四分律刪繁補闕行事鈔 3.138

3.138

前護惡觸。《十誦》：比丘食竟，以己不淨鉢及食，與沙彌白衣；沙彌白衣洗鉢竟，還著僧器中，是名淨；一心過與，則無惡觸（準此，器下殘食，令淨人益授，有觸失。）《五分》：若無淨人行食，比丘受已，行之；無淨人御乘行船，比丘亦得。《僧祇》：若淨人持不淨手（謂先捉比丘惡觸食者），行[麩-夫+少]飯與僧者，上座一人得不淨，餘人名淨。若淨人持淨[麩-夫+少]寫不淨[麩-夫+少]上，得抄取上；若不淨[麩-夫+少]寫淨[麩-夫+少]上，一切不淨。若著淨[麩-夫+少]在不淨器中，得扟取中央；若抖擻筐器，一切不淨。《十誦》：若淨食中著不淨食，應却者除之，餘者食之。餅果等亦爾（準此，諸扟者，由食相可別者；必淨穢相濫，即應都換之）。《僧祇》：若曬穀時，比丘在上行者，當脚處使淨人扟去；若難事急，雖蹈無罪；必天雨無淨人，得自遙擲淨席物覆，捉淨甎石鎮之。忘覆食器亦爾。若厨屋中，有諸蘇油瓶甘蔗竹葦束，比丘取七日油蜜瓶，誤捉淨油瓶來；餘人見，不得即語，待至問己，是何等油？答言，七日油；當語置地，不得名字，還得七日受（以誤觸不成故）。若令取淨油，俗人不解，誤持七日油來，亦如上法（準口法有失）。自餘錯捉亦爾。若言，審悉！看灰瓶已，持來！此比丘內手瓶中，錯把淨[麩-夫+少]看故，名淨；若還放瓶中，即為不淨（餘並例之）。器中明觸者，一切葉卷是器，舒者非器。盤緣沒[麩-夫+黃]麥為器。長床坐床繩床緻織為器。船在水中、車驚牛時，非器；無者為器。若食時，敷床長版坐床褥等，或在甘蔗蘿蔔米穀豆囊等上，令比丘坐，不應動身，亦不得問；若動問者，一切不淨（由有緣開坐，若動問成觸）。若棧閣上，衣架上，有淨食及衣鉢，若取物動淨器食，一切不淨；若閣堅不動者得。若在船上，載十七種穀，上覆以蘧蒢席，比丘得在上坐，不得名字；若為風吹迴波，漂在岸者，一切不淨；必繩篙不離水名淨。大車上載諸穀上覆者，比丘得坐上，不得名字，如船中進不。若小車有淨物，若取衣鉢時動車者，一切不淨；當令淨人取（不得以牛在故為淨）。應令淨人先上，比丘後上；若下時，比丘先下。若在載物車中，怱即車翻離牛者，一切不淨；若牛繩尾未離車者，名淨。《十誦》：比丘與沙彌擔食在道中，食時與沙彌，沙彌還與比丘者，若先不共要，得食；反此不得。使沙彌擔食度水，恐沒溺者，乃至得負擔之，雖捉不犯，至岸莫捉。若不淨器受[麩-夫+少]，不應一切棄之，著盂者棄；餘者，同《僧祇》，得食。若以繩綴鉢受熱粥時，內有脂出，應直棄脂處；餘者得食。飯粥羹器傾側，聽佐淨人，正之已，不得復觸。若佐搘淨釜亦爾。淨人寫穌油瓶傾側亦爾。人驢牛車等負食傾側亦爾。天風雨時，淨器物空在露地者，當淨洗手，舉著覆處（此是體淨）。《四分》：若穌油瓶不覆，無淨人者，自手捉蓋，懸置其上（謂緣淨也）。若居士持食寄比丘賞舉，後索還與比丘者，得洗手受之。若鉢盂孔臼，食入中，隨可洗者洗之，餘不出無犯。若入僧中食，無鉢者，聽比座若僧中有鉢者借與（亦是體淨）。《善見》：比丘以氣噓淨器者，名觸。《五分》：穌油瓶卒翻，應自正，勿得離地。若惡人以僧不淨米一把，投淨米中，可分者除之；不可分者，趣去一把。《四分》：自散種子，若生為菜，聽食；移菜植之，以重生故，亦得（餘果菜例同之）。若沙彌小，捉淨食過水，聽比丘扶；若上坂亦得扶；若舉懸淨食，須安床几橙等，令得上下。《十誦》：負淨人上取，大比丘自手觸食，吉羅。有病服有過藥者，屏處勿令人見。《鼻柰耶》：得糴米以待賓（謂令淨人受取）。

First is guarding against improper touch. The Daśādhyāya-vinaya states: When a bhikṣu has finished eating, he gives his own contaminated bowl and food to a śrāmaṇera or a layperson. Once the śrāmaṇera or layperson has washed the bowl and returned it among the saṃgha's utensils, it is called pure. If he handed it over with a unified mind, then there is no improper touch. (Based on this, if one has a kappiyakāraka add and offer food remaining at the bottom of the utensil, there is the fault of touch.) The Pañcavargika-vinaya states: If there is no kappiyakāraka to distribute food, after a bhikṣu has received it formally, he may distribute it; if there is no kappiyakāraka to drive a conveyance or row a boat, a bhikṣu may also do so. The Mahāsāṃghika-vinaya states: If a kappiyakāraka with contaminated hands (meaning one who previously held food improperly touched by a bhikṣu) serves parched-grain rice to the saṃgha, the single elder [who takes it first] incurs contamination, while for the rest it is considered pure. If a kappiyakāraka takes pure parched grain and pours it onto contaminated parched grain, one may scoop up what is on top; if he pours contaminated parched grain onto pure parched grain, everything is contaminated. If one places pure parched grain into a contaminated utensil, one may extract what is in the middle; if he shakes the basket or utensil, everything is contaminated. The Daśādhyāya-vinaya states: If contaminated food is placed in pure food, one should remove what should be discarded and eat the remainder. The same applies to cakes, fruits, and the like. (Based on this, taking out [portions] applies because the marks of the food are distinguishable; if pure and impure are inevitably mixed up, then it must all be replaced.) The Mahāsāṃghika-vinaya states: When drying grain, if a bhikṣu walks upon it, he should have a kappiyakāraka remove [the grain] at the