四分比丘戒本疏 2.66

2.66

足食戒第三十五，文言「食竟」者，食常住五正食竟，或食自己五正食竟也。「或時受請」者，食檀越請五正食竟。此二句顯前坐足食竟也。「不作餘食法而食犯」者，謂於午前食五正後，更欲再食，應作餘食法。而不作法，直爾食者，咽咽犯足食提也。足有三義：一者要是五正，若非五正即無足義；二食而飽足；三雖未飽滿，而此正食堪濟一日，此即名境界足也。前坐之時，食竟已起，既改威儀。隨其飽足或境界足，於後更食，不作餘法，咽咽提罪。行食住食及以臥食，改威儀已，隨應亦爾。五正食者，一飯（稠粥初出釜時，以草畫之不合者，亦飯攝也）、二[麩-夫+少]、三乾飯、四魚、五肉。作餘食法者，若欲再食，應令淨人取擬食食，若正非正器中斟具，其必清淨非殘觸等，比丘洗手從淨人受。受訖應覓未逕前坐足竟。比丘為所對境，彼若食上勿改威儀，改即已足，不得為境。對此人境具儀執食，口云：「大德！我足食已，知是看是。」此作餘食法（說此語已，授與前人。此中文意謂令前人知解我意，與我取此，食噉少許已，餘留作殘也）。彼比丘應取少許食已，語彼比丘言：「隨意取食。」（又有文言「我止，汝取食之。」七日藥戒律文云「應語言：止汝貪食。」）。

Precept thirty-five: The precept on sufficient food. The text says 'having finished eating', meaning having finished eating the five primary foods belonging to the permanent property, or having finished eating one's own five primary foods. 'Or when receiving an invitation' means having finished eating the five primary foods invited by a dānapati. These two phrases indicate having finished eating to sufficiency in the initial sitting. 'Eating without performing the ritual of leftover food constitutes an offence' means that after eating the five primary foods before noon, if one wishes to eat again, one must perform the ritual of leftover food. If one does not perform the ritual and simply eats, with every swallow one commits the prāyaścittika of sufficient food. 'Sufficiency' has three meanings: first, it must be the five primary foods, for if it is not the five primary foods, there is no sense of 'sufficiency'; second, one has eaten to satiety and fullness; third, although one is not full, this primary food is capable of sustaining one for a day—this is called sufficiency with respect to the objective realm. At the time of the initial sitting, having finished eating and risen, one has already altered one's bodily posture. Whether according to fullness or according to objective sufficiency, if one later eats more without performing the leftover ritual, with every swallow it is a prāyaścittika offence. Eating while walking, eating while standing, or eating while lying down: once the bodily posture has been altered, it is also treated accordingly. The five primary foods are: 1. boiled rice (when thick congee has just come out of the pot, if one draws a line through it with a straw and it does not close up, it is also subsumed under rice); 2. parched grain flour; 3. dried cooked rice; 4. fish; 5. meat. As for performing the ritual of leftover food: if one wishes to eat again, one should have a pure person take the food intended to be eaten, whether primary or not, and serve it in a vessel, ensuring it is pure and not defiled by leftovers or improper contact. The monk washes his hands and receives it from the pure person. After receiving it, he should seek out a monk who has not already finished eating to sufficiency in an initial sitting to serve as the counterpart. If that monk is eating, he must not alter his bodily posture; if he alters it, he has already eaten to sufficiency and cannot serve as the counterpart. Facing this person who serves as the counterpart, with proper deportment holding the food, he says: 'Venerable Sir! I have eaten to sufficiency; know this, see this.' This is the performance of the ritual of leftover food. (After saying these words, he hands it to the other person. The meaning in the text here is to make the other person understand my intention, and hand this to me; after eating a small amount, the remainder is left as leftovers.) That monk should take a small amount of food, and say to that monk: 'Take food as you wish.' (Another text also says: 'I stop; you take and eat it.' In the Vinaya text for the precept on seven-day medicine, it says: 'One should say: Stop your greedy eating.').