四分律行事鈔資持記 3.599

3.599

四彰利中。一身得自在，二因行勸化，三作念利他；生悲心者，謂悲他慳悋，少福德故；彼論續云：我當勸行精進（行乞不懈），令善住布施（發起大行）；作已，乃食（謂作念也）；五易滿易養者，一鉢即足，趣得支身故；六以生業中，乞最下故；即經云：自見如是，若起憍慢，當疾滅之是也；七謂護勝果，一切諸佛，三十二相中，無見頂為第一相；因中行乞，卑下於人，而感此相，故為善根也；八謂導他；九即少事；十離分別，若受別施，心高下故。

In the fourth, displaying the benefits: first, the body attains freedom; second, one encourages and transforms others along one's path; third, one makes mindful reflections to benefit others. 'Arousing a compassionate mind' means having compassion for another's stinginess and scarcity of merit. That treatise continues: 'I shall encourage them to practice vigor (begging without slackening) and cause them to dwell well in giving (initiating great practice); having done so, one then eats (meaning making the mindful reflection).' Fifth, being easily satisfied and easily nourished means that a single almsbowl is sufficient, simply to support the body. Sixth, among livelihoods, begging is the lowliest; as the sūtra says: 'Seeing oneself in this way, if arrogance arises, one should quickly eliminate it.' Seventh means protecting the superior fruit: among the thirty-two marks of all Buddhas, the invisible uṣṇīṣa is the foremost mark; begging in the causal stage and humbling oneself before others induces this mark, hence it is a good root. Eighth means guiding others. Ninth is having few affairs. Tenth is leaving discrimination behind: if one accepts individual offerings, one's mind becomes haughty or humbled.