四部律并論要用抄 1.22

1.22

四分律明。淨地有四種。一者檀越若經營人作僧伽藍時處分言。某處為僧作淨地（此處分界畔分明。若僧受住即名為淨也）二者若為僧伽藍未施僧（雖未處分請僧來入不得逕宿。即日處分。便界畔分明。得名為淨）三者若畔有摛障。若多無摛障。若都若無垣墻。若亦壍如是（若施主處分。若僧處分。皆得名淨）四者僧作白二羯磨結（此莫問久住逕宿皆得結）十誦律中因緣。利昌大持食具施僧。積聚在地。值天大雨覆蓋。器物音聲閙亂。佛言。應僧坊內結淨地著食物。又因外道嘰呵。沙門釋子與俗無異。復僧坊外作食。外人望見烟火。多人來乞食。僧遂少。佛言。從今日不聽汝淨地羯磨。若作得突吉羅罪。先作者應捨　僧祇律明處分淨法者。若欲新作住處營事。比丘應繩量度作分齊。爾許作僧住處屋。爾許作僧淨屋。應作是說。此中爾許僧淨屋。受不受者至過初夜隨事定之。若檀越言。莫預處分須待竟隨意分處成已應作是說。下閣上閣中閣僧淨屋淨（受已即名淨亦得住）若復不受。國土亂時後王未立。爾時得受。若復一王已去。一王眾人未舉。爾時得受。若復不受。住處聚落停廢二年得受（或住處停廢非聚落停廢。四句解可）是中不受即名不淨。若停可食物。是名內宿。有施主新作食厨來請。佛言。言語優波離汝往。彼先為僧家分受食厨。勿令初夜過。若初夜過即名僧住處不得作淨。優波離問。得一覆別隔通隔別覆通覆別覆不。佛言。得。又問。一邊二邊三邊一切盡得不。佛言。得。得閣上閣下不。佛言。一切皆得受作淨屋。又問。得隔道不。佛言。得隔道者。道兩邊淨中間不淨。若置蘇油在中間者。應穿兩邊流入淨地者聽取。若未豆囊橫置道中間者。得解兩頭取。若藥等在道中得截兩頭。若置穀不淨地。初夜應移淨屋中。若不移夜過即名不淨。樹在淨地。枝葉蔭不淨地。菓落不淨地者應時取內淨屋中。若不內過初夜即名不淨。樹在不淨地。枝葉蔭淨地。菓落淨地即名淨。淨地菓還落淨地者隨早晚取。生不淨地還蔭不淨地。菓落者乃初夜內　四分云。菓樹根在淨地。枝葉蔭覆不淨地。比丘安淨物置上。不知為淨不。佛言。根在淨地故得名淨。菓落不淨地。不逕宿者名淨。根在不淨地。蔭覆淨地。比丘安淨物置上。不知為淨。佛言。根在不淨地故名不淨地。此樹菓或自落。或因風落。或鳥獸觸落。不作意使墮者淨。比丘自殖菜或自散菜子。不知為淨不。佛言。淨。以種腐變故。以重生故。比丘不淨地種胡𦬔等菜等。不知為淨不。佛言。不淨。

