四分戒本疏卷第一．第二．第三 3.86

3.86

若比丘先受請已前食後食詣餘家不囑受餘比丘除餘時波逸提時者病時作衣時施衣時是謂餘時　此滿戒文有三段。初略制。次隨制。後廣制。為前食故初略結。為後食故隨結。為請喚故廣制。就廣戒本句有其五。一正明是比丘先受他請。二食前食後至他家。三不囑受。四除開緣。五結犯。除時者已下誦前第四句。辨相具釋。初句可知。言前食後食者。從明相出至食時。名前食。後食時至日中。名後食。三言不囑餘比丘者。律云。若同房同住同界者。應令知受請處。四言除餘時者。是開緣。於中有三。一病。二作衣。三施衣。義如別眾食戒說。五言波逸者。是違犯結罪句。律云。若受請已欲至餘家。不囑同戒同受請者。若去入門便犯。不同展轉食戒。囑異為囑異。為囑同界者容有覓義。故律云。若囑授詣村而中道還。若至餘家。或至寺內庫藏處及聚落邊房。若尼寺。若至彼白衣家還出。並失前囑受。更當囑他。若不爾者入門即犯。律云。不犯者。如戒本開緣及無比丘可囑。至餘庫藏及尼者。若家家多敷坐具請比丘成一會。隨至皆是請處。是故不犯。十云。若食不足。若不至餘處求。不犯。多云。檀越明日設供。比丘今日往犯提。除喚不犯。

"If a bhikṣu, having previously accepted an invitation, goes to another family before or after the meal without notifying another bhikṣu, except at the proper time, it is a prāyaścittika. Here, 'time' means a time of illness, a time of robe-making, or a time of robe-giving: these are called the proper times." This complete precept text has three sections: first, the brief promulgation; next, the subsequent promulgation; finally, the comprehensive promulgation. Because of 'before the meal', it was briefly formulated at first; because of 'after the meal', it was subsequently formulated; because of 'being invited and summoned', it was comprehensively promulgated. In the comprehensive precept text there are five clauses: 1. directly clarifying that this is a bhikṣu who has previously accepted another's invitation; 2. going to another family before or after the meal; 3. not notifying; 4. excluding the permitted occasions; 5. fixing the offense. From "except at the proper time" downward repeats the fourth clause above. Analyzing the characteristics and explaining in full: the first clause is obvious. Regarding "before the meal and after the meal": from the break of dawn until the time of eating is called "before the meal"; from after the mealtime until midday is called "after the meal". Third, regarding "without notifying another bhikṣu": the Vinaya states that if they are of the same room, same dwelling, or same boundary, one should inform them of the place of invitation. Fourth, "except at the proper time" refers to the exceptions, among which there are three: 1. illness; 2. robe-making; 3. robe-giving. The meaning is as explained under the precept on eating in separate groups. Fifth, "prāyaścittika" is the clause defining the violation and fixing the offense. The Vinaya states: If having accepted an invitation, one wishes to go to another family without notifying one who shares the precepts or the invitation, if one goes and enters the door, one commits the offense. This differs from the precept on eating in turns: notifying a different person is notifying a different person; if one notifies someone within the same boundary, there is the possibility of searching [for the monk]. Hence the Vinaya states: If having notified [someone] one heads toward the village but turns back midway, or goes to another family, or goes to a storage storehouse in the monastery, or a room at the edge of the village, or a nunnery, or having gone to that layperson's house comes back out, in all these cases the previous notification is lost, and one must notify another again; otherwise, an offense is committed upon entering the door. The Vinaya states: Regarding non-offenses: as in the exceptions of the precept text; or if there is no bhikṣu who can be notified; or going to another storehouse or to nuns; or if families set out many seats and invite bhikṣus to form a single assembly, wherever one goes is a place of invitation, therefore there is no offense. The Sarvāstivāda Vinaya states: If the food is insufficient, or if one does not go to another place to seek [food], there is no offense. The Sarvāstivāda-vinaya-vibhāṣā states: If a dānapati is preparing an offering for tomorrow, and a bhikṣu goes today, it is a prāyaścittika; except when summoned, then there is no offense.