[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) › [四部律并論要用抄](https://indike.org/pramana/in.bauddha.taisho.2795) › 1.29 # 四部律并論要用抄 1.29 四部律并論要用抄 1.29 - **Language:** Classical Chinese ### [1.29](https://indike.org/pramana/in.bauddha.taisho.2795.1.29) 三寶物重不可不慎。若與用有方則順教有善。若費損無度則違理招愆。若欲曲知三寶物者。必須深達戒相識輕重。謹心畏罪乃可任掌。若不爾者速當遠離如避火坑也。僧祇云。若比丘作寺主塔無物眾僧有物。便作是念言。人所以供養眾僧者皆由佛恩故。便持僧物修治塔者。此寺主犯重（持塔物供養僧）若佛塔有物。眾僧無物。或僧有物塔無物者。得如法貸用彼知事人。若貸物時應分明作券疏。僧中讀券使僧共知。若不讀者越毘尼罪。其物當依券要而還。眾僧物事立名凡有五種。一者四方僧物（一切重物皆名四方僧物。上至羅漢下至沙彌盡有其分。無有和合賣買借人及外私用）問。何故不言十方僧物而云四方　答。就一世界中上下無僧明四方。語寬通收四維上下。故但論四方。若噵十方亦復無妨。且　邊明也。二常住僧物（言常住者。常在此處不可移動。四方僧來即此處受用。從物為名故稱常住僧物）三者招提僧物（若俗人以地別施現前僧。各造私房。四方僧來無安置處。有人就此私地中為四方僧起立房舍。供給所須。此房能招致四方僧來集此房。故言招提僧物也）四者僧祇物（僧祇者。此云大眾。大眾共有此物。故名僧祇物）五者僧鬘物（僧園中花作鬘質得物來。從鬘得物故僧鬘物也）問。用重物得偷蘭遮罪。四方僧非一。誰邊得罪　答。現前四方眾僧。上至羅漢下至沙彌。一人邊得一偷蘭遮。除過未　五分律云。訖羅多邑有比丘。共分僧物以為五分。作私有想。令諸比丘不得住處。佛因此事告諸比丘。四方有五種物。不可護不可分。一住處地。二房舍。三須用物。四菓樹。五花菓。一切比丘皆有其分。若護若賣若分。犯偷蘭（四分同。但分作四分為異）又四分云。時有比丘。在僧地中作私房。有上坐客比丘來語起避上坐。彼比丘言。是我私房。何故起。佛言。語令起。若起者善。不起者應語言。還僧地更無有理。以僧地入己（出房舍揵度中）僧祇云。僧地中作房。上坐來與不者。應持草木更餘處去。僧地中作房。上坐來不與者毘尼。斫僧園花菓越毘尼（若樹老無子無花。又湏用作屋。應施主聽得用。要須者便令乾燥。語施主聽得用之）若僧房柴薪燃有限齊者不得過取。燃無定限者多亦無罪。舍衛有比丘。僧地種菓自取不與人。諸比丘白佛。佛言。此種殖有功德。與一年取。若樹大不欲一年。併取者聽年年取一枝。枝遍則止。若種滿一園亦聽一年取（若欲漸取亦隨意取。遍以止。菜聽一剪種。苽取一播熟。漸取類取亦如是）十誦云。優波離問佛。僧房破。得持僧臥具覆具等物賣治房舍不。佛言得。又問。兩房破。得賣一房治不。佛言得（出六十卷）有諸比丘取僧園中樹木用煮羹飯粥煮湯藥染衣等。舊比丘不喜。如是言。我等經營種殖懃苦。汝等客比丘不語我默然燒用。比丘以是白佛。佛言。從今日僧中樹花應取用供養佛塔及阿羅漢塔。若有淨人使取菓噉樹上。大木四方僧應用作樑椽。樹皮樹葉諸比丘自在用（若僧地中有枯樹木。不得獨取燃火。何以故。此是屬四方僧故。若僧地中有好樹。眾和合得用作佛塔僧房。不和合不得用。若大眾中三四人別作大房。地中先有樹。眾僧分處與得用。若僧不分處與不得用。若作房者在此地中。自種樹者得用治房。若種者不在。有餘僧來住者。此樹不須白僧亦得用也）花樹菓樹除眾僧和合用治塔作房。私不得破。善見論云。若寺舍空廢無人。比丘來去。見樹有菓應打鍾。若無鍾下至三拍手。然後取食無罪。若不如是食犯盜。若檀越為房舍施。如是受者迴作食得偷蘭遮。應還直。若為房舍施應作房舍用。若飢儉時眾僧飲食難得。或病或國土亂時。有比丘捨寺而去。寺舍園菓無人主領。若知此者重物得作食用。為護住處故。又寺中房舍多無人修治。房舍毀壞。應留好者賣餘麁壞者為食用。亦為護住處故。若檀越為三衣布施。若眾僧無房舍。作白羯磨迴作房舍。眾和合用無罪。若比丘為作典賞物人。為他穿墻偷去。是比丘用心守護閉房堅牢。雖失不償。若不用心守護。皆須償。如是應廣知　僧祇云。比丘知僧物有應與有不應與。與有二種。若損若益應與。云何損者。有賊來詣寺索種種食及物。若不與者或能燒却寺舍雖不應與恐作損事故隨多少與。云何益者。若治僧房舍工匠等。及料理物事人應與。若王及大熱力者應與　十誦云。有諸王臣數至竹園觀看。從比丘索食薪火燈燭。若與恐犯罪。不與懼作患。以是白佛。佛應立處分人。處分人已不白僧。得用十九錢供給客。若更須應白僧竟與（出三十四卷）有阿蘭若處賊。從比丘索食。不與便截比丘腰斷。以是白佛。佛言。若有如是怖畏處。若乞與半乞少與少。若都索都與。莫以是因緣故得大衰惱　毘尼毘婆沙論云。若比丘以少物贈𭿨。白衣縱使四事供養。滿閻浮提聖眾不如靜坐清淨持戒。若強力欲破壞塔像。以物貨之。得存者宜以塔像物消息之（僧祇物損益亦如是。父母是福田。聽供養益。僧者應與。孤窮乞人慈心故應與。外道求法長短故應與）檀越施物凡有八種（出四分律犍度中）一比丘僧施（雖屬比丘現前人分）二比丘尼僧得施（雖屬比丘尼現前數人分）三二部僧得施（莫問人數多少。分物二分。半屬尼。半屬比丘也）四僧得施（來者皆得應作羯磨分。亦不得共尼同作羯磨。亦不得羯磨錢寶。若招提僧不應作法）五界內僧得物（屬住處僧。僧入界者皆得。但取捨物時為定。若施常住僧來者共用。不得捨去）六同羯磨僧得施（同一住處作法事者得此物）七稱名字僧得施（若慢言施。上座法師施。呪願施　看應人等。此不簡親踈。亦得施僧之福）八人僧得施（從上坐行之。隨取者而與之也）隨檀越施。依此八法而分（無上件別上座應問。八種施中為作何施。若不依此八法而施。則不得施僧之福。若不依此八法而受。則輕損信施。違犯處多。若欲分物差具德者分之。好惡平等勿生偏頗。自餘眾僧亦不得生貪。無法亂語利養難消貧富不在此。亦莫嫌恨改人志行。若得衣唯可割破。而分不勞賣取錢。設得錢者慎莫手受。應語。我不應受此不淨財。若我須衣合時清淨當受。應語淨人言。知是看。是此人還與比丘者。當作彼人物。故受使淨人。當湏衣時當如法索如法求如法與如法受如法用）五分律有比丘。父母貧欲供。以事白佛。佛言。若人百年之中右肩擔父左肩擔母。於上大小便利。極世珍琦。衣食供養猶不能報須臾之恩。從今聽諸比丘盡心盡形供養父母。若不供養得重罪　善見論云。比丘受用施物有四種。一盜用（若比丘無戒。依僧受施飲食。名為盜用）二負債用（若比丘受人信施　應先作念而受。名負債用。利知者口口作念。鈍者且先作念。一切床敷臥具所受用物。皆先作念。若不為障寒熱羞耻故用衣。若不為除飢食渴病故而受食及藥。是名負債用。若不先念得突吉羅罪）三親友用（七學人受用施　如子受父母無異。名親友用）四主用（真人羅漢受用施物名主用）此四中盜用最惡也　毘尼母論云。比丘受信施。不如法用為施所墮。墮有二種。一食施他人施不如法修道放逸其心。二轉施。不如法人是墮於三塗。若無三途受報。此身即壞腹食出於外。有九種人應施。一父母。若貧應施。若富有不應施。二治塔人。三奉僧人。四治僧坊人（此三人若過分與者墮）五病苦人。六嬰兒。七任身女人。八牢獄（此四種人慈心與物望報。當為佛法不留難故）九者詣僧房乞人（若自有糧不隨與者墮）若比丘不坐禪。不誦經。不營三寶而受。施者為施所墮。若三業中趣一業者得受知足　僧祇云。若檀越施僧床蓐。但執𣰽㲙𣯫枕疊腰帶刀子𨥌傘蓋扇革屣針筒㨵扴刀澡灌。是中床蓐俱執𣰽㲙𣯫枕。如是重物應入四方僧其餘輕應分。若檀越言一切盡分。應者不應分（若比丘道路行。俗人見比丘生歡）從施主意分。若言一切施四方僧。 > The property of the Three Jewels is of grave importance; one must not fail to be prudent. If its giving and use follow proper procedure, it accords with the teaching and brings goodness; if it is squandered and wasted without limit, it contravenes principle and incurs transgressions. Those who wish to thoroughly know the property of the Three Jewels must deeply understand the marks of the precepts and know the heavy and light; only those of cautious mind who fear offenses may be entrusted with its management. If one is not so, one should swiftly keep far away from it, as though avoiding a pit of fire. The Mahāsāṃghika-vinaya says: If a monk acts as monastery superintendent, and the stupa has no property while the saṃgha possesses property, he might then think, 'The reason people make