[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) › [四部律并論要用抄](https://indike.org/pramana/in.bauddha.taisho.2795) › 1.8 # 四部律并論要用抄 1.8 四部律并論要用抄 1.8 - **Language:** Classical Chinese ### [1.8](https://indike.org/pramana/in.bauddha.taisho.2795.1.8) 界有二種。一作界。二自然界。作界者。僧作白二羯磨結界作法而得。故名作界。自然界者。不待作心自然而有。故曰自然界　四部律文互易不同。四分云。聚落自然界者。去村五百弓。弓長中人四肘　十誦云。村外盡一箭道。慚愧人大小行處來。名自然界　僧祇云。村外牛羊所行流利處。名聚落自然界。又云。七樹。結界法不得受。欲以未有界故。令一舊住比丘三唱界相。當結界作羯磨。齊自然界內來。僧應盡集者成結界。若不集者結界不成。若結界不成。在中作一切法事受戒等皆不成也。若未結不失衣界者。於大界外以中人擲石所及處來。為不失衣自然界。若結不失衣戒竟。無有自然不失衣界　問。三部明。自然界不定。若自然界內僧不集作法不成。諸師或言成。或言不成。今取何部為定　答。三部明自然界者。非結界自然。是獨處自然界。為明空地聚落二界。有別所以明也　問。何者是結自然界　答。餘律更無明文。今依僧祇律明。結界自然界。時舍衛國有婆羅門。問佛種菴羅樹法。佛即答之。時優波離知時而問佛言。已聞菴婆羅分齊。今復請問。若有處所城邑聚落界不可知者。若欲作羯磨應齊幾許名為善作羯磨。令使異眾僧各各相見而得成就羯磨。不犯別眾。佛告優波離。五肘弓量七弓。種菴羅樹齊七樹間相去。爾所作羯磨者。名為善作羯磨。雖異眾相見而無別眾之食（一肘尺八。五肘長九尺。一樹間有十步半。七樹計有七十三步半）十誦云。優波離問中問。佛言。若比丘於無僧坊聚落中起僧坊。未結界。齊幾許名為界。佛言。齊是聚落界通行處。又問。若比丘無聚落阿蘭若處初起僧坊。未結界。是中齊幾許名為界。佛言。面一拘盧舍。是中比丘應盡集作羯磨。若別眾作一切比丘得罪（一拘盧舍者五里）問。若比丘捨大界。不失衣界亦捨不。佛言亦捨。又問。若捨不失衣界。大界亦捨不。佛言不捨。問。先界不捨更得結若大若小不。佛言不得　四分明十種界。各有自然勢分。一僧伽藍界有四種。一周匝垣墻。二柵樆。三樆墻不同。四周屋。二樹界。謂樹蔭所覆處名樹界。三場界。於中治五穀處是。四車界。謂車迴反處是。五船界。謂迴船反處是。六村界。有四種。如伽藍說。七舍界。於中有白衣妻子住是。八庫界。於中蘊積物處是。九堂界。十倉界。於貯五穀處是（此十種界各從界畔。五擲石所及處來名衣自然也）五分云。若水中行。以眾中有力人水灑所及自然界。結界法極遠得三由旬結。過是不得　善見論云。結界場最小者得客二十一人。又善見論明八種物作界相有得不得。一者山界相。大者如須彌山。小者下至如鳥。二石界相。大者如牛。小者三十坪。漫石不得作界相。應別安石。三林界相。大者百由旬。小者下至四樹相連。亦名林。竹草不得作界相。以體空不實故。四樹界相。大者如閻浮提樹。小者下至高八寸大如針得作界。若無自生樹種樹亦得。枯樹不得作界相。五道界相。或車道牛道乃至逕三四村得作相。若入田道向井取水道向河水道窮道等不得作界相。六蟻封界相。大者如山。小者至高八寸。得作界相。七河界相。若好王治化。五日一兩。此雨河水不得作界相。若四月不雨。河水常流不斷。水深二尺得作界相。八水界相。若自然池水得作界相。若通渠入田或器水不得作界相。是名八種。此八種界相結界已後。界相雖滅而界不失。若人掘至水際亦不失　五分云。時有比丘。不唱界相。四方相而結界。或以眾生及烟火等作界相。佛言。不成結界。亦不成作界相。犯突吉羅　毘尼毘婆沙論云。比丘尼結界唯得方一𤘽盧舍（僧界十𤘽盧舍也）問。何故結衣界獨言除村及界也　答。毘婆沙論云。村者散亂不定。衣界是定。是故須除。又為除謗故。為除鬪諍故。護梵行故。是故除也　問有村須除無村。何故除　答。羯磨法爾。若無一切除。何以故。若結時無村結界竟有村來入。不須更結。以先結故。若本有村後移去。即此空處名不離衣界。若村先小後大。隨村及處皆非衣界。若先大後小。隨有空處盡是衣界。又言。如王入寺界內張幕。住近左右作食處。大小行處盡非衣界也　問。比丘尼於大僧界上更不結界。得作法事不　答。不成作法事。以僧尼界別。不相攝故。應更結　僧祇云。夏安居中若有王賊命梵行等難。或水多有虫漉不淨者。隨四方各三旬自在結界。若難卒至不得作羯磨法出去。無罪（出諸方界中也）十誦云。比丘作結界羯磨時。一切僧盡變根作女人。名比丘界。名比丘尼界也。結界時有變有不變者。名何界。佛言。餘僧轉作羯磨人不轉者。名比丘界。若作羯磨人轉作女人者。名比丘尼界。比丘尼結界轉不轉亦如是。 > There are two kinds of sīmā: first, established sīmās (kṛtasīmā); second, natural sīmās (abaddhasīmā). As for established sīmās, they are obtained when the saṃgha performs the ritual of establishing a sīmā (sīmābandha) through a jñapti-dvitīya-karman; therefore they are called 'established sīmās'. As for natural sīmās, they exist naturally without depending on an intentional act; therefore they are called 'natural sīmās'. The texts of the four Vinayas differ and are not identical. The Caturvargika\[-vinaya\] states: A natural sīmā of a village extends five hundred bow-lengths away from the village. The bow is four cubits long for an average person. The Daśādhyāya\[-vinaya\] states: Beyond the village as far as one arrow-shot, \[or\] up to where modest persons go for major and minor defecation, is called a natural sīmā. The Mahāsāṃghika\[-vinaya\] states: Beyond the village, wherever cattle and sheep walk smoothly, is called a village natural sīmā. It also says: \[A distance of\] seven trees. In the ritual of sīmābandha, one cannot accept \[absentee\] consent (chanda); because there is no \[established\] sīmā yet, one orders a resident monk of long standing to announce the boundary markers (sīmānimitta) three times. When about to perform the karman to establish the sīmā, from within the natural sīmā all monks who should gather must gather completely, and then the sīmābandha is accomplished. If they do not gather, the sīmābandha is not accomplished. If the sīmābandha