四分比丘戒本疏 2.61

2.61

第三十二、展轉食戒。謂有前家請五正食，許受請已，背而更受後家五正，於後家食，咽咽提罪。背前受後，名為展轉也。若背不足不正不淨等食，情過輕故，但犯吉羅。若於後家食不正食，不足不淨及全不食，檀越聞之不起重嫌，亦但吉羅也。「除餘時」者，除餘開時也。開文有二，義演為三，盡理便四。所言二者，一病時、二施衣時也。言三者，一病時。此病要是不能飲食，雖得好食猶不能噉，方在開限。故律云「病者不能一坐食，好食令足。」二施衣時者，准律文中分為二種：一者前安居竟迦提一月，或受功德衣逕於五月，於此時中是受施時，名施衣時。二者縱非一月五月之內，於餘時中若有檀越施食及衣，亦聽背前受後衣食，名施衣時。怙前病開，故有三開也。言四者，更加捨請，謂欲背前受後家食，應捨前請。如律文云「長老！我應往彼，今布施汝。」（此是出法之文也。具足應言：「長老！我今日受其坊里巷張家檀越請。我應往彼，今布施汝。」）准此律文要實施人，前人須赴受檀越食，彼此俱益方為不犯。不同《僧祇》於清旦時但作念防。是故古來行事之家，於此戒中便解《僧祇》六念之義。准彼《僧祇》第十六卷，義准應云：第一念此月大（或小）、白月（或黑月）、一日（二三日等准數念之）。此念意言黑白總論以辨大小，若論數日隨黑白中分一二等也。第二念准《僧祇》云：我今日所得食施某甲。某甲於我不計，我當食（三說）。且《僧祇》意者，一日之中當所得食，清旦預作說淨之法，心念口言施與五眾。故文意云「我今日所得食施某甲沙彌。某甲沙彌於我不計（謂沙彌於我不悋此食也。施與大比丘，亦准此說）。我當食（謂作食彼沙彌等食想也）。」准此，不實捨與餘人。餘人不赴，檀越虛設，不同此律要實捨也。故准此律，念防不了，故作念時但欲憶知應作捨請，故應念云第二念不背請食。至於中時若有多請，意欲背者，別須捨請，如前應知。若有病緣，應云：第二念我有病緣，應背請食。餘緣准此。第三念某年歲次甲子（乙丑等准知）正月乙丑朔（甲子等准知）二日景寅（甲子等准知）卯時一尺木二尺影受具足戒，未有夏（子丑等時木影長短隨時稱之，一二夏等亦准稱之）。若受戒時天陰無日，但云：卯時初分受具足戒（中分後分亦准稱之）。第四念三衣鉢具足（若闕者，應云：僧伽梨、欝多羅僧已具，安多會未具，我當具。餘衣及鉢隨闕稱之）。已受持（若未受持，隨未持者云：僧伽梨未受持，我當受持。餘可准知）。長衣已說淨（若一二段未說淨者，云：某衣未說淨，我當說淨，餘衣已說淨）。第五念不別眾食（或有別眾食緣，應云：我有病緣，應別眾食。餘緣准此稱之）。第六念我今無病，依眾行道（若有病緣，應云：我今有病當療治）。初念為知說戒時日，亦念無常日月遷謝厭離生死；第二念防惱施主。第三念防高慢煩惱亦防盜罪；第四念遵修別行；第五念遵和合行；第六念遵不放逸眾行成辦。准律，背前犯提，背後犯吉羅。謂若受十請，背第一請，於後九家隨受食者，咽咽中間犯一提八吉。由唯初家是其前請，餘之九家悉是後故。若背第二家，向初家食，咽咽九吉。

