Chinese
、后非施。汝等苾刍！地属于王，物属于主，房舍卧具施主为主，衣钵资具苾刍为主，所有施寺等物若有破落，施主应自修补，不应持此回施余人，先施是施、后非施也。汝等苾刍！应与罗怙罗先所住处。若苾刍施彼与此，除有难缘，得越法罪。”诸苾刍既奉佛教，即便授与罗怙罗先时住处。 如世尊说：“应作五年及六年顶发大会。”时有敬信婆罗门及诸长者，皆以种种饼果饮食奉施僧伽。时诸苾刍食皆不尽，便将所余持与求寂。时诸求寂既至明旦，还将饼果重与苾刍。苾刍问曰：“汝于何处得此饼来？”答言：“是仁所惠。”苾刍疑念：“此之饼果是我食余，今更重餐，准法有罪。”以缘白佛，佛言：“若有希望心食，与时恶作，食便堕罪。若无希望心与，有希望心食，与时无犯，食便堕罪。若有希望心与，无希望心食，与时得恶作，食时无犯。若无希望心与，无希望还得其食，二俱无犯。” 尼陀那别门第二总摄颂曰： 分亡及唱导， 张衣授学人， 重作收摄驱， 求寂同墙上。 第一子摄颂曰： 分亡者衣物， 互无应互取， 见斗应须谏， 随头向处分。 尔时佛在室罗伐城。有一长者唯有一子，年既长大爱乐出家，于正法中而受圆具，忽遇疾苦因即命终 现代汉语译本： ‘后非施’。你们这些苾刍（bhiksu，比丘）！土地属于国王，物品属于主人，房舍卧具以施主为主，衣钵资具以苾刍为主，所有施舍给寺庙的物品如果有所破损，施主应该自己修补，不应该拿这些东西转施给其他人，先前施舍是施舍，之后再拿回就不是施舍了。你们这些苾刍！应该把罗怙罗（Rahula，佛陀的儿子）先前居住的地方给他。如果苾刍把那个地方施舍给别人又拿回来，除非有困难的缘由，否则就犯了越法的罪过。’众位苾刍接受了佛的教诲，就把罗怙罗先前居住的地方交还给他。 正如世尊所说：‘应该举办五年和六年的顶发大会。’当时有虔诚的婆罗门（Brahman）和各位长者，都用各种饼果饮食供养僧伽（Samgha，僧团）。当时各位苾刍吃不完，就把剩余的食物拿去给求寂（Sramanera，沙弥）。这些求寂到了第二天早上，又把饼果重新送给苾刍。苾刍问道：‘你们从哪里得到这些饼的？’回答说：‘是您们所施舍的。’苾刍心生疑惑：‘这些饼果是我的食物剩余，现在又重新吃，按照戒律是有罪的。’于是将此事禀告佛陀，佛陀说：‘如果怀着希望的心施舍，施舍时就犯了恶作罪，食用时也犯了堕罪。如果没有希望的心施舍，但接受的人怀着希望的心食用，施舍时没有罪过，食用时就犯了堕罪。如果怀着希望的心施舍，但接受的人没有希望的心食用，施舍时犯了恶作罪，食用时没有罪过。如果没有希望的心施舍，接受的人也没有希望的心而得到食物，那么施舍和接受的人都没有罪过。’ 《尼陀那别门》第二总摄颂说： 分亡及唱导，张衣授学人， 重作收摄驱，求寂同墙上。 第一子摄颂说： 分亡者衣物，互无应互取， 见斗应须谏，随头向处分。 当时佛陀在室罗伐城（Sravasti）。有一位长者只有一个儿子，年纪大了喜欢出家，在正法中受了具足戒，忽然得了疾病就去世了。
English
English version: 'Subsequent non-giving.' You bhikshus (bhiksu, monks)! Land belongs to the king, objects belong to the owner, dwellings and bedding belong primarily to the donor, robes and alms bowls belong primarily to the bhikshu, and if any items donated to the temple are damaged, the donor should repair them themselves. They should not take these items and donate them to others. A previous donation is a donation; taking it back later is not a donation. You bhikshus! You should give Rahula (Rahula, Buddha's son) the place where he previously lived. If a bhikshu donates that place to someone else and then takes it back, unless there is a difficult reason, they commit the offense of transgressing the Dharma.' The bhikshus, having received the Buddha's teaching, then returned Rahula's former residence to him. As the World Honored One said, 'There should be a five-year and six-year hair-cutting ceremony.' At that time, there were devout Brahmins (Brahman) and elders who offered various cakes, fruits, and food to the Sangha (Samgha, monastic community). At that time, the bhikshus could not finish eating all the food, so they took the leftovers to the Sramaneras (Sramanera, novice monks). The next morning, these Sramaneras returned the cakes and fruits to the bhikshus. The