English
English version I. Adjudication: Disciplinary actions must be clearly and carefully based on the teachings and the actual circumstances. If personal feelings or biases are involved, it will lead to two kinds of harm. II. Debt Repayment (If one owes another property, one should repay it first. If another owes one property, it should be collected and distributed. If the debts are of equal value, the two monks should each bear their own, offsetting each other. If they are not equal, they should be handled according to the original debt relationship). III. Validity of Testamentary Grant (When a deceased person gives property to another at the time of death, are both the oral testament and the physical delivery valid? The various Vinaya schools generally agree that the circumstances of its validity are understandable. This Vinaya specifies only two situations: already given, taken away. If that person is as if present, the Sangha must perform a ceremony. Therefore, the Vinaya says: 'If it was not given to another during life, the present Sangha should distribute it. If it has been given to another but not yet taken away, the Sangha should give it to him through a 'Bai Er Jiemo' (白二羯磨) ceremony.' The procedure for the ceremony is: 'Venerable Sangha, please listen! Bhikshu (比丘) 'A' has passed away here. All the items, whether robes or non-robes, that he owned during his lifetime, the present Sangha should distribute. Now give it to 'B'. If the Sangha deems the time appropriate, please allow the Sangha. The announcement is complete.' 'Venerable Sangha, please listen! Bhikshu (比丘) 'A' has passed away here. All the items, whether robes or non-robes, that he owned during his lifetime, the present Sangha should distribute. Now give it to 'B'. Whoever among the elders agrees, remain silent; whoever disagrees, please speak up.' 'The Sangha has finished giving the robes to 'B'. The Sangha agrees, because everyone is silent, this matter is thus decided.' (After completing this ceremony, give the property to that person) IV. Time and Place of Property Distribution (The time refers to when the funeral arrangements have been completed, and the place refers to within the Great Boundary. The Mahāsaṃghika Vinaya (僧祇律) says: 'If a Bhikshu (比丘) dies, if the disciple is not trustworthy, the door knocker should be handed over to the Sangha's steward, and then the relics should be offered.' The Matrika (母論) says: 'First, the deceased's body should be buried according to the Vinaya, and then the deceased's property should be placed before the Sangha, and the Sangha should be gathered to distribute it.' This Vinaya says: One Bhikshu (比丘) takes it to the ordination platform and takes it alone. The Buddha said: 'It is a violation. The present Sangha should distribute it.') V. Determining the Weight of Property (To determine the weight of the property, one must first relinquish the property. The Dharmaguptaka Vinaya (四分律) says: 'He brings the deceased's property to the assembly, and should say this. According to the meaning, one should prepare properly, then kneel on one knee, join palms, and report -------------------------------------------------------------------------------- 云：”)
