[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分律刪繁補闕行事鈔](https://indike.org/pramana/in.bauddha.taisho.1804) › 2.159 # 四分律刪繁補闕行事鈔 2.159 四分律刪繁補闕行事鈔 2.159 - **Language:** Classical Chinese ### [2.159](https://indike.org/pramana/in.bauddha.taisho.1804.2.159) 二明開畜者。經中禁重，如後所明。律中在事，小機意狹，故多開畜。第一不淨中，田是妨道，別人不開；一口小房，有資道要，依上開畜。《毘尼母》云：畢陵伽為國人所重，施一小寺；羅網車輿，駞驢等畜，僧坊所須，開受。《僧祇》中：為僧故得受。《善見》：居士施田地，別人不得用；若供養僧者，得受。《多論》：檀越欲作大房舍，應開解示語令小作，順少欲法；若為容多人故作者，不應違意。《五分》：有人施僧田宅店肆，聽受，使淨人知之。《善見》：若人以池施僧，供給浣濯，及一切眾生聽飲用者，隨意得受。二種植根栽。若如《僧祇》，為僧營理者，得。別人不開，即污家法中，自種教他，一切不合；除供養佛法僧。餘如雜法中說。三貯積穀帛。昔云，儉開三十六石，出《善生經》；余自披撿真偽二本，並無，舉世夢傳。《涅槃》云：聲聞僧者，無有積聚；所謂奴婢僕使、庫藏、穀米、鹽豉、胡麻、大小諸豆，若自手作食，自磨自舂，種種非法故。若有說言，如來聽畜非法之物，舌則卷縮。《僧祇》云：若比丘糴粟時作念，此後時恐貴，今糴此穀，我當依是得誦經坐禪行道。而不言多少。準酌一夏之糧，亦隨時料其豐儉。鹽則準前穀量，盡形藥中加法亦得。律中：比丘道行，得大麥小麥班豆粳米，佛開受之；安置囊幞內盛之，應合淨施。故文中，諸比丘得道路糧，開受，淨人賞舉。後卷具有說淨方法。四畜諸僮僕。《增一》云：長者將女施佛，佛不受。若受者，漸生重罪，因說欲過，羅剎女等事。《僧祇》：若人云施僧奴、若施使人、若施園民婦，一切不應受；若言施供給僧，男淨人聽受。若施別人，一切不得；若施淨人，為料理僧故，別人得受。若施尼僧，乃至別人，反前，唯言女淨人為異。今諸伽藍，多畜女人，或賣買奴婢者，其中穢雜，孰可言哉！豈唯犯淫，盜亦通犯。深知聖制不許，凡豈強哉。《僧祇》：畢陵伽在聚落自泥房，王與使人，三反不受；云：若能盡壽持五戒奉齋，然後受之。《十誦》：守竹園寺有五百人，王舍城中也。有十種施無福：一謂施女人，二戲具，三畫男女合像，四酒，五非法語，六器仗，七大刀，八毒藥，九惡牛，十教他作如是施。五畜畜生。律中比丘畜猫子狗子乃至眾鳥，並不得畜。《僧祇》若人施僧一切眾生，並不應受。眾生者，馬驢猪羊麞鹿，如是一切自餘野鳥獸等。若見比丘不受，云我當殺之；應語令自施水草，守護勿令傷害；不得剪翅籠繫，若能飛行自活者，放去莫拘之。《善見》：若施牛羊，不得受；若云施乳酪等五味，得受。餘一切畜生亦爾。《涅槃經》中：比丘之法，不得賣買生口等。《伽論》：為塔故受駝馬驢。今有施佛法家畜生，而知事有賣者，並不合聖教。《十輪》：若施四方僧物、田宅、淨人，不與持戒，反與破戒；自恣受用，并與白衣同共食啖；因此剎利居士，皆入阿鼻。《日藏分》云：於我法中，假令如法，始從一人乃至四人，不聽受田宅園林車馬奴婢等常住僧物；若滿五人，乃得受之。《大集》亦同。《四分》：乘乘戒中，開老病得乘男乘，女乘尼騎，如瞻病法。《僧祇》：船車牛馬等乘，無病不合，唯因水中船行者得。六畜錢寶。若元作自畜之意，不合；若擬淨施與他，依律文開。《僧祇》、《十誦》、《善見》云：若病人得者，令淨人畜，為貿藥故。若多人與藥錢直，得置氈褥底，眼暗未時，手觸在無，不犯。又云：末利夫人施僧布薩錢，佛言聽受。準義付他。又居士持金銀，與僧作寺食堂園田，比丘不得受，犯吉羅；應付淨人，口得處分。若施作飲食衣藥臥具，亦不自受。若受後作衣服用，得吉羅；應付淨人。《雜含》云：自今已後，須木直索木，乃至須人工等，亦直索之，慎勿為己受取金寶。則破《四分》人解。律云：若為作屋故，求材木、竹草、樹皮，得受；不應自為身受（若文不了，引經自明）。餘如正解。七聽畜重物。《毘尼母》：別人聽受刻鏤大床，唯除金寶。若綿褥者，他施已成者，《十誦》開受。《毘尼母》、《四分》：氍毹等等，他施聽受；廣三肘，長五肘，淨施畜。若鐵瓦瓶等，銅盆、銅盔等器，別人得受。八者佛不開者。《善見》云：不得捉一切穀，除米。若施器仗者，僧應打壞，不得賣。施樂器者，不得捉，得賣。《增一》云：若得金寶施，呪願已，還反施主。《涅槃》云：若有人言，如來憐愍一切眾生，善知時宜，說輕為重、說重為輕。觀知我等弟子，有人供給，所須無乏，如是之人，佛則不聽受畜一切八不淨物。若諸弟子，無人供須，時世饑饉飲食難得，為欲護持建立正法，我聽弟子受畜奴婢金銀車乘田宅穀米，賣易所須；雖聽受畜如是等物，要須淨施篤信檀越。如是四法，所應依止；我為肉眼諸眾生說是四依，終不為慧眼者說；若有三藏反上說者，亦不應依。又說八不淨財，十餘處文，皆極毀破，不令畜服。又云：若優婆塞，知此比丘破戒受畜八法，不應給施；又不應以袈裟因緣，恭敬禮拜；若共僧事，死墮地獄。《十輪經》說，據不知持犯者，並須恭敬。又《涅槃經》：窮終極教，不用亦得；以護法故，小小非要。 > Second, clarifying the allowances for keeping them. The prohibitions in the sūtras are severe, as clarified below. In the Vinaya, it is concerned with concrete affairs, and because those of lesser capacity have narrow horizons, many allowances for keeping them are made. Regarding the first impurity: fields obstruct the Way, so an individual is not permitted \[to keep them\]; a single small room is essential for sustaining the Way, so based on the above, one is permitted to keep it. The Vinayamātṛkā says: 'Pilindavatsa was honored by the people of the country and was given a small monastery; silk canopies, wagons, carriages, camels, donkeys, and other livestock needed by the monastery were allowed to be accepted.' In the Mahāsāṃghika-vinaya: 'For the sake of the saṃgha, they may be accepted.' The Samantapāsādikā says: 'If a householder gives land and fields, an individual must not use them; if offered to the saṃgha, they may be accepted.' The Sarvāstivāda-vinaya-vibhāṣā says: 'If a dānapati wishes to build a large residence, one should explain and instruct him to make it small, in accordance with the principle of few desires; if it is built to accommodate many people, one should not oppose his intention.' The Pañcavargika-vinaya says: 'If someone offers the saṃgha fields, residences, and shop fronts, they are permitted to be accepted; have a kappiyakāraka manage them.' The Samantapāsādikā says: 'If someone gives a pond to the saṃgha to provide for washing and to allow all sentient beings to drink and use, it may be accepted as desired.' (2) Planting roots and cuttings: If, as in