bhikshus asked, 'Where did you get these cakes?' They replied, 'You gave them to us.' The bhikshus were doubtful: 'These cakes and fruits are leftovers from our food. If we eat them again, according to the precepts, we are committing an offense.' They reported this matter to the Buddha. The Buddha said, 'If one gives with the hope of receiving something in return, then at the time of giving, one commits an offense of wrong-doing, and at the time of eating, one commits an offense of transgression. If one gives without the hope of receiving something in return, but the recipient eats with the hope of receiving something in return, then at the time of giving, there is no offense, but at the time of eating, one commits an offense of transgression. If one gives with the hope of receiving something in return, but the recipient eats without the hope of receiving something in return, then at the time of giving, one commits an offense of wrong-doing, but at the time of eating, there is no offense. If one gives without the hope of receiving something in return, and the recipient receives the food without the hope of receiving something in return, then neither the giver nor the recipient commits an offense.' The second summary verse of the Nidana-bheda section says: Dividing the deceased's belongings and leading the chanting, Spreading out robes and instructing the learners, Repeating actions, gathering, and expelling, Sramaneras are like those on the wall. The first son's summary verse says: Dividing the deceased's belongings, If there is nothing, they should take from each other, If they see fighting, they should advise, Follow the head and direct the distribution. At that time, the Buddha was in Sravasti (Sravasti). There was an elder who had only one son. When he grew up, he loved to renounce the world. He received full ordination in the Proper Dharma, but suddenly fell ill and died. --------------------------------------------------------------------------------
Chinese
。时诸苾刍衣钵及尸悉皆同弃，诸俗人见，来白苾刍：“我辈流俗现有儿孙所求易得，死人之物尚不轻弃，尊者既是出家，复无男女，所有资财苦求方得，于死人物何故不收？”诸苾刍答曰：“世尊未许收死人衣。”苾刍以缘白佛，佛言：“苾刍身亡，所有衣钵不应弃掷。”复有苾刍遇病而死，收取其衣露尸而送，俗人见嫌，佛言：“不应露身而弃，应以裙帔盖身而送。”时诸苾刍以好衣盖，佛言：“勿用好衣。”时诸苾刍以破碎衣盖，佛言：“应以非好非恶处中衣盖。”时诸苾刍白佛：“所余衣钵如何处分？”佛言：“有贫苾刍应可与之。”时六众类常多贫乏，佛言：“勿与六众，应从上座次第行与。”少年苾刍竟不曾得，佛言：“众应同集先以言白，众既和许可卖共分。” 缘处同前。有一苾刍忽然身死，所有衣钵并寄苾刍尼边，殡送事了。时诸苾刍知其身死，于尼处索，尼闻索时问曰：“彼于何处死？”答言：“尼寺。”尼言：“在僧寺死，物可属仁；在尼寺死者，彼则是我同法兄弟，所有衣钵我合得之。”尼既不还，苾刍白佛，佛言：“不合与尼，苾刍应分。” 缘处同前。有一苾刍尼，遇病身死，所有衣钵在苾刍边。诸苾刍尼诣苾刍所白言：“尊者！尼名某甲，今已身亡，所寄之衣愿尊见与。 现代汉语译本：当时，众比丘（Bhikkhu，佛教僧侣）将衣物、钵盂和尸体一同丢弃。