Chinese
“大德僧听！某甲比丘(此彼)命过，生存时所有若衣若非衣，现前僧应分。”(三说)“我比丘某甲，今舍与僧。”(如是舍已应正处分。律云：有一多知识比丘命过，其物甚多。佛言：“若生时已与人，应白二羯磨与之。若不与人，有可分、不可分。可分者，若婆那衣、苏摩衣、劫贝衣、拘执毛长五指、三衣、若下衣、舍勒单敷、若衬身衣被坐具、针綖囊漉水囊、大小钵户钩，如是等现前僧应分。若锦绮毛𣯊毡拘执毛过五指、雨浴衣蚊厨、经行敷遮壁虱、坐卧床床踞，除大小瓦钵澡灌，余一切瓦器，除大小铁钵户钩截甲刀针，余一切铁器，除铜揵镃铜䤬锣成眼药物，余一切铜器，若伞盖锡杖，如是等是不可分，应属僧。”但凡躯有待资具极多，随身所用事物繁杂，文准梗概岂尽资缘？对事准文可为轻重。诸部断决乖互极多，但据宗文以为准的。广如仪述不可穷言)。 六、量德赏物(律云：有一懒堕比丘，不佐助众事、不供师长。病无人看，委卧粪秽中。世尊穷为洗浣除秽扶持，安慰说法离垢证道。因告比丘：“汝等无有父母，不自相看，谁看汝等？”因制师弟更相瞻视，无师弟者劝喻次差。然病者有难看、瞻病德有具不具。难看有五种：一、不能善量食；二、不服所宜药；三、不说病状 云：’ ‘大德僧听！某甲比丘（此指已故的比丘）命过，生存时所有若衣若非衣，现前僧应分。’（重复三次）‘我比丘某甲，今舍与僧。’（如此舍弃后应妥善处理。律中说：有一位多有见识的比丘去世，他的遗物很多。佛说：‘如果生前已经给予他人，应通过白二羯磨（一种僧团决议程序）给予。如果未给予他人，则有可分和不可分之物。可分之物，如婆那衣（粗布衣）、苏摩衣（细布衣）、劫贝衣（木棉衣）、拘执毛（毛织品，长度超过五指）、三衣、下衣、舍勒单敷（单层床单）、衬身衣被坐具、针线囊、滤水囊、大小钵、户钩等，这些现前僧众应予分配。若锦绮、毛㲍、毡、拘执毛（长度超过五指）、雨浴衣、蚊厨、经行敷（禅修时铺设的垫子）、遮壁虱（防止壁虱的用具）、坐卧床、床踞，以及大小瓦钵、澡罐之外的其他瓦器，大小铁钵、户钩、截甲刀、针之外的其他铁器，铜镏金、铜锣、成眼药物之外的其他铜器，伞盖、锡杖等，这些是不可分的，应归属于僧团。’但凡躯体所需的资具极多，随身所用事物繁杂，文字仅是梗概，岂能穷尽所有资缘？应根据具体情况参照条文，酌情处理。各部派的判决差异极大，但应以本宗的条文为准。详细情况如仪轨所述，不可一一尽述）。 六、量德赏物（律中说：有一位懒惰的比丘，不帮助大众事务，不供养师长。生病时无人照看，委身于粪秽之中。世尊亲自为他洗涤、清除污秽、扶持，安慰并说法，使其离垢证道。因此告诫比丘：‘你们没有父母，不互相照顾，谁来照顾你们呢？’因此制定师徒之间互相照顾的制度，没有师徒的则劝说轮流照顾。然而，病人有难照顾的，照顾病人的人也有德行具足与否的区别。难照顾的有五种：一、不能正确衡量食物；二、不服用适宜的药物；三、不说病情
English
Says: 'Venerable Sangha, listen! Bhikshu (monk) so-and-so (referring to the deceased) has passed away. Whatever belongings he had while alive, whether robes or other items, should be distributed among the present Sangha.' (Repeat three times) 'I, Bhikshu so-and-so, now donate these to the Sangha.' (After such donation, it should be properly managed. The Vinaya states: There was a knowledgeable Bhikshu who passed away, leaving behind many possessions. The Buddha said, 'If he had already given them to someone while alive, they should be given through a formal Sangha procedure (Bilateral Karma). If he had not given them to anyone, there are items that can be distributed and items that cannot. Distributable items include: bana robes (coarse cloth robes), soma robes (fine cloth robes), kappa robes (cotton robes), kutitha wool (woolen items, length exceeding five fingers), the three robes, lower garments, single-layer bedsheets, undergarments, sitting mats, needle and thread pouches, water filters, large and small bowls, door hooks, etc. These should be distributed among the present Sangha. Non-distributable items include: brocade, woolen blankets, felt, kutitha wool (length exceeding five fingers), rain bathing cloths, mosquito nets, walking mats (for meditation), wall protectors against bedbugs, beds, bed frames, except for large and small clay pots and washing basins, all other clay utensils, except for large and small iron bowls, door hooks, nail clippers, needles, all other iron utensils, except for copper gongs, copper cymbals, eye medicine, all other