[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [天台菩薩戒疏](https://indike.org/pramana/in.bauddha.taisho.1812) › 2.33 # 天台菩薩戒疏 2.33 天台菩薩戒疏 2.33 - **Language:** Classical Chinese ### [2.33](https://indike.org/pramana/in.bauddha.taisho.1812.2.33) 第二十七、別受他請戒。佛性平等，僧貴和同，財利無偏，如水乳合。今別受請，令施不均，自獲侵奪之愆，施主失平等之福，彼此俱損，是故聖制。故《應供行經》云：受別請者，定失四果。七劫不見佛，五百大鬼遮其前，五百大鬼隨其後。為僧寶中，有佛化僧、四道果僧、菩薩之僧、七賢僧、凡夫僧。欲令四方施主得如是制，不得受別請也。別具四緣：一、身在眾，二、施主別請，三、受，四、取物，便犯。就文為二：初明不應之意，次「自己用」下舉過結犯。初言「屬十方」，現前僧也。言「八福田」者，聖人即四果等，并及師僧寶攝。僧雖是八中之一，義含多種之人，佛亦示在僧中，故云「諸佛」。僧即父母、十方病僧，通有物分，不出法及橋。并三福田者，十方僧物，義不該彼，但通於五，故云「及八福田中」，乃至「父母、病人物」。次結犯者，十方人多，又無盜心，犯輕垢耳。 > Twenty-seventh, the precept against accepting private invitations. The Buddha-nature is equal, the saṃgha values harmony and unity, and material benefits are impartial, blending like milk and water. Now, accepting private invitations causes offerings to be unequal: oneself incurs the offense of misappropriation, and the donor loses the merit of impartiality, so that both are harmed; hence the noble one instituted \[this precept\]. Thus the Yinggongxing jing says: 'Those who accept private invitations are certain to lose the four fruits; for seven kalpas they will not see a Buddha; five hundred great ghosts will block their way ahead, and five hundred great ghosts will follow behind them.' Because within the Saṃgha Jewel, there are Buddhas transformed into monks, monks of the four fruits of the Path, bodhisattva monks, monks of the seven worthy stages, and ordinary monks. Desiring that donors of the four quarters obtain such \[merit\], this was instituted: one must not accept private invitations. It has four specific conditions: (1) oneself being in the assembly, (2) a donor offering a private invitation, (3) accepting it, and (4) taking the goods; then it is violated. In the text there are two parts: first, it explains the reason one should not do so; next, from 'used for oneself' below, it points out the fault and concludes the offense. First, 'belonging to the ten directions' means the present saṃgha. As for 'the eight fields of merit': the noble persons are the four fruits and the like, and also teachers are included within the Saṃgha Jewel. Although the saṃgha is one among the eight, its meaning encompasses many kinds of persons, and the Buddha also shows himself to be within the saṃgha, hence it says 'the Buddhas.' The saṃgha, parents, and sick monks of the ten directions all share in having a portion of goods, which does not go beyond the Dharma and bridges. As for 'and the three fields of merit': the property of the saṃgha of the ten directions does not encompass those, but extends only to five, hence it says 'and among the eight fields of merit,' down to 'the goods of parents and sick persons.' In the second part, concluding the offense: the people of the ten directions are numerous, and there is also no intention to steal, so it is an offense of minor defilement only. > — English (machine translation) (machine translation) - [Previous: 2.32](https://indike.org/pramana/in.bauddha.taisho.1812.2.32) - [Next: 2.34](https://indike.org/pramana/in.bauddha.taisho.1812.2.34) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1812.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1812~en-mt.2.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1812.2.33](https://indike.org/pramana/in.bauddha.taisho.1812.2.33) · Pramāṇa