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# 四分戒本疏卷第一．第二．第三 3.71

四分戒本疏卷第一．第二．第三 3.71

- **Language:** Classical Chinese

### [3.71](https://indike.org/pramana/in.bauddha.taisho.2787.3.71)

足食戒第三十五　制意者。凡食以充飢軀為用。過則長貪。少復不足。事須節量。但四大身力報有強弱。致聖將補有四種之差。始於一揣終至作餘食法減。是節量隨根之法。今第四人不作殘法。再食五正。長貪妨道。違教愆深故。所以制　別緣有五。一是足食。二足食想。三捨威儀。四無因緣。除有病及作殘法因緣不犯。五更食隨犯。已下正明戒本。此因貧餐不知足食比丘起。故制斯戒。

> Precept Thirty-Five: Eating After Being Satisfied.  
>   
> The intention of the precept is: Generally, food functions to satisfy a hungry body; exceeding this fosters greed, while too little is insufficient, so the matter requires moderation. However, the karmic bodily strength of the four great elements has strengths and weaknesses, so the sage provided four kinds of graduated regulation, beginning from a single morsel and ending with the procedure of leftover food to reduce it. This is the method of moderation according to capacities. Now, if a fourth kind of person does not perform the procedure for leftover food and eats the five proper foods again, it fosters greed and obstructs the Path, violating the teaching with profound error; therefore it was instituted.  
>   
> There are five specific conditions: 1. It is satisfied eating. 2. The perception of satisfied eating. 3. Abandoning the deportment. 4. There is no special circumstance, except for illness and the procedure for leftover food, which are not offenses. 5. Eating again, committing \[an offense\] accordingly. Below, the Prātimokṣa text is properly clarified. This arose due to a monk who was greedy and gluttonous and did not know satisfaction in food; thus this precept was instituted.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2787~en-mt.3.71) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2787.3.71](https://indike.org/pramana/in.bauddha.taisho.2787.3.71) · Pramāṇa
