天台菩薩戒疏 2.32

2.32

第二十六、待賓乖式戒。凡是釋侶方外之賓，衣鉢自隨己。法界為主之法，接待有方，庶得解其疲勞，資給闕乏。今乃知事越僧法，眾利不均，同師之義，永乖十方，僧次徒設，損財失法。是故聖制具四緣：一、先住僧房等，二、有出家菩薩僧，三、知是，四、不供給獨受利養，便犯。就文為三：初舉同類人處；次「先住」下制令供給，依次差請；三、「而先住」下舉非結過。初文五處：一、「僧坊中」，即出家菩薩所住之處；二、「舍宅、城邑」，即在家菩薩所住之處，亦是俗家有僧居處；三、「國王宅」者，即王家中；四、「乃至」者，謂非常居處，一夏同住，住處既多，不可遍說，故云「乃至」；五、「大會中」，謂設會處，見後來菩薩，皆須接待。次文中，初制迎送供給。初明有物，事事給與；次明無物，割肉賣身，謂傭力資給等。賣身通在家、出家二眾，賣於男女多局在家。「若有」等者，制同利養，故言「有利養分」等。三、結犯中，違教不仁故喻「畜生」，非求聖果之徒云「非沙門」。沙門、桑門，西國出家之通號也。四姓出家，同稱釋種。既乖法式，釋門不收，故云「非釋種姓」。

Twenty-sixth, the precept against failing to observe proper form when receiving guests. All Śākyan companions are guests beyond the mundane realm, their robes and bowls accompanying them. According to the principle where the dharmadhātu serves as the host, receiving them has its proper method, in the hope of relieving their fatigue and supplying what they lack. Now, however, the administrator transgresses the monastic rules: the collective provisions are unequal, the fellowship under the same teacher is permanently disrupted, the turn within the saṃgha of the ten directions is established in vain, and both wealth and the Dharma are lost. Therefore the noble one instituted [this precept]. It has four conditions: (1) residing beforehand in the monastic quarters and the like, (2) there being a monastic bodhisattva monk, (3) knowing this to be so, and (4) not supplying provisions but monopolizing offerings; then it is violated. In the text there are three parts: first, it lists the places where people of the same kind reside; next, from 'residing beforehand' below, it enjoins providing supplies and inviting them according to proper turn; third, from 'Yet residing beforehand' below, it points out the wrong and concludes the fault. In the first part there are five places: first, 'in the monastery,' which is the dwelling place of monastic bodhisattvas; second, 'houses and cities,' which are the dwelling places of householder bodhisattvas, or worldly homes where monks reside; third, 'the palace of a king,' which means within a royal house; fourth, 'and so forth,' which refers to impermanent dwellings, such as residing together for a single summer; since dwelling places are many and cannot all be named, it says 'and so forth'; fifth, 'in great assemblies,' which means places where gatherings are held; upon seeing bodhisattvas who arrive later, all must be received. In the second passage, it first enjoins welcoming, sending off, and supplying provisions. First it explains that when one has goods, one provides every necessity; next it explains that when one has no goods, one should slice off one's flesh or sell oneself, meaning hiring out one's labor to supply provisions and the like. Selling oneself applies generally to both householder and monastic assemblies, whereas selling sons and daughters is mostly restricted to householders. As for 'If there are' and so forth, it enjoins sharing offerings equally, hence it says 'shares of offerings' and so on. In the third part, concluding the offense: violating the teaching without benevolence is likened to 'beasts'; not belonging to the company of those seeking the noble fruit is called 'not a śramaṇa.' Śramaṇa and saṃghin are general designations for monastics in the Western Regions. When members of the four castes leave the household, they are collectively called of the Śākyan clan. Since one departs from the Dharmic protocol, the Śākyan order does not include them, and hence it says 'not of the Śākyan clan.'