宗四分比丘隨門要略行儀 1.2

1.2

前之圖相足可鏡諸（宜准識知記諸規短約之。地勢隨處方圓十七類分。豈客封一必使事開三相法。離七非無得師心失光萬益。次明作法件如文）結戒場法（但眾情非枯析。虫生義在將護不妨道業。既是別緣無勞動。眾隨事取集得濟便止。所以大聖設教務益隨機任託方隅作法成就。凡欲結界。先安戒場。後方周遶開自然地空。外周圍名為大界。先小後大准教如斯。然所宗推文則先大後小。以戒場文。此住處故。若先小者何有住處。烏評之句教。則二見齊非究其成不。則先後俱得無容偏封致紛失耳）准彼圖相。先唱戒場結已。然後唱大界相結之唱告法則具依圖軌（應一比丘至上座所。敷座修威儀設禮已打靜合掌云。大德僧聽。我比丘為僧唱四方大界相。若界場應云。為僧唱四方戒場相。餘如本軌）戒場羯磨文（問和簡眾等准前說）大德僧聽。此住處比丘。稱四方小界相。若僧時到僧忍聽。僧今於此四方小界相內。結作戒場。白是如　大德僧聽此住處比丘。稱四方小界相。僧今於此四方小界相內結戒場。誰諸長老忍。僧於此四方相內結戒場者默然。誰不忍者說。僧已忍於此四方相內結戒場竟。僧忍默然故。是事如是持結大界羯磨文（唱相問和簡眾等並准上應知）大德僧聽。此住處比丘唱四方大界相。若僧時到僧忍聽。僧今於此四方相內結大界。同一住處同一說戒。白如是　大德僧聽。此住處比丘唱四方大界相。僧今於此四方相內結大界。同一住處同一說戒。誰諸長老忍僧於此四方相內結大界。同一住處同一說戒者默然。誰不忍者說。僧已忍。於此四方相內。同一住處同一說戒。結大界竟。僧忍默然故。是事如是持　解界法（律云。時諸比丘。意有欲廣作界者。有欲狹作者。佛言。自今已去。若欲改作者。先解前界。然後廣狹作從意）解大界羯磨（方便問和等如上准說用）大德僧聽。此住處比丘。同一住處同一說戒。若僧時到僧忍聽。今解大界。白如是　大德僧聽。此住處比丘。同一住處同一說戒。今解大界。誰諸長老忍。僧同一住處同一說戒。解大界者默然。誰不忍者說。僧已忍同一住處同一說戒。解大界竟。僧忍默故然。是事如是持　解戒場羯磨（應在場內不得在大界內遙解。律無正文。舊羯磨中用解大界法解之。唯稱大小為別。今不同之。戒場不許說戒。何得牒解。令准難事。但翻結為解。理通文順矣。義文云）大德僧聽。此住處比丘解戒場。若僧時到僧忍聽。今解戒場。白如是　大德僧聽。此住處比丘戒場。僧今解戒場。誰諸長老忍。僧集此處解戒場者默然。誰不忍者說。僧已忍於此解戒場竟。僧忍默然故。是事如是持　二三人遞作對首說戒法（應云）二大德一心念。今白月十五日眾僧說戒。我比丘某甲清淨（三說）彼答言爾（餘二人作法亦然。若十五日已後應云　黑月十五日若也小隨稱之。其說戒法不問界內人數多少。皆須鳴鍾具籌燒香散花香汁灑地。一同眾法。不異爾）一人心念僧戒法者（集除對首中初句。餘法悉同上）。

