---
title: "四部律并論要用抄 · 10 四部律及論明淨地護淨方法"
description: "四部律并論要用抄是中国唐代高僧道宣律师所编纂的一部律学著作。道宣律师是律宗南山宗的创始人，该书成于唐代佛教律学鼎盛时期。其主要内容是对佛教四部广律即十诵律、四分律、僧祇律、五分律的精要摘抄和系统整理，并附以相关论释。该抄本以简明扼要的方式呈现了佛教戒律的核心内容，为僧团持戒修行提供了重要依据。在佛教史上，此书具有承前启后的地位，不仅继承了前代律学传统，更推动了汉传佛教律学体系的发展完善，是研究中国佛教戒律思想不可或缺的重要文献。"
url: "https://rushiwowen.co/en/r/cmcwshzmn1md4ie04p2tz5vn6"
---
### 四部律及論明淨地護淨方法第十
> Ten Methods for Purifying Grounds from the Four Vinaya Texts and Commentaries
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 Four-Part Vinaya clarifies that there are four kinds of pure ground. First, when a benefactor or supervisor builds a monastery, they designate a specific area, saying, "This place is the pure ground for the monastic community." At this point, the boundaries are clearly defined. Once the monastics accept and dwell there, it is called pure. Second, when a monastery has been built but not yet offered to the monastic community, Even if not yet designated, if the monastics are invited to enter, they must not stay overnight. If it is designated that same day, the boundaries become clear, and it is called pure. Third, when the boundary has walls, fences, or ditches—whether many, few, all, or none—if it is like this, Whether designated by the benefactor or by the monastic community, it is all called pure. Fourth, the monastic community formally establishes it through a formal motion and proclamation. This applies regardless of whether they have stayed for a long time or overnight; the designation can be made. In the Ten-Recitation Vinaya, there is this story: Licchavi brought large quantities of food and offered it to the monastic community. The food was piled up on the ground. Suddenly, a heavy rain fell, and they had to cover it. The noise of the utensils was chaotic. The Buddha said, "You should designate a pure ground within the monastery to store food." Later, because outsiders criticized them, saying, "The disciples of the Shakya are no different from laypeople," and because food was being prepared outside the monastery, outsiders saw the smoke and fire, and many people came to beg for food, causing the monastics to have little to eat. The Buddha said, "From today onward, do not make a pure-ground proclamation. If you do, it is an offense of wrong-doing. Those who have already done so should abandon it." The Great Collection Vinaya explains the method of designating pure ground: If one wishes to build a new dwelling, the supervising monk should measure with a rope and set the boundaries, saying, "This much is for the monastics' dwelling quarters, and this much for the monastics' pure storage room." One should say, "Within this area, this much is the pure storage room for the monastics." Whether it is received or not received is determined by whether the first night passes, depending on the circumstances. If the benefactor says, "Do not designate it in advance; wait until it is finished and then designate it as you wish," then after it is completed, one should say, "The lower level, the upper level, and the middle level are the monastics' pure storage rooms." Once received, it is called pure, and one may also dwell there. If it is not received, and the country is in chaos, with no king yet established, then at that time one may receive it. If one king has departed and a new king has not yet been chosen by the people, then at that time one may receive it. If it is still not received, and the dwelling or village has been abandoned for two years, then one may receive it. Or there may be cases where the dwelling is abandoned but the village is not. This can be understood through four types of analysis. In this context, what is not received is called impure ground. If food is stored there and left overnight, it is called "storing inside" (an offense). There was a benefactor who built a new kitchen and invited the monastics. The Buddha said, "Upanishad, go there and first designate the kitchen as the pure ground for the monastic community, and do not let the first night pass. If the first night passes, it becomes a monastic dwelling and cannot be designated as pure." Upanishad asked, "Is it permissible to have one roof with separate sections, or a single section, or separate roofs? Is it permissible to have a covered area with separate sections or an open area with separate sections?" The Buddha said, "Yes, it is permissible." He further asked, "Is it permissible with one side, two sides, three sides, or all sides?" The Buddha said, "Yes, it is permissible." "Is it permissible with an upper level or a lower level?" The Buddha said, "All can be received as pure storage rooms." He then asked, "Is it permissible across a path?" The Buddha said, "Yes. For a path, the two sides are pure, but the middle is impure. If ghee or oil is placed in the middle, one may dig through the two sides so it flows into the pure ground and then take it. If a sack of beans is laid across the middle of the path, one may untie both ends and take from them. If medicines or similar items are in the middle of the path, one may cut off both ends. If grain is placed on impure ground, within the first night it should be moved into the pure room. If it is not moved and the night passes, it becomes impure." If a tree is rooted in pure ground, with branches shading impure ground, and fruit falls on impure ground, one should immediately take it into the pure room. If not taken within the first night, it becomes impure. If a tree is rooted in impure ground, with branches shading pure ground, and fruit falls on pure ground, it is called pure. If fruit from pure ground falls back onto pure ground, it may be taken regardless of whether it fell early or late. If the tree grows on impure ground and the branches also shade impure ground, and fruit falls, it must be brought inside within the first night. The Four-Part Vinaya says: If a fruit tree's roots are in pure ground, but its branches and leaves shade impure ground, and a monk places pure items on it, unsure whether it is pure—the Buddha said, "Because the roots are in pure ground, it is called pure." If fruit falls on impure ground and does not stay overnight, it is pure. If the roots are in impure ground but the shade covers pure ground, and a monk places pure items on it, unsure whether it is pure—the Buddha said, "Because the roots are in impure ground, it is called impure ground." As for the fruit of this tree, whether it falls by itself, is blown by the wind, or is knocked down by birds or animals, if it falls without being intentionally caused, it is pure. If a monk plants vegetables himself, or scatters vegetable seeds himself, unsure whether it is pure—the Buddha said, "It is pure, because the seeds have decayed and transformed, and because they have regrown." If a monk plants garlic sprouts or other vegetables on impure ground, unsure whether it is pure—the Buddha said, "It is impure."
