四分律刪繁補闕行事鈔 3.132

3.132

三加法中，四淨，二種不作（如上明之）；處分一法，別人指示，如前已明；羯磨結者，在僧界內先示處所，懸指結取。所以不得坐中結者，古師云：以食望僧，是攝是障（故須遙結，在中相雜）；以僧望僧，非攝非障（淨地有僧，不免別眾）。律令唱處所，應一比丘起，唱云：「大德僧聽！我比丘為僧唱淨地處所。」若房、若處、若溫室、若堂等，隨其結處，任境唱之，然後坐訖，亦不牒唱人名入羯磨也。次索欲問和已，白二云：「大德僧聽！若僧時到僧忍聽：僧今於某處結淨地。白如是。」「大德僧聽！僧今結某處作淨地。誰諸長老忍：僧結某處作淨地者，默然；誰不忍者，說。僧已忍，僧結某處作淨地竟。僧忍，默然故。是事如是持。」《僧祇》：內作淨厨，不得䊩汁盪器，水流出外。有緣須解者，律無文，義準反結即成；應云：「大德僧聽！若僧時到僧忍聽：僧今解某處淨地。白如是。」「大德僧聽！僧今解某處淨地。誰諸長老忍：僧解某處淨地者，默然；誰不忍者，說。僧已忍，解某處淨地竟。僧忍，默然故。是事如是持。」

Third, regarding the application of ritual methods: among the four kinds of pure grounds, two do not involve performing [a ritual] (as explained above); the single method of designation involves an individual pointing it out, as already explained previously; as for demarcation by karman, within the saṃgha's sīmā one first indicates the location and points to it from afar to demarcate it. As for why one must not sit within it while demarcating it, ancient masters stated: 'Regarding food in relation to the saṃgha, it involves containment and obstruction (therefore one must demarcate it from afar; being inside causes mutual entanglement); regarding the saṃgha in relation to the saṃgha, it involves neither containment nor obstruction (if there are monks on the pure ground, a separate saṃgha cannot be avoided).' The Vinaya requires the location to be proclaimed: one bhikṣu should rise and proclaim, saying: 'Venerable Saṃgha, listen! I, the bhikṣu [name], proclaim for the saṃgha the location of the pure ground.' Whether a room, a place, a bathhouse, a hall, or the like, according to where it is demarcated, he proclaims it corresponding to the site; then, having sat down, the name of the proclaimer is not entered into the karman. Next, after requesting chanda and inquiring into harmony, one performs the jñaptidvitīya, saying: 'Venerable Saṃgha, listen! If the time has arrived for the saṃgha, may the saṃgha grant approval: the saṃgha now demarcates such-and-such a place as a pure site. Such is the announcement.' 'Venerable Saṃgha, listen! The saṃgha now demarcates such-and-such a place as a pure site. Whichever elders approve of the saṃgha demarcating such-and-such a place as a pure site, remain silent; whoever does not approve, speak! The saṃgha has approved; the saṃgha has concluded demarcating such-and-such a place as a pure site. The saṃgha approves, because it is silent. Thus is this matter retained.' The Mahāsāṃghika-vinaya states: 'When establishing a pure kitchen inside, one must not wash vessels with rice-water so that the water flows outside.' If due to circumstances one must rescind it, though the Vinaya lacks an explicit text, in principle by analogy reversing the demarcation accomplishes it; one should say: 'Venerable Saṃgha, listen! If the time has arrived for the saṃgha, may the saṃgha grant approval: the saṃgha now rescinds the pure ground of such-and-such a place. Such is the announcement.' 'Venerable Saṃgha, listen! The saṃgha now rescinds the pure ground of such-and-such a place. Whichever elders approve of the saṃgha rescinding the pure ground of such-and-such a place, remain silent; whoever does not approve, speak! The saṃgha has approved; the saṃgha has concluded rescinding the pure ground of such-and-such a place. The saṃgha approves, because it is silent. Thus is this matter retained.'