四分律刪繁補闕行事鈔 3.218

3.218

In the first part, the Samantapāsādikā states: A bhikṣu's receipt and use of donated goods is of four kinds: the first is use by theft. If a bhikṣu breaks the precepts and receives offerings, it is called use by theft. The second is use by indebtedness. At the time of receiving offerings, he must make mindful reflection; if he does not, he incurs an offense, being indebted to the offerings of faith from others. The third is use as relatives and friends, which refers to the seven learners receiving offerings. The fourth is use as the master, which refers to the arhat. The Vinayamātṛkā states: If one receives others' offerings of faith and uses them improperly, indulging one's mind and abandoning the cultivation of the path of the Way, one will enter the three evil destinies and suffer severe pain. If one does not suffer such retributions [in a future life], eating another's offerings of faith will cause the food to burst forth from the belly, and the robes will detach from the body. If one knows that the other person lacks virtuous deeds and yet gives to them, both the donor and the recipient fall on account of the offering. The Mahāprajñāpāramitopadeśa clarifies the four propositions of pure donor and impure recipient, and so on. If an out-householder is without precepts and without wisdom, eating the offerings of faith, he will enter the Bronze Stake Hell and undergo the two sufferings of hot iron pellets and molten iron soup. The Dharmaguptaka Vinaya states: Up to an offense of duṣkṛta and above, receiving others' material support and the reverent salutations of precept-holding bhikṣus without cause is entirely impermissible.