清淨道論 食之五支——常乞食乃至時後不食Visuddhimagga · The Five Food Practices—From Eating Almsfood to Refusing Later Food
食的五條線各劃在一處：常乞食——從哪裡來（不受十四種僧食等過分之得）；次第乞食——怎麼走（逐家不跳不擇，如月一般於諸家常新）；一坐食——坐幾次（一座而食，手之限、食之限、水之限、座之限）；一鉢食——用幾個器（一鉢，如持有形之知足）；時後不食——夠了還吃不吃（足食後連作淨也不作）。
每支五門一遍：一句受持之語、一套法、上中下三品、破之一剎那、利益一表、數頌。破的門檻各異：受了僧食、貪求之行才一生起、起座又吃、取了第二器、足食後作淨。
三個故事：兩個「已受請」的人去不了聞法，唯一早自乞者領受法味——「自在住之樂」；次第乞食無人能比大迦葉長老；三藏小無畏長老裁「守座或守食」。論主只錄不評。
五支的利益反覆回到同一句：不依他而活。戒是底線，頭陀支是自願把線往內畫。
The five lines concerning food are each drawn at one place. Eating almsfood concerns where food comes from (no fourteen kinds of extra gains such as Saṅgha meals); seeking house to house concerns how one walks (house by house without skipping or choosing, always new among families like the moon); eating in one session concerns how many times one sits (with limits of hand, food, water, and seat); eating from one bowl concerns how many vessels one uses (one bowl, “contentment in visible form”); and refusing later food concerns whether one eats after enough has been received (not even having food made allowable after satisfaction).
Each practice passes through the five modes: one sentence of undertaking, one method, superior, medium, and mild grades, one moment of breach, a table of benefits, and verses. The thresholds of breach differ: accepting a Saṅgha meal, the first arising of a greedy course, eating after another seat, accepting a second vessel, and having food made allowable after satisfaction.
Three stories: two people who had “accepted invitations” could not go hear the Dhamma, while the one who begged early received its flavor—the “happiness of dwelling at liberty”; no one equaled the Elder Mahākassapa in seeking house to house; and the Elder Cūḷābhaya, Knower of the Three Piṭakas, ruled “preserve either the seat or the meal.” The Commentator records without evaluating.
The benefits of all five return repeatedly to one statement: living without depending on another. The Vinaya is the outer boundary; an ascetic practice voluntarily draws the line inward.
本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 常乞食支 〔CSCD §26〕
三、常乞食支之論
常乞食支，也是由「我遮止過分之得，我受持常乞食支」這些話當中隨一之語而成為已受持。
而那常乞食者，對於「僧食、指定食、請食、籌食、半月食、布薩食、初日食、客食、行者食、病者食、看病者食、寺食、常任食、輪次食」這十四種食¹都不應當納受。但如果不是照「請受僧食」等等的說法，而是說「願僧伽在我們家裡受食，你們也請受食」而施的，那些是可以納受的。從僧伽而來的無食物之籌，以及住處中所炊之食，也都是可以的——這就是它的法。
而由差別，這一支也有三種。這裡，上品者，往前所持來的食、往後所持來的食都取；站在鉢門之處，也把鉢交給那些要取鉢的人；持到退坐處²而施的食也取；但當天不坐下來受食。中品者當天也坐下來受，但不接受明日之請。下品者則明日之食、後日之食都接受。他們二者都得不到自在住之樂，唯有上品者得。傳說在某一個村裡有聖種之法會，上品者對其餘二人說：「來吧，賢友們，去聞法。」他們之中一個說：「大德，我被一個人請坐下了。」另一個說：「大德，我已經接受了一個人明日之食。」這樣他們二人都失了〔聞法〕；而另外那一位一早行乞而後前往，領受了法味。
而這三者，在納受僧食等等過分之得的剎那，頭陀支就破了。這就是此處的破。
而這是利益：由於有「依團食之摶而出家」這句話，所以有相稱於所依之行道；住立於第二聖種³；不依他而活；有世尊以「少、易得而且無罪」⁴所讚歎的資具；摧伏懈怠；活命清淨；圓滿眾學之行道；不養他人；作利益他人之事；斷除慢；遮止味之渴愛；於眾食與展轉食⁵二種行儀之學處而無犯；隨順少欲等等；增長正行道；悲愍後來的人們。
以團食之摶為知足，不依他而活， 已斷除對食物的貪求，行者成為四方者⁶。
他除去懈怠，其活命得以清淨； 所以善慧者不應當輕視行乞之事。
如是者——
「對於常乞食的比丘、 自養而不養他人者， 諸天也羨慕那樣的人—— 若他不依於利養與名聲。」
這就是常乞食支之受持、法、差別、破、利益之解說。
§2 次第乞食支 〔CSCD §27〕
四、次第乞食支之論
次第乞食支，也是由「我遮止貪求之行，我受持次第乞食支」這些話當中隨一之語而成為已受持。
而那次第乞食者，應當站在村門之處觀察有無危難。凡是有危難的巷或村，捨了它而往別處行乞是可以的。凡是在某家之門、某巷或某村什麼也得不到，就應當作非村之想而去。凡是得到了什麼的地方，捨了它而去是不可以的。而這比丘應當早些進入，這樣才能夠捨了不便之處而往別處。如果有人在住處中行施，或是在半路上前來的人們取了鉢而施以團食，那是可以的。而這比丘即使在路上行走，於乞食之時所到之村也不可越過，一定要行乞。在那裡得不到，或是只得少許，就應當依村之次第而行——這就是它的法。
而由差別，這一支也有三種。這裡，上品者，往前所持來的食、往後所持來的食、乃至持到退坐處而施的食，都不取；但在鉢門之處交出其鉢。於這一支頭陀支，沒有能與大迦葉長老⁷相等的人；就連他，也只有交鉢之處是可見的。中品者，往前或往後所持來的、持到退坐處而來的都取，在鉢門之處也交出其鉢，但不坐著等候乞食；這樣，他隨順於上品的常乞食者。下品者當天坐下而等候。
而這三者，在貪求之行才一生起，頭陀支就破了。這就是此處的破。
而這是利益：於諸家常新；如月一般；斷除對家的慳吝；平等悲愍；沒有近家者⁸的過患；不喜招請；不求人持來之食；隨順少欲等等。
如月一般於諸家常新， 無慳而普悲愍一切， 脫離了近家者的過患—— 於此，比丘就是次第乞食者。
所以，捨了貪求之行， 下視其眼而唯見一軛之量⁹， 若欲於地上得自在之行， 賢者應當行次第乞食。
這就是次第乞食支之受持、法、差別、破、利益之解說。
§3 一坐食支 〔CSCD §28〕
五、一坐食支之論
一坐食支，也是由「我遮止種種座之食，我受持一坐食支」這些話當中隨一之語而成為已受持。
而那一坐食者，在座堂裡就坐之時，不應當坐在上座之座上，而應當想「這個會分到我」，觀察相稱之座而坐。如果他食事未畢而阿闍梨或親教師來到，起身而作義務是可以的。但三藏小無畏長老¹⁰說：「要嘛守其座，要嘛守其食；而此人食事未畢，所以讓他作義務，但不要再吃那食。」這就是它的法。
而由差別，這一支也有三種。這裡，上品者，無論少或多，在他把手放下去的那一份食之外，就不得再取別的了。即使人們說「長老什麼也沒吃」而拿來酥等等，那也只可以為藥之故，不可為食之故。中品者，只要鉢裡的飯還沒有盡，就還可以取別的；這樣的人名為「食之限者」。下品者，只要還沒有從座上起來，就還可以吃；他或是「水之限者」——因為只要還沒取洗鉢之水就吃；或是「座之限者」——因為只要還沒起身就吃。
而這三者，在吃了種種座之食的剎那，頭陀支就破了。這就是此處的破。
而這是利益：少病；少惱；輕快；有力；安樂住；由非殘食之緣而無犯；除去味之渴愛，隨順少欲等等。
樂於一坐而食的行者， 食緣之諸病不能勝他； 他不貪於味， 不令自己的事業荒廢。
這樣，於這安樂住之因、 為樂於淨之省儉者所習近的 一坐而食，心意清淨的行者 應當生起愛樂。
這就是一坐食支之受持、法、差別、破、利益之解說。
§4 一鉢食支 〔CSCD §29〕
六、一鉢食支之論
一鉢食支，也是由「我遮止第二器，我受持一鉢食支」這些話當中隨一之語而成為已受持。
而那一鉢食者，於飲粥之時，若得了盛在器裡的副食¹¹，就應當或者先吃副食，或者先飲粥。如果把它放進粥裡——放了腐魚等等的副食進去，粥就成了厭逆的；而應當作成不厭逆的才吃，所以這話是就那樣的副食而說的。而凡是蜜與糖等等不厭逆的，那是應當放進去的。取的時候，也只應當取相稱之量。生菜用手拿著吃是可以的；但若不那樣，就應當就放在鉢裡。而由於遮止了第二器，所以連別的樹葉也是不可以的——這就是它的法。
而由差別，這一支也有三種。這裡，上品者，除了吃甘蔗之時以外，連塵芥也不可以吐棄；飯摶、魚、肉、餅也不可以剝開了吃。中品者可以用一隻手剝開了吃，這名為「手之相應者」。而下品者名為「鉢之相應者」——凡是能夠放進鉢裡的，他都可以用手或用齒剝開了吃。
而這三者，在納受第二器的剎那，頭陀支就破了。這就是此處的破。
而這是利益：除去對種種味的渴愛。斷除過望；於食唯見其用之量；沒有攜帶小盤等等的疲勞；不散亂而食；隨順少欲等等。
捨了種種器皿的散亂而下視其目， 善禁行者如掘味之渴愛之根一般，
又如持有形之知足一般而心意賢善—— 除了一鉢食者，還有誰這樣受用飲食？
這就是一鉢食支之受持、法、差別、破、利益之解說。
§5 時後不食支 〔CSCD §30〕
七、時後不食支之論
時後不食支，也是由「我遮止殘餘之食，我受持時後不食支」這些話當中隨一之語而成為已受持。
而那時後不食者，於足食¹²之後，不應當再令人把食作淨¹³了而吃。這就是它的法。
而由差別，這一支也有三種。這裡，上品者：由於在初摶並沒有所謂足食，而是在嚥下它的時候才成為遮止其餘者，所以這樣足食了之後，他嚥下初摶就不再吃第二摶。中品者，於哪一份食而足食，就只吃那一份。而下品者，只要還沒有從座上起來就吃。
而這三者，在足食之後令人作淨而吃的剎那，頭陀支就破了。這就是此處的破。
而這是利益：遠離食非殘食之罪；沒有貪食之性；無食物之貯蓄；不再有第二次的遍求；隨順少欲等等。
賢者不受遍求之疲勞，也不作貯蓄； 時後不食的行者，斷除貪食之性。
所以，欲抖落諸過的行者， 應當習近這善逝所讚歎、能令知足等德增長的頭陀支。
這就是時後不食支之受持、法、差別、破、利益之解說。
註
¹ 十四種食：論唯出其十四之名而不逐一釋其義，其中「常任食」與「輪次食」二名之義論全不釋，本編依其語之字面而立其讀。
² 退坐處（paṭikkamana）：乞食之比丘於村中受食之後退而就坐之處。
³ 第二聖種：四聖種之標在本品總說之單元，本篇即繫常乞食支於其第二（前篇繫糞掃衣支於第一）。
⁴ 「少、易得而且無罪」：此引於本品三見——衣之二支之單元繫其書，本篇不繫，住之五支之單元則引其文而併不繫引號。
⁵ 眾食與展轉食（gaṇabhojana・paramparabhojana）：律所制之二種行儀之學處，常乞食者於此二不犯。
⁶ 四方者（cātuddisa）：於四方無所繫著、隨處可住可行者。
⁷ 大迦葉長老（Mahākassapatthera）：論唯標「無與之相等者」而不述其行之文。
⁸ 近家者（kulūpaka）：親近在家諸家而往來不絕的比丘。
⁹ 一軛之量（yugamatta）：行時目光所及之限，唯視前方一軛之地。
¹⁰ 三藏小無畏長老（Tipiṭakacūḷābhayatthera）：論引其說而不自判其是非。
¹¹ 副食（byañjana）：佐飯之菜餚，與「粥」（yāgu）相對。
¹² 足食（pavāraṇā）：律所立之界——受食至一定之相而成遮止其餘者，其後所得之食即名時後之食。
¹³ 作淨（kappiya）：依律之法使不淨或不當受者成為可受用，此支所遮者即足食之後更作淨而食。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 The Alms-Food-Eater’s Practice 〔CSCD §26〕
Three: Discussion of the Alms-Food-Eater’s Practice
The alms-food-eater’s practice is likewise undertaken through either of these statements: “I refuse extra gains; I undertake the alms-food-eater’s practice.”
