四分律刪繁補闕行事鈔 2.187

2.187

掘地戒十。《多論》：不掘地壞生三益：一不惱害眾生故，二止誹謗故，三為大護佛法故。若佛不制此二戒者，國王大臣役使比丘；由佛制故，王臣息心，不復役使，得令靜緣修道，發智斷惑，是名大護。五緣犯：一是生地；二作生地想；三自掘使人；四使人時，不作知淨法；五傷則犯墮。戒緣為修治佛講堂，為世尊所訶制（今人多因福造罪，謂妄儌倖，可悲哉）。律中地者，若已掘地，經四月被雨漬還如本；若用鉏钁耒，或椎打刀刺、指掐扴傷、地上然火；但使地作地想，一切皆墮。若不教言知是看是，吉羅。《十誦》：若頹牆土石底，蟻封土聚，若掘，吉羅；若掘泥處，乃至沒膝，吉羅。除為僧塔寺畫地作模，若赭土墡土生石黑砂鹽地等，一切不犯。蜀本《多論》云生地不生地：生地者，謂四月及八月是雨時，地相連著，潤勢相淹，能生草木，名生地。餘無雨時，日炙乾燥，風吹土起，義名不生地。若觸此上乾地，吉羅；下侵濕地，犯墮；牆根齊濕處乾土，不犯，異於地故。雖被築治，若濕相淹，發起犯墮。屋上牆上生草，觸傷草犯墮，傷土吉羅。《僧祇》：若轉石搭地、掃地曳木、驅牛馬等，欲使地平意，傷如蚊脚，一切犯墮。土塊一人不勝破者，犯提；減一人重者，得。打杙房壁，損成功，越；先有孔，無犯。若外被雨地，傷如蚊脚，提。畫地作字亦提；畫土末際無犯。若撤故屋，使淨人為之。若壞壁，使淨人却泥後，自得摘。若已曾被雨，使淨人摘兩三行，後自摘；至基，還使淨人摘。井池瀆汪水，新雨後，使淨人抒；若令攪濁，若牛馬先涉後，得自抒；以雨水能生地故。大小便時，水手摩地犯墮。若缾器物木甎瓦等，在露地經雨已，不得自取，取犯墮。若純沙無罪，半沙者越。若死土被雨已，使淨人取；盡雨霑濕際，然後自取。《四分》：若野火燒寺，聽逆除中間草，若作坑塹斷，若以土滅，若逆燒除之。《善見》：若地被燒，亦名非地。若地有沙，以水淘之。《四分》：沙一分土無犯。若石上厚四寸燥土，得取。若野火來近寺，為護住處故，比丘得剗草掘土以斷火。若把火燒手，擲地不犯。《五分》：若野火來，當打楗稚唱令。餘如諸部。《多論》：使僧尼掘地，作知淨語提；若教下三眾淨人，不作知淨語吉；若三眾不為三寶利益緣，自壞土木者吉羅。《五分》：蘭若無淨人，聽比丘以水澆地，剉草布蹋，使成泥取用。《僧祇》：覆處地得自掘（《四分》文中不了）。律不犯者：若語言知是看是，若曳材竹木、若籬倒扶正、若反甎石、若取牛屎、若取崩岸土、若鼠壤等、若來往經行、若掃地、若杖築地，若一切不作故掘意，不犯。