護僧淨法 十誦云。有二種人觸淨不壞淨法。一持戒比丘誤觸。二破戒比丘無慚愧觸。是二俱淨應食。何等人名觸。若持戒比丘懈怠心觸者觸淨第六十卷僧祇云。淨人行食時淨器墮比丘鉢中。尋即却者是器故名淨。停須臾者即名不淨。所觸器若銅者當淨洗用。若是木器膩不入者得削用。膩入者應棄之。作食時淨人小者比丘得自洗銅釜鑊著水。若不能作者得捉淨人手教渄米。若無淨人得自手捉席板等疊覆蓋食器。但懸放置上。若曬時比丘穀上行者。當行蹈處使淨人洗却。不犯觸淨。若有女人及惡狩等難逐比丘。比丘捨走不看。雖蹈無罪。天雨時穀聚無人覆者得自持淨席逕擲覆上。得捉淨。塼石擲上鎮押。船上載穀米籧篨覆上。比丘得在上坐不應名字。名字者即名不淨。若卒風飄船岸上者。一切皆不淨。繩篙不離水者。故名為淨。車上載淨穀。比丘欲上者。先使淨人上。下時比丘先下。若車翻離地離牛。一切皆不淨。牛身及毛繩不離車者。一切是淨。何以然。凡一切菜。捲者是器。舒者非器。槃有緣役穬麥者是器。繩床緻織是器。希織非器。船在水時非器。在岸上是器。車駕牛時非器。無牛時器故出不受食戒中又比丘語比丘言。汝往審悉看持灰瓨來此。比丘往內手瓨中把。看此瓨故名淨。把已還著中者一切不淨。菜束等亦如是 十誦云。頻婆娑羅王施佛僧粥田。諸比丘收穀疑不肯取。以上場不淨故。佛言。未分者應上。若分竟不應故取。取者突吉羅。驢馬畜負食具。其厭傾轉。淨人喚比丘言。佐我。正比丘恐觸淨不敢與正。佛言。聽佐正。正後更莫觸。觸者突吉羅。車欲翻亦如是。淨人負食具。喚比丘正亦如是。淨人寫物著瓶中。瓶欲傾。呼比丘正亦如是淨人作食時淨釜傾倒。呼比丘佐支亦如是比丘曠澤中行。沙彌小不能擔食具。佛言。應并擔。淨人去秤上有淨食。淨人小不及舉取食。佛言。擔淨人秤上取。若渡水時淨人小不能擔食渡水。佛言。聽擔沙彌渡水。又諸比丘擔淨人渡水時為水所漂手觸淨食。比丘心疑不淨。佛言。淨人恒一心守視食。雖觸無罪。若浮囊渡淨人小。佛言。使淨人持食著浮囊上渡 至彼岸上莫手觸食。還使淨人捉。飲食具船上載。比丘不肯。上船以不淨故。佛言。從今聽著羅薄。若席敷令遍應坐草觸食具。長老優波離問佛。有比丘。求水瓶誤取蘇油瓶。是破淨。應棄不。佛言。不破淨。不應已上出第六十卷五分云。中有諸水器。行食膩不淨污。以凡石揩洗壞僧器。佛言。不應以凡石揩洗。應以湯灰汁洗之。有人以不淨米一把投僧米車中。佛言。若分別別除去。若不可分別趣去把。
> \*\*Protecting the Pure Food and Maintaining the Pure Dharma\*\* From the \*Shi Song\* (Ten Recitations Vinaya): There are two kinds of people who may touch the pure food without contaminating its purity. First, a monk who upholds the precepts and touches it by accident. Second, a monk who has broken the precepts and touches it without shame. In both cases, the food remains pure and may be eaten. Who is considered "touching"? If a monk who upholds the precepts touches it with a negligent mind, that is considered touching the pure food. Volume 60 From the \*Seng Qi\* (Mahāsāṅghika Vinaya): When a pure person (one who is not a monk) is distributing food and a clean vessel falls into a monk's bowl, if it is immediately removed, the vessel is still considered pure. If it is left even for a moment, it becomes impure. If the vessel that was touched is made of copper, it should be washed clean before use. If it is a wooden vessel and the grease has not soaked in, it may be scraped and used. If the grease has soaked in, it should be discarded. While preparing food, if the pure person is young, the monk may wash the copper pots and pans himself and add water. If the pure person cannot do the work, the monk may take the pure person's hand to guide it in washing the rice. If there is no pure person, the monk may himself take mats or boards and layer them to cover the food vessels, hanging them or placing them up high. When drying grain, if a monk walks over the grain, he should walk only on the paths where the pure person has washed, and this does not violate the purity. If there are women or dangerous animals chasing a monk, and the monk flees without looking back, even if he steps on the grain, there is no offense. During rain, if a pile of grain has no cover, the monk may himself take a clean mat and throw it over the grain. He may touch the mat. He may throw bricks or stones on top to weigh it down. When grain and rice are loaded on a boat and covered with woven mats, a monk may sit on top, but he should not touch the grain itself by name. Touching it by name is what makes it impure. If a sudden wind blows the boat onto the shore, everything becomes impure. As long as the ropes and poles are not separated from the water, the boat is considered pure. When a cart is loaded with pure grain and a monk wishes to board it, he should first have a pure person board. When getting off, the monk should get off first. If the cart tips over and separates from the ground and the ox, everything becomes impure. As long as the ox's body and the woolen ropes remain attached to the cart, everything is pure. Why is this so? For all vegetables, rolled ones are containers, unrolled ones are not. A tray with rims used for winnowing barley is a container. A rope bed that is tightly woven is a container; loosely woven is not. A