四分律刪繁補闕行事鈔 2.188

2.188

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.