An alms-food eater should not accept these fourteen kinds of meals:¹ a meal for the Saṅgha, a designated meal, an invitation meal, a ticket meal, a fortnightly meal, an observance-day meal, a first-day meal, a guest meal, a traveler’s meal, a meal for the sick, a meal for a caregiver, a monastery meal, a regular meal, or a meal by rotation. But if, rather than saying “Please accept a meal for the Saṅgha” and so forth, people give by saying, “May the Saṅgha take a meal in our house; please take a meal too,” it may be accepted. A foodless ticket obtained from the Saṅgha and food cooked in one’s dwelling may likewise be accepted. This is its method.
By distinction, this practice too is threefold. Here, the superior practitioner takes food brought from in front and from behind; while standing at the bowl door, he also hands his bowl to those who wish to take it; and he takes food brought and given at the place of withdrawal,² but does not sit down to accept food that day. The medium practitioner sits down and accepts that day, but does not accept an invitation for the next day. The mild practitioner accepts food for the next day and the day after. The latter two do not obtain the happiness of dwelling at liberty; only the superior practitioner does. It is said that a gathering on the noble lineages was held in a certain village. The superior practitioner said to the other two, “Come, friends, let us go hear the Dhamma.” One replied, “Venerable sir, someone has asked me to sit down.” The other said, “Venerable sir, I have accepted tomorrow’s meal from someone.” Thus both missed it; the other went on alms round early, then attended and received the flavor of the Dhamma.
For all three, the ascetic practice is breached at the moment one accepts an extra gain such as a meal for the Saṅgha. This is the breach here.
These are the benefits: because of the statement “going forth in dependence on morsels of almsfood,” one’s practice accords with the dependence; one stands established in the second noble lineage;³ one lives without depending on another; one has a requisite praised by the Blessed One as “few, easy to obtain, and blameless”;⁴ laziness is crushed; livelihood is purified; the practice of the training rules is fulfilled; one does not support another; one acts for the benefit of others; conceit is abandoned; craving for flavor is checked; there is no offense under the two training rules concerning group meals and successive meals;⁵ one conforms to fewness of wishes and the rest; the right practice increases; and one has compassion for later people.
Content with morsels of almsfood, living without depending on another, Having abandoned greed for food, the meditator becomes one of the four quarters.⁶
He removes laziness, and his livelihood is purified; Therefore one of good wisdom should not despise the alms round.
For one such as this—
“For an alms-food-eating bhikkhu, Who supports himself and does not support another— Even the deities envy such a person, If he does not depend on gain and renown.”
This is the explanation of undertaking, method, distinction, breach, and benefit in the alms-food-eater’s practice.
§2 The House-to-House-Seeker’s Practice 〔CSCD §27〕
Four: Discussion of the House-to-House-Seeker’s Practice
The house-to-house-seeker’s practice is likewise undertaken through either of these statements: “I refuse a greedy course; I undertake the house-to-house-seeker’s practice.”
A house-to-house seeker should stand at the village gate, observing whether danger is present. A lane or village in which danger is present may be passed over while he goes for alms elsewhere. If nothing is obtained at a particular house door, lane, or village, he should regard it as not a village and leave. But if something is obtained at a place, that place may not be passed over. This bhikkhu should enter early, so that he can leave an inconvenient place and go elsewhere. If people give at the dwelling, or people met along the road take his bowl and give almsfood, it may be accepted. Even when walking on a journey, he may not pass over a village reached at alms time; he must go for alms there. If nothing or only a little is obtained, he should proceed according to the succession of villages. This is its method.
By distinction, this practice too is threefold. Here, the superior practitioner does not take food brought from in front, from behind, or even to the place of withdrawal, but hands over his bowl at the bowl door. In this ascetic practice no one can equal the Elder Mahākassapa;⁷ even in his case only the place where he handed over his bowl is seen. The medium practitioner accepts what is brought from in front or behind and what is brought to the place of withdrawal, and also hands over his bowl at the bowl door, but does not sit waiting for alms; in this way he conforms to the superior alms-food eater. The mild practitioner sits down and waits that day.
For all three, the ascetic practice is breached as soon as a greedy course arises. This is the breach here.
These are the benefits: one is always new among families; one is like the moon; stinginess toward families is abandoned; compassion is impartial; there are none of the dangers of one intimate with families;⁸ one does not delight in invitations; one does not ask that food be brought; and one conforms to fewness of wishes and the rest.
Like the moon, always new among families, Without stinginess and compassionate toward all alike, Freed from the dangers of one intimate with families— Such a bhikkhu is a house-to-house seeker.
Therefore, abandoning a greedy course, With eyes cast down, seeing only a yoke’s length,⁹ One who wants liberty of movement upon the earth Should wisely seek alms house by house.
This is the explanation of undertaking, method, distinction, breach, and benefit in the house-to-house-seeker’s practice.
§3 The One-Session-Eater’s Practice 〔CSCD §28〕
Five: Discussion of the One-Session-Eater’s Practice
The one-session-eater’s practice is likewise undertaken through either of these statements: “I refuse eating at various seats; I undertake the one-session-eater’s practice.”
When a one-session eater sits down in the sitting hall, he should not sit in the senior elder’s seat. Thinking, “This one will fall to me,” he should observe an appropriate seat and sit down. If his meal is not finished when his teacher or preceptor arrives, he may rise and perform his duty. But the Elder Cūḷābhaya, Knower of the Three Piṭakas,¹⁰ said: “He should preserve either his seat or his meal. This person’s meal is unfinished, so let him perform the duty, but let him not eat the food again.” This is its method.
By distinction, this practice too is threefold. Here, the superior practitioner may take nothing beyond the portion of food to which he has put down his hand, whether it is little or much. Even if people bring ghee and the like saying, “The elder has eaten nothing,” it may be taken only as medicine, not as food. The medium practitioner may take more as long as the rice in his bowl is not exhausted; such a person is called “one whose limit is the food.” The mild practitioner may eat as long as he has not risen from the seat. He is either “one whose limit is the water,” because he eats as long as he has not taken water for washing the bowl, or “one whose limit is the seat,” because he eats as long as he has not risen.
For all three, the ascetic practice is breached at the moment one eats at various seats. This is the breach here.
These are the benefits: little illness; little affliction; lightness; strength; dwelling in comfort; no offense because the food is not leftover; removal of craving for flavor; and conformity to fewness of wishes and the rest.
Illnesses conditioned by food cannot overcome The meditator who delights in eating at one session; He does not crave flavors Or allow his own work to fall into neglect.
Thus, for eating in one session—a cause of dwelling in comfort, Approached by those who delight in purity and austerity— The meditator whose mind is pure Should arouse delight.
This is the explanation of undertaking, method, distinction, breach, and benefit in the one-session-eater’s practice.
§4 The Bowl-Food-Eater’s Practice 〔CSCD §29〕
Six: Discussion of the Bowl-Food-Eater’s Practice
The bowl-food-eater’s practice is likewise undertaken through either of these statements: “I refuse a second vessel; I undertake the bowl-food-eater’s practice.”
When drinking gruel, if a bowl-food eater receives a side dish¹¹ held in a vessel, he should either eat the side dish first or drink the gruel first. If he puts it into the gruel—and puts in a side dish such as rotten fish—the gruel becomes repulsive; one should make it non-repulsive before eating, so the statement concerns a side dish of that kind. But non-repulsive things such as honey and sugar should be put in. When taking them, he should take only an appropriate amount. Raw greens may be held in the hand and eaten; otherwise they should be placed directly in the bowl. Because a second vessel has been refused, even another leaf is not allowed. This is its method.
By distinction, this practice too is threefold. Here, except when eating sugarcane, the superior practitioner may not spit out even refuse; nor may he break apart and eat a ball of rice, fish, meat, or cake. The medium practitioner may break food apart with one hand and eat it; he is called “one yoked to the hand.” The mild practitioner is called “one yoked to the bowl”: whatever can be put into the bowl, he may break apart with hand or teeth and eat.
For all three, the ascetic practice is breached at the moment a second vessel is accepted. This is the breach here.
These are the benefits: craving for various flavors is removed; excessive desire is abandoned; one sees in food only the measure of its use; there is no weariness from carrying small plates and the like; one eats without distraction; and one conforms to fewness of wishes and the rest.
Having abandoned the distraction of various vessels, with eyes cast down, The good observer of vows seems to dig up the roots of craving for flavor;
And, as though bearing contentment in visible form, he is well minded— Who other than a bowl-food eater uses food and drink in this way?
This is the explanation of undertaking, method, distinction, breach, and benefit in the bowl-food-eater’s practice.
§5 The Later-Food-Refuser’s Practice 〔CSCD §30〕
Seven: Discussion of the Later-Food-Refuser’s Practice
The later-food-refuser’s practice is likewise undertaken through either of these statements: “I refuse leftover food; I undertake the later-food-refuser’s practice.”
After being satisfied,¹² a later-food refuser should not have food made allowable¹³ and then eat it. This is its method.
By distinction, this practice too is threefold. Here, for the superior practitioner there is no satisfaction with the first morsel; rather, satisfaction that blocks the remainder occurs when he swallows it. After being satisfied in this way, he swallows the first morsel and eats no second morsel. The medium practitioner eats only the portion of food at which satisfaction occurs. The mild practitioner eats as long as he has not risen from the seat.
For all three, the ascetic practice is breached at the moment one has food made allowable after satisfaction and then eats it. This is the breach here.