boat in water is not a container; on shore it is a container. A cart when yoked to an ox is not a container; without the ox, it is a container. This comes from the section on not accepting food improperly Again, a monk says to another monk: "Go and carefully look at the pot of ashes and bring it here." The monk goes, reaches his hand into the pot, and grabs some. Looking at it, the pot is still pure. If he grabs some and puts it back, then everything becomes impure. The same applies to bundles of vegetables. From the \*Shi Song\*: King Bimbisāra donated a rice field to the Buddha and the Sangha for making porridge. The monks harvested the grain but hesitated to take it, thinking the threshing floor was impure. The Buddha said: "If it has not yet been divided, you should take it up. If it has already been divided, you should not deliberately take more. If you do, it is an offense of duṣkṛta (wrongdoing)." When donkeys or horses were carrying food supplies and the loads tilted or shifted, a pure person would call to the monk: "Help me straighten it." The monk, fearing he might contaminate the pure food, did not dare to help straighten it. The Buddha said: "It is permitted to help straighten it. After straightening, do not touch it again. Touching it is an offense of duṣkṛta." The same applies when a cart is about to tip over. When a pure person is carrying food supplies and calls a monk to straighten them, it is the same. When a pure person is pouring something into a bottle and the bottle is about to tip, calling a monk to straighten it is also the same. When a pure person is cooking food and the pot is about to tip over, calling a monk to help prop it up is also the same. When monks are traveling through the wilderness, if a novice (śrāmaṇera) is too young to carry the food supplies, the Buddha said: "He should carry them together with others." When a pure person is leaving and there is pure food on the scale, and the pure person is too young to reach up and take the food, the Buddha said: "Carry the pure person to the scale to take the food." If when crossing water, the pure person is too young to carry the food across, the Buddha said: "It is permitted to carry the novice across the water." Again, when monks were carrying the pure person across the water and the current swept them, they touched the pure food. The monks wondered if it was impure. The Buddha said: "If the pure person has been constantly and attentively watching over the food, even if it is touched, there is no offense." If crossing with an inflated skin raft and the pure person is too young, the Buddha said: "Have the pure person place the food on the raft and cross." Once on the other shore, do not touch the food with your hands. Have the pure person take it. When food and drink utensils were loaded on a boat, monks were unwilling to board, considering it impure. The Buddha said: "From now on, you may use a thin cloth or spread a mat over the entire area, and it is permitted to sit on the grass touching the food utensils." The elder Upāli asked the Buddha: "A monk, looking for a water bottle, accidentally took a bottle of butter or oil. Is the purity broken? Should it be discarded?" The Buddha said: "The purity is not broken. It should not be discarded." The above is from Volume 60 From the \*Wu Fen\* (Five Divisions Vinaya): Among the water vessels, some were stained with greasy food from serving, making them unclean. Someone used an ordinary stone to scrub and wash them, damaging the Sangha's vessels. The Buddha said: "You should not scrub them with an ordinary stone. You should wash them with hot water and ash water." Someone threw a handful of impure rice into the Sangha's cart of rice. The Buddha said: "If it can be separated, remove it. If it cannot be separated, just take out a handful."