offerings to the saṃgha is entirely due to the Buddha's grace,' and he thereupon takes the saṃgha's property to repair the stupa—this monastery superintendent commits a grave offense (taking stupa property to offer to the saṃgha \[is similarly prohibited\]). If the Buddha's stupa has property while the saṃgha has none, or if the saṃgha has property while the stupa has none, it is permissible to lend and borrow it in accordance with the Dharma. When that administrative monk borrows property, he should make a clear certificate and note; he must read the certificate in the saṃgha so that the saṃgha jointly knows of it. If he does not read it, he commits an offense of transgressing the Vinaya (vinayātikrama). That property must be repaid according to the terms of the certificate. As for designations established for the affairs of the saṃgha's property, there are five kinds in all. The first is property of the cāturdiśa-saṃgha (all heavy property is called property of the cāturdiśa-saṃgha; from arhats above down to śrāmaṇeras below, all have their share; none may assemble to sell it, buy it, lend it to others, or use it privately outside). Question: Why does it not say property of the saṃgha of the ten directions, but says the four directions? Answer: In terms of a single world, there is no saṃgha above or below; to clarify, the four directions are spoken of. The phrasing is broad and encompasses the intermediate directions, above, and below; therefore it only discusses the four directions. If one were to say ten directions, there would also be no objection; it is just explained from \[one\] side. The second is permanent property of the saṃgha (as for 'permanent,' it remains permanently in this place and cannot be moved; when monks of the four directions come, they make use of it in this very place; named after the nature of the property, it is thus called permanent property of the saṃgha). The third is cāturdiśa property (if a layperson gives land specifically to the saammukhībhūta-saṃgha, and they each build private rooms, when monks from the four directions arrive there is no place to lodge them; someone then erects rooms and buildings on this private land for the cāturdiśa-saṃgha to supply what they need; these rooms can attract and gather monks of the four directions to assemble in these rooms; thus it is called cāturdiśa \[monastery\] property). The fourth is property of the mahāsāṃgha (mahāsāṃgha means the great assembly; the great assembly collectively owns this property, hence it is called mahāsāṃgha property). The fifth is garland property of the saṃgha (flowers in the saṃgha's garden are made into garlands and exchanged for goods; since the goods are obtained from garlands, it is called garland property of the saṃgha). Question: Using heavy property incurs a sthūlātyaya offense; the monks of the four directions are not one—in relation to whom is the offense incurred? Answer: In relation to the saammukhībhūta-saṃgha of the four directions, from arhats above down to śrāmaṇeras below, one incurs one sthūlātyaya offense in relation to each individual person, excluding those of the past and future. The Mahīśāsaka-vinaya says: In a village named Kṛta, there were monks who jointly divided the saṃgha's property into five shares, regarding them as private possessions, causing visiting monks to have no place to stay. Due to this matter, the Buddha told the monks, 'There are five kinds of property belonging to the four directions that must not be guarded \[as private\] or divided: first, dwelling ground; second, rooms and buildings; third, necessary utility items; fourth, fruit trees; fifth, flowers and fruits. All monks have their share in them. If one guards them, sells them, or divides them, one commits a sthūlātyaya' (the Caturvargika-vinaya is the same, differing only in dividing it into four shares). Furthermore, the Caturvargika-vinaya says: At that time there was a monk who built a private room on the saṃgha's land. A senior guest monk