梵網經菩薩戒本疏 2.13

2.13

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.