is not accomplished, all legal acts, ordinations, and so forth performed therein are completely invalid. If one has not yet established a non-separation from robes sīmā (avicpravāsa-sīmā), the area up to where a stone thrown by an average person reaches outside the great sīmā (mahāsīmā) constitutes the natural non-separation from robes sīmā. Once one has established the non-separation from robes sīmā, there is no natural non-separation from robes sīmā. Question: The three Vinayas explain that natural sīmās are variable. If the monks within the natural sīmā do not gather, is the ritual act invalid? Various masters say either that it is valid or that it is invalid. Which Vinaya should be taken as authoritative now? Answer: What the three Vinayas explain concerning natural sīmās does not refer to the natural \[sīmā\] for establishing a sīmā, but to the natural sīmā for residing alone. This was explained because empty land and village sīmās have distinct differences. Question: What is the natural sīmā for establishing a sīmā? Answer: The other Vinayas have no further clear text; we now rely on the Mahāsāṃghika-vinaya to explain the natural sīmā for establishing a sīmā. At that time, in the country of Śrāvastī, there was a brahman who asked the Buddha about the method of planting mango trees. The Buddha then answered him. At that time Upāli, knowing the proper time, asked the Buddha, saying: 'We have already heard the delimitations regarding mango \[trees\]. We now ask further: if there is a location, a city, town, or village whose boundary cannot be known, if one wishes to perform a karman, how far an area should be circumscribed for it to be called a well-performed karman, such that different saṃghas can see one another and yet accomplish their karman without committing \[the offense of\] a divided assembly (bhinna-parisa)?' The Buddha told Upāli: 'Using a bow-measure of five cubits, \[at intervals of\] seven bows, plant mango trees; within the span of seven trees spaced that far apart, performing a karman is called a well-performed karman. Even though different assemblies see one another, there is no eating in a divided assembly.' (One cubit is one foot eight inches; five cubits is nine feet long. The space between each tree is ten and a half paces; for seven trees, it amounts to seventy-three and a half paces.) The Daśādhyāya\[-vinaya\] states: In the questions of Upāli, he asked, and the Buddha said: 'If monks build a monastery in a village without a monastery, and have not yet established a sīmā, how far an area is called the sīmā?' The Buddha said: 'The area through which the boundary of that village is commonly traversed.' He also asked: 'If monks initially build a monastery in an araṇya place where there is no village, and have not yet established a sīmā, how far an area therein is called the sīmā?' The Buddha said: 'One krośa on each side. The monks therein must all assemble to perform the karman. If they perform it in a divided assembly, all the monks commit an offense.' (One krośa is five li.) Question: If a monk revokes the great sīmā, is the non-separation from robes sīmā also revoked? The Buddha said: 'It is also revoked.' He also asked: 'If one revokes the non-separation from robes sīmā, is the great sīmā also revoked?' The Buddha said: 'It is not revoked.' Question: 'Without revoking the former sīmā, may one further establish a larger or smaller one?' The Buddha said: 'One may not.' The Caturvargika\[-vinaya\] explains ten kinds