四分律刪繁補闕行事鈔 3.105

3.105

次分輕物。律令白二差人。今時行事，但取知僧事者，或臨時口差，不用羯磨，違法通得。持律者，先知不具德者沙彌法等，《多論》云：三衣餘處者，索來此賞；若此德不具，即隨彼分（故知通博，用和現物）。若三肘五肘外長，隨多少，應白僧令知，和合與者好。《十誦》：沙彌死，所著內、外衣，與看病人；餘輕物僧分。羯磨云：「某甲沙彌死，所有內、外衣及非衣……」餘並同大僧法。今時行法者，命知事人，在僧前胡跪，白二與之（律中文少不具，今準非時僧施法）。文云：「大德僧聽！比丘某甲命過，所有若衣（謂堪著用者）、若非衣（謂鉢器衣財等），現前僧應分。若僧時到僧忍聽：僧今持是衣物，與比丘某甲，某甲當還與僧。白如是。」「大德僧聽！比丘某甲命過，所有若衣、若非衣，此現前僧應分；僧今持與比丘某甲，某甲當還與僧。誰諸長老忍：比丘某甲命過，所有衣物，現前僧應分，僧今持此衣物，與比丘某甲，某甲當還與僧者，默然；誰不忍者，說。僧已忍，持此衣物與比丘某甲，某甲當還與僧竟。僧忍，默然故。是事如是持。」作法已，即數僧數，量其衣物相參，擲籌取分。《五分》：若衣少不足者，和僧與一無衣比丘。《善見》云：若一衣極好，眾並有衣（準律分破行之），從上座行之，須者直付。若衣物極多，徒眾有法，準聖教分之。此是非時僧得施，功德遍十方僧；不須造像設齋，更生漏過。以出家人修智分業，不以福分為懷，縱設違佛本制。諸部但明分用，凡智不過聖心。若外界不集者，《僧祇》：為病人求衣藥，及為塔、為僧知事，雖當時不在，並應與分。此謂差眾使者得，若私營佛法不合。次明與沙彌，淨人分。四律並云：若僧和合，等與；乃至四中與一、淨人五中與一。若不與者，不合分；若分，得罪。自餘廢立，如《疏》、《鈔》中。如是總計大數，抄名記數，然後品物付之。律無賣物分法，今時分賣，非法非律。至時喧笑，一何顏厚；佛令分付，為息貪情，令各自省；今反樂笑，不惟終始。此習俗生常，乃無悛革；望諸有識，深察斯過。

Next is distributing the light articles. The Vinaya requires a jñaptidvitīya-karman to appoint a person. Nowadays, in executing practical affairs, they merely select the officer of the saṃgha, or appoint someone orally on the spur of the moment without using a karman; although contrary to the Dharma, it is conventionally accepted. The holder of the Vinaya should first know the rules regarding śrāmaṇeras who lack the virtues, and the like. The Sarvāstivāda-vinaya-vibhāṣā states: If the three robes are in another place, demand that they be brought here for the award; if his virtues are not complete here, they are distributed there accordingly (thus we know that one should be versatile and broad-minded, using harmony with the articles present). If there are extra lengths of cloth beyond three spans or five spans, in accordance with the amount, one should announce it to the saṃgha to let them know; giving it with the harmony [of the saṃgha] is good. The Daśādhyāya-vinaya states: When a śrāmaṇera dies, the inner and outer robes he wore are given to the nurse of the sick; the remaining light articles are distributed by the saṃgha. The karman states: 'The śrāmaṇera so-and-so has died. Whatever inner and outer robes, and non-robes he possessed...' The rest is all the same as the procedure for fully ordained monks. Today, those executing the procedure instruct the officer to kneel on his right knee before the saṃgha, performing a jñaptidvitīya-karman to give them to him (the text in the Vinaya is brief and incomplete; here it is patterned after the procedure for improper-time saṃgha gifts). The text states: 'Let the venerable saṃgha listen! The bhikṣu so-and-so has passed away. Whatever robes (meaning those fit for wearing) or non-robes (meaning bowls, vessels, cloth for robes, and the like) he possessed, the present saṃgha should distribute. If the time has arrived for the saṃgha, let the saṃgha grant permission: The saṃgha now takes these robes and articles and gives them to the bhikṣu so-and-so, and so-and-so shall return them to the saṃgha. This is the motion.' 'Let the venerable saṃgha listen! The bhikṣu so-and-so has passed away. Whatever robes or non-robes he possessed, this present saṃgha should distribute; the saṃgha now takes and gives them to the bhikṣu so-and-so, and so-and-so shall return them to the saṃgha. Whichever elders approve that, the bhikṣu so-and-so having passed away, whatever robes and articles he possessed the present saṃgha should distribute, and the saṃgha now takes these robes and articles and gives them to the bhikṣu so-and-so, and so-and-so shall return them to the saṃgha, remain silent; whoever does not approve, speak! The saṃgha has approved taking these robes and articles and giving them to the bhikṣu so-and-so, and so-and-so has returned them to the saṃgha. The saṃgha approves because it is silent. Thus is this matter held.' After performing the procedure, count the number of monks, assess the robes and articles against one another, and cast tally sticks to take shares. The Pañcavargika-vinaya states: If the robes are few and insufficient, harmonize the saṃgha to give them to a single bhikṣu who lacks robes. The Samantapāsādikā states: If one robe is extremely fine and the assembly all have robes (following the Vinaya, cut it up to distribute it), distribute it starting from the senior, handing it straight to whoever needs it. If there are extremely numerous robes and articles, the assembly has procedures to distribute them according to the sacred teachings. This is an improper-time saṃgha gift, whose merit extends to the saṃgha of the ten directions; there is no need to make images or host vegetarian feasts, which only produces further faults and outflows. Since monastics cultivate the mental activity of wisdom, they do not take the acquisition of merit as their primary concern; even if [such feasts] are arranged, it violates the Buddha's original regulation. The various Vinaya traditions merely explain distribution and use; ordinary intelligence cannot surpass the intention of the sages. If those outside the boundary do not assemble, the Mahāsāṃghika-vinaya states: Those seeking robes and medicine for the sick, or attending to affairs for the stūpa or the saṃgha, even if absent at the time, should all be given a share. This means that those commissioned as messengers of the assembly obtain it; if one is managing Buddhist affairs privately, he is not eligible. Next is to explain the shares given to śrāmaṇeras and kappiyakārakas: The four Vinayas all state: If the saṃgha is harmonious, give equal shares; down to giving one share among four, or one among five for a kappiyakāraka. If one does not give it, it is not permissible to distribute; if one distributes, he incurs an offense. The rest of the revocations and establishments are as in the Commentary and the Manual. In this way, calculate the grand total, record names and tally numbers, and then hand over the graded articles. The Vinaya contains no method for selling articles to distribute [the proceeds]; nowadays, people auction and sell them, which is neither Dharma nor Vinaya. When the time comes, clamoring and laughing, how thick-skinned they are! The Buddha ordered distribution and handing over in order to put an end to greedy feelings and cause each person to reflect upon themselves; nowadays, on the contrary, they make merry and laugh, not contemplating the beginning and the end. This has grown into a conventional habit, yet there is no repentance or reform; it is hoped that all discerning persons will deeply examine this fault.