[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) › [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123) › 14.16 # 諸經要集 14.16 諸經要集 14.16 - **Language:** Classical Chinese ### [14.16](https://indike.org/pramana/in.bauddha.taisho.2123.14.16) 第三盜互用物者。如寶印經云。佛法二物不得互用。由無與佛法物作主。復無可諮白。不同僧物。常住招提。互有所諮。若用僧物。修治佛塔者依法取。僧和合得用。不和合者勸俗人修治。若佛塔有物乃至一錢已上。以施主重心故捨。諸天及人。於此物中應生佛想塔想。乃至風吹爛壞。不得貨貿供養。以如來塔物無人作價也。又十誦律云。佛聽僧坊佛圖畜使人及象馬牛羊等。各有所屬。不得互用。又僧祇律云。供養佛物花多。聽轉賣買香燈。猶故多者轉賣無盡財中。又五百問事口決云。佛幡多者。欲作餘佛事用者得。若施主不許者不得。又四分律云。供養佛塔食。治塔人得食。又善見論云。佛前獻佛飯食。侍佛比丘得食。若無比丘。白衣侍佛。亦得食。又罪福決疑經云。初獻佛時。上中下座必教白衣奉佛及僧。獻佛竟行與僧食不犯。若不爾者。食佛物故。千億歲墮阿鼻地獄。檀越不受師教。亦招前報。若生人間。九百萬歲墮下賤處。何以故。佛物無人能評價故（若汎爾齋家及在僧寺。二時常食。獻佛聖僧食。不局入佛僧者。不須收贖。唱餘食後一切得食。若情標施食定入佛僧。不通白衣者。應贖已取食也）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。減五得輕。故四分律云。許此處乃與彼處。皆犯罪也（斷罪輕重者仍量前施意）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。名花草木。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。乃至齋上聖錢。或將自入。或入常住僧。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。只得造佛不得別用。若如今時齋家。汎僧食後。通出佛僧錢。如施主不別摽局者。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。故知檢校三寶。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。始堪作網維知事。自外不合作也）又寶梁經云。佛告迦葉。我聽二種比丘得營眾事。何等為二。一能淨持戒。二畏於後世。喻如金剛。復有二種。何等為二。一識知業報。二有諸慚愧及以悔心。復有二種。何等為二。一阿羅漢。二能修八背捨者。如是二種比丘。我聽營事。自無瘡疣。能護他人。意以此事難故語迦葉。於佛法中。種種出家。種種姓。種種心。種種解脫。種種斷結。或有阿蘭若。或有乞食。或有樂住山林。或有樂近聚落清淨持戒。或有能離四扼。或有勤修多聞。或有辯說諸法。或有善持戒律。或有善持毘尼儀式。或有遊諸城邑聚落為人說法。有如是等諸比丘僧營事比丘。善取如是諸人心想。故經云。彼營事比丘。應當分別。常住僧物。不得與招提僧。招提僧物。不得與常住僧（此二種物不得互用）常住僧物。招提僧物。不應與佛物共雜（佛物亦不得與二物共雜）若常住僧物多。而招提僧有所須者。營事比丘。應集僧行籌索欲。僧和合者。應以常住僧物分與招提僧。若如來塔或有所須。若欲敗壞者。若常住僧。若招提僧物多者。營事比丘。應集僧行籌索欲。作如是言。是佛塔壞。今有所須。此常住僧物。招提僧物多。大德僧聽。若僧時到。僧忍聽。若僧不惜所得施物。若常住僧物。招提僧物。我今持用修治佛塔。若僧不和合。營事比丘。應勸化在家人。求索財物。修治佛塔。若佛物多者。不得分與常住招提僧。何以故。於此物中應生世尊想。佛所有物乃至一線。皆是施主信心施佛。是故諸天世人。於此物中生佛塔想。而況寶物。若於佛塔中。寧令風吹雨爛破盡。不應以此衣貿易寶物。何以故。如來塔物。無人能與作價者。又佛無所須故。如是營事人者。三寶之物。不應令雜。以自雜用。得大苦報。若受一劫若過一劫。以侵三寶物故。 > Third is stealing by interchanging the use of property. As the Baoyin jing states: The two categories of property belonging to the Buddha and the Dharma must not be used interchangeably. This is because there is no owner to act on behalf of the Buddha's and Dharma's property, nor is there anyone to consult; unlike the property of the Saṅgha, whether of the resident saṅgha or the saṅgha of the four directions, where there are individuals to consult with one another. If one uses Saṅgha property to repair a stupa of the Buddha, it must be taken according to the Dharma: if the Saṅgha is in harmony, it may be used; if not in harmony, one should encourage laypeople to repair it. If there is property belonging to a stupa of the Buddha, even of one coin or more, because the donor relinquished it with a deeply reverent mind, devas and humans should produce the thought of the Buddha and the thought of the stupa toward this property. Even if it is blown by the wind and rots away, it must not be traded to make offerings, for no one may set a price on the property of the Tathāgata's stupa. Furthermore, the Shisong lü states: The Buddha permitted the monastic quarters and the Buddha stupa to keep servants as well as elephants, horses, cattle, sheep, and so forth, each having its respective owner, and they must not be used interchangeably. Furthermore, the Sengqi lü states: If there are many flowers offered to the Buddha, it is permitted to resell them to buy incense and lamps; if there is still an excess, resell them into inexhaustible wealth. Furthermore, the Oral Decisions on the Five Hundred Inquiries states: If there are many banners of the Buddha 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 Sifen lü states: Regarding food offered to a Buddha stupa, those who maintain the stupa may eat it. Furthermore, the Shanjian lun states: Regarding meals offered before the Buddha, a bhikṣu who attends to the Buddha may eat them; if there is no bhikṣu and a white-robed \[layman\] attends to the Buddha, he may also eat them. Furthermore, the Zuifu jueyi jing states: When first offering to the Buddha, the senior, middle, and junior seat-holders must instruct the white-robed \[laypeople\] to present it to the Buddha and the Saṅgha; after offering to the Buddha, it is not an offense to distribute it to the Saṅgha to eat. If not done thus, because one eats the Buddha's property, one will fall into the Avīci Hell for a thousand billion years. If the dānapati does not accept the master's instruction, he will also incur the aforesaid retribution; if born among humans, he will fall into a lowly station for nine million years. Why is this? Because no one can appraise the value of the Buddha's property. (In ordinary lay households holding vegetarian feasts or in monasteries, regarding the regular food of the two meal-times offered to the Buddha