四分律行事鈔資持記 2.1179

2.1179

三單心者。即前第二句。前對身心歷句，此中獨約心論。《僧祇》中，初引邪見緣。彼因登瞿國是邊地邪見；嫌比丘故，不親授食。當下應有作字。滿茶邏，此云壇規圓也。口云三受，以替手法。前下，指實器緣。畜寶所引，亦《僧祇》文。彼因施主作金椀盛食；比丘以手示器，口加三受等。明下，指略。即彼二部，皆開口受。又中邊不相解語，亦同開之。《五分》。施主送食，未及授與，急緣置地，應加口法。《僧祇》。禪眠，彼云覺者成受；若不覺者，覺持欲食，當從淨人更受；若不欲食等，如鈔引。得自捉者，以非自噉，故無惡捉。

"Three: Solely with the mind": this is precisely the previous second proposition. Previously, the propositions were examined contrasting body and mind; here it is discussed solely in terms of the mind. In the Mahāsāṃghika-vinaya, first the circumstance of wrong views is cited: because the country of Dengqu was a peripheral land with wrong views, out of resentment toward bhikṣus, they would not personally hand over food. Below dang 當 ("should"), there should be the character zuo 作 ("make"). A maṇḍala is here translated as an altar, circular in shape. Verbally saying "three receptions" substitutes for the method of the hand. "Previously..." onwards refers to the circumstance of real vessels: the citation under "Storing Valuables" is also a text from the Mahāsāṃghika-vinaya. In that case, because the donor made a golden bowl to contain the food, the bhikṣu indicated the vessel with his hand and verbally added "three receptions," and so forth. "Clarifying..." onwards points to the abbreviation: that is, both schools allow oral reception. Furthermore, when those in the central and border regions do not understand each other's language, it is likewise allowed. In the Mahīśāsaka-vinaya: when a donor brought food and before having time to hand it over had to place it on the ground due to an urgent matter, a verbal formula should be added. In the Mahāsāṃghika-vinaya, regarding sleeping during dhyāna: that text says that if one is awake, reception is accomplished; if one is not awake, when waking and holding it with the desire to eat, one should receive it again from a pure person; if one does not wish to eat, and so forth, as cited in the Manual. Being able to hold it oneself is because it is not for eating oneself, so there is no improper holding.