翻譯名義集 7.79

7.79

【分衛】《善見論》云：「此云乞食。」《僧祇律》云：「乞食分施僧尼，衛護令修道業，故云分衛。」是則論從梵語，律謂華言，兩說未詳。應法師云：「訛略，正言儐茶波多，此云團墮，言食墮在鉢中也。或云儐茶夜，此云團，團者食團，謂行乞食也，十二頭陀明常乞食。」《大論》釋三種食：一受請食，二眾僧食，三常乞食。若前二食，起諸漏因緣。所以者何？受請食者，若得，作是念：「我是福德好人，故得。」若不得，則嫌恨請者：「彼為無所別識，不應請者請，應請者不請。」或自鄙薄，懊惱自情，而生憂苦。是貪愛法，則能遮道。眾僧食者，入眾中當隨眾法斷事，料理僧事，處分作使，心則散亂，妨廢行道，有如是等亂事，故受常乞食法。《輔行》云：「諸律論文，乞食之法，不一處足，為福他故，令至七家。」肇法師云：「乞食有四意：一為福利群生；二為折伏憍慢；三為知身有苦；四為除去滯著。」《寶雨經》云：「乞食成就十法：一為攝受諸有情，二為次第，三為不疲厭，四為知足，五為分布，六為不耽嗜，七為知量，八為善品現前，九為善根圓滿，十為離我執。」《寶雲經》明乞食四分：一分奉同梵行者，一與窮乞人，一與諸鬼神，一分自食。《輔行》云：「昔有長者，名曰鳩留，不信因果，與五百俱行。遠見叢樹，想是居家，到彼唯見樹神。作禮已，說己饑渴。神即攀手五指，自然出於飲食，甘美難言。食訖大哭，神問其故。答曰：『有五百伴，亦大飢渴。』神令呼來，如前與食，眾人皆飽。長者問曰：『何福所致？』答曰：『我本迦葉佛時，極貧。於城門外磨鏡，每有沙門乞食，常以此指，示分衛處，及佛精舍。如是非一，壽終生此。』長者大悟，日飯八千僧，淘米汁流出城外，可以乘船。」

[Piṇḍapāta] The Shanjian lun says: "In Chinese, this means 'begging for food.'" The Saṅghika-vinaya says: "To beg for food and divide it among the monks and nuns, guarding and protecting them so they may cultivate the practice of the Way, is therefore called fenwei (piṇḍapāta)." Thus, the treatise follows the Sanskrit, while the vinaya interprets it as Chinese words; between the two explanations, it is not clear which is correct. Master Ying says: "It is an abbreviated corruption; the correct term is piṇḍapāta, which means 'dropping a lump,' meaning the food drops into the bowl. Or it is called piṇḍāya, which means a 'lump'; a lump refers to a lump of food, indicating going out to beg for food. The twelve dhūtas explain always begging for food." The Dazhidulun explains three kinds of food: first, food received by invitation; second, the food of the saṅgha; third, always begging for food. If one takes the former two kinds of food, they give rise to the causes and conditions of defilements. Why is this? As for one who receives food by invitation, if he obtains it, he thinks: 'I am a good person of merit, which is why I obtained it.' If he does not obtain it, he resents the host: 'That person lacks discernment; he invited those who should not be invited, and did not invite those who should be invited.' Or he despises and belittles himself, distressing his own mind, and thus produces grief and suffering. This is a matter of greed and attachment, which can obstruct the Way. As for the food of the saṅgha, upon entering the community one must settle affairs according to the rules of the community, manage community tasks, and assign duties, so that the mind becomes scattered, obstructing and neglecting the cultivation of the Way. Because of such distractions, one undertakes the practice of always begging for food. The Fuxing says: "In the texts of the various vinayas and treatises, the rule of begging for food is that one must not be satisfied with a single place; for the sake of bringing merit to others, one is made to go to seven households." Master Sengzhao says: "Begging for food has four purposes: first, to bring blessing and benefit to all living beings; second, to subdue arrogance; third, to recognize that the body experiences suffering; fourth, to eliminate stagnation and attachment." The Baoyu jing says: "Begging for food accomplishes ten things: first, to gather in sentient beings; second, to follow regular order; third, not to grow weary; fourth, to know contentment; fifth, to distribute [to others]; sixth, not to indulge greedily; seventh, to know moderation; eighth, to make good qualities manifest; ninth, to bring good roots to perfection; tenth, to become free from the grasp of a self." The Baoyun jing explains the four portions of begged food: one portion is offered to one's fellow practitioners; one is given to the poor and begging; one is given to ghosts and spirits; and one portion is eaten by oneself. The Fuxing says: "In the past, there was an elder named Jiuliu who did not believe in cause and effect. He was traveling together with five hundred companions. Seeing a grove of trees in the distance, he thought it was a settlement, but when he arrived there, he saw only a tree spirit. Having paid homage, he spoke of his hunger and thirst. The spirit then raised the five fingers of its hand, and naturally there came forth food and drink, sweet and delicious beyond words. Having eaten, the elder wept loudly. The spirit asked the reason. He answered: 'I have five hundred companions who are also extremely hungry and thirsty.' The spirit told him to call them over, and gave them food as before, so that everyone was filled. The elder asked: 'By what merit was this attained?' The spirit answered: 'Originally, in the time of the Buddha Kāśyapa, I was destitute. Outside the city gate I polished mirrors. Whenever there was a śramaṇa begging for food, I would constantly use this finger to point out the places to obtain food and the Buddha's monastery. Having done so not just once, upon the end of my life I was born here.' The elder had a great awakening, and every day fed eight thousand monks, so that the water from washing the rice flowed outside the city walls, deep enough to float a boat."