四分律刪繁補闕行事鈔 2.225

2.225

Among the five kinds in the *Daśādhyāya-vinaya*, 'dried grain' refers to dried cooked rice, and the rest are the same as in the *Dharmaguptaka*. The five kinds of food-like substances are foxtail millet, [coarse] barley, setaria green foxtail seed, mixed wheat, kāśa grass seeds, and so forth. The five kinds of khādanīya food are: first, roots; second, stems; third, leaves; fourth, ground grain food such as non-glutinous rice, large and small wheat; fifth, fruits. The five principal foods in the *Mahāsāṃghika* are the same as this. The five mixed principal foods are as the *Dharmaguptaka* says: khādanīya includes branches, leaves, flowers, fruits, and finely ground flour. The *Mahāsāṃghika* says: cakes made from large and small barley, rice, or beans; ghee, oil, modaka sweetmeats; all cakes, excluding meat; the rest are not [considered] a separate saṃgha, and are fully satisfying food anywhere, and so forth. The *Samantapāsādikā* says: 'Khādanīya means all fruits.' Principal food means boiled rice and parched flour made from rice and wheat. Gruel that forms written characters when first taken out of the cauldron must not be eaten; if rice is mixed with medicine to make gruel, it is also like this. If a little boiled rice is mixed with much water, having relinquished the deportment, one must perform the procedure of leftover food. Down to rice mixed with meat the size of a mustard seed, one must perform the procedure of leftover food. If all kinds of grass roots and tree fruits are made into food, or if beans are made into food, one does not need to perform the procedure of leftover food. If vegetables are mixed with principal and non-principal foods to make gruel, if one pronounces the principal name it constitutes a stoppage; if one does not pronounce the principal name it does not constitute a stoppage. The commentary says: This 'sufficiency' means that the object before one is sufficient; it is not called sufficient because one eats to fullness. Therefore, in the Vinaya: 'At that time, there was a bhikṣu who saw a senior elder coming; if he had received [food] without performing the procedure of leftover food, he told him: "I received it without performing the procedure of leftover food," and he was then able to eat.' In the precept on nuns not respecting monks, it is also like this. Therefore, we know that if one gets up, one must perform the procedure of leftover food. Because the object before one is sufficient, one must not rise at will, not to mention the eight stoppages in the *Mahāsāṃghika*.