Kapphiṇa

迦毘那

2.1A summary:

2.1一個總結：

Kapphiṇa; consent for robes;

迦毘那；衣物同意；

To undo; the small boundary; the large boundary;

解除；小界；大界；

To shrink, expand, and undo;

縮小、擴大和撤銷；

Demarcate; in possession of; and undemarcated,

劃定界址；佔有；及未劃定

Villages, the forest, and acts

村落、林地與羯磨

Are included in this section.

都包括在這個章節中。

Kapphiṇa

迦毘那

2.3The Blessed Buddha was staying at the Kalandakanivāpa in the Bamboo Grove near Rājagṛha. The brahmin Kapphiṇa was staying at Senikā Cave near Rājagṛha, together with the saṅgha with whom he had enclosed a site with a shared restoration rite. On the fifteenth, a great many monks were seated and assembled at the restoration rite site. The majority were seated and waiting for the venerable brahmin Kapphiṇa. Then Kapphiṇa thought, “Today the saṅgha’s restoration rite falls on the fifteenth. If today, the fifteenth, is also my, the monk Kapphiṇa’s, restoration rite, should I or should I not go to the site of the saṅgha’s restoration rite? Should I or should I not participate in the restoration rite with the saṅgha? Should I or should I not attend the saṅgha’s acts and activities? [F.138.a] Should I or should I not participate with the saṅgha in its acts and activities? The Blessed One has even said:

2.3世尊在王舍城竹林迦蘭陀村停留。婆羅門迦毘那在王舍城瑟尼沙窟停留，他與一個僧團一起劃定了共同說戒的場所。在十五日，許多比丘聚集在說戒場所坐禪。大多數人坐著等待尊敬的婆羅門迦毘那。這時迦毘那想道：「今天僧團的說戒在十五日。如果今天十五日也是我迦毘那比丘的說戒日，我應該去還是不應該去僧團說戒的場所？我應該還是不應該與僧團一起參加說戒？我應該還是不應該參與僧團的羯磨和活動？我應該還是不應該與僧團一起參加它的羯磨和活動？世尊甚至說過：

“ ‘The pure always observe the fast.

「清淨者常持齋戒。」

The pure always observe the restoration rite.

清淨的人總是恭敬說戒。

The pure whose behavior is pure

行為清淨的清淨人

Indeed fulfill their observance.’

確實完成他們的修持。

2.5“And I am pure, of the greatest purity.”

2.5"我是清淨的，具有最大的清淨。"

2.6Knowing the brahmin Kapphiṇa’s thoughts, the Blessed One disappeared from the Bamboo Grove and reappeared, seated in front of the revered brahmin Kapphiṇa at Senikā Cave. He said, “Kapphiṇa, is it not true that you, when you retreated into solitude and withdrew into meditation, thought, ‘Today the saṅgha’s restoration rite falls on the fifteenth. If today, the fifteenth, is also my, the monk Kapphiṇa’s, restoration rite, should I or should I not go to the site of the saṅgha’s restoration rite? Should I or should I not participate in the restoration rite with the saṅgha? Should I or should I not attend the saṅgha’s acts and activities? Should I or should I not participate with the saṅgha in its acts and activities? The Blessed One has even said:

2.6世尊知道婆羅門迦毘那的想法，從竹林消失，然後在瑟尼沙窟出現，坐在受尊敬的婆羅門迦毘那面前。他說：「迦毘那，難道不是嗎？當你退入寂靜，專注於禪定時，你想著：『今天是十五日，僧伽的說戒日。如果今天十五日也是我僧人迦毘那的說戒日，我應該還是不應該去僧伽說戒的場所？我應該還是不應該和僧伽一起參與說戒？我應該還是不應該參與僧伽的羯磨和活動？我應該還是不應該和僧伽一起參與它的羯磨和活動？世尊甚至說過：

“ ‘ “The pure always observe the fast.

「『清淨者常持齋戒。」』」

The pure always observe the restoration rite.

清淨者始終遵守說戒。

The pure whose behavior is pure

行為清淨的清淨者

Indeed fulfill their observance.” ’ [F.138.b]

確實圓滿他們的遵守。」[F.138.b]

2.8“ ‘And I am pure, of the greatest purity’?”

2.8「我是清淨的，擁有最高的清淨」？

2.9“I did, venerable one.”

2.9「尊者，我去了。」

2.10“Kapphiṇa, then, if you do not go to the saṅgha’s restoration rite site, who else will go? If you do not participate with the saṅgha in the restoration rite, who else will participate? If you do not attend the saṅgha’s acts and activities, who else will attend? If you do not participate with the saṅgha in its acts and activities, who else will?

2.10「迦毘那，那麼，如果你不去僧伽的說戒場所，還有誰會去呢？如果你不與僧伽一起參與說戒，還有誰會參與呢？如果你不參與僧伽的行為和活動，還有誰會參與呢？如果你不與僧伽一起參與僧伽的行為和活動，還有誰會參與呢？」

2.11“Therefore, Kapphiṇa, do not fail to go to the saṅgha’s restoration rite site. Kapphiṇa, do not fail to participate with the saṅgha in the restoration rite. Kapphiṇa, do not fail to attend the saṅgha’s acts and activities. Kapphiṇa, do not fail to participate with the saṅgha in the saṅgha’s acts and activities.”

