Chinese
。是事如是持。”(《四分》云：“被独行无护者，应差二三尼为伴。”此律云：彼尼至比丘僧已，偏袒右肩，脱革屣遥礼僧。然后入僧中，合掌白言)。 “某精舍和合比丘尼僧，顶礼和合比丘僧足。我等比丘尼僧和合，请大德僧自恣说见闻疑罪。”(如是三请已良久，若无人举者，众中上座应告使人言) “比丘尼众三请见闻疑罪。徒众上下各默然者，实由尼众如法行道。谨慎莫放逸。”(使尼礼拜辞退。至本寺已，集尼众等传僧敕，如教诫中说)。 第八、受施分衣法(着粪扫衣，圣先赞叹。因耆域请，受家施衣。但粪扫衣既无施主，约缘有十；家施衣者约心差别，文分九种)。 一、界得施(谓施主心约界而施，还随施意与界内僧)。 二、要得施(谓异处僧)，安居共要一处得施(两界共分。后有施物，随要而受)。 三、限得施(谓施主心摽，人数定故。律文言：施如是人)。 四、僧得施(谓施普通十方凡圣。心既弥廓，福亦弘多。还据本心，四方僧受)。 五、现前僧得施(施主对面约境为定)。 六、安居僧得施(无心拟施此安居僧)。 七、二部僧得施(施主本意施二部僧，纵数多少皆中为分。若唯一部，一部受之。《四分》文 现代汉语译本：‘应如是奉行此事。’（《四分律》中说：‘对于独自出行且没有保护的比丘尼，应该派遣两三位比丘尼作为同伴。’此律中说：那位比丘尼到达比丘僧团后，应偏袒右肩，脱下革屣，遥向僧团行礼。然后进入僧团中，合掌禀告说）。 ‘某精舍和合的比丘尼僧团，顶礼和合的比丘僧团。我等比丘尼僧团和合，请大德僧团慈悲允许我们自恣，说出所见、所闻、所疑的罪过。’（如此三请之后，如果长时间没有人提出，僧团中的上座应该告诉使者说） ‘比丘尼众已经三次请求说出见闻疑罪。如果徒众上下都保持沉默，实际上是因为比丘尼众如法修行，谨慎而不放逸。’（使者比丘尼礼拜后告退。回到本寺后，集合比丘尼众等，传达僧团的敕令，如教诫中所说）。 第八、接受布施的衣物之法（穿着粪扫衣，圣人先赞叹。因为耆域（Jivaka，人名）的请求，接受在家居士布施的衣物。但粪扫衣既然没有施主，就按照因缘有十种情况；接受在家居士布施的衣物，就按照心意的差别，经文分为九种）。 一、界得施（指施主的心意是按照界限而布施，仍然按照施主的心意给予界限内的僧人）。 二、要得施（指不同地方的僧人），在安居时共同约定在一个地方接受布施（两个界限共同分配。以后有布施的物品，按照约定来接受）。 三、限定得施（指施主的心意标明，人数是确定的。律文中说：布施给这样的人）。 四、僧得施（指布施给普遍十方的凡夫和圣人。心意既然广大，福报也弘大众多。仍然根据本来的心意，由四方僧人接受）。 五、现前僧得施（施主当面按照境界来确定）。 六、安居僧得施（没有心意打算布施给这个安居的僧人）。 七、二部僧得施（施主本来的意思是布施给二部僧，即使人数多少都平均分配。如果只有一部僧，就由一部僧接受。《四分律》的经文
English
English version: 'This matter should be practiced accordingly.' (The *Sifenlu* (《四分律》, Dharmaguptaka Vinaya) says: 'For *bhikkhunis* (比丘尼, nuns) who travel alone without protection, two or three *bhikkhunis* should be sent as companions.' This *Vinaya* (律, monastic code) says: When that *bhikkhuni* arrives at the *bhikkhu sangha* (比丘僧, community of monks), she should uncover her right shoulder, take off her leather shoes, and bow to the *sangha* from afar. Then she enters the *sangha*, puts her palms together, and reports). 'The harmonious *bhikkhuni sangha* of a certain *vihara* (精舍, monastery) pays homage at the feet of the harmonious *bhikkhu sangha*. Our *bhikkhuni sangha* is in harmony, and we request the venerable *sangha* to allow us to speak freely about any offenses we have seen, heard, or suspected during the *pravāraṇā* (自恣, invitation).’ (After making this request three times, if no one speaks up for a long time, the senior member of the *sangha* should tell the messenger) 'The *bhikkhuni sangha* has requested three times to speak about any offenses they have seen, heard, or suspected. If all the members of the community remain silent, it is truly because the *bhikkhuni sangha* is practicing the *Dharma* (法, teachings) properly, being careful and not negligent.' (The messenger *bhikkhuni* bows and takes her leave. After returning to her own monastery, she gathers the *bhikkhuni sangha* and conveys the *sangha's* instructions, as described in the