English
English version: The three ways of rewarding caregivers mentioned earlier. Refer to relevant examples, and if more detailed inspection is needed, refer to the Guang Ben (expanded version). Avoid using names that are taboo. Taboos should not be excessively cited. The fourth type of reward needs to be fully listed. The Law of Rewarding Labor (Whenever a method of reward is formulated, it must have merit, conform to the teachings, and be carried out according to the procedure. That is, one must possess the five virtues to receive this reward; lacking any one of them is not acceptable. Those who do not meet the five virtues: 1. Know what the patient can and cannot eat, and what should be given; 2. Do not defile with excrement, urine, saliva, etc.; 3. Be able to manage the patient's medicine and decoctions, and do their best; 4. Have compassion. One should not lack people who possess these qualities, or if they do, they should be counted clearly. After truly knowing that they possess these qualities, then follow the procedure, conveniently inquire and briefly inform the assembly, etc., as usual). The Karma Text for Rewarding Labor: Venerable Sangha, please listen. Bhikshu (name) has passed away at this dwelling (if in another place, it should be said 'dwelling'), and all the robes, bowls, sitting mats, needle cases, and robe containers (if any of the six items are missing, they should be named according to what is available) should be distributed by the present Sangha. If the Sangha has time, the Sangha should listen with forbearance. The Sangha now gives (these items) to Bhikshu (name) because he cared for the patient. Announce thus. Venerable Sangha, please listen. Bhikshu (name) has passed away at this dwelling, and all the robes, bowls, sitting mats, needle cases, and robe containers should be distributed by the present Sangha. Now give them to Bhikshu (name) because he cared for the patient. Whoever among the elders approves, the Sangha gives the robes, bowls, sitting mats, needle cases, and robe containers obtained by Bhikshu (name) for caring for the patient, remain silent. Whoever does not approve, speak up. The Sangha has already approved. The distribution of the robes, bowls, sitting mats, needle cases, and robe containers obtained by Bhikshu (name) for caring for the patient is completed. The Sangha remains silent because of approval, and this matter is carried out in this way (The Law of Rewarding Labor ends, and next is the distribution of robes. However, according to the clear provisions of the Four-Part Vinaya and the Ten Recitation Vinaya, first, a person with the five virtues must be selected as the distributor of robes, that is, without love, anger, fear, or delusion, knowing what has been distributed and what has not, and selecting suitable people according to price, color, etc. Only after selecting the right person can the method of delivery and distribution be carried out. Some propose three methods, which is because they have not understood the scriptures. Now, many practice one hundred and two methods, that is, as distributors, which may be difficult to achieve. According to the norms of the sect's practices, a certain person must be determined as the enforcer of the law. Inquiry and notification, etc., are all as above). --------------------------------------------------------------------------------