2.11「因此，迦毘那，你不要不去僧伽的說戒場。迦毘那，你不要不參與僧伽的說戒。迦毘那，你不要不參加僧伽的羯磨和活動。迦毘那，你不要不與僧伽一起參與僧伽的羯磨和活動。」

2.12The Blessed One then took the revered brahmin Kapphiṇa to the saṅgha’s restoration rite site and sat down on the mat that had been lain before the saṅgha of monks. After sitting down, the Blessed One said to the monks, “I now allow that those monks who have enclosed a site with a shared restoration rite may demarcate a large boundary.”

2.12世尊於是帶著受尊敬的婆羅門迦毘那來到僧伽的說戒場，坐在為僧團鋪好的墊子上。坐下後，世尊對眾比丘說：「我現在允許那些已經圍起共同說戒場地的比丘們可以劃分大界。」

2.13When the Buddha allowed that monks who have enclosed a site with a shared restoration rite may demarcate a large boundary, they did not know how to demarcate a large boundary, so the Blessed One said, “To begin with, boarding or resident monks should set firm markers in the four directions to demarcate the large boundary. In the east, choose a firm marker such as a boulder, wall, pillar, [F.139.a] tree, fence, rock crevice, road, or well. In the south, west, and north as well, choose a firm marker such as a boulder, wall, pillar, tree, fence, rock crevice, road, or well.

2.13當世尊允許在共說戒場的比丘可以劃定大界時，他們不知道如何劃定大界，所以世尊說：「首先，住處比丘或僧伽藍住比丘應該在四個方向設置堅實標誌來劃定大界。在東邊，選擇一個堅實標誌，比如大石、牆、柱子、樹、籬笆、石縫、道路或井。在南邊、西邊和北邊同樣選擇一個堅實標誌，比如大石、牆、柱子、樹、籬笆、石縫、道路或井。

2.14“Then, after the seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, a boarding or a resident monk should announce the firm markers in the four directions that demarcate the large boundary: in the east, south, west, and north, the firm marker is a boulder, wall, pillar, tree, fence, rock crevice, road, well, and so on.

2.14「那時，座位安排妥當後，敲打犍椎，通知比丘們所要處理的事務。整個僧團坐定集合後，住處比丘或僧伽藍住比丘應當宣佈劃定大界的四個方向的堅實標誌：在東、南、西、北方向，堅實標誌是大石、牆、柱、樹、籬笆、石縫、道路、井等等。」

2.15“Then, one monk should make a motion and perform the act as follows:

2.15「然後，一位比丘應該提出提議並按照以下方式執行羯磨：

“ ‘Venerable saṅgha, please listen. The boarding and resident monks have announced the firm markers they have set in the four directions to demarcate the large boundary. In the east, the firm markers are a boulder and a wall; in the south, the firm markers are a pillar and a tree; in the west, [F.139.b] the firm markers are a fence and a rock crevice; and in the north, the firm markers are a road and a well. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent and the saṅgha demarcate the large boundary by enclosing a site with a shared restoration rite within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease.’

「尊敬的僧團啊，請聽著。住處比丘和僧伽藍住比丘已經宣告了他們在四個方向設置的堅實標誌，用來劃定大界。在東方，堅實標誌是大石和牆；在南方，堅實標誌是柱子和樹；在西方，堅實標誌是籬笆和石縫；在北方，堅實標誌是道路和井。因此，如果時機恰當，僧團能夠接納的話，我請求僧團同意，讓僧團在上述標誌範圍內劃定大界，以共說戒場來圍定該處所，包括林地和住處，但排除其中的任何城鎮和城邊地區，以便比丘們能聚集在此處所，安住其中。」

2.17“That is the motion. The act is performed as follows:

2.17「這就是羯磨。懺悔如下進行：

“ ‘Venerable saṅgha, please listen. The boarding and resident monks have announced the firm markers in the four directions they have set to demarcate the large boundary on this site. In the east, the firm markers are a boulder and a wall; in the south, the firm markers are a pillar and a tree; in the west, the firm markers are a fence and a rock crevice; and in the north, the firm markers are a road and a well. If a large boundary is demarcated by the saṅgha who have enclosed a site with a shared restoration rite within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease remain silent, then I ask that those venerable ones who can accept the large boundary that has been demarcated by the saṅgha who have enclosed a site with a shared restoration rite within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease remain silent. [F.140.a] I ask those who cannot so accept it to speak now.’

「尊敬的僧團，請聽。住處比丘和僧伽藍住比丘已經宣布他們在四個方向所設定的堅實標誌，用以劃定大界在此處所。在東邊，堅實標誌是大石和牆；在南邊，堅實標誌是柱和樹；在西邊，堅實標誌是籬笆和石縫；在北邊，堅實標誌是道路和井。若僧團於上述標誌內劃定大界，圍設共說戒場，包括林地和住處，但不包括其中任何村鎮和城邊地帶，以便比丘能在此處所集合安樂，保持沉默，那麼我請求那些尊敬的人能夠接受由僧團劃定的大界，該大界圍設共說戒場在上述標誌內，包括林地和住處，但不包括其中任何村鎮和城邊地帶，以便比丘能在此處所集合安樂，請保持沉默。我請求那些不能這樣接受的人現在發言。」

2.19“In accepting and giving their consent, the large boundary is demarcated by the saṅgha who have enclosed a site with a shared restoration rite within these markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that the saṅgha may gather at the site and be at ease. By remaining silent, they assent to the proposed act.

2.19"僧伽接受並同意，由僧伽在這些標誌內劃定大界，圍繞出共說戒場，包括林地和住處，但排除其中的城鎮和城鎮邊緣，使得僧伽可以在此處聚集並安樂居住。通過保持沉默，他們同意所提議的羯磨。"

2.20“The monks may then sit within the large boundary demarcated by the saṅgha and use it for the seated practice, the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they perform [an official act] while being incomplete, they will be guilty of a breach.”

