[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) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1807~en-mt) › 1.14 # 四分比丘戒本疏 1.14 English (machine translation) 1.14 - **Language:** English ### [1.14](https://indike.org/pramana/in.bauddha.taisho.1807~en-mt.1.14) 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. - [Previous: 1.13](https://indike.org/pramana/in.bauddha.taisho.1807~en-mt.1.13) - [Next: 1.15](https://indike.org/pramana/in.bauddha.taisho.1807~en-mt.1.15) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1807~en-mt.1) ## Linked texts (1) - [四分比丘戒本疏](https://indike.org/pramana/in.bauddha.taisho.1807.1.14) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1807~en-mt.1.14](https://indike.org/pramana/in.bauddha.taisho.1807~en-mt.1.14) · Pramāṇa