The preceding diagrammatic marks are fully sufficient to serve as a mirror. (One should take them as a standard, know them, and note their limits and shortfalls to constrain oneself. The topography follows the site: square or round, divided into seventeen categories. How could one cling rigidly to just one? One must make sure that the action provides the three marks and the ritual is free from the seven faults. Do not rely on your own mind and forfeit its widespread, myriad benefits. Next, the procedure is explained as follows:) Procedure for establishing a sīmā-maṇḍala: (Only when the minds of the Saṅgha are not parched and divided, and their sense for protecting living creatures is maintained, will spiritual practice not be hindered. Since this is an exceptional circumstance, there is no need to trouble the community: depending on the business at hand, let them assemble, and once it is settled, let it cease. Therefore, the Great Sage established the teachings striving for benefit according to circumstances, allowing reliance on whatever quarter to accomplish the ritual. Whenever one wishes to establish a sīmā, one first sets up the sīmā-maṇḍala; afterwards, one circles around, leaving the svayambhū empty ground; the outer perimeter is called the mahāsīmā. Establishing the small first and the large afterward accords with the teaching in this way. However, if one investigates the text of our own school, it is the large first and the small afterward, because the text for the sīmā-maṇḍala mentions 'this dwelling place.' If the small were established first, how could there be a 'dwelling place'? When one investigates both positions in terms of the teachings, both views are equally flawed; but examining whether it is accomplished or not, doing either first or second is valid, and there is no reason to obstinately cling to one side and cause confusion and failure.) According to that diagram, one first proclaims the marks of the sīmā-maṇḍala and binds it; afterwards, one proclaims the marks of the mahāsīmā and binds it. The procedure for proclaiming the marks fully accords with the diagrammatic rules. (One bhikṣu should go to the sthavira's place, arrange his seat, adjust his deportment, pay homage, strike the sounding block, join his palms, and say: 'Bhadanta, saṅgho suṇātu! I, the bhikṣu [name], for the Saṅgha proclaim the marks of the mahāsīmā of the four directions.' If for the sīmā-maṇḍala, he should say: '...proclaim the marks of the sīmā-maṇḍala of the four directions.' The rest is as in the original procedure.) Text of the karman for the sīmā-maṇḍala: (The inquiry of harmony and screening of the assembly are to be understood as explained previously.) 'Bhadanta, saṅgho suṇātu! The bhikṣus of this dwelling place have declared the marks of the small sīmā of the four directions. If the Saṅgha's time has arrived, may the Saṅgha give consent: the Saṅgha now, within these marks of the small sīmā of the four directions, establishes a sīmā-maṇḍala. This is the jñapti.' 'Bhadanta, saṅgho suṇātu! The bhikṣus of this dwelling place have declared the marks of the small sīmā of the four directions. The Saṅgha now, within these marks of the small sīmā of the four directions, establishes a sīmā-maṇḍala. Whichever venerable ones consent to the Saṅgha establishing a sīmā-maṇḍala within these marks of the four directions, remain silent. Whoever does not consent, speak! The Saṅgha has consented to establishing a sīmā-maṇḍala within these marks of the four directions. Because the Saṅgha consents in silence, thus is this matter held.' Text of the karman for establishing the mahāsīmā: (Proclaiming marks, inquiring of harmony, and screening the assembly should all be understood as above.) 'Bhadanta, saṅgho suṇātu! The bhikṣus of this dwelling place have proclaimed the marks of the mahāsīmā of the four directions. If the Saṅgha's time has arrived, may the Saṅgha give consent: the Saṅgha now, within these marks of the four directions, establishes a mahāsīmā, having a single dwelling place and a single poṣadha-recitation. This is the jñapti.' 'Bhadanta, saṅgho suṇātu! The bhikṣus of this dwelling place have proclaimed the marks of the mahāsīmā of the four directions. The Saṅgha now, within these marks of the four directions, establishes a mahāsīmā, having a single dwelling place and a single poṣadha-recitation. Whichever venerable ones consent to the Saṅgha establishing a mahāsīmā within these marks of the four directions, having a single dwelling place and a single poṣadha-recitation, remain silent. Whoever does not consent, speak! The Saṅgha has consented to establishing a mahāsīmā within these marks of the four directions, having a single dwelling place and a single poṣadha-recitation. Because the Saṅgha consents in silence, thus is this matter held.' Procedure for dissolving a sīmā: (The Vinaya states: At that time, among the bhikṣus, some wished to make the sīmā wider, while others wished to make it narrower. The Buddha said: 'From now on, if you wish to alter it, first dissolve the previous sīmā, and afterwards make it wider or narrower as you wish.') Karman for dissolving the mahāsīmā: (Preparations, inquiry of harmony, etc., are to be used as explained above.) 'Bhadanta, saṅgho suṇātu! The bhikṣus of this dwelling place have a single dwelling place and a single poṣadha-recitation. If the Saṅgha's time has arrived, may the Saṅgha give consent: we now dissolve the mahāsīmā. This is the jñapti.' 'Bhadanta, saṅgho suṇātu! The bhikṣus of this dwelling place have a single dwelling place and a single poṣadha-recitation. We now dissolve the mahāsīmā. Whichever venerable ones consent to the Saṅgha, having a single dwelling place and a single poṣadha-recitation, dissolving the mahāsīmā, remain silent. Whoever does not consent, speak! The Saṅgha has consented, having a single dwelling place and a single poṣadha-recitation, to dissolving the mahāsīmā. Because the Saṅgha consents in silence, thus is this matter held.' Karman for dissolving a sīmā-maṇḍala: (It should be done within the maṇḍala; one must not dissolve it from afar within the mahāsīmā. The Vinaya contains no explicit text. In ancient karmans, the procedure for dissolving a mahāsīmā was used to dissolve it, merely substituting 'large' and 'small' as the difference. Now, this is not followed. Since a sīmā-maṇḍala does not permit poṣadha-recitation, how could one cite it in the dissolution? Now, following difficult matters, one simply inverts 'establishing' into 'dissolving'; the principle is sound and the text flows smoothly. The commentary says:) 'Bhadanta, saṅgho suṇātu! The bhikṣus of this dwelling place dissolve the sīmā-maṇḍala. If the Saṅgha's time has arrived, may the Saṅgha give consent: we now dissolve the sīmā-maṇḍala. This is the jñapti.' 'Bhadanta, saṅgho suṇātu! The bhikṣus of this dwelling place [dissolve] the sīmā-maṇḍala. The Saṅgha now dissolves the sīmā-maṇḍala. Whichever venerable ones consent to the Saṅgha assembling in this place to dissolve the sīmā-maṇḍala, remain silent. Whoever does not consent, speak! The Saṅgha has consented to dissolving the sīmā-maṇḍala here. Because the Saṅgha consents in silence, thus is this matter held.' Procedure for two or three persons taking turns performing face-to-face poṣadha-recitation: (One should say:) 'May the two bhadantas focus their minds. Today, on the fifteenth day of the śuklapakṣa, the Saṅgha recites the poṣadha. I, the bhikṣu [name], am pure.' (To be said three times.) The other answers, saying: 'Indeed.' (The procedure for the other two persons is also like this. If after the fifteenth day, one should say: 'the fifteenth day of the kṛṣṇapakṣa'; if a short [month], declare it accordingly. As for its poṣadha-recitation procedure, regardless of whether the number of persons within the sīmā is large or small, all must ring the bell, provide counting-sticks, burn incense, scatter flowers, and sprinkle scented water on the ground, completely identical to the communal procedure, without any difference.) For one person performing the mental resolution poṣadha procedure: (Simply eliminate the opening line from the face-to-face procedure; the remaining ritual is entirely the same as above.)