四分律刪繁補闕行事鈔 3.269

3.269

七受食行食雜法。《四分律》中，受[麩-夫+少]已，然後呪願；今此方不行。《五分》：於餘方不為清淨者，亦不行之。今依《辯意長者子經》，受食前呪願。《四分》又云：「若為利故施，此利必當得；若為樂故施，後必得快樂。」《三千威儀》：所以淨衣踞坐食者：佛始成道，受乳糜，觀諸佛法，皆著淨衣，踞坐而食；若有出家弟子，應如是法，以能防眾戒故；踞坐為淨衣故；異俗法故；亦為草座食易故。因踞坐制九法：一脚前却，二闊脚，三搖動，四竪，五交，六垂三衣覆足，七翹，八累脚，九累髀；並犯吉羅。二明出眾生食。或在食前，唱等得已出之，或在食後。經論無文，隨情安置。《涅槃》：因曠野鬼，為受不殺戒已，告鬼言：我今當勅聲聞弟子，隨有佛法處，悉施汝食；若有住處不能施者，即是天魔徒黨，非我弟子。《四分》：僧伽藍中，立鬼神廟屋。傳云：中國僧寺，設鬼廟、伽藍神廟、賓頭盧廟，每至二食，皆僧家送三處食，餘比丘不出。《愛道尼經》：令出如指甲大。今有為亡人設食者，依《中含》云：若死人布施祭祀者，若生入處餓鬼中者得，餘趣不得；由各有活命食故。《雜含》中，廣明此事。若親族不生入處中者，但施心施，其自得功德云云。乃至施主生六趣中，施福常隨；以持戒但得人身，必須餘福助報云云。《譬喻經》：餓鬼五百，歌舞而行；好人數百，啼哭而過。佛言：餓鬼家兒，子孫親眷，為作福故，行得解脫，是以歌舞；好人眷屬，唯為殺害，無有作福，後大火逼，所以啼哭云云。《智論》云：鬼神得人一口食，而千萬倍出也。《僧祇》：當留比座坐處；行食人過，不得默然而看，比座應語，與是人等。若行食至，第三人當先澡鉢，豫擎待至。《四分》：上座見行果時，若少果而多與者，當問：為誰送來？若言為上座者，隨意取；若言為僧，語令賦遍。乃至種種美食亦爾。《半果經》云：育王施僧半菴羅果，八萬羅漢，同共食之。《四分》：得食便食，為俗譏責；佛令唱等得已，然後食。《僧祇》：唱等供，若時欲過，隨下隨食，無罪。《十誦》云等供。《五分》：尼請處未唱，隨意食，口口提；下眾吉。《十誦》：因舍利弗為上座，純食好食，羅睺白佛。佛言：從今上座，待得遍，聞等供聲，一切僧共食。《五分》：正意受食，左手一心擎鉢，右手扶緣。《僧祇》：當先受飯，案著一邊；後受羹菜，和合而食。口中不得迴食，當一邊嚼咽之。不得令一粒落地。皮核聚脚邊。《增一》中，諸王設供，自手行食，庶民同之。《四分》：若請二部僧，先與比丘；恐日過者，一時與之。《梵摩難經》：夫欲施者，皆應平心，不問大小。佛令阿難，臨飯說僧跋。僧跋者，眾僧飯皆平等。《僧祇》：食時應護右手，當以左手受。飲器注脣，不得深含；椀緣不得觸著額鼻；及飲盡，當留少許，於口飲處寫棄之，次與下座沙彌。食上鬧亂，恐壞俗信；以水澆灑者，不犯弄水。《四分》：若不得食分，比座為索，若減半與。若有餘果菜，不得狼藉污地，應聚脚邊，去持棄之。《毘奈耶》云：不得捻鉢令大指入鉢中。《十誦》：食著手，不得振却，應拾取之。《僧祇》：不得㗘㗱作聲食。《毘奈耶》云：不得縮鼻食。《五分》：鉢中飯不得散俗人舍。益食時，口中有食者，得云須不須等，無過。《僧祇》：口有食，人共語者，咽盡方云口內有食，不得即答。若聲不異，含食得語。《四分》：乾餅焦餅果菜等，得嚙半。《善見》：鉢中飯，撩取與眾生，水棄白衣家不犯；應著隱處、不淨處。

Seventh: Miscellaneous rules for the formal receipt and serving of food. In the Dharmaguptaka Vinaya, after receiving parched flour, one then recites the protective verse; currently this is not practiced in this region. The Pañcavargika-vinaya states: 'If in another region it is not considered pure, it is also not practiced.' Now, relying on the Bianyi zhangzhezi jing, the protective verse is recited before formally receiving the food. The Dharmaguptaka Vinaya also states: 'If one gives for the sake of benefit, this benefit will surely be attained; if one gives for the sake of joy, afterwards one will surely attain happiness.' The Sanqian weiyi states: 'The reason one wears clean robes and sits cross-legged while eating: when the Buddha first attained awakening, he received milk rice; beholding the Dharmas of all Buddhas, they all wore clean robes and sat cross-legged to eat. If there are monastic disciples, they should follow this rule, because it can guard the various precepts; sitting cross-legged is for the sake of the clean robes; to differ from the custom of laypeople; and also because it is easy to eat on grass seats.' Due to sitting cross-legged, nine rules were instituted: first, moving the feet back and forth; second, spreading the feet wide; third, shaking them; fourth, standing them upright; fifth, crossing them; sixth, letting down the three robes to cover the feet; seventh, raising the heels; eighth, piling one foot on the other; ninth, piling one thigh on the other; all incur duṣkṛta. Second, clarifying the food set aside for sentient beings. It may be set aside before eating, after announcing that all have received equally, or after eating. The sūtras and treatises have no explicit text; it may be arranged as appropriate. The Mahāparinirvāṇa-sūtra states: on account of the wilderness ghost, after administering the precept against taking life to it, the Buddha told the ghost: 'I shall now command my śrāvaka disciples that wherever the Buddhadharma exists, they must all give food to you; if there is a dwelling place where they