admonishments). Eighth, the method of receiving donated robes (Wearing robes made from discarded rags is praised by the sages. Because of *Jivaka's* (耆域, name of a person) request, robes donated by householders are accepted. However, since robes made from discarded rags have no donor, there are ten conditions based on circumstances; receiving robes donated by householders depends on the difference in intention, and the text divides them into nine types). 1. Donation by boundary (meaning the donor's intention is to donate according to a boundary, and it is still given to the *sangha* within the boundary according to the donor's intention). 2. Donation by agreement (referring to *sanghas* from different places), agreeing to receive donations in one place during the rainy season retreat (*an居* (安居, rainy season retreat) (the two boundaries share the distribution. Later, if there are donated items, they are received according to the agreement). 3. Donation by limitation (meaning the donor's intention is clear, and the number of people is fixed. The *Vinaya* text says: Donate to such and such people). 4. Donation to the *sangha* (meaning donating to all ordinary and noble beings in the ten directions. Since the intention is vast, the merit is also great and abundant. It is still based on the original intention, and the *sangha* in the four directions receives it). 5. Donation to the present *sangha* (the donor determines it face-to-face according to the situation). 6. Donation to the rainy season retreat *sangha* (there is no intention to donate to this rainy season retreat *sangha*). 7. Donation to the two *sanghas* (the donor's original intention is to donate to the two *sanghas*, and they are divided equally regardless of the number of people. If there is only one *sangha*, then one *sangha* receives it. The *Sifenlu* text --------------------------------------------------------------------------------
Chinese
中乃至无一沙弥，比丘分。无一沙弥尼，比丘应分。义应准彼。即亡人衣物，佛判属僧二部，互无随一摄。虽无施主，亦此中收。分摄方轨，具如下列)。 八、教得施(施三教僧非如是因)。 九、人得施(施主自云施某甲人。以前九施唯局内众，内众之中该于僧别及时非时，僧得一种。若是常住将入四方；若非常住，约此宗中直尔分之，不须羯磨。故文云：有一住处非安居时得施僧衣，作是念：“佛说四人已上名僧。我今一人不知云何？”佛言：“应受持，若净施人。若不尔，余比丘来应分。”此既一人言受持等、不云心念，明纵有僧亦无羯磨。又云：有一人处僧得可分衣，一比丘持至戒坛上独取受持。佛言：“不应尔，犯突吉罗，现前僧应分。”若依余部，僧伽羯磨。以物既施僧，分须僧法；三人已下对首等分。杖既齐金准用无爽，余之八种并直分之。约事虽殊，皆无羯磨)。 分亡比丘物法(脱俗樊笼清升入道，内蕴圣戒外饰圣仪，为代福田堪消物供。养利既依僧得，身亡还以入僧，即同非时僧得施摄。但教分开制、物异重轻，两僧分摄具有明轨，欲显其相须作十门)。 一、同活共财(结要共财俱为物主，随身已外皆合中分。如有不怕准数科结。共居同活通局有殊，则住在者筹量 现代汉语译本：乃至没有一个沙弥（佛教出家男子中未成年者），比丘（正式受戒的出家男子）不能分得。没有一个沙弥尼（佛教出家女子中未成年者），比丘尼（正式受戒的出家女子）应该分得。其意义应该参照上述情况。即亡故之人的衣物，佛陀判定归属于僧团的两个部分（比丘和比丘尼），彼此都不能随意占有。即使没有施主，也归入这种情况。分配和归属的规则，具体如下列所示）。 八、教得施（施舍给三教的僧人并非如此）。 九、人得施（施主自己说施舍给某某人）。以上九种施舍只局限于内部僧众，内部僧众之中包括僧众的个别情况以及非时施舍，僧众得到一种。