法苑珠林 42.43

42.43

如波離論云。出家僧尼白衣等齋訖。不用澡豆末巨摩等用澡口者。皆不成齋。如過去有比丘字蓮提。六十歲持齋戒不闕。唯一日食用巨摩豆屑等成齋。若不爾者皆不成齋（此經無目。出要律儀云。巨摩者牛糞是也。若依此經。豈用牛糞淨口耶。依耶舍法師傳記云。西方俗人外道等。宗事梵天牛等。以此二事能生萬物養育人民。故將牛糞以淨道場。佛隨俗法亦以為淨。然不用淨口耶）若依四分律等。但護行住坐臥四種威儀食五正食。四相不乖便成齋法。不論澡豆淨口成齋。時節若過威儀若失。縱用澡屑亦不成齋。又善見論云。齋已吐食未出咽喉還咽無犯。若出還咽犯罪。又僧祇律云。食已若渴。佛令取一切穀豆麥煮不破者非時取汁得飲。若蘇油蜜及石蜜諸生果汁等。要以水淨得飲。若器底殘水被雨湔。亦名為淨。善見論云。舍樓伽果漿澂汁使清非時得飲（謂藕根是）摩德勒伽論。沙糖漿亦得非時飲。僧祇律云。人有四百四病。風大百一用油脂治之。火大熱病百一用蘇治之。水病百一用蜜治之。雜病百一隨用上三藥治之。十誦律云。石蜜非時不得輒噉。有五種人得非時食。謂遠行人。病人。不得食人。食少人。若施水處和水得飲。五分律云。聽飢渴二時得飲（故知無病非時縱是石蜜蘇油等亦不得食）僧祇律云。胡椒蓽茇薑訶梨勒等。此藥無時食和者聽非時服。又四分律云。一切苦辛鹹甘等。不任為食者。聽非時盡形作藥服。善見論云。一切樹木及果根莖枝葉等。不任為食者。並得作盡形藥服。

As the *Upāli-śāstra* says: When ordained monks, nuns, white-robed laypersons, and others finish their fast, if they do not use bath-pea powder, gomaya, and the like to wash their mouths, none of their fasts are completed. For example, in the past there was a monk named Lianti who maintained the fasting precepts for sixty years without lapse; only when he used gomaya, pea powder, and the like for his daily meals was his fast completed. If not so, none are completed. (This sūtra lacks a catalog entry. The *Chu yao lüyi* says: 'Gomaya is cow dung. If relying on this sūtra, could one possibly use cow dung to purify the mouth? According to the record of Master Yaśas: secular people and non-Buddhists in the Western regions venerate Brahmā, cattle, and the like, holding that these two can give birth to all things and nourish the people; therefore, they take cow dung to purify the bodhimaṇḍa. The Buddha, following worldly conventions, also regarded it as pure; yet it was not used to purify the mouth.') If one relies on the *Dharmaguptaka-vinaya* and others: merely guarding the four bodily postures of walking, standing, sitting, and lying down, eating the five staple foods, without transgressing the four marks, constitutes the rule of fasting; it does not speak of bath-peas purifying the mouth to complete the fast. If the proper time is exceeded or the deportment is lost, even if one uses bath-pea powder, the fast is not completed. Furthermore, the *Samantapāsādikā* says: After fasting, if one vomits food and swallows it back before it exits the throat, there is no offense; if it has exited and one swallows it back, it is an offense. Furthermore, the *Mahāsaṃghika-vinaya* says: If one is thirsty after eating, the Buddha allowed taking any grains, beans, or barley boiled unbroken, and taking the liquid to drink at improper times. If it is butter, oil, honey, rock sugar, or various raw fruit juices, etc., they must be purified with water before one may drink them. If the residual water at the bottom of a vessel is splashed by rain, it is also called purified. The *Samantapāsādikā* says: The juice of the śāluka fruit, strained clear, may be drunk at improper times (this refers to lotus root). The *Mātṛkā-śāstra* says: Sugar syrup may also be drunk at improper times. The *Mahāsaṃghika-vinaya* says: Humans have four hundred and four illnesses. The one hundred and one wind-element illnesses are treated with oil and fat; the one hundred and one fire-element fever illnesses are treated with butter; the one hundred and one water illnesses are treated with honey; the one hundred and one miscellaneous illnesses are treated with the above three medicines as appropriate. The *Sarvāstivāda-vinaya* says: Rock sugar must not be eaten casually at improper times. There are five kinds of people who may eat it at improper times: long-distance travelers, the sick, those who have not obtained food, those who have eaten little, and where water is offered, it may be drunk mixed with water. The *Mahīśāsaka-vinaya* says: One is permitted to drink it at two times: hunger and thirst. (Hence we know that when free of illness and at improper times, even if it is rock sugar, butter, oil, etc., one must not consume it.) The *Mahāsaṃghika-vinaya* says: Black pepper, long pepper, ginger, harītakī, and the like—these medicines, when mixed with food, may be taken at improper times without limit of time. Furthermore, the *Dharmaguptaka-vinaya* says: All bitter, pungent, salty, and sweet items that are not fit to serve as food are permitted to be taken as lifetime medicines at improper times. The *Samantapāsādikā* says: All trees, as well as fruit, roots, stems, branches, leaves, and the like that are not fit to serve as food, may all be taken as lifetime medicines.