一些俗人看见后，前来对比丘说：‘我们这些俗人，现在有儿孙，所求之物容易得到，死人的东西尚且不轻易丢弃。尊者们既然是出家人，又没有儿女，所有的资财都是辛苦求得的，对于死人的遗物，为何不收起来呢？’众比丘回答说：‘世尊（释迦牟尼佛）没有允许我们收取死人的衣物。’比丘们将此事禀告佛陀，佛陀说：‘比丘身亡后，所有的衣物和钵盂不应该丢弃。’ 又有一些比丘遇到生病而死的人，收取了他的衣物，却将尸体暴露在外运送，俗人见了心生嫌恶。佛陀说：‘不应该暴露尸体而丢弃，应该用裙子或布单盖住尸体运送。’当时，一些比丘用好的衣物覆盖尸体，佛陀说：‘不要用好的衣物。’一些比丘用破旧的衣物覆盖尸体，佛陀说：‘应该用不好不坏的普通的衣物覆盖。’ 当时，众比丘禀告佛陀：‘剩余的衣物和钵盂应该如何处理？’佛陀说：‘应该给予贫穷的比丘。’当时，六众（指六群比丘，行为不端的比丘）常常贫困缺乏，佛陀说：‘不要给六众，应该从上座（资历高的比丘）开始依次给予。’年轻的比丘始终没有得到，佛陀说：‘僧众应该聚集在一起，先用言语说明情况，僧众同意后，可以卖掉共同分配。’ 事情发生的地点和之前一样。有一位比丘忽然身亡，所有的衣物和钵盂都寄存在比丘尼（Bhikkhuni，佛教女僧侣）那里，殡葬事宜完毕后，众比丘得知他已经身亡，便去比丘尼那里索要。比丘尼听到索要时问道：‘他在哪里去世的？’回答说：‘在尼寺。’比丘尼说：‘在僧寺去世，东西可以归你们；在尼寺去世的，他就是我的同法兄弟，所有的衣物和钵盂应该归我所有。’比丘尼不肯归还，比丘禀告佛陀，佛陀说：‘不应该给比丘尼，应该由比丘们分配。’ 事情发生的地点和之前一样。有一位比丘尼生病身亡，所有的衣物和钵盂都在比丘那里。众比丘尼前往比丘处禀告说：‘尊者！比丘尼某甲，现在已经身亡，她寄存在您那里的衣物，希望尊者能够交给我们。’
English
English version: At that time, the Bhikkhus (Buddhist monks) discarded the robes, alms bowls, and corpses together. Some laypeople saw this and came to the Bhikkhus, saying, 'We laypeople now have children and grandchildren, and what we seek is easily obtained. We do not lightly discard the belongings of the dead. Since you venerable ones are renunciates and have no children, all your possessions are obtained through hardship. Why do you not collect the belongings of the dead?' The Bhikkhus replied, 'The World-Honored One (Shakyamuni Buddha) has not permitted us to collect the robes of the dead.' The Bhikkhus reported this matter to the Buddha, who said, 'When a Bhikkhu dies, all his robes and alms bowl should not be discarded.' Furthermore, some Bhikkhus encountered a sick person who died, collected his robes, but left the corpse exposed during transport, which the laypeople found repulsive. The Buddha said, 'One should not expose the corpse and discard it; one should cover the corpse with a skirt or cloth and transport it.' At that time, some Bhikkhus covered the corpse with good robes. The Buddha said, 'Do not use good robes.' Some Bhikkhus covered the corpse with tattered robes. The Buddha said, 'One should use ordinary robes that are neither good nor bad to cover it.' At that time, the Bhikkhus reported to the Buddha, 'How should the remaining robes and alms bowl be handled?' The Buddha said, 'They should be given to poor Bhikkhus.' At that time, the six groups (referring to the six groups of Bhikkhus, who behaved improperly) were often poor and lacking. The Buddha said, 'Do not give them to the six groups; they should be given in order, starting from the most senior (Bhikkhu with high seniority).' Young