四分律刪補隨機羯磨 1.183

1.183

（此三小界，並為難事故興。《律》云：「不同意者未出界，聽在界外疾疾一處集，結小界受戒。」又言：「若布薩日，於無村曠野中行，眾僧不得和合者，隨同師善友下道，各集一處，結小界說戒。」又言：「若自恣日，於非村阿蘭若道路行，若不得和合者，隨同師親友移異處，結小界自恣。」故知非難無緣輒結，類諸難開，若違制犯。又皆無外相，即身所坐處以為界體，故〈受戒〉中云「此僧一處集結小界」，〈說戒〉中云「今有爾許比丘集結小界」，〈自恣〉中云「諸比丘坐處已滿，齊如是比丘坐處，僧於中結小界」等。故知俱無外相，為遮呵人，即〈小界受戒法〉云「界外呵，不成呵」也。此文釋成無外相，明矣。今有立界相，房院於中結者，羯磨不成。以大界立相，不唱非法；小界無相，若立非法。故大界別人唱相，羯磨文中牒之；小界既無唱法，羯磨自顯標相。故重委明示，庶無疑濫。脫隨而結，則成多犯：一、非是開緣；二、輒立相；三、處留久固，文云「不應不解而去」等；四、妄通餘法，即非制而制。其羯磨文如常也。）

(These three khaṇḍasīmās are all established for situations of adversity. The Vinaya states: "If those of differing intent have not yet left the boundary, I allow [others] to assemble swiftly together in one place outside the boundary and bind a khaṇḍasīmā to confer the precepts." It also states: "If on the poṣadha day, while traveling in a wilderness without villages, the saṃghas are unable to be in harmony, let them step off the road following their common teachers and good friends, each assemble in one place, and bind a khaṇḍasīmā to recite the precepts." It also states: "If on the day of pravāraṇā, while traveling on a road through a non-village araṇya, they are unable to be in harmony, let them move to another place following their common teachers and intimates, and bind a khaṇḍasīmā for pravāraṇā." Therefore we know that to bind them arbitrarily without adversity or cause is comparable to other allowances under adversity: if one violates the regulation, one commits an offense. Furthermore, none of them have outer markers; rather, the very places where bodies sit constitute the essence of the boundary. Thus the chapter on Conferring the Precepts says, "This saṃgha assembles in one place and binds a khaṇḍasīmā"; the chapter on Reciting the Precepts says, "There are now so many bhikṣus assembled who bind a khaṇḍasīmā"; the chapter on Pravāraṇā says, "The sitting places of the bhikṣus are already filled; encompassing the sitting places of this many bhikṣus, the saṃgha binds a khaṇḍasīmā therein," and so on. Therefore we know that none have outer markers, in order to ward off those who would object—namely, as the "Procedure for Ordination in a Khaṇḍasīmā" states, "An objection made outside the boundary does not constitute an objection." This text proves and establishes that there are no outer markers, which is clear. Nowadays, some set up boundary markers and rooms/compounds within which they bind it; their karman is invalid. For establishing markers in a mahāsīmā, not proclaiming them is unlawful; in a khaṇḍasīmā there are no markers, so establishing them is unlawful. Thus, for a mahāsīmā another person proclaims the markers and they are cited in the karman text; since a khaṇḍasīmā lacks a method of proclamation, the karman itself displays the markers. Therefore this is thoroughly and clearly shown again, so that there may be no doubt or confusion. If one loosely follows [such errors] and binds it, multiple offenses result: first, it is not an occasion of allowance; second, one arbitrarily sets up markers; third, the location is kept for a long duration, whereas the text says, "One should not depart without releasing it," and so forth; fourth, one falsely extends it to other procedures, which is instituting what was not instituted. Its karman text is as usual.)