毘尼心 1.30

1.30

四恩　一父母恩（能生己身得有今日）二師僧恩（生我法身以法施我）三國王恩（施我課役。水土草木常以施我）四檀趣恩（供給衣食濟我身命）出家行道常報四恩　四輩檀越　一天輩（天厨甘露獻出家人）二龍輩（牛鹿獻乳。猨猴奉蜜。鳥施莫等）三鬼神輩（山神施藥海神施珍）四人輩（剎利婆羅門毘舍首陀四性施主供給所須）此等來施如法得受　四事供養　一飲食。二衣服。三臥具。四醫藥　八種布施法　一比丘僧得施（唯屬比丘現前數人分）二比丘尼僧得施（唯屬尼眾現前數人分）三二部僧得施（莫問人多少分。物作二分。半屬尼。半屬比丘僧）四者四方僧施得（來者皆得。應作羯磨分亦不得。供尼同作羯磨亦不得羯磨。錢寶若施招提僧不須作法）五界內僧得施（屬住處僧入界皆得。但取捨物時為定。若施常住來者共用不得將去）六同羯磨僧得施（共一處作法事者得此物）七稱名字僧施（若漫言施上坐施法師。呪願看病人等此不簡親疎亦得僧福）八一人僧得施（從上坐行之。隨取者與之）隨檀越施衣。此八法分。若無伴分別上坐應問。八種施中為作何施。若不依此八法則不得施僧之福。若不依此八法而受則輕損信施違犯處多。應差五德者分之。好惡相參命不見者擲籌。餘人不得亂言利養難消貧富不在。此莫生嫌恨改人志行也　若得衣政可割分。不勞賣取錢。至不獲已得錢者慎莫手受。應語言。我不應受此不淨財。若我須衣合時得清淨衣。當受便令淨人知之。語主檀主知是看是此人還與比丘者。當以彼人物故使淨人賞。後得淨衣索用知之。應如法求。如法與。應如法施。如法受。如法住。

The Four Kindnesses: First is the kindness of father and mother (they gave birth to one's body so that one has this day). Second is the kindness of the preceptor and the Saṃgha (they gave birth to my Dharma-body and bestowed the Dharma upon me). Third is the kindness of the king of the country (he remits my taxes and labor, and constantly bestows water, land, grass, and trees upon me). Fourth is the kindness of the dānapatis (they provide clothing and food to support my physical life). One who has left home to practice the Path must always repay the four kindnesses.

The Four Classes of Dānapatis: First is the class of devas (heavenly kitchens offer amṛta to renunciants). Second is the class of nāgas (cows and deer offer milk; monkeys present honey; birds offer fruits and the like). Third is the class of ghosts and spirits (mountain spirits offer medicine; sea spirits offer treasures). Fourth is the class of humans (donors of the four varnas—kṣatriyas, brāhmaṇas, vaiśyas, and śūdras—provide necessities). When these come to give, one may accept according to the Dharma.

The Four Requisites of Offering: First, drink and food. Second, clothing. Third, bedding. Fourth, medicines.

The Eight Kinds of Giving: First, giving that goes to the Saṃgha of bhikṣus (it belongs only to the several bhikṣus present to divide). Second, giving that goes to the Saṃgha of bhikṣuṇīs (it belongs only to the assembly of bhikṣuṇīs present to divide). Third, giving that goes to the Saṃgha of both orders (regardless of the number of people, divide the articles into two shares: half belongs to the bhikṣuṇīs and half belongs to the Saṃgha of bhikṣus). Fourth, giving that goes to the Saṃgha of the four directions (whosoever comes receives it; even if a karman is performed to divide it, this is not permitted; if offering to bhikṣuṇīs, even if they jointly perform a karman, the karman is not permitted; if money and valuables are given to the cāturdiśa-saṃgha, no formal procedure should be performed). Fifth, giving that goes to the Saṃgha within the boundary (it belongs to the Saṃgha of that dwelling place; everyone who enters the boundary receives it, but the time when the goods are relinquished serves as the standard; if given to the permanent property of the Saṃgha, those who come may use it together but cannot take it away). Sixth, giving that goes to the Saṃgha of the same karman (those who perform the formal Dharma actions together in one place receive these goods). Seventh, giving to the Saṃgha by naming specific individuals (if one broadly says, 'Given to the elder,' 'Given to the Dharma master,' to the one reciting wishes, or to those nursing the sick, etc., this does not discriminate between the close and the distant, and one also obtains the merit of giving to the Saṃgha). Eighth, giving that goes to an individual in the Saṃgha (distributed starting from the senior elder, giving it to whichever recipient accepts it).

According to the donor's giving of robes, divide them according to these eight methods. If there is no companion to distinguish them, the senior elder should ask: 'Among the eight kinds of gifts, which kind of gift do you make?' If one does not rely on these eight methods, one does not obtain the merit of giving to the Saṃgha. If one accepts them without relying on these eight methods, one lightly diminishes the offerings made in faith and commits many offenses. One should designate a person possessing the five virtues to distribute them. When goods of good and bad quality are mixed, have one who cannot see draw lots. Other people must not speak out disorderly. Gain and sustenance are difficult to digest; poverty and wealth are not fixed here—do not give rise to resentment or alter a person's resolve and practice.

If one obtains cloth, it is proper only to cut and divide it; do not go through the trouble of selling it to obtain money. If by unavoidable necessity one obtains money, take care not to receive it by hand. One should say: 'I ought not to accept this impure wealth. If I need robes, when the proper time comes and I obtain pure robes, I shall accept them.' Then have a kappiya-kāraka take charge of it. Tell the donor that this is to be watched over; if this person returns it to the bhikṣu, because it is that person's property, have the kappiya-kāraka rewarded. Afterwards, when obtaining pure robes, let it be known for what use they are sought. One should seek according to the Dharma, give according to the Dharma, bestow according to the Dharma, receive according to the Dharma, and abide according to the Dharma.