2.20「比丘們可以在僧團劃定的大界內坐下，並將其用於坐禪、說戒、解罪、羯磨、單白羯磨和三番羯磨。如果他們在人數不足的情況下進行官方儀式，將犯違犯罪。」

Robes

衣

2.21When the monks carried the three robes during their daily practice, they were oppressed by the heat, so the monks appealed to the Blessed One and the Blessed One said, “Consent should be given so that all monks are deemed to be in possession of their robes while within the large boundary. Consent should be given in the following way. After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, one monk should make a motion and perform the act as follows:

2.21當比丘們在日常修行中攜帶三衣時，他們受到炎熱的困擾，於是比丘們向世尊懇求，世尊說：「應當給予許可，使得所有比丘在大界之內都被視為擁有衣物，以便僧團能夠聚集並得到安樂。許可應當以以下方式給予。在安排好座位之後，敲擊犍椎並將當前事務告知比丘們。一旦整個僧伽坐定並集合，一位比丘應當提出羯磨並按照以下方式執行：

“ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary for this site. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent that all monks be deemed to be in possession of their robes while within the large boundary so that the saṅgha may gather and be at ease, I ask consent.’

「尊敬的僧團，請聽聞。一個完整的僧團已經圍設了一個共同說戒的場所，並為此場所劃定了大界。因此，如果時機合適，僧團能夠接受，我請求僧團給予認可，使所有比丘在大界內都被視為擁有衣袍，以便僧團能夠聚集在一起，安心居住。我請求認可。」

2.23“That is the motion. The act is performed as follows:

2.23「這是羯磨單白。羯磨的執行方式如下：

“ ‘Venerable saṅgha, please listen. [F.140.b] A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary for this site. Therefore, if the saṅgha gives consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease, I ask those venerable ones who can accept that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at the site and be at ease, to remain silent. I ask those who cannot so accept it to speak now.’

「尊敬的僧伽，請聽。有一個完整的僧團，已經建立了共說戒場，並為此處所劃定了大界。因此，如果僧伽同意讓所有比丘在大界範圍內都被視為擁有衣服，使得僧團能在此處所聚集安樂，我請那些能夠接受所有比丘在大界範圍內都被視為擁有衣服，使得僧團能在此處所聚集安樂的尊敬者保持沈默。我請那些不能接受這一點的人現在說出來。」

2.25“In accepting this and giving their consent, the saṅgha gives consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease. By remaining silent, they assent to the proposed act.

2.25「僧伽藉由接納並表示同意，僧伽許可所有比丘在大界內被視為持有衣物，以便僧伽能在該處所集合並安樂。通過保持沉默，他們同意所提議的行為。」

2.26“Where the saṅgha has granted consent that monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease, monks may remain in their upper and lower robes. This need not be regretted.”

2.26「僧伽已經同意，在大界內的比丘都應被視為持有衣物，以便僧伽可以聚集在該處安心修行。比丘們可以穿著上衣下衣留在此處。這無須感到遺憾。」

Consent to Undo

同意解除

2.27Among them were monks who did those acts described in the group of four, who did those acts described in the group of five, and who did those acts described in the group of ten. When the whole saṅgha gathered, among them were monks whose dedication to virtue had lapsed. So the monks appealed to the Blessed One and the Blessed One said, “A small boundary should be demarcated and it should be agreed upon it as the inner circle. First the large boundary should be undone in the following way. After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, one monk [F.141.a] should make a motion and perform the act as follows:

2.27其中有些比丘做了四組經文中所述的行為，有些做了五組經文中所述的行為，還有些做了十組經文中所述的行為。當整個僧團聚集時，其中有些比丘的持戒決心已經動搖。於是比丘們向世尊提出申訴，世尊說：「應該劃定一個小界，並將其議定為內圓。首先應該用以下方式來撤銷大界。在安排好座位之後，敲響犍椎，將事項告知比丘們。等到整個僧團坐好並集合時，一位比丘應該進行羯磨宣告並按以下方式執行該羯磨：」

“ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary for this site. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent. I ask that the saṅgha erase and undo the large boundary.’

「尊敬的僧團，請聽著。一個完整的僧團已經為這個場所劃定了共說戒場，並為此處劃分了大界。因此，如果時機恰當，僧團可以接受，我請求僧團同意。我請求僧團擦除並廢除大界。」

2.29“That is the motion. The act is performed as follows:

2.29「這是羯磨的白文。羯磨的實行如下：」

“ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary for this site. Therefore, if the saṅgha abolishes and undoes the large boundary, I ask those venerable ones who can accept the erasure and undoing of the large boundary to remain silent. I ask those who cannot so accept it to speak now.’

「尊敬的僧團，請諦聽。一個完整的僧團曾在此處圈定共同說戒場地，並為此處劃定了大界。因此，如果僧團要廢除並解除大界，我請能夠接受大界的廢除與解除的尊者們保持沉默。我請無法接受的人現在發言。」

2.31“This is the first statement of the act. It should be repeated verbatim a second and third time. In accepting and giving their consent, the saṅgha erases and undoes the large boundary. By remaining silent, they assent to the proposed act.”

2.31「這是羯磨的第一次宣告。應該逐字重複第二次和第三次。僧伽透過接納和同意，消除並廢止大界。透過保持沉默，他們同意所提議的行為。」

Consent for the Small Boundary

小界的同意

2.32“After that, boarding or resident monks should set firm markers in the four directions to demarcate the small boundary. In the east, south, west, and north, choose a firm marker by planting a teakwood stake, stringing yarn, placing a rock, or digging a furrow.

