[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) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 62.9 # 法苑珠林 62.9 法苑珠林 62.9 - **Language:** Classical Chinese ### [62.9](https://indike.org/pramana/in.bauddha.taisho.2122.62.9) 若是國家大寺。如似長安西明慈恩等寺。除口分地外別有勅賜田莊。所有供給並是國家供養。所以每年送盆獻供種種雜物。及輿盆音樂人等。并有送盆官人。來者非一。未知出何等物供給人客。又官盆未至已前。佛前獻供雜事供養。復出何物造作。答曰。若有通用之物。先用此物。若無此物。復無別施。止得出常住僧物。看待人客及造獻食。問曰。依律惡比丘來尚不合與。善比丘來應與。此既常住僧物。何得開俗耶。答曰。如僧祇十誦律等。國王大臣工匠惡賊。於僧有損益者。佛開知事出僧物看待。並得無犯。此非俗人合消。但開知事。不看待者。交於佛僧有損。所以開看無犯。既知如是。今時國家造盆獻供。百官音樂。上命令送佛盆。豈得不看。若不看視。交被譏責。復招外笑。出家之人但求他物不自捨慳。俗人見近不知遠。謂言合得合消。焉知來報。佛知損益。所以開制隨情。問曰。佛前獻佛食。若用常住僧物造作者。過事已後定入常住僧。此事不疑。未知外有施主獻盆獻供種種雜事等。此屬何處。答曰。此量施主情有通局。若施主依經造作。元為救存亡眷屬。事籍十方凡聖坐夏自恣之僧。方能救拔亡親。得離三塗清昇人天。所以獻佛之後。所有飲食餘長及生供米麫之屬等。並入常住僧。用以還供僧食。自外雜物錢財衣物等。並入夏坐。客主同分故。四分下文。夏食不應分。聽分夏衣及自恣衣等。 > If it is a great state monastery—such as Ximing Temple or Ci'en Temple in Chang'an—in addition to their allocation fields they have estate lands specially bestowed by imperial decree, and all their provisions are state offerings. Therefore, every year when basins are sent and offerings of various sundry goods are presented, along with the palanquin bearers, musicians, and the like, as well as the officials sending the basins, those who come are not few. From what goods should they provide for these guests? Furthermore, before the official basins arrive, from what goods are the various requisites prepared for presenting offerings before the Buddha? The answer is: If there are goods for common use, these goods should be used first. If there are no such goods and no special donations either, one may only draw upon the permanent property of the Saṅgha to entertain the guests and to prepare the food offerings. Objection: According to the Vinaya, if an evil bhikṣu comes, one should not even give to him, whereas if a good bhikṣu comes, one ought to give to him. Since this is the permanent property of the Saṅgha, how can it be permitted to be given to laypeople? Answer: According to the Mahāsāṃghika and Daśabhāṇavāra Vinayas, for kings, great ministers, artisans, or vicious bandits whose actions could cause harm or benefit to the Saṅgha, the Buddha permitted the administrators to draw upon the Saṅgha's goods to entertain them, all without committing an offense. This is not because laypeople are entitled to consume them, but the administrators are merely permitted \[to use them because\], if they do not entertain them, it will directly bring harm upon the Buddha and the Saṅgha; therefore, permission is granted to entertain them without committing an offense. Knowing this to be so, when the state today prepares basins and presents offerings, and the hundred officials and musicians are sent by imperial command to deliver the Buddha-basins, how could they not be entertained? If they were not entertained, it would directly invite censure and blame, and further attract external ridicule, \[with people saying\] that those who have left the household merely seek the goods of others while not relinquishing their own stinginess. Laypeople see what is near and do not know what is far off; they claim they are entitled to receive and consume them, so how could they know the future retribution? The Buddha knew the harm and benefit, and therefore established permissions and prohibitions according to circumstances. Objection: If the food offerings presented before the Buddha are prepared using the permanent property of the Saṅgha, after the event is over, they definitely accrue to the permanent Saṅgha—of this there is no doubt. But as for the basins, offerings, and various sundry goods presented by outside donors, to whom do these belong? Answer: This depends on whether the donor's intention is general or specific. If the donor prepares them according to the sūtras, originally to rescue living and deceased kin, this depends upon the Saṅgha of both ordinary and noble beings of the ten directions who have observed the summer retreat and performed the pravāraṇā, for only then can they rescue and extricate their deceased parents, enabling them to escape the three evil destinies and ascend purely to humanity and heaven. Therefore, after the offerings are made to the Buddha, all the leftover food and drink, as well as the uncooked grain, flour, and the like, accrue to the permanent Saṅgha, to be used in turn to provide meals for the Saṅgha. Apart from these, sundry goods, money, wealth, clothing, and the like all accrue to those who observed the summer retreat, because guests and hosts divide them equally. Hence the lower text of the Dharmaguptaka Vinaya says that summer food should not be divided, but permits the division of summer robes, pravāraṇā robes, and the like. > — English (machine translation) (machine translation) - [Previous: 62.8](https://indike.org/pramana/in.bauddha.taisho.2122.62.8) - [Next: 62.10](https://indike.org/pramana/in.bauddha.taisho.2122.62.10) - [Up: 62](https://indike.org/pramana/in.bauddha.taisho.2122.62) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.62.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.62.9](https://indike.org/pramana/in.bauddha.taisho.2122.62.9) · Pramāṇa