English
English version 'Wu Sheng Jiao Wu Sheng' is heavy (a measuring tool, a unit of capacity). The rest is the same as in the 'Si Fen Lu' (Four-Part Vinaya). The 'Shi Song Lu' (Ten Recitation Vinaya) says: If the deceased Bhikkhu's (monk) belongings are in different places, the guarantor is in a different place, the place where the Bhikkhu died is in a different place, and the bond is also in a different place, and the Bhikkhu belongs to a different monastery, these five places jointly dispute the belongings and report to the Buddha. The Buddha said: The place where the guarantor is, the Sangha (monk community) should receive the belongings. If there is no guarantor and no bond, the place where the belongings are, the Sangha should receive the belongings. The monastery where the Bhikkhu died and the place where he died cannot receive the belongings. The 'Shi Song Lu' says: If a Bhikkhu entrusts items to someone, and the person who receives the items transfers them to another place, and the owner of the items dies, the three places of the monastery jointly dispute the belongings. The Buddha said: The place where the items were entrusted, the Sangha should receive the belongings. The 'Shi Song Lu' says: If a Bhikkhu entrusts items to another place, and the Bhikkhu dies in another place, the three places of the monastery jointly dispute the belongings. The Buddha said: The place where the items were entrusted, the Sangha should receive the belongings. The place where he died and the monastery cannot receive the belongings. The 'Shi Song Lu' says: When a Shami (novice monk) dies, all the robes and bowls should be distributed by the present Sangha through 'karma' (a Sangha meeting). The upper and lower robes should be given to the person who took care of the sick person. The 'Seng Qi Lu' (Sangha Vinaya) says: When a Shami dies, all the robes and bowls should belong to the 'He Shang' (teacher). When a nun dies, the valuable and non-valuable items should belong to the 'Da Seng' (senior monks), because they are the same as the Sangha, so they are not distributed separately. Question: The 'Shi Song Lu' says: When a Shami dies, the robes and belongings belong to the Sangha. The 'Seng Qi Lu' says: They belong to the 'He Shang'. Which statement is correct? Answer: The meaning of the saints is difficult to understand. However, when a Bhikkhu dies, the Shami can also receive the robes and belongings. If they belong to the 'He Shang', the Shami should not receive a share. At that time, handle it flexibly according to the situation. Question: If the sick person does not make a will before death, is it lawful for later people to use the deceased's belongings to make offerings and pray for blessings? Answer: It is not lawful. Why? If there is no will, the belongings still belong to the Sangha. If they are used for offerings and praying for blessings, those who agree to do so are guilty of 'thulanzi' (a type of offense). If the person guarding the belongings does not give them, and they are forcibly taken by force, a serious offense is committed according to the value of the money. Question: If there is no will at the time of death, what about later people using valuable or non-valuable items to make offerings and pray for blessings and make scriptures and Buddha statues for the deceased? Answer: If there is no guardian, everyone is guilty of 'thulanzi'. Question: If the Sangha jointly decides to give the deceased's valuable items to someone, both parties are guilty of 'thulanzi'. Question: The deceased's belongings rightfully belong to the Sangha, so why is it necessary to give the person who took care of the sick person 'Seng Zhong San She' (a distribution method)? Answer: The deceased's robes and belongings rightfully belong to the Sangha. --------------------------------------------------------------------------------