2.32「在此之後，住處比丘或客比丘應該在四個方向設置堅實標誌，以劃定小界。在東、南、西、北方，通過種植柚木樁、拉緊繩線、放置大石或挖掘溝渠來選擇堅實標誌。」

2.33“After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, boarding or resident monks should announce the firm markers in the four directions that demarcate the small boundary: ‘In the east, [F.141.b] south, west, and north, the following firm markers have been planted: a teakwood stake, strung yarn, a placed rock, or a dug furrow.’

2.33「安排好座位後，敲擊犍椎以通知比丘們眼前的事務。待整個僧團坐定聚集後，住處比丘或寄宿比丘應當宣告劃分小界的四個方向上設置的堅實標誌：『東、南、西、北方向上設置了以下堅實標誌：柚木樁、繫結的繩線、放置的石頭，或挖掘的溝渠。』」

2.34“After that, one monk should make a motion and perform the act as follows:

2.34「之後，一位比丘應當提出議案並執行羯磨如下：

“ ‘Venerable saṅgha, please listen. The boarding or resident monks have announced the firm markers in the four directions that demarcate the small boundary on this site. In the east, the firm marker is a planted teakwood stake; in the south, strung yarn; in the west, a placed rock; and in the north, a dug furrow. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent and the saṅgha who have enclosed a site with a shared restoration rite demarcate the small boundary within these markers and agree upon it as the small circle, so that the saṅgha may gather at that site and be at ease.’

「尊敬的僧伽，請聽著。住處比丘和僧伽藍住比丘已經宣布了界定此處小界的四方堅實標誌。在東邊，堅實標誌是種植的柚木樁；在南邊，是繫繩的紗線；在西邊，是放置的大石；在北邊，是挖掘的溝渠。因此，如果時機合適，僧伽能夠接納，我請求僧伽給予同意，在共說戒場中的僧伽在這些標誌內界定小界，並同意將其作為內圓，使得僧伽可以在該處集合並安樂住止。」

2.36“That is the motion. The act is performed as follows:

2.36「這是羯磨。懺悔羯磨的執行如下：

“ ‘Venerable saṅgha, please listen. The boarding or resident monks have announced the firm markers in the four directions that demarcate the small boundary on this site. In the east, the firm marker is a planted teakwood stake; in the south, strung yarn; in the west, a placed rock; and in the north, a dug furrow. If the saṅgha demarcates the small boundary within these markers and agrees upon it as the inner circle, [F.142.a] I ask that those venerable ones who can accept the small boundary that the saṅgha has demarcated within these markers and agreed upon it as the inner circle, so that the saṅgha may gather at the site and be at ease, to remain silent. I ask those who cannot accept it to speak now.’

「尊敬的僧伽，請聽。住處比丘已經在四個方向宣佈了堅實標誌，這些標誌劃分了此地的小界。在東邊，堅實標誌是一根種植的柚木樁；在南邊，是繫結的線；在西邊，是放置的石頭；在北邊，是挖掘的溝槽。如果僧伽在這些標誌內劃分小界，並同意將其作為內圓，我請求那些能夠接受僧伽在這些標誌內所劃分的小界、並同意將其作為內圓的尊敬的僧眾保持沉默，以便僧伽可以聚集在此地並安樂住。我請求那些不能接受的人現在說話。」

2.38“In accepting and giving their consent, the saṅgha accepts the small boundary thus demarcated within these markers and agrees upon it as the inner circle, so that the saṅgha may gather at that site and be at ease. By remaining silent, they assent to the proposed act.”

2.38「在同意並表達意願時，僧團接納於這些標誌內所劃定的小界，同意以之作為內圓，使僧團能夠聚集在該處所並得以安樂。透過保持沉默，他們同意了所提議的羯磨。」

Consent for the Large Boundary

大界的同意

2.39“After that, the large boundary should be demarcated. It should be done in the following way. To begin with, boarding or resident monks should set firm markers in the four directions to demarcate the large boundary. In the east, south, west, and north, set firm markers such as a boulder, a wall, a pillar, a tree, a fence, a rock crevice, a road, or a well.

2.39之後，應當劃定大界。方法如下。首先，住處比丘應當在四個方向設立堅實標誌以劃定大界。在東、南、西、北四個方向，應當設立堅實標誌，例如大石、牆、柱、樹、籬笆、石縫、道路或井。

2.40“Then, after seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, boarding or resident monks should announce the firm markers in the four directions that demarcate the large boundary: in the east, south, west, and north, the firm markers are a boulder, a wall, a pillar, a tree, a fence, a rock crevice, [F.142.b] a road, a well, and so on.

2.40「然後，在座位安排好之後，敲響犍椎，將此事通知所有比丘。當整個僧團坐定並集合後，住處比丘應該宣布劃定大界的四個方向的堅實標誌：在東方、南方、西方和北方，堅實標誌是大石、牆、柱、樹、籬笆、石縫、道路、井等。」

2.41“Then, one monk should make a motion and perform the act as follows:

2.41"然後，一位比丘應該提議並進行羯磨如下："

“ ‘Venerable saṅgha, please listen. The boarding or resident monks have announced the firm markers they have set in the four directions to demarcate the large boundary on this site. In the east, the firm markers are a boulder and a wall; in the south, the firm markers are a pillar and a tree; in the west, the firm markers are a fence and a rock crevice; and in the north, the firm markers are a road and a well. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent for the large boundary that the saṅgha who have enclosed a site with a shared restoration rite has demarcated within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease.’

