宗四分比丘隨門要略行儀 1.1

1.1

自然□□□□□□□□□□□□□□□不可分別聚落面各六十三步（然今故□□□□□□□□□□□□□前說者是）三蘭若自然面五里。來集於前□□□□□□□□□相（若久固住處欲立戒場者）事有三種標相。內□□□戒場相。於外四周分自然空地（人言一時義亦唯詳處寬狹任立多少。但別兩界莫有交涉分隔。彼此無宜專執）次有一里。即大界內相。最外一重。是大界外相。事須周顯。無宜閴寞法之滅不義。在前規。恐相難。分脈圖委務法憑附遠光濟焉。

[…] svayambhū-[…] indistinguishable village is sixty-three paces on each side (however, what was […] previously explained is correct); third, an araṇya svayambhū-[sīmā] is five li on each side. Coming to assemble before […] marks. (If at an established, long-standing dwelling place one wishes to establish a sīmā-maṇḍala,) the matter involves three kinds of boundary marks: inside […] the marks of the sīmā-maṇḍala; on the outer perimeter, an area of svayambhū empty ground is set aside. (People say this is accomplished at one time; its meaning is also simply to consider the width or narrowness of the site and establish it as large or small as one pleases. One must merely keep the two sīmās distinct without overlapping or entanglement, separating the one from the other; there is no need to obstinately cling [to a single view].) Next, there is one li, which is the inner mark of the mahāsīmā. The outermost perimeter is the outer mark of the mahāsīmā. The boundary must be thoroughly apparent; it is not suitable for it to be obscure and secluded, [lest] the Dharma perish in meaninglessness. The previous diagram, fearing that the boundary marks would be difficult to distinguish, detailed the layout in diagrammatic form, so that monastic affairs may rely on it to broadly benefit [the Saṅgha] far into the future.