大毘盧遮那經供養次第法疏 1.16

1.16

食中六者，一乞食、二次第乞食、三不作餘食法食、四一坐食、五一揣食亦名節量、六不中後飲水。乞食者，人中有三：下、中、上。下品之流，雖恣出家，邪命自活。耕田種植、活生方博、作諸工巧，種種邪命自在活。中品，捨離前過受僧食且越請。上行之人不受僧食且越請食，唯行乞食。何不受僧且越請？過同前。何義故專行乞食？所謂有二：一自為省事修道、二為他福利世人。次第乞食者，通亦乞食收。彰乞食時離於偏過，別論凡愚貪味棄貧從富；小行悲狹捨富從貧；上行之流離貪去狹等慈眾生，不簡貧富次第乞等。言不作餘食法者，律中說：有人雖復次第乞食，於求處數得正食，餘食法數數食。行者作念：「此餘食法，世尊雖開聽病者，我今無病不應受，是故不作餘食法。」通而攝一坐食收，故經論中多不別說。律中別者，彼一坐食，不於中前食餘小食。此約遠離數數正食，有此不同，見故別說。一坐食者，有人雖不數數生食，而於中前數食其餘餅菓粥等。行者作念：「愚夫養身，為增煩惱受數數。我今為道、不為養身，為破煩惱、不為增結，故受一食。」又思：「為求一食已妨道，況求多食。」故唯一食。又觀飯食多苦中生，若受多食，惱亂彌多，故受一食。又觀飯食信心所施，一食叵消，何況多食？故受一食。一揣食者，經中亦名節量食。一受便止，名一揣食。節儉少食，名節量食，何況爽。有人雖受一食法，於一食中恣意飽噉，腹滿氣脹睡眠消息，半日不滅妨修道法，故須節量。又多食增長煩惱，難可折伏，故須節量。又多食增長睡眠，難消如病令身不安，故須節量。又行者為求法身，漸捨食身，故宜節量。節量至幾許？隨己所堪，三分留一施諸鳥獸，餘便自食，能少益善。所言不中後飲漿者，有人雖節量飲食，而猶貪味，於中後飲種種漿，菓漿、蜜漿、石蜜漿等。為求是漿，多致邪命，費功廢道，是故不飲。又觀此心難放縱，如馬無勒左右噉草，不能疾疾隨御者意，加以轡勒方能速進隨人意去，故裁斷。

Among the six for food: first, begging for food (piṇḍapāta); second, begging for food in sequential order; third, not taking food by the rule of remaining food; fourth, eating in a single sitting (ekāsanika); fifth, eating in a single measured morsel, also called moderating food; sixth, not drinking juices after noon. As for begging for food: among people there are three grades: lower, intermediate, and superior. Those of the lower grade, though freely leaving home, sustain themselves by wrong livelihood. Tilling fields, planting, engaging in business and divination, practicing various crafts, they sustain themselves at will through various wrong livelihoods. Those of the intermediate grade renounce the former faults and receive food from the Saṅgha and invitations from dānapatis. People of superior practice do not receive food from the Saṅgha or invitations from dānapatis; they solely practice begging for food. Why not receive from the Saṅgha or invitations from dānapatis? The faults are the same as before. For what reason does one exclusively practice begging for food? There are two reasons: first, for oneself, to minimize affairs and cultivate the Way; second, for others, to benefit worldly people with merit. As for begging in sequential order: in general, it is subsumed under begging for food. To manifest freedom from one-sided faults while begging for food, specifically speaking, ordinary fools greedy for taste reject the poor to follow the rich; those of lesser practice and narrow compassion renounce the rich to follow the poor; those of superior practice are free of greed, discard narrowness, and have equal compassion for sentient beings, begging in sequential order without discriminating between poor and rich. As for not taking food by the rule of remaining food: the vinaya states that although someone may beg for food in sequential order, having frequently obtained proper food at places of solicitation, he repeatedly eats according to the rule of remaining food. The practitioner reflects: 'Although the World-Honoured One permitted this rule of remaining food for the sick, I am not sick now and should not receive it; therefore I do not adopt the rule of remaining food.' In general, it is subsumed under eating in a single sitting, so sūtras and treatises mostly do not explain it separately. That it is distinct in the vinaya is because eating in a single sitting means not eating other minor food before noon. This is in terms of staying away from repeatedly eating proper food; there being this difference, it is therefore explained separately. As for eating in a single sitting: although someone does not repeatedly eat raw food, before noon he repeatedly eats other cakes, fruits, gruels, and the like. The practitioner reflects: 'Fools nourish the body, receiving food repeatedly to increase afflictions. I now act for the sake of the Way, not to nourish the body; to destroy afflictions, not to increase bonds; therefore I receive a single meal.' Furthermore, he thinks: 'Seeking a single meal already hinders the Way, how much more so seeking many meals!' Therefore he takes only a single meal. Furthermore, he contemplates that food arises from much suffering; if one receives much food, afflictions and disturbances will be even greater; therefore he receives a single meal. Furthermore, he contemplates that food is given out of faith; a single meal is already difficult to digest, how much more so many meals? Therefore he receives a single meal. As for eating in a single morsel: in sūtras it is also called moderating food. Ceasing once one has received food is called eating in a single morsel. Eating sparingly and little is called moderating food; how could one exceed it? Although someone adopts the practice of eating a single meal, within that single meal he gorges himself to satiety; his belly becomes full, breath bloated, and he falls asleep; lasting for half a day, this hinders the practice of the Way; therefore one must moderate food. Furthermore, eating much increases afflictions, which are difficult to subdue; therefore one must moderate food. Furthermore, eating much increases sleepiness and is hard to digest like an illness, making the body unsettled; therefore one must moderate food. Furthermore, because the practitioner seeks the dharmakāya and gradually renounces the physical body of food, he should moderate food. To what extent should one moderate it? According to what one can bear, set aside one part out of three to give to birds and beasts, and eat the remainder oneself; the less one can take, the better. As for not drinking juices after noon: although someone moderates food and drink, he is still greedy for taste, drinking various juices after noon—fruit juices, honey juices, rock sugar juices, and the like. Seeking these juices mostly brings about wrong livelihood, wastes effort, and abandons the Way; therefore he does not drink them. Furthermore, he contemplates that this mind is hard to restrain: like a horse without a bit eating grass on both sides, it cannot quickly follow the driver's intent; only when a bridle and bit are applied can it advance swiftly according to the person's will; therefore he cuts it off.