Chinese
差分衣人羯磨文 大德僧听。若僧时到僧忍听。今差比丘某甲为僧作分衣人。白如是 大德僧听。今差比丘某甲为僧作分衣人。谁诸长老忍。僧差比丘某甲作分衣人者默然。谁不忍者说僧已忍。差比丘某甲为僧作分衣人竟。僧忍默然故。是事如是持。 分轻物羯磨文 大德僧听。比丘某甲此住处命过(若余处亡言彼住处)所有衣若非衣现前僧应分。若僧时到僧忍听。僧今与比丘某甲比丘某当还与僧。白如是 大德僧听。比丘某甲此住处命过。所有衣若非衣现前僧应分。僧今与比丘某甲比丘某甲。当还与僧。谁诸长老忍。比丘某甲此住处命过。所有衣若非衣现前僧应分。僧今与比丘某甲比丘某甲。当还与僧者默然。谁不忍者说僧己忍持。此衣物与比丘某甲比丘某甲。当还与僧竟僧忍默然故。是事如是持 三人分亡比丘物法(应云)二大德一心念。比丘某甲此住处命过。所有衣若非衣现前僧应分。此处无僧。此衣属我等。是我等分(应三说。一人说已余二人亦不须说)一人心念分亡比丘物法(应云)比丘某甲此住处命过。有衣若非衣。现前僧应分此处。无僧此衣属我。我应用(一说)。 受持三衣文(三衣道德三圣宝重教文敬。类如佛塔名体显未曾有法。功能摧九十六道服行护须遵圣法。若不加受衣若无衣。 现代汉语译本 分衣人羯磨文：大德僧众请听。如果僧团时间已到，僧团允许，现在委派比丘某甲为僧团做分衣人。禀白完毕。大德僧众请听。现在委派比丘某甲为僧团做分衣人。哪位长老同意僧团委派比丘某甲做分衣人，请保持沉默。谁不同意请说出来。僧团已经同意。委派比丘某甲为僧团做分衣人完毕。僧团同意，所以保持沉默。此事就这样执行。 分轻物羯磨文：大德僧众请听。比丘某甲在此住处去世（如果在其他地方去世，则说‘彼住处’），所有衣物，无论是否是衣物，现在僧团应该分配。如果僧团时间已到，僧团允许，现在僧团将这些衣物给予比丘某甲和比丘某甲，他们应当归还给僧团。禀白完毕。大德僧众请听。比丘某甲在此住处去世，所有衣物，无论是否是衣物，现在僧团应该分配。现在僧团将这些衣物给予比丘某甲和比丘某甲，他们应当归还给僧团。哪位长老同意僧团将比丘某甲在此住处去世的，所有衣物，无论是否是衣物，现在僧团应该分配。现在僧团将这些衣物给予比丘某甲和比丘某甲，他们应当归还给僧团，请保持沉默。谁不同意请说出来。僧团已经同意并执行。这些衣物给予比丘某甲和比丘某甲，他们应当归还给僧团完毕。僧团同意，所以保持沉默。此事就这样执行。三人分配亡故比丘的物品的方法（应该说）：两位大德一心念。比丘某甲在此住处去世，所有衣物，无论是否是衣物，现在僧团应该分配。这里没有僧团。这些衣物属于我们。是我们分配的（应该说三遍。一人说完后，其余两人也不需要说）。一人心念分配亡故比丘的物品的方法（应该说）：比丘某甲在此住处去世，有衣物，无论是否是衣物。现在僧团应该分配。这里没有僧团，这些衣物属于我。我应该使用（说一遍）。 受持三衣文（三衣道德三圣宝重教文敬。类似佛塔名体显未曾有法。功能摧九十六道服行护须遵圣法。若不加受衣若无衣。）
English
English version Kamma (formal act of the Sangha) for Appointing a Robe-Allocator: Venerable Sangha, please listen. If it is the Sangha's time, may the Sangha consent. Now, the Sangha appoints Bhikkhu (monk) 'so-and-so' to be the robe-allocator for the Sangha. This is announced. Venerable Sangha, please listen. Now, the Sangha appoints Bhikkhu 'so-and-so' to be the robe-allocator for the Sangha. Which elders consent to the Sangha appointing Bhikkhu 'so-and-so' as the robe-allocator, let them remain silent. Whoever does not consent, let them speak. The Sangha has consented. The appointment of Bhikkhu 'so-and-so' as the robe-allocator for the Sangha is completed. The Sangha consents, therefore remains silent. This matter is thus upheld. Kamma for Distributing Minor Items: Venerable Sangha, please listen. Bhikkhu 'so-and-so' has passed away at this residence (if he passed away elsewhere, say 'that residence'), all items, whether robes or not, should now be distributed by the Sangha. If it is the Sangha's time, may the Sangha consent. Now, the Sangha gives these items to Bhikkhu 'so-and-so' and Bhikkhu 'so-and-so', who should return them to the Sangha. This is announced. Venerable Sangha, please listen. Bhikkhu 'so-and-so' has passed away at this residence, all items, whether robes or not, should now be distributed by the Sangha. Now, the Sangha gives these items to Bhikkhu 'so-and-so' and Bhikkhu 'so-and-so', who should return them to the Sangha. Which elders consent to the Sangha distributing all items, whether robes or not, of Bhikkhu 'so-and-so' who passed away at this residence, now giving these items to Bhikkhu 'so-and-so' and Bhikkhu 'so-and-so', who should return them to the Sangha, let them remain