釋氏要覽 3.281

3.281

鈔云僧物有四種。一者常住常住謂眾僧舍宇什物樹木田園僕畜米麥等物以體局當處不通餘界但得受用不通分賣故重言常住也。二者十方常住謂如一寺中供僧成熟飲食等。以體通十方唯局本處。善見律云。不打鐘食犯盜罪（今諸寺同食食既成熟乃打鐘鼓者。此蓋召十方僧故以此物十方有分故）三者現前常住此有二種。一物現前。二人現前但此物唯施此處現前僧故。四者十方現前常住謂亡僧輕物施體通十方。唯局本處現前僧得分故（大毘婆沙論問云。盜亡僧物於誰處得根本業道。答若已作羯磨者於羯磨眾處得若未作羯磨者。普於一切善說法眾得今詳分亡僧物十方來僧在羯磨數即得羯磨後來不得）。

The Chao states that there are four kinds of property belonging to the Saṃgha: First is the permanently residing property of the permanently residing, which refers to the buildings, utensils, trees, fields, gardens, servants, livestock, rice, wheat, and other goods of the monastic assembly. Because their substance is confined to the present place and does not extend to other boundaries, and one may only use them and not divide or sell them, it is redundantly called 'permanently residing.' Second is the permanently residing property of the ten directions, which refers to cooked food and drink prepared to offer to the monks in a monastery. Because its substance extends to the ten directions, yet it is confined only to the local place. The Samantapāsādikā states that eating without striking the bell incurs an offense of stealing. (Now, when the various monasteries eat together, only when the meal is ready do they strike the bell and drum; this is because it summons the monks of the ten directions, as this food is shared by the ten directions.) Third is the presently manifest permanently residing property, of which there are two kinds: the things are presently manifest, and the persons are presently manifest; but these things are donated only to the presently manifest monks of this place. Fourth is the permanently residing property of the ten directions and presently manifest, which refers to the light property of a deceased monk; the substance of the donation extends to the ten directions, yet it is confined to the presently manifest monks of the local place who are entitled to receive a share. (The Mahāvibhāṣā-śāstra asks: 'From whom does one incur the fundamental course of karma by stealing a deceased monk's property?' The answer is: 'If a karman has already been performed, it is incurred from the assembly of the karman; if a karman has not yet been performed, it is incurred universally from all the assemblies that well expound the Dharma.' Examining now the distribution of a deceased monk's property: monks arriving from the ten directions who are counted in the karman receive it, but those who arrive after the karman do not.)