---
title: "四部律并論要用抄 · 12 四部律及論明三寶物義"
description: "四部律并論要用抄是中国唐代高僧道宣律师所编纂的一部律学著作。道宣律师是律宗南山宗的创始人，该书成于唐代佛教律学鼎盛时期。其主要内容是对佛教四部广律即十诵律、四分律、僧祇律、五分律的精要摘抄和系统整理，并附以相关论释。该抄本以简明扼要的方式呈现了佛教戒律的核心内容，为僧团持戒修行提供了重要依据。在佛教史上，此书具有承前启后的地位，不仅继承了前代律学传统，更推动了汉传佛教律学体系的发展完善，是研究中国佛教戒律思想不可或缺的重要文献。"
url: "https://rushiwowen.co/en/r/cmcwshzmn1md6ie042swk2tka"
---

### 四部律及論明三寶物義第十二

> Twelve Meanings of the Three Treasures in the Four Vinayas and Treatises

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 three treasures are of immense weight and must be handled with utmost care. If they are used appropriately, they bring merit in accordance with the teachings. If they are squandered without restraint, they invite wrongdoing and retribution. To truly understand the nature of the three treasures' possessions, one must have a deep grasp of the precepts, discern what is heavy and what is light, and act with a cautious mind, fearing wrongdoing. Only then can one take charge of them. Otherwise, one should quickly distance oneself from such responsibilities, just as one would flee from a pit of fire. The Samghika Vinaya says: If a monk serves as the abbot of a monastery, and the stūpa has no possessions while the saṅgha does, and he thinks, "People make offerings to the saṅgha because of the Buddha's grace," and then uses saṅgha property to repair the stūpa, this abbot commits a heavy offense. <note>Using stūpa property to support the saṅgha</note> If the Buddha stūpa has possessions but the saṅgha has none, or the saṅgha has possessions but the stūpa has none, then it is permissible to borrow and lend in accordance with the Dharma. When the steward borrows such items, he should make a clear written record. This record should be read before the saṅgha so that all members are aware of it. If it is not read, it is a violation of the vinaya rules. The items must be returned according to the terms of the record. The possessions of the saṅgha are of five kinds: 1. \*\*The saṅgha's property for all directions\*\* <note>All heavy items are called property for all directions. From arhats down to novices, everyone has a share in it. It cannot be collectively sold, bought, lent, or used privately.</note> Question: Why is it called "four directions" rather than "ten directions"? Answer: Within a single world, there are no monks above or below; "four directions" refers to the horizontal breadth. The term "four directions" is broad enough to encompass the four cardinal points, the four intermediate directions, and above and below. Therefore, only "four directions" is mentioned. Saying "ten directions" would also be acceptable, but "four directions" is the conventional expression. 2. \*\*The permanent saṅgha property\*\* <note>"Permanent" means it is fixed in one place and cannot be moved. Monks from all directions who come here may use it in this place. It is named after the nature of the property, hence "permanent saṅgha property."</note> 3. \*\*The cātuddisa (guest house) saṅgha property\*\* <note>If laypeople donate land specifically to the present saṅgha, and each builds a private dwelling, then monks from the four directions who arrive have no place to stay. If someone then builds lodgings on this land for the four-direction saṅgha, providing for their needs, these lodgings attract monks from the four directions to gather there. Hence it is called cātuddisa saṅgha property.</note> 4. \*\*The saṅghika property\*\* <note>Saṅghika means "of the great assembly." The great assembly collectively owns this property, hence it is called saṅghika property.</note> 5. \*\*The garland saṅgha property\*\* <note>Flowers in the monastery garden are made into garlands, which are then exchanged for goods. Because the goods come from garlands, it is called garland saṅgha property.</note> Question: Using heavy items incurs a sthūlātyaya offense. The four-direction saṅgha is not a single entity; against whom does one commit the offense? Answer: Against the present assembly of the four directions, from arhats down to novices. Against each individual, one incurs one sthūlātyaya offense, excluding those of the past and future. The Five-Part Vinaya says: In the town of Kiradā, monks divided saṅgha property into five parts, treating it as their own. This caused other monks to have no place to stay. The Buddha, because of this incident, told the monks: There are five kinds of property belonging to the four directions that cannot be guarded exclusively, cannot be divided: 1. the land of the dwelling, 2. the buildings, 3. essential supplies, 4. fruit trees, 5. flowers and fruits. All monks have a share in these. If one guards, sells, or divides them, one commits a sthūlātyaya offense. <note>The Four-Part Vinaya concurs, except that it divides the property into four parts.</note> The Four-Part Vinaya further says: At that time, a monk built a private dwelling on saṅgha land. A senior visiting monk came and told him to move aside for the senior. That monk said, "This is my private room; why should I move?" The Buddha said: Tell him to move. If he moves, good. If he does not, say to him: "Return the saṅgha land; there is no other recourse. You have taken saṅgha land for yourself." <note>From the chapter on dwellings.</note> The Samghika Vinaya says: If one builds a dwelling on saṅgha land and a senior monk arrives, whether or not one gives up the dwelling, one should take one's grass and wood and go elsewhere. If one builds on saṅgha land and does not yield to the senior monk, it is a vinaya violation. Cutting the flowers and fruits of the saṅgha garden is a vinaya violation. <note>If a tree is old and bears no fruit or flowers, and wood is needed for construction, one may use it with the donor's permission. If needed, let it dry, inform the donor, and then use it.</note> If the saṅgha's firewood has a fixed limit, one must not take more than the limit. If there is no fixed limit, taking more is not an offense. In Śrāvastī, a monk planted fruit trees on saṅgha land and took the fruit for himself without sharing. The monks reported this to the Buddha. The Buddha said: This planting has merit. Allow him to take the fruit for one year. If the tree is large and one does not wish to take all in one year, one may take one branch per year until all branches have been taken. If he has planted an entire orchard, he may take the fruit of one tree per year. <note>If one wishes to take gradually, it is also permitted, taking until all is taken. For vegetables, one may harvest after one planting. For melons, one may take one ripe crop. Gradual taking is likewise permitted.