Visuddhimagga II-29

Ayaṃ panānisaṃso, ‘‘piṇḍiyālopabhojanaṃ nissāya pabbajjā’’ti (a. ni. 4.27; itivu. 101) vacanato nissayānurūpapaṭipattisabbhāvo, dutiye ariyavaṃse patiṭṭhānaṃ, aparāyattavuttitā, ‘‘appāni ceva sulabhāni ca tāni ca anavajjānī’’ti bhagavatā saṃvaṇṇitapaccayatā, kosajjanimmaddanatā, parisuddhājīvatā, sekhiyapaṭipattipūraṇaṃ, aparapositā, parānuggahakiriyā, mānappahānaṃ, rasataṇhānivāraṇaṃ, gaṇabhojanaparamparabhojanacārittasikkhāpadehi anāpattitā, appicchatādīnaṃ anulomavuttitā, sammāpaṭipattibrūhanaṃ, pacchimajanatānukampananti.

（功德）这是功德：适合于「出家依于团食」之语的（四）依行道的情况，住立于第二圣种（食物知足），得不依他的独立生活，为世尊所赞的「少价易得而无过」的资具，除怠惰[dài duò]，生活清净，圆满众学的行道，不为他养，饶益他人，舍骄慢，除灭味的贪爱，不犯众食，相续食及作持的学处，随顺少欲等的生活，增长正当的行道，怜悯[lián mǐn]后生者（为他们的先例）。

Ñ(II,29): The benefits are these. He actually practices in conformity with the dependence because of the words 'The going forth by depending on the mating of lumps of alms food' (Vin.i,58, 96); he is established in the second of the noble ones' heritages; his existence is independent of others; it is a requisite recommended by the Blessed One thus 'Valueless, easy to get, blameless' (A.ii,26); idleness is eliminated; livelihood is purified; the practice of the minor training rule [of the Pātimokkha] is fulfilled; he is not maintained by another; he helps others; pride is abandoned; craving for tastes is checked; the training precepts about eating as a group, substituting one meal [invitation for another] (see Vin. Pācittiya 33 and Comy.), and good behaviour, are not contravened; his life conforms to [the principles of] fewness of wishes; he cultivates the right way; he has compassion for later generations.

Sayādaw U Sīlānanda: The 3 rules are: 1. not accepting good as a group; 2. not accepting the later invitation; 3. not visiting houses before and after taking meal at the appointed house. [as a group] - “group” here means four monks and more. If a group is invited, they must not go in a group and accept food. They must go one by one, but not as a group. [substituting one meal] - “substituting” here means not accepting or taking the food of the first man, but taking the food of the second man. [good behaviour => wandering] – the word “cāritta” can mean 1. good behaviour; 2. wandering. Here takes the second meaning. This is another rule that forbid monk to visit other houses either before or after taking meal at the appointed house. Han: Mahāsī Sayādaw did not elaborate on these three rules. He just used the Pāḷi words without translating into Burmese. --- Han: Here also Mahāsī Sayādaw put the numbers. (i) ‘‘piṇḍiyālopabhojanaṃ nissāya pabbajjā’’ti (a. ni. 4.27; itivu. 101) vacanato nissayānurūpapaṭipattisabbhāvo, (ii) dutiye ariyavaṃse patiṭṭhānaṃ, (iii) aparāyattavuttitā, (iv) ‘‘appāni ceva sulabhāni ca tāni ca anavajjānī’’ti bhagavatā saṃvaṇṇitapaccayatā, (v) kosajjanimmaddanatā, (vi) parisuddhājīvatā, (vii) sekhiyapaṭipattipūraṇaṃ, (viii) aparapositā, (ix) parānuggahakiriyā, (x) mānappahānaṃ, (xi) rasataṇhānivāraṇaṃ, (xii) gaṇabhojanaparamparabhojanacārittasikkhāpadehi anāpattitā, (xiii) appicchatādīnaṃ anulomavuttitā, (xiv) sammāpaṭipattibrūhanaṃ, (xv) pacchimajanatānukampananti. (i) He actually practises in conformity with the dependence because of the words 'The going forth by depending on the mating of lumps of alms food' (Vin.i,58, 96); (ii) he is established in the second of the noble ones' heritages; (iii) his existence is independent of others; (iv) it is a requisite recommended by the Blessed One thus 'Valueless, easy to get, blameless' (A.ii,26); (v) idleness is eliminated; (vi) livelihood is purified; (vii) the practice of the minor training rule [of the Patimokkha] is fulfilled; (viii) he is not maintained by another; (ix) he helps others; (x) pride is abandoned; (xi) craving for tastes is checked; (xii) the training precepts about eating as a group, substituting one meal [invitation for another] (see Vin. Pacittiya 33 and Corny.), and good behaviour, are not contravened; (xiii) his life conforms to [the principles of] fewness of wishes; (xiv) he cultivates the right way; (xv) he has compassion for later generations.