四分律刪繁補闕行事鈔 3.135

3.135

初中，若一方別住，維持佛法者，必須結食界，同護淨食；此則通凡聖僧路，順諸佛本懷。今自共宿捉，貪染叵離者，俗中恒人所恥，何況淨僧食之？脫經儉難，因即染污；後若緣無，理須拱手。仍事觸宿，心初無悔者；不信此心，須為師匠。欲依聖語而反穢者，有四不同：一者緣淨，二者體淨，三者緣不淨，四者體不淨。言緣淨者，謂釜器傾溢，佐助料理，佛開為緣，此不須翻。言體淨者，不容膩器，佛令自得安水燃火，乃至諸僧器，未經盛食，體是淨物，無穢可翻。言體不淨者，此是治生興利，用造佛供僧，制不許禮受；雖不經宿捉，翻亦不合食，由心惡鄙。上三句者，並是正經，文遍如鈔，並不須翻。緣不淨者，本是淨具，遇緣染污，故須翻穢令淨。《五分》：有諸木器，肥膩不淨，以瓦石揩洗恐破壞者，用沸湯洗之。《僧祇》：淨人行食，淨器墮比丘鉢中，尋即却者名淨；停須臾者名不淨。若是銅器，淨洗用。木器若膩，入中者削刨之，不可用者當棄。《十誦》：比丘有膩器，二三度用澡豆洗；故不淨，當以木刮却，然後澡豆二三遍洗，是淨。餘有不盡者，準以米麫油醬等，於尼寺俗家沙彌淨人處，一石一石更互博之；雖得本物，以入手兩相捨。《善見》：故多比丘共一沙彌行，各自擔食，至時，自分已，沙彌語比丘言，今持我食與大德易；易得已，復展轉乃至下座；若不解者，教之亦得。準此，展轉翻穢者，成證。若盆甕等器有食膩者，釜上蒸之，內外熱徹，膩出即淨。一切銅器，磨之。鐵器以火燒內，趣令膩盡。木倉櫃等，削刨泥拭。土倉窖等，隨有更拭。石器者，或以水洗，或以鐫冶，得無殘膩便止。《四分》得捉眾僧戶鉤𨷲、若杖、若環、若匕、若角杓、銅杓、若浴床，則無觸淨（謂非常服用者）。

In the first section, if one dwells separately in a region to maintain the Buddha-Dharma, one must demarcate a food sīmā and jointly guard pure food; this is the common path for both ordinary and noble saṃghas, in accord with the original intent of all Buddhas. Nowadays, those who keep and handle [food] overnight themselves, unable to part with craving and defilement, are disgraced even among ordinary worldly people—how much more so if the pure saṃgha eats it? If one encounters famine and hardship, one becomes defiled through circumstances; afterwards, when such circumstances cease, in principle one should keep one's hands off. If one still continues to touch and keep it overnight without the slightest remorse in mind, lacking faith in this mind, one must find a master to guide them. If one wishes to rely on the holy teachings to reverse defilement, there are four different categories: first, circumstantial purity; second, intrinsic purity; third, circumstantial impurity; fourth, intrinsic impurity. As for 'circumstantial purity,' this refers to when pots and vessels boil over and one assists in tending to them: the Buddha permitted this due to circumstances, and this does not require turning. As for 'intrinsic purity,' for vessels that do not hold grease, the Buddha permitted monks to add water and light fires themselves; furthermore, as for the various utensils of the saṃgha that have never contained food, they are intrinsically pure objects and have no defilement to turn. As for 'intrinsic impurity,' this refers to items acquired through commercial trade and seeking profit to make offerings to the Buddha and saṃgha: it is prohibited to accept them with formal rites; even if they have not been kept overnight or handled, turning them still does not make them fit to eat, because the mind is base and vile. The above three clauses are all from the authoritative scriptures, found throughout the texts as in the manual, and none require turning. As for 'circumstantial impurity,' it refers to utensils that were originally pure but became defiled upon encountering circumstances; therefore one must turn the defilement to make them pure. The Pañcavargika Vinaya states: 'If there are wooden vessels that are greasy and impure, and one fears breaking them by scrubbing with tiles or stones, wash them with boiling water.' The Mahāsāṃghika-vinaya states: 'When a kappiyakāraka serves food, if a pure vessel falls into a bhikṣu's bowl, if it is immediately removed, it is called pure; if it stays for a moment, it is called impure. If it is a copper vessel, wash it cleanly and use it. If a wooden vessel has grease that has penetrated inside, plane it; if unusable, discard it.' The Daśādhyāya-vinaya states: 'If a bhikṣu has a greasy vessel, wash it two or three times with bath powder; if it is still not pure, scrape it off with wood, and then wash it two or three times with bath powder—then it is pure.' For any other remaining [foodstuff], by analogy, using rice, flour, oil, sauce, and the like, exchange them bushel by bushel at a nunnery, lay household, or with a śrāmaṇera or kappiyakāraka; although one receives the original type of item, through exchanging hands they are mutually relinquished. The Samantapāsādikā states: 'When many bhikṣus travel with one śrāmaṇera, each carrying their own food, when the time comes and each has divided their portion, the śrāmaṇera says to the bhikṣu: "Now take my food and exchange with the venerable one"; having exchanged, it is passed along in succession down to the junior seat; if he does not understand, instructing him is also permissible.' Following this, turning defilement through successive exchange is fully verified. If vessels such as tubs and vats have food grease, steam them over a cauldron until the heat penetrates inside and out; once the grease comes out, they are pure. All copper vessels should be polished. Iron vessels should be burned inside with fire, aiming to burn away the grease completely. Wooden granaries, chests, and the like should be planed and wiped with mud. Earthen granaries and storage pits should be wiped again wherever necessary. As for stone vessels, either wash them with water or chisel and polish them; as soon as no residual grease remains, one stops. The Dharmaguptaka Vinaya states: 'One may hold the community's door hooks, latches, staffs, rings, spoons, horn ladles, copper ladles, or bath couches without defiling purity' (meaning those not routinely used for food).