arrived and told him to get up and make way for the senior. That monk said, 'This is my private room; why should I get up?' The Buddha said: Tell him to get up. If he gets up, it is well. If he does not get up, one should tell him, 'Return it to the saṃgha's land; there is no other principle allowing one to appropriate the saṃgha's land as one's own' (from the Chapter on Dwellings). The Mahāsāṃghika-vinaya says: If one builds a room on the saṃgha's land, when a senior arrives, whether he gives it or not, he should take his thatch and wood and go to another place. If one builds a room on the saṃgha's land and does not give it when a senior arrives, it transgresses the Vinaya. Cutting flowers and fruits in the saṃgha's garden transgresses the Vinaya (if a tree is old without fruit or flowers, and is needed to build a room, one should obtain the donor's permission before using it; if it is truly necessary, let it dry out, speak to the donor, and obtain permission to use it). If firewood in the saṃgha's quarters has a fixed limit for burning, one must not take in excess; if burning has no fixed limit, even taking much incurs no offense. In Śrāvastī there was a monk who planted fruit trees on the saṃgha's land, took the fruit for himself, and did not give any to others. The monks reported this to the Buddha. The Buddha said: This planting has merit; allow him to take them for one year. If the tree is large and he does not wish to take them all in one year, allow him to take one branch year by year; when all branches have been taken, he must stop. If he planted an entire garden full, also allow him to take them for one year (if he wishes to take them gradually, he may also take them as he pleases; when he has taken from all, he stops. For vegetables, allow one cutting after planting; for melons, take one sowing's harvest. Taking gradually or taking by category is also like this). The Daśādhyāya-vinaya says: Upāli asked the Buddha, 'If the saṃgha's rooms are damaged, may one sell the saṃgha's bedding, coverings, and other items to repair the rooms?' The Buddha said, 'One may.' He further asked, 'If two rooms are damaged, may one sell one room to repair the other?' The Buddha said, 'One may' (from fascicle sixty). There were monks who took wood from trees in the saṃgha's garden to use for boiling stew, rice, and gruel, boiling medicinal decoctions, dyeing robes, and the like. The resident monks were displeased and spoke thus: 'We laboured with diligence to cultivate and plant them; you guest monks do not tell us and burn them in silence.' The monks reported this matter to the Buddha. The Buddha said: From this day forth, flowers from trees in the saṃgha should be gathered and used to make offerings to the Buddha's stupa and arhats' stupas. If there are pure attendants, employ them to pick fruit to eat. As for the large timber on the trees, the cāturdiśa-saṃgha should use it to make beams and rafters; as for tree bark and leaves, the monks may use them freely (if there is dry, dead timber on the saṃgha's land, one must not take it alone to burn as fire. Why? Because it belongs to the cāturdiśa-saṃgha. If there are good trees on the saṃgha's land, through saṃgha harmony they may be used for the Buddha's stupa and the saṃgha's quarters; without harmony, they must not be used. If three or four people among the great assembly separately build a large room, and there are trees originally on that ground, they may be used if the saṃgha divides and assigns them; if the saṃgha does not divide and assign them, they must not be used. If the builder of the room planted the trees himself on this land, he may use them to repair the room; if the planter is not present and other monks come to dwell, these trees may also be used without needing to inform the saṃgha). Flowers and fruit trees, except when the saṃgha harmoniously uses them to repair stupas or build rooms, may not be privately cut down. The Samantapāsādikā says: If a monastery dwelling is abandoned and