如果是常住之物将归入四方常住；如果不是常住之物，按照本宗的规定直接分配，不需要羯磨（僧团会议）。所以经文中说：‘有一个住处在非安居时得到施舍的僧衣，这样想：佛说四人以上称为僧。我现在一个人不知道怎么办？’佛说：‘应该接受并持有，如果是清净的施舍人。如果不是这样，其余比丘来了应该分。’这里既然一个人说接受并持有等，没有说心念，说明即使有僧众也不需要羯磨。又说：‘有一个人处僧众可以分得衣服，一个比丘拿着它到戒坛上独自取走接受并持有。’佛说：‘不应该这样，犯突吉罗（轻罪），现前僧众应该分。’如果按照其他部派，需要僧伽羯磨。因为物品已经施舍给僧众，分配需要僧众的法规；三人以下面对面平等分配。杖和金钱既然可以参照使用没有差错，其余的八种都直接分配。从事情上来说虽然不同，都没有羯磨）。 分配亡故比丘的物品的方法（脱离世俗的束缚清净地进入佛道，内在具有神圣的戒律外在装饰着神圣的威仪，作为众生的福田可以承受物品的供养。供养的利益既然依据僧众获得，身亡后也归入僧众，就如同非时施舍给僧众的情况。但是教义规定分开处理、物品的价值轻重不同，两个僧团分配和归属都有明确的规则，想要显示其情况需要分为十个方面）。 一、共同生活共同财产（约定共同财产都作为物主，随身以外的都应该平均分配。如果有不怕准数科结。共同居住共同生活范围有不同，那么住在那里的人商量）。
English
English version: Even if there isn't a single Śrāmaṇera (a novice monk in Buddhism), the Bhikṣu (a fully ordained monk) should not receive a share. If there isn't a single Śrāmaṇerī (a novice nun in Buddhism), the Bhikṣuṇī (a fully ordained nun) should receive a share. The meaning should be in accordance with the above. That is, the belongings of the deceased are judged by the Buddha to belong to the two parts of the Saṃgha (the monastic community, both monks and nuns), and neither can take possession of them at will. Even if there is no donor, it is included in this case. The rules for distribution and possession are as follows). 8. Teaching-based donation (Donations to monks of the three teachings are not like this). 9. Person-based donation (The donor says that the donation is for a certain person). The above nine types of donations are limited to the internal Saṃgha, which includes individual cases of the Saṃgha and untimely donations, and the Saṃgha receives one type. If it is a permanent property, it will be included in the permanent property of the four directions; if it is not a permanent property, it will be directly distributed according to the rules of this sect, without the need for Karma (Saṃgha meeting). Therefore, the scripture says: 'There is a dwelling place that receives donated Saṃgha robes during non-retreat times, and thinks: The Buddha said that four or more people are called Saṃgha. Now I am alone and don't know what to do?' The Buddha said: 'You should accept and hold it, if it is a pure donor. If not, the other Bhikṣus should divide it when they come.' Since one person says to accept and hold it, without mentioning the mind, it shows that even if there is a Saṃgha, there is no need for Karma. It also says: 'There is a place where the Saṃgha can divide the clothes, and a Bhikṣu takes it to the ordination platform and takes it alone to accept and hold it.' The Buddha said: 'It should not be like this, it is a Dukkaṭa (minor offense), the present Saṃgha should divide it.' If according to other schools, Saṃgha Karma is required. Because the items have been