沙門護法淨 毘跋律云。凡比丘受可食之物。皆當如法澡瀨清淨。然後受食。若不如是非出家人法。既非出家。其心亦非身心非法。名放逸眾生。非佛弟子 僧祇云。應以澡豆灰土臣磨等淨洗。齊腕已前揩令作聲。不得粗魯。洗五指頭。若淨洗手已更相揩磨者。即名不淨。當更洗。若洗鉢已手磨拭者。即名不淨。當停使燥。食時應護手。若磨頭。或捉革屣蘇油囊。若內衣等。當如前淨洗。若捉大衣七條者。當以水洗。若食時手磨口。或兩手相揩。當更洗手。若淨人以不淨手行。僧上坐得不淨。餘比丘得名淨。若淨人持不淨寫淨上。一切是不淨。淨上得洗取者淨食食時上坐應問。菓菜淨未無虫不。若不問如法治直月維那亦爾也四分云。時有比丘。乞食得飯乾飯魚肉并著一處。餘比丘見惡云。佛言。不應雜著一處。若是一鉢應以物隔。若樹皮葉。若鍵𨩲。若次鉢。若小鉢。應手巾裹出法犍度時有比丘。洗連根葉更作淨。佛言。不應更作淨。此洗即是淨。淨有五種。一火淨。二刀淨。三瘡淨。四鳥啄破淨。五不中種淨。此火淨不中種淨得并刀子食。餘三種淨應去子。又五種淨。一皮剝淨。二㓟淨。三廣淨。四破淨。五瘀燥火淨。不火淨得食。食有五生種。一根生種。謂薑荷等。二枝生種梨等三節生種芹蔡等四覆羅種。五子子種子還生子此五種子不以火淨不得傷及食。十誦云。比丘新勳鉢蘇著鉢三洗不淨。佛言。一心三洗是鉢名淨。有比丘。用不淨脂塗鉢受。比丘謂不淨一物棄之。佛言。不應一切棄寫鉢。餘淨中怨食著鉢者應棄。又比丘繩綴鉢用受熱粥。少膩從綴間出。比丘一切都棄。佛言。應棄此脂。餘應食。有比丘。淨食中著不淨食。佛言。不淨者却。餘殘應食不淨食中著淨食。餅中著不淨餅等亦如是也有外道。持酒糟著食上。作是念。使出家人不得食。諸比丘白佛。佛言。可却者却食之。尊者阿難為佛請食。飯不熟。恐增佛患。在祇洹門邊自煮。佛知故問。阿難以事答佛。佛言。善哉阿難。是食如是。食煮應法。從今若食冷聽更煮。若生食聽火淨已得煮。云何名火淨。乃至火一觸。諸比丘與賈客大澤中行。從賈客乞食。彼語比丘言。汝知此間難得。何以故。不自擔糧。比丘答言。佛不聽我等自齎糧。比丘以事白佛。佛言。從今聽自齎糧。從他摶淨食聽食。不摶淨食不聽食。諸比丘摶食時他人不與言。汝食中有何不可故摶。比丘白佛。佛言。為淨故與。與竟他不還。佛當從乞取。云何名內宿。比丘界內無淨地。置食共宿是。云何名為內煮。界內無淨地。煮食者是。云何惡捉。若比丘自取食。後淨人受。是名惡捉。
> The monk Dharmapala's commentary on the Precepts states: Whenever a monk receives edible food, he must wash it thoroughly and cleanly according to the Dharma before eating. If he does not do so, he is not following the ways of a renunciant. Not being a true renunciant, his mind and body are not in accord with the Dharma. Such a person is called a negligent being, not a disciple of the Buddha. The Samghika Vinaya says: One should use soap, ash, clay, or similar cleaning agents to wash properly. Scrub from the wrist down, making it audible, but not roughly. Wash the five fingers individually. If after washing your hands cleanly you rub them together, that is considered unclean, and you must wash them again. If after washing your bowl you wipe it with your hand, that is also considered unclean; you should let it dry on its own. While eating, you should protect your hands. If you touch your head, or handle sandals, a butter-oil bag, or undergarments, you should wash your hands again as described above. If you touch your outer robe or seven-piece robe, you should rinse them with water. If during the meal your hand touches your mouth, or you rub your hands together, you should wash your hands again. If an attendant passes food with unclean hands, then for the senior monk receiving it, it is unclean, but for the other monks, it is considered clean. If the attendant pours unclean food onto clean food, then everything becomes unclean. From the clean portion, one may take and wash it, and then it is clean to eat. At mealtime, the senior monk should ask: “Have the fruits and vegetables been cleaned? Are they free of insects?” If he fails to ask, he should be disciplined according to the rules. The duty monk and the vice-overseer are likewise subject to this. The Dharmaguptaka Vinaya relates: At one time, a monk received alms food—rice, dried rice, fish, and meat—and placed it all together in one spot. Other monks saw this and were disgusted. The Buddha said: “You should not mix different foods in one place. If you have only one bowl, use something to separate them—a piece of tree bark, a leaf, a partition, a secondary bowl, or a small bowl. Food should also be wrapped in a cloth.” This comes from the section on offerings. At another time, a monk washed roots and leaves together with other items and then performed the “cleaning” ritual again. The Buddha said: “You should not perform the cleaning again. That washing is itself the cleaning.” There are five kinds of cleaning: 1. Cleaning by fire, 2. Cleaning by knife, 3. Cleaning by wound (i.e., naturally damaged produce), 4. Cleaning by bird-pecking, 5. Cleaning by being unfit for planting. For the first and fifth kinds—fire-cleaned and unfit-for-planting—you may eat them together with the knife. For the other three