These are the benefits: one is remote from the offense of eating food that is not leftover; there is no gluttony; no storage of food; no second search; and conformity to fewness of wishes and the rest.
The wise person bears no weariness from searching and makes no store; The meditator who refuses later food abandons gluttony.
Therefore a meditator who wishes to shake off faults Should cultivate this ascetic practice, praised by the Well-Gone One and productive of growth in such qualities as contentment.
This is the explanation of undertaking, method, distinction, breach, and benefit in the later-food-refuser’s practice.
Notes
¹ Fourteen kinds of meals: the treatise gives only their fourteen names and does not explain each. In particular, it never explains the meanings of “regular meal” and “meal by rotation”; this edition establishes their readings from the literal forms of the terms.
² Place of withdrawal (paṭikkamana): the place in a village where a bhikkhu withdraws and sits after receiving food on alms round.
³ Second noble lineage: the four noble lineages are introduced in the general unit of this chapter; here the alms-food-eater’s practice is connected with the second (the preceding unit connects the refuse-rag practice with the first).
⁴ “Few, easy to obtain, and blameless”: this citation occurs three times in the chapter. The unit on the two robe practices identifies its sources; this unit does not; and the unit on the five dwelling practices cites its words without quotation marks or a source.
⁵ Group meals and successive meals (gaṇabhojana・paramparabhojana): two training rules concerning conduct established by the Vinaya; an alms-food eater incurs no offense under them.
⁶ One of the four quarters (cātuddisa): one who is unattached in the four directions and can dwell and travel anywhere.
⁷ Elder Mahākassapa (Mahākassapatthera): the treatise only states that no one equals him and does not relate his conduct.
⁸ One intimate with families (kulūpaka): a bhikkhu who draws close to household families and constantly goes among them.
⁹ A yoke’s length (yugamatta): the limit of one’s gaze while walking, seeing only the ground one yoke’s length ahead.
¹⁰ Elder Cūḷābhaya, Knower of the Three Piṭakas (Tipiṭakacūḷābhayatthera): the treatise quotes his statement without judging whether it is right or wrong.
¹¹ Side dish (byañjana): a dish served with rice, contrasted with “gruel” (yāgu).
¹² Satisfaction (pavāraṇā): a boundary established by the Vinaya—when accepting food reaches a certain condition, it blocks what follows; food obtained afterward is therefore called later food.
¹³ Making allowable (kappiya): a Vinaya procedure that makes something otherwise impure or improper to accept available for use; this practice refuses having food made allowable after satisfaction and then eating it.
食的五條線各劃在一處：從哪裡來（常乞）、怎麼走（次第）、坐幾次（一坐）、用幾個器（一鉢）、足食後還吃不吃（時後不食）——合起來是「不依他而活」的全貌
大局 — 食相應之五支
衣二支之後是食五支：常乞食（§1）、次第乞食（§2）、一坐食（§3）、一鉢食（§4）、時後不食（§5）。五支各守一條線：食之來源（不受十四種僧食等過分之得）、行乞之路徑（逐家不跳不擇）、受食之次數（一座）、受食之器皿（一鉢）、足食後之殘餘（不再作淨而食）。五門之框一支一遍，此處不再標出「這就是先說的受持」——論主已以「也是由……隨一之語」帶過。三條故事線穿插其中：三人聞法之事（常乞食）、大迦葉長老之例（次第乞食）、三藏小無畏長老之判（一坐食）——論主引事不議論，只錄。〔所見〕
§01 常乞食支 → 白話 §1
受持：「我遮止過分之得」。法：十四種食——僧食、指定食、請食、籌食、半月食、布薩食、初日食、客食、行者食、病者食、看病者食、寺食、常任食、輪次食——皆不應納受；但不照「請受僧食」之式而說「願僧伽在我們家受食，你們也請受」者可納；僧伽無食物之籌、住處所炊之食亦可。三品：上品者前來後來之食皆取、鉢門交鉢、退坐處之施亦取，但當天不坐下受食；中品者當天也坐下受但不受明日之請；下品者明後日之食皆受——前二者得不到自在住之樂，唯上品得。一事：村中聖種法會，上品者喚二人去聞法，一人說被請坐了、一人說已受明日之食，二人皆失聞法，唯上品者一早行乞而往、領受法味。破：納受僧食等過分之得之剎那。利益：相稱於「依團食之摶而出家」之所依；住立第二聖種；不依他活；世尊所讚「少、易得而且無罪」之資具；摧懈怠；活命清淨；圓滿眾學之行道；不養他人；作利他之事；斷慢；遮味之渴愛；於眾食展轉食二學處無犯；隨順少欲；增長正行道；悲愍後人。頌三：以團食之摶知足、不依他活、斷食之貪求者成四方者；除懈怠而活命清淨，善慧者不當輕視行乞；「自養而不養他人者，諸天也羨慕——若他不依於利養與名聲」（白話 §1）。〔讀法〕三人聞法之事是全品最生動的一筆：兩個「已受請」的人走不開，只有那個天天自己去乞的人走得開——「自在住之樂」四字由此可見：不受請，就是不被綁。利益表中的「不養他人」配第三頌的「自養而不養他人」，指的是不為供養他人而營求。
§02 次第乞食支 → 白話 §2
受持：「我遮止貪求之行」。法：立村門觀危難——有危難之巷村可捨；某家某巷某村一無所得即作非村之想而去；得了什麼的地方不可捨去；宜早入以便捨不便之處；住處中人行施、半路取鉢而施皆可；路上所經之村不可越過，必行乞；得少則依村之次第而行。三品：上品者前來後來、退坐處之施皆不取，唯於鉢門交鉢——於此支無人能比大迦葉長老，連他也只有交鉢之處可見；中品者皆取、鉢門亦交鉢，但不坐著等候——隨順於上品的常乞食者；下品者當天坐下等候。破：貪求之行才一生起。利益：於諸家常新；如月一般；斷對家之慳吝；平等悲愍；無近家者之過患；不喜招請；不求人持來之食；隨順少欲。頌二：如月一般於諸家常新、無慳而普悲愍、脫近家者之過患者即次第乞食者；捨貪求之行、下視唯見一軛之量，欲於地上得自在之行者當行次第乞食（白話 §2）。〔讀法〕「如月」是本支的形象——月對每一家都一樣新，不留戀哪一家。破的門檻最低：不是做了什麼，是「貪求之行才一生起」就破——這一支守的是心，不是腳。三品之差也在「等不等人拿食來」。
§03 一坐食支 → 白話 §3
受持：「我遮止種種座之食」。法：座堂不坐上座之座，觀「這個會分到我」之相稱座而坐；食事未畢而阿闍梨親教師來，起身作義務可以——三藏小無畏長老說：守座或守食，此人食未畢，讓他作義務但不再吃。三品：上品者手放下去的那一份之外不再取，縱人拿酥等來亦唯為藥不為食；中品者鉢中飯未盡可取別的——「食之限者」；下品者未起座皆可吃——或「水之限者」（未取洗鉢水）或「座之限者」（未起身）。破：吃了種種座之食之剎那。利益：少病少惱、輕快有力、安樂住、非殘食之緣而無犯、除味之渴愛、隨順少欲。頌二：樂於一坐而食者食緣諸病不能勝、不貪味、不荒廢事業；於此安樂住之因、樂淨省儉者所習近的一坐而食，心意清淨者當生愛樂（白話 §3）。〔讀法〕三品在此分得最細：手之限、食之限、水之限、座之限——同一個「一坐」可以畫四條線。小無畏長老那句「守座或守食」是一個律師的兩難裁斷，論主照錄不判。
§04 一鉢食支 → 白話 §4
受持：「我遮止第二器」。法：飲粥時得盛於器之副食，先吃副食或先飲粥皆可；放進粥裡若是腐魚等則粥成厭逆，當作不厭逆而食——此語就那樣的副食說；蜜糖等不厭逆者當放入；取相稱之量；生菜手拿可，否則放鉢裡；遮第二器故連樹葉亦不可。三品：上品者除吃甘蔗外連塵芥亦不可吐、飯摶魚肉餅不可剝開吃；中品者可一手剝開——「手之相應者」；下品者「鉢之相應者」——凡能放進鉢的皆可手齒剝開而吃。破：納受第二器之剎那。利益：除種種味之渴愛；斷過望；於食唯見其用之量；無攜小盤之勞；不散亂而食；隨順少欲。頌：捨種種器皿之散亂而下視，善禁行者如掘味之渴愛之根、如持有形之知足而心意賢善——除一鉢食者誰這樣受用飲食（白話 §4）。〔讀法〕「如持有形之知足」一句最可記：一隻鉢就是知足的形狀。三品之差在「剝不剝開」——越不剝，越不挑。
§05 時後不食支 → 白話 §5
受持：「我遮止殘餘之食」。法：足食之後不再令人作淨而吃。三品：上品者嚥下初摶後不再吃第二摶（足食不在初摶而在嚥下時成遮止其餘者）；中品者於哪一份食而足食就只吃那一份；下品者未起座皆吃。破：足食後令人作淨而吃之剎那。利益：離食非殘食之罪；無貪食之性；無食之貯蓄；無第二次遍求；隨順少欲。頌二：賢者不受遍求之疲勞、不作貯蓄，時後不食者斷貪食之性；欲抖落諸過者當習近這善逝所讚、能增知足等德的頭陀支（白話 §5）。〔讀法〕「足食」是律的界線：到了那一相就算「夠了」，之後再吃要「作淨」；此支連作淨也不作——律許而自不取，這就是頭陀支與戒的關係：戒是底線，頭陀支是自願把線往內畫。
給一般讀者
五支一起讀，是一張關於「吃」的完整圖：不受請（來源）、不挑家（路徑）、坐一次（次數）、用一鉢（器皿）、夠了就停（殘餘）。每一支都有三品，門檻任你畫；但破的那一剎那都清楚：受了僧食、起了貪求、起了座又吃、取了第二器、足食後作淨。三個故事請記住：三人聞法、大迦葉交鉢、小無畏守座——論主只錄不評，但每一個都在說同一句話：不被食綁住的人，走得開。
想讀本單元全文：白話 §1–§5 即常乞食・次第乞食・一坐食・一鉢食・時後不食五支各自之受持・法・三品・破・利益與諸頌的全段逐段全譯。
The Five Lines Concerning Food Are Each Drawn at One Place: Where It Comes From (Almsfood), How One Walks (House to House), How Many Times One Sits (One Session), How Many Vessels One Uses (One Bowl), and Whether One Eats After Satisfaction (Refusing Later Food)—Together They Form the Whole Picture of “Living Without Depending on Another”
The Big Picture — The Five Food-Related Practices
After the two robe practices come the five food practices: eating almsfood (§1), seeking house to house (§2), eating in one session (§3), eating from one bowl (§4), and refusing later food (§5). Each guards one line: the source of food (not accepting fourteen forms of extra gain such as meals for the Saṅgha), the route of alms seeking (house by house without skipping or choosing), the number of occasions on which food is accepted (one seat), the vessel used (one bowl), and what remains after satisfaction (not having more food made allowable and eating it). The fivefold framework is repeated under each practice. Here the treatise no longer states “this, first, is the undertaking,” but abbreviates it as “likewise undertaken through either statement.” Three story lines appear among them: the three bhikkhus and the Dhamma gathering (almsfood), the example of the Elder Mahākassapa (house to house), and the ruling of the Elder Cūḷābhaya, Knower of the Three Piṭakas (one session). The Commentator records these matters without arguing from them. 〔Observation〕
§01 The Alms-Food-Eater’s Practice → Vernacular §1
Undertaking: “I refuse extra gains.” Method: fourteen meals—a meal for the Saṅgha, designated, invited, by ticket, fortnightly, on an observance day, on the first day, for a guest, for a traveler, for a sick person, for a caregiver, for a monastery, regular, and by rotation—may not be accepted. But an offer not phrased as “Please accept a meal for the Saṅgha,” instead saying “May the Saṅgha eat in our house; please eat too,” may be accepted; a foodless Saṅgha ticket and food cooked in the dwelling are likewise allowable. Three grades: the superior practitioner accepts food brought from front and back, hands over the bowl at the bowl door, and accepts what is given at the place of withdrawal, but does not sit to accept food that day; the medium sits and accepts that day but does not accept tomorrow’s invitation; the mild accepts food for tomorrow and the next day. The latter two lack the happiness of dwelling at liberty; only the superior practitioner has it. In one story, a gathering on the noble lineages was held in a village. The superior practitioner invited two others to hear the Dhamma; one had been invited to sit, the other had accepted tomorrow’s meal, and both missed the teaching. Only the superior practitioner went early on alms round, attended, and received the flavor of the Dhamma. Breach: the moment an extra gain such as a Saṅgha meal is accepted. Benefits: practice consonant with the dependence “going forth in dependence on morsels of almsfood”; establishment in the second noble lineage; living without depending on another; a requisite praised by the Blessed One as “few, easily obtained, and blameless”; crushing laziness; purification of livelihood; fulfilling the training rules; not supporting another; acting for others’ benefit; abandoning conceit; checking craving for flavor; no offense under the two rules on group and successive meals; conformity to fewness of wishes; growth of right practice; and compassion for later people. Three verses: content with morsels, not depending on another, and having abandoned greed for food, one becomes a person of the four directions; removing laziness and purifying livelihood, the wise should not disparage the alms round; “even the deities envy one who supports himself and not another—if he does not depend on gain and renown” (Vernacular §1). 〔Reading〕The story of the three hearing Dhamma is the chapter’s most vivid stroke. The two who had “accepted invitations” could not leave; only the one who begged for himself each day was free to go. This makes “the happiness of dwelling at liberty” visible: not accepting an invitation means not being bound. “Not supporting another” in the benefits, paired with “supports himself and does not support another” in the third verse, means not seeking gains in order to maintain other people.
