四分戒本疏卷第一．第二．第三 3.78

3.78

若比丘殘宿食食者波逸提　此滿足戒本文有三句。一犯人。二殘宿食。三食便結犯。初句可知。二言殘宿食者。律云。今日受已至明日。於一切沙門釋子受大戒者皆不清淨。食有二種。一正食。二非正食。正食飯等五正是。非正食者根菓食乃至細未食等。三言食波逸提者。律云。若食宿食咽咽犯墮　問。殘之焉宿為一為異　答。有四不同。一殘而非宿。具受四藥。不加口法過中。若食犯吉。二宿而非殘。謂未受食。或共同宿食犯吉。不宿無犯。三亦殘亦宿。若食犯提。四非殘非宿。食無罪。殘食內宿亦作四句。一是殘宿非內宿。今日受食安界外。不共宿非內宿。若食得提。二是內宿非殘。三四俱句類知。善見云。多比丘一沙彌共行比丘。各自擔食。至時各各自分已。沙彌語比丘云。我持己分。與大德易之。易得已復與第二比丘易。乃至下座。若沙彌不解者。比丘自持食與教共易得無犯。以無殘宿惡觸等過。乃至持米行沙彌小比丘得作飯。唯不得然火。若佛不得吹撓吉羅。熟已如上分展轉易者得。五分比丘殘果與淨人已不作還意。後淨人還與比丘。佛言。離手已名汝食無犯。祇云。莫問時非時受。若過非時如髮昫。若食得提。停過須臾復得停食。食亦提。謂旦起受食至中。過中已去限一須臾。若過二時名曰非時。十云。沙彌持不淨鉢與師。佛言。若無急事不應使持鉢。若使持應從受。若洗鉢已不得磨拭。食時當護淨手。若摩頭口手相楷者。即須却洗。若捉袈裟亦應須洗。律云。不犯者。若宿受食與父母。若塔作人計價與。後乞食無犯。若鉢盆有孔。[跳-兆+專]食入中。如法洗餘不出者得食。故律云。若鉢缺餘著器。極用意三洗。以膩用食不犯。若宿食蘇油灌鼻。若隨唾出棄餘不犯。

"If a bhikṣu eats leftover food kept overnight, it is a prāyaścittika." / In this full text of the precept, there are three clauses: first, the offender; second, food kept overnight; third, eating it immediately assigns the offense. The first clause is clear. Second, "leftover food kept overnight": the Vinaya states: "Having received it today, when tomorrow arrives, it is impure for all Śākyan śramaṇas who have received the full precepts." There are two kinds of food: first, principal food; second, non-principal food. Principal food is the five principal foods such as cooked rice; non-principal food includes root food, fruit food, down to finely ground food. Third, "eating it is a prāyaścittika": the Vinaya states: "If one eats food kept overnight, with each swallow he commits a pāyattika." / Question: Are "leftover" and "kept overnight" identical or different? / Answer: There are four variations. First, leftover but not overnight: having fully received the four kinds of medicine, without having made the verbal declaration, when past midday, if one eats it, one incurs a duṣkṛta. Second, overnight but not leftover: this refers to food that has not been received, or staying overnight together with food; eating it incurs a duṣkṛta, but if it has not been kept overnight, there is no offense. Third, both leftover and overnight: if one eats it, one incurs a prāyaścittika. Fourth, neither leftover nor overnight: eating it incurs no offense. Leftover food kept within the boundary also forms four permutations: first, leftover and overnight, but not kept within the boundary: food received today is placed outside the boundary, not kept overnight together, so it is not kept within; if eaten, one incurs a prāyaścittika. The second, kept within but not leftover, and the third and fourth, both and neither, should be understood accordingly. The Samantapāsādikā says: "When many bhikṣus and one śrāmaṇera travel together, the bhikṣus each carry their own food. When the time comes, each divides his own portion. The śrāmaṇera says to a bhikṣu: 'I take my portion and exchange it with the Venerable.' Having exchanged it, he exchanges it again with the second bhikṣu, down to the most junior. If the śrāmaṇera does not understand, the bhikṣu himself takes the food and instructs him to exchange it together, and it is permissible without offense, because there is no fault of leftover, overnight, or improper contact. Even when carrying rice on a journey, a śrāmaṇera or a junior bhikṣu may cook rice; they only must not light the fire. If the Buddha... they must not blow or stir it, [otherwise incurring a] duṣkṛta. Once it is cooked, if they divide and mutually exchange it as above, it is permissible." The Mahīśāsaka Vinaya says: "A bhikṣu gave leftover fruit to a kappiya-maker without the intention of getting it back. Later, the kappiya-maker returned it to the bhikṣu. The Buddha said: 'Once it has left your hand, it is called your food [given away], and there is no offense.'" The Mahāsāṃghika Vinaya says: "Regardless of whether received at the proper or improper time, if it exceeds the improper time even by a hair's breadth, if eaten, one incurs a prāyaścittika. If it is kept for more than a kṣaṇa, it is considered stored food; eating it is also a prāyaścittika. That is, food received from dawn to midday: once midday is passed, the limit is one kṣaṇa; if it exceeds two periods, it is called the improper time." The Sarvāstivāda Vinaya says: "A śrāmaṇera brought an impure bowl to his master. The Buddha said: 'Unless there is urgent business, one should not have him hold the bowl. If one has him hold it, one should receive it from him. After washing the bowl, one must not rub or wipe it. When eating, one should guard against unwashed hands. If one rubs one's head, mouth, and hands together, one must immediately wash them again. If one touches one's kāṣāya, one must also wash them.'" The Vinaya states: "Regarding non-offense: if one receives food kept overnight and gives it to one's parents, or gives it to stupa laborers calculating its value, and later begs for food, there is no offense. If a bowl or basin has a crack or hole and solid food gets stuck inside, and after washing according to the Dharma the remainder does not come out, one may eat [from it]." Therefore the Vinaya states: "If a bowl is chipped and residues stick to the vessel, if one takes great care to wash it three times, using it while greasy for food is without offense. If one drops overnight ghee or oil into the nose, and spits it out with saliva, discarding the rest, there is no offense."