</note> The Ten-Part Vinaya says: Upāli asked the Buddha: If the saṅgha's dwelling is in disrepair, may one sell the saṅgha's bedding and coverings to pay for repairs? The Buddha said: Yes. He further asked: If two buildings are in disrepair, may one sell one to repair the other? The Buddha said: Yes. <note>From the sixty-fascicle version.</note> There were monks who took trees from the saṅgha garden to cook gruel, rice, soup, medicine, and to dye robes. The resident monks were displeased, saying: "We worked hard to plant and maintain these. You visiting monks, without telling us, silently burned and used them." The monks reported this to the Buddha. The Buddha said: From today, flowers from the saṅgha's trees may be used to make offerings to the Buddha stūpa and the stūpas of arhats. If there is a pure person, they may take fruit from the trees to eat. Large timber belongs to the four-direction saṅgha and should be used for beams and rafters. Tree bark and leaves may be used freely by the monks. <note>If there are dead trees on saṅgha land, one may not take them alone for firewood. Why? Because they belong to the four-direction saṅgha. If there are good trees on saṅgha land, they may be used for Buddha stūpas and saṅgha dwellings only with the unanimous consent of the assembly. Without unanimous consent, they may not be used. If three or four people in the assembly separately build large dwellings and there were trees on the land beforehand, they may use them if the assembly assigns them that portion. If the assembly does not assign it, they may not use them. If the builder himself planted trees on that land, he may use them for repairs. If the planter is gone and other monks come to dwell, these trees may be used without consulting the saṅgha.</note> For flower trees and fruit trees, except with the unanimous consent of the saṅgha for repairing stūpas or building dwellings, individuals may not break or damage them. The Samantapāsādikā (Good View Treatise) says: If a monastery is vacant and abandoned, with no one in charge, and monks come and go, seeing fruit on trees, they should ring the bell. If there is no bell, at least clap three times. Then they may take and eat without offense. If they do not do this, eating is theft. If a donor gives for the purpose of building dwellings, and such offerings are diverted for food, it incurs a sthūlātyaya offense. One should return the value. If the gift was for dwellings, it should be used for dwellings. In times of famine, when food for the saṅgha is scarce, or during illness, or when the country is in chaos, if monks abandon the monastery and leave, and the dwellings, gardens, and fruit trees have no one to manage, then, knowing this, one may use even heavy items for food, for the sake of protecting the dwelling place. Also, if there are many dwelling buildings in the monastery and no one repairs them, and they are falling apart, one should keep the good ones and sell the inferior, dilapidated ones to provide for food. This too is for protecting the dwelling place. If a donor gives specifically for the three robes, but the saṅgha has no dwellings, one may make a formal motion (karma) to divert this to building dwellings. If the assembly unanimously agrees, there is no offense. If a monk is in charge of property, and someone breaks through the wall and steals it, if the monk diligently guarded and locked the building securely, he is not liable for the loss. If he was negligent in guarding, he must compensate. One should understand this broadly. The Samghika Vinaya says: A monk should know that saṅgha property may or may not be given. Giving is of two kinds: if it causes loss or if it brings benefit, in both cases giving is appropriate. What is giving that prevents loss? If thieves come to the monastery demanding various foods and items, and if not given they might burn down the monastery, even though one should not give, fearing the damage, one gives as much as necessary. What is giving that brings benefit? If craftsmen are repairing the saṅgha's dwellings, or people are managing affairs, one should give to them. If kings or those with great influence come, one should give. The Ten-Part Vinaya says: Some kings and ministers frequently came to the Bamboo Grove to look around. They asked the monks for food, firewood, lamps, and candles. The monks feared committing offenses by giving, but feared harm by not giving. They reported this to the Buddha. The Buddha said: One should appoint a steward. Once a steward is appointed, without consulting the saṅgha, he may use up to nineteen coins to provide for guests. If more is needed, he should consult the saṅgha and then give. <note>From the thirty-fourth fascicle.</note> There were bandits in a hermitage who demanded food from a monk. When he did not give, they cut him in two. He reported this to the Buddha. The Buddha said: In such fearful places, if they ask for half, give half; if they ask for a little, give a little; if they ask for everything, give everything. Do not let this become a cause of great calamity. The Vibhāṣā Śāstra on Vinaya says: If a monk gives small gifts to laypeople, even if one were to offer the four necessities to the entire holy saṅgha of Jambudvīpa, it would not match the merit of sitting quietly in meditation with pure precepts. If someone with great force intends to destroy a stūpa or an image, and by giving goods one can preserve it, one may use the property of the stūpa or image to save it. <note>The principle of loss and benefit also applies to saṅghika property. Parents are fields of merit; one may support them with offerings. The saṅgha should give to the poor and destitute, and to beggars, out of compassion. Those of other paths who seek to learn the Dharma's length and breadth should also be given to.</note> Donor offerings are of eight kinds: <note>From the karma chapter of the Four-Part Vinaya.</note> 1. \*\*Gifts to the bhikkhu saṅgha\*\* <note>Though they belong to the bhikkhus, they are divided among those present.</note> 2. \*\*Gifts to the bhikkhunī saṅgha\*\* <note>Though they belong to the bhikkhunīs, they are divided among those present by number.