and the holy Saṅgha, if it is not restricted exclusively to the Buddha and Saṅgha, there is no need to ransom it; after the remaining food is formally announced, all may eat it. If the donor's intention was explicitly marked that the offered food is definitively for the Buddha and Saṅgha and not open to the white-robed, it should be ransomed before taking it to eat.) Or if a donor originally intended to make a Śākyamuni image but changes it to Amitābha; originally intended to produce the Large Prajñāpāramitā but changes it to supply the Mahāparinirvāṇa-sūtra; originally intended to build monastic rooms but changes it to supply food for the Saṅgha; originally donated to the two assemblies but changes it to go to one assembly; originally intended for the ten directions but redirects it to the present Saṅgha; originally intended for the great assembly but redirects it to an individual; originally intended for the Saṅgha but redirects it to the white-robed—these all contravene the donor's intent. Counting the amount of money, reaching five coins constitutes a grave offense; less than five incurs a light offense. Therefore the Sifen lü states: Promising to this place and then giving to that place all incur offenses. (Determining the gravity of the offense is still weighed according to the prior donor's intention.) Following this text, if there are leftover paints from inspecting and decorating an image of the Buddha, they must not be used to fashion the forms of bodhisattvas, holy monks, and so on; because the statuses of master and disciple differ, they must not be used interchangeably. They may, however, be made into other adornments and brought back to offer to the Buddha without offense. If the donor's intention was open—a single tableau of Buddha images freely adorned with various images of monastics and laypeople, ordinary and holy beings, miscellaneous offerings, famous flowers, plants and trees, mountains, ponds, birds and beasts—and not restricted to the Buddha image, executing all of these incurs no offense. Thus the Five Hundred Inquiries states: Using paints of the Buddha to make the forms of birds and beasts incurs an offense, except when it is before the Buddha for the purpose of making offerings, in which case there is no offense. (I have often heard that monastics and laypeople in border regions do not understand the monastic precepts; although they have good intentions to manage affairs for the Triratna, they indulge their own ordinary sentiments and use the property of the Triratna interchangeably, even taking the holy coins from a vegetarian feast either for personal use, or entering them into the resident saṅgha, or making Buddha images, or painting images of Kāśyapa, Ānanda, and others on walls. None of this is permissible and incurs an offense, as detailed in the chapter on 'Receiving Invitations' above. Question: Nowadays at feasts there are Buddha-coins; into what use may these coins be directed? Answer: If the donor's original mind was definitively to make images, it is just like the preceding text on interchangeable use: they may only be used to make Buddhas and not for other purposes. If, as in today's feast households, after ordinary monks have eaten, they produce coins broadly for the Buddha and Saṅgha without the donor specifically designating or restricting them, one may freely take them to buy incense, purchase oil, make banners, construct Buddha halls, and make various offerings to the Buddha; to use them thus is entirely permissible. But they must not enter into use for the scriptures, the Saṅgha, or individuals. The above brief explanation is entirely judged according to the texts of sūtras and vinayas, not human sentiment. If one does not act according to the Dharma, one conversely incurs the offense of ignorance and failing to study. For anything not exhaustively stated here, see the detailed explanation in the ten-fascicle Vinaya Commentary for Monks and Nuns. Hence we know that superintending the Triratna is a momentous matter, not a light one. Unless one clearly understands the monastic precepts, deeply believes in cause and effect, exercises caution in mind, fears the karmic paths, is constantly diligent in mindfulness, and does not yield to human sentiment, only such a person is competent to act as a rector (karmadāna) or administrator; others should not do so.) Furthermore, the Baoliang jing states: The Buddha told Kāśyapa: 'I permit two kinds of bhikṣus to manage the affairs of the assembly. What are the two? First, those who can purely uphold the precepts; second, those who fear the future world, like adamantine (vajra). There are another two kinds. What are the