四部律并論要用抄 1.23

1.23

護僧淨法　十誦云。有二種人觸淨不壞淨法。一持戒比丘誤觸。二破戒比丘無慚愧觸。是二俱淨應食。何等人名觸。若持戒比丘懈怠心觸者觸淨（第六十卷）僧祇云。淨人行食時淨器墮比丘鉢中。尋即却者是器故名淨。停須臾者即名不淨。所觸器若銅者當淨洗用。若是木器膩不入者得削用。膩入者應棄之。作食時淨人小者比丘得自洗銅釜鑊著水。若不能作者得捉淨人手教渄米。若無淨人得自手捉席板等疊覆蓋食器。但懸放置上。若曬穀時比丘穀上行者。當行蹈處使淨人洗却。不犯觸淨。若有女人及惡狩等難逐比丘。比丘捨走不看。雖蹈無罪。天雨時穀聚無人覆者得自持淨席逕擲覆上。得捉淨。塼石擲上鎮押。船上載穀米籧篨覆上。比丘得在上坐不應名字。名字者即名不淨。若卒風飄船岸上者。一切皆不淨。繩篙不離水者。故名為淨。車上載淨穀。比丘欲上者。先使淨人上。下時比丘先下。若車翻離地離牛。一切皆不淨。牛身及毛繩不離車者。一切是淨。何以然。凡一切菜。捲者是器。舒者非器。槃有緣役穬麥者是器。繩床緻織是器。希織非器。船在水時非器。在岸上是器。車駕牛時非器。無牛時器故（出不受食戒中）又比丘語比丘言。汝往審悉看持灰瓨來此。比丘往內手[麩-夫+少]瓨中把。看此瓨故名淨。把已還著中者一切不淨。菜束等亦如是　十誦云。頻婆娑羅王施佛僧粥田。諸比丘收穀疑不肯取。以上場不淨故。佛言。未分者應上。若分竟不應故取。取者突吉羅。驢馬畜負食具。其厭傾轉。淨人喚比丘言。佐我。正比丘恐觸淨不敢與正。佛言。聽佐正。正後更莫觸。觸者突吉羅。車欲翻亦如是。淨人負食具。喚比丘正亦如是。淨人寫物著瓶中。瓶欲傾。呼比丘正亦如是（淨人作食時淨釜傾倒。呼比丘佐支亦如是）比丘曠澤中行。沙彌小不能擔食具。佛言。應并擔。淨人去秤上有淨食。淨人小不及舉取食。佛言。擔淨人秤上取。若渡水時淨人小不能擔食渡水。佛言。聽擔沙彌渡水。又諸比丘擔淨人渡水時為水所漂手觸淨食。比丘心疑不淨。佛言。淨人恒一心守視食。雖觸無罪。若浮囊渡淨人小。佛言。使淨人持食著浮囊上渡　至彼岸上莫手觸食。還使淨人捉。飲食具船上載。比丘不肯。上船以不淨故。佛言。從今聽著羅薄。若席敷令遍應坐草觸食具。長老優波離問佛。有比丘。求水瓶誤取蘇油瓶。是破淨。應棄不。佛言。不破淨。不應（已上出第六十卷）五分云。中有諸水器。行食膩不淨污。以凡石揩洗壞僧器。佛言。不應以凡石揩洗。應以湯灰汁洗之。有人以不淨米一把投僧米車中。佛言。若分別別除去。若不可分別趣去把。

Protecting the Sangha's pure ground and pure things: The Daśādhyāya-vinaya states: There are two kinds of persons whose touching pure things does not ruin the pure state. First, a precept-keeping monk who touches them by mistake. Second, a precept-breaking monk who touches them without shame. In both cases, [the food] remains pure and may be eaten. What kind of person is said to touch [and invalidate]? If a precept-keeping monk touches pure things with a mind of negligence, he invalidates the purity (fascicle sixty).