of sīmās, each having its natural sphere of influence: First, a saṃghārāma sīmā, which has four types: 1. surrounded by walls; 2. fences; 3. a mix of fence and wall; 4. surrounded by buildings. Second, a tree sīmā, which refers to the area covered by the shade of a tree. Third, a threshing-floor sīmā, which is where the five grains are processed. Fourth, a cart sīmā, which is where carts turn around. Fifth, a boat sīmā, which is where boats turn around. Sixth, a village sīmā, which has four types, as explained for the saṃghārāma. Seventh, a house sīmā, which is where laypeople with their wives and children live. Eighth, a storehouse sīmā, which is where goods are accumulated. Ninth, a hall sīmā. Tenth, a granary sīmā, which is where the five grains are stored. (Each of these ten kinds of sīmā extends from the edge of the sīmā up to where five stone-throws reach, which is called the natural robe \[sīmā\].) The Mahīśāsaka\[-vinaya\] states: If traveling on water, the distance reached by water sprinkled by a strong person in the saṃgha is the natural sīmā. The rule for establishing a sīmā permits establishing it at a maximum distance of three yojanas; exceeding this is not permitted. The Samantapāsādikā states: The smallest established sīmā enclosure may accommodate twenty-one guest \[monks\]. Furthermore, the Samantapāsādikā explains eight kinds of objects used as boundary markers, which may or may not be valid: First, mountain boundary markers: the large ones may be as large as Mount Sumeru; the small ones, at minimum, as small as a bird. Second, stone boundary markers: the large ones may be as large as an ox; the small ones, thirty square spans; a flat rock slab may not serve as a boundary marker, and a separate stone should be placed. Third, forest boundary markers: the large ones may be a hundred yojanas; the small ones, at minimum, down to four trees adjoining one another, which is also called a forest; bamboo and grass cannot serve as boundary markers because their substance is hollow and insubstantial. Fourth, tree boundary markers: the large ones may be as large as the Jambū tree; the small ones, down to eight inches high and as thick as a needle, may serve as boundary markers; if there are no wild trees, planted trees are also valid; dead trees cannot serve as boundary markers. Fifth, road boundary markers: either a cart road, an ox path, or even passing through three or four villages may serve as markers; paths into fields, paths toward wells to draw water, paths toward rivers for water, dead ends, and the like cannot serve as boundary markers. Sixth, anthill boundary markers: the large ones may be as large as a mountain; the small ones, down to eight inches high, may serve as boundary markers. Seventh, river boundary markers: if a good king rules and rain falls once every five days, this rainwater river cannot serve as a boundary marker; if it does not rain for four months and the river water constantly flows without interruption, being two feet deep, it can serve as a boundary marker. Eighth, water boundary markers: natural pond water can serve as a boundary marker; water channeled into fields or vessel water cannot serve as boundary markers. These are called the eight kinds. After these eight kinds of boundary markers have established a sīmā, even if the boundary markers disappear, the sīmā is not lost. Even if people dig down to the water table, it is still not lost. The Mahīśāsaka\[-vinaya\] states: At that time there were monks