[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分戒本疏卷第一．第二．第三](https://indike.org/pramana/in.bauddha.taisho.2787) › 3.24 # 四分戒本疏卷第一．第二．第三 3.24 四分戒本疏卷第一．第二．第三 3.24 - **Language:** Classical Chinese ### [3.24](https://indike.org/pramana/in.bauddha.taisho.2787.3.24) 若比丘壞鬼神村者波逸提　此滿足戒本文有五句。一犯人。二壞業。三鬼神。四所傷之境。五結犯。初句可知。二言壞者。律云。若斫若截若墮若落並名為壞。三言鬼神者。律云。非人是也。四言村者。一切草木是鬼畜所依名村。十云。村者蚊䗈蛺蝶蟻子諸蟲。以之為舍。律云。村有五種。一謂根種。二謂枝種。三謂節種。四謂覆羅種。五子種。生種雖有五合則是三。第一種根生。二種枝生。三種子生。又根分二。不假節生作根種之。名根中假節生者。作覆羅種之。又枝種亦二。枝中不假節生者。作枝種之。名假節生者。節生之因子。子種中當體立。一始終差別離成有五。合即是三。此等皆名所傷之境。五言波逸提者。是違犯罪句。律云。若此五生種就地離地。以刀乃至餘物壞者。皆名壞村而得提罪。祇云。堀地壞草竟日不止者一提。若中間息一一提也。又曰自壞他壞俱墮。若打杙著生草樹上。若以火燃並墮。若壞多分生草木者墮。壞半乾半生吉。若不言知是看是亦吉。因明淨生種法。祇云。根莖種以刀中破淨。節種者亦以刀破。又摘却牙自淨。心種者謂羅勒𮑹等柔𫝽淨。子種者十七種穀脫皮。火淨通五種。又五果中裹核種如棗杏之屬。爪甲淨去捃食。火淨合食。火淨者謂生熟二棗合核膚。果種者火淨合食。如畢鉢桑椹梨柰之屬。若熟時落地。傷如蚊脚者。名瘡淨去子食。穀裹種者火淨。椰子胡桃石榴之屬。檜裹種者香柔蘇荏之屬。未有子火淨。角裹種者淨法如檜裹法。大小豆等也。准此蒿中含子之草應得火淨。但令相著即得淨法。爾故律云。若以五生種擲著池井水中大小便中糞掃中吉。若飛犯提。若草中行欲令死吉。傷如蚊脚提　問。打杙樹上隨打多少一一提罪。殺畜何不隨斫得提。要待斷命耶　答。草木有多生相故。隨壞處皆障一分生不起。是以隨壞得罪。畜生報者。一假名命。要斷方犯。律云。不犯者。若言看是知是。若斷乾枯草木。若於生草木上曳材曳竹。正籬障。若撥塹石。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。並皆不犯。 > "If a monk destroys a village of spirits, it is a prāyaścittika." This complete Prātimokṣa text contains five clauses: first, the person who commits the offense; second, the act of destruction; third, the spirits; fourth, the object harmed; fifth, the determination of the offense. The first clause is self-evident. Second, as for "destroys," the Vinaya states: chopping, cutting off, making fall, or causing to drop are all termed "destroying." Third, as for "spirits," the Vinaya states: these are non-humans. Fourth, as for "village," all grasses and trees serve as dwellings for spirits and animals, and are therefore called a "village." The Sarvāstivāda Vinaya states: "Village" refers to mosquitoes, gnats, butterflies, ants, and various insects that make these their dwelling. The Vinaya states: There are five kinds of villages \[of plants\]: first, root-propagation; second, branch-propagation; third, joint-propagation; fourth, layer-propagation; fifth, seed-propagation. Although there are five kinds of propagating plants, when combined they are three: the first kind grows from roots; the second kind grows from branches; the third kind grows from seeds. Furthermore, roots are divided into two: those that do not depend on joints to grow are treated as root-propagated; those among roots that depend on joints to grow are treated as layer-propagated. Furthermore, branch-propagation is also divided into two: those among branches that do not depend on joints to grow are treated as branch-propagated; those that depend on joints to grow are named joint-propagated, depending on joints. Among seed-propagation, it is established according to its own nature. From beginning to end, these distinctions, when separated, make five; when combined, they are three. These are all called the object harmed. Fifth, as for "prāyaścittika," this is the clause establishing the offense of violation. The Vinaya states: If one destroys these five kinds of propagating plants, whether on the ground or detached from the ground, with a knife or with other implements, it is all called destroying a village and one incurs a prāyaścittika offense. The Mahāsāṃghika Vinaya states: If one digs the earth and destroys grass without stopping all day long, it is one prāyaścittika; if there is an interruption in between, each \[act\] is a prāyaścittika. It also states: Destroying it oneself or having another destroy it both incur a prāyaścittika. If one drives a stake into living grass or a tree, or burns it with fire, both incur a prāyaścittika. If one destroys mostly living grass and trees, it incurs a prāyaścittika; destroying what is half-dry and half-living incurs a duṣkṛta. If one does not say, "Consider this" or "Look at this," it also incurs a duṣkṛta. Thus, the method for making propagating plants permissible is