「諸位尊敬的僧伽，請聽著。住處比丘已經宣告了在四個方向設置的堅實標誌，用以劃定此處的大界。在東邊，堅實標誌是大石和牆；在南邊，堅實標誌是柱子和樹；在西邊，堅實標誌是籬笆和石縫；在北邊，堅實標誌是道路和井。因此，如果時機恰當，僧伽能夠接受，我請求僧伽同意所有已設置共說戒場的僧團所劃定的大界，範圍在上述標誌之內，包括森林和住處，但不包括其中的城鎮和城邊地區，使得比丘們能夠聚集在此處並安住其中。」

2.43“That is the motion. The act is performed as follows:

2.43「這是羯磨。其行持方式如下：」

“ ‘Venerable saṅgha, please listen. The boarding or resident monks have announced the firm markers they have set in the four directions to demarcate the large boundary on this site. In the east, the firm markers are a boulder and a wall; in the south, the firm markers are a pillar and a tree; [F.143.a] in the west, the firm markers are a fence and a rock crevice; and in the north, the firm markers are a road and a well. If the saṅgha who have enclosed a site with a shared restoration rite demarcates a large boundary within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease remain silent, then I ask that those venerable ones who can accept the large boundary that the saṅgha who have enclosed a site with a shared restoration rite has demarcated within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease remain silent. I ask those who cannot so accept it to speak now.’

「尊敬的僧團，請聽聞。住處比丘和僧伽藍住比丘已經宣告了他們在四個方向設立的堅實標誌，用以劃定此處的大界。在東方，堅實標誌是大石和牆；在南方，堅實標誌是柱和樹；在西方，堅實標誌是籬笆和石縫；在北方，堅實標誌是道路和井。如果共說戒場的僧團在上述標誌內劃定大界，包括林地，包括住處，但不包括其中的任何村莊和城邊，使得比丘們能在此處集合並得到安樂而保持沉默，那麼我請那些能夠接納共說戒場的僧團在上述標誌內所劃定的大界、包括林地、包括住處、但不包括其中任何村莊和城邊、使得比丘們能在此處集合並得到安樂的尊敬者保持沉默。我請那些不能如此接納者現在發言。」

2.45“In accepting and giving their consent, the saṅgha who have enclosed a site with a shared restoration rite demarcates the large boundary within these markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that the saṅgha may gather at the site and be at ease. By remaining silent, they assent to the proposed act.

2.45「在同意和贊同下，圍繞一個共用說戒場地的僧伽在這些標記範圍內劃定大界，包含林地和居住區，但排除其中的城鎮和城鎮邊緣，使僧團能夠聚集在該處所並得以安樂。透過保持沈默，他們同意所提議的羯磨。」

2.46“The monks may then sit within the large boundary demarcated by the saṅgha and use it for the seated practice, the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they perform [an official act] while being incomplete, they will be guilty of a breach.

2.46「僧團所劃定的大界之內的比丘可以進行坐禪、說戒、解罪、羯磨、單白羯磨和三番羯磨等活動。如果在人數不足的情況下進行羯磨，就會犯戒違犯。」

2.47“Then, consent should be given that all monks are deemed to be in possession of their robes while within the large boundary. Consent should be given in the following way. After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. [F.143.b] Once the entire saṅgha is seated and assembled, one monk should make a motion and perform the act as follows:

2.47「然後，應當同意所有比丘在大界範圍內都被視為持有衣物。應該以下列方式給予同意。安排好座位後，敲擊犍椎，並將此事告知比丘們。[F.143.b] 一旦整個僧團坐定並集合，一位比丘應當進行羯磨並按以下方式執行：

“ ‘Venerable saṅgha, please listen. A complete saṅgha who have enclosed a site with a shared restoration rite demarcated the large boundary. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease.’

「尊敬的僧伽，請聽我說。一個圓滿的僧伽已經劃定了共說戒場的大界。因此，如果時機合適，僧伽能夠接受，我請求僧伽同意，所有比丘在大界內都應被視為擁有衣服，使得僧伽可以在該處所聚集並安心修行。」

2.49“That is the motion. The act is performed as follows:

2.49「這是羯磨。執行程序如下：」

“ ‘Venerable saṅgha, please listen. A complete saṅgha who have enclosed a site with a shared restoration rite demarcated the large boundary. Therefore, if the saṅgha gives consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease, I ask those venerable ones who can accept that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at the site and be at ease, to remain silent. I ask those who cannot so accept it to speak now.’

"尊敬的僧團，請聽。一個完整的僧團已經劃定了有共同說戒場的大界。因此，如果僧團同意認可所有比丘在大界內被視為具足衣物，這樣僧團就能聚集在該處並安心修行，我請那些能夠同意所有比丘在大界內被視為具足衣物，這樣僧團就能聚集在該處並安心修行的尊敬者們保持沉默。我請那些不能同意的人現在說出來。"

2.51“In accepting this and giving their consent, the saṅgha gives consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease. By remaining silent, they assent to the proposed act.

2.51「僧伽通過接受並給予同意，僧伽同意所有比丘在大界內被視為擁有衣物，以便僧伽能聚集在該處所並得以安樂。通過保持沉默，他們同意所提議的羯磨。」

2.52“Where the saṅgha has given consent that monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease, monks may remain in their upper and lower robes. This need not be regretted.”

