English
English version Hair five cubits long, three fingers' breadth. Copper *bhanu* (a type of earthenware pot), *bhukta* (cooking pot), *hrok* (cauldron), lampstand, *pavakka* (water pot), *sikkha* (staff), fan. Implements made of iron, implements made of pottery, implements made of bamboo, implements made of leather. Axes, chisels, and all other valuable items should belong to the *Chaturdisha Sangha* (the Sangha from the four directions). Light items, such as razors, robes and bowls, sitting mats, needle cases, *kuyaro* (unclear meaning), should be distributed among the present Sangha. The *Sarvastivada Vinaya* says: 'If a *bhikshu* (monk) dies in a village where there are no monks, his robes and bowl should be given as alms by the donors. If there are five kinds of renunciants, they should be given to the one who lived there first. If there are no renunciants living there, they should belong to the nearest Sangha.' The *Sarvastivada Vinaya* says: 'In Shravasti, there were many knowledgeable *bhikshus*. When a *bhikshu* died, he left behind many *tricivara* (three robes), and the *bhikshus* did not know which *tricivara* should be given to the one who cared for the sick.' The Buddha said: 'Give the one that the deceased loved and used most often to the one who cared for the sick.' At that time, there were *bhikshus* who only slightly cared for the sick, or helped them up, or helped them lie down, or gave them *yangzhi* (toothbrushes), or fetched water for them, or took the sick person's robes and bowl. The Buddha said: 'One should not take the sick person's robes and bowl just because one slightly cared for the sick. From now on, one must possess five virtues.' What are the five? 'First, knowing what the sick person can eat and cannot eat, and being able to give it. Second, not being disgusted by the sick person's urine, feces, saliva, and vomit. Third, having a compassionate heart, not for the sake of clothing and food. Fourth, being able to manage the sick person's medicine, until they recover or die. Fifth, being able to preach the Dharma in accordance with the sick person's needs, making the sick person happy, and increasing one's own merit in good Dharma.' Possessing these five virtues, one may take the sick person's clothes. Without these five virtues, one should not take them. The *Sarvastivada Vinaya* says: 'A knowledgeable *bhikshu* died, leaving behind many *tricivara*, and it was not known which robe should be received.' It should not be given to the one who cared for the sick. The Buddha said: 'Give the best *tricivara* to the one who cared for the sick with the utmost care. Give the middle *tricivara* to the one who cared for the sick with moderate care. Give the lower *tricivara* to the one who cared for the sick with lower care.' The *Sarvastivada Vinaya* says: 'A *bhikshu* who was in debt died, and it was not known who should repay the debt.' The Buddha said: 'Allow the deceased's long robe to be used to repay the debt. If there is no long robe, sell the *tricivara* to repay the debt. Give the remainder to the one who cared for the sick.' The *Sarvastivada Vinaya* says: 'When a sick person is dying, they instruct: I give this item to the Dharma, to the Sangha, to the Stupa, to the people. If it is given after death, if I do not die, return it to me.' The *bhikshus* were doubtful and did not know what to do, so they reported to the Buddha. The Buddha said: 'This does not count as an instruction. The present Sangha should distribute it.' Question: 'Such an instruction...' --------------------------------------------------------------------------------