§02 The House-to-House-Seeker’s Practice → Vernacular §2
Undertaking: “I refuse a greedy course.” Method: stand at the village gate and observe dangers. Dangerous lanes and villages may be passed over; a house, lane, or village where nothing is received is regarded as not a village and left; a place where something is received may not be passed over. Enter early so an inconvenient place can be left; gifts made at the dwelling and food put into one’s bowl midway are allowed. A village reached at alms time while traveling may not be passed; one must seek alms there. If nothing or little is received, continue by the succession of villages. Three grades: the superior practitioner takes nothing brought from front, back, or the place of withdrawal, and only hands over the bowl at the bowl door—no one equals the Elder Mahākassapa in this practice, and even of him only the place of handing over the bowl is seen. The medium accepts all these and hands over the bowl, but does not sit waiting, thus conforming to the superior alms-food eater. The mild sits and waits that day. Breach: as soon as a greedy course arises. Benefits: being always new among families; being like the moon; abandoning stinginess toward families; impartial compassion; freedom from the dangers of intimacy with families; no delight in invitations; not asking for food to be brought; and conformity to fewness of wishes. Two verses: like the moon, always new among families, without stinginess and compassionate toward all, free from the dangers of intimacy—such is the house-to-house seeker; abandoning greed, looking down only a yoke’s length, one who wants liberty of movement on earth should seek house to house (Vernacular §2). 〔Reading〕“Like the moon” is this practice’s image: the moon is equally new to each household and clings to none. Its threshold of breach is lowest—it is breached not by an act but as soon as “a greedy course arises.” This practice guards the mind, not the feet. The grades likewise differ in whether one waits for others to bring food.
§03 The One-Session-Eater’s Practice → Vernacular §3
Undertaking: “I refuse eating at various seats.” Method: do not sit in the senior elder’s seat in the sitting hall; choose an appropriate seat while considering what will fall to one. If a teacher or preceptor arrives before the meal is finished, one may rise to perform the duty. The Elder Cūḷābhaya, Knower of the Three Piṭakas, says: preserve either the seat or the meal; since this person’s meal is unfinished, let him perform the duty but not eat again. Three grades: the superior practitioner takes nothing beyond the portion first touched, and even ghee offered because “the elder ate nothing” is accepted only as medicine, not food. The medium may take more while rice remains in the bowl—“one whose limit is the food.” The mild may eat until rising—either “one whose limit is the water” (before taking bowl-washing water) or “one whose limit is the seat” (before rising). Breach: the moment one eats at various seats. Benefits: little illness and affliction, lightness and strength, dwelling in comfort, no offense owing to food not being leftover, removal of craving for flavor, and conformity to fewness of wishes. Two verses: illnesses caused by food cannot overcome one who delights in eating at one session, who neither craves flavor nor neglects his work; the pure-minded meditator should delight in this cause of dwelling in comfort, approached by those who delight in purity and austerity (Vernacular §3). 〔Reading〕Here the grades are divided most finely: limit of the hand, food, water, and seat—four lines can be drawn within the same “one session.” The Elder Cūḷābhaya’s “preserve the seat or preserve the meal” is a Vinaya expert’s resolution of a dilemma; the Commentator records it without ruling on it.
§04 The Bowl-Food-Eater’s Practice → Vernacular §4
Undertaking: “I refuse a second vessel.” Method: when a side dish in a separate vessel is received with gruel, one may eat the side dish first or drink the gruel first. Rotten fish and the like would make the gruel repulsive, so the statement about first making it non-repulsive concerns side dishes of that kind; non-repulsive honey and sugar should be mixed in. Take an appropriate amount. Raw greens may be held in the hand, otherwise put in the bowl; because a second vessel is refused, not even a leaf may be used. Three grades: except with sugarcane, the superior practitioner may not spit out even refuse or break apart rice balls, fish, meat, or cake; the medium may break food with one hand—“one yoked to the hand”; the mild is “one yoked to the bowl” and may break with hand or teeth whatever fits in the bowl. Breach: accepting a second vessel. Benefits: removing craving for various flavors; abandoning excessive desire; seeing only the measure of food’s use; no fatigue from carrying plates; eating without distraction; and conformity to fewness of wishes. The verse says that, with various vessels and their distraction abandoned and eyes lowered, the good observer of vows digs out craving for flavor by the roots and carries contentment in visible form—who but a bowl-food eater uses food so (Vernacular §4). 〔Reading〕“Carrying contentment in visible form” is the memorable phrase: one bowl is the shape of contentment. The grades differ in whether food is broken apart—the less it is broken, the less one selects.
§05 The Later-Food-Refuser’s Practice → Vernacular §5
Undertaking: “I refuse leftover food.” Method: after satisfaction, do not have more food made allowable and eat it. Three grades: the superior practitioner eats no second morsel after swallowing the first (satisfaction does not occur with the first morsel itself, but swallowing it blocks the remainder); the medium eats only the portion at which satisfaction occurs; the mild eats until rising. Breach: having food made allowable after satisfaction and eating it. Benefits: remoteness from the offense of eating food that is not leftover; no gluttony; no storage; no second search; and conformity to fewness of wishes. Two verses: the wise person bears neither the fatigue of searching nor storage, and the later-food refuser abandons gluttony; one who wishes to shake off faults should cultivate this practice praised by the Well-Gone One and productive of growth in contentment and other qualities (Vernacular §5). 〔Reading〕“Satisfaction” is the Vinaya boundary: once its condition is reached, one has had “enough,” and further food must be made allowable. This practice declines even that procedure. The Vinaya is the outer boundary; an ascetic practice voluntarily draws the line inward.
For the General Reader
Read together, the five practices form a complete map of eating: no invitations (source), no choosing households (route), one sitting (number), one bowl (vessel), and stopping when enough has been received (remainder). Each has three grades, so one may draw the threshold at different places; but the moment of breach is always exact: accepting a Saṅgha meal, letting a greedy course arise, eating again after rising, taking a second vessel, or having food made allowable after satisfaction. Remember three stories: the three bhikkhus and the Dhamma gathering, Mahākassapa handing over his bowl, and Cūḷābhaya’s choice between preserving seat and meal. The Commentator records without evaluating, but all three say one thing: a person not bound by food is free to move.
