English
English version: 'If the Sangha has time, may the Sangha listen. Announce thus.' 'Venerable Sangha, please listen! Bhikshu (name) 'Moujia' passed away at (here or there). All the clothes he owned during his lifetime, whether or not they are monastic robes, should be distributed by the present Sangha. Whoever among the elders agrees, remain silent; whoever disagrees, please speak up.' 'The Sangha has finished distributing these clothes. The Sangha agrees, because everyone is silent, this matter is thus decided.' (If you want to reward the person who took care of the sick, it should be decided jointly by three people according to the Karma method, and give him the robes and other items. It should be said) 'Venerable ones! Bhikshu (name) 'Moujia' has passed away, and his robes and other items are given to the sick caretaker (name) 'Moujia'.' (Repeat three times. The same applies to two people jointly deciding on the reward) Multiple people distribute clothes by stating it three times. 'Two venerable ones! Bhikshu (name) 'Moujia' has passed away, and his clothes, whether or not they are monastic robes, should belong to us.' (Repeat three times. The other two people say the same. The same applies to two people distributing clothes) One person distributes clothes by mental intention. 'Bhikshu (name) 'Moujia' has passed away, and his clothes, whether or not they are monastic robes, should all belong to me.' (Repeat three times) And the method of giving to one person (The Vinaya says: If there are few clothes and you don't want to distribute them, you should inform two Bhikshus and then give them to a Bhikshu who has no clothes). 'Venerable Sangha, please listen! The clothes obtained by this monk, whether or not they are monastic robes, are now all given to Bhikshu (name) 'Moujia'. If the Sangha has time, may the Sangha listen. Announce thus.' 'Venerable Sangha, please listen! The clothes obtained by this monk, whether or not they are monastic robes, are now all given to Bhikshu (name) 'Moujia'. Whoever among the elders agrees, remain silent; whoever disagrees, please speak up.' 'The Sangha has agreed to give the clothes to Bhikshu (name) 'Moujia'. The Sangha agrees, because everyone is silent, this matter is thus decided.' (The same principle should apply to the belongings of the deceased) 9. Mutual Inclusion of the Two Assemblies (Literal meaning: If there is a place where Bhikshus live, and a Bhikshu passes away during a time other than the Rainy Season Retreat (Anju), and there are no other Bhikshus, the Bhikshunis should distribute. If there is a place where Bhikshunis live, and a Bhikshuni passes away during a time other than the Anju, and there are no other Bhikshunis, the Bhikshus should distribute. The same applies during the Anju. The same applies to offerings received by the Sangha. In the 'Four-Part Vinaya', even if there is not a single Shramanera (novice monk), the Bhikshunis should distribute, etc., as mentioned before) --------------------------------------------------------------------------------
Chinese