silent. Whoever does not consent, let them speak. The Sangha has consented and upholds this. These items are given to Bhikkhu 'so-and-so' and Bhikkhu 'so-and-so', who should return them to the Sangha, is completed. The Sangha consents, therefore remains silent. This matter is thus upheld. The method for three people to distribute the belongings of a deceased Bhikkhu (should say): Two Venerable Ones, be of one mind. Bhikkhu 'so-and-so' has passed away at this residence, all items, whether robes or not, should now be distributed by the Sangha. There is no Sangha here. These items belong to us. They are our share (should say three times. After one person has said it, the other two do not need to say it). The method for one person to mentally distribute the belongings of a deceased Bhikkhu (should say): Bhikkhu 'so-and-so' has passed away at this residence, there are items, whether robes or not. Now the Sangha should distribute them. There is no Sangha here, these items belong to me. I should use them (say once). Text on Receiving and Holding the Three Robes (The three robes are virtuous, the three jewels are revered, and the teachings are respected. Similar to a stupa (Buddhist shrine), the name and body manifest unprecedented Dharma (teachings). Their function is to destroy the ninety-six heretical paths, and their practice protects and must follow the sacred Dharma. If one does not receive the robes or has no robes.) --------------------------------------------------------------------------------
Chinese
他部自部咸皆制受坚慈所诲幸奉居心)。 受僧伽梨文 大德一心念。我比丘某甲。是衣僧伽梨十五条衣。受三长一短割截衣持(三说)彼答云。可尔(余皆例然。唯教所判大衣有三位九品。从九条十三条并云。二长一短十五十七十九并云。三长一短。二十一二十三二十五并云。四长一短。作法之时准称应知)。 受七条文 大德一心念。我比丘某甲。是衣郁多罗僧七条衣。受两长一短割截衣持(三说)受五条文 大德一心念。我比丘某甲。是衣安陀会五条衣。受一长一短割截衣持(三说)舍三衣文 大德一心念。我比丘某甲。此僧伽梨是我三衣。数本受持。今为替换故舍(三说。余二衣亦尔。准舍之)若三衣(在异处夜不及会者。应对一比丘遥舍作法云)大德一心念。我比丘某甲。彼僧伽梨是我三衣。数本受持。今为不及会故舍(三说)余二衣准舍。若无比丘者应心念口言。准唯除前大德一心念一句。余悉同上。 受持尼师檀法文 大德一心念。我比丘某甲。此尼师檀。应量作今受持(三说)。 舍文 大德一心念。我比丘某甲。此尼师檀。应量作先授持今舍(三说)。 受持钵文 大德一心念。我比丘某甲。此钵多罗应量受。常用故(三说)。 展转净施法(应请一比丘多 闻持戒有德名闻者为施主。若是大者应礼足䠒跪合掌请。若小者除礼足。比丘尼戒叉摩那沙弥沙弥尼并得。若是比丘请云)大德一心念。我比丘某甲。今请大德为衣药钵展转净施主。愿大德为我作衣药钵展转净施主。慈愍故(三说。自此已后应对一比丘说净。然不得对施主面说净。又不得语令知)。 说净文 大德一念。我比丘某甲。有此长衣未作净。今为展转净故。施与大德(说已应付彼比丘。彼比丘得已应语彼云)长老一心念。长老有此长衣未作净。为展转净故施与我。我今受之(受已当问彼言)汝施主是谁(答言)某甲(受者应如是言)长老一心念。长老有此长衣未作净。为展转净故施与我。我今受之。长老自言。施主是某甲。我持此物施与某甲。此衣是某甲已有。长老为某甲守护。受用随意(一说)。 受非时浆法 大德一心念。我比丘某甲。今为渴病因缘。此是梨浆(诸果汁等准名称之)为欲经非时服故。今于大德边受(三说)余浆准此。 受七日药文 大德一心念。我比丘某甲。为某病因缘故。此苏油七日药。为欲七日共宿服故。今于大德边受(三说)。 受尽刑药文 大德一心念。我比丘某甲。今为某病因缘故(温冷等随患称)此姜椒等尽形受药。为欲共宿长服故。今于大德 现代汉语译本 应向持戒有德、名声远扬的人请求做施主。如果是德高望重者，应当礼拜其足，䠒跪合掌请求。如果地位较低，则免去礼足。比丘尼、式叉摩那（Śikṣamāṇā，学戒女）、沙弥（Śrāmaṇera，勤策男）、沙弥尼（Śrāmaṇerikā，勤策女）都可以做施主。如果是比丘请求，应说：‘大德（Bhante，尊者）一心念，我比丘某甲，今请求大德为衣、药、钵的辗转清净施主，愿大德为我作衣、药、钵的辗转清净施主，慈悲怜悯故。’（重复三遍。自此以后，应对一位比丘说清净，但不得当着施主的面说清净，也不得告知施主）。 说净文：‘大德一心念，我比丘某甲，有此长衣未作净，今为辗转清净故，施与大德。’（说完应交给那位比丘。那位比丘得到后应说：）‘长老（Āyasmant，具寿）一心念，长老有此长衣未作净，为辗转清净故施与我，我今受之。’（接受后应当问他：）‘你的施主是谁？’（回答说：）‘某甲。’（接受者应这样说：）‘长老一心念，长老有此长衣未作净，为辗转清净故施与我，我今受之。长老自言，施主是某甲，我持此物施与某甲，此衣是某甲已有，长老为某甲守护，受用随意。’（说一遍）。 受非时浆法：‘大德一心念，我比丘某甲，今为渴病因缘，此是梨浆（诸果汁等，按名称类推），为欲经非时服故，今于大德边受。’（重复三遍）其余浆饮，依此类推。 受七日药文：‘大德一心念，我比丘某甲，为某病因缘故，此苏油七日药，为欲七日共宿服故，今于大德边受。’（重复三遍）。 受尽形药文：‘大德一心念，我比丘某甲，今为某病因缘故（温、冷等随病情称说），此姜、椒等尽形受药，为欲共宿长服故，今于大德