</note> 3. \*\*Gifts to both saṅghas\*\* <note>Regardless of the number of people, the goods are divided into two parts: half for the nuns, half for the monks.</note> 4. \*\*Gifts to the saṅgha at large\*\* <note>All who come receive a share. The division should be made by formal karma (act of the assembly). One must not perform karma together with nuns, nor may one use karma to divide money or valuables. For guest house (cātuddisa) saṅgha, one should not perform such formal procedures.</note> 5. \*\*Gifts to the saṅgha within a boundary\*\* <note>It belongs to the resident saṅgha. All saṅgha members who enter the boundary may receive, but the decision is made at the time of taking or giving. If it is given to the permanent saṅgha, all who come may use it, and one may not leave with a share.</note> 6. \*\*Gifts to the saṅgha sharing the same karma\*\* <note>Those who reside in the same place and perform formal acts together receive this property.</note> 7. \*\*Gifts to the saṅgha by name\*\* <note>Such as gifts given out of pride, gifts to the senior monk, gifts to a Dharma teacher, gifts for blessings. This does not distinguish between close and distant relations; the merit of giving to the saṅgha is still obtained.</note> 8. \*\*Gifts to the saṅgha of individuals\*\* <note>Starting from the senior monk, one gives according to those who take.</note> Whatever the donor gives, one should divide according to these eight methods. <note>If none of the above categories is specified, the senior monk should ask which of the eight kinds of giving is intended. If one does not give according to these eight methods, one does not obtain the merit of giving to the saṅgha. If one does not receive according to these eight methods, one lightly damages the donor's faith, and the violations are many. When dividing goods, one should appoint a virtuous monk to divide them fairly among good and bad, without favoritism. The rest of the saṅgha also should not be greedy or speak disorderly words. Offerings are hard to digest; poverty and wealth do not matter here. Do not harbor resentment or change one's aspirations. If one receives cloth, one may cut and divide it; there is no need to sell it for money. If money is received, be careful not to touch it with one's hands. One should say: "I should not receive this impure wealth. If I need robes, when the time is proper and pure, I will receive them." One should tell the pure person (kappiya-kāraka): "Know this: if this person returns it to the bhikkhu, it should be considered as that person's property." Therefore, one has it received by a pure person. When one needs robes, one should seek, request, give, receive, and use them according to the Dharma.</note> The Five-Part Vinaya says: There was a monk whose parents were poor and wished to support them. He reported this to the Buddha. The Buddha said: If a person, for a hundred years, carried his father on his right shoulder and his mother on his left shoulder, letting them relieve themselves on top, and offered them the world's finest treasures, clothing, and food, still he could not repay even a moment's kindness. From today, I permit all monks to support their parents with all their heart and for the rest of their lives. If one does not support them, one commits a heavy offense. The Good View Treatise says: A monk's use of donated goods is of four kinds: 1. \*\*Thieving use\*\* <note>If a monk without precepts accepts donations of food and drink from the faithful, it is called thieving use.</note> 2. \*\*Borrowing use\*\* <note>If a monk receives the faithful's offerings, he should first make a mental determination before receiving. This is called borrowing use. The wise make a mental determination with each mouthful; the dull should make the determination beforehand. All bedding, seats, and articles used should first be determined. If one uses robes not to ward off cold, heat, or shame, or receives food and medicine not to ward off hunger, thirst, or illness, this is called borrowing use. If one does not make the determination beforehand, it is a duṣkṛta offense.</note> 3. \*\*Family use\*\* <note>The seven learners (sekha) receive and use offerings just as a child receives from parents; this is called family use.</note> 4. \*\*Master use\*\* <note>A true arhat receiving and using donated goods is called master use.</note> Among these four, thieving use is the most evil. The Vinaya Mātṛkā says: When a monk receives the faithful's offerings and uses them improperly, he falls because of the gift. Falling is of two kinds: 1. Eating donated food while not practicing the Dharma, but instead indulging a lax mind; 2. Transmitting gifts to those who are improper in practice. Such a person falls into the three lower realms. If not reborn in the three lower realms, then at the breaking of this body, the food in the belly will come out from the body. There are nine kinds of people to whom one may give: 1. Parents. If poor, one may give; if rich, one should not. 2. Those who repair stūpas. 3. Those who serve the saṅgha. 4. Those who repair monastery buildings. <note>For these three types, if one gives excessively, one falls.</note> 5. Those suffering from illness. 6. Infants. 7. Pregnant women. 8. Prisoners. <note>For these four types, one gives with compassion, hoping for no obstacles to the Dharma.</note> 9. Those who come to the monastery begging. <note>If one has one's own provisions and still does not give, one falls.</note> If a monk does not practice meditation, does not recite scriptures, and does not serve the three treasures, yet accepts offerings, he falls because of the gift. If he engages in at least one of these three activities, he may receive offerings with contentment. The Samghika Vinaya says: If a donor gives the saṅgha beds and blankets, along with rugs, pillows, belts, knives, umbrellas, fans, sandals, needle cases, razors, and bathing vessels—among these, beds, blankets, rugs, and pillows are heavy items that should go to the four-direction saṅgha. The rest are light items and may be distributed. If the donor says everything should be divided, the receiver should not divide \[the heavy items\]. <note>If a monk is traveling on the road and laypeople see the monk with joyful minds...</note> One should divide according to the donor's intention. If the donor says everything is given to the four-direction saṅgha, then so it should be.