Precept ten: Digging the earth. The Sarvāstivāda-vinaya-vibhāṣā states: "Not digging the earth or destroying living things brings three benefits: first, it does not harm living beings; second, it halts slander; third, it serves as a great protection for the Buddha-Dharma. If the Buddha had not formulated these two precepts, kings and ministers would have conscripted bhikṣus for labor; because the Buddha formulated them, kings and ministers ceased such intent and no longer conscripted them, enabling them to cultivate the Path in tranquil conditions, generate wisdom, and sever defilements; this is called a great protection." Five conditions constitute the offense: first, it is living earth; second, one perceives it as living earth; third, one digs it oneself or instructs another to do so; fourth, when instructing another, one does not perform the formula of making it allowable; fifth, if it is damaged, one commits a pāyattika. The origin of the precept was the repair of the Buddha's lecture hall, which was rebuked and prohibited by the Bhagavat (today people often create offenses because of [seeking] merit, acting recklessly in hope of good fortune—how lamentable!). In the Vinaya, regarding earth: if earth has been dug, but after four months has been soaked by rain and returned to its original state; if one uses a hoe, mattock, or plow, or strikes it with a mallet, pierces it with a knife, scratches and tears it with fingernails, or lights a fire on the ground—provided that one perceives earth as earth, all incur a pāyattika. If one fails to instruct [a kappiyakāraka] by saying, 'Know this' or 'See to this,' it is a duṣkṛta. The Daśādhyāya-vinaya states: "If it is the base of a ruined wall of earth and stone, or an ant mound or heap of earth, if dug, it is a duṣkṛta; if digging in mud, even up to the knees, it is a duṣkṛta. Except when drawing a design on the ground for a stūpa or monastery of the saṃgha, or red ochre, white clay, bedrock, black sand, saline ground, and so forth—in all such cases there is no offense." The Shu edition of the Sarvāstivāda-vinaya-vibhāṣā discusses living earth and non-living earth: "'Living earth' refers to the fourth and eighth months, which are the rainy seasons; the earth is connected and continuously soaked with moisture, capable of generating grass and trees, and is termed 'living earth.' At other times without rain, baked dry by the sun, where the wind blows the soil up, it is conceptually termed 'non-living earth.' If one touches this dry earth on top, it is a duṣkṛta; if one impinges on the damp earth beneath, one commits a pāyattika; dry earth at the base of a wall level with the damp area is not an offense, as it is distinct from [living] earth. Even if pounded and worked, if soaked with moisture, disturbing it incurs a pāyattika. If grass grows on roofs or walls, touching and injuring the grass incurs a pāyattika, while injuring the soil is a duṣkṛta." The Mahāsāṃghika-vinaya states: "If one rolls stones along the ground, sweeps the ground, drags timber, or drives oxen or horses, with the intention of leveling the earth, injuring it even to the extent of a mosquito's leg, in all cases one commits a pāyattika. If a clod of earth cannot be broken by one person alone, breaking it incurs a pāyattika; if lighter than one person's weight, it is permitted. Driving stakes into the wall of a room, damaging the finished construction, is a duṣkṛta; if there was an existing hole, there is no offense. If earth exposed to rain on the outside is damaged even to the extent of a mosquito's leg, it is a pāyattika. Drawing characters on the ground is also a pāyattika; drawing on fine dust on the surface is no offense. When demolishing an old building, one should have a kappiyakāraka do it. If demolishing a wall, after having a kappiyakāraka remove the plaster, one may pull down [the bricks] oneself. If it had been exposed to rain, one has a kappiyakāraka remove two or three courses, and thereafter removes them oneself; when reaching the foundation, one again has a kappiyakāraka remove them. For water in wells, ponds, ditches, or pools, after fresh rain, one should have a kappiyakāraka bail it out; if made turbid by stirring, or if oxen or horses have trodden through it beforehand, one may bail it out oneself, because rainwater can produce living earth. When urinating or defecating, rubbing the ground with a wet hand incurs a pāyattika. If bottles, vessels, utensils, wood, bricks, or tiles have been in the open and exposed to rain, one must not take them oneself; taking them incurs a pāyattika. If it is pure sand, there is no offense; if half sand, it is a duṣkṛta. If dead earth has been rained upon, one has a kappiyakāraka take it; only after the limit of the rain's moisture is exhausted may one take it oneself." The Dharmaguptaka Vinaya states: "If a wildfire threatens to burn the monastery, it is permitted to clear the intervening grass in advance, dig trenches to intercept it, extinguish it with earth, or burn a firebreak to clear it." The Samantapāsādikā states: "If earth has been scorched, it is also called non-earth. If earth contains sand, one washes it with water." The Dharmaguptaka Vinaya states: "If there is one part sand to earth, there is no offense. If there is dry soil four inches thick on stone, one may take it. If a wildfire approaches near the monastery, for the sake of protecting the dwelling place, a bhikṣu may clear grass and dig earth to cut off the fire. If holding fire burns one's hand, throwing it to the ground is no offense." The Pañcavargika-vinaya states: "If a wildfire approaches, one should strike the gaṇḍī and issue an announcement." The rest is as in the various vinayas. The Sarvāstivāda-vinaya-vibhāṣā states: "Instructing a bhikṣu or bhikṣuṇī to dig earth while using the allowable speech is a pāyattika; instructing the lower three assemblies or a kappiyakāraka without using the allowable speech is a duṣkṛta; if members of the three assemblies destroy earth or timber without the reason of benefiting the Three Jewels, it is a duṣkṛta." The Pañcavargika-vinaya states: "If there is no kappiyakāraka in an araṇya, a bhikṣu is permitted to sprinkle the ground with water, chop grass and spread it, and trample it to make mud for use." The Mahāsāṃghika-vinaya states: "Earth in a covered place may be dug by oneself (this is not explicit in the Dharmaguptaka text)." Non-offenses according to the Vinaya: if one says 'Know this' or 'See to this'; if dragging timber, bamboo, or wood; if setting upright a fallen fence; if overturning bricks or stones; if collecting cow dung; if taking earth from a collapsed riverbank; if taking molehills or rodent mounds; if walking back and forth in caṅkrama; if sweeping the ground; if poking the ground with a staff; or if, in all cases, one has no deliberate intention to dig—there is no offense.