四部律并論要用抄 1.25

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受食法　四分云。有五種受食法。一互手受。二手與物受。三物與手受。四物與物受。五遙擲與得墮手（夫受食者割貪求之心。應仰手而受。令他施手中。若自捉器不應橫手拄取及以𣛰拌皆不成受。若不墮手中遣落器外者悉不得食。若意欲受此而錯受彼。佛言不成。更當更受。若作總雜受意得成受。若人觸食。若動食器則失受。應雜更受。不得便自互觸之。未受之前自手捉食犯惡觸罪。然食為繁穢。宜生厭離。不得貪味。竟覽向已脫不成受。犯不與取。於食不節。致患妨道。當如藥存身。修道而已慎莫貪味）僧祇云。食時風吹塵來坌。鉢下草不坌食者得食草。當更受。若草俱食坌者一切更受。畜生鳥獸及女人曳衣塵來亦如是。若作意受者得名為淨。淨人行草葉壃菜飯菓時應教去放。若行菓等墮葉上即轉去者當更受。小停者得名受食。迸食墮鉢中作意得食。比丘共商人結伴行語言。借我淨人。商人言。可爾。臨進路時復言。我無淨人。正有牛。大德須者當取。比丘應使淨人張囊盛種種食糧。計日作分齊。已紐結著手上。至食時無淨人。取者一人挽紐一承取口言。受受得名受。若糧盡未至所在者。當解囊淨浣已更求糧食。著中如前。若得菜甘蔗等。無人知者。以長繩繫使牛拔之言。知是畜生。若地有火。當使牛近邊過。火燒著者即名淨（出受戒食中明此也）若白衣寄比丘種種食。比丘念言。明日來取。必當與者即名不淨。若無心悕望而與者是名淨（長食與沙彌淨人悕望不悕望亦如是）十誦云。風塵人比丘鉢中。比丘心疑白佛。佛言。從今聽得不受食。一土塵。二穀塵。三水塵。四衣塵。五風塵。有比丘。置食一面待時到當食。有鳥來啄一口口去。比丘欲棄。佛言。但棄啄處。餘殘應食。復有比丘。蠅入食中。恐破受法。佛言。蠅不可遮。不破受法。淨人捉蘇油瓶。注比丘鉢中。不斷比丘疑不成受。佛言。下流非上流。不破受法。淨人著食時近比丘疑將非觸食。佛言。受觸無犯。有病比丘。語看病人言。與我生熟蘇油石蜜。來看病人言。無假有者是佛物僧物。又復不受惡捉內宿。佛言。聽佛僧物內宿等。若病人得上物差應與　五分云。佛告諸比丘。隨是我所制。而於餘方不以為清淨者皆不應用。雖非我所制。而於餘方必應行者皆不得不行（出第二十一卷法下）非食時開制法　四分律云。八種漿非時聽飲。一梨漿。二者閻淨菓漿。三者酸棗漿。四者甘蔗將。五者微菓漿。六舍樓伽菓漿（善見論云。舍樓伽者。此是優鉢羅拘物頭花根搗。取汁澄使清。名為舍樓伽漿）七伽樓師漿（善見論云。伽樓師者似菴婆羅菓。一切木菓皆得作非時漿。唯除七種穀。不得作非時漿。一切諸葉得作非時漿。唯除葉不得。一切花得作非時漿。唯除摩頭花計。一切菓中除羅多樹菓椰子菓波羅㮈子甜瓠子冬瓜瓠。此六種菓不得非時服。一切豆不得作非時服）八者蒲桃漿（時諸比丘入村乞食。見作石蜜。以雜物和之。疑不敢非時食。佛言。聽非時食。作法應爾。得未成石蜜疑。佛言。聽食。得薄石蜜疑。佛言。聽食。得濃石蜜疑。佛言。聽食。得白石蜜疑。佛言。聽食。得雜水石蜜疑。佛言。聽食。得甘蔗漿若未熟聽飲。若熟不聽飲。飲如是法治得甘蔗。佛言。聽時食。出七日藥戒）五分云。比丘白佛。八種漿以何因緣得飲。佛言。渴便得飲。一菴婆羅菓。二闍婆菓。三周陀。四波樓。五蒲桃。六俱羅。七甘蔗。八蜜漿　僧祇明十七種漿得非時飲。一菴羅漿。二枸梨。三安石榴。四顛哆梨。五蒲桃。六波樓沙。七撻撻籌。八芭蕉。九罽伽提。十劫頗羅。十一婆龍渠。十二甘蔗。十三阿梨陀。十四呿婆梨　十誦八種漿。一周梨。二茂梨。三枸樓。四舍樓　五說婆多。六婆留沙。七梨。八蒲桃（以水作淨應飲之）優婆離問佛言。八種漿根湯莖湯葉湯花湯。菓合可飲不。佛言。若無味不離食請不濁聽飲。有諸比丘。賈客行遙過大澤。比丘從賈客與水。水上有少食。諸比丘棄去水。賈客言。汝豈不知是中水難得。何以棄之。比丘言。日時已過。水上有少食。不應飲故棄。佛言。不應一切棄。棄上少許水。下淨水應飲。水底有少食亦如是。將鉢取池水。下有殘食亦如是。有比丘。從放牧人乞水。水瓶賦寫水置鉢中。水上疑蘇如芥子。比丘白佛。佛言。蘇可却者却。淨水應飲。持賦鉢取。水上有賦亦如是（見上出六十卷）四分云。時有服吐下藥。比丘煮粥頃日時已過。佛言。聽以完令麥。若完令稻穀煮令熟。勿使破漉汁飲　十誦云。佛在蘇摩國。阿那律弟子病服吐下藥中。復心悶。佛言。[麩-夫+少]稻花汁與。與竟問不止。言以竹麥汁與。與竟不差。佛言。囊盛米粥汁與。與竟仍不差。佛言。將屏處與米粥（出六十卷）僧祇云。若比丘服吐下藥。醫言。應與清粥。不與便死者。當云何。爾時應以洮米䊩汁槽盛漬病比丘。若病人不堪者。取不破稻穬七過淨洮。盛著囊中繫頭淨器中煮。不得令稻頭破。破者不得與病比丘　五分云。有吐下比丘。中後腹中空悶。佛言。以蘇塗身。故不差。佛言。以麵塗身。猶不差。佛言。煖水澡浴。猶不差。佛言。與煖湯飲。猶故不差。佛言。以瓮盛肥肉汁。坐著中足以至曉。一切不得過時食。

Rules on Receiving Food. The Caturvargika states: There are five ways to receive food: first, hand to hand; second, hand to implement; third, implement to hand; fourth, implement to implement; fifth, thrown from a distance and caught in the hand. (One who receives food should cut off the mind of covetous craving. One should receive it with palms held upward, letting the other person bestow it into the hands. If one holds a vessel oneself, one should not reach sideways with the hand to grasp it, nor take it by leaning on an implement or stirring; none of these constitutes valid reception. If it does not fall into the hand but drops outside the vessel, none of it may be eaten. If one intends to receive this item but mistakenly receives that one, the Buddha said it is not validly received and must be received again. If one receives with a general, composite intention, the reception is valid. If someone touches the food or moves the food vessel, the reception is lost, and it must be received again composite. One must not thereupon touch each other. Touching food with one's own hand before receiving it constitutes the offense of illicit contact. However, food is a troublesome and impure thing; one should give rise to revulsion towards it and not crave flavors. If one looks back after having finished, and peradventure the reception was invalid, one commits taking what is not given. Lack of moderation in eating causes illness and obstructs the path; one should maintain the body as if with