Chinese
但看病人僧守护此物。今明舍者令众僧普知 问曰。亡人物若理属众僧。何故羯磨与一人。然后得分 答曰。亡人物属四分众僧。难集不可得分。圣教开通从羯磨一人为主。主若与僧然后得分。 三部律明四方僧物品第十一 四分曰。四方僧重物者。园田果树。僧伽蓝物。房舍中物。林踏卧蓐釜镬灯台。一切铁作器。木作器。陶作器。净人畜铜瓶香炉澡灌杖扇。一切属四方僧物。皆名为重。无和合用买卖不成买卖偷兰遮罪。华等得上佛。果现在僧得食。枝叶得用 十诵曰。树木堪作棵椽床踏名为重物。无和合用。假使三千大千世界众僧尽集。和合乞人与用及入私已偷兰遮罪 问曰。何故名四方僧。不云十方僧物也 答曰。一世界中上下无僧。然十方语宽通摄四维。是以但论四方。若言十方亦复无妨 问曰。何故名常住僧物 答曰。常住僧物者。常在此处不可移动。四方僧来至此处受用。从物立名。故言常住僧物 问曰。云何复名招提僧物 答曰。若俗人以地别施。现在僧有造私房。四方僧来无安置处。有人就此私地中为四方僧起房舍供给。所须此房能招致四方僧来集此房。故名招提僧房 问曰。云何名僧祇物。何故复名僧鬘物 答曰。僧祇物名大众共物故曰僧祇也。僧鬘者取僧园中华作鬘 贸物从鬘得故 现代汉语译本 但看护病人的僧人守护这些物品。现在明确宣布，布施者要让所有僧人都知道。 问：如果亡者的物品按理应属于众僧，为什么还要通过羯磨（Karma，一种宗教仪式）交给一个人，然后再进行分配？ 答：亡者的物品属于四方僧（指来自四面八方的僧侣组成的僧团），难以聚集，无法直接分配。圣教开示，可以通过羯磨指定一人为主管。主管如果将物品交给僧团，然后才能进行分配。 三部律明四方僧物品第十一 《四分律》说：四方僧的重物包括：园地、田地、果树、僧伽蓝（Sangharama，僧院）的物品、房舍中的物品、林地、踏具、卧具、釜（fǔ，锅）、镬（huò，大锅）、灯台、一切铁制器具、木制器具、陶制器具、净人（指在寺院中服务的俗人）畜养的铜瓶、香炉、澡罐、杖、扇。一切属于四方僧的物品，都称为重物。未经僧团和合同意，进行买卖，则构成偷兰遮罪（Sthulanacitta，一种戒律罪名）。花等可以供奉佛，果实现在的僧人可以食用，枝叶可以利用。 《十诵律》说：树木可以做成栋梁、椽子、床、踏具的，称为重物。未经僧团和合同意，不得使用。即使三千大千世界（一个佛教宇宙观中的概念）的众僧全部聚集，和合同意将重物乞与他人使用，或者私自占为己有，都构成偷兰遮罪。 问：为什么称为四方僧，而不说是十方僧的物品呢？ 答：一个世界中，上下没有僧人。而且十方这个词语过于宽泛，包含了四维。因此只说四方。如果说十方，也没有什么妨碍。 问：为什么称为常住僧物？ 答：常住僧物是指常住在此处，不可移动的物品。四方僧来到此处可以使用。从物品的性质来命名，所以称为常住僧物。 问：为什么又称为招提僧物？ 答：如果俗人将土地单独布施，现在的僧人建造了私人的房舍，四方僧人来后没有安置的地方。有人就在这块私人的土地上为四方僧人建造房舍，供给他们所需。这个房舍能够招致四方僧人来此聚集，所以称为招提僧房。 问：为什么称为僧祇物（Sanghika，僧团的公共财产）？为什么又称为僧鬘物？ 答：僧祇物是指大众共有的物品，所以称为僧祇。僧鬘是指从僧园中采摘花朵制作的花鬘（花环）。通过交易花鬘获得物品，因此得名。
English
English version Let the monk who is caring for the sick safeguard these items. Now it is clearly announced that the donor should make all the monks aware. Question: If the deceased's belongings rightfully belong to the Sangha (community of monks), why is Karma (a religious ritual) performed to give it to one person, and then it is distributed? Answer: The deceased's belongings belong to the Sangha of the four directions (referring to a monastic community composed of monks from all directions), which is difficult to gather and cannot be directly distributed. The holy teachings open the way to appoint one person as the head through Karma. Only if the head gives the items to the Sangha can they then be distributed. The Three Vinaya (monastic codes) Explain the Items of the Sangha of the Four Directions, Eleventh The Sarvastivada Vinaya says: The heavy items of the Sangha of the four directions include: gardens, fields, fruit trees, Sangharama (monastery) items, items in the rooms, forests, mats, bedding, pots, cauldrons, lampstands, all iron tools, wooden tools, ceramic tools, copper bottles, incense burners, wash basins, staffs, and fans kept by the attendants (lay people serving in the monastery). All items belonging to the Sangha of the four directions are called heavy items. Without the agreement of the Sangha, buying and selling constitutes a Sthulanacitta offense (a type of disciplinary offense). Flowers, etc., can be offered to the Buddha, fruits can be eaten by the present Sangha, and branches and leaves can be used. The Dasabhumi Sutra says: Trees that can be made into beams, rafters, beds, and