菩薩戒義疏 2.45

2.45

第二十八、別請僧戒。分別是田非田，如經〈德王品〉，當知是心則為狹劣，失平等心。七眾同犯，大小乘不全共。道俗菩薩請僧齋會，一云都不得別請，悉應僧次的請，一人便犯；二云一食處莫問人數多少，止請一僧次便不犯，都無則制，若悉請者益善。文意似如前解。序事三階：一、標應。「而世人」下，二、釋應，意明次請雖得凡僧，有勝的請聖僧也。他云五百羅漢不及一凡僧，此就心邊不論田也。「若別請」下，三、不應。不應同外道異法，不隨佛教即乖孝道。「七佛」者，並在此土應化，迹在百劫之內，長壽天皆所曾見，故多引七佛證義，欲使信者易明。過去九十劫，初有一佛名毘婆尸，亦維衛。中間諸劫無佛，至三十一劫有兩佛：一名尸棄，二名毘舍婆，亦言隨比。第九十一劫名賢劫，千佛應出，四佛已過：一、拘留孫，二、拘那含牟尼，三、迦葉，四、釋迦牟尼也。

Twenty-eighth: the precept against inviting monks individually. Distinguishing between this being a field and that not being a field, as in the sūtra's "Virtue King Chapter," one should know that this mind is narrow and base, losing the impartial mind. All seven assemblies equally commit an offense; Mahāyāna and Hīnayāna do not fully share it. When monastic and lay bodhisattvas invite monks for a vegetarian feast, one explanation says that they must not make individual invitations at all, but must invite entirely according to the Sangha's rotation; [inviting specifically] a single person is an immediate offense. A second explanation says: at a single meal gathering, regardless of the number of people, if one merely invites a single monk from the Sangha's rotation, one does not commit an offense; if there are none at all, it is prohibited; if one invites entirely [by rotation], that is even better. The text's meaning seems to follow the former explanation. The narrative of events has three stages: First, marking what should be done. From "Yet worldly people..." onward is the second, explaining what should be done, the intention being to clarify that although invitation by rotation obtains ordinary monks, it surpasses specifically inviting noble monks. Others say that five hundred arhats do not equal a single ordinary monk; this is said from the perspective of the mind, not discussing the field. From "If one invites individually..." onward is the third, what should not be done. What should not be done is the same as the deviant dharmas of non-Buddhists; not following the Buddha's teaching runs contrary to filial piety. The "seven Buddhas" all manifested and transformed in this land, their traces being within a hundred kalpas, and the long-lived devas have all seen them; therefore the seven Buddhas are frequently cited to testify to the meaning, intending to make it easy to understand for those who have faith. Ninety kalpas in the past, at first there was a Buddha named Vipaśyin, also called Weiwei. In the intervening kalpas there was no Buddha; reaching thirty-one kalpas ago, there were two Buddhas: the first was named Śikhin, the second was named Viśvabhū, also called Suibi. The ninety-first kalpa is named the Bhadrakalpa, in which a thousand Buddhas should appear, and four Buddhas have already passed: first, Krakucchanda; second, Kanakamuni; third, Kāśyapa; and fourth, Śākyamuni.