the Mahāsāṃghika-vinaya, it is managed on behalf of the saṃgha, it is permitted. An individual is not permitted; that is, in the rule on corrupting families, planting by oneself or instructing others \[to do so\] is entirely inadmissible, except when making offerings to the Buddha, Dharma, and Saṃgha. The rest is as spoken in the miscellaneous matters. (3) Storing grains and fabrics: In former times it was said that in times of famine thirty-six piculs were allowed, citing the Sujāta-sūtra; I personally perused both the authentic and spurious versions, and neither contains it—it is a dream passed along by the whole world. The Mahāparinirvāṇa-sūtra says: 'As for the śrāvaka-saṃgha, there is no accumulation; namely, male and female slaves, servants, storehouses, grain and rice, salt and fermented beans, sesame, large and small beans; or preparing food with one's own hands, milling by oneself, pounding by oneself, because these are various unlawful matters. If anyone says that the Tathāgata permits keeping unlawful things, their tongue will shrivel up.' The Mahāsāṃghika-vinaya says: 'If a bhikṣu, when purchasing grain, thinks: "Later on, it may become expensive; if I buy this grain now, relying on it I will be able to recite sūtras, sit in meditation, and practice the Way," yet does not specify the amount. One estimates provisions for one summer \[retreat\], also reckoning whether it is an abundant or scarce time.' For salt, one estimates according to the previous grain amount; performing the procedure for life-long medicine is also permitted. In the Vinaya: 'When a bhikṣu was traveling and received barley, wheat, speckled beans, and non-glutinous rice, the Buddha allowed him to accept them; placing them inside a bag or bundle, they should be ritually offered (pratigrāhita/purely transferred).' Therefore, the text states that when bhikṣus received provisions on the road, they were allowed to accept them, and a kappiyakāraka would store and lift them up. The later fascicle fully contains the method for declaring purification. (4) Keeping various boy servants and slaves: The Ekottarika-āgama says: 'An elder brought a woman to give to the Buddha; the Buddha did not accept her. If one accepts them, grave offenses gradually arise,' whereupon he spoke on the faults of desire, rākṣasī demons, and such matters. The Mahāsāṃghika-vinaya: 'If someone says they give the saṃgha a male slave, or a servant, or a garden worker's wife, none of them should be accepted; if they say they give them to serve the saṃgha, a male kappiyakāraka is permitted to be accepted. If given to an individual, it is entirely impermissible; if given as a kappiyakāraka to manage affairs for the saṃgha, an individual may accept them. If given to the bhikṣuṇī-saṃgha or an individual \[nun\], it is the reverse of the former, differing only in specifying a female kappiyakāraka.' Nowadays, many monasteries keep women or buy and sell male and female slaves; who can speak of the filth and defilement among them! How could it only be the offense of unchastity? Stealing is also universally committed. Knowing deeply that the holy prohibition does not permit it, how could ordinary mortals force it? The Mahāsāṃghika-vinaya: 'Pilindavatsa was plastering his room in a village by himself; the king offered him a servant, which he refused three times, saying: "If he can uphold the five precepts and observe the fast for his entire life, only then will I accept him."' The Daśādhyāya-vinaya: 'There were five hundred people guarding the Veṇuvana Monastery in Rājagṛha.' There are ten kinds of gifts that yield no merit: the first is giving women; second, toys/games; third, pictures of men and women copulating; fourth, alcohol; fifth, unlawful speech; sixth, weapons; seventh, broadswords; eighth, poison; ninth, vicious