梵網經菩薩戒本疏 6.28

6.28

八、釋文者，文中有六：一、先住見客，二、制令供得，三、令辨難辨，四、利養齊均，五、違教得罪，六、呵嘖結犯。初中略舉五處：一、「僧房」者，是伽藍中出家菩薩所住處也。二、「舍宅」者，是在家菩薩所住處，亦是檀越家安置僧處。三、「國王宅舍」者，是王宮內等，其「城邑」字通前二位所在之處。四、「乃至夏坐安居處」者，更有多處不能具說，故云「乃至」也。謂下至暫於一夏權暫住之處。五、「大會中」者，謂在檀越設會眾中見後來者，皆須讓坐以表相敬。此復二處，舉劣況勝也。二、「先住僧」下制令供待，於中略制六事：一、自須迎送，二、供給飲食，三、房舍止處，四、房內臥具床氈褥等，五、或常坐不臥之者須給繩床，六、或燈火水等。別說難盡，故總結云「事事給與」，令無乏短。三、「若無有」下，明令辨難辨。若無物可供，則賣己衣資；若迫無衣物，下至賣身，給無空過。如來制意，重至於此。然賣身通二位，男女唯在家，此中賣身及男女有異，釋如別說。四、「有檀越」下，明利養齊均。謂信施既說於十方，眾僧亦水乳一味，是故佛令僧次受如法得而無罪施，僧次如法施而福廣，故云「有利養分」等，並可知。五、「而先住僧」下，明違教得罪。謂違如來僧次之教，盜十方現前僧利，利縱微小，望僧利無邊，故云「得無量罪」。六、「畜生」下，呵嘖結犯。先以三事呵：一、愚癡甚，故同畜生；二、無聖果，故非沙門；三、無彼因，故非釋種。後「若故作」下，結犯，可知。

Eighth, regarding the explanation of the text: there are six [parts] in the passage: first, the resident seeing a guest; second, prescribing that offerings be provided; third, prescribing that difficult provisions be made; fourth, making offerings equal; fifth, incurring an offense for violating the teaching; sixth, reprimand and concluding the offense. In the first, five places are briefly mentioned: 1. "monastic residence" is the dwelling place of renunciant bodhisattvas in a saṅghārāma. 2. "Houses" are dwelling places of lay bodhisattvas, and are also places where dānapatis accommodate monks. 3. "Palaces and residences of kings" refers to places within royal palaces, and the words "cities and towns" apply generally to the locations of both the preceding situations. 4. "Up to the place of the summer rains-retreat": there are still many other places that cannot be completely detailed, hence the text says "up to." This means even down to a temporary dwelling place used temporarily for a single summer. 5. "In a great assembly": this means that when one sees later arrivals in an assembly hosted by a dānapati, one must yield one's seat to show mutual respect. Furthermore, these two places mention inferior cases to illustrate superior ones. Second, from "the resident monks" downward prescribes providing and receiving. Therein six matters are briefly prescribed: 1. oneself must go out to welcome and see off; 2. providing food and drink; 3. rooms and lodging places; 4. bedding, beds, blankets, mattresses, and the like within the rooms; 5. or for those who constantly sit without lying down, one must provide a rope bed; 6. or lamps, water, and the like. Specific items are hard to exhaust, so it summarizes: "providing everything," causing no shortage. Third, from "if there are none" downward explains prescribing that difficult provisions be made. If there are no goods to offer, one sells one's own clothing and requisites; if pressed without clothing or goods, even down to selling one's own body, so that they are provided for and not left empty-handed. The Tathāgata's intention in establishing the precept was so grave as to reach this extent. However, selling one's body applies to both [renunciant and lay] ranks, while [selling] sons and daughters applies only to laypeople; the distinction here between selling one's body and [selling] sons and daughters is as explained elsewhere. Fourth, from "if there is a dānapati" downward explains making offerings equal. Since faithful offerings are designated for the saṅgha of the ten directions, the monastic assembly is also like milk blended with water; therefore the Buddha instructed that receiving according to the monastic roll is lawful and constitutes blameless giving, and when the monastic roll receives lawful giving the merit is vast; hence the text says "there are shares of material offerings" and so forth, all of which can be known. Fifth, from "yet the resident monks" downward explains incurring an offense for violating the teaching. This means violating the Tathāgata's instruction on the monastic roll and stealing the offerings meant for the present saṅgha of the ten directions; even if the offering is tiny, viewed against the saṅgha's offerings it is boundless; hence the text says "incurs boundless offense." Sixth, from "animals" downward gives the reprimand and concludes the offense. It first reprimands with three matters: 1. extremely foolish, therefore equal to animals; 2. lacking noble fruits, therefore not ramaṇas; 3. lacking those causes, therefore not sons of the Śākyas. Afterward, from "if deliberately done" downward concludes the offense, as can be known.