梵網經菩薩戒本疏 6.30

6.30

初、制意者，菩薩理應捨所重財物助成施會，何容曲受別請取彼普施之物？別說有三：一、壞如來僧次之法，二、損施主無限之福，三、累自身取此不應受物。《比丘應供法行經》云：「若我弟子有受別請者，是人定失一果、二果、三果、四果，不名比丘。是人不得國王地上行，不得飲國王水，有五百大鬼常遮其前。是比丘七劫不見佛，佛不授手，不得受檀越物，五千大鬼常隨其後。」後言：「佛法中大賊，諸比丘不應作。次第僧中佛化僧、四道果僧、菩薩僧、七賢僧、凡夫僧，欲使四方檀越得如是僧故，莫受別請。」又《居士請僧福田經》意亦同此，故深制也。

First, the intention of instituting the precept: A bodhisattva should rightly renounce cherished wealth and property to help bring about a feast of giving; how could they improperly accept an individual invitation to take items meant to be universally distributed? In particular, there are three reasons: 1. It destroys the Tathāgata's rule of rota for the Saṅgha; 2. It diminishes the boundless merit of the donor; 3. It burdens one's own person by taking these items that should not be accepted. The Sūtra on the Bhikṣu's Practice of the Dharma Deserving Offerings states: 'If any disciple of mine accepts an individual invitation, that person will definitely lose the first fruit, second fruit, third fruit, and fourth fruit, and is not called a bhikṣu. That person shall not walk upon the king's land, nor drink the king's water; five hundred great demons will constantly block his way forward. This bhikṣu will not see a Buddha for seven kalpas, the Buddha will not extend his hand to him, he cannot receive the offerings of donors, and five thousand great demons will constantly follow behind him.' It further states: 'A great thief within the Buddha-Dharma is what monks must not be. Within the rota of the Saṅgha, there are Buddha-manifested Saṅghas, Saṅghas of the four paths and fruits, bodhisattva Saṅghas, seven-worthy Saṅghas, and ordinary-being Saṅghas. Because one wishes donors from the four directions to attain such a Saṅgha, do not accept individual invitations.' Furthermore, the meaning of the Gṛhapati's Sūtra on Inviting the Saṅgha as a Field of Merit is also the same as this; therefore, it was strictly instituted.