天台菩薩戒疏 2.32

2.32

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.'