Chinese
言。死后与何故不成 答曰。身死之后无半钱之分。此理应嘱授众僧故不成也 问曰。云何不成嘱授 答曰。此人若言生死决定与者。是名嘱授成就 问曰。此人决定嘱授已后。若还取者当云何 答曰。决定已不应还取。何以故。定嘱他故。还取者计钱犯重 僧祇曰。病比丘语看病人。看我当与三衣钵。病人无常。比丘白佛。佛言。未与便死者不应得 僧祇曰。病比丘语看病言。看我与汝衣钵。即便三命。与受已还置病人边无常。佛言。说净者应得。不说净者不应得。应入僧分 僧祇曰。有四种人。看病不得病人衣钵。一暂作不作。二僧差作。三乐福德作。四邪命作悕忘心故。云何为得饶益心。病者差下至燃一小灯燃。慈心利益故应得 僧祇曰。值羯磨不值死。但羯磨值死。上二人应得。值死不值羯磨不应得 僧祇曰。为病人求医药为塔事去。应与分 问曰。与看病人受已还置病人边。何故不得 答曰。若得衣说净者。定嘱己故应得。受已还置病人者有两心故。若欲还主死则便取是故不 问曰。为塔事僧事得亡人物者。但言本寺亦论异处 答曰。律文不判。彼此随意。消息异处义宽应在本寺 十诵曰。比丘轻重物者。铜鉼香炉。二升以上是重物。二升以下是轻物。一铁器木作器陶作器竹作器。皆二升以上是重物。皮囊 现代汉语译本：问：为什么人在死后不能完成嘱授（Zhu Shou，遗嘱）？答：因为人在死后，对于任何财物都没有支配权。这个道理应该告知众僧，所以不能完成嘱授。问：怎样才算完成嘱授？答：如果这个人明确表示生死之后将财物给予他人，这才能算作嘱授成就。问：如果这个人已经明确嘱授之后，又想取回，该怎么办？答：一旦明确嘱授，就不应该取回。为什么呢？因为已经确定给予他人了。如果取回，就构成犯重罪。僧祇律中说：生病的比丘告诉看护人，‘你照顾我，我将三衣钵（San Yi Bo，比丘的袈裟和食器）给你。’如果看护人在比丘未交付前就去世了，比丘向佛陀禀告。佛陀说：‘未交付就去世的，不应该得到。’僧祇律中说：生病的比丘告诉看护人，‘你照顾我，我将衣钵给你。’并说了三次，交付并接受后，又放回病人身边，病人去世了。佛陀说：‘说了净（Shuo Jing，声明所有权转移）的应该得到，没说净的就不应该得到，应该归入僧团所有。’僧祇律中说：有四种人，看护病人却不能得到病人的衣钵。一是暂时做一下就不做了的；二是僧团指派的；三是为求福德而做的；四是以邪命（Xie Ming，不正当的谋生方式）为生而心怀希望的。怎样才算得到饶益心（Rao Yi Xin，利益他人的心）呢？病人指派（看护人）哪怕是点一盏小灯，因为怀着慈悲心利益他人，就应该得到（衣钵）。僧祇律中说：遇到羯磨（Jie Mo，僧团会议）但没遇到死亡，或者只有羯磨遇到死亡，这两种情况看护人都应该得到（衣钵）。只有死亡但没有羯磨，看护人不应该得到（衣钵）。僧祇律中说：为了病人求医买药，或者为了佛塔的事情外出，应该分给（看护人一部分财物）。问：给予看护人，看护人接受后又放回病人身边，为什么不能得到（衣钵）？答：如果得到衣钵并说了净，明确嘱授了，就应该得到。接受后又放回病人身边，说明看护人有两心（Liang Xin，不确定的心）。如果想还给主人，主人死了就拿走，所以不能得到。问：为了佛塔的事情或者僧团的事情得到亡人的财物，只在本寺讨论，还是也讨论其他寺庙？答：律文中没有明确判决，彼此随意。但考虑到其他寺庙的情况，义理上应该在本寺。十诵律中说：比丘的轻重物品，铜鉼（Tong Bing，铜币）和香炉，二升以上是重物，二升以下是轻物。铁器、木制器、陶制器、竹制器，都是二升以上是重物。皮囊（Pi Nang，皮制的袋子）。 现代汉语译本： 现代汉语译本： 现代汉语译本： 现代汉语译本：
English
English version: Question: Why can't a person complete a Zhu Shou (遗嘱, will) after death? Answer: Because after death, a person has no control over any possessions. This principle should be explained to the Sangha (僧伽, monastic community), so the Zhu Shou cannot be completed. Question: How is a Zhu Shou considered complete? Answer: If the person clearly states that after death, the possessions will be given to another, this is considered a completed Zhu Shou. Question: If the person has clearly made a Zhu Shou, and then wants to take it back, what should be done? Answer: Once a Zhu Shou has been clearly made, it should not be taken back. Why? Because it has been determined to give it to another. If it is taken back, it constitutes a serious offense. The Sanghiparivarta (僧祇律) says: A sick Bhikkhu (比丘, monk) tells the caretaker, 'If you take care of me, I will give you my San Yi Bo (三衣钵, three robes and bowl).' If the caretaker dies before the Bhikkhu delivers them, the Bhikkhu reports to the Buddha. The Buddha says: 'If they die before delivery, they should not receive them.' The Sanghiparivarta says: A sick Bhikkhu tells the caretaker, 'If you take care of me, I will give you my robes and bowl.' And says it three times, delivers and receives them, and then puts them back by the sick person's side, and the sick person dies. The Buddha says: 'If they said Shuo Jing (说净, declaration of ownership transfer), they should receive them; if they did not say Shuo Jing, they should not receive them, and they should belong to the Sangha.' The Sanghiparivarta says: There are four types of people who take care of the sick but cannot receive the sick person's robes and bowl. First, those who do it temporarily and then stop; second, those who are assigned by the Sangha; third, those who do it to