English
4. Not following others' teachings; 5. Not observing impermanence. It's easy to understand the opposite. There are five situations where one cannot care for the sick: 1. Not knowing what medicine to use; 2. Not being able to provide food suitable for the patient's condition; 3. Not being able to preach the Dharma for the patient; 4. Disgusted with the patient's excrement and vomit; 5. Not treating the patient with compassion for the sake of profit. Those who can do these things and preach the Dharma, the other parts explain it roughly like this. In front of the assembly, examine and inquire, measure their virtues, and then give rewards. If managing medicine for the patient, even if away, one must follow the reward regulations). 7. Clearly stating the method of reward (What other Vinayas reward are the three robes and six articles or the remaining medicine. This Vinaya only uses robes and bowls to reward). 'Venerable Sangha, listen! Bhikshu (monk) so-and-so has passed away, and his three robes and bowl should now be distributed by the Sangha. Now it is decided to give them to the caregiver, so-and-so. If the Sangha thinks the time is right, please allow it. Informing as above.' 'Venerable Sangha, listen! Bhikshu (monk) so-and-so has passed away, and his three robes and bowl should now be distributed by the Sangha. Now it is decided to give them to the caregiver, so-and-so. Which elder agrees, please remain silent; those who disagree, please speak up.' 'The Sangha has already given the robes and bowl to Bhikshu (monk) so-and-so. The Sangha agrees, because everyone remains silent, this matter is decided in this way.' (The three robes and bowl, etc., or all of them, are rewarded according to the actual situation. When a Bhikshuni (nun) passes away, it should be given to two people. If the responsible Bhikshuni (nun) passes away, it should be given to three people, each announced in public. Other Sangha members, even if they have cared for the sick, must not reward themselves without authorization, because their merit is not enough. Teaching is also the same, even if rewarding lower-ranking Sangha members, it must be divided equally according to the number of people) 8. Formally distributing minor items (The Vinaya says: There is no Karma (Karma, Buddhist term, referring to the procedures for discussion and decision-making in the Sangha) regulation for distributing items. According to the previous regulations, the Sangha obtains it, and it seems that it can be directly distributed. Because these items already belong to the Sangha, the items distributed by the Sangha are no longer attributed separately. Do you know what method to use? The answer is to give it to others using a 'White Second Karma' ('White Second Karma', Buddhist term, a way of making decisions in the Sangha), because these items of the Sangha do not belong to others. If the Karma method is not used, why entrust others? Therefore, reward the caregiver and belong to the recipient. If there are few items, do not distribute them, give them all to one person, all have Karma. Also, according to other Vinayas, all use 'White Second Karma'. Because these items of the Sangha all belong to the Sangha of the four directions, if it is not stipulated by law, how can the present Sangha take it? However, according to the text, the actions, acceptance, and rejection are different, --------------------------------------------------------------------------------