To read this unit in full: Vernacular §§1–5 give a complete paragraph-by-paragraph rendering of undertaking, method, three grades, breach, benefits, and verses for each of the five practices of eating almsfood, seeking house to house, eating in one session, eating from one bowl, and refusing later food.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 行 5 個，皆為本篇之科題：### 3. Piṇḍapātikaṅgakathā・### 4. Sapadānacārikaṅgakathā・### 5. Ekāsanikaṅgakathā・### 6. Pattapiṇḍikaṅgakathā・### 7. Khalupacchābhattikaṅgakathā。科題與本篇之全幅同度——一科一支，五科即五支，無他科溢入。
段號域 譯底欄之段號自〔CSCD §26〕至〔CSCD §30〕，實落段號 5 個，號序連續無缺；一科一號，五科五號逐一相配（本欄逐科反查）。本篇於譯底欄之幅為 10,727 位元組（五支各 2,927／2,362／1,963／2,068／1,407）。
五分之框，五支同式 本篇五支各具論主所標之五分（受持・法・差別・破・利益），其標語之式逐支相同，本欄逐一反查譯底欄：samādinnaṃ hoti（受持之收）5 見・idamassa vidhānaṃ／Idamassa vidhānaṃ（法之收）5 見・Pabhedato pana ayampi tividho hoti.（差別之標）5 見・Ayamettha bhedo.（破之收）5 見・panānisaṃso（利益之標）5 見——五分之標於五支皆全，無一支缺其一分。其收句 Ayaṃ⋯vaṇṇanā 亦 5 見。
三品之名於五支之異 差別之三品（ukkaṭṭho majjhimo mudūti 之族）於五支各繫其事：常乞食支繫於受食之時（前・後・退坐處・當日坐受・許明日），次第乞食支繫於受與不受之處，一坐食支繫於食之限（bhojanapariyantiko・udakapariyantiko・āsanapariyantiko 三名），一鉢食支繫於破食之許否（hatthayogī・pattayogī 二名），時後不食支繫於足食之後之食。本欄逐支反查其三品之所繫，五支無一同——誌其實不代裁。
前後接點 前承衣之二支之單元：本篇首句 Piṇḍapātikaṅgampi ''atirekalābhaṃ paṭikkhipāmi, piṇḍapātikaṅgaṃ samādiyāmī''ti imesaṃ aññataravacanena samādinnaṃ hoti.——其式與前篇三衣支之首句逐字同型（唯易其支之名與所遮之物）。後接住之五支之單元：次單元首句作 Āraññikaṅgampi ''gāmantasenāsanaṃ paṭikkhipāmi, āraññikaṅgaṃ samādiyāmī''ti imesaṃ aññataravacanena samādinnaṃ hoti.——同式之續。
movement 品夾《總覽》繫本單元於 §C〈食之五支——常乞食乃至時後不食〉一節；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 dhutaṅga（頭陀支）・piṇḍapātikaṅga（常乞食支）・sapadānacārikaṅga（次第乞食支）・ekāsanikaṅga（一坐食支）・pattapiṇḍikaṅga（一鉢食支）・khalupacchābhattikaṅga（時後不食支）・ukkaṭṭha・majjhima・muduka（上・中・下）・saṅgha（僧伽）・bhikkhu（比丘）・thera（長老）・ācariya・upajjhāya（阿闍梨・親教師）・āgantuka（客比丘）・ariyavaṃsa（聖種）・appicchatā（少欲）・rasataṇhā（味之渴愛）・macchera（慳吝）・pabbajjā（出家）・nissaya（依）・bhojana（食）・yogī（行者）・sumedhasa（善慧者，從既立之 medhāvī 之族）。以下唯列本篇新出者。
十四種食之名〔CSCD §26〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| saṅghabhatta | 僧食 | 十四之第一；常乞食支之所遮之首 | 〔CSCD §26〕 |
| uddesabhatta | 指定食 | 第二 | 〔CSCD §26〕 |
| nimantanabhatta | 請食 | 第三 | 〔CSCD §26〕 |
| salākabhatta | 籌食 | 第四 | 〔CSCD §26〕 |
| pakkhika・uposathika・pāṭipadika | 半月食・布薩食・初日食 | 第五至第七（以日繫之三食） | 〔CSCD §26〕 |
| āgantukabhatta・gamikabhatta | 客食・行者食 | 第八、第九（gamika＝行者，從既立之 gamikavatta＝行者之義務） | 〔CSCD §26〕 |
| gilānabhatta・gilānupaṭṭhākabhatta | 病者食・看病者食 | 第十、第十一 | 〔CSCD §26〕 |
| vihārabhatta・dhurabhatta・vārakabhatta | 寺食・常任食・輪次食 | 第十二至第十四；三名皆本欄之讀 | 〔CSCD §26〕 |
| nirāmisasalākā | 無食物之籌 | 十四之外所許者——自僧伽而得之空籌 | 〔CSCD §26〕 |
| pakkabhatta | 所炊之食 | 十四之外所許者之二——寺中所炊 | 〔CSCD §26〕 |
| atirekalābha | 過分之得 | 常乞食支之所遮之總名 | 〔CSCD §26〕 |
| paṭikkamana | 退坐處 | 食後所退之處；三品之判所繫之一；本欄之讀 | 〔CSCD §26〕 |
| serivihārasukha | 自在住之樂 | 上品之所得而中下二品所不得 | 〔CSCD §26〕 |
| dhammasavana・dhammarasa | 聞法・法味 | 事例之樞——二比丘失其聞而一比丘得其味 | 〔CSCD §26〕 |
| kosajjanimmaddanatā | 摧懈怠性 | 利益之第五 | 〔CSCD §26〕 |
| parisuddhājīvatā | 活命清淨性 | 第六 | 〔CSCD §26〕 |
| sekhiyapaṭipattipūraṇa | 眾學行道之圓滿 | 第七 | 〔CSCD §26〕 |
| aparaposī・attabhara | 不養他者・自養者 | 第八與末頌之語 | 〔CSCD §26〕 |
| gaṇabhojana・paramparabhojana | 眾食・展轉食 | 第十二所免之二學處之名 | 〔CSCD §26〕 |
| cātuddisa | 四方者 | 末頌之行者之稱 | 〔CSCD §26〕 |
| lābhasiloka | 利養與名聲 | 末頌之所簡——不依利養名聲者，天亦羨之 | 〔CSCD §26〕 |
次第乞食支〔CSCD §27〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| loluppacāra | 貪求之行 | 本支之所遮 | 〔CSCD §27〕 |
| parissaya | 危難 | 立於村門所當觀者 | 〔CSCD §27〕 |
| racchā | 巷 | 危難之所在之一 | 〔CSCD §27〕 |
| agāmasaññā | 非村之想 | 於無所得之處所當作之想 | 〔CSCD §27〕 |
| gāmapaṭipāṭi | 村之次第 | 於此村少得則次村而行 | 〔CSCD §27〕 |
| bhikkhācāravelā | 乞食之時 | 行路者亦不得越已至之村 | 〔CSCD §27〕 |
| Mahākassapatthera | 大迦葉長老 | 本支之無與等者；本欄之讀（人名） | 〔CSCD §27〕 |
| pattavissaṭṭhaṭṭhāna | 捨鉢之處 | 大迦葉長老之所行唯此可見 | 〔CSCD §27〕 |
| niccanavakatā | 常新性 | 利益之首——於諸家常如新 | 〔CSCD §27〕 |
| candūpamatā | 如月性 | 第二；末頌之 Candūpamo 承之 | 〔CSCD §27〕 |
| samānukampitā | 平等悲愍性 | 第四 | 〔CSCD §27〕 |
| kulūpaka | 近家者 | 第五所免之過——近家者之過患 | 〔CSCD §27〕 |
| avhāna | 招請 | 第六——不喜招請 | 〔CSCD §27〕 |
| abhihāra | 持來〔之食〕 | 第七——於持來者無所求 | 〔CSCD §27〕 |
| okkhittacakkhu・yugamattadassī | 下視眼・見一軛量者 | 末頌之行儀二語 | 〔CSCD §27〕 |
| sericāra | 自在之行 | 末頌之所欲 | 〔CSCD §27〕 |
一坐食支〔CSCD §28〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| nānāsanabhojana | 種種座之食 | 本支之所遮 | 〔CSCD §28〕 |
| āsanasālā・therāsana | 座堂・上座之座 | 就座之法——不坐上座之座而擇其相稱者 | 〔CSCD §28〕 |
| vatta | 義務 | 食未竟而師來，得起而行其義務 | 〔CSCD §28〕 |
| Tipiṭakacūḷābhayatthera | 三藏小無畏長老 | 本篇唯一之異說者；其名從既有之讀（業處之品之障之單元既出其人） | 〔CSCD §28〕 |
| bhojanapariyantika・udakapariyantika・āsanapariyantika | 食之限者・水之限者・座之限者 | 中下二品之三名 | 〔CSCD §28〕 |
| bhesajjattha・āhārattha | 為藥之故・為食之故 | 上品之判——沙油等唯為藥而可，非為食 | 〔CSCD §28〕 |
| appābādhatā・appātaṅkatā | 少病性・少惱性 | 利益之第一、第二 | 〔CSCD §28〕 |
| lahuṭṭhāna・bala・phāsuvihāra | 輕快・力・安樂住 | 第三至第五 | 〔CSCD §28〕 |
| anatirittapaccayā anāpatti | 由非殘食之緣而無犯 | 第六 | 〔CSCD §28〕 |
| sucisallekharata | 樂於淨之省儉者 | 末頌之語——「省儉」從既立之 sallekhatā | 〔CSCD §28〕 |
一鉢食支〔CSCD §29〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| dutiyakabhājana | 第二器 | 本支之所遮 | 〔CSCD §29〕 |
| yāgu・byañjana | 粥・副食 | 食法之樞——粥與副食之先後 | 〔CSCD §29〕 |
| pūtimacchaka | 腐魚 | 令粥成厭逆之物之例 | 〔CSCD §29〕 |
| appaṭikūla | 非厭逆 | 論之判準——唯非厭逆者得投於粥 | 〔CSCD §29〕 |
| madhusakkara | 蜜與糖 | 非厭逆之例 | 〔CSCD §29〕 |
| āmakasāka | 生菜 | 得以手取而食，然亦當置於鉢 | 〔CSCD §29〕 |
| rukkhapaṇṇa | 樹葉 | 第二器之所攝——葉亦不可 | 〔CSCD §29〕 |
| kacavara | 塵芥 | 上品之限——除食甘蔗之時，塵芥亦不得棄 | 〔CSCD §29〕 |
| hatthayogī・pattayogī | 手之相應者・鉢之相應者 | 中下二品之名 | 〔CSCD §29〕 |
| atricchatā | 過望 | 利益之第二所斷者 | 〔CSCD §29〕 |
| thālaka | 小盤 | 利益之第四——無持諸器之勞 | 〔CSCD §29〕 |
| avikkhittabhojitā | 不散亂而食性 | 第五 | 〔CSCD §29〕 |
| okkhittalocana | 下視目者 | 末頌之行儀（與次第乞食支之 Okkhittacakkhu 同義而異形，本欄二形各依其位而讀） | 〔CSCD §29〕 |
| subbata | 善禁行者 | 末頌之稱 | 〔CSCD §29〕 |
時後不食支〔CSCD §30〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| atirittabhojana | 殘餘之食 | 本支之所遮 | 〔CSCD §30〕 |
| pavāraṇā・pavārita | 足食・已足食者 | 本支之樞——足食之後不更作淨而食 | 〔CSCD §30〕 |
| kappiya | 淨（作淨） | 律之作法之名 | 〔CSCD §30〕 |
| paṭhamapiṇḍa・dutiyapiṇḍa | 初摶・第二摶 | 上品之判所繫 | 〔CSCD §30〕 |
| ajjhoharaṇa | 嚥 | 上品之判之樞——初摶方嚥而遮其餘則成足食 | 〔CSCD §30〕 |
| odarikatta | 貪食性 | 利益之第二所斷者 | 〔CSCD §30〕 |
| nirāmisasannidhitā | 無食物之貯蓄性 | 第三 | 〔CSCD §30〕 |
| sugatapasattha | 善逝所讚者 | 末頌之語 | 〔CSCD §30〕 |
| santosaguṇādivuḍḍhisañjanana | 令知足等德增長者 | 末頌之語 | 〔CSCD §30〕 |
須併觀之三處 ①十四種食之名，論唯出其名而不逐一釋其義——本欄之十四讀皆依其複合語之字面而立，其中「常任食」（dhurabhatta）與「輪次食」（vārakabhatta）二名之義論全不釋，其讀以俟來哲。②本篇之利益之列，五支各以 appicchatādīnaṃ anulomavuttitā（隨順少欲等）或 appicchatādīnaṃ phalanipphatti（少欲等之果之成）收——本欄反查五支：anulomavuttitā 5 見而 phalanipphatti 零見（後式在前篇之衣之二支），二式之分本欄誌其實而不代裁。③okkhittacakkhu〔頌作 Okkhittacakkhu〕（〔CSCD §27〕）與 okkhittalocana（〔CSCD §29〕）為同義異形之二語，本欄依其字面各讀「下視眼」「下視目者」而誌其對——其是否歸一以俟來哲。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 eke・Keci／keci・Apare āhu・Porāṇā／porāṇā 俱零命中。方括注唯二式（[§NN] 段號 5 個與版頁記 13 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
異說之標之非異讀之用〔本欄實測〕 〔CSCD §28〕Tipiṭakacūḷābhayatthero panāha ''āsanaṃ vā rakkheyya bhojanaṃ vā, ayañca vippakatabhojano, tasmā vattaṃ karotu, bhojanaṃ pana mā bhuñjatū''ti.——論引一有名之師之異說而以 panāha 繫之，非 keci／eke 之無名之說。本欄誌其位而不入異讀之數；論引其說而不自判其是非，本目亦不代判。
