法苑珠林 62.9

62.9

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.