法苑珠林 42.35

42.35

述曰。所以出家之人欲食之時先以淨手從他受者。為出家高勝不同凡下。故須受已而食。故薩婆多論。比丘受食凡有五意。一為斷竊盜因緣故（自取而食迹同盜相）二為作證明故（儻有失脫不干比丘）三為止誹謗故（出家自取非是高勝）四為成少欲知足故（若當不受非同儉素）五為生他信敬心故（見受而食外道生信）如昔有一比丘。與外道共行止一樹下。樹上有果。食時將到。外道語比丘云。上樹取果。比丘言。我戒法中樹過人不應上。又語比丘言。何不搖樹取果。比丘言。我戒法中不得自搖樹落果。外道聞已自上樹取果。擲地與之。語比丘言。取果食。比丘言。我戒法中不得不受而食。外道下樹取果授與比丘。外道既見如此於一果上尚有如此法用。何況出世之法。外道遂生信敬。心知佛法清淨不同外道。於是即隨比丘。於佛法中出家修道。尋得漏盡。

The commentary states: The reason why a renunciant, when wishing to eat, must first receive it from another with clean hands is that renunciation is elevated and noble, unlike the common and lowly; therefore, one must receive it before eating. Therefore, the Sarvāstivāda-śāstra gives five reasons why a monk receives food: First, to sever the conditions for theft (taking and eating by oneself resembles the appearance of stealing). Second, to provide witness (if something is lost or misplaced, it does not concern the monk). Third, to stop slander (a renunciant taking food by himself is not an elevated practice). Fourth, to cultivate having few desires and knowing contentment (if one does not receive it, it does not accord with frugality). Fifth, to give rise to faith and reverence in others (seeing that it is received before being eaten, non-Buddhists give rise to faith). Formerly, there was a monk who was traveling with a non-Buddhist, and they stopped under a tree. There was fruit on the tree, and the mealtime was approaching. The non-Buddhist said to the monk, "Climb the tree and take the fruit." The monk said, "In my Vinaya rules, one should not climb a tree taller than a person." He said again to the monk, "Why not shake the tree to get the fruit?" The monk said, "In my Vinaya rules, I may not shake a tree myself to make fruit fall." Hearing this, the non-Buddhist climbed the tree himself to pick the fruit, threw it to the ground for him, and said to the monk, "Take the fruit and eat it." The monk said, "In my Vinaya rules, I cannot eat without having it formally offered to me." The non-Buddhist descended the tree, picked up the fruit, and presented it to the monk. Seeing that even regarding a single fruit there were such dharmic regulations, how much more so for the supramundane Dharma! The non-Buddhist then gave rise to faith and reverence, knowing in his heart that the Buddhadharma is pure and unlike the non-Buddhist teachings. Thereupon he followed the monk, went forth into homelessness within the Buddhadharma to cultivate the Way, and soon attained the destruction of the outリークs (āsrava).