kinds of cleaning, you should remove the seeds. There are also five additional kinds of cleaning: 1. Peel cleaning, 2. Scrape cleaning, 3. Broad-surface cleaning, 4. Split cleaning, 5. Wilted-dry-fire cleaning. If not fire-cleaned, you may still eat. There are five kinds of living seeds: 1. Root-propagated seeds—such as ginger and lotus root, 2. Branch-propagated seeds—such as pears, 3. Joint-propagated seeds—such as celery and greens, 4. Covered-propagated seeds, 5. Seed-propagated seeds—where a seed produces more seeds. These five types of seeds must not be harmed or eaten unless they have been fire-cleaned. The Sarvastivada Vinaya says: A monk newly seasoned his bowl with oil. He washed it three times, and still it seemed unclean. The Buddha said: “If you wash it three times with focused attention, that bowl is considered clean.” There was a monk who used unclean grease to coat his bowl and then received food. He thought the whole bowl's contents were unclean and discarded everything. The Buddha said: “You should not throw out everything in the bowl. Discard only the food that touched the unclean part; the rest can be eaten.” Another monk had sewn his bowl with string and used it to receive hot porridge. A little grease seeped out from the stitches. The monk threw everything away. The Buddha said: “You should discard that grease, but the rest of the porridge should be eaten.” There was a monk who placed unclean food into clean food. The Buddha said: “Remove the unclean portions, and the remainder should be eaten.” The same principle applies when clean food is placed into unclean food—for example, when clean cakes are mixed with unclean cakes. There was an ascetic who intentionally placed distiller's grains (wine lees) on food, thinking, “This will make the renunciants unable to eat.” The monks reported this to the Buddha. The Buddha said: “If the impure items can be removed, then remove them and eat.” The Venerable Ananda prepared food for the Buddha's meal, but the rice was not fully cooked. Fearing it would worsen the Buddha's illness, he cooked it himself by the gate of Jetavana Monastery. The Buddha, knowing this, asked why. Ananda explained the situation. The Buddha said: “Excellent, Ananda. This food is like this. Cooking food in this way is in accordance with the Dharma. From now on, if food is cold, you may reheat it. If it is raw, you may fire-clean it and then cook it. What is fire-cleaning? It means that the food is touched by fire even once.” Once, monks were traveling through a great wilderness with merchants. They asked the merchants for food. The merchants said to the monks: “Do you know how hard it is to find food here? Why didn't you bring your own provisions?” The monks replied: “The Buddha does not permit us to carry our own provisions.” The monks then reported this to the Buddha. The Buddha said: “From now on, you are permitted to bring your own provisions. You may eat food that has been offered with the gesture of sharing. You may not eat food that has not been so offered.” When the monks made the gesture of offering, the donors would say: “What is wrong with your food that you must make this gesture?” The monks reported this to the Buddha. The Buddha said: “The offering is made for the sake of purity. If after the offering is made, the donor does not give it back, you should ask for it.” What is called “overnight storage within the boundary”? It means when there is no clean area within the monastic boundary, and food is stored overnight there. What is called “cooking within the boundary”? It means cooking food where there is no clean area within the monastic boundary. What is called “bad handling”? If a monk takes food himself and only afterward has an attendant receive it, that is called bad handling.
