四分比丘戒本疏 2.51

2.51

第十九、用虫水戒。《薩婆多論》第六云「舍利弗以淨天眼見空中虫如水中沙無邊無量，斷食二三日。佛勅令食。凡制虫水，齊肉眼見也。」應漉水，令持戒多聞深信罪福者、安詳審悉者令知水。如法漉，置一器，足一日用，明日更看。若有虫，應好漉已，以淨器盛水向日諦視。若故有虫，應二重漉。若故有者，應三重。若故有者，應急移去。《僧祇》十五云「其虫生無恒，或先無後有、或先有今無，是故比丘日日諦觀，無虫便用。」餘大同《薩婆多論》也。三藏羅樣，今現目矚。然取密絹并練令熟，生絹虫過，存驗自知。又須細線却判兩道，行針務取無孔，使虫不出。張羅既訖，傾水之時罐入羅中逐長細寫，汲了又用淨水淋罐再三令淨。既淋外訖，復盪罐內，方得置罐於地。取漉竟水置新漆器中，安竪瑼上。或別作觀水之臺，以手掩口良久觀之。若見有虫，更如法漉，漉已翻羅入放生罐。罐法現驗，不暇備陳。放罐入井，再三入水然後抽出。井上翻羅，上激下衝必損虫命，樂護生者深應存意。三藏云：「時有作小圓羅，纔受一升兩合。生疎薄絹元不觀虫，懸著鉢邊令他知見，無心護命日日招愆，故不可也。」

Nineteenth, the precept against using water containing living creatures. The Sarvāstivāda-śāstra, fascicle six, states: 'Śāriputra, with his pure divine eye, saw living creatures in the air as boundless and immeasurable as grains of sand in water, and fasted for two or three days. The Buddha commanded him to eat. In all cases, the regulation on water with living creatures is determined by what can be seen by the physical eye.' One should filter the water, having someone who maintains the precepts, is broadly learned, has deep faith in offences and blessings, and is composed and meticulous take charge of the water. Filtering it properly according to the Dharma, one deposits it into a vessel sufficient for one day's use, and inspects it again the following day. If there are living creatures, having properly filtered it, one should fill a pure vessel with water and gaze intently at it facing the sun. If there are still living creatures, one should double-filter it. If there are still [creatures], one should triple-filter it. If there are still [creatures], one should quickly move it away. The Mahāsāṃghika-vinaya, fascicle 15, states: 'The generation of these living creatures is not constant; either they were not there previously and appear later, or were there previously and are absent now. Therefore a monk must inspect carefully day by day; if there are no living creatures, he may use it.' The rest is largely the same as the Sarvāstivāda-śāstra. The sample of the water filter [brought by] the Tripiṭaka Master is now seen with our own eyes. One must take dense silk and boil it thoroughly until softened; through raw silk, living creatures can pass, as one will naturally know from personal verification. Furthermore, one must use fine thread to stitch back two seams, striving in the needlework to leave no holes, so that living creatures do not escape. When the setting of the filter is finished, at the time of pouring water, the pitcher is placed inside the filter, and one pours gently and thinly along its length. When drawing is completed, one again uses clean water to rinse the pitcher two or three times to make it clean. Having rinsed the outside, one rinses the inside of the pitcher as well, and only then may one set the pitcher on the ground. One takes the filtered water, places it in a newly lacquered vessel, and sets it on an upright brick. Alternatively, one constructs a separate platform for inspecting water, covers one's mouth with a hand, and inspects it for a long while. If one sees living creatures, one filters it again according to the Dharma; after filtering, one turns the filter over into a life-releasing pitcher. The method of the pitcher is an established practice, so there is no leisure to set it forth in detail. One lowers the pitcher into the well, submerging it into the water two or three times, and then withdraws it. Turning the filter over above the well will inevitably harm the lives of living creatures due to the surging water from above and below; those who delight in protecting living beings should pay profound attention to this. The Tripiṭaka Master said: 'At times, people make small round filters that can barely hold one sheng and two ge. Made of raw, loose, and thin silk, they never look for living creatures at all, but merely hang them by the side of their bowls to let others see them. Having no mind to protect life, they incur guilt day after day; therefore, this must not be done.'