The Caturvargika-vinaya explains: There are four kinds of purified grounds. First, when a dānapati or overseer constructs a saṅghārāma, he designates it, saying: 'Such-and-such a place is made a purified ground for the saṃgha' (here the boundaries are distinct; if the saṃgha accepts and resides there, it is immediately called purified). Second, if [a place] is built for a saṅghārāma but has not yet been offered to the saṃgha (although not yet designated, when the saṃgha is invited to enter, they must not let a night pass; if it is designated that very day, the boundaries then become distinct, and it may be called purified). Third, if its boundaries have protective barriers, or if most of it lacks barriers, or if it entirely lacks walls, or if it likewise has moats (whether designated by the donor or designated by the saṃgha, all may be called purified). Fourth, the saṃgha establishes it by performing a jñapti-dvitīya-karman (this may be established regardless of whether it has been long occupied or a night has passed). In the Daśādhyāya-vinaya, the origin story relates: The elder Licchavi brought food utensils to offer to the saṃgha and piled them on the ground. Encountering heavy rain, as they covered them, the noise of the utensils caused disturbance. The Buddha said: 'A purified ground should be established inside the monastery compound to store food.' Furthermore, non-Buddhists criticized: 'The Śramaṇas, disciples of the Śākya, are no different from householders.' Then they prepared food outside the monastery compound; outsiders saw the smoke and fire from afar, and many came begging for food, so the food for the saṃgha was reduced. The Buddha said: 'From this day forward, I do not permit you to perform the karman for purified grounds. If you perform it, you incur a duṣkṛta offense; those previously performed should be relinquished.' The Mahāsāṃghika-vinaya explains the method of designating purified [grounds]: If one wishes to construct a new dwelling place, a monk should measure it with a cord and set boundaries: 'This much is made into dwelling quarters for the saṃgha; this much is made into purified storehouses for the saṃgha.' One should say: 'Among these, this much is the purified storehouse for the saṃgha.' Whether it is accepted or not should be decided according to circumstances before the first watch of the night passes. If the dānapati says, 'Do not designate it in advance; wait until it is finished, then distribute the areas as you wish,' once it is completed, one should say: 'The lower pavilion, upper pavilion, and middle pavilion are the purified storehouses for the saṃgha' (once accepted, it is immediately called purified, and one may also reside there). If it is not accepted, when the country falls into chaos and a subsequent king has not yet been established, it may be accepted at that time. Furthermore, when one king has departed and another king has not yet been acclaimed by the people, it may be accepted at that time. Furthermore, if it is still not accepted, and the dwelling place or village has been abandoned for two years, it may be accepted (either the dwelling place is abandoned but the village is not, or vice versa; this can be resolved through four alternatives). If it is not accepted in this manner, it is called unpurified; if edible food is kept there, this is called 'overnighting indoors.' A donor once built a new kitchen and came to extend an invitation. The Buddha said to Upāli: 'Go there and first accept the kitchen partitioned for the saṃgha; do not let the first watch of the night pass. If the first watch of the night passes, it will immediately be deemed a dwelling place of the saṃgha and cannot be made a purified [kitchen].' Upāli asked: 'Is it permissible to have a single roof with separate partitions, shared partitions, separate roofs, a single roof, or separate roofs?' The Buddha said: 'It is permissible.' He further asked: 'Is one side, two sides, three sides, or the whole area permissible?' The Buddha said: 'It is permissible.' 'Are the upper pavilion and lower pavilion permissible?' The Buddha said: 'All can be accepted and made into purified storehouses.' He further asked: 'Is it permissible if divided by a road?' The Buddha said: 'It is permissible if divided by a road: both sides of the road are purified, while the middle is unpurified. If ghee or oil is placed in the middle, one should dig through both sides; if it flows into the purified ground, one is permitted to take it. If a bag of grains is laid across the middle of the road, one may untie both ends and take from it. If medicines or the like are in the middle of the road, one may cut off both ends. If grains are placed on unpurified ground, they should be moved into the purified storehouse during the first watch of the night; if not moved and the night passes, it is called unpurified. If a tree stands on purified ground but its branches and leaves shade unpurified ground, any fruit falling onto the unpurified ground should immediately be taken into the purified storehouse; if not brought inside and the first watch of the night passes, it is called unpurified. If a tree stands on unpurified ground but its branches and leaves shade purified ground, any fruit falling onto the purified ground is immediately called purified. If fruit from purified ground falls back onto purified ground, it may be collected at any time, early or late. If a tree grows on unpurified ground and also shades unpurified ground, any fruit that falls must be brought inside by the first watch of the night.' The Caturvargika states: A fruit tree has its roots in purified ground, but its branches and leaves shade unpurified ground. A monk placed purified items on it and did not know whether they were purified or not. The Buddha said: 'Because its roots are in purified ground, it may be called purified. If fruit falls on unpurified ground, as long as it does not pass the night, it is called purified. If the roots are in unpurified ground and shade purified ground, and a monk places purified items on it, not knowing if it is purified,' the Buddha said, 'because its roots are in unpurified ground, it is called unpurified ground. Whether the fruit of this tree falls on its own, falls due to the wind, or is knocked down by birds or beasts, if it fell without intention, it is purified. If a monk cultivates vegetables himself or sows vegetable seeds himself, and does not know whether they are purified or not,' the Buddha said, 'they are purified, because the seed decomposes and transforms, and because they grow anew. If a monk plants coriander and other vegetables on unpurified ground, not knowing whether they are purified or not,' the Buddha said: 'They are unpurified.'