熾盛光道場念誦儀 1.7

1.7

初示清淨處者，經文但云「於清淨處」，不別指方隅，又云「於國、於家及分野處」。若定須閒靜，離於闠鬧，別求淨地者，或若一家，災難起時，貧庶之士屋，但逾尋室，唯方丈四迫，隣含傍遠，精、藍豈亦專令別求淨地？若其無者，便合坐受災耶？理而推之，決不然矣。今作二意：若貧者，秖於所住選於勝處，便於淨地安立道場。（若《大悲經》中，用刀呪二十一遍，畫地為界；或想到處為界。若災難變緣急，準此便可持誦。）若國王、大臣及豪富者，選取上處，避喧遠穢，逈絕之室，及先非穢染、或新立堂宇，最為第一。若苾芻，精舍亦選。可知當於其處，作誦呪場。

First, showing the pure place: The sūtra text only says 'in a pure place', without specifying particular directions, and also says 'in the state, in the family, and in the terrestrial field allocation'. If it must strictly be quiet and solitary, away from markets and noise, seeking a separate pure site—then take a single family: when calamity arises, the dwellings of poor commoners barely exceed a few arm-spans, their rooms only a single square fathom, cramped on all four sides, closely neighboring distant surroundings; must vihāras and saṅghārāmas also solely mandate seeking a separate pure site? If there were none, should they then just sit and suffer the disaster? Reasoning through the matter, it is decidedly not so. Now two meanings are established: for the poor, merely select an excellent place within their dwelling, and directly set up the bodhimaṇḍa in a clean spot. (As in the Mahākāruṇika Sūtra, use a knife to empower with mantras twenty-one times and draw the ground to make the boundary; or establish the boundary wherever one's thought reaches. If the conditions of calamity and upheaval are urgent, according to this one may immediately uphold and recite.) For kings, ministers, and the wealthy, choose a superior place, avoiding noise and far from defilement, an isolated chamber, or one that was not previously defiled, or a newly erected hall, which is foremost. For bhikṣus, choose within their monastery. Naturally one should make a recitation ground in that place.