法苑珠林 84.14

84.14

又十住毘婆沙論。十二頭陀名體稍別。一盡形乞食。二受阿練若。三著糞埽衣。四一坐食。五常坐。六食後不受非時飲。七但有三衣。八毳衣。九隨敷坐。十樹下住。十一空地住。十二死人間住。第一盡形乞食有十種利。一所用活命自屬不屬他。二眾生施我食者令住三寶然後當食。三若有施我食者當生悲心。我當勤進令善住施。作已乃食。四隨順佛教故。五易滿易養。六行破憍慢法。七無見頂善根。八見我乞食。餘有修善法者亦當効我。九不與男子大小有諸因緣事。十次第乞食故。於眾生中生平等心即種助一切智。

Furthermore, in the Daśabhūmika-vibhāṣā-śāstra, the names and essences of the twelve dhūtas are slightly different: first, begging for food throughout one's life; second, dwelling in an araṇya; third, wearing rag robes; fourth, eating in a single sitting; fifth, always sitting; sixth, not taking untimely drinks after eating; seventh, possessing only three robes; eighth, [wearing] felt robes; ninth, sitting wherever a seat is spread; tenth, staying beneath trees; eleventh, staying in an open place; twelfth, staying among the dead. Begging for food throughout one's life, the first, has ten benefits: first, the livelihood that one relies on belongs to oneself and does not belong to others; second, when sentient beings give me food, I cause them to abide in the Three Jewels and only then do I eat; third, if anyone gives me food, a mind of compassion should arise, and [thinking,] 'I will make vigorous progress so as to cause them to abide well in giving,' having done so, I then eat; fourth, because it accords with the Buddha's teaching; fifth, it is easy to satisfy and easy to maintain; sixth, it is a practice that shatters arrogance; seventh, it has the root of goodness of seeing the peak; eighth, seeing me beg for food, others who cultivate good dharmas will also emulate me; ninth, one has no involvements with men, women, young or old; tenth, because of begging in sequence, an impartial mind arises toward sentient beings, which plants the auxiliary conditions for all-knowledge.