梵網經菩薩戒本疏 6.30

6.30

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.