傳云之標之非異讀之用 kira 1 見（〔CSCD §26〕Ekasmiṃ kira⋯gāme ariyavaṃso hoti）——引三比丘之事而標其為傳聞，非異讀之標。
引號之數〔本欄自捕〕 全篇 '' 實測 30 處，成 15 對：五支之受持語各一對（5）・十四種食之名之總引一對（1）・''saṅghabhattaṃ gaṇhathā'' 與 ''amhākaṃ gehe saṅgho bhikkhaṃ gaṇhātu, tumhepi bhikkhaṃ⋯gaṇhathā'' 二對・經引一對（''piṇḍiyālopabhojanaṃ nissāya pabbajjā''）・''appāni ceva sulabhāni ca tāni ca anavajjānī'' 一對・小無畏長老之語一對・末頌之全引一對（''Piṇḍapātikassa bhikkhuno,⋯No ce lābhasilokanissito''ti.）・事例中之語三對。逐引皆有其收，無不對稱者。
本欄自出之字面之記（三處） ①〔CSCD §26〕之末頌之引式獨異——其頌前有 Evarūpassa hi – 一行領起，且全頌繫引號（''Piṇḍapātikassa bhikkhuno,⋯''ti.），而本篇其餘四支之頌皆不繫引號。本品之內唯此一頌繫引號（本欄反查六單元）。誌之不代齊。②收句之縮排不齊——五支之收句，前三支（常乞食・次第乞食・一坐食）縮排二空格而後二支（一鉢食・時後不食）不縮排（本欄實測：縮排 3、不縮排 2）。誌其實不代齊。③〔CSCD §30〕之利益句之 Ayaṃ 與 panānisaṃso 之間為版頁記所隔而其後無空格（Ayaṃ panānisaṃso）——與前篇三衣支之面同。誌之不改。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §26〕 | ''piṇḍiyālopabhojanaṃ nissāya pabbajjā''ti | 依團食之摶而出家——律之四依之第二 | (a. ni. 4.27; itivu. 101) |
| 〔CSCD §26〕 | ''appāni ceva sulabhāni ca tāni ca anavajjānī''ti | 少・易得・無罪——世尊所讚之資具 | 無（前篇同引繫 (a. ni. 4.27; itivu. 101)，本篇不繫） |
| 〔CSCD §26〕 | ''Piṇḍapātikassa bhikkhuno,⋯No ce lābhasilokanissito''ti. | 天亦羨常乞食之比丘——四行之頌 | 無（以 Evarūpassa hi – 領起而不繫其書） |
引式與出處之數〔本欄實測〕 本篇之圓括注出處 1 處（(a. ni. 4.27; itivu. 101)，繫於第一引）。引式之標唯 vacanato（由此語故）1 見與 Evarūpassa hi（如是者之）1 見；Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenāhu・Tenetaṃ vuccati・Apare āhu 俱零命中。
一處之引不繫其書而前篇繫之〔本欄自捕〕 ''appāni ceva sulabhāni ca tāni ca anavajjānī''ti 一引：前篇〔CSCD §24〕繫 (a. ni. 4.27; itivu. 101)，本篇〔CSCD §26〕不繫，而住之五支之單元〔CSCD §32〕引其文而併不繫引號（appāni ceva sulabhāni ca tāni ca anavajjānīti）——同一引三見而三面各異。本欄逐處反查而誌之，不代齊、不代補。
論主引師說之一處 〔CSCD §28〕之三藏小無畏長老之語（見目三），論唯引而不自判。本欄誌其位而不代評。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻之薄 viya（詞界）全篇實測 2 見（皆在〔CSCD §29〕之末頌）、sadisa 諸形 1 見、-ūpama 之複合形 2 見（candūpamatā 與 Candūpamo，同喻之散文與頌之二面）、Yathā／yathā 之比況領語（詞界）・upamā 之獨立形 俱零命中。本篇之譬喻集於二支（次第乞食支之月喻與一鉢食支之二頌之喻），其餘三支無一喻。五處如下：
| 位置 | 譬喻〔逐字〕 | 所喻 |
|---|---|---|
| 〔CSCD §27〕 | candūpamatā | 如月——利益之列之第二（散文之面） |
| 〔CSCD §27〕 | Candūpamo⋯niccanavo kulesu, | 如月而於諸家常新——同喻之頌之面 |
| 〔CSCD §27〕 | Imasmiñhi dhutaṅge mahākassapattherena sadiso nāma natthi. | 無與大迦葉長老等者——非物之比而為人之比 |
| 〔CSCD §29〕 | Khaṇanto viya mūlāni, rasataṇhāya subbato. | 如掘其根——喻斷味之渴愛 |
| 〔CSCD §29〕 | Sarūpaṃ⋯viya santuṭṭhiṃ, dhārayanto sumānaso; | 如持有形之知足——喻一鉢食者之相 |
乙・修辭之可核觀察 ①五分之標語於五支皆全（見目一之表），其式之見數逐一為 5。②vaṭṭati（可）之判語全篇 11 見、vaṭṭanti 2 見，合 13——律儀之判之密度與前篇相當。③Tattha 之提示語 6 見（五為三品之領起，一在〔CSCD §26〕之事例）。④Imesaṃ pana tiṇṇampi（此三者）之破句 4 見，而〔CSCD §26〕作 Imesaṃ pana tiṇṇampi saṅghabhattādiatirekalābhaṃ sāditakkhaṇeva——其 sāditakkhaṇeva 少一 ye（他支作 sāditakkhaṇe／sāditakkhaṇeyeva），誌其字面。⑤…pe… 省略式 零命中。⑥偈頌 32 行（常乞食支 4＋4＋4、次第乞食支 8、一坐食支 8、一鉢食支 4、時後不食支 4，皆縮排四空格）。⑦本篇之事例二則：三比丘失聞法之事（kira 繫之）與大迦葉長老之事（唯標其無與等者而不述其行）。
以上諸數唯就本篇之域實測，不及全書。
六、章內互讀
每指皆帶段號錨；所指之處唯就本篇文中可核之名相立——本篇之段號與章§二系不明對映，故所指不繫章§，亦不推估換算。不代考定。
| 本篇之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §26〕 Piṇḍapātikaṅgampi | 衣之二支之單元 | 首句同式之續——本品十三支之首句一式，本欄反查六單元 13 見 |
〔CSCD §26〕 dutiye ariyavaṃse patiṭṭhānaṃ | 本品之總說單元 | 四聖種之標在彼篇；本篇繫常乞食支於第二聖種（前篇繫糞掃衣支於第一） |
〔CSCD §26〕 ''appāni ceva sulabhāni ca tāni ca anavajjānī''ti | 衣之二支之單元・住之五支之單元 | 同一引本品三見而三面各異（見目四） |
〔CSCD §26〕 rasataṇhānivāraṇaṃ | 食厭想之單元 | 「味之渴愛」為彼篇修習之成之樞語；本篇以常乞食支為其遮 |
〔CSCD §28〕 Tipiṭakacūḷābhayatthero | 業處之品之障之單元 | 同一長老之事在彼篇（讀之障之三事之第三）；本篇唯引其於一坐食支之判 |
〔CSCD §28〕 Sucisallekharatūpasevite | 戒之品之雜染與淨化之單元 | 「省儉」之德之立在彼篇 |
〔CSCD §29〕 nānārasataṇhāvinodanaṃ | 食厭想之單元 | 同上——味之渴愛之遮，二支各以其法 |
〔CSCD §31〕 Āraññikaṅgampi | 住之五支之單元 | 次單元以同式之首句承之——論自標之續 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (internal and not published). Every Pāli string in this layer is copied verbatim from this unit’s base-text column. The single form of location is 〔CSCD §NN〕, which can be checked word for word against that column. Because this chapter has no in-house Pāli text collated to PTS pages, no page range is recorded.
Title The base-text column carries five ### lines, all section titles in this unit: ### 3. Piṇḍapātikaṅgakathā, ### 4. Sapadānacārikaṅgakathā, ### 5. Ekāsanikaṅgakathā, ### 6. Pattapiṇḍikaṅgakathā, and ### 7. Khalupacchābhattikaṅgakathā. The section titles and the unit’s full extent are coextensive: one section corresponds to each practice, the five sections are the five practices, and no other section spills into the unit.
Paragraph-number domain The base-text column runs from 〔CSCD §26〕 through 〔CSCD §30〕. Five paragraph numbers are actually present, and the sequence is continuous without a gap. One section corresponds to one number, five sections to five numbers (checked section by section in this column). This unit occupies 10,727 bytes in the base-text column (2,927／2,362／1,963／2,068／1,407 for the five practices respectively).
One fivefold form for all five practices Each of the five practices contains all five parts identified by the Commentator (undertaking, method, distinction, breach, and benefit), with the same labeling formula under each. This column checked the base-text column point by point: samādinnaṃ hoti (closing the undertaking) occurs 5 times; idamassa vidhānaṃ／Idamassa vidhānaṃ (closing the method) 5 times; Pabhedato pana ayampi tividho hoti. (labeling distinction) 5 times; Ayamettha bhedo. (closing breach) 5 times; and panānisaṃso (labeling benefit) 5 times. All five labels are present under all five practices, with no practice missing a part. The closing form Ayaṃ … vaṇṇanā likewise occurs five times.
Different referents of the three grades in the five practices The three grades (forms of ukkaṭṭho majjhimo mudūti) attach to a different matter under each practice. For eating almsfood they concern the time of accepting food (from in front, from behind, at the place of withdrawal, sitting to accept that day, and accepting tomorrow); for seeking house to house, the places where food is and is not accepted; for eating in one session, the limit of the meal (the three names bhojanapariyantiko, udakapariyantiko, and āsanapariyantiko); for eating from one bowl, whether food may be broken apart (the names hatthayogī and pattayogī); and for refusing later food, eating after satisfaction. This column checked the referent practice by practice and found no two of the five identical. The fact is recorded without decision.
Connections before and after Before this comes the unit on the two robe practices. This unit’s first sentence is Piṇḍapātikaṅgampi ''atirekalābhaṃ paṭikkhipāmi, piṇḍapātikaṅgaṃ samādiyāmī''ti imesaṃ aññataravacanena samādinnaṃ hoti. Its form matches the opening of the triple-robe practice in the preceding unit verbatim apart from the name of the practice and the object refused. After it comes the unit on the five dwelling practices. Its first sentence reads Āraññikaṅgampi ''gāmantasenāsanaṃ paṭikkhipāmi, āraññikaṅgaṃ samādiyāmī''ti imesaṃ aññataravacanena samādinnaṃ hoti.—a continuation in the same form.