bulls; and tenth, instructing others to make such gifts. (5) Keeping animals: In the Vinaya, bhikṣus are not permitted to keep kittens, puppies, or even various birds. The Mahāsāṃghika-vinaya: 'If someone offers any sentient being to the saṃgha, none should be accepted. "Sentient beings" refers to horses, donkeys, pigs, sheep, roe deer, and deer, and all such remaining wild birds and beasts. If they see that the bhikṣu will not accept them and say, "I will slaughter them," one should tell them to provide water and grass themselves, guarding them so that no harm is done; one must not clip their wings or cage them; if they can fly and survive on their own, release them and do not detain them.' The Samantapāsādikā: 'If cows and sheep are given, they must not be accepted; if they say they give the five flavors such as milk and curds, they may be accepted. It is also thus for all other animals.' In the Mahāparinirvāṇa-sūtra: 'According to the Dharma of a bhikṣu, one must not buy or sell living beings, and so forth.' The Vinayasaṃgraha: 'For the sake of a stūpa, one may accept camels, horses, and donkeys.' Nowadays, some people offer animals to the households of the Buddha and Dharma, and the managers sell them; none of this conforms to the holy teaching. The Daśacakra-sūtra: 'If one gives things of the cāturdiśa-saṃgha, fields, residences, and kappiyakārakas, not to precept-holders but instead to precept-breakers; and they freely use them and eat together with laypeople; on this account, kṣatriyas and householders all enter Avīci \[Hell\].' The Sūryagarbha section says: 'In my Dharma, even if done according to the Dharma, from one person up to four persons are not permitted to accept permanent saṃgha property such as fields, residences, gardens, groves, carriages, horses, or male and female slaves; only if there are a full five persons may they accept them.' The Mahāsaṃnipāta is also the same. In the Dharmaguptaka Vinaya, under the precept on riding in a vehicle, the elderly and sick are permitted to ride a male vehicle, and nuns ride a female vehicle, as in the rules on nursing the sick. The Mahāsāṃghika-vinaya: 'Vehicles such as boats, carts, oxen, and horses are not admissible without illness; only travel by boat over water is permitted.' (6) Keeping coins and precious treasures: If originally done with the intention of keeping them for oneself, it is impermissible; if intended to be ritually surrendered to another, it is permitted according to the Vinaya text. The Mahāsāṃghika-vinaya, Daśādhyāya-vinaya, and Samantapāsādikā say: 'If a sick person receives them, have a kappiyakāraka keep them for purchasing medicines. If many people give the money value of medicines, it may be placed under a felt rug; if in dim light at an improper time one's hand touches it, checking whether it is there or not, it is not an offense.' It also says: 'Queen Mallikā gave the saṃgha posadha money; the Buddha said it was permitted to be accepted.' In accordance with the principle, it is entrusted to another. Furthermore, if a householder takes gold and silver and gives it to the saṃgha to build a monastery, dining hall, or garden and fields, a bhikṣu must not accept it, committing a duṣkṛta; it should be handed over to a kappiyakāraka, and \[the bhikṣu\] may verbally direct it. If given to provide food, drink, robes, medicines, or bedding, he likewise does not accept it himself. If after accepting it he uses it to make clothing, he incurs a duṣkṛta; it should be handed over to a kappiyakāraka. The Saṃyuktāgama says: 'From this day forth, if you need wood, directly ask for wood, up to if you need laborers and so forth, directly ask for them as well; be careful not to receive and take gold and precious things for yourself.' This refutes the Dharmaguptaka interpretation. The