deserted with no one present, when a monk passes through and sees that a tree has fruit, he should strike the bell; if there is no bell, he should at least clap his hands three times, and only then take and eat it without offense. If he eats it without doing so, he commits an offense of theft. If a donor gives property for rooms and buildings, and upon receiving it in this manner one diverts it for food, one commits a sthūlātyaya; one must repay its value. If it was given for rooms and buildings, it should be used for rooms and buildings. In times of famine when food and drink for the saṃgha are hard to obtain, or during illness or national turmoil, when monks abandon the monastery and leave, leaving the monastery rooms and garden fruits with no one in charge, if one knows of this, heavy property may be used for food, in order to protect the dwelling place. Furthermore, if there are many rooms in the monastery that no one repairs, and the rooms fall into ruin, one should keep the good ones and sell the remaining coarse, damaged ones for food, also in order to protect the dwelling place. If a donor donates cloth for the three robes, and the saṃgha lacks rooms, by making a jñapti-karman to divert it for rooms, its harmonious use by the assembly incurs no offense. If a monk is made the custodian of property and thieves breach the wall and steal it, if this monk diligently guarded it and locked the room securely, even though it is lost, he does not compensate; if he did not diligently guard it, he must compensate in all cases. This should be known extensively. The Mahāsāṃghika-vinaya says: A monk who manages the saṃgha's property has things he should give and things he should not give. Giving is of two kinds: in cases of loss or benefit, it should be given. What is loss? Bandits come to the monastery demanding various foods and items; if one does not give, they might burn down the monastery; though it should not be given, out of fear that they will cause destruction, one gives according to the amount. What is benefit? To the craftsmen who repair the saṃgha's rooms and buildings, and those who attend to its property and affairs, one should give; to kings and those of great power, one should give. The Daśādhyāya-vinaya says: Various royal ministers frequently came to the Bamboo Grove for sightseeing, demanding food, firewood, fire, and lamps from the monks. If given, \[the monks\] feared committing an offense; if not given, they feared disaster would arise. They reported this matter to the Buddha. The Buddha \[said that\] an assigning person should be appointed; once the assigning person is appointed, without informing the saṃgha, he may use nineteen coins to supply the guests; if more is needed, he should inform the saṃgha completely before giving (from fascicle thirty-four). In an araṇya dwelling, bandits demanded food from a monk; when he did not give it, they cut the monk in half at the waist. They reported this matter to the Buddha. The Buddha said: If there is such a terrifying place, if they beg, give half; if they beg a little, give a little; if they demand everything, give everything; do not, because of this cause, incur great ruin and affliction. The Vinayavibhāṣā-śāstra says: If a monk gives a small item to curry favor, even if a white-robed \[layperson\] makes the four requisites of offering, filling the holy assembly of Jambudvīpa, it is not as good as sitting in quietude and purely maintaining the precepts. If someone of great power wishes to destroy a stupa or image, and buying them off with goods can preserve them, one should pacify them with the property of the stupa or image (the loss and benefit of mahāsāṃgha property are also like this. Parents are fields of merit; permission is granted to offer to them to benefit them. One should give to those who serve the saṃgha; to destitute beggars, out of a mind of compassion, one should give; to non-Buddhists who seek the Dharma, one should give according to the circumstances). There are