四分律刪繁補闕行事鈔 2.188

2.188

壞生種戒十一。具緣如上。《四分》云：壞鬼神村者，波逸提。鬼者，非人是。村者，一切草木是（言草木為非人所依，故具引諸部通解，恐無知者濫用）。《十誦》云：村者，蚊蟁蛺蝶蟻子諸蟲，以之為舍也。《僧祇》、《戒本》：壞種子破鬼神村者，墮（如此會通，相同明鏡）。律中五種村：謂根種、枝種、節種、覆羅種（此言雜種）、子子種等。若斫截，墮；炒釘杙火燒，一切並提。若斷多分生草木，墮；半乾半生，吉羅。《僧祇》云：根種、莖種，以刀中破淨；節種者，以刀破叉摘却牙目淨；心種者，蘿勒蓼等，揉𭢎淨；子種者，十七種穀，脫皮淨；火淨通五種。五果中：裹核種（如棗杏之屬也），爪甲淨，去核食，火淨合食（火淨者，謂生熟二棗合核）。膚果種者，火淨合食（如蓽茇桑椹梨奈之類）；若熟時，落地傷如蚊脚者名創淨，去子食。穀果種者，火淨（椰子胡桃石榴之屬）。𥢶果種者（香茅蘇荏之類），未有子揉𭢎，有子火淨。角果種者，淨法如𥢶果法（大小豆等準此，蒿中含子之草，應得火淨。但令相著即得，淨法爾故）。又云：寺主有穀倉未淨，畏年少比丘不知戒相，先令淨人火淨訖；乃至盡來，恒言舂去，不犯。餘事類知。若以五生種，擲著池井水中、大小便中、糞掃中，越；死，犯提。若草中行，欲令草死，越；傷如蚊脚，提。石上生衣，衣上生毛，食餅生毛，使淨人知；若日曝知乾，得自剝除。雨後舉木越，傷草者墮，淨人先舉比丘後佐無罪（《四分》中：開舉木石者，先不知，著草上也）。夏中行，畏失道故，以餘物繫草為記，來還解者無犯。泥雨滑倒，捉草挽斷，更捉亦斷，皆開。水中浮萍不得撥開；牛馬行處，得；無者，捉土石仰擲空中，言至梵天上去，若後下時打水開，得用（此叩沙門淨法）。若泥作時欲飲水者，得葉中飲；無淨人取者，得就樹上葉中飲，不得挽斷；高不及者，搖取乾葉；若已衰黃斷者越，華生者提。水中翻覆浮萍者越，擲岸上墮；若入水洗時，水草著身者，以水澆令入水。若斷朝菌吉羅。《善見》云：若須華果，攀枝下，使淨人知，亦得抱淨人取。律中：比丘道中行妨草者，聽以竹壓草，若石木鎮上（準前暫時）。《五分》：凡諸草木，若有所須，語淨人言：「汝知是。」若不解者又語言：「汝看是。」若不解復語：「我須是。」若不解復語：「與我是。」壞地亦然（皆謂知比丘身不得折損，口不合斫掘，方乃靜緣心淨）。若生草覆道，開路故枝折葉落，不故作不犯。《十誦》一時壞五種子，五波逸提；此律一葉壞多種，隨多少結，乃至前戒令淨人掘，隨掘隨墮；不同《僧祇》取前事止方結。《四分》中：若五生種如柳榴之類，就地離地，壞皆犯墮。非五生種，如離地槐櫰榆柏之屬，已萎者得；若與地連得墮；若離地色未改者吉羅，名壞相也。不犯者：言看是知是；若斷乾枯草木；若於生草木上，曳村曳竹正籬障；若撥墼石；若取牛屎；若生草覆道以杖披遮令開；若以瓦石拄之而斷傷草木；若除經行地土；若掃經行地；若以杖築地而誤撥生草木。斷者無犯。

