19. 净地抉择论
1十九、净地决择论
19. Kappiyabhūmivinicchayakathā
101101. 四种净地——于此，“诸比丘，我允许四种净地：以高声宣告所成、牛卧处、居士、羯磨认可”（《大品》295）依此语，应知以高声宣告所成、牛卧处、居士、羯磨认可这四种为净地。其中，以高声宣告所成者，应如此作：若有人于柱上或墙基上掘地立柱而建造精舍，其下方柱础石即属地面。然而，当众人围绕而立第一根柱或第一道墙基时，须令众人齐声高呼“我们造净屋，我们造净屋”，在众人抬起安立时，或自己触摸后抬起，或自己抬起，将柱或墙基安立。但在《库伦第大复注》中说：“应说‘净屋，净屋’后安立。”《暗喝注》中说：“我决意僧团的净屋。”然而即使不说此语，依诸注疏所说方式而言亦无过失。此处共通的特征是：“立柱与语毕同时方可。”若语未毕而柱已立，或柱未立而语已毕，则净屋不成。因此《大复注》中说：“应由众人围绕而说，因为此处必定有一人之语毕与立柱同时发生。”至于砖、石、泥墙的屋舍，无论先砌地基或不砌，从欲立墙的最初，取第一块砖、第一块石或第一团泥，依前述方式作净屋即可。砖等位于墙中第一块砖等的下方则不成，但柱向上高出，故成。《暗喝注》中说：“以柱建造时，四角有四柱；以砖等墙建造时，四角应决意二、三块砖。”然而即使不如此作亦无过失，因为以诸注疏所说为准量。
101.Kappiyācatubhūmiyoti ettha ‘‘anujānāmi, bhikkhave, catasso kappiyabhūmiyo ussāvanantikaṃ gonisādikaṃ gahapatiṃ sammuti’’nti (mahāva. 295) vacanato ussāvanantikā gonisādikā gahapati sammutīti imā catasso kappiyabhūmiyo veditabbā. Tattha (mahāva. aṭṭha. 295) ussāvanantikā tāva evaṃ kātabbā – yo thambhānaṃ vā upari bhittipāde vā nikhanitvā vihāro karīyati, tassa heṭṭhā thambhapaṭicchakā pāsāṇā bhūmigatikā eva. Paṭhamatthambhaṃ pana paṭhamabhittipādaṃ vā patiṭṭhāpentehi bahūhi samparivāretvā ‘‘kappiyakuṭiṃ karoma, kappiyakuṭiṃ karomā’’ti vācaṃ nicchārentehi manussesu ukkhipitvā patiṭṭhāpentesu āmasitvā vā sayaṃ ukkhipitvā vā thambho vā bhittipādo vā patiṭṭhāpetabbo. Kurundimahāpaccarīsu pana ‘‘kappiyakuṭi kappiyakuṭīti vatvā patiṭṭhāpetabba’’nti vuttaṃ. Andhakaṭṭhakathāyaṃ ‘‘saṅghassa kappiyakuṭiṃ adhiṭṭhāmī’’ti vuttaṃ, taṃ pana avatvāpi aṭṭhakathāsu vuttanayena vutte doso natthi. Idaṃ panettha sādhāraṇalakkhaṇaṃ ‘‘thambhapatiṭṭhāpanañca vacanapariyosānañca samakālaṃ vaṭṭatī’’ti. Sace hi aniṭṭhite vacane thambho patiṭṭhāti, appatiṭṭhite vā tasmiṃ vacanaṃ niṭṭhāti, akatā hoti kappiyakuṭi. Teneva mahāpaccariyaṃ vuttaṃ ‘‘bahūhi samparivāretvā vattabbaṃ, avassañhi ettha ekassapi vacananiṭṭhānañca thambhapatiṭṭhānañca ekato bhavissatī’’ti. Iṭṭhakāsilāmattikākuṭṭakāsu pana kuṭīsu heṭṭhā cayaṃ bandhitvā vā abandhitvā vā karontu, yato paṭṭhāya bhittiṃ uṭṭhāpetukāmā honti, taṃ sabbapaṭhamaṃ iṭṭhakaṃ vā silaṃ vā mattikāpiṇḍaṃ vā gahetvā vuttanayeneva kappiyakuṭi kātabbā, iṭṭhakādayo bhittiyaṃ paṭhamiṭṭhakādīnaṃ heṭṭhā na vaṭṭanti, thambhā pana upari uggacchanti, tasmā vaṭṭanti. Andhakaṭṭhakathāyaṃ ‘‘thambhehi kariyamāne catūsu koṇesu cattāro thambhā, iṭṭhakādikuṭṭe catūsu koṇesu dve tisso iṭṭhakā adhiṭṭhātabbā’’ti vuttaṃ. Tathā pana akatāyapi doso natthi, aṭṭhakathāsu hi vuttameva pamāṇaṃ.
