四分律刪繁補闕行事鈔 2.220

2.220

Fifth, failing to gather everyone within the sīmā. The *Pañcavargika-vinaya* states: "If the bhikṣu-saṃgha is invited, bhikṣus and śrāmaṇeras should go; if the two assemblies of the saṃgha are invited, the fivefold assembly should go." The *Sarvāstivāda-vinaya-vibhāṣā* states: "Eating in a separate saṃgha necessarily occurs within a sīmā. The word 'sīmā' refers to a demarcated boundary of the saṃgha, a village boundary, a household boundary, or a boundary of one krośa in a wilderness place; within these boundaries, one must not eat separately or hold upoṣadha separately. If the saṃgha has already eaten and guest bhikṣus arrive, and the dānapati gives them food, four or more persons commit no offense; because the saṃgha has finished eating, it is not suitable to share the flavor, and there is no fault of schismatic separation. If the saṃgha has not yet eaten, and guests arrive and enter the sīmā, receiving food from the dānapati, they commit an offense of separate [saṃgha] with every swallow. Insane, deranged, or permanently expelled bhikṣus, as well as śrāmaṇeras, commit no transgression (the above three, such as śrāmaṇeras, are not [capable of forming] a separate saṃgha; if they do not share the saṃgha's food, it is theft of saṃgha property. If a śrāmaṇera was invited through the saṃgha rotation, then he exempts four or more bhikṣus from the offense of a separate saṃgha, because both are fields of merit)." The *Dharmaguptaka* and various other Vinayas all state that it is due to specific invitations or specific begging that an offense is committed (they do not mention failure to assemble). The *Sarvāstivāda-vinaya-vibhāṣā* says: specific invitations and specific begging are as in the Vinaya, and it also adds not assembling at the eating place; even if they come via the saṃgha rotation, as long as they are in the same sīmā and do not assemble, it is also called a separate saṃgha (as listed above).