two? First, those who recognize and understand karmic retribution; second, those who have shame, conscience, and repentance. There are another two kinds. What are the two? First, arhats; second, those who can cultivate the eight liberations (aṣṭa vimokṣāḥ). Such two kinds of bhikṣus I permit to manage affairs; being free of flaws themselves, they can protect others.' Because this matter is difficult, he told Kāśyapa: 'Within the Buddha's Dharma, there are diverse kinds of pravrajyā, diverse clans, diverse minds, diverse liberations, and diverse severings of fetters. There are those in araṇya, those who beg for food, those who delight in dwelling in mountain forests, those who delight in being near settlements while purely upholding the precepts, those who can abandon the four yokes, those who diligently cultivate extensive learning, those who eloquently explain all dharmas, those who well uphold the monastic precepts, those who well uphold the vinaya rites and deportment, and those who travel through cities, towns, and settlements preaching the Dharma for people. To such various bhikṣus of the Saṅgha, the bhikṣu managing affairs must skillfully grasp these people's thoughts.' Therefore the sūtra states: 'That bhikṣu managing affairs should differentiate: property of the resident saṅgha must not be given to the saṅgha of the four directions; property of the saṅgha of the four directions must not be given to the resident saṅgha (these two kinds of property must not be used interchangeably). Property of the resident saṅgha and property of the saṅgha of the four directions must not be mixed together with the property of the Buddha (the Buddha's property must also not be mixed together with these two properties). If property of the resident saṅgha is abundant and the saṅgha of the four directions has a need, the bhikṣu managing affairs should assemble the Saṅgha, distribute voting tallies (śalākā), and solicit their consent (chanda). If the Saṅgha is in harmony, he should take property of the resident saṅgha and share it with the saṅgha of the four directions. If the stupa of the Tathāgata has a need or is falling into ruin, and if property of either the resident saṅgha or the saṅgha of the four directions is abundant, the bhikṣu managing affairs should assemble the Saṅgha, distribute voting tallies, and solicit their consent, speaking thus: "This Buddha stupa is ruined and now has a need. Property of this resident saṅgha or saṅgha of the four directions is abundant. Let the venerable Saṅgha listen! If the time has arrived for the Saṅgha, may the Saṅgha give permission: if the Saṅgha does not begrudge the donated property received, whether of the resident saṅgha or the saṅgha of the four directions, I shall now take and use it to repair the Buddha stupa." If the Saṅgha is not in harmony, the bhikṣu managing affairs should encourage and convert laypeople, seeking wealth from them to repair the Buddha stupa. If the property of the Buddha is abundant, it must not be divided and given to the resident saṅgha or the saṅgha of the four directions. Why is this? Toward this property one should produce the thought of the Bhagavat. Property belonging to the Buddha, even down to a single thread, was donated to the Buddha by donors with a faithful mind. Therefore devas and worldly people produce the thought of the Buddha stupa toward this property, let alone toward precious items! If in a Buddha stupa, it would be better to let the wind blow and rain rot it until completely destroyed; one must not trade these robes for precious items. Why is this? Because no one can set a price on property of the Tathāgata's stupa, and also because the Buddha has no needs. In this way, managers of affairs must not cause the property of the Triratna to be mixed. By mixing and using it themselves, they will receive great suffering retribution, whether for one kalpa or exceeding one kalpa, because of encroaching upon the property of the Triratna.' > — English (machine translation) (machine translation) - [Previous: 14.15](https://indike.org/pramana/in.bauddha.taisho.2123.14.15) - [Next: 14.17](https://indike.org/pramana/in.bauddha.taisho.2123.14.17) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.2123.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2123~en-mt.14.16) — English, machine translation ## Linked texts (2) - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.74.15) — 道世, Classical Chinese - [大寶積經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.ratnakuta.maharatnakuta*zh-bodhiruci-tang.113.40) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2123.14.16](https://indike.org/pramana/in.bauddha.taisho.2123.14.16) · Pramāṇa