已说。彼律又云，若无住处僧尼命过，出家五众先来者与。若无来者，送与近处伽蓝)。 十、诸部杂明(诸部受分，大论十种：一、粪扫取，如此律水漂死者。二、见前取，如《十诵》学悔人守戒共住互死者。三、同见取，如《四分律》二部互死。四、功能取，如《四分律》二举死同入羯磨举僧。五、二部取，如《四分律》无住处死。六、面所向取，如《论》二界中死。七、入和上，如《僧祇》沙弥死。八、入所亲白衣，如《多论》灭摈人死。九、随所得取，如《十诵》寄人等。十、羯磨取，如余律，在众死。此律应同)。 第九、忏悔诸犯法(夫业如幻化性相无定，遇缘而生无而忽有，逢缘而灭有已还无。若不深生愧耻悔责前非，经百千劫终不失灭，时熟缘会必当现受。若悔恨彻心克己修改，一念之顷消灭无余。故《未曾有经》云：“前心作恶如云覆日，后心起善如炬消闇。”又《业报差别经》云：“若人造重罪，作已深自责悔更不造，能拔根本业。”又《涅槃经》云：“若人修习身戒心慧，能令地狱重苦现世轻受。”圣教既繁，曷能备述？然犯有性遮，悔分理事，二忏之中又分大小。若修明慧观我法空，福体尚无罪何容有？此理约机自含大小。大乘事忏方轨不同，观礼佛像、诵持神咒，罪无轻重亦 现代汉语译本：已经说过了。彼律（指其他律典）又说，如果没有固定住所的僧尼去世，先来的出家五众（比丘、比丘尼、沙弥、沙弥尼、式叉摩那）处理后事。如果没有人来，就送到附近的寺院（伽蓝，指寺院）。 十、诸部杂明（各部对于接受财物的规定不同，《大论》中列举了十种情况：一、粪扫取，就像此律中水漂死者的情况。二、见前取，就像《十诵律》中，学习忏悔的人，遵守戒律共同居住，互相去世的情况。三、同见取，就像《四分律》中，两个僧团互相有人去世的情况。四、功能取，就像《四分律》中，两个僧团共同举行羯磨（羯磨，指僧团的议事程序）举罪后，被举罪的僧人去世的情况。五、二部取，就像《四分律》中，没有固定住所的人去世的情况。六、面所向取，就像《论》中，两个结界区域中间有人去世的情况。七、入和上，就像《僧祇律》中，沙弥去世的情况。八、入所亲白衣，就像《多论》中，被灭摈（灭摈，指逐出僧团）的人去世的情况。九、随所得取，就像《十诵律》中，寄居在别人处的人去世的情况。十、羯磨取，就像其他律典中，在僧团中去世的情况。此律应该与此相同）。 第九、忏悔诸犯法（业（业，指行为、造作）就像幻化一样，其自性与现象没有固定不变的，遇到因缘就会产生，从无到有，忽然出现，遇到因缘就会消灭，从有到无。如果不深刻地生起惭愧心，悔恨并责备过去的错误，即使经过百千劫也不会消失，时机成熟，因缘聚合，必定会显现并承受果报。如果悔恨深入内心，克制自己，改正错误，在一念之间就能消灭无余。所以《未曾有经》说：‘以前的心作恶，就像乌云遮蔽太阳，后来的心生起善念，就像火炬消除黑暗。’又《业报差别经》说：‘如果有人造了重罪，作完后深刻地自我责备，悔恨，并且不再造作，就能拔除根本的恶业。’又《涅槃经》说：‘如果有人修习身戒心慧（身戒心慧，指戒定慧三学），能使地狱的重苦在现世中减轻承受。’圣教经典繁多，怎么能全部叙述呢？然而，所犯的罪有性罪（性罪，指本质上就是恶的罪行）和遮罪（遮罪，指佛陀为了防止恶行而制定的戒律），忏悔分为理忏（理忏，指从理上认识罪的空性）和事忏（事忏，指通过实际行动来忏悔），二种忏悔之中又分为大忏（大忏，指通过深刻的观修来忏悔）和小忏（小忏，指通过简单的仪式来忏悔）。如果修习明慧，观察我（我，指个体）和法（法，指事物）都是空性的，福德的本体尚且不存在，罪又怎么能够存在呢？这种道理是针对根机深厚的人，自然包含了大忏和小忏。大乘的事忏方法不同，观想礼拜佛像，诵持神咒，无论罪的轻重，也
English
English version: It has already been said. That Vinaya (referring to other Vinaya texts) also states that if a monk or nun without a fixed residence passes away, the first of the five groups of ordained individuals (bhikkhus, bhikkhunis, samaneras, samaneris, and siksamana) who arrive should handle the funeral arrangements. If no one arrives, the body should be sent to a nearby monastery (Gharama, referring to a monastery). X. Miscellaneous Clarifications from Various Schools (Different schools have different regulations regarding the acceptance of property. The *Mahavibhasa* lists ten situations: 1. Taking from refuse, as in the case of someone who drowned in this Vinaya. 2. Taking from what is in front, as in the *Sarvastivada Vinaya*, where those who are learning repentance, observe the precepts, and live together die. 3. Taking from those who agree, as in the *Dharmaguptaka Vinaya*, where members of two sanghas die. 4. Taking based on function, as in the *Dharmaguptaka Vinaya*, where two sanghas jointly perform a karma (Karma, referring to the procedures of the Sangha) of censure, and the monk being censured dies. 5. Taking from two groups, as in the *Dharmaguptaka Vinaya*, where someone without a fixed residence dies. 6. Taking based on the direction faced, as in the *Mahavibhasa*, where someone dies in the middle of two boundaries. 7. Entering the preceptor's possession, as in the *Mahasanghika Vinaya*, where a samanera dies. 8. Entering the possession of a related layperson, as in the *Mahavibhasa*, where someone who has been expelled (expelled, referring to being banished from the Sangha) dies. 9. Taking according to what is obtained, as in the *Sarvastivada Vinaya*, where someone lodging with others dies. 10. Taking through karma, as in other Vinayas, where someone dies in the Sangha. This Vinaya should be the same). IX. Repenting of All Offenses (Karma (Karma, referring to actions and deeds) is like an illusion, its nature and appearance are not fixed. It arises when conditions meet, appearing suddenly from nothing, and it disappears when conditions cease, returning from existence to non-existence. If one does not deeply generate shame and remorse, repenting and blaming past mistakes, it will not disappear even after hundreds of thousands of kalpas. When the time is ripe and conditions gather, it will surely manifest and be experienced. If