四分律刪繁補闕行事鈔 3.233

3.233

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."