受食法 四分云。有五種受食法。一互手受。二手與物受。三物與手受。四物與物受。五遙擲與得墮手夫受食者割貪求之心。應仰手而受。令他施手中。若自捉器不應橫手拄取及以𣛰拌皆不成受。若不墮手中遣落器外者悉不得食。若意欲受此而錯受彼。佛言不成。更當更受。若作總雜受意得成受。若人觸食。若動食器則失受。應雜更受。不得便自互觸之。未受之前自手捉食犯惡觸罪。然食為繁穢。宜生厭離。不得貪味。竟覽向已脫不成受。犯不與取。於食不節。致患妨道。當如藥存身。修道而已慎莫貪味僧祇云。食時風吹塵來坌。鉢下草不坌食者得食草。當更受。若草俱食坌者一切更受。畜生鳥獸及女人曳衣塵來亦如是。若作意受者得名為淨。淨人行草葉壃菜飯菓時應教去放。若行菓等墮葉上即轉去者當更受。小停者得名受食。迸食墮鉢中作意得食。比丘共商人結伴行語言。借我淨人。商人言。可爾。臨進路時復言。我無淨人。正有牛。大德須者當取。比丘應使淨人張囊盛種種食糧。計日作分齊。已紐結著手上。至食時無淨人。取者一人挽紐一承取口言。受受得名受。若糧盡未至所在者。當解囊淨浣已更求糧食。著中如前。若得菜甘蔗等。無人知者。以長繩繫使牛拔之言。知是畜生。若地有火。當使牛近邊過。火燒著者即名淨出受戒食中明此也若白衣寄比丘種種食。比丘念言。明日來取。必當與者即名不淨。若無心悕望而與者是名淨長食與沙彌淨人悕望不悕望亦如是十誦云。風塵人比丘鉢中。比丘心疑白佛。佛言。從今聽得不受食。一土塵。二穀塵。三水塵。四衣塵。五風塵。有比丘。置食一面待時到當食。有鳥來啄一口口去。比丘欲棄。佛言。但棄啄處。餘殘應食。復有比丘。蠅入食中。恐破受法。佛言。蠅不可遮。不破受法。淨人捉蘇油瓶。注比丘鉢中。不斷比丘疑不成受。佛言。下流非上流。不破受法。淨人著食時近比丘疑將非觸食。佛言。受觸無犯。有病比丘。語看病人言。與我生熟蘇油石蜜。來看病人言。無假有者是佛物僧物。又復不受惡捉內宿。佛言。聽佛僧物內宿等。若病人得上物差應與 五分云。佛告諸比丘。隨是我所制。而於餘方不以為清淨者皆不應用。雖非我所制。而於餘方必應行者皆不得不行出第二十一卷法下非食時開制法 四分律云。八種漿非時聽飲。一梨漿。二者閻淨菓漿。三者酸棗漿。四者甘蔗將。五者微菓漿。六舍樓伽菓漿善見論云。舍樓伽者。此是優鉢羅拘物頭花根搗。取汁澄使清。名為舍樓伽漿七伽樓師漿善見論云。伽樓師者似菴婆羅菓。一切木菓皆得作非時漿。唯除七種穀。不得作非時漿。一切諸葉得作非時漿。唯除葉不得。一切花得作非時漿。唯除摩頭花計。一切菓中除羅多樹菓椰子菓波羅㮈子甜瓠子冬瓜瓠。此六種菓不得非時服。一切豆不得作非時服八者蒲桃漿時諸比丘入村乞食。見作石蜜。以雜物和之。疑不敢非時食。佛言。聽非時食。作法應爾。得未成石蜜疑。佛言。聽食。得薄石蜜疑。佛言。聽食。得濃石蜜疑。佛言。聽食。得白石蜜疑。佛言。聽食。得雜水石蜜疑。佛言。聽食。得甘蔗漿若未熟聽飲。若熟不聽飲。飲如是法治得甘蔗。佛言。聽時食。出七日藥戒五分云。比丘白佛。八種漿以何因緣得飲。佛言。渴便得飲。一菴婆羅菓。二闍婆菓。三周陀。四波樓。五蒲桃。六俱羅。七甘蔗。八蜜漿 僧祇明十七種漿得非時飲。一菴羅漿。二枸梨。三安石榴。四顛哆梨。五蒲桃。六波樓沙。七撻撻籌。八芭蕉。九罽伽提。十劫頗羅。十一婆龍渠。十二甘蔗。十三阿梨陀。十四呿婆梨 十誦八種漿。一周梨。二茂梨。三枸樓。四舍樓 五說婆多。六婆留沙。七梨。八蒲桃以水作淨應飲之優婆離問佛言。八種漿根湯莖湯葉湯花湯。菓合可飲不。佛言。若無味不離食請不濁聽飲。有諸比丘。賈客行遙過大澤。比丘從賈客與水。水上有少食。諸比丘棄去水。賈客言。汝豈不知是中水難得。何以棄之。比丘言。日時已過。水上有少食。不應飲故棄。佛言。不應一切棄。棄上少許水。下淨水應飲。水底有少食亦如是。將鉢取池水。下有殘食亦如是。有比丘。從放牧人乞水。水瓶賦寫水置鉢中。水上疑蘇如芥子。比丘白佛。佛言。蘇可却者却。淨水應飲。持賦鉢取。水上有賦亦如是見上出六十卷四分云。時有服吐下藥。比丘煮粥頃日時已過。佛言。聽以完令麥。若完令稻穀煮令熟。勿使破漉汁飲 十誦云。佛在蘇摩國。阿那律弟子病服吐下藥中。復心悶。佛言。稻花汁與。與竟問不止。言以竹麥汁與。與竟不差。佛言。囊盛米粥汁與。與竟仍不差。佛言。將屏處與米粥出六十卷僧祇云。若比丘服吐下藥。醫言。應與清粥。不與便死者。當云何。爾時應以洮米䊩汁槽盛漬病比丘。若病人不堪者。取不破稻穬七過淨洮。盛著囊中繫頭淨器中煮。不得令稻頭破。破者不得與病比丘 五分云。有吐下比丘。中後腹中空悶。佛言。以蘇塗身。故不差。佛言。以麵塗身。猶不差。佛言。煖水澡浴。猶不差。佛言。與煖湯飲。猶故不差。佛言。以瓮盛肥肉汁。坐著中足以至曉。一切不得過時食。
> Here is the translation: \*\*Receiving Food\*\* According to the Four-Part Vinaya: There are five methods of receiving food. First, receiving with both hands. Second, the hand gives and the object receives. Third, the object gives and the hand receives. Fourth, object to object. Fifth, someone tosses it from a distance and it lands in the hand.¹ According to the Great Sangha Vinaya: When wind blows dust onto the bowl, if grass touches the food but doesn't contaminate it, the food may be eaten with the grass. But the food must be received again. If the grass and food are both contaminated, everything must be received anew. The same applies when dust is stirred up by the robes of animals, birds, or women passing by. If one makes the intention to receive, it counts as pure. When an attendant offers grass, leaves, vegetables, rice, or fruit, they should be told to let go of the item. If fruit falls onto leaves and rolls off, it must be received again. If it rests briefly, it counts as received food. If food drops into the bowl with the intention of eating, it may be eaten. A monk traveling with merchants said, "Lend me an attendant." The merchants said, "Fine." But as they were about to depart, they said, "We have no attendant, only an ox. If you need it, venerable, take it." The monk then had the attendant fill a sack with various food provisions, calculating the days needed. It was tied and placed in his hand. When mealtime came and there was no attendant, one person untied the knot while another held the sack and said, "Received, received," and it was considered received. If the provisions ran out before reaching their destination, the sack should be untied, cleaned, and refilled with more food as before. If vegetables or sugarcane were obtained and no one knew how to handle them, they could be tied with a long rope and pulled by an ox, thinking, "It's just an animal." If there was fire on the ground, the ox could be led near it so the fire would touch the food, which would then be considered purified.² If a layperson entrusts various foods to a monk, and the monk thinks, "They'll come back for this tomorrow, I'll definitely return it," then it is not pure. But if there is no such expectation and it is simply given, it is considered pure.