Chinese
或一二三局能备述辞。详文定理二法为长：一即差人、二即分付。虽非己部终为㲲准用无失，故具列之。若有五人，须作两重白二：一者差人、二者分付。若但有四，不合差人，准《毗尼母论》直作分付一法)。 差分衣人法(物既属僧，僧差作分，若非羯磨事无由办，故文中分卧具人、差受请人、守物人等咸有差法。《四分》差人亦同。于此义准云)。 “大德僧听！此某甲比丘，能为僧作分衣人。僧今差某甲作分衣人。若僧时到僧忍听。白如是。”“大德僧听！此某甲比丘，能为僧作分衣人。僧今差某甲作分衣人。谁诸长老忍，默然；不忍者说。”“僧已差某甲作分衣人竟。僧忍，默然故，是事如是持。” 以物付分法。 “大德僧听！某甲比丘于(此彼)命过，生存时所有衣若非衣，现前僧应分。僧今持与比丘某甲，某甲当还与僧。若僧时到僧忍听。白如是。”“大德僧听！某甲比丘于(此彼)命过，生存时所有衣若非衣，现前僧应分。僧今持与比丘某甲，某甲当还与僧。谁诸长老忍，默然；不忍者说。”“僧已忍持与比丘某甲，某甲当还与僧竟。僧忍，默然故。是事如是持。” 四人直分法。 “大德僧听！某甲比丘于(此彼)命过，生存时所有衣若非衣，现前僧应分 现代汉语译本： 或者一、二、三种羯磨（Karma，业）能够详细说明。详细的条文和确定的两种方法最为重要：一是差人（指委派人员），二是分付（指交付）。即使不是自己部门的事情，最终也要作为依据来使用，不会有错失，所以详细列出。如果有五个人，必须做两次白二羯磨：一次是差人，一次是分付。如果只有四个人，不适合差人，按照《毗尼母论》（Vinaya-matrka，律母论）直接做分付这一种方法。 差分衣人法（物品既然属于僧团，僧团委派人员进行分配，如果不是羯磨的事情就无法办理，所以在文中分配卧具的人、委派接受邀请的人、看守物品的人等都有委派的方法。《四分律》（Caturvargika-vinaya，四分律）中委派人员也是一样的。可以根据这个意思类推）。 ‘大德僧听！这位某甲比丘，能够为僧团做分衣人。僧团现在委派某甲做分衣人。如果僧团认为时机已到，僧团就认可听取。禀白如是。’‘大德僧听！这位某甲比丘，能够为僧团做分衣人。僧团现在委派某甲做分衣人。哪位长老认可，就默然；不认可者请说。’‘僧团已经委派某甲做分衣人完毕。僧团认可，因为默然，所以此事就这样执行。’ 以物交付分配法。 ‘大德僧听！某甲比丘在（此处或彼处）去世，生存时所有的衣服或非衣服，现前僧团应该分配。僧团现在把这些交给比丘某甲，某甲应当归还给僧团。如果僧团认为时机已到，僧团就认可听取。禀白如是。’‘大德僧听！某甲比丘在（此处或彼处）去世，生存时所有的衣服或非衣服，现前僧团应该分配。僧团现在把这些交给比丘某甲，某甲应当归还给僧团。哪位长老认可，就默然；不认可者请说。’‘僧团已经认可把这些交给比丘某甲，某甲应当归还给僧团完毕。僧团认可，因为默然，所以此事就这样执行。’ 四人直接分配法。 ‘大德僧听！某甲比丘在（此处或彼处）去世，生存时所有的衣服或非衣服，现前僧团应该分配。
English
English version: Or one, two, or three kinds of Karma (action, deed) can be described in detail. Detailed texts and definite two methods are most important: one is to appoint a person (referring to assigning personnel), and the other is to entrust (referring to delivering). Even if it is not a matter of one's own department, it will eventually be used as a basis and there will be no mistakes, so it is listed in detail. If there are five people, two 'white two' Karmas must be performed: one is to appoint a person, and the other is to entrust. If there are only four people, it is not appropriate to appoint a person, and according to the Vinaya-matrka (Mother of the Vinaya), only the method of entrusting should be performed directly. The method of appointing a robe distributor (Since the items belong to the Sangha (community), the Sangha appoints personnel to distribute them. If it is not a matter of Karma, it cannot be handled. Therefore, in the text, the person who distributes bedding, the person who is appointed to receive invitations, and the person who guards the items all have methods of appointment. The Caturvargika-vinaya (Four-Part Vinaya) also has the same method of appointing personnel. This meaning can be inferred accordingly). 'Listen, Great Virtuous Sangha! This Bhikshu (monk) named so-and-so is able to be a robe distributor for the Sangha. The Sangha now appoints so-and-so as a robe distributor. If the Sangha thinks the time is right, the Sangha will approve and listen. Announcing thus.' 