spot where his feet stepped. If there is an urgent hardship, although he steps on it, there is no offense. If it rains and there is no kappiyakāraka, he may personally throw a pure mat or covering from a distance to cover it, and hold pure bricks or stones to weigh it down. The same applies to forgetting to cover food utensils. If in the kitchen there are jars of ghee and oil, sugar cane, or bundles of bamboo and reeds, and a bhikṣu goes to take a seven-day oil or honey jar but mistakenly takes a pure oil jar and brings it, another person who sees this must not speak immediately; he should wait until he has arrived and ask him, "What kind of oil is this?" If he replies, "Seven-day oil," he should tell him to place it on the ground and not name it; he may still receive it as seven-day [medicine] (because a mistaken touch does not constitute [an offense]). If one has a layperson retrieve pure oil, but the layperson does not understand and mistakenly brings seven-day oil, the procedure is also as above. (According to the spoken formula, there is an error.) Other mistaken handlings are also like this. If someone says, "Examine it thoroughly! Inspect the ash jar and bring it here!" and this bhikṣu puts his hand into the jar, mistakenly holding pure parched grain to look at it, it is called pure; if he puts it back into the jar, it then becomes contaminated (the rest are all modeled on this). Regarding what counts as a utensil concerning touch: any rolled leaf is a utensil, but an unrolled one is not a utensil. A platter whose rim is submerged in barley malt is a utensil. Long beds, sitting couches, and woven rope beds are utensils. A boat in the water, or a cart when oxen take fright, are not utensils; when these are not the case, they are utensils. If at mealtime a bed, long plank, sitting couch, or cushion is laid out, or if it is over sugar cane, radishes, rice, grain, sacks of beans, and so forth, and a bhikṣu is made to sit on it, he must not move his body nor ask questions; if he moves or asks questions, everything is contaminated. (Because he is permitted to sit due to circumstances, if he moves or asks questions, it becomes touch.) If on a scaffold or clothes rack there are pure food, robes, and bowls, if taking an item moves the pure utensil or food, everything is contaminated; if the scaffold is firm and does not move, it is permissible. If on a boat seventeen kinds of grain are loaded, covered above with a rush mat, a bhikṣu may sit upon it, but he must not name it; if it is blown by the wind and driven by waves to drift ashore, everything is contaminated; if the rope and punt pole do not leave the water, it is called pure. When a large cart is loaded with grains and covered above, a bhikṣu may sit upon it without naming it, just like moving or not moving in a boat. If a small cart contains pure items, and taking a robe or bowl moves the cart, everything is contaminated; he should have a kappiyakāraka take it. (It must not be considered pure merely because the ox is there.) One should have the kappiyakāraka board first and the bhikṣu board second; when getting off, the bhikṣu gets off first. If, while in a cart loaded with goods, the cart suddenly overturns and separates from the ox, everything is contaminated; if the ox's rope and tail have not separated from the cart, it is