四分律刪繁補闕行事鈔 3.68

3.68

次，非時僧得施者。謂施主運心周普，通該三時，不局一界。將物至寺，或在俗家，召僧鳴鐘，以財用施；便羯磨斷之，如分亡人輕物法。律云：有住處現前僧，大得衣物、可分之分物；時有客比丘數數來，分衣疲極；佛令差一人，白二羯磨分。二部互正，亦有四種法：《四分》、《十誦》若施比丘僧，乃至無一沙彌；若施尼僧，乃至無一沙彌尼。如是五眾互取，就寺。不簡僧尼等別，皆僧得現前，同合受故（莫非俱是福田，故二眾互受）。《五百問》云：有人施僧物，後更比丘來，及在座；打稚應得，不打不合。若有餘䞋物，本道人已去，後人應問。若當來，不合；若永不來，呪願取；若或來，不得取，犯捨墮；知死而取，犯棄，僧物故。

Next, the untimely offering received by the saṃgha. This means that the donor's mindset is universal, encompassing all three seasons and not restricted to a single boundary. Bringing goods to the monastery or at a lay home, he summons the saṃgha by striking the bell and makes an offering of material property; it is then resolved by karman, like the method for dividing the light property of a deceased person. The Vinaya states: The resident present saṃgha obtained a great amount of robes and goods, divisible property; at that time guest monks kept arriving frequently, making the division of robes utterly exhausting; the Buddha ordered that one person be deputed by a jñaptidvitīya-karman to divide it. In correcting each other between the two assemblies, there are also four kinds of methods: The Dharmaguptaka and Daśādhyāya Vinayas state that if it is offered to the bhikṣu-saṃgha, it excludes even a single śrāmaṇera; if offered to the bhikṣuṇī-saṃgha, it excludes even a single śrāmaṇerikā. In this way, when the five assemblies reciprocally receive, they go to the monastery. Without distinguishing monk, nun, and so forth, because all are present for what the saṃgha receives and are equally eligible to receive it. (This is because all are equally fields of merit, hence the two assemblies reciprocally receive.) The Five Hundred Questions states: If someone donates goods to the saṃgha, and later more monks arrive and take their seats, if the gong was struck they ought to receive it; if not struck, they are not entitled. If there is surplus donation property, and the original practitioner has already left, the subsequent person should inquire. If he will return, it is not permissible [to take it]; if he will never return, recite an aspiration and take it; if he might return, one must not take it, or it incurs a niḥsargika-pāyattika; if knowing he has died one takes it, it incurs an offense of expulsion (pārājika), because it is saṃgha property.