The eleventh precept: destroying living plants and seeds. The constituent conditions are as above. The Dharmaguptaka Vinaya states: "Destroying a village of ghosts and spirits constitutes a pāyattika." "Ghosts" means non-humans. "Village" means all grasses and trees (it means that grasses and trees are what non-humans rely upon; hence the various traditions are cited in full to explain it comprehensively, lest the ignorant misapply it). The Daśādhyāya-vinaya states: "A 'village' means that mosquitoes, gnats, butterflies, ants, and various insects use it as their dwelling." The Mahāsāṃghika-vinaya and the Prātimokṣa-sūtra state: "Destroying seeds or ruining a village of ghosts and spirits constitutes a pāyattika." (Such a synthesis harmonizes like a clear mirror.) In the Vinaya, there are five kinds of villages: root seeds, stem seeds, joint seeds, layered seeds (this refers to mixed seeds), and seed-from-seed, etc. If one chops or cuts them, it is a pāyattika; roasting, driving stakes into them, or burning them with fire all constitute a pāyattika. If one cuts off mostly living grasses and trees, it is a pāyattika; if half-dry and half-living, a duṣkṛta. The Mahāsāṃghika-vinaya states: "For root seeds and stem seeds, break them in the middle with a knife to make them pure. For joint seeds, break them with a knife or pick off the buds and eyes to make them pure. For heart seeds, such as basil and knotweed, rub and crush them to make them pure. For grain seeds, the seventeen kinds of grains, peel off the husks to make them pure. Fire purification applies across all five kinds. Among the five fruits: for enclosed-kernel seeds (such as jujubes and apricots), make them pure with the fingernails and discard the kernel to eat them, or purify them with fire to eat them whole (purifying with fire means eating raw or cooked jujubes together with their kernels). For thin-skinned fruits, purify them with fire to eat them whole (such as long pepper, mulberries, pears, and crabapples); if when ripe they fall to the ground and are damaged even to the size of a mosquito's foot, it is termed 'purified by wound', and one may discard the seeds and eat them. For shell fruits, purify them with fire (such as coconuts, walnuts, and pomegranates). For awned fruits (such as fragrant grasses, perilla, and sesame), before they bear seeds, rub and crush them; if they bear seeds, purify them with fire. For pod fruits, the method of purification is like that for awned fruits (large and small beans, etc., follow this; grasses containing seeds within mugwort may be purified with fire. It suffices merely to have them make contact, for such is the purification method)." It also states: "If the monastery prior has a granary that is not yet purified, and fears that young bhikṣus do not know the characteristics of the precepts, he should first have a kappiyakāraka purify it with fire; thereafter, whenever it is brought out, he should constantly say, 'Go pound it,' and there is no offense." Other matters may be understood by analogy. If one throws the five kinds of living seeds into pond water, well water, excrement, urine, or swept trash, it is a duṣkṛta; if they die, it is a pāyattika. If one walks among grasses with the intent to kill them, it is a duṣkṛta; if they are injured even to the size of a mosquito's foot, it is a pāyattika. If moss grows on a stone, mold grows on clothing, or mold grows on food cakes, have a kappiyakāraka take note of it; if one knows it is dry from being exposed to the sun, one may peel and remove it oneself. If after rain one lifts wood, it is a duṣkṛta; if it damages grass, it is a pāyattika; if a kappiyakāraka lifts it first and a bhikṣu assists afterward, there is no guilt (in the Dharmaguptaka Vinaya: lifting wood or stone is allowed if one did not know beforehand that it was on top of grass). If walking in the summer, for fear of losing the way, one ties grass with another object as a marker, if upon returning one unties it, there is no offense. If one slips and falls in mud and rain, grabs grass and pulls it apart, and grabs more and pulls it apart again, all are permitted. One must not push aside duckweed on water; where oxen and horses walk, it is allowed; if there is none, take soil or a stone, throw it upward into the air, and say, 'Go up to the Brahmā heaven'; if when it falls back down it strikes the water and clears it, one may use it (this is the śramaṇa's purification method). If during mud work one wishes to drink water, one may drink from a leaf; if there is no kappiyakāraka to fetch it, one may drink from a leaf on a tree, but one must not pull it off; if it is too high to reach, shake it to take a dry leaf; if one breaks off one that is already withered and yellow, it is a duṣkṛta; if it has blossoms and is alive, it is a pāyattika. Overturning duckweed in water is a duṣkṛta; throwing it onto the shore is a pāyattika. If when entering water to wash, aquatic grass adheres to one's body, pour water to wash it back into the water. If one breaks morning mushrooms, it is a duṣkṛta. The Samantapāsādikā states: "If one needs flowers or fruits, bend the branch down and have a kappiyakāraka take note, or one may hold the kappiyakāraka to gather them." In the Vinaya: "If grasses obstruct a bhikṣu walking on the road, it is permitted to press the grasses down with bamboo, or weigh them down with stones or wood (this is temporary, in accordance with the above)." The Pañcavargika-vinaya states: "For all grasses and trees, if there is a need, say to the kappiyakāraka, 'Take note of this.' If he does not understand, say further, 'Look at this.' If he still does not understand, say again, 'I need this.' If he still does not understand, say again, 'Give this to me.' The same applies to breaking the earth." (All of this means that realizing a bhikṣu's body must not break or damage, and his mouth must not say to cut or dig, he calms his conditions and his mind is pure.) If living grass covers the path, and branches break or leaves fall because of opening the path, if it is not done intentionally, there is no offense. The Daśādhyāya-vinaya states that destroying five seeds at one time constitutes five pāyattikas; in this Vinaya, destroying multiple seeds on a single leaf is incurred according to their number; furthermore, as with the preceding precept, if one has a kappiyakāraka dig, an offense is incurred with each act of digging; this differs from the Mahāsāṃghika-vinaya, which assigns the offense only when the initial task ceases. In the Dharmaguptaka Vinaya: for the five living seeds, such as willow or pomegranate, whether attached to the earth or detached from the earth, destroying them is always a pāyattika. For those that are not among the five living seeds, such as locust, weeping locust, elm, or cypress detached from the earth, if already withered, it is permissible; if connected to the earth, one incurs a pāyattika; if detached from the earth but their color has not changed, it is a duṣkṛta, which is termed 'destroying the appearance'. Situations with no offense: saying 'look at this' or 'take note of this'; breaking dried, dead grasses and trees; dragging villages, dragging bamboo, or repairing fences over living grasses and trees; moving unbaked bricks or stones; collecting cow dung; parting living grass covering a path with a staff to clear it; if while propping them up with tiles or stones one breaks or damages grasses and trees; removing dirt from a cankrama area; sweeping a cankrama area; or accidentally disturbing living grasses and trees while tamping the ground with a staff. If they are broken, there is no offense.