四部律并論要用抄 1.22

1.22

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.'