四分律刪繁補闕行事鈔 1.348

1.348

二引聖言量者。《薩婆多》云：僧祇食時，應作四相（謂打犍椎等相），令界內聞知。然此四相，必有常限，不得雜亂；若無有定，不成僧法。若無四相食僧食者，名盜僧祇，不清淨也。又不問界內比丘有無，若多若少，作四相訖，但使不遮比丘，若來不來無過；雖作相而遮，亦犯（故知若換鐘磬，應鳴鐘集僧，普告知已，然後換之；後更換亦爾）。若大界內有二三處，各有始終。《僧祇》：同一布薩，若食時，但各打楗椎，一切莫遮，清淨無過。《善見》云：若至空寺，見樹有果，應打楗椎；無者下至三拍手，然後取食；不者犯盜。飲食亦爾。若客比丘來，舊比丘不肯打磬，客僧自打，食者，無犯。《薩婆多》云：僧祇食法，隨處有人，多少應有常限。計僧料食，一日幾許，得周一季。若一日一斛，得周季者，應以一斛為限；若減一斛，名盜僧祇，應得者失此食故；增出一斛，亦盜僧祇，即令僧祇斷絕不續。既有常限，隨其多少，一切無遮；隨僧多少，皆共食之；若人少，有餘長者，留至明日，次第先行。如是法者，一切無過（應是儉時，故法令一定）。若行僧餅，錯得一番，不還僧者，即犯盜罪。《僧祇》云：若行食時，滿杓與上座者，上座應斟量，得遍當取。不得偏饒上座。若沙彌淨人偏與本師大德者，知事人語言，平等與僧，食無高下也。《五百問》云：上座貪心，偏食僧食，犯墮。不病稱病索好食，得者，犯重。餘僧食難消，如《僧護》等經說之。

Second, citing the authoritative testimony of the holy words: The Sarvāstivāda-vinaya states: "At the time of the saṃghika meal, four signals should be made (referring to striking the ghaṇṭī and so forth) to let those within the boundary hear and know. These four signals must have a fixed regulation and not be jumbled; if they are not fixed, it does not constitute a saṃgha rite. If one eats the saṃghika food without the four signals, it is termed stealing from the saṃgha and is unchaste. Furthermore, regardless of whether there are bhikṣus within the boundary, many or few, once the four signals are completed, as long as one does not bar bhikṣus, there is no fault whether they come or not; but even if the signals were made, if one bars them, it is an offense." (Therefore we know that if bells and chimes are to be changed, one should strike the bell to assemble the saṃgha, inform everyone, and only then change them; the same applies when changing them later.) If within a great boundary there are two or three quarters, each has its own beginning and end. The Mahāsāṃghika-vinaya states: "If they share the same poṣadha, at mealtime each quarter simply strikes its own ghaṇṭī; as long as none are barred, it is pure and without fault." The Samantapāsādikā states: "If one arrives at an empty monastery and sees fruit on the trees, one should strike the ghaṇṭī; if there is none, at the very least clap hands three times, and only then take and eat; otherwise one commits theft. The same applies to food and drink. If a visiting bhikṣu arrives and the resident bhikṣu refuses to strike the chime, if the visiting monk strikes it himself and eats, there is no fault." The Sarvāstivāda-vinaya states: "In the rule for saṃghika meals, according to the residents in a place, there should be a regular limit for the amount. One calculates the saṃgha's food provisions: how much per day can last a full season. If one hu per day can last the season, one must take one hu as the limit; if one reduces it by one hu, it is termed stealing from the saṃgha, because those entitled will lose this food; if one increases it by one hu, it is also stealing from the saṃgha, for it causes the saṃghika supply to be cut off and not continue. Once there is a regular limit, regardless of how much it is, none are barred; whatever the number of monks, all eat together. If people are few and there is a surplus, keep it until the next day and distribute it first in order. Under this rule, all are without fault." (This applies to times of scarcity, which is why the rule requires a fixed amount.) If, when distributing monastic cakes, one mistakenly receives an extra portion and does not return it to the saṃgha, one commits an offense of theft. The Mahāsāṃghika-vinaya states: "When distributing food, if a full ladle is given to an elder, the elder should estimate whether it will suffice for everyone before taking it. One must not show partiality to elders. If a śrāmaṇera or a kappiyakāraka shows favoritism to their own master or a venerable elder, the duty-officer should instruct them: 'Distribute equally to the saṃgha; there is no distinction of high and low in food.'" The Wubai wen states: "If an elder out of greed eats extra monastic food, he commits a pāyattika. If one falsely claims to be ill when not ill to demand fine food, and obtains it, he commits a grave offense." The difficulty of digesting other monastic food is explained in texts like the Saṃgharakṣita-sūtra.