四分律刪繁補闕行事鈔 2.240

2.240

四所受食。初汎明須不，二明轉變。初中，《十誦》五種塵不須受：謂食塵、穀塵、衣塵、水塵、風塵（應是細者，若麁須受）。《善見》：若塵大，落鉢中，可除者去之，餘者不犯；細者更受（前《十誦》者，或無人處，或是嚮明中塵）。行食時，比座餘食迸入鉢中，成受。《僧祇》：一切塵一切更受，除畜生振身塵，若作意成受。乃至行餅[麩-夫+少]飯等，抖擻筐器，迸落鉢中，不作意者不成；反上成受。僧尼互淨、互受。《善見》：若病急緣，大小便灰土得自取。《明了論》名大開量。如下卷說。律中，灰土泥等須受，應有人處。《十誦》：聽擔食行，不使人見。若食，當下道取一搦，不受而食。又聽過大澤擔糧從他易淨食（此是有人處，前是無人處）。《僧祇》、《多論》：見昨日石上殘食，不受，開食，如前戒說。亦急難開，事同儉時八事。《五百問》云：山野處無人者，日中不得往反，應七日自作，先淨米受取。《僧祇》：濁水應受，性黃無犯。《五分》：醎水性醎，不著鹽，聽不受。《伽論》：濁醎灰水，見面不須受。《善見》：若額頭汗流入鉢中，須更受；臂中汗流入手，不須受（準此作意，額頭亦成）。《僧祇》：楊枝者，口中有熱氣生創，咽汁應受；若誤咽不犯。雪氷雹，無淨人處，淨洗手自取食；有者應受。《四分戒本》除水及楊枝，不言咽非咽也，準《僧祇》好。二明轉變。《善見》受生薑後，生牙，不失受。火淨已生牙，牙處更淨，非生牙處得食。鹽變成水，得食。《僧祇》：自重煮，不失受（《四分》亦爾）。酪、穌、甘蔗、石蜜、麻油等，由中前記識故，展轉不失受等。

Fourth, the food to be received. First, generally clarifying whether it is needed or not; second, clarifying transformations. In the first part, the *Daśādhyāya-vinaya* mentions five kinds of dust that do not need to be received: food dust, grain dust, clothing dust, water dust, and wind dust. (These must be fine; if coarse, they must be received.) The *Samantapāsādikā* states: If the dust is large and falls into the bowl, what can be removed should be taken out, and the remainder entails no transgression; if fine, it must be received again. (The aforementioned *Daśādhyāya-vinaya* perhaps refers to an uninhabited place, or dust seen in the light.) When food is served, if leftover food from an adjacent seat spatters into the bowl, receipt is effected. The *Mahāsāṃghika-vinaya* states: All dust must all be received again, except dust from an animal shaking its body; if there is intentionality, receipt is effected. Even when cakes, parched flour, cooked rice, and so forth are distributed, if when shaking the basket or vessel, particles spatter into the bowl, if unintentional it is not effected; the opposite effects receipt. Monks and nuns may render food pure for each other and receive it from each other. The *Samantapāsādikā* states: If under urgent circumstances of illness, urine, feces, ash, and earth may be taken by oneself. The *Vinayavibhāṣā* calls this a major allowance. As explained in the fascicle below. In the Vinaya, ash, earth, mud, and so forth must be received, which must refer to inhabited places. The *Daśādhyāya-vinaya* states: It is permitted to carry food while traveling, not letting people see it. If one eats, one should step off the path, take a handful, and eat it without receipt. Furthermore, it is permitted, when crossing a great marsh, to carry provisions and exchange them with another for pure food. (This is in inhabited places; the former is in uninhabited places.) The *Mahāsāṃghika-vinaya* and *Sarvāstivāda-vinaya-vibhāṣā* state: Seeing leftover food on a rock from yesterday, eating without receipt is allowed, as explained in the preceding precept. This is also an allowance for emergencies, identical to the eight matters during famine. The *Five Hundred Questions* states: In a mountainous wild where there are no people and one cannot go back and forth by midday, one should prepare it oneself for seven days, first purifying the rice and receiving it. The *Mahāsāṃghika-vinaya* states: Turbid water must be received; if naturally yellow, there is no transgression. The *Pañcavargika-vinaya* states: If salty water is naturally salty and no salt has been added, it is permitted not to receive it. The *Abhidharmasamuccaya* states: If turbid, salty, or ash water shows one's reflection, it need not be received. The *Samantapāsādikā* states: If forehead sweat flows into the bowl, it must be received again; if sweat from the arm flows into the hand, it need not be received. (According to this, if there is intentionality, sweat from the forehead also effects receipt.) The *Mahāsāṃghika-vinaya* states: As for tooth-wood, if there is heat in the mouth creating sores, swallowing the juice requires receipt; swallowing it by mistake entails no transgression. As for snow, ice, and hail, where there is no kappiyakāraka, one washes hands clean and takes it oneself to eat; where there is one, it must be received. The prātimokṣa of the *Dharmaguptaka Vinaya* excludes water and tooth-wood without stating whether swallowed or not; following the *Mahāsāṃghika-vinaya* is better. Second, clarifying transformations. The *Samantapāsādikā* states: If ginger sprouts after being received, receipt is not lost. If it sprouts after fire purification, the sprouts are purified again, and parts other than the sprouts may be eaten. If salt turns into water, it may be eaten. The *Mahāsāṃghika-vinaya* states: Boiling it again oneself does not lose receipt. (The *Dharmaguptaka Vinaya* also says so.) Curds, ghee, sugarcane, rock sugar, sesame oil, and so forth, because their original state was recognized, do not lose receipt across transitions.