'Listen, Great Virtuous Sangha! This Bhikshu named so-and-so is able to be a robe distributor for the Sangha. The Sangha now appoints so-and-so as a robe distributor. Whoever among the elders approves, let them be silent; those who do not approve, please speak.' 'The Sangha has finished appointing so-and-so as a robe distributor. The Sangha approves, because of the silence, so this matter is carried out in this way.' The method of entrusting items for distribution. 'Listen, Great Virtuous Sangha! The Bhikshu named so-and-so has passed away in (this place or that place), and all the robes or non-robes that he owned during his lifetime should be distributed by the present Sangha. The Sangha now gives these to the Bhikshu named so-and-so, and so-and-so should return them to the Sangha. If the Sangha thinks the time is right, the Sangha will approve and listen. Announcing thus.' 'Listen, Great Virtuous Sangha! The Bhikshu named so-and-so has passed away in (this place or that place), and all the robes or non-robes that he owned during his lifetime should be distributed by the present Sangha. The Sangha now gives these to the Bhikshu named so-and-so, and so-and-so should return them to the Sangha. Whoever among the elders approves, let them be silent; those who do not approve, please speak.' 'The Sangha has approved giving these to the Bhikshu named so-and-so, and so-and-so should return them to the Sangha. The Sangha approves, because of the silence, so this matter is carried out in this way.' The method of direct distribution by four people. 'Listen, Great Virtuous Sangha! The Bhikshu named so-and-so has passed away in (this place or that place), and all the robes or non-robes that he owned during his lifetime should be distributed by the present Sangha. --------------------------------------------------------------------------------
Chinese
。若僧时到僧忍听。白如是。”“大德僧听！某甲比丘于(此彼)命过，生存时所有衣若非衣，现前僧应分。谁诸长老忍，默然；不忍者说。”“僧已分是衣物竟。僧忍，默然故，是事如是持。”(若欲赏看病人，应三人口法和，以衣钵物与之。应云) “诸大德！某甲比丘命过，以衣钵物与看病人某甲。”(三说。二人和赏亦如是) 众多人三语分衣法。 “二大德！某甲比丘命过，若衣非衣，应属我等。”(三说。余二人亦如是。二人分衣亦如是也)。 一人心念分衣法。 “某甲比丘命过，若衣非衣，皆应属我。”(三说) 并与一人法(律云：若衣少不欲分，应白二与一无衣比丘)。 “大德僧听！此僧得衣若非衣，今并与某甲比丘。若僧时到僧忍听。白如是。”“大德僧听！此僧得衣若非衣，今并与某甲比丘。谁诸长老忍，默然；不忍者说。”“僧已忍与某甲比丘衣竟。僧忍，默然故，是事如是持。”(亡人衣物，义亦应尔也) 九、二众互摄(文言：若有比丘住处，非安居时比丘命过，无比丘，比丘尼应分。若比丘尼住处，非安居时比丘尼命过，无比丘尼，比丘应分。安居时亦如是。僧得施物亦如是。《四分律》中乃至无一沙弥，比丘尼应分等，如前 现代汉语译本： ‘如果僧众时间允许，请僧众听取。禀告如是。’ ‘各位大德僧众请听！某甲（姓名）比丘于（此处或彼处）去世，他生前所有的衣服，无论是不是僧衣，现前僧众都应予以分配。哪位长老同意，就保持沉默；不同意的请说出来。’ ‘僧众已经分配完毕这些衣物。僧众同意，因为大家都沉默不语，此事就这样决定了。’（如果想要奖赏看护病人的人，应该由三个人按照羯磨法共同决定，把衣钵等物品给他。应该说） ‘各位大德！某甲（姓名）比丘去世，将他的衣钵等物品给予看护病人某甲（姓名）。’（重复三次。两个人共同决定奖赏也是如此） 多人用三遍陈述的方式分配衣物。 ‘两位大德！某甲（姓名）比丘去世，他的衣服，无论是不是僧衣，都应该属于我们。’（重复三次。其余两人也如此说。两人分配衣物也是如此） 一人用心念的方式分配衣物。 ‘某甲（姓名）比丘去世，他的衣服，无论是不是僧衣，都应该属于我。’（重复三次） 以及给予一个人的方法（律中说：如果衣服很少，不想分配，应该禀告两位比丘，然后给予一位没有衣服的比丘）。 ‘各位大德僧众请听！这位僧人得到的衣服，无论是不是僧衣，现在全部给予某甲（姓名）比丘。如果僧众时间允许，请僧众听取。禀告如是。’ ‘各位大德僧众请听！这位僧人得到的衣服，无论是不是僧衣，现在全部给予某甲（姓名）比丘。哪位长老同意，就保持沉默；不同意的请说出来。’ ‘僧众已经同意将衣服给予某甲（姓名）比丘。僧众同意，因为大家都沉默不语，此事就这样决定了。’（去世的人的衣物，道理也应该如此） 九、二众互相摄取（文言：如果有比丘居住的地方，非安居期间比丘去世，没有其他比丘，比丘尼应该分配。如果有比丘尼居住的地方，非安居期间比丘尼去世，没有其他比丘尼，比丘应该分配。安居期间也是如此。僧众得到的施舍物品也是如此。《四分律》中乃至没有一个沙弥，比丘尼也应该分配等等，如前所述）