四分律行事鈔資持記 1.863

1.863

開背有二，初有緣背法。註列三緣，即展轉食戒開通文也。《羯磨》，念云：我有請處，今依背緣。若無下，無緣背法。文中但出捨法。準《羯磨》念云：我有請處，今捨與人，然後捨之。（先捨後念，理通。）注五眾者，此出《僧祇》，彼云我今得食，施與某甲比丘，乃至沙彌尼。準此，本眾對作，餘則言告，並通捨之。以彼四眾皆福田故。（舊云：當眾相對，未善文意。）心念中。迴施某甲者，漫指一人；但自離過，不必人往。注中五種，《十誦》開者；彼因波斯匿王請佛及阿難食，阿難先已受請，不憶後受，王請明日入王宮食；入口已，方憶前請不與他，佛知阿難心悔，告云：心念與他已，便食；波離問佛，餘人得爾不；佛言不得，除五人：一者坐禪（即今蘭若，坐禪語通，故用替之。），二獨住（非蘭若處，今在初列，趣舉不次。），餘三如注。飢時依親里住，此即第五一種。（有將為二，誤也，此三亦據無人。）

The exception for turning one's back has two parts: first, the method of turning one's back when there are conditions. The note lists three conditions, which is the text granting an exception for the precept on successive meals. The Karmavācanā's recollection says: "I have an invited place, and now rely on conditions for turning my back." Below "ruo wu" (if there are no), the method of turning one's back without conditions. The text only presents the method of relinquishment. According to the Karmavācanā, the recollection says: "I have an invited place, and now relinquish it to another," and then relinquishes it. (Relinquishing first and recollecting later is reasonably admissible.) The note on the five assemblies comes from the Mahāsāṃghika-vinaya, which says: "I now have food, and bestow it upon bhikṣu so-and-so, down to śrāmaṇerikā [so-and-so]." According to this, one performs it facing members of one's own assembly, while for the rest one informs them with words, both being valid for relinquishment. This is because those four assemblies are all fields of merit. (The old view says: "One must face someone of one's own assembly," which fails to grasp the meaning of the text.) Under mental recollection: "transferring and bestowing upon so-and-so" broadly designates one person; one simply frees oneself from the offense, and it is not necessary that the person actually go. Regarding the five kinds in the note, these are exceptions granted in the Daśādhyāya-vinaya: on the occasion when King Prasenajit invited the Buddha and Ānanda for a meal, Ānanda had previously accepted an invitation and did not remember it when later accepting; the king invited him to enter the royal palace for the meal the next day; only after putting it into his mouth did he remember the former invitation not given to another; knowing Ānanda's regret in mind, the Buddha told him: "After giving it to another in mental recollection, you may eat." Upāli asked the Buddha whether other people could do this or not; the Buddha said they could not, except for five kinds of persons: first, meditators (meaning today's araṇyavāsins; "meditators" is a general term, so it is substituted here); second, solitary dwellers (places other than araṇyas, listed first here merely as an unordered mention); the other three are as in the note. Residing with relatives during times of famine is this fifth kind. (Some treat it as two, which is an error; these three also depend on there being no person available.)