Movement The chapter Overview assigns this unit to Movement §C, “The Five Food Practices—From Eating Almsfood to Refusing Later Food.” The chapter sections assigned there appear verbatim in that table; this section neither repeats nor excerpts them. The paragraph-number and chapter-section systems have no known correspondence and are neither estimated nor converted.
II. Terms and Renderings
This section records only usage and location in this unit; normative readings of terms are governed by the glossary, and this section does not determine those the glossary leaves unsettled. Readings established in earlier chapters are not re-explained. Previously established terms used here include dhutaṅga (ascetic practice), piṇḍapātikaṅga (alms-food-eater’s practice), sapadānacārikaṅga (house-to-house-seeker’s practice), ekāsanikaṅga (one-session-eater’s practice), pattapiṇḍikaṅga (bowl-food-eater’s practice), khalupacchābhattikaṅga (later-food-refuser’s practice), ukkaṭṭha・majjhima・muduka (superior／medium／mild), saṅgha (Saṅgha), bhikkhu (bhikkhu), thera (elder), ācariya・upajjhāya (teacher／preceptor), āgantuka (guest bhikkhu), ariyavaṃsa (noble lineage), appicchatā (fewness of wishes), rasataṇhā (craving for flavor), macchera (stinginess), pabbajjā (going forth), nissaya (dependence), bhojana (food), yogī (meditator), and sumedhasa (one of good wisdom, following the established family of medhāvī). Only terms new to this unit are listed below.
Names of the Fourteen Meals 〔CSCD §26〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| saṅghabhatta | meal for the Saṅgha | first of the fourteen; first item refused by the alms-food-eater’s practice | 〔CSCD §26〕 |
| uddesabhatta | designated meal | second | 〔CSCD §26〕 |
| nimantanabhatta | invitation meal | third | 〔CSCD §26〕 |
| salākabhatta | ticket meal | fourth | 〔CSCD §26〕 |
| pakkhika・uposathika・pāṭipadika | fortnightly meal・observance-day meal・first-day meal | fifth through seventh (three meals tied to days) | 〔CSCD §26〕 |
| āgantukabhatta・gamikabhatta | guest meal・traveler’s meal | eighth and ninth (gamika = traveler, following the established gamikavatta = traveler’s duty) | 〔CSCD §26〕 |
| gilānabhatta・gilānupaṭṭhākabhatta | meal for the sick・meal for a caregiver | tenth and eleventh | 〔CSCD §26〕 |
| vihārabhatta・dhurabhatta・vārakabhatta | monastery meal・regular meal・meal by rotation | twelfth through fourteenth; all three are this column’s own readings | 〔CSCD §26〕 |
| nirāmisasalākā | foodless ticket | allowed beyond the fourteen—an empty ticket obtained from the Saṅgha | 〔CSCD §26〕 |
| pakkabhatta | cooked food | second allowance beyond the fourteen—cooked in the monastery | 〔CSCD §26〕 |
| atirekalābha | extra gain | general name for what the alms-food-eater’s practice refuses | 〔CSCD §26〕 |
| paṭikkamana | place of withdrawal | place to which one withdraws after eating; one referent in judging the three grades; this column’s own reading | 〔CSCD §26〕 |
| serivihārasukha | happiness of dwelling at liberty | obtained by the superior practitioner but not the medium and mild practitioners | 〔CSCD §26〕 |
| dhammasavana・dhammarasa | hearing the Dhamma・flavor of the Dhamma | pivot of the story—two bhikkhus miss the hearing while one receives its flavor | 〔CSCD §26〕 |
| kosajjanimmaddanatā | crushing laziness | fifth benefit | 〔CSCD §26〕 |
| parisuddhājīvatā | purity of livelihood | sixth | 〔CSCD §26〕 |
| sekhiyapaṭipattipūraṇa | fulfillment of the practice of the training rules | seventh | 〔CSCD §26〕 |
| aparaposī・attabhara | one who does not support another・one who supports oneself | eighth benefit and wording of the final verse | 〔CSCD §26〕 |
| gaṇabhojana・paramparabhojana | group meal・successive meal | names of the two training rules under which the twelfth benefit avoids offense | 〔CSCD §26〕 |
| cātuddisa | one of the four quarters | designation for the meditator in the final verse | 〔CSCD §26〕 |
| lābhasiloka | gain and renown | what the final verse excludes—the deities envy one who does not depend on gain and renown | 〔CSCD §26〕 |
The House-to-House-Seeker’s Practice 〔CSCD §27〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| loluppacāra | greedy course | what this practice refuses | 〔CSCD §27〕 |
| parissaya | danger | what should be observed while standing at the village gate | 〔CSCD §27〕 |
| racchā | lane | one place where danger may occur | 〔CSCD §27〕 |
| agāmasaññā | perception that it is not a village | perception to be adopted at a place where nothing is obtained | 〔CSCD §27〕 |
| gāmapaṭipāṭi | succession of villages | when little is obtained in one village, proceed to the next | 〔CSCD §27〕 |
| bhikkhācāravelā | alms time | even a traveler may not pass over a village already reached | 〔CSCD §27〕 |
| Mahākassapatthera | Elder Mahākassapa | one whom no one equals in this practice; this column’s own reading (personal name) | 〔CSCD §27〕 |
| pattavissaṭṭhaṭṭhāna | place where the bowl was handed over | the only part of the Elder Mahākassapa’s conduct that is seen | 〔CSCD §27〕 |
| niccanavakatā | being always new | first benefit—always new among families | 〔CSCD §27〕 |
| candūpamatā | being like the moon | second; taken up by Candūpamo in the final verse | 〔CSCD §27〕 |
| samānukampitā | impartial compassion | fourth | 〔CSCD §27〕 |
| kulūpaka | one intimate with families | the danger avoided in the fifth benefit | 〔CSCD §27〕 |
| avhāna | invitation | sixth—no delight in invitations | 〔CSCD §27〕 |
| abhihāra | food brought forward | seventh—asking nothing of one who brings food | 〔CSCD §27〕 |
| okkhittacakkhu・yugamattadassī | eyes cast down・one who sees a yoke’s length | two terms of deportment in the final verse | 〔CSCD §27〕 |
| sericāra | liberty of movement | desired in the final verse | 〔CSCD §27〕 |
The One-Session-Eater’s Practice 〔CSCD §28〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| nānāsanabhojana | eating at various seats | what this practice refuses | 〔CSCD §28〕 |
| āsanasālā・therāsana | sitting hall・senior elder’s seat | method of sitting—one chooses an appropriate seat rather than the senior elder’s seat | 〔CSCD §28〕 |
| vatta | duty | if a teacher arrives before the meal is complete, one may rise and perform the duty | 〔CSCD §28〕 |
| Tipiṭakacūḷābhayatthera | Elder Cūḷābhaya, Knower of the Three Piṭakas | the unit’s only named divergent opinion; the name follows an existing reading (the person already appears in the unit on impediments in the chapter on meditation subjects) | 〔CSCD §28〕 |
| bhojanapariyantika・udakapariyantika・āsanapariyantika | one whose limit is the food・water・seat | three names for the medium and mild grades | 〔CSCD §28〕 |
| bhesajjattha・āhārattha | for the purpose of medicine・food | ruling for the superior practitioner—ghee and the like are allowed only as medicine, not food | 〔CSCD §28〕 |
| appābādhatā・appātaṅkatā | having little illness・having little affliction | first and second benefits | 〔CSCD §28〕 |
| lahuṭṭhāna・bala・phāsuvihāra | lightness・strength・dwelling in comfort | third through fifth | 〔CSCD §28〕 |
| anatirittapaccayā anāpatti | no offense because the food is not leftover | sixth | 〔CSCD §28〕 |
| sucisallekharata | one who delights in purity and austerity | expression in the final verse—“austerity” follows the already established sallekhatā | 〔CSCD §28〕 |
The Bowl-Food-Eater’s Practice 〔CSCD §29〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| dutiyakabhājana | second vessel | what this practice refuses | 〔CSCD §29〕 |
| yāgu・byañjana | gruel・side dish | pivot of the eating method—the order of gruel and side dish | 〔CSCD §29〕 |
| pūtimacchaka | rotten fish | example of something that makes gruel repulsive | 〔CSCD §29〕 |
| appaṭikūla | non-repulsive | the treatise’s criterion—only what is non-repulsive may be put into the gruel | 〔CSCD §29〕 |
| madhusakkara | honey and sugar | examples of what is non-repulsive | 〔CSCD §29〕 |
| āmakasāka | raw greens | may be held in the hand and eaten, but otherwise should be put in the bowl | 〔CSCD §29〕 |
| rukkhapaṇṇa | tree leaf | included under the second vessel—even a leaf is not allowed | 〔CSCD §29〕 |
| kacavara | refuse | limit for the superior practitioner—even refuse may not be discarded except when eating sugarcane | 〔CSCD §29〕 |
| hatthayogī・pattayogī | one yoked to the hand・one yoked to the bowl | names of the medium and mild grades | 〔CSCD §29〕 |
| atricchatā | excessive desire | what the second benefit abandons | 〔CSCD §29〕 |
| thālaka | small plate | fourth benefit—no weariness from carrying vessels | 〔CSCD §29〕 |
| avikkhittabhojitā | eating without distraction | fifth | 〔CSCD §29〕 |
| okkhittalocana | one with eyes cast down | deportment in the final verse (same meaning but a different form from Okkhittacakkhu under the house-to-house practice; each form is rendered in its place) | 〔CSCD §29〕 |
| subbata | good observer of vows | designation in the final verse | 〔CSCD §29〕 |
The Later-Food-Refuser’s Practice 〔CSCD §30〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| atirittabhojana | leftover food | what this practice refuses | 〔CSCD §30〕 |
| pavāraṇā・pavārita | satisfaction・one who has been satisfied | pivot of the practice—not having food made allowable and eating after satisfaction | 〔CSCD §30〕 |
| kappiya | allowable (making allowable) | name of the Vinaya procedure | 〔CSCD §30〕 |
| paṭhamapiṇḍa・dutiyapiṇḍa | first morsel・second morsel | referent for judging the superior grade | 〔CSCD §30〕 |
| ajjhoharaṇa | swallowing | pivot of judging the superior grade—the first morsel blocks the rest and becomes satisfaction only upon being swallowed | 〔CSCD §30〕 |
| odarikatta | gluttony | what the second benefit abandons | 〔CSCD §30〕 |
| nirāmisasannidhitā | absence of food storage | third | 〔CSCD §30〕 |
| sugatapasattha | praised by the Well-Gone One | expression in the final verse | 〔CSCD §30〕 |
| santosaguṇādivuḍḍhisañjanana | productive of growth in such qualities as contentment | expression in the final verse | 〔CSCD §30〕 |
Three Points to Read Together (1) The treatise only lists the names of the fourteen meals and does not explain them one by one. All fourteen readings in this column follow the literal forms of their compounds. The treatise never explains “regular meal” (dhurabhatta) or “meal by rotation” (vārakabhatta); their readings are left to the wise who come after. (2) Each benefit list in this unit closes with either appicchatādīnaṃ anulomavuttitā (conformity to fewness of wishes and the rest) or appicchatādīnaṃ phalanipphatti (fulfillment of the fruits of fewness of wishes and the rest). This column checked all five practices and found anulomavuttitā 5 times and phalanipphatti zero times (the latter form occurs in the preceding unit on the two robe practices). The division between the forms is recorded without decision. (3) okkhittacakkhu (in verse, Okkhittacakkhu) at 〔CSCD §27〕 and okkhittalocana at 〔CSCD §29〕 are two synonymous forms. This column renders each literally as “eyes cast down” and records the pair; whether to make them uniform is left to the wise who come after.
