四分律行事鈔資持記 3.782

3.782

十二，《多論》。辭勉施意，為己須勉，為眾從之。《四分》，初制邪術。當下，教正行；又三，初教向背。又下，教受戒。白黑各三日，名六齋日。佛下，教行施。文舉棄物，以況珍羞；言虫，以況人類。仍引《智論》因緣為證，彼第八云：佛於舍衛受歲竟，阿難從佛，遊行諸國，到婆羅城；彼王知佛神德，感動群心；若來到此，誰復樂我？便作制限，若有與佛食，聽佛語者，輸五百金錢；時佛與阿難乞食，眾皆閉門，空鉢而出；時有一老使人，持破器，盛臭䊩澱（謂渄米泊泔），出門棄之；見佛相好，念言：如此神人，應食天厨；今自降身行乞，必是大慈愍一切故，乃白佛言：今此弊食，須者可取；佛知其心，申鉢受之；佛即徵笑，光照天地；阿難問佛，何緣微笑？佛言：是老女人，施佛食故；十五劫中，天上人間，受福快樂；後得男子，出家學道，成辟支佛。受億耳羹句絕，彼云：沙彌二十億耳，以好羹上佛；佛以殘與頻婆裟羅王，是知佛受已，與則得食，不與則不能消；復次為佛設食，佛未食，人不能消；已食殘者，佛與能消。（上是論文，今但取受羹少物，以證上耳。）《善見》。受使善事，不犯，以非使故。

In the twelfth: In the Sarvāstivāda Vinaya Vibhāṣā, refusing or encouraging the donor's intention: for oneself one must decline it, while for the assembly one may comply with it. In the Dharmaguptaka-vinaya, it first forbids heterodox arts. From "Must..." down, it teaches proper conduct; this also has three parts: first, it teaches towards whom to turn or turn away from. From "Also..." down, it teaches receiving the precepts. Three days in each of the bright and dark fortnights are named the six poṣadha days. From "The Buddha..." down, it teaches practicing giving. The text adduces discarded things to illustrate delicacies; it mentions worms to illustrate human beings. It further cites the causal narrative from the Mahāprajñāpāramitopadeśa as proof; its eighth fascicle says: The Buddha had just finished the rains retreat in Śrāvastī, and Ānanda followed the Buddha traveling through various countries until they reached the city of Bāla (Varā). The king there knew the Buddha's spiritual virtue moved the hearts of the multitudes, [and thought:] "If he comes here, who will still delight in me?" He then made a restriction: anyone who gave the Buddha food or listened to the Buddha's words would be fined five hundred gold coins. At that time, when the Buddha and Ānanda begged for food, the people all closed their doors, and they came out with empty bowls. At that time, an old servant woman was holding a broken vessel containing foul fermented water from washed rice (meaning water drained from washed rice) and came out the door to discard it. Seeing the Buddha's marks and characteristics, she thought: "A spiritual being such as this ought to eat from heavenly kitchens; now that he humbles himself to beg, it must be out of great compassion pitying all." She then said to the Buddha: "If you need this wretched food, you may take it." The Buddha knew her heart and held out his bowl to receive it. The Buddha then smiled gently, and his light illuminated heaven and earth. Ānanda asked the Buddha: "For what reason do you smile?" The Buddha said: "Because this old woman gave food to the Buddha, for fifteen kalpas, among gods and humans, she will receive blessed happiness; later she will obtain a male body, go forth to study the Way, and become a pratyekabuddha." The sentence "receiving Śroṇakoṭīkarṇa's soup" ends there; that text says: The śrāmaṇera Vimśatikoṭīkarṇa (Śroṇakoṭīkarṇa) presented fine soup to the Buddha; the Buddha gave the leftovers to King Bimbisāra. From this we know that once the Buddha received it, if he gave it [to someone], they were able to eat it; if he did not give it, they could not digest it. Furthermore, when food was prepared for the Buddha, if the Buddha had not yet eaten it, a human being could not digest it; once he had eaten the leftovers, if the Buddha gave them, one could digest them. (The above is the treatise text; here it merely takes the small matter of receiving the soup to substantiate the above.) In the Samantapāsādikā: Accepting a mission for a good deed is not an offense, because it is not an [ordinary worldly] mission.