中天竺舍衛國祇洹寺圖經 2.54

2.54

最巷北大院，名僧食所。自開三門。中門之北有大食堂。堂前列樹，方維相對，交陰相接，渠流灌注，甚可觀閱。凡僧食者，多止此林。值雨依堂，故有兩設。林南院北門之右食厨之地，置一食堂。凡造訖淨人持之，來置此堂，不入北院。時至行訖，量此堂中，僧但取食，曾不見諸食具，故有僧制東厨食房，非知事者不得輒至。斯則淨穢兩別，各有其途。淨地所置，事不獲已，故在寺東三里而置，別結大界，於上加時。若依教中大小乘經皆所不許，僧厨淨厨縱有結者，是佛前制，後勅廢前自有常則得安樂。然行於廢教，甚可畏也。後竹園寺依教立厨三里，里中荒林竦峻，有黑師子殺諸比丘。佛又開教，阿難狹制，限至三間，巷開無權，不許遮礙，用斯諸地可不鏡乎？

The northernmost great courtyard along the lane is called the Dining Place of the Saṅgha. It naturally opens three gates. North of the middle gate is the Great Dining Hall. Trees are lined before the hall, facing each other across the cardinal and diagonal directions, their interlocking shade joining together, with canal currents flowing through, truly delightful to behold. Whenever the monks dine, most stay in this grove. If it rains, they rely on the hall; hence both provisions exist. South of the grove and to the right of the north gate of the courtyard, on the ground of the food kitchen, a dining hall is set up. Once the food is prepared, the pure persons carry it and bring it to this hall, not entering the north courtyard. When the time arrives and the distribution is done, in measuring out [the portions] in this hall, the monks merely take their food and never even see the utensils; thus there is a monastic regulation: 'In the food rooms of the eastern kitchen, no one may go without being an administrator.' This ensures that the pure and impure are kept separate, each having its own path. The establishment of the pure ground was done out of unavoidable necessity; hence it was set three li east of the monastery, establishing a separate great boundary, with the mealtime observed upon it. If one relies on the teachings in the Mahāyāna and Hīnayāna sūtras, neither permits it; even if monastic kitchens and pure kitchens were previously demarcated, they were earlier regulations of the Buddha, which he later decreed to abolish, returning to permanent norms so as to attain peace and ease. Yet practicing an abolished teaching is deeply perilous! Later, the Veṇuvana Monastery established a kitchen three li away according to the teaching; within that li of desolate forest, precipitous and wild, there was a black lion that killed several bhikṣus. The Buddha again relaxed the teaching, and Ānanda narrowed the restriction, limiting it to three bays, with an open lane without obstruction, disallowing any barrier. Regarding the use of these grounds, can one not take this as a mirror?