[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) › 74.16 # 法苑珠林 74.16 法苑珠林 74.16 - **Language:** Classical Chinese ### [74.16](https://indike.org/pramana/in.bauddha.taisho.2122.74.16) 或施主本擬作釋迦。改作彌陀。本作大品。改充涅槃。本作僧房。改供僧食。本施二眾。改入一眾。本擬十方迴。入現前本。擬大眾。迴入別人。本擬眾僧。迴入白衣。皆違反施主。計錢多少滿五成重。減五得蘭。故四分律云。許此處乃與彼處。皆犯罪也（輕重之罪量前施主）准此之文。檢校佛像。有餘綵色不得作菩薩聖僧等形。以師徒位別故。不得互用。乃可作餘莊嚴具。還將供養佛不犯。若施主情通一鋪佛像任意莊嚴。種種道俗凡聖形像。諸雜供養。名華草木。山池鳥獸。不局佛像者。通作無罪。故五百問事云。用佛綵色作鳥獸形得罪。除在佛前為供養。故不犯（數聞邊方道俗。不閑戒律。雖有好心經營三寶。任己凡情互用三寶物。乃至齊上聖僧錢。或將自入。或入常住。或作佛像。或畫壁上迦葉阿難等形。並不合用得罪。具如上受請篇說。問曰。今時齋上有佛錢。未審此錢入何等用。答曰。若施主本心定入造像。還如前互用文斷。只得造佛不得別用。若如今時齋家。凡僧食後通出佛僧錢。知施主不別標局者。任將買香沽油造幡營造佛堂種種供佛。受用並得。但不得入經僧別人用。上來略述。並依經律文斷。不是人情。若不依法反結無知不學之罪。自外不盡者。具如僧尼十卷律鈔廣說。故檢校三寶。事重不輕。自非明解戒律。深信因果。謹慎用心。怖怕業道。常勤作意。不護人情。如是之人。始堪作綱維知事。自外不合作）。 > Or if a donor originally intended \[the gift\] to make Śākyamuni, but one changes it to make Amitābha; originally intended to make the Large Prajñāpāramitā, but one changes it to supply the Nirvāṇa \[Sūtra\]; originally intended to make monks' quarters, but one changes it to provide monks' food; originally donated to the two assemblies, but one changes it to enter one assembly; originally intended to circulate to the ten directions, but it enters the present \[community\]; originally intended for the great community, but one diverts it to enter a particular person; originally intended for the assembly of monks, but one diverts it to enter laypeople: these all go against the donor. Calculating the amount of money, if it reaches five \[māṣas\], it constitutes a grave offense; if less than five, one incurs a sthūlātyaya. Therefore the Dharmaguptaka Vinaya says: 'Promising it to this place but giving it to that place both constitute offenses.' (The gravity of the offense is weighed according to the former donor.) > According to this text, when inspecting and managing Buddha images, surplus pigments must not be used to make figures of bodhisattvas, holy monks, and the like. Because the positions of master and disciple are distinct, they must not be mutually exchanged. One may only use them to make other decorative articles, returning them to serve as offerings to the Buddha, without committing an offense. If the donor's intention was broad, for a complete suite of Buddha images to be adorned at will—various figures of monastic, lay, ordinary, and holy beings, diverse offerings, famous flowers, plants and trees, mountains, ponds, birds, and beasts—not restricted to the Buddha image, then making them in common entails no offense. Therefore the Questions of Five Hundred \[Arhats\] says: 'Using pigments of the Buddha to make figures of birds and beasts incurs an offense, except when made before the Buddha as an offering, in which case there is no offense.' > (One frequently hears that in border regions, monastics and laypeople are not familiar with the Vinaya. Although they have good intentions to manage the Three Jewels, they follow their own ordinary sentiments to mutually exchange the property of the Three Jewels, even taking the holy monks' money from vegetarian feasts, either taking it for themselves, or entering it into the permanent property \[of the monastery\], or making Buddha images, or painting figures of Kāśyapa, Ānanda, and others on walls. None of this is permissible and all incurs offenses, fully as explained above in the chapter on Receiving Invitations. Question: 'Nowadays at vegetarian feasts there is money for the Buddha; into what kind of use should this money enter?' Answer: 'If the donor's original intention was specifically set on making images, one must judge according to the aforementioned text on mutual exchange: it can only be used to make Buddhas and must not be used for anything else. If, as in today's feast hosts, after the ordinary monks have eaten, they broadly bring out money for the Buddha and the Saṃgha, knowing that the donor did not make specific restrictions, one is free to use it to buy incense, purchase oil, make banners, construct Buddha halls, and make various offerings to the Buddha; to use it in such ways is entirely permissible, but it must not enter into use for sūtras, monks, or particular individuals. What has been briefly recounted above is entirely decided according to the texts of sūtras and Vinayas, and is not a matter of human sentiment. If one does not act according to the Dharma, one conversely incurs the offense of ignorance and failing to study. Matters beyond this that have not been fully treated are extensively expounded in the ten-fascicle Commentary on the Vinaya for Monks and Nuns. Therefore, inspecting and managing the Three Jewels is a grave matter, not a light one. Unless one clearly understands the Vinaya, deeply believes in cause and effect, exercises caution in mind, fears the karmic path, is constantly diligent in mindfulness, and does not shield human sentiments—only such a person is worthy of serving as a monastery director (karmadāna) or administrator. Those outside of this are not fit to do so.') > — English (machine translation) (machine translation) - [Previous: 74.15](https://indike.org/pramana/in.bauddha.taisho.2122.74.15) - [Next: 74.17](https://indike.org/pramana/in.bauddha.taisho.2122.74.17) - [Up: 74](https://indike.org/pramana/in.bauddha.taisho.2122.74) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.74.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.74.16](https://indike.org/pramana/in.bauddha.taisho.2122.74.16) · Pramāṇa