called pure. The Daśādhyāya-vinaya states: When a bhikṣu and a śrāmaṇera carry food on the road, if at mealtime it is given to the śrāmaṇera and the śrāmaṇera gives it back to the bhikṣu, if they did not agree beforehand, he may eat it; if the opposite, he may not. If one sends a śrāmaṇera carrying food to cross water, and fears he will drown, he may even carry the load; although he holds it, he commits no offense, but upon reaching the shore he must not hold it. If a contaminated utensil receives parched grain, one should not discard it entirely; discard what is touching the bowl; as for the rest, in accordance with the Mahāsāṃghika-vinaya, it may be eaten. If, when using a rope to tie a bowl while receiving hot gruel, animal fat oozes out from within, one should directly discard the place where the fat is; the rest may be eaten. If a vessel of rice, gruel, or soup tilts, he is permitted to assist the kappiyakāraka to straighten it; once it is straightened, he must not touch it again. The same applies to assisting in propping up a pure cauldron. The same applies if a kappiyakāraka pours a jar of ghee and it tilts. The same applies if food carried by a person, donkey, ox, or cart tilts. In rainy weather, when empty pure utensils are in the open, one should wash one's hands cleanly and lift and place them under cover. (This is physical purity.) The Dharmaguptaka Vinaya states: If a jar of ghee is uncovered and there is no kappiyakāraka, one may personally take the cover and suspend it over it. (This refers to purity by circumstance.) If a kulapati entrusts food to a bhikṣu for safekeeping, and later asks for it back and offers it to the bhikṣu, he may wash his hands and receive it. If food enters a hole or mortar of an alms bowl, wash what can be washed; if the remainder does not come out, there is no offense. If one enters the saṃgha for a meal and lacks a bowl, the neighbor or someone in the saṃgha who has a bowl is permitted to lend it to him. (This is also physical purity.) The Samantapāsādikā states: If a bhikṣu blows his breath onto a pure utensil, it is called touch. The Pañcavargika-vinaya states: If a jar of ghee suddenly overturns, one should personally right it without letting it leave the ground. If an evil person throws a handful of the saṃgha's contaminated rice into pure rice, if it can be separated, remove it; if it cannot be separated, discard a handful indiscriminately. The Dharmaguptaka Vinaya states: If seeds scatter on their own and grow into vegetables, one is permitted to eat them; if one transplants the vegetables to cultivate them, because they sprout anew, it is also permissible (other fruits and vegetables follow the same rule). If a śrāmaṇera is small and carries pure food across water, the bhikṣu is permitted to support him; if going up a slope, he is also permitted to support him; if lifting and hanging pure food, one must set up a bed, table, stool, etc., to allow going up and down. The Daśādhyāya-vinaya states: Carrying a kappiyakāraka up to take it, if a fully ordained bhikṣu touches the food with his own hand, it is a duṣkṛta. If a sick person takes medicine with an offense attached, he should do so in a secluded place and not let anyone see. The Vinaya states: One may purchase rice to entertain guests (meaning having a kappiyakāraka receive and take it).