法苑珠林 62.10

62.10

若施主局心唯獻佛食。入僧自外雜物錢財。或入佛入法入現前僧等。隨他施意不得違逆。故薩婆多論云。若施佛寶者。置爪髮塔中供養法身佛。以法身常在故。又婆沙論。問曰。佛在世時。諸供養三寶物中常受一人分。所以滅後偏取一分。答曰。佛在世時。色身受用故取一人分。滅後法身功德勝僧故取一分也。若施法者分作二分。一分與經。一分與誦經說法人。若施法寶者。懸置塔中。供養理法寶故。若施僧寶者。亦著塔中。為供養第一義諦僧故。若言施眾者。凡聖俱得。以言無當故。既知如是受施之時。善知通塞。勿令互用。致有乖違（准此七月十五日諸俗人家各造獻食依經救親過事以後並須送食向寺不合自食若元造唯將獻佛不入僧者自食無犯然乖救母之意也）又僧祇律云。供養佛物華多聽轉賣香燈。猶故多者。轉賣著無盡財中。又五百問事云。佛塔物多欲作餘佛事者得。施主不許者不得。又四分律云。供養佛塔食。治塔人得食。又善見論云。佛前獻飯。侍佛比丘得食。若無比丘。白衣侍佛亦得食。

If a donor's mind is specific, offering food only to the Buddha, it accrues to the Saṅgha; other sundry goods and money either accrue to the Buddha, to the Dharma, or to the Saṅgha of the present, according to the donor's intention, which must not be opposed. Thus the Sarvāstivāda-śāstra states: 'If one donates to the Buddha-jewel, it should be placed in a stupa containing fingernails and hair to make offerings to the Dharmakāya Buddha, because the Dharmakāya is ever-abiding.' Again, the Vibhāṣā asks: 'When the Buddha was in the world, among all goods offered to the Three Jewels, he always received the share of one person; why then, after his parinirvāṇa, is one share specially taken [for him]?' The answer states: 'When the Buddha was in the world, his physical body made use of it, so he took the share of one person. After his parinirvāṇa, the merit of his Dharmakāya surpasses that of the Saṅgha, so one share is taken.' If one donates to the Dharma, it is divided into two shares: one share is given to the scriptures, and one share is given to those who chant the scriptures and preach the Dharma. If one donates to the Dharma-jewel, it is suspended inside a stupa to make offerings to the principle of the Dharma-jewel. If one donates to the Saṅgha-jewel, it is also placed inside a stupa to make offerings to the Saṅgha of ultimate truth. If one says 'I donate to the community,' both ordinary and noble beings receive it, because the statement has no specific designation. Knowing this, when receiving donations, one must clearly understand what is general and what is restricted, and not allow them to be used interchangeably, causing impropriety. (According to this, on the fifteenth day of the seventh month, when lay households each prepare food offerings according to the sūtra to rescue their kin, after the event is over, all the food must be sent to the monastery; they are not permitted to eat it themselves. If originally prepared solely as an offering to the Buddha and not given to the Saṅgha, eating it oneself incurs no offense, but it contravenes the intention of rescuing one's mother.) Furthermore, the Mahāsāṃghika Vinaya states: 'If there are too many flowers offered to the Buddha, it is permitted to sell them and buy incense and lamps; if there is still an excess, sell them and place [the proceeds] into inexhaustible wealth.' Furthermore, the Wubai wenshi states: 'If there are many goods belonging to a stupa and one wishes to use them for other Buddha-affairs, it is permitted; if the donor does not allow it, it is not permitted.' Furthermore, the Dharmaguptaka Vinaya states: 'As for food offered to a stupa, the person who tends the stupa may eat it.' Furthermore, the Samantapāsādikā states: 'As for cooked rice offered before the Buddha, the bhikṣu attending upon the Buddha may eat it. If there is no bhikṣu, a white-robed layman attending upon the Buddha may also eat it.'