are unable to give, they are then the partisans of the heavenly Māra and not my disciples.' The Dharmaguptaka Vinaya states: in a saṃghārāma, shrines are erected for ghosts and spirits. The records state: in the monasteries of Central India, shrines for ghosts, shrines for saṃghārāma spirits, and shrines for Piṇḍola are established; at each of the two meals, the saṃgha sends food to these three places, while the remaining bhikṣus do not set it aside individually. The Aidao ni jing states: one is commanded to set aside an amount as large as a fingernail. Now, when some provide food for the deceased, relying on the Madhyama-āgama, it says: 'If a deceased person's relatives offer gifts and sacrificial food, if the deceased is born into the realm of hungry ghosts, they receive it; those in other destinies do not receive it, because each has their own sustenance for life.' The Saṃyukta-āgama clarifies this matter extensively. If the relatives are not born into that realm, merely by giving with a generous mind, the giver personally attains merit, and so on. Furthermore, when the dānapati is born in the six destinies, the merit of giving always accompanies them; because upholding precepts yields only a human rebirth, one must rely on other merits to assist the retribution, and so on. The Piyu jing states: five hundred hungry ghosts were walking while singing and dancing; several hundred attractive people passed by weeping. The Buddha said: 'The children, grandchildren, and relatives of the hungry ghosts' families generated merit for them, and as they walk they attain liberation, therefore they sing and dance; the relatives of the attractive people only engaged in slaughter and did not generate merit, and later great fires will press upon them, therefore they weep,' and so on. The Da zhidu lun states: 'When ghosts and spirits obtain one mouthful of food from a human, they repay it ten-million-fold.' The Mahāsāṃghika-vinaya states: 'One must reserve a seat for the adjacent bhikṣu; when the server passes, one must not watch in silence; the adjacent bhikṣu should speak up, saying, "Give to this person equally." If the food server approaches, the third person should first wash their bowl and hold it up in advance, waiting for them to arrive.' The Dharmaguptaka Vinaya states: 'When the senior monk sees fruit being served, if the fruit is scarce but given in large quantities, he should ask: "For whom has it been brought?" If they say it is for the senior monk, he may take as he pleases; if they say it is for the saṃgha, he should instruct them to distribute it evenly.' The same applies to all kinds of delicious food. The Banguo jing states: King Aśoka offered half an āmla fruit to the saṃgha, and eighty thousand arhats ate it together. The Dharmaguptaka Vinaya states: when they received food they ate it immediately and were criticized by laypeople; the Buddha ordered that one eat only after it is announced that all have received equally. The Mahāsāṃghika-vinaya states: 'When it is announced that all are served equally, if the proper time is about to pass, one may eat as it is served without offense.' The Daśādhyāya-vinaya calls it 'equal offering.' The Pañcavargika-vinaya states: 'In a place where one is invited by nuns, if it has not been announced, one who eats as they please incurs a pacittiya for each mouthful; for lower assemblies, it is a duṣkṛta.' The Daśādhyāya-vinaya states: because Śāriputra, as