四分律刪繁補闕行事鈔 3.263

3.263

First, explaining the receipt of invitations. The Daśādhyāya-vinaya states: In order to know about invitations, one must establish a karmadāna (translated in the Chuyao lüyi as 'temple protector', also called 'pleaser of the assembly'; the original correct phonetic form is vara, translated here as 'sequence'). The Mahāsāṃghika-vinaya states: If someone comes to invite a bhikṣu to a meal the next day, he must not answer definitively, saying that he will certainly come; he should say that if there are no obstructing matters, he will respond. If someone invites the saṃgha, he should inquire about their name, whether they are guests, or are from familiar streets and lanes; he must not set out rashly; he should first send one person—whether a monthly duty monk, an orchard worker, or a śrāmaṇera—ahead to make inquiries, for fear of people mocking the bhikṣus, or there being hindrances and difficulties, fearing that the saṃgha might miss their meal. The Pañcavargika-vinaya states: When there is an assembly at a layperson's house, bedding of the saṃgha may be lent. The Mahāsāṃghika-vinaya states: A bhikṣu may set up canopies and various offering utensils for an assembly at a lay home, but must not share a palanquin with a woman (or cook food together). The Dharmaguptaka Vinaya states: When Prince Bodhi invited the Buddha, he spread cloth on the steps so that the Buddha would walk over it; the Bhagavat would not accept it and had it removed, for the sake of future bhikṣus. The Ekottarika-āgama states: When the Tathāgata accepted an invitation, he did so either with silence, by nodding his head, or by snapping his fingers. The Wubai wen says: Using things obtained from making a Buddha image to invite bhikṣus is not permissible to eat. If one previously promised three assemblies and later held only one, offering incense three times and giving gifts three times, the fulfillment of the vow remains incomplete. If it is an offering to Hārītī, one may chant the aspiration and take the food. One must never enter the door of a tavern at any time; if there is another door, one may; if they invite bhikṣus for a feast, they should observe the precepts for one day and not sell wine for one day, and then one may go. The same applies to a butcher's house. If one sits side by side with one's master, and there is no other place, it is permissible; but one must not eat from the same plate. The Dharmaguptaka Vinaya states: There are two kinds of invitations: sequential saṃgha invitations and individual invitations. The Vinaya allows individual invitations, yet many sūtras and treatises prohibit them. The Fanwang jing states: Receiving items through an individual invitation is stealing items of the cāturdiśa-saṃgha. The Renwang jing also admonishes the fault of individual invitations. The Daśādhyāya-vinaya and the Shansheng state: Even if one individually invites the Buddha and five hundred arhats, it still cannot be called inviting the merit field of the saṃgha; if one can invite even a single nominal, extremely wicked bhikṣu from among the saṃgha, one still obtains immeasurable karmic reward. The Ekottarika-āgama and the Chengshi lun state: Just as drinking sea water is drinking all the flowing streams, so it is with sequentially inviting the saṃgha. The Pañcavargika-vinaya states: As long as one has renounced household life for the sake of liberation, one may be included in the sequential saṃgha, excepting only those who have committed grave precept violations. The Wubai wen says: Having accepted an individual invitation, if one sends another person to go in his place and the host does not mind, it is permissible; if the host is displeased, it is a pāyattika offense. Since the merit of sequential saṃgha invitations is vast, when there are people relying on invitations, one should explain the efficacy and virtue of sequential saṃgha invitations to awaken the minds of laypeople, so that they do not make individual invitations. The procedure for individual invitations is as found in the chapter 'According to Characteristics'. Nowadays, laypeople invite monks by insisting on specific names. Although verbal consent to go has been given, it must be noted down in writing; some people write the character fu (赴, to proceed), but this is due to ignorance of orthography! If there is such an event, it should be recorded with the character fu (訃, to announce/respond) (when an inferior proceeds to a superior, it is the character fu 赴; when a superior proceeds to an inferior, it is the character fu 訃). Though this is a minute detail, it greatly assists noble reputation. Thus the proverb says: When borrowing, think of the time to return; when taking a loan, think of the time to repay. Though the matter may seem petty, it is the foundation of integrity and shame. The Sarvāstivāda states: If an invited person goes together with the saṃgha and enters first without announcing it, it is a pāyattika. If the host prepares food for tomorrow, and one goes there on his own today, it is a pāyattika, unless called by the host. If after the meal the host does not call upon him and he remains behind of his own accord, it is a pāyattika. If the administrative monk in charge of affairs arrives after the saṃgha, it is a pāyattika. If one leaves before the dakṣiṇā is given, it is also a pāyattika; if another person travels privately and simply informs his fellow student, it is permissible. Even within the great boundary, at a layperson's house close to the monastery, if one does not announce it, it is also a violation. If one announces it but returns late, causing annoyance to the saṃgha, it is a duṣkṛta. The Shanjian says: When a dānapati invites bhikṣus, a śrāmaṇera, though not yet fully ordained, is also counted among the number of bhikṣus. The Nirvāṇa Sūtra states: Even if one has not yet received the ten precepts, one may still receive an invitation. The Mahāsāṃghika-vinaya states: If while walking on the road one thinks, 'When I reach such-and-such monastery, I will eat,' yet passes by to eat elsewhere, he must repent the fault; if he encounters the saṃgha there receiving an invitation and goes along, there is no offense. The Daśādhyāya-vinaya states: Eating without having been invited is a duṣkṛta. The Wubai wen says: As long as the gaṇḍī is struck, one may partake of the food offering, regardless of whether one was invited or not; why? Because striking the gaṇḍī is originally for gathering the saṃgha.