律戒本疏 1.87

1.87

三十四不受殘食法而食犯墮　迦留夷是釋迦子。形相奇特。色如蓮花。後為毒蛇所嚙。顏色變黑。眼赤齒白。薩夜乞食。電光暫現。有孃妊母人。見以為惡鬼。恐怖大喚。倒地墮胎。因制一食。一食故諸比丘羸瘦無力。又聽食竟未起得食菓菜等助之種助食。後入城乞食。得五助食。雜以正食。不敢輒食。飢瘦無力。又聽食竟未受五種正食。後入城乞食。得諸菜雜五食。故不敢輒受。猶故飢瘦。又聽食竟未起自恣。食五種似食及餘菜雜五正食。後病比丘殘食狼藉。烏鳥競來。鳴喚喧䀨。後聽看病人食竟受殘食法。食此殘食。若病人非一食人。應更從餘一食比丘受。若病人是一食人。而未食者得就受殘食法。又以比丘有諸因緣。食不足故聽受殘食法。受殘食法應就一食比丘前。胡跪持食。作如是言。長老憶念。我今從長老乞殘食法。長老為我作殘。一食比丘為取一口。然後得食。若受殘食法。若不如法受殘食法者犯墮。若但飽不復得受殘食法。受殘食法突。未飽而囑不須復受殘。未飽不囑得受殘法。若以鉢食著地。膝上不名受殘食法。食之犯墮。以不授被一食丘比故。若二人手不相及不名受殘食法。彼一食比丘不得取故。若不淨食不名受殘食法。俱不應食故。食者皆犯墮。若欲食五助食而用五正食。令他作殘食亦不名受殘食法。若食此五助食犯墮。欲食五正食似食。而用餘二五種食作殘亦如是。凡有四威儀。所謂行住坐臥。比丘行路有洗口。竟時食時。食竟時悉得受殘食法。若行應行受。不應住坐臥受。受而不食名受。食之犯墮。住坐臥亦應如是。知術盡不成字不須囑。若食飽已作休息。雖未起不得更食。食者犯突吉羅。

Thirty-four: Eating without having undergone the rite of leftover food is an offense of pāyattika. Kālodayin was a Śākya son whose physical appearance was extraordinary, his complexion like a lotus flower. Later, he was bitten by a poisonous snake; his complexion turned black, his eyes red, and his teeth white. Begging for food on a dark night, lightning flashed momentarily; a pregnant woman saw him, thought he was an evil ghost, screamed in terror, fell to the ground, and miscarried. Because of this, the single meal was instituted. Because of the single meal, the monks became emaciated and lacked strength. Then [the Buddha] permitted that after finishing eating and before rising, they could eat fruits, vegetables, and the like as auxiliary foods of various kinds. Later, entering the city to beg for food, they obtained the five auxiliary foods mixed with principal foods; they dared not eat them arbitrarily, and became hungry, emaciated, and weak. Then [the Buddha] permitted that after finishing eating, before having accepted the five kinds of principal food—later, entering the city to beg for food, they obtained various vegetables mixed with the five foods, and thus dared not accept them arbitrarily, still remaining hungry and emaciated. Then [the Buddha] permitted that after finishing eating and before rising, they could unrestrainedly eat the five kinds of pseudo-foods and other vegetables mixed with the five principal foods. Later, a sick monk's leftover food was scattered in disarray; crows and birds competed to come, calling out and chattering noisily. Afterward, [the Buddha] permitted that a person nursing the sick, after finishing eating, could undergo the rite of leftover food and eat this leftover food. If the sick person is not a one-meal person, one should receive it further from another one-meal monk. If the sick person is a one-meal person and has not yet eaten, one may go to him and undergo the rite of leftover food. Furthermore, because a monk has various circumstances and his food is insufficient, he is permitted to undergo the rite of leftover food. To undergo the rite of leftover food, one should go before a one-meal monk, kneel with the right knee on the ground holding the food, and say: "Venerable one, keep me in mind. I now beg from the venerable one the rite of leftover food; may the venerable one make leftovers for me." The one-meal monk takes a mouthful for him, and only then may he eat. If one undergoes the rite of leftover food, or if one undergoes the rite of leftover food not in accordance with the Dharma, it is an offense of pāyattika. If one is merely satiated, one cannot undergo the rite of leftover food again; undergoing the rite of leftover food [when satiated] is a duṣkṛta. If one is not yet satiated and has made an entrustment, one does not need to receive leftovers again; if one is not yet satiated and has not made an entrustment, one may undergo the rite of leftover food. If with food in the bowl one places it on the ground or on one's knees, it is not called undergoing the rite of leftover food; eating it is an offense of pāyattika, because it was not handed over to that one-meal monk. If the hands of the two persons do not reach each other, it is not called undergoing the rite of leftover food, because that one-meal monk cannot take it. If it is impure food, it is not called undergoing the rite of leftover food, because neither should eat it; those who eat it all incur an offense of pāyattika. If one wishes to eat the five auxiliary foods but uses the five principal foods to have another make it leftover food, this also is not called undergoing the rite of leftover food; if one eats these five auxiliary foods, it is an offense of pāyattika. If one wishes to eat the five principal foods or pseudo-foods, but uses the other two of the three fivefold foods to make it leftover, it is also like this. In general, there are four postures, namely walking, standing, sitting, and lying down. When a monk is on the road, at the time of rinsing the mouth, when finished, at the time of eating, and when eating is finished, he may undergo the rite of leftover food in all [these times]. If he is walking, he should receive it walking; he should not receive it standing, sitting, or lying down. If one receives it but does not eat it, it is called receiving; eating it is an offense of pāyattika. Standing, sitting, and lying down should also be understood in this way. If one's magical arts are exhausted and do not form characters, one need not make an entrustment. If having eaten to satiety one takes a rest, even though one has not risen, one must not eat again; one who eats incurs a duṣkṛta.