³ According to the Ten Recitation Vinaya: When wind or dust falls into a monk's bowl and he has doubts, he asked the Buddha. The Buddha said, "From now on, you may accept food that has not been formally received when contaminated by: one, earth dust; two, grain dust; three, water spray; four, clothing dust; five, wind-blown dust." There was a monk who placed food aside waiting for the right time to eat. A bird came and pecked at it repeatedly. The monk wanted to discard it all. The Buddha said, "Discard only where it was pecked. The rest may be eaten." Another monk found a fly in his food and feared the receiving precept was broken. The Buddha said, "Flies cannot be prevented. The receiving is not broken." An attendant poured a jar of ghee or oil into a monk's bowl without stopping. The monk wondered if he had not properly received it. The Buddha said, "The lower stream is not the upper stream. The receiving is not broken." When an attendant placed food close to a monk, the monk wondered if it was contaminated by touch. The Buddha said, "Receiving by touch is no offense." A sick monk told his caretaker, "Give me raw or cooked ghee, oil, or honey." The caretaker said, "I don't have any, but there is ghee belonging to the Buddha or the Sangha. But it hasn't been received, has been touched improperly, or stored overnight." The Buddha said, "It is permissible to use ghee and other items belonging to the Buddha or the Sangha that have been stored overnight." If a sick person recovers after receiving high-quality medicine, it should be repaid.⁴ \*\*Regulations for Drinks Outside Mealtimes\*\* According to the Four-Part Vinaya: Eight kinds of drinks are permitted outside mealtimes. One, pear juice. Two, yan-jing fruit juice. Three, sour jujube juice. Four, sugarcane juice. Five, wei fruit juice. Six, sheloujia fruit juice.⁵ Seven, jialoushi juice.⁶ Eight, grape juice.⁷ According to the Five-Part Vinaya: A monk asked the Buddha, "For what reason are the eight kinds of drinks permitted?" The Buddha said, "If you are thirsty, you may drink." These are: one, mango fruit; two, jamba fruit; three, zhoutuo; four, bolou; five, grape; six, juluo; seven, sugarcane; eight, honey drink. The Great Sangha Vinaya lists seventeen kinds of drinks allowed outside mealtimes: one, mango juice; two, gouli; three, pomegranate; four, dianduali; five, grape; six, boluosha; seven, tatachou; eight, banana; nine, jijiati; ten, jiepoluo; eleven, polongqu; twelve, sugarcane; thirteen, alituo; fourteen, quepoli. The Ten Recitation Vinaya lists eight kinds: one, zhouli; two, maoli; three, goulou; four, shelou; five, shuopoto; six, polusha; seven, pear; eight, grape.⁸ Upali asked the Buddha, "Can the eight kinds of drinks, plus root tea, stem tea, leaf tea, and flower tea, be drunk?" The Buddha said, "If they have no distinctive taste, are not separate from food, and are not murky, you may drink them." Some monks were traveling with merchants across a great desert. They asked the merchants for water. On the surface of the water was a little food debris. The monks poured the water out. The merchants said, "Don't you know how hard water is to come by here? Why are you discarding it?" The monks said, "The mealtime has passed, and there is a little food on the water, so we should not drink it. That's why we poured it out." The Buddha said, "You should not pour out everything. Discard a little of the surface water, and drink the clean water below." The same applied when there was a little food at the bottom of the water. When drawing water from a pond with a bowl, if there was residual food at the bottom, the same rule applied. A monk asked a herder for water. The herder poured water from a skin bag into the monk's bowl. On the surface, the monk thought he saw a speck of ghee the size of a mustard seed. He asked the Buddha. The Buddha said, "If the ghee can be removed, remove it and drink the clean water." The same applied when pouring with a skin bag.⁹ According to the Four-Part Vinaya: There was a monk who had taken a purgative. While he was cooking porridge, the mealtime passed. The Buddha said, "It is permissible to take whole barley or whole rice, cook it thoroughly without breaking the grains, strain the liquid, and drink it." According to the Ten Recitation Vinaya: The Buddha was in Suma country. A disciple of Aniruddha was sick and had taken a purgative but was still feeling faint. The Buddha said, "Give him rice flower water." When that didn't stop the problem, he said, "Give him bamboo and wheat juice." When that didn't cure him, the Buddha said, "Put rice porridge in a bag and give him the juice." When that still didn't cure him, the Buddha said, "Take him to a private place and give him rice porridge."