四分律刪繁補闕行事鈔 1.306

1.306

三明法起有無。有言，法起由作善法，即發善無作，屬善行陰攝。此善法與處相應，遍標相內，皆有法起。非謂善法與無記地連，非不相及。《善見》云：依相結已，後失界相，若人掘地至水際，亦不失界；乃至於上起三重屋，皆同一界。若有石山，上廣下狹，於上結界；山巖下僧，不妨上法。以界是色法，隨處廣狹，下入地也。故文云：若結已，水蕩成坑，雖有水流，於中竪閣，在上作法者，皆得。準此多文，法起何疑。昔云：無有法起。文云：云何界現前？作羯磨唱制限者。是此謂加法之所，不論法起有無。《薩婆多》云：以界威力故，善神所護。如前《五分》所明。《小法滅盡經》云：劫火起時，曾作伽藍所，不為火焚，乃至金剛界為土臺也。

Third, explaining whether there is the arising of Dharma or not: Some say that the arising of Dharma is due to performing wholesome dharmas, which then produces wholesome unmanifest [karma], subsumed under the aggregate of wholesome karmic formations. This wholesome dharma corresponds to the location, so that wherever is indicated within the markers, there is the arising of Dharma everywhere. This does not mean that wholesome dharmas are linked to the neutral ground, nor that they fail to reach one another. The Samantapāsādikā states: 'After demarcation according to the markers, even if the boundary markers are subsequently lost, if someone digs the earth down to the water table, the boundary is still not lost; even if a three-story house is built upon it, all belongs to the same boundary. If there is a rocky mountain, broad at the top and narrow at the bottom, and a boundary is demarcated atop it, the saṃgha below the mountain crags does not obstruct the Dharma above.' This is because the boundary is a material dharma (rūpa-dharma): conforming to the width or narrowness of the location, it enters down into the earth. Therefore the text says: 'If after demarcation, rushing water forms a chasm, even though water flows, if one erects a pavilion in the midst of it and performs procedures on top, all are valid.' Relying on these many texts, what doubt can there be regarding the arising of Dharma? In the past it was said that there is no arising of Dharma. The text says: 'What is the presence of the boundary? It is performing the karman and proclaiming the limits.' This refers to the place where the procedure is applied, without discussing whether there is the arising of Dharma. The Sarvāstivāda states: 'By the awesome power of the boundary, it is protected by wholesome deities.' This is as explained earlier from the Pañcavargika-vinaya. The Xiaofa miejin jing states: 'When the kalpa-fire arises, sites where a saṅghārāma once stood are not burned by fire, and even reach down to the vajra-maṇḍala as an earthen terrace.'