eight kinds of gifts offered by donors in all (from the Chapter on Dwellings in the Caturvargika-vinaya): first, gifts to the bhikṣu-saṃgha (although belonging to the bhikṣus, it is divided among the present members); second, gifts received by the bhikṣuṇī-saṃgha (although belonging to the bhikṣuṇīs, it is divided among the present number of people); third, gifts received by the two-part saṃgha (regardless of the number of people, divide the items into two parts: half belongs to the bhikṣuṇīs and half belongs to the bhikṣus); fourth, gifts received by the saṃgha (whoever arrives receives it; it should be divided by karman; one must not perform the karman jointly with bhikṣuṇīs, nor perform karman over money and jewels; if it is for the cāturdiśa-saṃgha, no ritual should be performed); fifth, property received by the saṃgha within the sīmā (belonging to the saṃgha of the dwelling place; any monk who enters the sīmā receives it; only the time of giving and relinquishing the item is fixed; if given to the permanent saṃgha, those who arrive share its use, and it must not be carried away); sixth, gifts received by the saṃgha of common karman (those who perform ritual acts in the same dwelling place receive this property); seventh, gifts received by the saṃgha addressed by title (if given casually, saying 'gift to the elder,' 'gift to the Dharma master,' 'gift to the chant leader,' 'gift to the attendant on the sick,' etc., this does not differentiate close or distant, and one also obtains the merit of giving to the saṃgha); eighth, gifts received by the individual saṃgha (distributed starting from the senior; given to whoever takes it). According to how the donor gives, it is divided relying on these eight rules (if there is no specific instruction as above, the senior should ask, 'Among the eight kinds of giving, which kind of giving are you making?' If one does not give relying on these eight rules, one does not obtain the merit of giving to the saṃgha. If one does not receive relying on these eight rules, one disparages and damages offerings of faith, and transgressions will be numerous. If one wishes to divide property, appoint a virtuous person to divide it, making good and bad equal without bias. The rest of the saṃgha must not give rise to greed, speak disorderly words against the Dharma; material offerings are hard to digest; poverty and wealth do not lie in this; nor should one resent and alter another's resolve and practice. If robes are obtained, one may only cut and divide them, without laboriously selling them for money. Even if one obtains money, take care not to receive it by hand. One should say, 'I should not receive this impure wealth; if I need robes at the proper time, I shall receive them purely.' One should tell the pure attendant, 'Know this and watch this.' If this person gives it back to the monk, he should treat it as that other person's property, and thus receive it through the pure attendant. When one needs robes, one should demand them according to the Dharma, seek them according to the Dharma, give them according to the Dharma, receive them according to the Dharma, and use them according to the Dharma). The Mahīśāsaka-vinaya states: There was a monk whose parents were poor and whom he wished to support; he reported this matter to the Buddha. The Buddha said: If a person for a hundred years were to carry his father on his right shoulder and his mother on his left shoulder, with them defecating and urinating upon him, and offered them the finest treasures of the world in clothing and food, he could still not repay their kindness of a single moment. From this day forth, I allow monks to support their parents with all their heart and for their entire lives. If one does not support them, one commits a grave offense. The Samantapāsādikā says: There are four ways monks use donated property: first, use by theft (if a monk lacks precepts, yet relies on the saṃgha to receive donated food and drink, this is called use by