梵網經古迹記 2.165

2.165

述曰：以損施主無限之福，亦失眾僧平等之利，故須制也。言「一切不得受」者，為簡聲聞若非頭陀，許受別請。言「而此利養屬十方僧」者，若次第受，理屬十方僧及八福田故。言「即取十方僧物入己」者，既受他施，非第二重。「八福田」者，如文佛等，前已說也。若爾，何故《菩薩地》云：他來延請，嫌恚不受，是染違犯，乃至廣說。有說：彼亦次第請。有說：欲說法等別有所化，不關僧次，得受別請。如此不受，如《論》所制，以後為勝，前說供養說法者故。

The commentary states: Because this damages the boundless merit of the donor and also causes the saṃgha to lose equal benefit, it had to be prohibited. 'Under all circumstances must not receive' is said to distinguish [the bodhisattva] from śrāvakas who are not dhūta practitioners and are permitted to receive personal invitations. 'Yet these offerings belong to the saṃgha of the ten directions' means that if they are received in sequential order, the principle is that they belong to the saṃgha of the ten directions and the eight fields of merit. 'Taking the property of the saṃgha of the ten directions for oneself' means that since one has accepted the gift of another, this is not the second major offense. Regarding the 'eight fields of merit', as the text says 'the Buddha and so forth', they have been explained previously. If so, why does the Bodhisattvabhūmi state: 'If others come to extend an invitation and one refuses it out of resentment, this is a defiled transgression,' and so on at length? Some say: that case also refers to sequential invitations. Others say: if one wishes to preach the Dharma or has a particular individual to convert, independent of the communal order of the saṃgha, one may accept an individual invitation; refusing in such a case is what is prohibited by the treatise. The latter interpretation is superior, because previously making offerings to those who teach the Dharma was spoken of.