法苑珠林 42.10

42.10

述曰。今見齋家多不依法。但逐人情安置。凡人全不憂佛及聖僧。既如前經所說。施主先須預掃灑佛堂及安置聖僧坐處。洗浴潔身。燒上名香。懸繒幡蓋。散眾雜華。手執香鑪盡誠敬仰。奉請三寶及以聖僧。十方法界一切聖凡亦皆普請。受弟子請降屈聖儀來臨住宅。合家大小並共虔誠。預前七日已來發此重心。若是貧家無好香華。復無安置之處。然須臨時斟酌。僧未坐前先上好處安置佛座。掃灑如法。其次好處安聖僧座。敷設軟物新白淨者。布綿在上。若施主心重有感。食訖候看似人坐處。即知報身來訃。若無相現但化身來。若全輕慢報化俱不至。其座不得彩畫錦綺綾羅金銀雜飾及散華置上。雖是羅漢然共凡僧。同受二百五十別解脫戒。所以不受雜綵金銀等物。若是諸佛菩薩大乘之人。非局出家相者。所以得受種種供養。安聖僧座及以獻食。亦不得越過尺六高處安置。尺六已下如法僧座則得。亦不得作塑形聖僧在座安置。儻報身自來豈可推却塑像而坐。亦不得在寺將常住僧器盛食。恐報身來不可觸僧淨器而食。若用鉢盂及俗盤器獻者。即通化報。最為如法。若有聖僧錢還入聖僧用。將置鉢盂匙箸銅盌手巾。及將買上好盤器皿背上朱書題字記之。餘人不敢雜用日別隨家常食。每旦及午盛食。常獻佛及僧。豈非好事。更有餘錢買取一胡床及一油單。食訖澡豆淨洗置胡床上。以油帊覆之。日別如是表供養三寶。心常不絕大得功德。若多得錢即如西國寺法。及俗人舍空靜上處為聖僧造房堂。隨四時冬夏安物供養。若在夏內。堂內日別敷好淨席。襯身單敷銅盆銅瓶澡豆淨巾。若至午前并獻飲食。夜中然燈燒香。隨心量力如法供養。若至冬寒。安被厚帔氈褥炭火湯水燈明隨時供養。縱有餘長聖僧錢財。不得將入別僧乃至常住僧用。亦不得入佛法用。亦不得作別聖僧形。數見有人索聖僧錢。彩畫佛形及四壁畫聖僧迦葉阿難等形。以賓頭盧羅漢聖人現在不入涅槃。既不得聖僧囑授進止。豈得互用浪將別入。若己用者並須倍還。不還得罪。故四分律云。許此處不得異處得罪（如似己物他人不問己身餘人輒將作別用豈可得不）上來所述並依經律聖意錄之。不得不行。三寶物重不得互用。恐差之毫毛失之千里。誠言不墜省己用之。故梁武帝時。漢國大德英儒。共請西域三藏。纂集聖僧法用。翻出五卷。如前所述並亦同之。

