[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四部律并論要用抄](https://indike.org/pramana/in.bauddha.taisho.2795) › 1.24 # 四部律并論要用抄 1.24 四部律并論要用抄 1.24 - **Language:** Classical Chinese ### [1.24](https://indike.org/pramana/in.bauddha.taisho.2795.1.24) 沙門護法淨　毘跋律云。凡比丘受可食之物。皆當如法澡瀨清淨。然後受食。若不如是非出家人法。既非出家。其心亦非身心非法。名放逸眾生。非佛弟子　僧祇云。應以澡豆灰土臣磨等淨洗。齊腕已前揩令作聲。不得粗魯。洗五指頭。若淨洗手已更相揩磨者。即名不淨。當更洗。若洗鉢已手磨拭者。即名不淨。當停使燥。食時應護手。若磨頭。或捉革屣蘇油囊。若內衣等。當如前淨洗。若捉大衣七條者。當以水洗。若食\[麩-夫+少\]時手磨口。或兩手相揩。當更洗手。若淨人以不淨手行\[麩-夫+少\]。僧上坐得不淨。餘比丘得名淨。若淨人持不淨\[麩-夫+少\]寫淨\[麩-夫+少\]上。一切是不淨。淨\[麩-夫+少\]上得洗取者淨食（食時上坐應問。菓菜淨未無虫不。若不問如法治直月維那亦爾也）四分云。時有比丘。乞食得飯乾飯\[麩-夫+少\]魚肉并著一處。餘比丘見惡云。佛言。不應雜著一處。若是一鉢應以物隔。若樹皮葉。若鍵𨩲。若次鉢。若小鉢。\[麩-夫+少\]應手巾裹（出法犍度）時有比丘。洗連根葉更作淨。佛言。不應更作淨。此洗即是淨。淨有五種。一火淨。二刀淨。三瘡淨。四鳥啄破淨。五不中種淨。此火淨不中種淨得并刀子食。餘三種淨應去子。又五種淨。一皮剝淨。二㓟淨。三廣淨。四破淨。五瘀燥火淨。不火淨得食。食有五生種。一根生種。謂薑荷等。二枝生種（梨等）三節生種（芹蔡等）四覆羅種。五子子種（子還生子）此五種子不以火淨不得傷及食。十誦云。比丘新勳鉢蘇著鉢三洗不淨。佛言。一心三洗是鉢名淨。有比丘。用不淨脂塗鉢受\[麩-夫+少\]。比丘謂不淨一物棄之。佛言。不應一切棄寫鉢。餘淨中怨食著鉢者應棄。又比丘繩綴鉢用受熱粥。少膩從綴間出。比丘一切都棄。佛言。應棄此脂。餘應食。有比丘。淨食中著不淨食。佛言。不淨者却。餘殘應食（不淨食中著淨食。餅中著不淨餅等亦如是也）有外道。持酒糟著食上。作是念。使出家人不得食。諸比丘白佛。佛言。可却者却食之。尊者阿難為佛請食。飯不熟。恐增佛患。在祇洹門邊自煮。佛知故問。阿難以事答佛。佛言。善哉阿難。是食如是。食煮應法。從今若食冷聽更煮。若生食聽火淨已得煮。云何名火淨。乃至火一觸。諸比丘與賈客大澤中行。從賈客乞食。彼語比丘言。汝知此間難得。何以故。不自擔糧。比丘答言。佛不聽我等自齎糧。比丘以事白佛。佛言。從今聽自齎糧。從他摶淨食聽食。不摶淨食不聽食。諸比丘摶食時他人不與言。汝食中有何不可故摶。比丘白佛。佛言。為淨故與。與竟他不還。佛當從乞取。云何名內宿。比丘界內無淨地。置食共宿是。云何名為內煮。界內無淨地。煮食者是。云何惡捉。若比丘自取食。後淨人受。是名惡捉。 > The śramaṇa's protection of purity according to the Dharma: The Vinayavibhāga says: Whenever a monk receives edible things, he must wash and rinse cleanly according to the Dharma, and only then receive the food. If he does not do so, it is not the practice of a renunciant. Since he is not acting as a renunciant, his mind is also not \[proper\]; when body and mind are contrary to the Dharma, he is called a heedless sentient being, not a disciple of the Buddha. > > The Mahāsāṃghika-vinaya states: One should wash thoroughly using bath-powder, ash, earth, and abrasives, rubbing past the wrists until a sound is made. One must not wash the five fingertips roughly. If after washing the hands clean they are rubbed together again, they become impure and must be washed again. If after washing the bowl one rubs and wipes it with the hands, it becomes impure, and one should let it dry. While eating, one must protect the hands. If one rubs one's head, or touches leather sandals, a pouch of ghee or oil, or the undergarment, one must wash thoroughly as before. If one touches the saṃghāṭī or uttarāsaṅga, one must wash with water. When eating parched grain, if the hand wipes the mouth or if the two hands rub together, one must wash the hands again. If a kappiyakāraka serves parched grain with an impure hand, what the senior monk (sthavira) receives is impure, but what the remaining monks receive is pure. If a kappiyakāraka takes impure parched grain and pours it over pure parched grain, everything is impure. If one can wash and retrieve what is on top of the pure grain, it is pure food. (When eating, the senior monk should ask: "Are the fruits and vegetables made pure? Are there any insects?" If he does not ask, he is dealt with according to the Dharma; the duty-monk for the month and the karmadāna are treated likewise.) > > The Caturvargika-vinaya states: At that time, a monk went begging and received cooked rice, dried rice, parched grain, and fish and meat, placing them all together in one place. The other monks found it disgusting and said so. The Buddha said: "You should not mix them in one place. If there is only one bowl, you should separate them with something: bark, leaves, a ladle, a second bowl, or a small bowl. Parched grain should be wrapped in a napkin." (From the Skandhaka on Dharma.) At that time, a monk washed leaves with roots attached and performed purification again. The Buddha said: "You should not perform purification again; this washing itself is the purification." There are five kinds of purification: first, purification by fire; second, purification by knife; third, purification by wound; fourth, purification by bird pecking; fifth, purification by being incapable of seed germination. Among these, those purified by fire or incapable of germination may be eaten together with the seeds; for the remaining three purifications, the seeds should be removed. There are also five kinds of purification: first, purification by peeling; second, purification by scraping; third, purification by