Vinaya says: 'If for the sake of constructing a room one seeks timber, bamboo, grass, and tree bark, one is permitted to accept them; one should not accept them for one's own body' (if the text is not clear, quoting the sūtras clarifies it of itself). The rest is as in the primary explanation. (7) Permitted keeping of heavy goods: The Vinayamātṛkā: 'An individual is permitted to accept a large carved bed, excluding only gold and precious treasures. If it is a cotton rug that was already completed when given by another, the Daśādhyāya-vinaya allows it to be accepted.' The Vinayamātṛkā and Dharmaguptaka Vinaya: 'If woolen rugs and so on are given by others, they are permitted to be accepted; three cubits wide and five cubits long, they are kept through pure surrender. If they are utensils such as iron or earthenware flasks, bronze basins, and bronze bowls, an individual may accept them.' (8) Those which the Buddha did not allow: The Samantapāsādikā says: 'One must not grasp any grain, except rice. If weapons are given, the saṃgha should break them; they must not be sold. If musical instruments are given, they must not be handled; they may be sold.' The Ekottarika-āgama says: 'If one receives a gift of gold and treasures, after chanting the dhāraṇī/blessing, one returns it to the donor.' The Mahāparinirvāṇa-sūtra says: 'If someone says: "The Tathāgata, pitying all sentient beings, well knows what is appropriate for the time, declaring the light to be heavy and the heavy to be light. Observing and knowing that among my disciples there are those who have people providing for them, with no lack of necessities—such persons the Buddha does not permit to accept or keep any of the eight impure things. If my disciples have no one to provide for their necessities, and in times of famine food and drink are hard to obtain, then wishing to protect, uphold, and establish the true Dharma, I permit my disciples to accept and keep male and female slaves, gold and silver, vehicles and carriages, fields and residences, and grain and rice, to sell and exchange for what they need; although they are permitted to accept and keep such things, they must necessarily be purified and transferred to a faithful dānapati. Such four principles are what should be relied upon; I speak of these four reliances for sentient beings with fleshly eyes, never for those with the wisdom-eye; if there is a Tripiṭaka master who speaks contrary to the above, he likewise should not be relied upon."' It also discusses the eight impure riches; in more than ten passages of text, it completely destroys and censures them, not allowing them to be kept or used. It also says: 'If an upāsaka knows that this bhikṣu breaks the precepts and accepts and keeps the eight things, he should not provide or give to him; nor should he, on account of the kāṣāya, pay homage or revere him; if he joins in saṃgha affairs \[with him\], upon death he falls into hell.' What the Daśacakra-sūtra says is based on those who do not know observance and transgression; all must be revered. Furthermore, the Mahāparinirvāṇa-sūtra says: 'As the ultimate and final teaching, not using them is also acceptable; for the sake of protecting the Dharma, minor matters are not essential.' > — English (machine translation) (machine translation) - [Previous: 2.158](https://indike.org/pramana/in.bauddha.taisho.1804.2.158) - [Next: 2.160](https://indike.org/pramana/in.bauddha.taisho.1804.2.160) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1804.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.2.159) — English, machine translation ## Linked texts (1) - [量處輕重儀](https://indike.org/pramana/in.bauddha.taisho.1895.2.46) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.2.159](https://indike.org/pramana/in.bauddha.taisho.1804.2.159) · Pramāṇa