repentance penetrates the heart, restraining oneself and correcting mistakes, it can be extinguished completely in an instant. Therefore, the *Never Before Sutra* says: 'The mind that creates evil is like clouds covering the sun, the mind that generates goodness is like a torch dispelling darkness.' Also, the *Karma Differentiation Sutra* says: 'If a person commits a grave offense, and after committing it, deeply blames themselves, repents, and does not commit it again, they can uproot the fundamental karma.' Also, the *Nirvana Sutra* says: 'If a person cultivates body, precepts, mind, and wisdom (body, precepts, mind, and wisdom, referring to the three learnings of morality, concentration, and wisdom), they can cause the heavy suffering of hell to be lightly experienced in this life.' The sacred teachings are numerous, how can they all be described? However, offenses are divided into intrinsic offenses (intrinsic offenses, referring to offenses that are inherently evil) and prohibitive offenses (prohibitive offenses, referring to precepts established by the Buddha to prevent evil deeds), and repentance is divided into repentance in principle (repentance in principle, referring to understanding the emptiness of offenses from a theoretical perspective) and repentance in practice (repentance in practice, referring to repenting through practical actions). Among the two types of repentance, there are also great repentance (great repentance, referring to repenting through profound contemplation) and small repentance (small repentance, referring to repenting through simple rituals). If one cultivates clear wisdom, observing that the self (self, referring to the individual) and phenomena (phenomena, referring to things) are empty, the essence of merit does not exist, how can offenses exist? This principle is for those with deep roots, and naturally includes both great and small repentance. The methods of practical repentance in Mahayana are different, contemplating and bowing to Buddha images, reciting mantras, regardless of the severity of the offense, also --------------------------------------------------------------------------------
Chinese
尽消灭。律中事忏但清违教。上来所列条贯各殊，既没根机任情所好。然律宗事法但取见闻，既破律仪终须轨定，于戒有犯必依法忏。然教法该罗无简凡圣，今依轻重各具陈之)。 忏悔波罗夷法(犯波罗夷名坏根本，折石断首岂更生全？大乘忏中虽云除灭，然于宗法永无僧用。此既本禁，不类余愆，特须谨克碎身坚护。但凡情易逸对境容亏，若无一念覆藏，律中许其改悔。但可清其犯业，僧法岂得预哉？犯悔既稀，具如钞说)。 忏悔僧伽婆尸沙法(既曰刑残，邻于断命。要凭清众，业累方除。覆等四法文中具显，自部他部咸有轨仪。法既繁多，此岂能尽？临机行用别有钞文)。 忏偷兰遮法(此罪约缘，通因及果。因果轻重，又分三品。如破法轮僧、盗食盗四钱等，及初篇重因，名为上品，应僧中悔。若破羯磨、盗三钱已下、互有依触，及初篇轻因、一篇重因，名为中品，应对二三人悔。若食人肉、用人发等，着外道衣，及二篇轻因，名为下品，应一人前悔。前对僧中，先应三乞别请忏主，单白和僧三说而悔。若二三人，除乞反白，加问边人一人。一人又除问边人一白。余词句如忏波逸提中说，唯罪名有异。事既稀简，略辩大纲，临机行用，钞中详委)。 忏波逸提法(舍堕因财以成， 全部消除。律宗的事相忏悔仅仅是清除违背教规的行为。上面所列的条目各有不同，既然没有相应的根基，就只能随心所好。然而律宗的事相法只采纳亲眼所见和亲耳所闻，既然已经破坏了律仪，最终必须要有规范，对于违犯戒律的行为必须依法忏悔。然而教法涵盖一切，不分凡夫和圣人，现在根据罪行的轻重分别陈述如下）。 忏悔波罗夷法（犯波罗夷罪名为毁坏根本，如同折断石头、砍断头颅，怎么可能再生复原？大乘忏法中虽然说可以消除罪业，然而在律宗的法规中，永远不能被僧团所用。这既然是根本的禁令，不同于其他的过失，特别需要谨慎克制，粉身碎骨也要坚决守护。但是凡夫的情感容易放纵，面对外境容易亏损，如果没有一念的隐瞒，律宗允许其改正悔过。但可以清除其所犯的罪业，僧团的法规怎么能预先允许呢？触犯波罗夷并忏悔的情况很少见，具体如《钞》中所说）。 忏悔僧伽婆尸沙法（既然说是刑罚后的残余，接近于断命。需要依靠清净的僧众，才能消除业力的积累。覆藏等四种罪行的忏悔方法在经文中都有详细的说明，自部和他部都有相应的仪轨。忏悔的方法既然繁多，这里怎么能全部说完呢？临机应变使用的方法在《钞》中有详细的说明）。 忏悔偷兰遮法（此罪是根据因缘而定，包括原因和结果。原因和结果的轻重，又分为三品。如破坏法轮僧、盗窃食物或四钱等，以及初篇中的重因，称为上品，应该在僧团中忏悔。如果破坏羯磨、盗窃三钱以下、互相有接触，以及初篇中的轻因、一篇中的重因，称为中品，应该在两三人面前忏悔。如果吃人肉、用人头发等，穿外道的衣服，以及二篇中的轻因，称为下品，应该在一个人面前忏悔。之前在僧团中忏悔，首先应该三次乞请，特别邀请忏悔的主持者，单独禀告和尚，三次陈述而忏悔。如果是两三人，除了乞请和反白，还要加上询问旁边的人。一个人忏悔，又要去除询问旁边的人和一次禀告。其余的词句如忏悔波逸提罪中所说，只是罪名有所不同。事情既然简单，略微陈述大概的纲要，临机应变使用的方法，《钞》中有详细的说明）。 忏悔波逸提法（舍堕是因为财物而成就，