explained. The Mahāsāṃghika Vinaya states: Root and stem propagations are made permissible by cutting them through the middle with a knife. Joint propagations are also cut with a knife; alternatively, plucking out the sprout naturally renders them permissible. Core propagations—referring to basil, coriander, and the like—are made permissible by tender crushing. Seed propagations—the seventeen kinds of grains—are made permissible by removing the husks. Permissibility through fire applies to all five kinds. Furthermore, among the five fruits, seed-enclosed fruits like dates and apricots are made permissible with fingernails by removing \[the pit\] to eat, or made permissible by fire to eat together; permissibility by fire refers to roasting raw or ripe dates together with pit and skin. Seed-bearing fruits are eaten together when made permissible by fire, such as piper, mulberries, pears, and crabapples; if when ripe they fall to the ground and are damaged even as slightly as a mosquito's leg, it is called permissible by wound, and one removes the seeds to eat. Grain-enclosed propagations are made permissible by fire, such as coconuts, walnuts, and pomegranates. Juniper-enclosed propagations refer to aromatic, soft perilla and the like; before they have seeds, they are made permissible by fire. Pod-enclosed propagations follow the same method as juniper-enclosed ones: large and small beans, and the like. By this standard, grasses bearing seeds among wormwood should be permissible by fire; so long as they are touched \[by fire\], the method of permissibility is achieved. Therefore, the Vinaya states: If one throws the five kinds of propagating plants into pools, wells, water, feces, urine, or swept rubbish, it incurs a duṣkṛta; if they fly away, one commits a prāyaścittika. If one walks in the grass intending to kill it, it incurs a duṣkṛta; if it is damaged as slightly as a mosquito's leg, it is a prāyaścittika. Question: If one drives a stake into a tree, each stroke incurs a prāyaścittika; why does killing an animal not incur a prāyaścittika with each cut, but requires taking its life? Answer: Grasses and trees have multiple aspects of life; therefore, wherever they are destroyed, they are obstructed from arising in that portion of life, and so one incurs an offense for each destruction. The karmic fruition of an animal consists of a single nominally designated life; it must be severed before an offense is committed. The Vinaya states: Non-offenses: if one says, "Look at this" or "Consider this"; if one cuts withered and dry grass or trees; if one drags timber or bamboo over living grass and trees; if one adjusts a fence or screen; if one clears a trench or stones; if one takes cow dung; if living grass covers a path and one parts it with a staff to open it; if one props it with tiles or stones and thereby breaks or injures grass or trees; if one clears the ground and soil of a walking path; if one sweeps the walking path; or if one strikes the ground with a staff and mistakenly knocks and breaks living grass and trees—none of these constitute an offense. > — English (machine translation) (machine translation) - [Previous: 3.23](https://indike.org/pramana/in.bauddha.taisho.2787.3.23) - [Next: 3.25](https://indike.org/pramana/in.bauddha.taisho.2787.3.25) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2787.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2787~en-mt.3.24) — English, machine translation ## Linked texts (3) - [四分律](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.other-vinayas.dharmaguptaka*zh-buddhayasas.12.9) — Classical Chinese - [四分律比丘含注戒本](https://indike.org/pramana/in.bauddha.taisho.1806.2.97) — Classical Chinese - [四分律刪繁補闕行事鈔](https://indike.org/pramana/in.bauddha.taisho.1804.2.188) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2787.3.24](https://indike.org/pramana/in.bauddha.taisho.2787.3.24) · Pramāṇa