四分律刪繁補闕行事鈔 3.104

3.104

前集財已，後鳴鍾遍召，一同僧式。不得閉門限客，假託昏夜，意遮十方，並非眾法；非上緣者，自淨其心。僧徒集已，彼瞻病人，在衣物所，具儀捨之：「大德僧聽！比丘某甲命過，所有若衣、若非衣，此住處現前僧應分。」（三說。律明六物，準論不必須集。）眾中持律上座，即處判之。先問僧中，誰知亡者負三寶、別人物；又誰知三寶、別人，負亡者物？一一撿問，有者，如上處分。次明囑授雜相，同活、共財二別，並準上斷已。次定輕重訖，如上分之，重者一處，依名抄記；輕物一處，依名抄之。并問看病者，不將亡者輕重財物送喪不？有者，索替入法已，三唱和還；若無者，先當作賞勞法。但五德難具，不具不合依賞。今時行事，對眾問具德以不？若答具者，此乃自伐其功，俗人所恥；若不答具，有功無賞，違佛正制。與奪得所，出自僧中。故律云：僧得自在，若結不結，隨意也！今亦未須問德，律無正文。若知辛苦有功者，上座告云：「長老看病有功，佛令優賞。」當胡跪受羯磨也。看病者謙退陳訴：「無德有愧，不堪重賞。」僧當抑伏令受，然後索欲問和，答：「作賞看病人六物羯磨。」即白二與之：「大德僧聽！比丘某甲命過，所有三衣、鉢、坐具、針筩、盛衣、貯器（隨有言之），此現前僧應分。若僧時到僧忍聽：僧今與看病比丘某甲。白如是。」「大德僧聽！某甲比丘命過，所有大衣、七條、坐具（餘者如上），此現前僧應分，僧今與某甲看病比丘。誰諸長老忍：僧與某甲看病比丘七條、五條、鉢及袋、衣襆（餘如上）者默然；誰不忍者，說。僧已忍：與某甲看病比丘衣、鉢、坐具、鉢筩、盛衣、貯器竟。僧忍，默然故。是事如是持。」（盛衣者，即衣襆也。貯器者，鉢袋。若有多箱襆巾帊袋絡者，應取常所服用一事賞。若三衣各盛者，三襆得與之。）

After first gathering the wealth, strike the bell to convene everyone, completely adhering to the saṃgha's standard protocol. One must not shut the doors to exclude guests, or make excuses about the dark of night with the intention of shutting out [the saṃgha of] the ten directions—none of these is the procedure of the saṃgha; unless there are paramount circumstances, let them purify their own minds. When the assembly of monks has gathered, that nurse of the sick stands at the place where the robes and articles are, formally relinquishing them with decorum: 'Let the venerable saṃgha listen! The bhikṣu so-and-so has passed away. Whatever robes or non-robes [valuables] he possessed, the present saṃgha in this residence should distribute.' (Say this three times. The Vinaya specifies the six articles; following the treatises, they need not necessarily be gathered.) The Vinaya-holding senior in the assembly then adjudicates the matter: First, he asks among the saṃgha, 'Who knows if the deceased owed debts to the Three Jewels or private individuals? And who knows if the Three Jewels or private individuals owed goods to the deceased?' Inquire and examine each individually; if there are any, dispose of them as described above. Next, clarify the various aspects of entrustment, distinguishing the two differences between shared livelihood and shared property, all settled in accordance with the above. Next, after determining the heavy and light articles, distribute them as described above: put the heavy ones in one place and record them according to their names; put the light articles in one place and record them according to their names. Furthermore, ask the nurse of the sick, 'Did you take any of the deceased's light or heavy property to send off the funeral?' If so, demand replacements to enter the formal procedure, chanting three times in harmony to return them; if not, one should first perform the procedure for awarding labor. However, the five virtues are difficult to possess completely; if they are not complete, it is not permissible to grant the award. Nowadays, in executing practical affairs, they ask before the assembly whether one possesses the virtues or not. If one answers that one possesses them, this is boasting of one's own merit, which even laypeople are ashamed of; if one does not answer that one possesses them, there is merit but no award, which violates the Buddha's genuine regulation. Granting and withholding should be done appropriately, originating from the saṃgha. Therefore the Vinaya states: 'The saṃgha has sovereignty; whether it determines [an award] or does not determine [it] is as it pleases!' Now, there is also no need to inquire about virtues, as the Vinaya lacks an explicit text for it. If one knows that he labored hard and has merit, the senior declares: 'The elder has merit in nursing the sick; the Buddha ordered that he be generously awarded.' He should kneel on his right knee to receive the karman. The nurse of the sick should decline with humility and state: 'I lack virtue and feel ashamed; I am unworthy of a major award.' The saṃgha should overrule him and cause him to accept it. Thereafter, ask for chanda and inquire about harmony, answering: 'We perform the karman to award the six articles to the nurse of the sick.' Then perform the one motion and one announcement (jñaptidvitīya-karman) to give them to him: 'Let the venerable saṃgha listen! The bhikṣu so-and-so has passed away. Whatever three robes, bowl, sitting mat, needle case, robe wrapper, and storage vessel he possessed (mention them according to what exists), the present saṃgha should distribute. If the time has arrived for the saṃgha, let the saṃgha grant permission: The saṃgha now gives them to the bhikṣu so-and-so who nursed the sick. This is the motion.' 'Let the venerable saṃgha listen! The bhikṣu so-and-so has passed away. Whatever saṅghāṭī, uttarāsaṅga, sitting mat (the rest as above) he possessed, the present saṃgha should distribute; the saṃgha now gives them to the nursing bhikṣu so-and-so. Whichever elders approve that the saṃgha gives the nursing bhikṣu so-and-so the uttarāsaṅga, antarvāsa, bowl and bag, and robe wrapper (the rest as above), remain silent; whoever does not approve, speak! The saṃgha has approved giving the nursing bhikṣu so-and-so the robes, bowl, sitting mat, needle case, robe wrapper, and storage vessel. The saṃgha approves because it is silent. Thus is this matter held.' ('Robe holder' refers to the robe wrapper; 'storage vessel' refers to the bowl bag. If there are many boxes, wrappers, cloths, kerchiefs, bags, and nets, one should select a single item that was regularly used to award him. If the three robes were wrapped separately, three wrappers may be given to him.)