who did not announce boundary markers, but established a sīmā using the four cardinal directions as markers, or used living beings, smoke, fire, and the like as boundary markers. The Buddha said: 'The sīmābandha is not accomplished, nor are they valid boundary markers; they commit a duṣkṛta.' The Vinayavibhāṣā-śāstra states: A bhikṣuṇī's established sīmā may only be one krośa square (a monks' sīmā is ten krośas square). Question: Why, when establishing a robe sīmā, does one specifically say 'excluding villages and their boundaries'? Answer: The Vibhāṣā-śāstra says: Villages are scattered and unfixed, while a robe sīmā is fixed; therefore they must be excluded. Moreover, it is to eliminate slander, to eliminate contention, and to protect the celibate life; therefore they are excluded. Question: When there is a village, it must be excluded; why exclude it when there is no village? Answer: Such is the principle of the karman. If there is none, exclude everything. Why? If there is no village at the time of establishing it, and after the sīmā is established a village comes in, one need not establish it again, because it was already established beforehand. If there was originally a village and it later moves away, that very empty place is called the non-separation from robes sīmā. If a village was originally small and later grows large, wherever the village reaches is not a robe sīmā. If it was originally large and later grows small, whatever empty space there is, all of it is a robe sīmā. It also says: If a king enters within the monastery's sīmā and pitches a tent, his dwelling and its immediate surroundings, the place where food is prepared, and the places for major and minor defecation are all not robe sīmās. Question: If bhikṣuṇīs do not establish a separate sīmā over the great saṃgha's sīmā, can they perform legal acts? Answer: Their performance of legal acts is invalid, because the sīmās of monks and nuns are distinct and do not subsume one another; they must establish it separately. The Mahāsāṃghika\[-vinaya\] states: During the summer varṣā, if there are perils from kings, bandits, or threats to life or celibacy, or if the water has many insects and cannot be strained clean, they may freely establish a sīmā of three yojanas in each of the four directions. If a danger arrives suddenly so that they cannot perform the karman ritual and they leave, they are without offense. (That is, leaving into the sīmās of other regions.) The Daśādhyāya\[-vinaya\] states: When monks perform the karman of establishing a sīmā, if the entire saṃgha all change their faculties into women, is it called a monks' sīmā or a nuns' sīmā? When establishing a sīmā, if some change and some do not change, what sīmā is it called? The Buddha said: 'If the remaining saṃgha transforms but the person performing the karman does not transform, it is called a monks' sīmā. If the person performing the karman transforms into a woman, it is called a nuns' sīmā.' For bhikṣuṇīs establishing a sīmā, transforming or not transforming is also like this. > — English (machine translation) (machine translation) - [Previous: 1.7](https://indike.org/pramana/in.bauddha.taisho.2795.1.7) - [Next: 1.9](https://indike.org/pramana/in.bauddha.taisho.2795.1.9) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2795.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2795~en-mt.1.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2795.1.8](https://indike.org/pramana/in.bauddha.taisho.2795.1.8) · Pramāṇa