喜心故。持種種雜物布施。是中若有重物應與隨近寺。當語施主言。我持此床蓐與某寺比丘。若言。我已決意施復用問。為比丘語言。亦可置間供養供給。客僧得其功德。復言。不能我已決意施。應語言　此是重物。難致可此間貿取直彼間還作不。若言。任大德意。貿直到彼住處床蓐直置蓐。如是一切隨宜貿易也僧祇十誦賣僧重物借人私用。設一切僧集亦不得。若用犯突吉羅　四分五分。偷蘭遮。不同之義付之高德。

> <note>Because of a joyful mind, one makes offerings of various items. If among these there are heavy items that should be given to a nearby monastery, one should tell the donor, "I am offering this bedding to the monk at such-and-such monastery." If the donor says, "I have already decided to make this offering; why ask again?" Then the monk should say, "You may also leave it here to support and provide for visiting monks, and you will still gain the merit." If the donor says, "No, I have already decided to give it to that monastery," then one should say, "This is a heavy item, difficult to transport. Could you sell it here and use the money to buy what is needed there instead?" If the donor says, "As the venerable one wishes," then one should sell it and, upon arriving at that monastery, use the proceeds to purchase bedding or mats. In all such cases, one should trade or adjust as appropriate.</note> The monks of the Sarvastivada and Dasabhanavara schools say that selling a monastery's heavy property and lending it for personal use is not allowed, even if the entire monastic community agrees. If done, it constitutes a transgression of wrong-doing (dukkata). The Dharmaguptaka and Mahisasaka schools classify it as a more serious offense (thullaccaya). The differences in these interpretations should be referred to those of great virtue.

## 四部律并論要用抄卷上

> Essential Excerpts from the Four Vinayas and Commentaries, Volume 1

申年八月二十七日沙門明潤於此曩恭禮寫記

> On the twenty-seventh day of the eighth month in the Year of the Monkey, the monk Mingrun respectfully wrote this record here after paying homage.

淨土寺藏經

> The Pure Land Temple Sutra Collection