medicine solely to practice the path, being careful never to crave flavors.) The Mahāsāṃghika states: When eating, if wind blows dust and scatters it, if the grass beneath the bowl is not soiled by food, one may eat [the food]; the grass should be received again. If both grass and food are soiled, everything must be received again. It is the same if dust is stirred up by domestic animals, birds, wild beasts, or women dragging their clothes. If one receives with mindfulness, it is considered pure. When a pure person serves grass leaves, raw vegetables, cooked rice, and fruit, one should instruct him to set them down. If when fruit or the like is served it falls onto a leaf and rolls off immediately, it must be received again. If it rests there for a short while, it is considered received food. If scattered food falls into the bowl, it may be eaten if done intentionally. A monk traveled in company with a merchant and said, 'Lend me a pure person.' The merchant said, 'Very well.' When about to take to the road, he said again, 'I have no pure person, only an ox. If the venerable one needs it, take it.' The monk should have a pure person open bags and fill them with various provisions, calculate them according to the days, and tie them onto his own hands. When it is time to eat and there is no pure person, one person may pull the knot while another receives the opening, saying, 'Receive, receive,' and it is considered received. If provisions run out before arriving at the destination, one should untie the bags, wash them clean, and seek provisions again, putting them inside as before. If one obtains vegetables, sugarcane, or the like, and no one knows [how to harvest them purely], one may tie them with a long rope and make the ox pull them, saying, 'Know that this is an animal.' If there is fire on the ground, one should make the ox pass close by its side; if the fire burns it, it is considered pure. (This is clarified in the rule on receiving and eating.) If a layperson deposits various foods with a monk, and the monk thinks, 'When he comes to take them tomorrow, he will certainly give me some,' they are considered impure. If he gives them without the monk having any expectant thought, they are considered pure. (The same applies to extra food given to śrāmaṇeras and pure persons, depending on whether there is expectation or not.) The Daśādhyāya states: Wind-blown dust entered a monk's bowl. The monk felt doubt and reported it to the Buddha. The Buddha said: 'From now on, I permit food not to be received again [because of]: first, soil dust; second, grain dust; third, water dust; fourth, clothing dust; fifth, wind dust.' A monk set food aside waiting for the proper time to eat. A bird came and pecked a mouthful away. The monk wanted to discard it. The Buddha said: 'Only discard the pecked place; the remainder should be eaten.' Furthermore, a fly entered a monk's food, and he feared it invalidated the reception. The Buddha said: 'Flies cannot be prevented; they do not invalidate the reception.' A pure person held a jar of ghee or oil and poured it into a monk's bowl; because it flowed uninterruptedly, the monk doubted whether the reception was valid. The Buddha said: 'The downward flow does not constitute an upward flow; it does not invalidate the reception.' When a pure person served food, he came close to a monk, who doubted whether he had touched the food. The Buddha said: 'Receiving contact incurs no offense.' A sick monk said to a caregiver, 'Give me raw and cooked ghee, oil, and