¹⁰ According to the Great Sangha Vinaya: If a monk has taken a purgative and the doctor says, "He should be given clear porridge, or he will die," what should be done? Then the water used to rinse rice should be placed in a trough and the sick monk should be soaked in it. If the patient cannot bear this, take unbroken rice, wash it seven times, put it in a bag, tie it, and boil it in a clean vessel. Do not let the rice grains break. If they break, they must not be given to the sick monk. According to the Five-Part Vinaya: There was a monk who had taken a purgative. After noon, his stomach felt empty and he felt faint. The Buddha said to apply ghee to his body. That didn't cure him. The Buddha said to apply wheat paste to his body. That still didn't cure him. The Buddha said to bathe in warm water. That still didn't cure him. The Buddha said to drink warm broth. That still didn't cure him. The Buddha said to put rich meat broth in a jar and have him sit in it until dawn. In all cases, one must not eat after the proper time. --- ¹ Note: When receiving food, one should cut off the mind of greedy craving. One should receive with upturned palms, letting the other place it in one's hands. If holding one's own bowl, one should not hold it sideways or stir the food; doing so means the food is not properly received. If food does not land in the hand but falls outside the bowl, it must not be eaten. If one intends to receive this but mistakenly receives that, the Buddha said it is not received. It should be received again. If one has an intention to receive all mixed together, it counts as received. If someone touches the food or moves the food vessel, the receiving is broken. One should receive again. One must not touch the food back and forth oneself. Before proper receiving, touching food with one's own hand is an offense of evil contact. Food is something defiled; one should develop renunciation. Do not crave flavors. If one looks around greedily and has not properly received, it is an offense of taking what is not given. Eating without moderation leads to illness and obstructs the path. One should treat food like medicine to sustain the body and cultivate the path — be careful not to crave flavors. ² This comes from the section on receiving the precepts and eating. ³ This also applies when giving leftover food to novices or attendants, whether one expects something or not. ⁴ This comes from the end of the twenty-first volume. ⁵ According to the Good Seeing Commentary, sheloujia refers to the root of the utpala or kumuda flower, pounded, juiced, and settled until clear. This is called sheloujia juice. ⁶ According to the Good Seeing Commentary, jialoushi fruit is similar to the mango. All fruits can be made into juice for outside mealtimes, except for seven kinds of grains, which cannot. All leaves can be used, except one leaf. All flowers can be used, except one flower. Of all fruits, six kinds are not allowed outside mealtimes: the luoduo tree fruit, coconut, jackfruit, sweet melon seeds, winter melon, and gourd. No beans may be taken outside mealtimes. ⁷ At that time, monks went into the village seeking alms. They saw crystallized sugar made with various ingredients mixed in and hesitated to eat it outside mealtimes. The Buddha said, "It is permissible to eat outside mealtimes. This is the proper method." They received unformed sugar and had doubts. The Buddha said, "It is permitted to eat." They received thin sugar and had doubts. The Buddha said, "It is permitted to eat." They received thick sugar. "Permitted." White sugar. "Permitted." Sugar mixed with water. "Permitted." Sugarcane juice — if unripe, it may be drunk; if ripe, it may not. To treat illness in this way, the Buddha said it may be eaten at the proper time. This comes from the Seven-Day Medicine precept. ⁸ Add water to purify them before drinking. ⁹ See this in the sixtieth scroll above. ¹⁰ See the sixtieth scroll.