Thirty-second: the precept on parampara-bhojana. This means that a previous household has invited one for the five primary foods, and having agreed to accept the invitation, one turns one's back on it and accepts the five primary foods of a subsequent household; eating at the subsequent household incurs a prāyaścittika offence with every swallow. Turning one's back on the former and accepting the latter is called 'parampara' (successive eating). If one turns one's back on food that is insufficient, improper, impure, and so forth, because the emotional transgression is slight, one only incurs a duṣkṛta. If one eats improper food, insufficient food, impure food, or does not eat at all at the subsequent household, so that the dānapati upon hearing of it does not give rise to serious resentment, it is also merely a duṣkṛta. 'Except on other occasions' means except on the other permitted occasions. The text of the permissions lists two, which in doctrinal elaboration become three, and when pursued to the ultimate principle become four. As for the two: first, when one is sick; second, the time of robe-giving. As for the three: first, the time of illness. This illness must be such that one is unable to drink or eat, and even if one obtains fine food one still cannot eat it; only then is it within the scope of the permission. Therefore the vinaya states: 'The sick person cannot finish eating in one sitting, so fine food satisfies him.' Second, the time of robe-giving: according to the vinaya text, this is divided into two kinds. First, during the one month of kārttika following the end of the previous rains retreat, or throughout the five months when the kaṭhina robe is received; within this period, it is the time for receiving donations, so it is called 'the time of robe-giving'. Second, even if it is not within the one-month or five-month period, during other times, if a dānapati donates food and robes, one is also permitted to turn one's back on the former and accept the latter robes and food, which is also called 'the time of robe-giving'. Adding the former permission for illness, there are thus three permissions. As for the four: this adds relinquishing the invitation; that is, when one wishes to turn one's back on the former and accept the food of the subsequent household, one should relinquish the former invitation. As the vinaya text states: 'Venerable, I ought to go there, and now I give it to you.' (This is the formula for the procedure. In full it should say: 'Venerable, today I have accepted the invitation from the dānapati of the Zhang family in such-and-such a quarter and lane. I ought to go there, and now I give it to you.') According to this vinaya text, one must genuinely give it to a person, and the recipient must proceed to receive the dānapati's food; only when both benefit does it constitute non-offence. This is unlike the Mahāsāṃghika, where at dawn one merely forms a mental intention for protection. Therefore, practitioners since ancient times have, in this precept, explained the meaning of the six mindfulnesses of the Mahāsāṃghika. According to fascicle 16 of that Mahāsāṃghika-vinaya, the meaning should properly be stated as follows: The first mindfulness: whether this month is long (or short), the bright half (or dark half), the first day (recalling the number as the second, third day, etc.). The intention of this mindfulness is to distinguish long or short months based on the general consideration of the dark and bright halves; as for counting days, one distinguishes the first, second, etc., according to whether it is in the dark or bright half. The second mindfulness, according to the Mahāsāṃghika, states: 'Whatever food I obtain today, I give to so-and-so. So-and-so holds no grudges against me, and I shall eat it' (spoken three times). Now, the Mahāsāṃghika's intention is that regarding the food to be obtained within a single day, one performs the method of vikalpana in advance at dawn, mentally intending and verbally speaking the giving of it to the five assemblies. Therefore the textual meaning states: 'Whatever food I obtain today, I give to the novice so-and-so. The novice so-and-so holds no grudges against me (meaning that the novice does not begrudge me this food; if given to a bhikṣu, it is also spoken accordingly). I shall eat it (meaning forming the thought of eating the food of that novice or other person).' According to this, one does not genuinely relinquish it to another person. If the other person does not go, the dānapati's preparations are in vain, which differs from this vinaya's requirement of a genuine relinquishment. Therefore, according to this vinaya, mere mental protection does not resolve it; hence when forming the mindfulness, one merely intends to remember that one should carry out the relinquishing of the invitation. Thus one should mindfully say: 'The second mindfulness: I will not eat by turning my back on an invitation.' If at midday there are multiple invitations and one intends to turn one's back on one, one must separately relinquish the invitation, as should be understood from above. If there is a circumstance of illness, one should say: 'The second mindfulness: I have a circumstance of illness, so I may eat by turning my back on an invitation.' Other circumstances follow this. The third mindfulness: 'In such-and-such a year of the sexagenary cycle (such as yichou, etc., understood accordingly), the first month, beginning with yichou (or jiazi, etc.), on the second day bingyin (or jiazi, etc.), at the time of mao, with a one-foot gnomon casting a two-foot shadow, I received the full ordination, having not yet had any rains retreats' (the length of the gnomon shadow at the time of zi, chou, etc., should be stated according to the time, and one or two rains retreats, etc., should also be stated accordingly). If at the time of receiving the precepts it was cloudy and without sun, one simply says: 'At the initial division of the time of mao, I received the full ordination' (the middle and final divisions should also be stated accordingly). The fourth mindfulness: 'The three robes and the bowl are complete' (if any are missing, one should say: 'The saṃghāṭī and uttarāsaṅga are complete; the antarvāsaka is not yet complete, and I shall make it complete.' The remaining robes and bowl are stated according to what is lacking). 'They have already been taken up and retained' (if not yet taken up and retained, one says according to what has not been retained: 'The saṃghāṭī has not yet been taken up and retained, and I shall take it up and retain it.' The rest can be understood accordingly). 'The extra robes have already undergone vikalpana' (if one or two pieces have not undergone vikalpana, one says: 'Such-and-such a robe has not undergone vikalpana, and I shall perform vikalpana; the remaining robes have already undergone vikalpana'). The fifth mindfulness: 'I will not eat separately from the assembly' (or if there is a cause for gaṇa-bhojana, one should say: 'I have a circumstance of illness, so I may eat separately from the assembly.' Other circumstances should be stated following this). The sixth mindfulness: 'I am now free from illness, and practice the path relying on the assembly' (if there is a circumstance of illness, one should say: 'I am now sick and ought to be treated'). The first mindfulness is to know the date for the recitation of the prātimokṣa, and also to contemplate impermanence and the passage of days and months so as to cultivate revulsion for saṃsāra; the second mindfulness guards against harassing donors; the third mindfulness guards against the affliction of arrogance and also guards against the offence of stealing; the fourth mindfulness reverently cultivates individual practice; the fifth mindfulness reverently cultivates harmonious practice; the sixth mindfulness reverently cultivates non-negligence, so that all practices are brought to completion. According to the vinaya, turning one's back on the former incurs a prāyaścittika; turning one's back on the latter incurs a duṣkṛta. That is, if one accepts ten invitations and turns one's back on the first invitation, whichever food one accepts among the subsequent nine households, with every swallow in between, one commits one prāyaścittika and eight duṣkṛtas. This is because only the first household was the prior invitation, and the other nine households are all subsequent. If one turns one's back on the second household and goes to eat at the first household, with every swallow one commits nine duṣkṛtas.