III. Variant Readings
Material available This unit has no in-house Pāli collated to corresponding pages, so there is no collated passage to record. The only checkable surface is the base-text column itself. It is recorded without decision.
Full-scan measurement A verbatim scan of the entire base-text column found zero occurrences of parenthetical variant forms such as (sī.), (syā.), (kaṃ.), and (pī.); zero occurrences of the variant-reading marker pāṭho; and zero occurrences of the markers of divergent explanations eke, Keci／keci, Apare āhu, and Porāṇā／porāṇā. Square brackets have only two forms: five paragraph numbers [§NN] and thirteen edition-page markers, all of the latter inside notes. Nothing found is recorded as nothing found: the base-text column itself contains no record of a variant reading.
Non-variant use of a marker of divergent opinion [direct measurement in this column] At 〔CSCD §28〕, Tipiṭakacūḷābhayatthero panāha ''āsanaṃ vā rakkheyya bhojanaṃ vā, ayañca vippakatabhojano, tasmā vattaṃ karotu, bhojanaṃ pana mā bhuñjatū''ti. The treatise quotes the divergent statement of a named teacher and connects it with panāha, not an anonymous opinion introduced by keci／eke. This column records its location and does not count it among variants. The treatise quotes the statement without deciding whether it is right or wrong, and this section likewise does not decide.
Non-variant use of a report marker kira occurs once (at 〔CSCD §26〕, Ekasmiṃ kira … gāme ariyavaṃso hoti): it marks the story of three bhikkhus as reported, not a variant.
Count of quotation marks [caught by this column] The full unit has 30 occurrences of '', forming 15 pairs: one pair for the undertaking formula of each of the five practices; one pair around the collective names of the fourteen meals; two pairs in ''saṅghabhattaṃ gaṇhathā'' and ''amhākaṃ gehe saṅgho bhikkhaṃ gaṇhātu, tumhepi bhikkhaṃ … gaṇhathā''; one canonical citation ''piṇḍiyālopabhojanaṃ nissāya pabbajjā''; one pair for ''appāni ceva sulabhāni ca tāni ca anavajjānī''; one pair for the Elder Cūḷābhaya’s statement; one pair around the entire final verse (''Piṇḍapātikassa bhikkhuno, … No ce lābhasilokanissito''ti.); and three pairs in the narrated story. Every quotation has its close; none is unmatched.
Three records of wording in the column itself (1) The citation surface of the final verse at 〔CSCD §26〕 is unique. It is introduced by a separate line Evarūpassa hi –, and the entire verse is enclosed in quotation marks (''Piṇḍapātikassa bhikkhuno, … ''ti.), while the verses under the other four practices carry no quotation marks. This is the only quoted verse in the chapter (checked across the six units). Recorded without making the forms uniform. (2) The section-closing indentation is uneven. The closings of the first three practices (almsfood, house to house, one session) are indented two spaces, while those of the last two (one bowl, later food) are unindented (direct measurement: 3 indented, 2 unindented). Recorded without making them uniform. (3) At 〔CSCD §30〕, an edition-page marker separates Ayaṃ from panānisaṃso, with no space after the marker (Ayaṃ panānisaṃso), matching the surface under the triple-robe practice. Recorded without alteration.
Scope of this column All the foregoing concerns the literal surface of the base-text column. This column has not been collated against the scanned PTS pages. Its zero-occurrence results apply only to that one surface and are not used to infer the state of another witness.
IV. The Commentator’s Citations
Every place where the Commentator cites is tied to a paragraph-number anchor. A source is recorded only where the text itself identifies it; this column does not determine one on its behalf.
| Location | Citation Formula [verbatim] | Point Cited | Source Identified by the Text |
|---|---|---|---|
| 〔CSCD §26〕 | ''piṇḍiyālopabhojanaṃ nissāya pabbajjā''ti | going forth in dependence on morsels of almsfood—the second of the Vinaya’s four dependences | (a. ni. 4.27; itivu. 101) |
| 〔CSCD §26〕 | ''appāni ceva sulabhāni ca tāni ca anavajjānī''ti | few, easily obtained, and blameless—the requisite praised by the Blessed One | none (the same citation in the preceding unit carries (a. ni. 4.27; itivu. 101); this occurrence does not) |
| 〔CSCD §26〕 | ''Piṇḍapātikassa bhikkhuno, … No ce lābhasilokanissito''ti. | even the deities envy an alms-food-eating bhikkhu—a verse of four lines | none (introduced by Evarūpassa hi – with no work named) |
Counts of citation formulas and sources [direct measurement in this column] There is 1 parenthetical source note in this unit ((a. ni. 4.27; itivu. 101), attached to the first citation). The only markers are vacanato (“because of the statement”), occurring once, and Evarūpassa hi (“for one such as this”), occurring once; Yathāha, Vuttañhetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, Tenāha, Tenāhu, Tenetaṃ vuccati, and Apare āhu all occur zero times.
One citation without a source here but with a source in the preceding unit [caught by this column] The citation ''appāni ceva sulabhāni ca tāni ca anavajjānī''ti: at 〔CSCD §24〕 in the preceding unit it carries (a. ni. 4.27; itivu. 101); here at 〔CSCD §26〕 it does not; and in the unit on the five dwelling practices at 〔CSCD §32〕 its wording is cited without quotation marks or a source (appāni ceva sulabhāni ca tāni ca anavajjānīti). The same citation occurs three times with three different surfaces. This column checked each and records them without making them uniform or supplying the source.
One statement quoted from a teacher At 〔CSCD §28〕, the statement of the Elder Cūḷābhaya, Knower of the Three Piṭakas (Section III), is quoted without the treatise deciding. This column records its location without evaluating it.
V. Similes and Rhetoric
This section records only where a simile occurs and what it is paired with; it makes no literary assessment.
A. Sparseness of simile A direct measurement of the full unit found 2 occurrences of viya at a word boundary (both in the final verse at 〔CSCD §29〕), 1 occurrence of a form of sadisa, and 2 occurrences of a compound in -ūpama (candūpamatā and Candūpamo, the prose and verse surfaces of one simile). The comparison leader Yathā／yathā at a word boundary and the independent form upamā both occur zero times. The unit’s similes are concentrated in two practices (the moon under seeking house to house and the two verse similes under eating from one bowl); the other three practices contain none. The five places are:
| Location | Simile [verbatim] | Point of Comparison |
|---|---|---|
| 〔CSCD §27〕 | candūpamatā | like the moon—the second item in the prose benefits |
| 〔CSCD §27〕 | Candūpamo … niccanavo kulesu, | like the moon and always new among families—the verse surface of the same simile |
| 〔CSCD §27〕 | Imasmiñhi dhutaṅge mahākassapattherena sadiso nāma natthi. | no one equal to the Elder Mahākassapa—a comparison with a person, not an object |
| 〔CSCD §29〕 | Khaṇanto viya mūlāni, rasataṇhāya subbato. | like digging up its roots—abandoning craving for flavor |
| 〔CSCD §29〕 | Sarūpaṃ … viya santuṭṭhiṃ, dhārayanto sumānaso; | as though carrying contentment in visible form—the appearance of the bowl-food eater |
B. Verifiable rhetorical observations (1) All five labels of the fivefold treatment are present under all five practices (Section I), each formula occurring five times. (2) The judgment word vaṭṭati (“may”) occurs 11 times, and vaṭṭanti 2 times, for 13 total—a density of disciplinary judgments comparable to the preceding unit. (3) The prompt Tattha occurs 6 times (five introducing the three grades and one in the story at 〔CSCD §26〕). (4) The breach formula Imesaṃ pana tiṇṇampi (“for all three”) occurs 4 times, while 〔CSCD §26〕 reads Imesaṃ pana tiṇṇampi saṅghabhattādiatirekalābhaṃ sāditakkhaṇeva; its sāditakkhaṇeva lacks a ye (other practices have sāditakkhaṇe／sāditakkhaṇeyeva). Its literal surface is recorded. (5) The omission formula …pe… occurs zero times. (6) There are 32 lines of verse (12 under almsfood, 8 under house to house, 8 under one session, 4 under one bowl, and 4 under later food; all indented four spaces). (7) The unit contains two narrative references: the three bhikkhus who miss hearing the Dhamma (kira) and the Elder Mahākassapa (only said to have no equal, without relating his conduct).
All the foregoing counts were measured only within this unit, not the whole work.
VI. Intratextual Cross-Reading
Every pointer carries a paragraph-number anchor. Each target is established only from names and statements verifiable in this unit. No correspondence is known between this unit’s paragraph-number and chapter-section systems, so the pointers do not attach chapter sections, estimate, or convert them. This column does not determine them on another source’s behalf.
| Place in This Unit | Target | Verifiable Basis |
|---|---|---|
〔CSCD §26〕 Piṇḍapātikaṅgampi | unit on the two robe practices | continuation in the same opening form—the thirteen practices in this chapter share one opening formula, found 13 times across the six units |
〔CSCD §26〕 dutiye ariyavaṃse patiṭṭhānaṃ | general unit of this chapter | the four noble lineages are introduced there; here the alms-food practice is connected with the second (the preceding unit connects refuse-rag with the first) |
〔CSCD §26〕 ''appāni ceva sulabhāni ca tāni ca anavajjānī''ti | unit on the two robe practices・unit on the five dwelling practices | the same citation occurs three times in the chapter with three different surfaces (Section IV) |
〔CSCD §26〕 rasataṇhānivāraṇaṃ | unit on perception of repulsiveness in nutriment | “craving for flavor” is pivotal to the accomplishment of that meditation; here the alms-food practice checks it |
〔CSCD §28〕 Tipiṭakacūḷābhayatthero | unit on impediments in the chapter on meditation subjects | the same elder’s story occurs there (third of three matters under impediments to study); here only his ruling on the one-session practice is quoted |
〔CSCD §28〕 Sucisallekharatūpasevite | unit on defilement and purification in the chapter on virtue | the quality of austerity is established there |
〔CSCD §29〕 nānārasataṇhāvinodanaṃ | unit on perception of repulsiveness in nutriment | as above—the two practices check craving for flavor through their respective methods |
〔CSCD §31〕 Āraññikaṅgampi | unit on the five dwelling practices | the next unit continues with the same opening formula—a continuation marked by the treatise itself |
VII. Transmission
This edition takes no position in its apparatus on questions of authorship, textual transmission, or the lineages of the commentaries.