2牛卧处有两种：园牛卧处和精舍牛卧处。其中，若既无园，亦无围起来的住所，此名为园牛卧处。若所有或部分住所被围起，而园未被围起，此名为精舍牛卧处。如此，两者皆以园未被围起为准则。然而《库伦第大复注》中说：“园即使半围或多半围，亦名为已围起。”于此，得净屋是可行的。
Gonisādikā duvidhā ārāmagonisādikā vihāragonisādikāti. Tāsu yattha neva ārāmo, na senāsanāni parikkhittāni honti, ayaṃ ārāmagonisādikā nāma. Yattha senāsanāni sabbāni vā ekaccāni vā parikkhittāni, ārāmo aparikkhitto, ayaṃ vihāragonisādikā nāma. Iti ubhayatrāpi ārāmassa aparikkhittabhāvoyeva pamāṇaṃ. ‘‘Ārāmo pana upaḍḍhaparikkhittopi bahutaraṃ parikkhittopi parikkhittoyeva nāmā’’ti kurundimahāpaccarīsu vuttaṃ, ettha kappiyakuṭiṃ laddhuṃ vaṭṭati.
3居士者，人们建造住所后说：“我们施净屋，请受用。”此名为居士。即使说“我们施与建造净屋”亦可。《暗喝注》中说：“因为除比丘外，其余同法者及一切天、人之手所受、所蓄、内住之物，其所属于比丘为可行，故彼等之家或彼等所施净屋称为居士。”又说：“除比丘僧团精舍外，比丘尼住处、或净人、或外道、或天、或龙、乃至梵天之宫殿，皆为净屋。”此说善妙。因为属于僧团或属于比丘的房屋，并非居士屋。
Gahapatīti manussā āvāsaṃ katvā ‘‘kappiyakuṭiṃ dema, paribhuñjathā’’ti vadanti, esā gahapati nāma, ‘‘kappiyakuṭiṃ kātuṃ demā’’ti vuttepi vaṭṭatiyeva. Andhakaṭṭhakathāyaṃ pana ‘‘yasmā bhikkhuṃ ṭhapetvā sesasahadhammikānaṃ sabbesañca devamanussānaṃ hatthato paṭiggaho ca sannidhi ca antovutthañca tesaṃ santakaṃ bhikkhussa vaṭṭati, tasmā tesaṃ gehāni vā tehi dinnakappiyakuṭi vā gahapatīti vuccatī’’ti vuttaṃ, punapi vuttaṃ ‘‘bhikkhusaṅghassa vihāraṃ ṭhapetvā bhikkhunupassayo vā ārāmikānaṃ vā titthiyānaṃ vā devatānaṃ vā nāgānaṃ vā api brahmānaṃ vimānaṃ kappiyakuṭi hotī’’ti, taṃ suvuttaṃ. Saṅghasantakameva hi bhikkhusantakaṃ vā gehaṃ gahapatikuṭikā na hoti.
4羯磨认可者，是以白二羯磨语宣告而认可。诸比丘，应如此认可：应由一位贤能、有能力的比丘告白僧团——
Sammuti nāma ñattidutiyakammavācāya sāvetvā sammatā. Evañca pana, bhikkhave, sammannitabbā, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –
5“尊者们，请僧团听我言。若僧团已到适时，僧团应认可某精舍为净地。此是告白。”
‘‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṃ saṅgho itthannāmaṃ vihāraṃ kappiyabhūmiṃ sammanneyya, esā ñatti.
6“尊者们，请僧团听我言。僧团认可某精舍为净地。哪位尊者同意某精舍为净地的认可，请默然。哪位不同意，请说。”
‘‘Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṃ vihāraṃ kappiyabhūmiṃ sammannati. Yassāyasmato khamati itthannāmassa vihārassa kappiyabhūmiyā sammuti, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
7“僧团已认可某精舍为净地，僧团同意，故默然，我如此受持。”
‘‘Sammato saṅghena itthannāmo vihāro kappiyabhūmi khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti (mahāva. 295).
8即使不说羯磨语，以白二羯磨的方式宣告而作，亦为认可。
Kammavācaṃ avatvā apalokanakammavasena sāvetvā katāpi sammatā eva.