The commentary says: Nowadays we see that many families hosting vegetarian feasts do not act according to the Dharma, but merely arrange things following human sentiments. Ordinary people show no concern at all for the Buddha and the holy saṃgha. As the aforementioned sūtra states, the dānapati must first sweep and sprinkle the Buddha hall and arrange the seat for the holy saṃgha in advance, bathe to purify their bodies, burn supreme fine incense, hang silk banners and canopies, and scatter diverse flowers. Holding an incense burner in their hands with utmost sincerity and reverent devotion, they should invite the Three Jewels and the holy saṃgha. All the holy and the ordinary throughout the dharma-realms of the ten directions should also be invited universally: 'Accept the invitation of your disciples; condescend with your holy presence to visit our residence.' Young and old throughout the whole family should unite in devotion, arousing this earnest mindset seven days in advance. If it is a poor household that lacks fine incense and flowers, and also has no place to accommodate them, they must then deliberate as the occasion arises. Before the saṃgha sits, they should first arrange the Buddha's seat in a fine, superior spot, sweeping and sprinkling according to the Dharma. Next, in a fine spot, they should arrange the seat for the holy saṃgha, spreading soft, newly purified white items, with cloth and cotton wool on top. If the dānapati's mind is earnest and evokes a response, after the meal is finished, upon observing what resembles the place where someone has sat, one knows that the saṃbhogakāya has arrived to accept the invitation. If no sign appears, only the nirmāṇakāya has come. If there is utter disrespect, neither the saṃbhoga- nor the nirmāṇakāya will arrive. On that seat, one must not place painted patterns, brocades, damasks, silks, miscellaneous gold and silver ornaments, or scatter flowers upon it. Although he is an arhat, he nonetheless shares with ordinary monks the reception of the two hundred and fifty prātimokṣa precepts; for this reason, he does not accept miscellaneous patterned fabrics, gold, silver, and other such things. If it were the Buddhas, bodhisattvas, and persons of the Mahāyāna who are not limited to the appearance of renunciants, they would therefore be able to accept all kinds of offerings. Setting up the holy saṃgha's seat and presenting food likewise must not exceed one foot six inches in height; at one foot six inches or lower, it is an appropriate monastic seat according to the Dharma and is permissible. One also must not make a sculpted image of the holy saṃgha and place it on the seat. If the saṃbhogakāya should come in person, how could he push aside the sculpted image to sit down? Furthermore, one must not bring the permanent monastic vessels of the monastery to hold food, for fear that if the saṃbhogakāya comes, it would not do to touch the pure vessels of the saṃgha to eat. If one uses alms bowls and secular platters and vessels to make offerings, this accommodates both the nirmāṇakāya and saṃbhogakāya, which is most in accordance with the Dharma. If there are funds dedicated to the holy saṃgha, they must be used solely for the holy saṃgha, to purchase alms bowls, spoons, chopsticks, bronze bowls, and hand towels, and to buy superior platters and utensils, inscribing them on the back with vermilion characters to mark them so that other people dare not use them mixed with other things. Daily, following the family's ordinary meals, each morning and noon food should be served and constantly offered to the Buddha and the saṃgha—is this not a good deed? If there are surplus funds, purchase a camp bed and an oilcloth; after eating, wash clean with soap bean powder, place it on the camp bed, and cover it with an oiled napkin. Doing so daily symbolizes making offerings to the Three Jewels; when the mind is constantly uninterrupted, one attains great merit. If one obtains substantial funds, then following the method of the temples of the Western regions and the vacant, quiet, superior places of lay houses, build a chamber and hall for the holy saṃgha, arranging items to make offerings according to the four seasons of winter and summer. If in summer, inside the hall daily spread fine, clean mats, underblankets, bronze basins, bronze flasks, soap bean powder, and clean towels; when noon approaches, also present food and drink; in the night, light lamps and burn incense, making offerings according to the Dharma in line with one's intent and capacity. When the cold of winter arrives, provide quilts, thick capes, felt rugs, charcoal fires, hot water, and lamps, making offerings according to the season. Even if there are surplus funds and goods for the holy saṃgha, they must not be diverted to the use of individual monks or even the permanent saṃgha, nor may they be diverted to the use of the Buddha or the Dharma, nor may one make images of other holy monks. I have frequently seen people solicit funds for the holy saṃgha to paint Buddha figures and paint images of holy monks such as Kāśyapa and Ānanda on the four walls. Because the holy person Piṇḍola the Arhat is presently living and has not entered nirvāṇa, since one has not received the holy monk's instructions regarding actions and cessations, how could one interchange them and carelessly divert them to other uses? If one uses them for oneself, one must repay double; failing to repay incurs sin. Therefore, the Dharmaguptaka-vinaya states: 'If promised for this place, it cannot be used in another place; doing so incurs an offense.' (Just like one's own property, if another person takes it for other purposes without asking, how could that be permissible?) What has been narrated above is all recorded in accordance with the sūtras, the vinaya, and the holy intent, and must not fail to be put into practice. The property of the Three Jewels is momentous and must not be interchanged; fear lest 'a miss by a hair's breadth leads to a loss of a thousand miles.' The true words have not fallen away; examine oneself and put them into practice. Thus during the reign of Emperor Wu of the Liang, the eminent virtuous monks and brilliant scholars of the Han lands together invited a tripiṭaka master of the Western regions to compile the liturgical practices for the holy saṃgha, translating them in five fascicles; what was described previously is also the same as this.