律戒本疏 1.84

1.84

三十一數數食除因緣因緣者病時布施衣時　有長者子。父母終亡資財亦盡。欲作功德生第二天。以無設福便為他庸作。庸作得財供飯眾僧。僧因節曰多受餅肉。雖受其請所食甚少。施主愁惱。即以白佛。佛呵數食。而未結戒後受舍衛大臣請。亦以節日但食乾[麩-夫+少]。所食甚少。大臣嫌責。所辱眾僧。因是結戒。不得數食。數食者移處食也。以多貪著故。難消故。妨行道故。外道法故。如小兒故。不聽移處數食也。若一日滿處來請應以一施人。若無日兼食悉犯墮也。後諸比丘疾病羸瘦。特開病人聽數數食。若熱風治三種病。若得好色香味三種美食。一請不足聽受。二請如是乃至三四。三四不足漸食。至中後諸長者為施衣故而設飯食。佛以衣難得欲令取衣。聽因衣數食。若受無衣衣請。如後分別。或時二家一時來請。請時有衣食。食時二俱有衣。比丘無罪。或時二家請。請時俱有衣食。食時無。比丘受請時不犯。食時犯墮。或二家請時二俱有衣食。食時一有一無衣。受請時俱不犯。食時無衣邊犯墮。或二家請。請時食時俱無衣。比丘受時犯突。食時犯墮。或二家請時無衣。食時俱有衣。比丘受請時犯突。食時無犯。或二家請時俱無衣。食時一有衣而一無衣。比丘受請時俱犯突。食時無衣邊犯墮。或二家俱請時俱有。食時一無衣。比丘於無衣邊受請時突。食時犯墮。或二家俱請。請時一無衣。食時二俱有。受請時無衣邊犯突。食時俱無犯。或二家俱請。請時一有衣一無衣。食時俱有衣。比丘受請時無衣邊犯突。食時俱無犯。若多有衣食請。請食時悉有衣。比丘一切無犯。後諸長者節日集會。苦諸比丘。因開節日得數數食。或有人見吉凶相故設食求福。或尊重有德故為設食。或以寶日。或以黑月白月。初吉之日而設供食。或眾常食。或別房食。或請眾或別請。凡節會日長者未請。上諸請食皆應與他。而受彼請故。言彼與他竟受彼中食。若出家五眾諸食不應與他。以無管積作福難故也。

Thirty-one: Eating repeatedly, except during [allowable] occasions. The occasions are times of illness and times of giving robes. There was a son of an elder whose parents had died and whose wealth was exhausted. Wishing to make merit to be born in the second heaven, having nothing with which to perform meritorious deeds, he worked for others as a hired laborer. With the wealth obtained from his hired labor, he provided food to the saṃgha. Because of a festival day, the monks had already received much cake and meat; although they accepted his invitation, what they ate was very little. The donor was sorrowful and distressed, and immediately reported it to the Buddha. The Buddha rebuked repeated eating, but had not yet formulated the precept. Later, they accepted the invitation of a minister of Śrāvastī; also because it was a festival day, they only ate dry parched grain and what they ate was very little. The minister blamed and reproached them, shaming the saṃgha. Because of this, [the Buddha] formulated the precept: one must not eat repeatedly. "Eating repeatedly" means changing places to eat. Because of much craving, difficulty of digestion, hindrance to practicing the Path, being the practice of non-Buddhists, and being like small children, one is not permitted to change places and eat repeatedly. If on one day people come with invitations filling several places, one should give [all but] one to others. If one has not the days [to separate them] and eats them concurrently, all [who do so] incur an offense of pāyattika. Later, the monks became sick, emaciated, and thin, so an exception was made for the sick, allowing them to eat repeatedly. If there are the three types of illnesses caused by heat and wind, and if one obtains the three types of fine food with good color, scent, and flavor, and one invitation is insufficient, one is permitted to accept a second invitation, and thus up to a third or fourth. If three or four are insufficient, one may gradually eat until midday. Later, various elders prepared food for the purpose of giving robes. Because robes are difficult to obtain, wishing to let them take robes, the Buddha allowed repeated eating on account of robes. If one accepts invitations without robes or with robes, it is distinguished as follows: Sometimes two households come to invite at the same time: at the time of invitation there are both robes and food, and at the time of eating both have robes—the monk is without offense. Sometimes two households invite: at the time of invitation both have robes and food, but at the time of eating there are none—the monk does not commit an offense at the time of accepting the invitation, but incurs an offense of pāyattika at the time of eating. Or when the two households invite, both have robes and food, but at the time of eating one has [robes] and one has no robes—at the time of accepting the invitation neither incurs an offense; at the time of eating, with respect to the one without robes, one incurs an offense of pāyattika. Or two households invite: at the time of invitation and at the time of eating both are without robes—the monk incurs a duṣkṛta at the time of accepting, and an offense of pāyattika at the time of eating. Or when the two households invite there are no robes, but at the time of eating both have robes—the monk incurs a duṣkṛta at the time of accepting the invitation, and is without offense at the time of eating. Or when the two households invite both are without robes, but at the time of eating one has robes and one is without robes—the monk incurs duṣkṛtas for both at the time of accepting the invitation, and at the time of eating incurs an offense of pāyattika with respect to the one without robes. Or when both households invite at the same time both have [robes], but at the time of eating one is without robes—the monk [commits] a duṣkṛta at the time of accepting the invitation with respect to the one without robes, and at the time of eating incurs an offense of pāyattika. Or both households invite at the same time: at the time of invitation one is without robes, and at the time of eating both have [robes]—at the time of accepting the invitation one incurs a duṣkṛta with respect to the one without robes, and at the time of eating both are without offense. Or both households invite at the same time: at the time of invitation one has robes and one is without robes, and at the time of eating both have robes—the monk incurs a duṣkṛta at the time of accepting the invitation with respect to the one without robes, and at the time of eating both are without offense. If there are many invitations with robes and food, and at both the times of invitation and eating all have robes, the monk is completely without offense. Later, on festival days elders gathered together and put the monks to trouble; because of this, it was allowed that on festival days one may eat repeatedly. Or someone, seeing auspicious or inauspicious signs, prepares food to seek blessings; or out of respect for the virtuous, prepares food for them; or prepares food offerings on a precious day, on the dark fortnight or bright fortnight, or on an auspicious first day; or there is regular communal food, or food in separate chambers, or an invitation to the community, or an individual invitation. On all festival and assembly days when an elder has not yet invited, the above invitations for food should all be given to others; but because one accepts their invitation, it says, after giving those away to others, one accepts their midday meal. If it is the various foods of the fivefold ordained assembly, one should not give them to others, because they do not have accumulated stores and it is difficult for them to make merit.