四分律刪繁補闕行事鈔 2.242

2.242

六明受食法：一器食相對。《了論》至邊三種：一至身邊，謂以物置比丘手中；二至物邊，謂俗人擔物，令比丘自取，手至物邊；三至器邊，以器貯物，授與比丘，但捉器受並得。二身心相對：一身受非心，心緣他事，但申鉢受。二心受非身，施主置食而去，但作意受。《毘尼母》云：以嫌比丘故，置食捨地。佛言：離手已，是與竟。若準《僧祇》，口加三受。三身心平等，非所遮。若已足食竟，不作殘食法，不成受。四非身心受，比丘與施主，先相領當中前緣事，不得對面，便畫地作相，後置食於中；或入定，或禮佛誦經，身心不關，故並成受。三單心無對受。《僧祇》：邪見人不與比丘食，當滿荼邏規地作相，若葉蔽鉢下時，口云：「受！受！受！」前畜寶戒，俗人寶器不得捉，下食時亦云受受受，大同。《明了》、《十誦》亦同。不相解等同之。《五分》：火燒馬屋，送食置地亦爾。《僧祇》：若禪眠與食，不覺者不成；若不欲自食，自捉與淨人。四連絆觸礙者。《僧祇》：若繩連器物，相連不斷，與比丘者，成受，非威儀。乃至淨人樹上搖果，比丘以衣鉢承取，或以手脚口；下果時，觸枝葉者，更生心言受受。《善見》：繩繫不成受，以無口加故。《僧祇》：若如上成受，非威儀。《四分》：若遙過物，與者受者俱知中間無觸礙，得墮手中者，得。《僧祇》：井上懸食下井底，比丘口言受受，勿突中間生草木。若在屋上，當繩連捍取，口言受受。《十誦》：寫穌油注鉢中，雖不絕成受，以注下流故。《僧祇》：淨人行果鹽菜，應語懸放，果墮草上即去者，不名受；小停者名受（中國行道人食法，淨衣踞坐已，前施食案上，安草置鉢，如是食）。若淨人難得，比丘至飯餅果菜邊受取行之。若淨人舉不離地，亦名受，非威儀，當語稍稍授我。若鎗鑊熱不得受者，當以兩木橫置地，比丘脚躡，當安鎗時，口云受受。五心境相當受。淨人作三法，比丘作三法，食無七過等，廣如〈四藥〉法中。六非心境受。如上乞食自取儉開等緣，不勞心境，自取無罪。

Sixth, clarifying the method of receiving food: 1. Vessel and food facing each other. The *Vinayavibhāṣā* gives three kinds of reaching the side: first, reaching the side of the body, meaning placing the item in the bhikṣu's hand; second, reaching the side of the item, meaning a layperson carries an item and has the bhikṣu take it himself, the hand reaching the side of the item; third, reaching the side of the vessel, storing the item in a vessel and handing it to the bhikṣu, where simply grasping the vessel to receive is permissible in all cases. 2. Physical and mental correspondence: First, physical receipt without mental, where the mind is occupied with other matters and merely extends the bowl to receive. Second, mental receipt without physical, where the donor puts down the food and departs, and one merely forms the intention to receive. The *Vinayamātṛkā* states: Disliking the bhikṣu, [the donor] puts down the food and leaves it on the ground. The Buddha said: Once it has left the hand, the giving is complete. According to the *Mahāsāṃghika-vinaya*, verbal addition of 'received' three times is required. Third, physical and mental equivalence, not what is prohibited. If one has already eaten to satisfaction and does not perform the ritual for leftover food, receipt is not effected. Fourth, neither physical nor mental receipt: the bhikṣu and the donor previously agreed upon the matter, and unable to meet face-to-face, they mark the ground with a boundary and later the food is placed within it; or [the bhikṣu] enters samādhi, or bows to the Buddha, or recites sūtras, with neither body nor mind engaged, yet all effect receipt. 3. Solely mental receipt without confronting [the giver]. The *Mahāsāṃghika-vinaya* states: When a person of wrong view does not give food to a bhikṣu, one should draw a mandala on the ground as a marker; when leaves cover underneath the bowl, one verbally says: 'Received! Received! Received!' In the preceding precept on possessing valuables, a layperson's precious vessel cannot be touched, and when the food is lowered one likewise says 'received, received, received,' largely identical. The *Vinayavibhāṣā* and *Daśādhyāya-vinaya* are also identical. When there is mutual lack of understanding, it is also identical. The *Pañcavargika-vinaya* states: If fire burns a horse stable, delivering food and placing it on the ground is also like this. The *Mahāsāṃghika-vinaya* states: If food is given while sleeping during dhyāna and one is unaware, it is not effected; if one does not wish to eat it oneself, one takes it oneself and gives it to a kappiyakāraka. 4. Interconnected and obstructed contact. The *Mahāsāṃghika-vinaya* states: If a rope connects vessels and items continuously without break, giving them to a bhikṣu effects receipt, but violates proper decorum (īryāpatha). Even if a kappiyakāraka shakes fruit from a tree and a bhikṣu catches it with robes or bowl, or with hands, feet, or mouth; when the fruit falls, if it touches branches or leaves, one must generate the thought again, saying 'received, received.' The *Samantapāsādikā* states: Being tied by a rope does not effect receipt because there is no verbal addition. The *Mahāsāṃghika-vinaya* states: If receipt is effected as above, it violates proper decorum. The *Dharmaguptaka Vinaya* states: If passing an item from a distance, both giver and receiver knowing there is no obstruction in between, and it falls into the hand, it is permissible. The *Mahāsāṃghika-vinaya* states: Lowering food into a well from above to the bottom, the bhikṣu verbally says 'received, received,' provided it does not hit grass or trees growing in between. If on a roof, one should draw it up with a rope connected, saying verbally 'received, received.' The *Daśādhyāya-vinaya* states: Pouring ghee or oil into a bowl, though continuous, effects receipt because it pours downward. The *Mahāsāṃghika-vinaya* states: When a kappiyakāraka distributes fruits, salt, or vegetables, they should be told to drop them from above; if the fruit falls onto grass and is immediately taken, this is not called receipt; if it pauses slightly, it is called receipt. (The eating manner of practitioners in the Middle Country is: after sitting squatting in clean robes, a dining table is set before them, grass is arranged, and the bowl is placed upon it; thus they eat.) If a kappiyakāraka is difficult to obtain, a bhikṣu goes to the rice, cakes, fruits, and vegetables, receives them, and distributes them. If the kappiyakāraka lifts them without separating them from the ground, it is also called receipt, but violates proper decorum; one should tell them to hand them over gradually. If the cauldron or pot is too hot to receive, two pieces of wood should be laid across the ground, the bhikṣu steps on them with his feet, and as the cauldron is placed down, verbally says 'received, received.' 5. Mutual correspondence of mind and object. The kappiyakāraka performs three procedures and the bhikṣu performs three procedures, and the food is free from the seven faults, and so forth, as detailed in the procedure for the 〈Four Types of Medicines〉. 6. Non-correspondence of mind and object. Under circumstances such as begging food, taking it oneself, allowances during famine, and so forth mentioned above, without laboring mind and object, taking it oneself entails no fault.