the senior monk, ate only the finest food, Rāhula reported this to the Buddha. The Buddha said: 'From now on, the senior monk must wait until it has been distributed everywhere, and upon hearing the sound of the equal offering, the entire saṃgha shall eat together.' The Pañcavargika-vinaya states: 'Receive food with correct mindfulness, holding the bowl single-mindedly with the left hand, and supporting the rim with the right hand.' The Mahāsāṃghika-vinaya states: 'One should first receive rice and set it to one side; afterwards receive soup and vegetables and eat them mixed together. One must not move food around in the mouth, but should chew and swallow on one side. One must not allow a single grain to fall to the ground. Skins and pits must be gathered beside the feet.' In the Ekottarika-āgama, when various kings made offerings, they served the food with their own hands, and the common people did likewise. The Dharmaguptaka Vinaya states: 'If one invites the two assemblies of monastics, give to the bhikṣus first; if there is fear that midday will pass, give to them at the same time.' The Fanmonan jing states: 'Whoever wishes to make an offering must do so with an impartial mind, regardless of status.' The Buddha ordered Ānanda to recite the saṃghabhakta before the meal. The saṃghabhakta means that the food for the saṃgha is entirely equal. The Mahāsāṃghika-vinaya states: 'When eating, one should protect the right hand and receive with the left hand. Pouring drink from a vessel to the lips, one must not take it deeply into the mouth; the rim of the bowl must not touch the forehead or nose; and when finished drinking, one should leave a little and pour it out at the spot where the mouth drank, and then pass it to the junior śrāmaṇera.' If there is noisy disorder at the meal, fearing that it might ruin the faith of laypeople, sprinkling water does not incur the offense of playing with water. The Dharmaguptaka Vinaya states: 'If one does not get one's portion of food, the adjacent bhikṣu asks for it on their behalf, or divides their own in half to give them. If there are leftover fruits and vegetables, they must not be scattered in disorder to soil the ground; they should be gathered beside the feet and taken away to be discarded.' The Vinaya states: 'One must not pinch the bowl so that the thumb enters into the bowl.' The Daśādhyāya-vinaya states: 'When food sticks to the hand, one must not shake it off; one should pick it off.' The Mahāsāṃghika-vinaya states: 'One must not eat making smacking sounds.' The Vinaya states: 'One must not eat sniffing with the nose.' The Pañcavargika-vinaya states: 'Rice in the bowl must not be scattered in the houses of laypeople. When food is being added, if there is food in the mouth, one may say whether it is needed or not needed, and there is no fault.' The Mahāsāṃghika-vinaya states: 'When someone speaks to one while there is food in the mouth, one must swallow it completely before saying there was food in the mouth; one must not answer immediately. If the voice does not change, one may speak while holding food in the mouth.' The Dharmaguptaka Vinaya states: 'For dry cakes, scorched cakes, fruits, vegetables, and the like, one may bite off half.' The Samantapāsādikā states: 'Taking rice from the bowl to give to sentient beings, and discarding water at the house of a layperson, is not an offense; it should be placed in a concealed place or an unclean place.'