四分律刪繁補闕行事鈔 2.242

2.242

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.