102102. 于此四种净地中所说的所有食物，皆不归入“内住”之数。因为净屋是为了比丘、比丘尼“内住、内煮”的出离而开许的。然而，在非净地处，于可容共宿的房屋中，属于僧团或个人、属于比丘或比丘尼的物品，即使放置一夜，亦为“内住”，于彼处所煮亦名为“内煮”，此不允许。但七日药及尽形寿药则可行。
102. Yaṃ (mahāva. aṭṭha. 295) imāsu catūsu kappiyabhūmīsu vuttaṃ āmisaṃ, taṃ sabbaṃ antovutthasaṅkhyaṃ na gacchati. Bhikkhūnañca bhikkhunīnañca antovutthaantopakkamocanatthañhi kappiyakuṭiyo anuññātā. Yaṃ pana akappiyabhūmiyaṃ sahaseyyappahonake gehe vuttaṃ saṅghikaṃ vā puggalikaṃ vā bhikkhussa bhikkhuniyā vā santakaṃ ekarattampi ṭhapitaṃ, taṃ antovutthaṃ, tattha pakkañca antopakkaṃ nāma hoti, etaṃ na kappati. Sattāhakālikaṃ pana yāvajīvikañca vaṭṭati.
10对此，抉择如下：沙弥为比丘取来米等食物，存放于净地屋内，次日烹煮后供养，这不属于“内宿”。若将酥油等存放于非净地屋内，再取其中一些加入而供养，则称为“口边食”。然而在《大护持》中说“这属于内宿”。此处仅是名称上的差别。比丘将存放于非净地屋内的酥油与尽形寿药叶一起烹煮后食用，若七日之内不混杂食物，则是允许的。若将其与食物混杂后食用，则既是内宿，也是自煮。依此方法，应知一切混杂的情况。任何食物，比丘都不可烹煮。即使有人在他的热粥中加入苏拉西叶、生姜或盐，也不可搅动；但若说“我在让粥冷却”而搅动，则是允许的。得到未煮的米饭后，不可盖住。但若人们盖好后供养，则是允许的。若为了“不让饭冷却”而盖住，是允许的。至于乳、酪等，已经煮沸过一次的，可以再次加热，因为重新烹煮是被允许的。
Tatrāyaṃ vinicchayo – sāmaṇero bhikkhussa taṇḍulādikaṃ āmisaṃ āharitvā kappiyakuṭiyaṃ nikkhipitvā punadivase pacitvā deti, antovutthaṃ na hoti. Tattha akappiyakuṭiyaṃ nikkhittasappiādīsu kiñci pakkhipitvā deti. Mukhasannidhi nāma hoti. Mahāpaccariyaṃ pana ‘‘antovutthaṃ hotī’’ti vuttaṃ. Tattha nāmamattameva nānākaraṇaṃ, bhikkhu akappiyakuṭiyaṃ ṭhapitasappiñca yāvajīvikapaṇṇañca ekato pacitvā paribhuñjati, sattāhaṃ nirāmisaṃ vaṭṭati. Sace āmisasaṃsaṭṭhaṃ katvā paribhuñjati, antovutthañceva sāmaṃpakkañca hoti. Etenupāyena sabbasaṃsaggā veditabbā. Yaṃ kiñci āmisaṃ bhikkhuno pacituṃ na vaṭṭati. Sacepissa uṇhayāguyā sulasipaṇṇāni vā siṅgiveraṃ vā loṇaṃ vā pakkhipanti, tampi cāletuṃ na vaṭṭati, ‘‘yāguṃ nibbāpemī’’ti pana cāletuṃ vaṭṭati. Uttaṇḍulabhattaṃ labhitvā pidahituṃ na vaṭṭati. Sace pana manussā pidahitvā denti, vaṭṭati. ‘‘Bhattaṃ mā nibbāyatū’’ti pidahituṃ vaṭṭati, khīratakkādīsu pana sakiṃ kuthitesu aggiṃ kātuṃ vaṭṭati punapākassa anuññātattā.