footstools are called heavy items. They cannot be used without the agreement of the Sangha. Even if all the monks of the three thousand great thousand worlds (a concept in Buddhist cosmology) gather together and agree to give the heavy items to someone for use, or privately take possession of them, it constitutes a Sthulanacitta offense. Question: Why is it called the Sangha of the four directions, and not the items of the Sangha of the ten directions? Answer: In one world, there are no monks above or below. Moreover, the term 'ten directions' is too broad and includes the four intermediate directions. Therefore, only the four directions are mentioned. If the ten directions are mentioned, there is no harm either. Question: Why is it called the property of the permanently dwelling Sangha? Answer: The property of the permanently dwelling Sangha refers to items that permanently reside here and cannot be moved. The Sangha of the four directions comes here and can use them. It is named after the nature of the items, so it is called the property of the permanently dwelling Sangha. Question: Why is it also called the property of the Chatuddisa Sangha? Answer: If a layperson separately donates land, and the present Sangha builds private residences, there is no place for the Sangha of the four directions to stay when they come. Someone then builds residences for the Sangha of the four directions on this private land, providing them with what they need. This residence can attract the Sangha of the four directions to gather here, so it is called the Chatuddisa Sangha residence. Question: Why is it called Sanghika property (common property of the Sangha)? Why is it also called Sanghamala property? Answer: Sanghika property refers to items that are shared by the community, so it is called Sanghika. Sanghamala refers to flower garlands made from flowers picked from the Sangha's garden. Items are obtained through trading flower garlands, hence the name. --------------------------------------------------------------------------------
Chinese
名鬘物 问曰。上来虽明用僧重物得偷兰遮。其义未了。四方众僧非一。谁边得罪 答曰。于四方众僧。上至罗汉下至沙弥。一人边得偷兰遮罪。除过去未来四方 四分曰。若俗人物立寺时。所有园地房舍应教言。施佛及四方僧者。后得随意处分。若但言佛僧不得。若但言他僧不得佛用 僧祇曰。僧田地不得借人。私用贩卖正从和合比犯突吉罗。此地若留难。时人净知买无罪 僧祇曰。就僧地中种果树听取。一熟后即入僧。种叶一煎种爪捺与。播熟听取 僧祇曰。初起僧房僧伽蓝时。先留好地作塔。不得在南。不得在西。僧地水不得入佛地。佛地水不得流入僧地 僧祇曰。佛地中掘得金银七宝。即入佛用。僧地中掘得宝物。即入僧 僧祇曰。佛园中种树花果。檀越言。花上佛。果与僧食。应随主语。花多买取得然灯。买香供养佛。得治塔地 僧祇曰。佛地水不得浣衣。洗浴洗手洗面洗钵。若水流出得用无罪。 三部律明衣物品第十二 四分曰。佛听刀截沙门衣。不为恐贼所利故名佛听割截郁多罗僧僧伽利要却剌安陀会。随意作僧伽利。下至九条。上至二十九条。郁多罗僧七条安陀会五条三衣皆细条。不安细条入村二突吉罗。若新初作一重安陀会。二重郁多僧。三重僧伽利 僧祇曰。三衣法者。安陀会一长 现代汉语译本 名鬘物（关于僧团财物的讨论）问：前面已经说明了使用僧团的重物会犯偷兰遮罪（一种较重的罪），但其中的含义还不清楚。四方众僧并非只有一个僧团，那么究竟是在哪个僧团那里得罪呢？ 答：是在四方众僧那里得罪。上至罗汉（已证果位的圣者），下至沙弥（未受具足戒的出家男子），只要在其中任何一个人那里得罪，就犯偷兰遮罪。但过去和未来的四方僧团除外。 《四分律》说：如果俗人建立寺庙时，所有的园地房舍，应该声明说：‘布施给佛和四方僧。’这样以后就可以随意处分。如果只说是‘佛僧’，则不可以。如果只说是‘其他僧团’，佛就不能使用。 《僧祇律》说：僧团的田地不可以借给他人，私自使用或贩卖，必须经过僧团和合同意，否则犯突吉罗罪（一种轻罪）。如果这块土地有留难，当时的人清楚地知道是买来的，就没有罪。 《僧祇律》说：在僧团的土地中种植果树，允许采摘，但第一次成熟后就要归入僧团。种植叶子，允许煎煮；种植爪捺（一种植物），允许给予；播种成熟后允许采摘。 《僧祇律》说：最初建造僧房僧伽蓝（寺院）时，先要留出好的土地建造塔（佛塔），但不能在南方，也不能在西方。僧团的水不能流入佛地，佛地的水也不能流入僧团的土地。 《僧祇律》说：在佛地中挖掘得到的金银七宝，就归佛所有。在僧团的土地中挖掘得到的宝物，就归僧团所有。 《僧祇律》说：在佛园中种植树木花果，如果檀越（施主）说：‘花供养佛，果实给僧团食用。’应该按照施主所说。花多了可以买来点灯，买香供养佛，可以用来修治塔的土地。 《僧祇律》说：佛地的水不可以用来洗衣服、洗澡、洗手、洗脸、洗钵。如果水流出，可以使用没有罪。 三部律明衣物品第十二 《四分律》说：佛允许用刀截沙门（出家修行者）的衣服，不是因为害怕贼人得利，所以佛允许割截郁多罗僧（上衣）、僧伽梨（大衣），但要却剌安陀会（中衣）。可以随意制作僧伽梨，下至九条，上至二十九条。郁多罗僧七条，安陀会五条。三衣都要是细条的。如果不是细条的，进入村落犯二突吉罗罪。如果是新制作的，安陀会做一层，郁多罗僧做二重，僧伽梨做三重。《僧祇律》说：三衣的法制是，安陀会要长一...