Bhikkhus never received anything, so the Buddha said, 'The Sangha (monastic community) should gather together, first explain the situation, and after the Sangha agrees, they can sell it and distribute it together.' The location of the event is the same as before. A Bhikkhu suddenly died, and all his robes and alms bowl were deposited with a Bhikkhuni (Buddhist nun). After the funeral arrangements were completed, the Bhikkhus learned of his death and went to the Bhikkhuni to request them. Upon hearing the request, the Bhikkhuni asked, 'Where did he die?' They replied, 'In the nunnery.' The Bhikkhuni said, 'If he died in the monastery, the belongings can belong to you; if he died in the nunnery, he is my Dharma brother, and all the robes and alms bowl should belong to me.' The Bhikkhuni refused to return them, so the Bhikkhus reported to the Buddha, who said, 'They should not be given to the Bhikkhuni; they should be distributed among the Bhikkhus.' The location of the event is the same as before. A Bhikkhuni fell ill and died, and all her robes and alms bowl were with the Bhikkhus. The Bhikkhunis went to the Bhikkhus and reported, 'Venerable ones! The Bhikkhuni named so-and-so has now passed away. We hope that you will return the robes she deposited with you.' --------------------------------------------------------------------------------
Chinese
”苾刍闻死便作是言：“彼死之尼，即我同法姊妹，彼有衣钵我合得之。”以缘白佛，佛言：“应可还尼。” 缘处同前。有一苾刍游历人间，到一聚落在俗人舍，忽然遇病因即命终。是时长者殡送既讫，为掌衣钵。时有诸苾刍尼游行至此，长者见已白言：“圣者！先有苾刍于我家死，彼之衣钵咸在我边，应可持去。”时诸尼众答长者言：“亡苾刍衣，尼不合得。”诸苾刍尼白苾刍知，苾刍以缘白佛，佛言：“若处无苾刍者，尼即应受。” 缘处同前。有一苾刍尼，执持衣钵游行人间，至一村内在俗人家，遇病身死。尔时家主送往尸林，为举衣钵。有诸苾刍行至于此，长者见已白言：“圣者！先有一尼于我家死，彼之衣钵咸在我边，仁应将去。”苾刍答曰：“亡尼之物我不合得。”时诸苾刍以缘白佛，佛言：“若于其处无尼众者，苾刍应取，此亦无犯。” 具寿邬波离请世尊曰：“大德！若诸苾刍在俗人家而命过者，所有衣钵谁当合得？”佛言：“最初到者应得。”“若二人俱到，谁当合得？”佛言：“先索者得。”“若二俱索，谁当合得？”佛言：“二俱合得，或随俗人情乐，与者当取。” 缘处同前。有二苾刍共相斗诤，诸余苾刍看斗而住，俗人见已作如是言：“圣者！我是俗流，见他 现代汉语译本： 比丘听到有尼姑去世，就说：‘那个去世的尼姑，是我的同修姐妹，她的衣钵应该归我。’他将此事禀告佛陀，佛陀说：‘应该归还给尼众。’ 事情发生的地点和之前一样。有一个比丘游历人间，到一个村落在俗人家中，忽然生病去世。当时的长者安葬完毕后，保管了他的衣钵。当时有一些比丘尼来到这里，长者见到她们后说：‘圣者！先前有一个比丘在我家去世，他的衣钵都在我这里，你们应该拿走。’这些比丘尼回答长者说：‘去世比丘的衣服，尼姑不应该得到。’这些比丘尼将此事告诉比丘，比丘将此事禀告佛陀，佛陀说：‘如果那个地方没有比丘，尼姑就可以接受。’ 事情发生的地点和之前一样。有一个比丘尼，拿着衣钵游历人间，到一个村落在俗人家中，生病去世。当时家主将她送到尸陀林，保管了她的衣钵。有一些比丘走到这里，长者见到他们后说：‘圣者！先前有一个尼姑在我家去世，她的衣钵都在我这里，你们应该拿走。’比丘回答说：‘去世尼姑的东西我不应该得到。’这些比丘将此事禀告佛陀，佛陀说：‘如果那个地方没有尼众，比丘应该拿走，这也没有过错。’ 具寿邬波离（Upali，佛陀十大弟子之一，持戒第一）请问世尊说：‘大德！如果各位比丘在俗人家中去世，所有的衣钵应该归谁得到？’佛陀说：‘最先到达的人应该得到。’‘如果两个人同时到达，应该归谁得到？’佛陀说：‘先要的人得到。’‘如果两个人都想要，应该归谁得到？’佛陀说：‘两个人都可以得到，或者随俗人的意愿，给谁就拿走。’ 事情发生的地点和之前一样。有两个比丘互相争斗，其余的比丘看着他们争斗，俗人见到后这样说：‘圣者！我是普通人，看到他人’