theft); second, use as debt (if a monk receives offerings of faith from people, he should first generate mindful reflection before receiving them, which is called use as debt. Sharp-witted ones reflect mouth by mouth \[with every bite\]; dull-witted ones at least reflect beforehand. For all beds, mats, bedding, and utility items, reflect beforehand in every case. If one does not use robes to ward off cold and heat and cover shame, or if one does not receive food and medicine to eliminate hunger, thirst, and illness, this is called use as debt. If one does not reflect beforehand, one commits a duṣkṛta offense); third, use as relatives and friends (the seven types of learners using offerings, no different from children receiving from parents, is called use as relatives and friends); fourth, use as master (a true person, an arhat, using donated property is called use as master). Among these four, use by theft is the most wicked. The Vinayamātṛkā says: If a monk receives offerings of faith and does not use them according to the Dharma, he falls on account of the gift. Falling is of two kinds: first, consuming the gift—receiving another's gift and failing to cultivate the path according to the Dharma, being negligent in mind; second, re-gifting it to improper persons—one falls into the three evil destinies. If one does not receive retribution in the three destinies, this very body will disintegrate and the stomach's food will burst outside. There are nine kinds of persons to whom one should give: first, parents: if poor, one should give; if rich, one should not give; second, those who repair stupas; third, those who serve the saṃgha; fourth, those who repair the saṃgha's dwellings (if one gives excessively to these three kinds of persons, one falls); fifth, those afflicted by illness; sixth, infants; seventh, pregnant women; eighth, prisoners in jail (to these four kinds of persons, give property out of compassion without expecting repayment, so as not to create obstacles for the Buddha-Dharma); ninth, beggars who come to the saṃgha's quarters (if one has provisions oneself and does not give accordingly, one falls). If a monk does not sit in meditation, does not recite sūtras, and does not attend to the affairs of the Three Jewels, yet receives gifts, he falls on account of the gifts. If he engages in even one of the three activities, he may receive them with contentment. The Mahāsāṃghika-vinaya says: If a donor gives the saṃgha beds and mats, along with woolen rugs, felt blankets, pillows, sashes, waistbands, small knives, pincers, parasols, fans, leather shoes, needle cases, scrapers, razors, and water jars—among these, beds, mats, woolen rugs, felt blankets, and pillows, such heavy property, should enter the cāturdiśa-saṃgha; the remaining light property should be divided. If the donor says, 'Divide everything completely,' one should or should not divide them (if a monk is traveling on the road, and a layperson sees the monk and gives rise to joy)—divide according to the donor's intention. If he says, 'I give everything to the cāturdiśa-saṃgha...' > — English (machine translation) (machine translation) - [Previous: 1.28](https://indike.org/pramana/in.bauddha.taisho.2795.1.28) - [Next: 1.30](https://indike.org/pramana/in.bauddha.taisho.2795.1.30) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2795.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2795~en-mt.1.29) — English, machine translation ## Linked texts (4) - [十誦律](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.other-vinayas.sarvastivada*zh-punyatara.61.158) — Classical Chinese - [四分律](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.other-vinayas.dharmaguptaka*zh-buddhayasas.51.3) — Classical Chinese - [僧羯磨](https://indike.org/pramana/in.bauddha.taisho.1809.2.152) — Classical Chinese - [毘尼心](https://indike.org/pramana/in.bauddha.taisho.2792.1.30) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2795.1.29](https://indike.org/pramana/in.bauddha.taisho.2795.1.29) · Pramāṇa