[9] Buddha has said, “the wise priest never asks for anything; he disdains to beg; it is a proper thing for which he carries the alms-bowl; and this is his only mode of solicitation. But when he is sick, he is permitted to ask for any medicine that he may require, without being guilty of any transgression.”—Eastern Monachism. Spence Hardy.
[10] Concerning the manner of begging an alms: “As a bee, injuring not the flower, or its colour, or its scent, flies away, taking the nectar, so let a sage go through the village.”—Questions of King Milinda. T. W. Rhys Davids.
[11] “By many of the Buddhists it is considered to be an act of great merit to make a vow never to partake of food without giving a portion to the priests.”—Eastern Monachism. Spence Hardy.
[12] “The fifth of the twelve sacred observances of the Chinese is called in Sanscrit Khaloupas’ Waddhaktinka, and is said to enjoin that the food obtained by the mendicant is to be divided into three portions: one to be given to any person whom he sees to be suffering from hunger, and a second to be carried to some quiet place in the forest, and placed upon a stone for the birds and beasts. If he does not meet with any one who is in want, he is not to eat the whole of the food that he has received, but two-thirds only. By this means his body will be lighter and more active.... He will be able readily to enter upon the practice of all good works. When any one eats too greedily ... nothing is more harmful to the development of reason.” (Quotation from Remusat’s Relation des Royaumes Buddhiques, in Spence Hardy’s Eastern Monachism.)
[13] “The alms-bowl which Sakyamuni used is considered a sacred relic, and to be used by each of the hundred Buddhas of the present kalpa. It was first preserved in Vais’ali, whence its emigrations began to Gandhara, to Persia, to China, to Ceylon, to Madhyades’a, up into the heaven Tuchita, and down to the bottom of the ocean, where it is to await (in the palace of Sagara) the advent of Meitreya Buddha.”—Handbook of Chinese Buddhism. Eitel.
[Chapter 2]
Upon that occasion, the venerable Subhuti[1] occupied a place in the midst of the assembly. Rising from his seat, with cloak arranged in such manner that his right shoulder was disclosed, Subhuti knelt upon his right knee, then pressing together the palms of his hands, he respectfully raised them towards Lord Buddha, saying: “Thou art of transcendent wisdom, Honoured of the Worlds! With wonderful solicitude, Thou dost preserve in the faith, and instruct in the Law, this illustrious assembly of enlightened disciples.[2] Honoured of the Worlds! if a good disciple, whether man or woman,[3] seeks to obtain supreme spiritual wisdom,[4] what immutable Law shall sustain the mind of that disciple, and bring into subjection every inordinate desire?”[5]
The Lord Buddha replied to Subhuti, saying: “Truly a most excellent theme! As you affirmed, I preserve in the faith, and instruct in the Law, this illustrious assembly of enlightened disciples. Attend diligently unto me, and I shall enunciate a Law whereby the mind of a good disciple, whether man or woman, seeking to obtain supreme spiritual wisdom,[6] shall be adequately sustained, and enabled to bring into subjection[7] every inordinate desire.” Subhuti was gratified, and signified glad consent. Thereupon, the Lord Buddha, with majesty of person,[8] and perfect articulation, proceeded to deliver the text of this Scripture,[9] saying:—
[1] “A famous dialectician noted for the subtilty of his intellect. He was a native of Shravasti, a contemporary of Sakyamuni, and figures as the principal interlocutor in the Prajna-Paramita.”—Handbook of Chinese Buddhism. Eitel.