翻譯名義集 7.79

7.79

[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."