四分律刪繁補闕行事鈔 3.156

3.156

三明淨法。《僧祇》：每食時，上座應問，果菜淨未？無蟲不？問答如法。維那亦爾。《四分》十種：初五者，謂火淨、刀淨、瘡淨、鳥啄破淨、不中種淨。此五種中，刀瘡、鳥淨，去子食；不中種、火淨，都食。次五者，若皮剝、若㓟皮、若腐、若破、若瘀燥，此應是淨根種。又云：水洗連根菜即名淨，準《五分》淨根種。《僧祇》中，揉𫝽淨蘿勒蓼等。莖種者，摘却牙目淨；十七種穀，脫皮淨；裹核種，爪淨；膚果種，火淨；穀果種，亦火淨；𥢶果種未有子揉𫝽，若有子火淨。《四分》云：火淨通五種。《毘尼母》云：水漂淨、塵坌淨，此應壞相。《僧祇》：多果同器，一果作淨，餘者通得；若別器者，一一別淨。甘蔗著葉，莖莖淨；無者，合束淨（準此，蒿草之類，子果散落，無淨法）。若粳米（此謂杖打皮落，猶有白皮裏者，種之可生；或如《十誦》，比丘作食先淨采取也）、蘿蔔根等，火淨、刀淨已，停未用，還生者，更淨。《四分》：比丘不應自作淨，應置地使淨人作，洗手更受（此對有人；若無人者），《明了論》云：自加行所作。《疏》解：非言得自作淨，然自作有益。如一聚果子，若未淨者，但食皮肉，一一吉羅；若食核，一一波逸提。今以火一觸，止得一吉羅，令一聚果子俱成淨，免於多罪，豈非利益。《十誦》：云何火淨？乃至以火一觸。若以火焰熱灰及炭等，不成淨。比丘自淨，餘比丘不應食（謂火所觸者），若刀爪淨得食。《五分》：根、莖二種，以火為淨。《僧祇》：樹果野火所燒，灰圍穀聚，恐非人偷，亦名為淨。若食果核者，火淨已聽食。若皮淨不火淨，食核，提（此是壞相，不壞種也）；若火淨不皮淨，俱得食；核皮俱不淨，一提一越；俱作無犯。然火淨一法，種、相俱通。餘如〈隨相〉。《明了論疏》：此淨法不但約一物以成，如一聚桃李，但火觸一，餘皆成淨；隨以刀破爪傷，隨一被淨，餘皆名淨。此作淨體，本以此為法，非使物不生，故名沙門淨。準米中有穀，如上脫皮淨，餘條準此。問：種、相云何別耶？答：相者，謂一切果菜，上有白毛，而依本青翠，不改其色，相同連地者；律云草木七種色者是也。所言種者，謂可種植；或雖離地，從緣得生之類是也；律云根有五種。廣如〈隨相〉。

Third, explaining the methods of purification. The Mahāsāṃghika-vinaya says: 'At each mealtime, the sthavira should ask: "Have the fruits and vegetables been made pure? Are they free of insects?" Questions and answers are according to the Dharma. The karmadāna does likewise.' The Dharmaguptaka Vinaya lists ten kinds: the first five are fire purification, knife purification, wound purification, bird-pecked purification, and unviable-seed purification. Among these five kinds, for knife, wound, and bird purification, remove the seeds and eat [the flesh]; for unviable seed and fire purification, eat it all. The next five: if peeled, if pared of skin, if rotten, if broken, or if scorched and withered—these should refer to purifying root seeds. It also says: 'Washing vegetables with roots still attached in water is termed pure,' following the Pañcavargika-vinaya for purifying root seeds. In the Mahāsāṃghika-vinaya, rubbing and twisting purifies basil, smartweed, and so forth. For stem seeds, pinching off the buds and eyes makes them pure; for the seventeen kinds of grain, hulling them makes them pure; for seeds enclosed in pits, fingernail [marking] makes them pure; for flesh-fruit seeds, fire purifies them; for grain-fruit seeds, fire also purifies them; for wild-fruit seeds without pits, rubbing and twisting, and if with pits, fire purifies them. The Dharmaguptaka Vinaya states that fire purification applies to all five kinds. The Vinayamātṛkā states: 'Purification by floating in water and purification by dust-covering—these should be spoiling the characteristic.' The Mahāsāṃghika-vinaya states: 'When many fruits are in the same vessel, purifying one fruit applies to the rest; if in separate vessels, purify each one separately. If sugarcane has leaves attached, purify stalk by stalk; if without, purify the whole bundle together.' (Following this, for wormwood, grass, and the like whose seeds and fruits scatter, there is no purification method.) In the case of nonglutinous rice (meaning that the outer husk was removed by threshing with a stick, but the white inner skin remains, so it can germinate if planted; or, as in the Daśādhyāya-vinaya, the bhikṣu prepares food by first purifying and harvesting it), radish roots, and so forth, after being purified by fire or knife, if they sit unused and regenerate, purify them again. The Dharmaguptaka Vinaya states: 'A bhikṣu should not perform purification himself; he should place it on the ground and have a kappiyakāraka do it, then wash his hands and receive it again.' (This applies when someone is present; if no one is present,) the Vinayavibhāṣā states: 'It is done by one's own expedient effort.' The commentary explains: 'It does not mean one may perform purification oneself; however, doing it oneself is beneficial. For instance, in a heap of fruit, if unpurified, eating only the skin and flesh incurs a duṣkṛta for each; eating the pit incurs a pāyattika for each. Now with a single touch of fire, one incurs only a single duṣkṛta, while causing the entire heap of fruit to become pure, avoiding many offenses—how could this not be beneficial?' The Daśādhyāya-vinaya states: 'What is fire purification? Even a single touch of fire. If done with flame, hot ashes, charcoal, and so forth, it does not constitute purification. If a bhikṣu purifies it himself, other bhikṣus should not eat it (referring to what was touched by fire); if purified by knife or fingernail, it may be eaten.' The Pañcavargika-vinaya states: 'Both roots and stems are purified with fire.' The Mahāsāṃghika-vinaya states: 'When tree fruit is scorched by a wild fire, or ash surrounds a grain heap for fear of non-human theft, it is also termed pure. If eating fruit pits, once purified by fire, it is permitted to eat them. If the peel is purified but not by fire, eating the pit incurs a pāyattika (this spoils the characteristic, but does not destroy the seed); if fire-purified but the peel is not purified, both may be eaten; if neither pit nor peel is purified, one incurs one pāyattika and one duṣkṛta; if both are done, there is no offense. However, the single method of fire purification applies to both seed and characteristic. The rest is as in the "According with Characteristics" chapter.' The Commentary on the Vinayavibhāṣā states: 'This purification method is not accomplished only with respect to a single item; for example, in a heap of peaches and plums, if fire merely touches one, the rest all become pure; whichever is breached with a knife or wounded with a fingernail, when one is purified, the rest are all termed pure. This essence of performing purification was fundamentally taken as the method for this reason, not to make the item unable to germinate; hence it is called śramaṇa purification.' Just as paddy in rice is purified by dehulling as above, the other items are treated by analogy. Question: 'How do seed and characteristic differ?' Answer: 'Characteristic refers to all fruits and vegetables having white fuzz on top while remaining fundamentally fresh green without changing color, their characteristic being the same as when attached to the ground; this is what the Vinaya calls the seven colors of grasses and trees. What is called seed refers to what can be planted, or those which, though separated from the ground, can sprout through conditions; the Vinaya says roots are of five kinds. Elaborated as in the "According with Characteristics" chapter.'