2.52「僧伽同意在大界內認定比丘擁有上衣下衣，以便僧團能在該處集合並安樂，在此情況下，比丘可以穿著上衣下衣留在此地。這無須悔恨。」

Consent to Shrink, Expand, and Undo

同意縮小、擴大和取消界址

2.53Upāli asked the Blessed One, [F.144.a] “Honorable One, is it permissible for a single monk officiant to shrink or expand a site with an inner and outer boundary by making a single motion and a single statement of the act?”

2.53優波離問世尊說：「尊者，一位比丘作為羯磨主持者，是否可以通過單一的羯磨和單一的宣告來縮小或擴大具有內外界址的場所？」

2.54“Yes, Upāli, it is. In shrinking, the large boundary becomes the small boundary, and in expanding, the small boundary becomes the large boundary. To begin with, undo the large boundary as well as the small boundary, thus erasing the inner circle. It should be undone in the following way. After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, position saṅgha at both boundaries. A monk officiant should then plant a piece of wood, a stick, a staff, or a cloth before making a motion and performing the act:

2.54「是的，優波離，可以的。在縮小時，大界變成小界；在擴大時，小界變成大界。首先，要同時解除大界和小界，從而消除內圓。應該按照以下方式來解除。在安排好座位後，敲打犍椎，將事項通知各位比丘。當整個僧團坐定並集合後，在兩個界址各安置僧伽。然後一位比丘羯磨師應該先放置一根木料、木棍、杖或布，才能進行羯磨單白和施行羯磨：

“ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary and a small boundary on this site and agreed upon it as the inner circle. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent that the saṅgha erase the large boundary and also the small boundary, thereby undoing the inner circle.’

「諸位尊敬的僧團，請聽。一個完整的僧團已經用共同的說戒儀式圍閉了一處場所，在這處場所上劃定了大界和小界，並同意將其作為內圓。因此，如果時機恰當，僧團能夠接受，我請求僧團同意僧團擦除大界以及小界，從而解除內圓。」

2.56“That is the motion. The act is performed as follows:

2.56「那是羯磨的動議。羯磨的執行如下：

“ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary and a small boundary on this site and agreed upon that as the inner circle. If the saṅgha erases both the large boundary and the small boundary, undoing the inner circle, I ask those venerable ones who can accept that erasure of the large boundary as well as the small boundary, and the subsequent undoing of the inner circle, to remain silent. [F.144.b] I ask those who cannot so accept it to speak now.’

"尊敬的僧伽，請聽。一個完整的僧團已經用共說戒場將某處場地圍閉起來，在此場地上劃分了大界和小界，並將其確定為內圓。如果僧伽擦除大界和小界，解除內圓，我請那些能夠接受擦除大界和小界以及隨後解除內圓的尊敬的諸位保持沉默。我請那些不能接受的人現在發言。"

2.58“This is the first statement of the act. It should be repeated verbatim a second and third time. In accepting and giving their consent, the saṅgha erases the large boundary as well as the small boundary, thereby undoing the inner circle. By remaining silent, they assent to the proposed act.

2.58「這是羯磨的第一次宣告。應該完全相同地重複第二次和第三次。在接受並表示同意時，僧團擦除大界和小界，從而撤銷內圓。通過保持沉默，他們同意所提議的行為。」

Demarcate

劃定界限

2.59“After that, boarding or resident monks should set firm markers in the four directions to demarcate the large boundary. In the east, south, west, and north, choose a firm marker such as a boulder, wall, pillar, tree, fence, rock crevice, road, or well.

2.59"之後，住處比丘或僧伽藍住比丘應該在四個方向設置堅實標誌來劃定大界。在東、南、西、北四個方向，選擇堅實標誌，例如大石、牆、柱、樹、籬笆、石縫、道路或井。"

2.60“They should then set firm markers in the four directions to demarcate the small boundary. In the east, south, west, and north, they should choose a firm marker by planting a teakwood stake, stringing yarn, placing a rock, or digging a furrow.

2.60「然後應在四個方向設立堅實標誌來劃定小界。在東、南、西、北四方，應選擇堅實標誌，方法是種植柚木樁、拉扯繩線、放置石頭或挖掘溝渠。」

2.61“After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, a boarding or a resident monk should announce the firm markers in the four directions that demarcate the large boundary, announcing that in the east, south, west, and north the firm markers are a boulder, [F.145.a] wall, pillar, tree, fence, rock crevice, road, well, and so on. Then they should announce the firm markers in the four directions that demarcate the small boundary, announcing that in the east, south, west, and north the firm markers that have been planted are a teakwood stake, strung yarn, a placed rock, or a dug furrow.

2.61「座位安排好後，敲擊犍椎，通知比丘們當前的事務。等到整個僧團坐好集合後，一位住處比丘或僧伽藍住比丘應該宣告劃定大界的四個方向的堅實標誌，宣告在東、南、西、北方向的堅實標誌分別是大石、牆、柱、樹、籬笆、石縫、道路、井等。然後他們應該宣告劃定小界的四個方向的堅實標誌，宣告在東、南、西、北方向已經設立的堅實標誌分別是柚木樁、編繫的細繩、放置的石頭或挖掘的溝槽。」

2.62“Once the saṅgha has taken their places at both boundaries, a monk officiant should plant a piece of wood, a stick, a staff, or a cloth before making a motion and performing the act:

2.62「一旦僧團在兩個界址各就各位，主持羯磨的比丘應先放置一塊木頭、木棍、杖子或布料，然後才進行羯磨宣佈並執行羯磨儀式：」

「尊敬的僧團，請聽。住處比丘和客比丘已經宣告了他們在這個地點設置的、劃分大界的四個方向的堅實標誌。在東方，堅實標誌是大石和牆；在南方，堅實標誌是柱和樹；在西方，堅實標誌是籬笆和石縫；在北方，堅實標誌是道路和井。他們還宣告了劃分小界的四個方向的堅實標誌。在東方，堅實標誌是種植的柚木樁；在南方，是繩子；在西方，是放置的大石；在北方，是挖掘的溝渠。因此，如果時機恰當，僧團能夠接受，我請求僧團給予同意，並由僧團在這些標誌內劃分小界，設立共說戒場，並將其認可為小圓圈，使比丘得以聚集在這個地點並得到安樂。」

2.64“That is the motion. The act is performed as follows:

2.64「這是羯磨的白文。羯磨的正式執行如下：

“ ‘Venerable saṅgha, please listen. The boarding and resident monks have announced the firm markers they have set in the four directions to demarcate the large boundary on this site. In the east, the firm markers are a boulder and a wall; in the south, the firm markers are a pillar and a tree; in the west, the firm markers are a fence and a rock crevice; and in the north, the firm markers are a road and a well. They have also announced the firm markers in the four directions that demarcate the small boundary on this site. In the east, the firm marker is a planted teakwood stake; in the south, strung yarn; in the west, a placed rock; and in the north, a dug furrow. If a saṅgha who have enclosed a site with a shared restoration rite demarcates a large boundary within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein and their agreement upon a small boundary demarcating the inner circle, so that monks may gather at the site and be at ease remain silent, then I ask that [F.146.a] those venerable ones who can accept the demarcation of the large boundary within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein, and their agreement upon a small boundary demarcating the inner circle, so that monks may gather at the site and be at ease, to remain silent. I ask those who cannot so accept it to speak now.’

「尊敬的僧團，請聽。住處比丘和僧伽藍住比丘已經宣告了他們在四個方向設置的堅實標誌，用來劃定此處的大界。東方的堅實標誌是大石和牆；南方的堅實標誌是柱和樹；西方的堅實標誌是籬笆和石縫；北方的堅實標誌是道路和井。他們也已經宣告了在四個方向設置的堅實標誌，用來劃定此處的小界。東方的堅實標誌是栽種的柚木樁；南方是繩線；西方是放置的岩石；北方是挖掘的溝渠。如果僧團劃定了在上述標誌內的大界，包括林地和包括住處，但排除其中任何村莊和城邊，以及他們對劃定內圓小界的同意，使得比丘能在此處集合並安樂，則我請求各位尊敬的長老，凡能接受在上述標誌內劃定大界，包括林地和包括住處，但排除其中任何村莊和城邊，以及同意劃定內圓小界，使得比丘能在此處集合並安樂的，請保持沉默。不能接受的，請現在說出來。」

2.66“In accepting and giving their consent, the saṅgha who have enclosed a site with a shared restoration rite demarcates the large boundary within these markers, including the forest and including the residence but excluding any towns and town outskirts therein and agrees upon a small boundary demarcating the inner circle, so that the saṅgha may gather at the site and be at ease. By remaining silent, they assent to the proposed act.

2.66僧伽接受並同意，共說戒場的僧團在這些標誌內劃定大界，包括森林和住處，但排除其中的城鎮和城邊，並同意劃定小界作為內圓，使僧團可以在該處聚集並安居。通過保持沉默，他們同意所提議的羯磨。

2.67“The monks may then sit within the large boundary demarcated by the saṅgha and use it for the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they perform [an official act] while being incomplete, they will be guilty of a breach.

2.67「僧伽在此時可以在他們所劃定的大界內坐下，並用它進行說戒、解罪、羯磨、單白羯磨和三番羯磨。如果他們在人數不齊的情況下進行〔正式的法事〕，他們將犯違犯罪。」

2.68“If so desired, this is also how it can be expanded or, if that is not desired, how it can be shrunk.”

2.68「如果願意，這樣也可以擴大；如果不願意，這樣也可以縮小。」

In Possession Of

衣着於身

2.69“Consent should be given that all monks are deemed to be in possession of their robes while within the large boundary. Consent should be given in the following way. After exiting the small boundary for the large boundary and having arranged seats along the large boundary, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, one monk should make a motion and perform the act as follows:

2.69「應該同意所有比丘在大界內被視為持有衣服。應該按以下方式給予同意。從小界出來進入大界後，沿著大界安排座位，敲響犍椎並將此事通知比丘們。當整個僧團坐定並集合後，一位比丘應該發起羯磨並按以下方式執行：

“ ‘Venerable saṅgha, please listen. [F.146.b] A complete saṅgha who have enclosed a site with a shared restoration rite demarcated the large boundary. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent. I ask that the saṅgha give consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease.’

「尊敬的僧團，請聽。一個完整的僧團已經用共說戒場圍定了一處地點，劃定了大界。因此，如果時機恰當，僧團能夠接受，我請求僧團給予同意。我請求僧團給予同意，讓所有比丘在大界範圍內都被視為擁有自己的衣物，以便僧團能夠聚集在那裡並且安心居住。」

2.71“That is the motion. The act is performed as follows:

2.71"這是羯磨。羯磨的執行方式如下：

「尊敬的僧團，請聽著。完整的僧團已經劃定了共同說戒場的大界。因此，如果僧團同意讓所有比丘在大界之內被認為已經具備衣服，這樣僧團就能在那個處所集合並安心修行，那麼我請各位尊敬的長老們如果能接受所有比丘在大界之內被認為已經具備衣服，這樣僧團就能在處所集合並安心修行的話，請保持沉默。如果不能接受的話，請現在發言。」

2.73“In accepting this and giving their consent, the saṅgha gives consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease. By remaining silent, they assent to the proposed act.