The Mahāsāṃghika-vinaya states: When a pure person (kappiyakāraka) is serving food, if a pure vessel falls into a monk's bowl, if it is immediately removed, this vessel is still considered pure; if it stays for even a moment, it is considered impure. If the touched vessel is made of bronze, it should be washed clean and used. If it is a wooden vessel and the grease has not soaked in, it may be scraped and used; if grease has soaked in, it should be discarded. When preparing food, if the kappiyakāraka is small, the monk may himself wash the bronze caldron and fill it with water. If [the boy] cannot do the work, [the monk] may hold the kappiyakāraka's hand to teach him how to wash the rice. If there is no kappiyakāraka, [the monk] may personally take mats, boards, and the like to overlap and cover the food vessels, but he may only suspend and place them above. When drying grain, if a monk walks on the grain, he should have a kappiyakāraka wash away [the grain from] the places stepped upon, and he will not commit the offense of touching pure things. If a monk is pursued by a woman, vicious beasts, or other dangers, and he flees without looking, even if he steps [on the grain], there is no offense. When it rains and there is no one to cover the heaps of grain, he may himself take a pure mat and throw it across to cover them; he may take pure bricks or stones and throw them on top to weigh it down. When a boat is loaded with grain and rice and covered with a coarse bamboo mat, a monk may sit on top, but he must not point it out by name; if he points it out by name, it becomes impure. If a sudden wind blows the boat onto the riverbank, everything becomes impure. If the mooring ropes and poles have not left the water, it is still considered pure. When a cart is loaded with pure grain and a monk wishes to board it, he must first have the kappiyakāraka board; when disembarking, the monk disembarks first. If the cart overturns, leaving the ground and leaving the oxen, everything becomes impure; if the ox's body and the hair ropes do not leave the cart, everything remains pure. Why is this? In general, for all vegetables: those rolled up are vessels; those unrolled are not vessels. A tray with a rim for holding barley is a vessel. A rope bed of tight weave is a vessel; one of loose weave is not a vessel. When a boat is in the water, it is not a vessel; on the bank, it is a vessel. When a cart is hitched to an ox, it is not a vessel; when without an ox, it is a vessel (from the precept against receiving food unrendered). Also, a monk said to another monk: "Go, inspect carefully, and bring the ash-pot here." The monk went, reached his hand into the parched-grain pot, and held it. When he checked, this pot was still pure; but once held, if he placed [his hand] back inside, everything became impure. Vegetable bundles and the like are also like this.

The Daśādhyāya-vinaya states: King Bimbisāra gave the Buddha and the Saṅgha a gruel field. When the monks harvested the grain, they hesitated and refused to take it, because the threshing floor was not a pure ground. The Buddha said: "Before it is distributed, one should go up; if the distribution is finished, one should not intentionally take it; if one takes it, it is a duṣkṛta." When donkeys, horses, or cattle carry food vessels and the saddle/load tilts and shifts, the kappiyakāraka calls to the monk, saying: "Assist me in straightening it." The monk, fearing he would touch the pure food, dared not help straighten it. The Buddha said: "I allow you to assist in straightening it. After straightening it, do not touch it further; if one touches it, it is a duṣkṛta." When a cart is about to overturn, it is also like this. When a kappiyakāraka carries food vessels and calls to the monk to straighten them, it is also like this. When a kappiyakāraka pours things into a jar and the jar is about to tilt, calling to the monk to straighten it is also like this. (When a kappiyakāraka prepares food and the pure caldron tilts over, calling the monk to assist in propping it up is also like this.) When monks travel through a vast wilderness and a śrāmaṇera is too small to carry the food vessels, the Buddha said: "You should carry them together." When a kappiyakāraka was away and pure food was on a hanging beam/scale, and the kappiyakāraka was too small to reach and take down the food, the Buddha said: "Carry the kappiyakāraka on your shoulders to take it from the beam." When crossing water, if a kappiyakāraka was too small to carry food across the water, the Buddha said: "I allow you to carry the śrāmaṇera across the water." Furthermore, when monks carried a kappiyakāraka across water and were swept by the water so that their hands touched the pure food, the monk doubted, thinking it was impure. The Buddha said: "The kappiyakāraka constantly guarded and watched the food single-mindedly; though touched, there is no offense." When crossing with a floating bladder and the kappiyakāraka was small, the Buddha said: "Have the kappiyakāraka hold the food on top of the floating bladder to cross. Upon reaching the other bank, do not touch the food with your hands; have the kappiyakāraka take hold of it again." When food vessels were loaded onto a boat, the monks refused to board the boat because it was impure. The Buddha said: "From now on, I allow laying down a thin mat or spreading a rush mat completely, and you should sit on grass and touch the food vessels." The venerable Upāli asked the Buddha: "There was a monk seeking a water bottle who mistakenly took an oil or ghee jar. Does this ruin its purity? Should it be discarded?" The Buddha said: "It does not ruin its purity; it should not [be discarded]." (The above is from fascicle sixty.)

The Mahīśāsaka-vinaya states: There were water vessels fouled with grease and impurity from serving food. When rubbed and washed with ordinary stones, the Saṅgha's vessels were damaged. The Buddha said: "You should not rub and wash them with ordinary stones; you should wash them with hot water and lye." Someone threw a handful of impure rice into the Saṅgha's rice cart. The Buddha said: "If it can be distinguished, remove it separately; if it cannot be distinguished, simply discard that portion/handful."