四分律刪繁補闕行事鈔 3.233

3.233

三乞食法。《善見》云：三乘聖人，悉皆乞食。《薩婆多》：受乞食法者：一以在眾因緣故，多諸惱害。二以鞭打，僧祇人民，共相瞋惱；多諸非法，食不清淨。三以觀他意，色心不安。四少欲知足，修四聖種。受檀越請，亦有過失；以請因緣，先麁者更令精細，若少勸多，若無兼味，教增眾饌；心有希望，即非少欲聖種之法，常懷彼我得失之心。若乞食者，蕭然無繫，意無增減。又眾食有盡，乞食無窮；佛教弟子修無盡法。《四分》：蘭若比丘，入村乞食者。清旦淨洗手，至衣架邊，一手舉衣，一手挽取抖擻，著七條已；揲大衣著肩上，若鉢囊中，執打露杖在道行。常思惟善法；若見人，先問訊，言善來。若近聚落，便著大衣。至於村門，應看巷相、空處相、第一門相、第七門相。右手捉杖，左手持鉢，道側而行，次第乞食。若俗人送食，不得迎取，除喚來往取。不得強乞，應知，當得者立待。得食已，作念言，此為賊食，此自食。乃至出村，安鉢著地，揲僧伽梨，如前進不。至蘭若處，方共食之。《僧祇》云：若乞食時不得語云，與我食，得大富；當在現處，默然而立。《十誦》：乞食得入三重門，至庭中，三彈指；不得，便去。食時先噉熟者，後噉生菜果等。《十住》云：乞食十利：一所用活命，自屬不屬他。二施我食者，令住三寶，然後當食。三施我食者，當生悲心。四順佛教行。五易滿易養。六行破憍慢法。七無見頂善根。八見我乞食，餘修善法者效我。九不與男子大小，有諸緣事。十次第乞食，於眾生中，起平等心。《善見》云：分衛者，乞食也。《僧祇》：迦葉發願，乞食初得，施與僧尼，後得者，自食。《智論》：佛將釋子去迦毘羅城五十里住，來往入城乞食，皆並告苦；因說不寐夜長，疲極道長，愚生死長等法。《增一》云：大目連乞食，為梵志所圍，瓦石打，骨肉爛盡，為往業故；還見舍利弗，便入滅度；舍利弗先入滅度，為患重故；三界諸天，墮淚如雨。故知業能隨逐，至聖不免。但斷總報惡業，別報不亡。

Third, the method of begging for food: The Samantapāsādikā states: "The noble ones of the three vehicles all beg for food." The Sarvāstivāda states: "Those who undertake the method of begging for food do so because: (1) Due to conditions in the community, there are many vexations and harms. (2) Due to flogging, the saṃgha's people become mutually angry and vexed; there are many unlawful acts, and the food is not pure. (3) By observing others' intentions, the physical demeanor and mind are unsettled. (4) One has few desires, is content, and cultivates the four noble lineages. Accepting invitations from dānapatis also entails faults: because of the invitation, what was originally coarse is made fine and delicate; if little, they encourage more; if there are no complementary flavors, they instruct to increase the variety of dishes. If the mind harbors expectations, it is not the practice of few desires and noble lineage, and one constantly harbors a mind of self and other, gain and loss. If one begs for food, one is carefree and unattached, with a mind free of increase or decrease. Furthermore, food from the community has an end, whereas begging for food is inexhaustible; the Buddha teaches his disciples to cultivate inexhaustible practices." The Dharmaguptaka Vinaya states: "When an araṇya bhikṣu enters a village to beg for food: At dawn, he washes his hands cleanly, goes to the robe rack, lifts the robe with one hand, pulls and shakes it with the other, and puts on the seven-strip robe. He folds his great robe and places it on his shoulder or inside his bowl bag, holds his dew-striking staff, and walks along the road. He constantly contemplates wholesome dharmas; if he sees someone, he greets them first, saying 'Welcome.' When near the settlement, he puts on his great robe. Arriving at the village gate, he should observe the appearance of the lanes, open spaces, the appearance of the first gate, and the seventh gate. Holding the staff with his right hand and the bowl with his left hand, he walks along the side of the road, begging for food in sequential order. If laypeople bring food out, he must not advance to receive it, unless they call him to come and take it. He must not beg forcefully; he should understand [the situation], and where it is to be obtained, he stands and waits. Having received the food, he reflects: 'Is this food of a thief, or food properly eaten?' When leaving the village, he places the bowl on the ground, folds the saṃghāṭī, and proceeds as before. Only upon reaching the araṇya do they eat together." The Mahāsāṃghika-vinaya states: "When begging for food, one must not say, 'Give me food, and you will obtain great wealth.' One should remain in one's place, standing silently." The Daśādhyāya-vinaya states: "When begging for food, one may enter through triple gates; arriving in the courtyard, he snaps his fingers three times; if nothing is obtained, he departs. When eating, one first eats cooked items, and later eats raw vegetables, fruits, and the like." The Daśabhūmika[-vibhāṣā] states: "Begging for food has ten benefits: (1) the means of sustaining life belongs to oneself and not to others; (2) one causes those who give me food to abide in the three jewels, and only then does one eat; (3) toward those who give me food, one generates a mind of compassion; (4) it accords with the Buddha's teachings and practice; (5) it is easy to satisfy and easy to maintain; (6) it practices the dharma that breaks arrogance; (7) it produces the wholesome root of having an unseen crown; (8) seeing me beg for food, others cultivating wholesome dharmas will emulate me; (9) one has no entangling affairs with men, young or old; (10) begging for food in sequential order, one gives rise to an equanimous mind toward sentient beings." The Samantapāsādikā states: "Piṇḍapāta means begging for food." The Mahāsāṃghika-vinaya states: "Kāśyapa made a vow: what is first obtained from begging for food is given to the monks and nuns, and what is obtained later he eats himself." The Mahāprajñāpāramitopadeśa states: "The Buddha led the Śākya clan members to dwell fifty li away from the city of Kapilavastu. Coming and going into the city to beg for food, they all complained of suffering. For this reason, he taught that the night is long for the sleepless, the journey is long for the exhausted, and saṃsāra is long for the foolish. The Ekottarika-āgama states: "When Mahāmaudgalyāyana went begging for food, he was surrounded by brahmins and beaten with tiles and stones until his bones and flesh were pulverized, due to past karma. He returned to see Śāriputra and then entered parinirvāṇa. Śāriputra entered parinirvāṇa first because of his severe distress; the devas of the three realms shed tears like rain. Thus we know that karma can pursue one, and even the supreme sages cannot escape it. Only evil karma bearing collective retribution is cut off, while that of individualized retribution does not perish."