11那么，这些净地屋何时失去其地界呢？首先，悬空式净地屋：若是在柱子之上或墙基上挖洞埋设而建成的，当所有柱子和墙基都被移除时，便失去地界。但如果只是将柱子或墙基翻转移动，则无论它们立在何处，都仍以该处为依止；即使全部被翻转移动，也仍未失去地界。以砖等砌筑的净地屋：当为建造墙壁而置于基座上的砖、石或泥团等被破坏时，便失去地界。然而，若构成其基础的砖等被移除，但其他砖石又立在其位置上，则仍未失去地界。以牛卧式等围墙围起来的净地屋：当围墙被破坏时，便失去地界。之后，在该寺院中重新获得净地屋是允许的。但如果围墙等又处处破损，牛从破损处进入，则又成为净地屋。另外两种净地屋：除了留下两根椽子之外，当整个屋顶毁坏时，便失去地界。如果椽子之上还有哪怕一个椽垫圈，则仍受保护。
Imā pana kappiyakuṭiyo kadā jahitavatthukā honti? Ussāvanantikā tāva yā thambhānaṃ upari bhittipāde vā nikhanitvā katā, sā sabbesu thambhesu ca bhittipādesu ca apanītesu jahitavatthukā hoti. Sace pana thambhe vā bhittipāde vā parivattenti, yo yo ṭhito, tattha tattha patiṭṭhāti, sabbesupi parivattitesu ajahitavatthukāva hoti. Iṭṭhakādīhi katā cayassa upari bhittiatthāya ṭhapitaṃ iṭṭhakaṃ vā silaṃ vā mattikāpiṇḍaṃ vā ādiṃ katvā vināsitakāle jahitavatthukāva hoti. Yehi pana iṭṭhakādīhi adhiṭṭhitā, tesu apanītesupi tadaññesu patiṭṭhātīti ajahitavatthukāva hoti. Gonisādikā pākārādīhi parikkhepe kate jahitavatthukāva hoti. Puna tasmiṃ ārāme kappiyakuṭiṃ laddhuṃ vaṭṭati. Sace pana punapi pākārādayo tattha tattha khaṇḍā honti, tato tato gāvo pavisanti, puna kappiyakuṭi hoti. Itarā pana dve gopānasīmattaṃ ṭhapetvā sabbasmiṃ chadane vinaṭṭhe jahitavatthukāva honti. Sace gopānasīnaṃ upari ekampi pakkhapāsakamaṇḍalaṃ atthi, rakkhati.
103第103条：在没有这四种净地的地方，应如何处理呢？应交给未受具足戒者，使其成为该人之物后再食用。在此有一事例：据说，持律长老迦罗毗迦帝须是律藏之师，他来到大尸婆长老处。他借着灯光看见一罐酥油，便问：“尊者，这是什么？”长老说：“贤友，这罐酥油是从村里带来的，为了在粗食日用酥油而食。”于是帝须长老对他说：“尊者，这是不许可的。”第二天，长老让人把罐子放在门口。帝须长老又有一天到来，看见后同样询问，然后说：“尊者，放在同宿处是不许可的。”次日，长老让人把罐子拿到外面放置，结果被贼偷走了。后来有一天，长老对前来的帝须长老说：“贤友，当你说‘不许可’之后，那罐子被放在外面，被贼偷走了。”于是帝须长老对他说：“尊者，难道不应该交给未受具足戒者吗？因为交给未受具足戒者，使其成为该人之物后再食用，是许可的。”
103. Yatra panimā catassopi kappiyabhūmiyo natthi, tattha kiṃ kātabbanti? Anupasampannassa datvā tassa santakaṃ katvā paribhuñjitabbaṃ. Tatridaṃ vatthu – karavikatissatthero kira vinayadharapāmokkho mahāsīvattherassa santikaṃ agamāsi. So dīpālokena sappikumbhaṃ passitvā ‘‘bhante, kimeta’’nti pucchi. Thero ‘‘āvuso, gāmato sappikumbho ābhato lūkhadivase sappinā bhuñjanatthāyā’’ti āha. Tato naṃ tissatthero ‘‘na vaṭṭati, bhante’’ti āha. Thero punadivase pamukhe nikkhipāpesi. Tissatthero puna ekadivasaṃ āgato taṃ disvā tatheva pucchitvā ‘‘bhante, sahaseyyappahonakaṭṭhāne ṭhapetuṃ na vaṭṭatī’’ti āha. Thero punadivase bahi nīharāpetvā nikkhipāpesi, taṃ corā hariṃsu. So puna ekadivasaṃ āgataṃ tissattheramāha ‘‘āvuso, tayā ‘na vaṭṭatī’ti vutte so kumbho bahi nikkhitto corehi haṭo’’ti. Tato naṃ tissatthero āha ‘‘nanu, bhante, anupasampannassa dātabbo assa, anupasampannassa hi datvā tassa santakaṃ katvā paribhuñjituṃ vaṭṭatī’’ti.
14如是，于《律藏外典决择摄》中
Iti pāḷimuttakavinayavinicchayasaṅgahe
15净地决择论终。
Kappiyabhūmivinicchayakathā samattā.