2.73僧伽同意這項議案，即同意在大界內的所有比丘都被視為已備妥衣袍，使得僧團能夠在該處所聚集安住。通過保持沉默，他們同意了所提議的羯磨。

2.74“Where the saṅgha has given consent that monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease, monks may remain in their upper and lower robes. This need not be regretted.”

2.74僧伽已經許可所有比丘在大界範圍內被認定為備有衣物，使得僧伽能夠在該處所聚集而安樂。在這樣的情況下，比丘可以只穿著上衣下衣而住，這樣做無須懺悔。

Undemarcated

未劃定界限

2.75The venerable Upāli asked the Blessed Buddha, “Honorable One, where are the boundaries of a site whose boundaries have not been fixed?”

2.75尊者優波離問世尊道：「世尊，若處所的界址尚未確定，那麼界址應該在哪裡呢？」

2.76“Upāli, if a wall encircles it, then the wall is the boundary. If a wall does not encircle it, [F.147.a] it runs from the gutter up to where the cascade of rain falls. The monks who live there should sit there and perform the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they perform [an official act] while being incomplete, they will be guilty of a breach.”

2.76「優波離，如果有牆壁圍繞，那麼牆壁就是界址。如果沒有牆壁圍繞，那麼從排水槽處算起，直到雨水落下的地方就是界址。住在那裡的比丘應該坐在那裡進行說戒、解罪、僧伽羯磨、單白羯磨和三番羯磨。如果他們在人數不足的情況下進行羯磨，他們就會犯違犯罪。」

Villages

村莊

2.77The venerable Upāli asked the Blessed Buddha, “Honorable One, where is a site that falls within a village’s boundary?”

2.77尊者優波離問世尊說：「世尊，處於村落界內的處所在哪裡呢？」

2.78“Upāli, up to the outskirts. The monks who live there should sit there and perform the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they do not reach agreement, they will be guilty of a breach.”

2.78「優波離，直到城邊為止。住在那裡的比丘應當在那裡坐禪，進行說戒、解罪、羯磨、單白羯磨和三番羯磨。如果他們沒有達成一致，就會犯違犯。」

The Forest

林地

2.79The venerable Upāli asked the Blessed Buddha, “Honorable One, where are the boundaries of a site in the forest where there are no villages?”

2.79尊者優波離問世尊道："世尊啊，在沒有村落的森林地帶，僧伽藍的邊界在哪裡呢？"

2.80“Upāli, within earshot. All of the monks who stay within earshot should sit in one place there and perform the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they perform [an official act] while being incomplete, they will be guilty of a breach.”

2.80「優波離，在聲界以內。所有住在聲界以內的比丘應該聚集在一個地方，在那裡進行說戒、解罪、羯磨、羯磨單白和羯磨白四羯磨。如果他們在人數不齊的情況下進行羯磨，就會犯違犯罪。」

Acts

羯磨

2.81The venerable Upāli asked the Blessed Buddha, “Honorable One, what type of restoration rite acts are there?”

2.81尊者優波離問世尊說：「尊敬的佛陀啊，說戒羯磨有哪些種類呢？」

2.82“Upāli, there are four types: those done improperly without the complete saṅgha; those done improperly by the complete saṅgha; those done properly without the complete saṅgha; and those done properly by the complete saṅgha. One of those acts of the restoration rite is proper: that done properly by the complete saṅgha.”

2.82「優波離，有四種：不具足僧團而不如法的誦戒；具足僧團而不如法的誦戒；不具足僧團而如法的誦戒；以及具足僧團而如法的誦戒。說戒儀式中只有一種是如法的：那就是具足僧團而如法進行的誦戒。」

2.83The venerable Upāli asked the Blessed Buddha, “Honorable One, how many ways of reciting The Prātimokṣa Sūtra are there?”

2.83尊者優波離問世尊說：「尊者啊，誦波羅提木叉經有多少種方式呢？」

2.84“Upāli, there are five. The saṅgha can be said to have recited The Prātimokṣa Sūtra and performed the restoration rite if, after the motion is made, the narrative introduction is recited and the rest is communicated through the headings. The saṅgha can be said to have recited The Prātimokṣa Sūtra and performed the restoration rite if, after the motion is made, the narrative introduction and the four things that constitute a defeat are recited while the rest is communicated through the headings. [F.147.b] The saṅgha can be said to have recited The Prātimokṣa Sūtra and performed the restoration rite if, after the motion is made, the narrative introduction, the four things that constitute a defeat, and the thirteen saṅgha remnants are recited while the rest is communicated through the headings. The saṅgha can be said to have recited The Prātimokṣa Sūtra and performed the restoration rite if, after the motion is made, the narrative introduction, the four things that constitute a defeat, the thirteen saṅgha remnants, and the two undetermined offenses are recited while the rest is communicated through the headings. The full recitation of The Prātimokṣa Sūtra is the fifth.”

2.84「優波離，有五種。僧伽若在作羯磨後，誦序分而以科判傳達其餘內容，則可謂已誦波羅提木叉經並行說戒。僧伽若在作羯磨後，誦序分與四波羅夷，而以科判傳達其餘內容，則可謂已誦波羅提木叉經並行說戒。僧伽若在作羯磨後，誦序分、四波羅夷與十三僧殘，而以科判傳達其餘內容，則可謂已誦波羅提木叉經並行說戒。僧伽若在作羯磨後，誦序分、四波羅夷、十三僧殘與二不定罪，而以科判傳達其餘內容，則可謂已誦波羅提木叉經並行說戒。波羅提木叉經的完整誦持為第五種。」