四分戒本疏卷第一．第二．第三 3.65

3.65

展轉食戒第三　二　制意者。然篤信居士供辨美食。延請眾僧。怖存受用。而今許而後違。使他飲食徒設而已無供僧之益。損惱施主。其過非輕。所以聖制　釋名者。受前請已復受後請。互背彼此。稱為展轉。故曰展食戒　具緣通緣如上。別緣有五。一先受前家五正食請。二食體清淨堪飽足。三更異處受五正食請。四無因緣。謂除有病及施衣時捨請因緣不犯。五隨食即犯。以初二緣前請對第三。後請可為三對四句。一前後俱正提。中二差互。次一俱不正。下三皆吉羅。須足不足。四初前後俱足皆犯提罪。須三差互等並得吉羅。須淨為四俱前後俱□皆犯堤罪。須三淨前淨。此二皆提。餘二皆吉。已下正明戒本。此戒因食粥後受正食。檀越譏嫌。比丘舉過。佛便制戒。

Precept thirty-two: Alternate meals. The intent of the prohibition: a faithful layperson prepares fine food and invites the assembly of monks, wishing for them to partake of it. Yet now one first accepts and then reneges, causing the other's food and drink to be prepared in vain without the benefit of offering to the Saṅgha, thus grieving and burdening the donor; this fault is not light. Therefore the Sage instituted the prohibition. Explanation of the name: having accepted a prior invitation, one then accepts a subsequent invitation, turning one's back on one or the other; this is called “alternating,” hence it is called the precept against alternate meals. The general conditions are as above. There are five specific conditions: first, previously accepting an invitation from a former family for the five staple foods; second, the substance of the food is pure and capable of providing satiety; third, accepting an invitation elsewhere for the five staple foods; fourth, the absence of extenuating circumstances—meaning that except during illness or the time of robe-giving, one is exempt from an offense if there is a circumstance for relinquishing an invitation; fifth, an offense is committed as soon as one eats. Taking the first two conditions of the prior invitation against the third, subsequent invitation, there are three pairs of four propositions. First: both the prior and subsequent are staple foods—prāyaścittika; the middle two are mismatched; the next one has neither as staple foods—the lower three are all duṣkṛtas. Regarding sufficiency and insufficiency: fourth, first, both prior and subsequent are sufficient—both commit the offense of prāyaścittika; the third has mismatching, etc.—all incur duṣkṛta. Regarding purity, as four: both prior and subsequent are pure—both commit the offense of prāyaścittika; the third is pure, the prior is pure—these two are both prāyaścittika; the remaining two are both duṣkṛta. Below, the text of the precept is properly explained. This precept was instituted because after eating gruel, [a monk] accepted staple food; the donor criticized and reproached him, the bhikṣus reported the fault, and the Buddha then instituted the precept.