梵網經菩薩戒本疏 2.13

2.13

第四、瞻待法者。准下文：有大乘法師來，迎接、禮敬、黃金、百味等供給。《十誦》云：以此人替補我處，故須供給。不言用何物供。准應是現前僧物，可和用故。《五分律》云：若白衣入寺，僧不與食，便起嫌心。佛言：應好持與。又惡器盛食與之，又生嫌心。佛言：好器與之。准此，應是惡人覓僧過者，不識業道之類也。若在家二眾及識達正士，了僧物難消，即不應與。故《大集經》云：「但是眾僧所食之物，不得輒與一切俗人，亦不得云：此是我物，別眾與食。」然於眾僧有損益者，聽與。故《僧祇》云：損者、益者應與。損者，賊來詣寺，索種種飲食。若不與者，或能燒劫寺內，雖不應與，畏作損事，故隨多少與。益者，若治僧房、巧匠及撩理眾僧物事者，應與前食、後食及塗身油、非時漿等。若王及諸大勢力者，應與飲食。是名益者。《十誦》云：供給國王、大臣薪、火、燭，得用十九錢，不須白僧。若更須用，應白僧竟與。又有惡賤，從知食比丘索食。比丘言：「為僧故辨是食，不為汝等。」便捉一比丘手脚截腰斷。諸比丘白佛，佛言：「若有如是怖畏處，若乞少少與，若半乞半與，若全乞都與。莫以是因緣故，得大衰惱。」又《十誦》云：客作人雇得全日，卒遇難緣，不得如契者，佛令量功與之。《善見》云：瞻待淨人法，若分番上下者，當上與衣食；下者，不得長使者供給衣食。准上諸文，餘不論者，可以例之。問：凡此所引，多是小乘，云何得通菩薩性戒用？答：菩薩性戒共學，《攝論》明文，故得用也。問：菩薩既守僧物，不給貧弱，豈不違害本大悲耶？答：此即為悲。何以故？若以僧物與人，二俱獲罪，長劫受苦，何名大悲？故不與也。

Fourth, on the rules for receiving and entertaining guests: According to the text below, when a Mahāyāna Dharma master comes, one should welcome him, pay homage, and provide him with yellow gold, delicacies of a hundred flavors, and so forth. The Daśādhyāya-vinaya states: 'Because this person takes my place, one must provide for him.' It does not state what property should be used for the offering. By inference, it should be the property of the present saṃgha, because it can be used by consensus. The Mahīśāsaka-vinaya states: 'If a layperson enters the monastery and the saṃgha does not give him food, he will conceive resentment.' The Buddha said: 'You should hold good [food] and give it to him.' Furthermore, when food was served to him in an inferior vessel, he also felt resentment. The Buddha said: 'Give it to him in a good vessel.' According to this, [such laypersons] must be evil people looking for faults in the saṃgha, who do not know the path of karma. If they are among the two assemblies of laypeople or discerning, upright gentlemen who understand that saṃgha property is difficult to digest, one should not give it to them. Therefore the Mahāsaṃnipāta Sūtra states: 'Whatever is the food of the saṃgha must not be given thoughtlessly to any layperson, nor may one say, "This is my property," and give food apart from the saṃgha.' However, toward those who bring harm or benefit to the saṃgha, giving is permitted. Thus the Mahāsāṃghika-vinaya states: 'One should give to those who harm and those who benefit. As for those who harm: robbers come to the monastery demanding various kinds of food and drink. If one does not give it to them, they might burn down or plunder the interior of the monastery; although it should not be given, out of fear that they will do harm, one gives it according to need, whether much or little. As for those who benefit: if they repair the monastic quarters, are skilled artisans, or manage and arrange the affairs and property of the saṃgha, one should give them the forenoon meal, the afternoon meal, body oil, unseasonal juice, and so forth. If they are kings or persons of great authority, one should give them food and drink. These are called those who benefit.' The Daśādhyāya-vinaya states: 'When providing firewood, fire, and candles for kings and ministers, one may spend nineteen coins without needing to inform the saṃgha. If more is needed, one should inform the saṃgha before giving.' Moreover, there was a vile, low person who demanded food from the monk in charge of food. The monk said: 'I prepared this food for the sake of the saṃgha, not for you.' [The person] then seized a monk, severed his hands and feet, and cut his waist in half. The monks reported this to the Buddha, and the Buddha said: 'Where there is such a terrifying circumstance, if they beg, give a little; or if they beg, give half; or if they beg for all, give all. Do not, on account of this, suffer great ruin and affliction.' The Daśādhyāya-vinaya also states: 'When a hired laborer is engaged for a full day but suddenly encounters an adverse condition so that the contract cannot be fulfilled as agreed, the Buddha ordered that he be paid in proportion to his labor.' The Samantapāsādikā states: 'As for the rules on receiving pure persons (ārāmika), if they take turns in duty shifts, clothing and food should be given to those on duty; those off duty who are not employed for a long period must not be provided with clothing and food.' In light of the above passages, other cases not discussed may be inferred accordingly. Question: The sources cited here are mostly Hīnayāna; how can they be applied to the bodhisattva precepts of natural morality? Answer: The bodhisattva's precepts of natural morality are shared practices [with the śrāvaka], as clearly stated in the Mahāyānasaṃgraha; therefore they may be applied. Question: Since a bodhisattva protects saṃgha property and does not give it to the poor and weak, does this not violate and harm his fundamental great compassion? Answer: This is itself compassion. Why? If one gives saṃgha property to others, both parties incur offenses and suffer torment for long kalpas; how could that be called great compassion? Therefore, one does not give it.