copper utensils, umbrellas, and walking sticks. These should belong to the Sangha.' Generally, the requisites needed by the body are numerous, and the items used daily are complex. The text only provides a general outline; how can it exhaust all possible resources? One should refer to the text and consider the specific circumstances to determine the importance of the items. The judgments of various schools differ greatly, but one should adhere to the texts of one's own school as the standard. The details are as described in the rituals and cannot be fully enumerated here.) Six, Assessing Merit and Rewarding Items (The Vinaya states: There was a lazy Bhikshu who did not assist in Sangha affairs and did not serve his teachers. When he fell ill, no one cared for him, and he lay in filth. The World Honored One personally washed him, cleaned his filth, supported him, comforted him, and taught him the Dharma, enabling him to purify himself and attain enlightenment. Therefore, he admonished the Bhikshus: 'You have no parents, and if you do not care for each other, who will care for you?' Thus, he established the system of mutual care between teachers and disciples, and for those without teachers or disciples, he advised that they take turns caring for each other. However, some patients are difficult to care for, and those who care for patients may have varying degrees of virtue. There are five types of difficult patients: 1. Those who cannot properly measure their food intake; 2. Those who do not take appropriate medicine; 3. Those who do not describe their symptoms --------------------------------------------------------------------------------
Chinese
；四、不从人教；五、不观无常。易看反之。不能看病有五种；一、不知所宜药；二、不能得随病食；三、不能为病人说法；四、恶厌病人便利吐唾；五、为利故不以慈心。能者及说，余部所明大概如此。对众捡问量德具已，然后赏之。若为病人经理汤药，身虽在外亦须依赏)。 七、正明赏法(余律所赏，三衣六物或以残药。此律唯以衣钵与之)。 “大德僧听！某甲比丘命过，三衣钵现前僧应分。今以与看病人某甲。若僧时到僧忍听。白如是。”“大德僧听！某甲比丘命过，三衣钵现前僧应分。今以与看病人某甲。谁诸长老忍，默然；不忍者说。”“僧已与某甲比丘衣钵竟。僧忍，默然故，是事如是持。”(三衣钵等或具，随有赏之。比丘尼命过，应与二人。若持尼命过，应与三人，各谓当众。余众纵看，不得辄赏，劳不满故。谓教并然，纵赏下众，等具人分) 八、正分轻物(律云：分物无羯磨法。准前僧得，似直分之。以其此已属僧，僧分已物不更别属。知用何法？答以此与于别人，文加白二，以此僧物不属别人。若不用法，何辄嘱彼？故赏看病人及属受与人。物少不分并与一人，皆有羯磨。又准余律咸皆白二。以此僧物并属四方，若非以法定之，现前僧云何能摄？然准文行事取舍不同， 四、不听从别人的教导；五、不观察世事无常。容易理解，反过来就是能做到的。不能护理病人的有五种情况：一、不知道应该用什么药；二、不能提供适合病人病情的食物；三、不能为病人说法开导；四、厌恶病人的排泄物和呕吐物；五、为了利益而不以慈悲心对待病人。能做到这些以及说法开导的，其他部分所阐明的也大概如此。当着大众检查询问，衡量其德行具备后，然后给予奖赏。如果为病人料理汤药，即使身在外地也必须按照奖赏的规定执行）。 七、正式说明奖赏的方法（其他律典所奖赏的，是三衣六物或者剩余的药物。这部律典只用衣钵来奖赏）。 ‘大德僧众请听！某甲（某某）比丘去世，他的三衣钵现在僧团应该分配。现在决定给予护理病人的某甲（某某）。如果僧团认为时机已到，请允许。告知如上。’‘大德僧众请听！某甲（某某）比丘去世，他的三衣钵现在僧团应该分配。现在决定给予护理病人的某甲（某某）。哪位长老同意，就保持沉默；不同意的请说出来。’‘僧团已经将衣钵给予某甲（某某）比丘。僧团同意，因为大家保持沉默，此事就这样决定。’（三衣钵等或者全部，根据实际情况奖赏。比丘尼去世，应该给予两个人。如果负责的比丘尼去世，应该给予三个人，各自当众宣布。其他僧众即使护理了，也不得擅自奖赏，因为劳绩不够。教导也是如此，即使奖赏下位僧众，也要按照人数平均分配） 八、正式分配轻微的物品（律典说：分配物品没有羯磨（羯磨，佛教术语，指僧团的议事和决事程序）的规定。按照之前的规定，僧团获得，似乎可以直接分配。因为这些物品已经属于僧团，僧团分配的物品不再另外归属。知道用什么方法吗？回答是用白二羯磨（白二羯磨，佛教术语，一种僧团的决议方式）给予别人，因为这些僧团的物品不属于别人。如果不使用羯磨法，为何要嘱托别人？所以奖赏护理病人和归属接受的人。物品少不分配，全部给予一个人，都有羯磨。又按照其他律典，都使用白二羯磨。因为这些僧团的物品都属于四方僧众，如果不是用法律规定，现前僧众怎么能够摄取？然而按照经文行事，取舍不同，