donated to the Saṃgha, the distribution requires the Saṃgha's rules; for three or fewer people, distribute equally face to face. Since the staff and money can be used for reference without error, the remaining eight types are directly distributed. Although the matters are different, there is no Karma). The method of distributing the belongings of a deceased Bhikṣu (Escaping from the shackles of the world and entering the path of Buddhism purely, possessing sacred precepts internally and adorned with sacred dignity externally, serving as a field of merit for sentient beings to receive offerings. Since the benefits of offerings are obtained by relying on the Saṃgha, after death, they also belong to the Saṃgha, just like untimely donations to the Saṃgha. However, the teachings stipulate separate handling, and the value of the items varies, and the distribution and possession of the two Saṃghas have clear rules, and to show their situation, it needs to be divided into ten aspects). 1. Living together and sharing property (Agreements to share property are all as owners, and everything other than personal belongings should be divided equally. If there are those who are not afraid of accurate calculations. Living together and sharing life have different scopes, then those who live there discuss). --------------------------------------------------------------------------------
Chinese
处分，必须明审依教据情，若涉私曲便招二损)。 二、负债徴偿(若负他物理合先偿，若他负物徴取分摄。若轻重相当二僧随入，互得轻重亦依其本)。 三、嘱授成不(亡人临终以物与人，言嘱手受并有成不？诸部共显，其相可知。此律所明其唯二种：与已、持去。即彼人如在本处，须僧作法。故律云：若生时不以与人，现前僧应分。若以与人未持者，僧应白二羯磨与之。作法云)： “大德僧听！某甲比丘于此命过，生存时所有若衣若非衣，现前僧应分。今与某甲。若僧时到僧忍听。白如是。”“大德僧听！某甲比丘于此处命过，生存时所有衣若非衣，现前僧应分。今与某甲。谁诸长老忍，默然；不忍者说。”“僧已与某甲衣竟。僧忍，默然故，是事如是持。” (作此法已。物付彼人) 四、分物时处(时谓殡送已了，处谓大界之中。《僧祇》云：“若比丘死，弟子不可信者，应持户钩付僧知事，然后供养舍利。”《母论》云：“先将亡者律殡，送后取亡者物着僧前，集僧分之。”此律云：一比丘持至戒坛上独取持。佛言：“犯告。现前僧应分。”) 五、断割轻重(欲断轻重，先令舍物。故《四分》云：“彼持亡者物来在众中，当作是言。义准应设威仪已胡跪合掌白 现代汉语译本 一、处分，必须明确审慎地依照佛教教义和实际情况，如果涉及个人私情和偏袒，就会招致两种损害。 二、偿还债务（如果欠他人财物，理应首先偿还；如果他人欠自己财物，则应收取并分配。如果债务轻重相当，则由两位僧人各自承担，互相抵消；如果轻重不相等，也应按照原本的债务关系处理）。 三、遗嘱授予是否成立（亡者临终时将财物给予他人，口头遗嘱和亲手交付是否都成立？各部律典普遍认为，其成立与否的情况是可以理解的。此律典所明确的只有两种情况：已经给予、拿走。如果那个人如同在场一样，必须由僧团举行仪式。所以律典说：‘如果生前没有给予他人，现前僧团应当分配。如果已经给予他人但尚未拿走，僧团应当通过白二羯磨的仪式给予他。’仪式的做法是： ‘大德僧众请听！某甲比丘在此处去世，生前所有的衣物或非衣物，现前僧团应当分配。现在给予某甲。如果僧团认为时机已到，请僧团允许。禀告完毕。’‘大德僧众请听！某甲比丘在此处去世，生前所有的衣物或非衣物，现前僧团应当分配。现在给予某甲。哪位长老同意，就保持沉默；不同意的请说出来。’‘僧团已经将衣物给予某甲完毕。僧团同意，因为大家都沉默，这件事就这样决定了。’ （完成这个仪式后，将财物交给那个人） 四、分配财物的时间和地点（时间是指殡葬事宜已经完毕，地点是指在大界之内。《僧祇律》（Mahāsaṃghika Vinaya）说：‘如果有比丘去世，如果弟子不可靠，应当将门环交给僧团的知事，然后供养舍利。’《母论》（Matrika）说：‘先将亡者的遗体按照律制殡葬，之后将亡者的财物放在僧团面前，集合僧众进行分配。’此律典说：一位比丘拿到戒坛上独自取走。佛说：‘犯戒。现前僧团应当分配。’） 五、判断财物的轻重（想要判断财物的轻重，首先要让其舍弃财物。《四分律》（Dharmaguptaka Vinaya）说：‘他拿着亡者的财物来到大众中，应当这样说。按照义理应该做好准备，然后胡跪合掌禀告