seek merit; fourth, those who live by Xie Ming (邪命, wrong livelihood) and have hopeful hearts. How is it considered having Rao Yi Xin (饶益心, a mind of benefiting others)? If the sick person assigns (the caretaker) to even light a small lamp, because they have a compassionate heart to benefit others, they should receive (the robes and bowl). The Sanghiparivarta says: Encountering a Jie Mo (羯磨, Sangha meeting) but not encountering death, or only encountering a Jie Mo and then death, in these two cases the caretaker should receive (the robes and bowl). Only encountering death but not encountering a Jie Mo, the caretaker should not receive (the robes and bowl). The Sanghiparivarta says: Going out to seek medicine for the sick person, or going out for the affairs of the pagoda, a portion should be given to (the caretaker). Question: Giving it to the caretaker, and the caretaker receiving it and then putting it back by the sick person's side, why can't they receive (the robes and bowl)? Answer: If they receive the robes and say Shuo Jing, and clearly make a Zhu Shou, they should receive them. Receiving it and then putting it back by the sick person's side shows that the caretaker has Liang Xin (两心, an uncertain mind). If they want to return it to the owner, and the owner dies, then they take it, so they cannot receive it. Question: Obtaining the possessions of the deceased for the affairs of the pagoda or the Sangha, is it only discussed in this temple, or are other temples also discussed? Answer: The Vinaya (律, monastic code) does not have a clear judgment, it is up to each other's discretion. But considering the situation of other temples, in principle it should be in this temple. The Sarvastivada Vinaya (十诵律) says: For a Bhikkhu's light and heavy items, copper Bing (铜鉼, copper coins) and incense burners, above two Sheng (升, a unit of volume) are heavy items, below two Sheng are light items. Iron utensils, wooden utensils, ceramic utensils, bamboo utensils, all above two Sheng are heavy items. Pi Nang (皮囊, leather bag). --------------------------------------------------------------------------------
Chinese
五升角五升是重。余者同于四分 十诵曰。亡比丘出息物在异处。保人在异处。比丘在异处。券在异处。比丘在异处命过。通本寺五处。共诤白佛。佛言。保人处僧应分。若无保人及券物处僧应分。本寺死处二俱不得 十诵曰。有比丘寄人物。受寄者转余。人物主命过。通寺三处共诤。佛言。物受寄处僧应分 十诵曰。有比丘寄物在异处。比丘在处命过。通本寺三处共诤。佛言。寄物处僧应分。死处本寺二俱不得 十诵曰。沙弥命过。所有衣钵现前僧羯磨应分。上下衣与看病人 僧祇曰。沙弥命过。所有衣钵应入和上尼命过。轻重之物与大僧。同故不出也 问曰。十诵言曰。沙弥命过衣物入僧。僧祇曰。入和上。何者是 答曰。圣意难解。而比丘命过。沙弥亦得衣物。若入和上沙弥不应得分。至时随情消息 问曰。若病人嘱授不成。后人持死人物造斋福是如法不 答曰。非法。所以者何。若嘱授不成。犹是僧物。若用作斋福。同心者皆犯偷兰遮罪。若此物守护人不与。强以力取计钱犯重 问曰。命过时亦不嘱授。后人以轻重等物。为作斋福及作经像。此事云何 答曰。无守护。一切皆得偷兰遮罪 问曰。亡人重物众僧和合与彼此。俱犯偷兰遮 问曰。亡人物理属众僧。何须看病人僧中三舍 答曰。亡人衣物理属众僧。 现代汉语译本 五升角五升是重（一种量具，容量单位）。其余的与四分律相同。《十诵律》说：如果去世的比丘的遗物在不同的地方，担保人在不同的地方，比丘去世的地方又在不同的地方，借据也在不同的地方，而比丘属于不同的寺庙，这五个地方共同争夺遗物，禀告佛陀。佛陀说：担保人所在的地方，僧众应该分得遗物。如果没有担保人和借据，遗物所在的地方，僧众应该分得遗物。比丘去世的寺庙和去世的地方，都不能分得遗物。《十诵律》说：有比丘寄放物品在他人处，接受寄放的人又将物品转移到别处，物品的主人去世了，寺庙的三个地方共同争夺遗物。佛陀说：物品被寄放的地方，僧众应该分得遗物。《十诵律》说：有比丘将物品寄放在别处，比丘在另一处去世，寺庙的三个地方共同争夺遗物。佛陀说：物品被寄放的地方，僧众应该分得遗物。去世的地方和寺庙，都不能分得遗物。《十诵律》说：沙弥去世，所有的衣钵，现前僧众通过羯磨（一种僧团会议）来分配。上衣和下衣给予照顾病人的人。《僧祇律》说：沙弥去世，所有的衣钵应该归于和尚（老师）。尼姑去世，贵重的和不贵重的物品都归于大僧，因为她们与僧众相同，所以不另外分配。问：十诵律说：沙弥去世，衣物归于僧众。僧祇律说：归于和尚。哪个说法正确？答：圣人的意思难以理解。但是比丘去世，沙弥也可以得到衣物。如果归于和尚，沙弥就不应该得到分配。到时候根据情况灵活处理。问：如果病人在去世前没有嘱咐，后人用死者的遗物做斋饭祈福，这样做如法吗？答：不如法。为什么呢？如果没有嘱咐，遗物仍然是僧众的。如果用作斋饭祈福，同意这样做的人都犯偷兰遮罪（一种戒律）。如果守护遗物的人不给，强行用武力夺取，按照钱财的价值犯重罪。问：去世的时候也没有嘱咐，后人用贵重或不贵重的物品，为死者做斋饭祈福以及制作经书佛像，这件事怎么样？答：如果没有守护人，所有人都犯偷兰遮罪。问：死者的贵重物品，众僧共同决定给予某人，彼此都犯偷兰遮罪。问：死者的遗物按道理属于众僧，为什么还要给照顾病人的人僧中三舍（一种分配方式）？答：死者的衣物按道理属于众僧。