釋氏要覽 2.314

2.314

佛物有四種。一佛受用物。謂殿堂衣服床帳等。不得互用。若曾佛用者。只得著塔內供養。不得移易使用○五百問經云。佛堂柱木壞。有施主修換訖。其故者施僧。僧不得用之。二施屬佛物。五百問云。佛物不得移至他寺犯棄。若僧盡去當白僧。僧聽將去無罪。又云。佛物得賣買取供養具○十誦律云。以佛塔物出息聽之。三供養佛物僧祇云。供養佛華多聽賣買。香油猶多者更賣。著佛無盡財中（即長生錢。謂子母滋生故無盡）○五百問云。佛幡多欲作餘事者若施主不許不得四獻佛物。律云。供養佛塔食。治塔人得食○善見律云。佛前獻飯侍佛比丘得食。或白衣侍佛者亦得食（侍佛比丘。即今殿主。白衣即淨人也）○茶毘經云。佛滅度後一切信施物。應用造佛像及佛衣幡蓋。買香油華以供養佛。餘不得用餘用者犯盜罪。次法物者如箱函簏巾帊櫃等。本是經物。不可回改別用。後僧物者若二常住物。局本處。已定不得移往他處。又佛堂內設僧席。僧房安佛像經卷。妨僧受用。並是互用。由三寶位別故。各攝分齊故。若無妨。暫安著即無損○五百問云。本非佛堂。今設僧席。在中比丘共佛宿。若作障隔者不犯。由佛在世亦與弟子同房故。

Things belonging to the Buddha are of four kinds: First, things for the Buddha's personal use, which refers to hall buildings, clothing, bedcurtains, and so forth; they may not be used interchangeably. If something was once used by the Buddha, it may only be placed inside a stūpa for offerings, and may not be moved and used elsewhere. The Sūtra of Five Hundred Questions says: 'The wooden pillar of a Buddha hall decayed, and a donor repaired and replaced it. The donor gave the old one to the saṅgha; the saṅgha may not use it.' Second, things given to belong to the Buddha. The Sūtra of Five Hundred Questions says: 'Moving property belonging to the Buddha to another monastery incurs a grave offense. If all the monks leave, they should inform the saṅgha; if the saṅgha permits them to take it, there is no offense.' It also says: 'Property belonging to the Buddha may be sold to buy implements for offerings.' The Ten Recitation Vinaya says: 'Lending out property of the Buddha's stūpa on interest is permitted.' Third, things offered to the Buddha. The Mahāsāṃghika Vinaya says: 'If there are many flowers offered to the Buddha, it is permitted to sell and buy [other things with the proceeds]. If fragrant oil is still plentiful, sell it further and deposit it in the Buddha's inexhaustible wealth (that is, perpetual funds, meaning inexhaustible because principal and interest generate each other).' The Sūtra of Five Hundred Questions says: 'If there are many banners of the Buddha and one wishes to use them for other purposes, if the donor does not permit it, one may not do so.' Fourth, food presented to the Buddha. The vinaya says: 'Those who maintain the stūpa may eat food offered to the Buddha's stūpa.' The Samantapāsādikā says: 'A monk attending the Buddha may eat the meal presented before the Buddha; or a white-robed layperson attending the Buddha may also eat it (the monk attending the Buddha is what is nowadays called the hall custodian; the white-robed person is the pure custodian).' The Sūtra on Cremation says: 'After the Buddha's extinction, all offerings from the faithful should be used to make Buddha statues and robes, banners, and canopies for the Buddha, and to buy incense, lamp oil, and flowers to make offerings to the Buddha; they must not be used for anything else. Whoever uses them for other purposes commits the offense of theft.' Next, things belonging to the Dharma: such items as boxes, chests, hampers, napkins, wrappers, and cabinets, which originally were items for the scriptures, cannot be converted to other uses. Finally, things belonging to the saṅgha: if they are the two kinds of permanent communal property, they are restricted to their original place; once fixed, they may not be moved to another place. Furthermore, setting up monastic seats inside a Buddha hall, or placing Buddha images and scripture scrolls inside monks' quarters so that it obstructs the monks' use of the space—both are instances of interchangeable use. This is because the ranks of the Three Jewels are distinct, each comprehending its own boundary. If there is no obstruction, temporarily placing them causes no harm. The Sūtra of Five Hundred Questions says: 'If it was originally not a Buddha hall, but seats for monks are now set up in it, and monks lodge together with the Buddha therein, if a partition is made, there is no offense, because when the Buddha was in the world, he also shared a room with his disciples.'