rock sugar.' The caregiver came and said, 'There is none; if there were, it would be property of the Buddha or the Saṃgha. Moreover, it was not received, was touched illicitly, and was kept overnight inside.' The Buddha said: 'I permit property of the Buddha or the Saṃgha kept overnight inside and the like; if the sick person obtains the superior items and recovers, they should be given.' The Mahīśāsaka states: The Buddha told the monks: 'Whatever I have instituted, if in other regions it is not considered pure, it should not be applied. Although it is not what I have instituted, if in other regions it must be practiced, it must be practiced.' (Appears under the Dharma in Fascicle 21.) Exceptions and Prohibitions for Improper Times. The Caturvargika-vinaya states: Eight kinds of syrup are permitted to be drunk at improper times: first, pear syrup; second, jambu fruit syrup; third, sour jujube syrup; fourth, sugarcane syrup; fifth, mi-fruit syrup; sixth, śāluka fruit syrup (The Samantapāsādikā states: 'Śāluka is the root of the utpala and kumuda flowers, pounded, its juice extracted, and clarified until clear; this is called śāluka syrup'); seventh, karūṣa syrup (The Samantapāsādikā states: 'Karūṣa resembles the mango fruit. All tree fruits may be made into improper-time syrups, except for the seven kinds of grains, which must not be made into improper-time syrups. All leaves may be made into improper-time syrups, except that [vegetable] leaves must not. All flowers may be made into improper-time syrups, except for madhūka flowers. Among all fruits, excluding the latā-tree fruit, coconut, jackfruit, sweet gourd, and winter melon gourd—these six kinds of fruits must not be consumed at improper times. All beans must not be consumed at improper times'); eighth, grape syrup. (At that time, monks entered a village to beg for food and saw rock sugar being made, mixed with various ingredients. In doubt, they dared not eat it at improper times. The Buddha said: 'I permit eating it at improper times; the method of preparation is simply like that.' Having doubts upon obtaining unrefined rock sugar, the Buddha said: 'I permit eating it.' Doubting upon obtaining thin rock sugar, the Buddha said: 'I permit eating it.' Doubting upon obtaining thick rock sugar, the Buddha said: 'I permit eating it.' Doubting upon obtaining white rock sugar, the Buddha said: 'I permit eating it.' Doubting upon obtaining rock sugar mixed with water, the Buddha said: 'I permit eating it.' Having obtained sugarcane syrup, if it is uncooked, I permit drinking it; if cooked, I do not permit drinking it. If drunk, it is to be handled according to the rule. Having obtained sugarcane, the Buddha said: 'I permit eating it at the proper time.' Appears in the rule on seven-day medicines.) The Mahīśāsaka states: Monks asked the Buddha, 'For what reason may the eight kinds of syrup be drunk?' The Buddha said, 'When thirsty, they may be drunk: first, mango fruit; second, jambu fruit; third, cuta; fourth, phārusaka; fifth, grape; sixth, kola; seventh, sugarcane; eighth, honey syrup.' The Mahāsāṃghika clarifies seventeen kinds of syrup that may be drunk at improper times: first, mango syrup; second, jujube; third, pomegranate; fourth, tintidī; fifth, grape; sixth, phāruṣa; seventh, tālattha; eighth, banana; ninth, ketakī; tenth, kapittha; eleventh, vāluṅka; twelfth, sugarcane; thirteenth, ariṭṭha; fourteenth, khajjūra. The Daśādhyāya lists eight kinds of syrup: first, jujube; second, moli; third, kola; fourth, śālu; fifth, saṃvāda; sixth, phāruṣa; seventh, pear; eighth, grape. (They should be drunk after being purified with water.) Upāli asked the Buddha, 'May the eight kinds of syrups—root decoctions, stem decoctions, leaf decoctions, and flower decoctions—when combined with fruits, be drunk or not?' The Buddha said, 'If they are flavorless, not separated from food, clear and not turbid, I permit drinking them.' There were monks traveling with merchants across a great marsh over a long distance. The monks were given water by the merchants. On top of the water there was a little food. The monks threw the water away. The merchants said, 'Do you not know that water is hard to come by here? Why did you throw it away?' The monks said, 'The proper time has already passed. There is a little food on the water, so it should not be drunk; therefore we threw it away.' The Buddha said: 'You should not throw it all away. Discard the small amount of water on top, and drink the pure water below. It is the same if there is a little food at the bottom of the water. When taking pond water with a bowl, it is the same if there is leftover food at the bottom.' A monk begged water from a herder. The water was poured from a water bottle into the bowl. Floating on the water was something suspected to be ghee, small as a mustard seed. The monk reported it to the Buddha. The Buddha said: 'If the ghee can be removed, remove it, and drink the pure water. When taking water with a vessel and there is a residue on the water, it is also like this.' (See above, appearing in Fascicle 60.) The Caturvargika states: At that time, there was a monk who had taken emetics and purgatives. By the time the monks boiled gruel, the proper time had passed. The Buddha said: 'I permit boiling intact wheat or intact unhusked rice until cooked, without breaking them, straining the liquid to drink.' The Daśādhyāya states: The Buddha was in the country of Suśumāragira. A disciple of Aniruddha fell ill and, having taken emetics and purgatives, felt stifled in the heart. The Buddha said, 'Pound rice flower juice and give it.' After giving it, his condition did not cease. He said, 'Give bamboo-grain juice.' After giving it, he did not recover. The Buddha said, 'Put rice gruel liquid in a bag and give it.' After giving it, he still did not recover. The Buddha said, 'Take him to a secluded place and give him rice gruel.' (Appears in Fascicle 60.) The Mahāsāṃghika states: If a monk takes emetics and purgatives, and the doctor says, 'He should be given clear gruel; if not given, he will die,' what should be done? At that time, a trough should be filled with the rinse-water from washed rice to soak the sick monk. If the sick person cannot endure this, take unbroken unhusked rice and barley, wash them cleanly seven times, put them into a bag, tie the top, and boil them in a pure vessel, without allowing the tips of the rice to break. If broken, it must not be given to the sick monk. The Mahīśāsaka states: A monk who had taken emetics and purgatives felt an empty stifling sensation in his belly after noon. The Buddha said: 'Smear the body with ghee.' Still he did not recover. The Buddha said: 'Smear the body with flour.' Still he did not recover. The Buddha said: 'Bathe with warm water.' Still he did not recover. The Buddha said: 'Give him warm decoction to drink.' Still he did not recover. The Buddha said: 'Fill a vat with rich meat broth, and have him sit in it with his feet until dawn.' Under no circumstances may food be eaten after the proper time.