cutting wide; fourth, purification by breaking; fifth, purification by drying or scorching with fire. What is not purified by fire may \[also\] be eaten. There are five kinds of living seeds for food: first, root-propagated seeds, namely ginger, turmeric, and the like; second, branch-propagated seeds (pears, etc.); third, joint-propagated seeds (water dropwort, vegetables, etc.); fourth, layer-propagated seeds; fifth, seed-propagated seeds (where seeds reproduce seeds). If these five kinds of seeds are not purified by fire, they must not be damaged or eaten. > > The Daśādhyāya-vinaya states: A monk with a newly smoked bowl put ghee in the bowl and washed it three times, but it remained impure. The Buddha said: "When washed three times with focused attention, this bowl is pure." There was a monk who coated his bowl with impure fat and received parched grain; the monks regarded it as impure and discarded everything. The Buddha said: "You should not discard everything and empty the bowl; only that food which has touched the bowl in the impure spot should be discarded." Also, a monk patched a bowl with cords and used it to receive hot gruel; a little grease seeped out from between the stitchings, and the monk discarded everything. The Buddha said: "You should discard this grease; the remainder should be eaten." There was a monk who put impure food into pure food. The Buddha said: "Remove what is impure; the remainder may be eaten." (Putting pure food into impure food, or putting an impure cake among cakes, is also like this.) An outsider put brewer's grains on top of the food, thinking: "I will make it so the renunciants cannot eat it." The monks reported this to the Buddha. The Buddha said: "What can be removed should be removed, and \[the rest\] eaten." The venerable Ānanda requested food for the Buddha. The rice was undercooked; fearing it would aggravate the Buddha's illness, he cooked it himself beside the gate of the Jetavana. The Buddha knew this but purposely asked, and Ānanda answered the Buddha with the facts. The Buddha said: "Well done, Ānanda! This food is properly handled; cooking food in this way accords with the Dharma. From now on, if food is cold, I allow it to be cooked again; if food is raw, I allow it to be cooked once it has undergone purification by fire." What is called purification by fire? Even a single touch of fire \[suffices\]. Monks were traveling with merchants through a great wilderness and begged food from the merchants. They said to the monks: "You know that food is hard to obtain here. Why do you not carry provisions yourselves?" The monks answered: "The Buddha does not allow us to carry provisions ourselves." The monks reported this matter to the Buddha. The Buddha said: "From now on, I allow carrying provisions yourselves. If pure food rolled into morsels is offered by others, I allow eating it; if pure food is not rolled into morsels, I do not allow eating it." When the monks took morsels of food, others would not give it, saying: "What is wrong with your food that you make morsels?" The monks reported this to the Buddha. The Buddha said: "Give it \[to them\] for the sake of purification; after giving it, if the other person does not return it, you should beg it back from them." What is called "storing overnight within \[the boundary\]" (anto-vuttha)? When there is no pure ground within a monk's boundary, and food is kept overnight together \[with the monks\], this is it. What is called "cooking within \[the boundary\]" (anto-pakka)? When there is no pure ground within the boundary, and one cooks food, this is it. What is called "improper grasping"? If a monk takes food himself and a kappiyakāraka receives it afterward, this is called improper grasping. > — English (machine translation) (machine translation) - [Previous: 1.23](https://indike.org/pramana/in.bauddha.taisho.2795.1.23) - [Next: 1.25](https://indike.org/pramana/in.bauddha.taisho.2795.1.25) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2795.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2795~en-mt.1.24) — English, machine translation ## Linked texts (1) - [十誦律](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.other-vinayas.sarvastivada*zh-punyatara.61.58) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2795.1.24](https://indike.org/pramana/in.bauddha.taisho.2795.1.24) · Pramāṇa