17: "The wilderness boundary is seven gabbhā; one gabbha is twenty-eight forearms. If they are not of the same mind, they may perform the ritual acts." This calculates to fifty-eight paces and a half, plus one foot and eight inches. Since it says "if they are not of the same mind," we clearly know the meaning is the same as an indistinguishable village, so nearby assembly is permitted. If this one is added, there are four natural boundaries; within all four natural boundaries, monks may be gathered to demarcate an established boundary (sīmā). In water, a boundary may not be established; one may only perform face-to-face rituals and the like therein. As in the Samantapāsādikā, one only takes the reach of water splashed by a strong person in the assembly to serve as the natural boundary. Within the circumference of the four natural boundaries, when one wishes to establish a boundary, all monks must attend the assembly; giving consent (chanda) is not permitted. Once the monks are gathered, according to what the Saṃgha considers suitable, they establish either a large or small poṣadha boundary. As for this poṣadha boundary, one may use the temple embankment, following its bends and curves as the landmarks; or in open ground, one may set firm stones or hammer in timber; or point to trees or mountains, taking whatever is pleasing to the mind. One monk is made to strike the wooden block and announce to the Saṃgha, and the Saṃgha's karma master, following the announced boundary markers, establishes it by a ñattidutiya-kamma. Once the boundary is established, all within this boundary must attend the assembly. Even if one has an impediment and cannot attend in person, one must send one's consent and purity to the Saṃgha. In the Saṃgha, karmas are performed first according to any other pending matters, and only afterwards is the prātimokṣa recited. However, of poṣadha boundaries, there are four large ones and one small one. The four are: First, the boundary where both persons and Dharma are shared. As discussed above, this is established originally within a single monastery. This boundary was originally instituted without reference to food, and thus receives this name. Second, the boundary where both food and Dharma are shared. For example, if two monasteries previously maintained separate boundaries where both persons and Dharma were shared, but now the two monasteries suddenly wish to share food and perform rituals together, the two monasteries each revoke their old boundaries with a ñattidutiya-kamma, announce the combined landmarks of both monasteries together, perform another karma, and unite as a boundary sharing both food and Dharma. Third, the boundary where Dharma is shared but food is separate. For example, if two monasteries previously maintained separate boundaries where both persons and Dharma were shared, but now the two monasteries only wish to share Dharma while eating separately, the two monasteries each revoke and re-establish their boundaries; this should be understood according to the preceding. Fourth, the boundary where food is shared but Dharma is separate. For example, if two monasteries previously maintained separate boundaries where both persons and Dharma were shared, but now the two monasteries wish to share food but not perform rituals together, the monks of both monasteries gather at either monastery, or may gather at the monastery with food, and perform a ñattidutiya-kamma to eat together in harmony. In this case, there is no need to revoke the previous old boundary. Searching the Buddha's original intent, boundaries are established based on whether Dharma is shared or distinct; here, because they only wish to share food and do not wish to share Dharma, they do not revoke the previously established ritual boundary. The karma procedures for establishing the above four boundaries are detailed in the "Poṣadha-khandhaka" of the Vinaya, each established according to its own form; within the boundary markers, all must assemble together. Furthermore, according to the "Poṣadha-khandhaka," there must be a minor boundary. That is, on the poṣadha day, if traveling monks can achieve complete harmony, establishing a great boundary together and reciting the prātimokṣa within it is best. If they cannot, traveling with companions, they should step off the road and gather in one place, establishing a minor boundary together to perform the recitation of the prātimokṣa. The text for establishing the ritual states: "May the venerable Saṃgha listen! There are now so many monks assembled. If the time has arrived for the Saṃgha, may the Saṃgha consent to establish a minor boundary. This is the motion." The karma is understood accordingly. This is called the boundary for difficult recitation of the prātimokṣa, and also called the boundary of a specific number of persons. The four large boundaries and one small boundary above are all called poṣadha boundaries. Within the four large boundaries mentioned earlier, when the summer retreat ends on the day of pravāraṇā, one must also rely on them to perform pravāraṇā. If traveling on the road, when there is difficulty in pravāraṇā on the day of pravāraṇā, a minor boundary is also permitted, conforming to the recitation of the prātimokṣa. The text for establishing the minor boundary for difficult pravāraṇā states: "May the venerable Saṃgha listen! As far as the sitting places of these monks, if the time has arrived for the Saṃgha, may the Saṃgha consent to establish a minor boundary at this place. This is the motion." The karma is understood accordingly. This is called the boundary for difficult pravāraṇā, and also called the boundary filling the sitting places. Furthermore, the ordination platform and the \[minor boundary for\] difficult ordination, together with the two previous minor boundaries for recitation of the prātimokṣa and pravāraṇā, make four minor boundaries; combined with the four great boundaries and three natural boundaries, these make eleven boundaries. Among the three natural boundaries, if one adds the wilderness boundary of seven gabbhā from the Samantapāsādikā where assembly is difficult, they make twelve boundaries in total. These twelve boundaries are all places where the Saṃgha assembles; the poṣadha hall is a destination, not a boundary that defines the Saṃgha assembly. As for other boundaries such as robe boundaries, pure grounds, and storerooms, none of them serve to define the assembly of the Saṃgha. Detailed discussions of the rituals for establishing and revoking them, and the clarification of their functions, are found in the Great Vinaya and the manual of karmas. Here, this is briefly presented: depending on the case, all monks within the four large and one small boundaries must assemble; hence the text says, "When the harmonious Saṃgha has assembled," and so forth. > — English (machine translation) (machine translation) - [Previous: 1.13](https://indike.org/pramana/in.bauddha.taisho.1807.1.13) - [Next: 1.15](https://indike.org/pramana/in.bauddha.taisho.1807.1.15) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1807.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1807~en-mt.1.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1807.1.14](https://indike.org/pramana/in.bauddha.taisho.1807.1.14) · Pramāṇa