四分律刪繁補闕行事鈔 3.71

3.71

二對人死分法不同。十種斷別：一者糞掃取。如《五分》，界內水漂死人衣，挂樹枝，隨見者取之。二入當時現前僧。如《十誦》，學悔沙彌死、被擯比丘死、守戒比丘死，隨更互直取。三入同見僧。如《四分》，邪正二部，各執是非；其人中道死、至彼死，皆同見自分。四入功能僧。如《四分》，被舉比丘死，衣物入同羯磨舉僧。五入二部僧。如《五分》獨住比丘死、《薩婆多》二界中間死、《四分》無住處白衣家死，五眾先來者得。六入面所向處僧。如《多論》二界中間，隨面向處僧應取。七入和尚。《僧祇》中沙彌死，衣物入師和尚等。謂令和尚分別財體，以師物自入，沙彌物入僧（《十誦》判同比丘，《五分》亦爾。莫問有戒無戒，並斷入僧，依法分之，以同利養）。八入所親白衣。《薩婆多》滅擯比丘死，將衣鉢付生緣（以生不同財法）。九隨所在處得。如《十誦》有比丘持衣寄阿難，三處共爭，謂能寄人、所寄者、寄物處。佛言屬阿難處僧，界內現前僧應分，以寄人不寄處故（準此，寄處不寄人者，物處僧得）。上來九種，直爾分之。第十，一和清眾死，方入羯磨。

Second, diverse methods of division relative to the deceased person. There are ten distinctions of adjudication: 1. Taking as rags (pāṃśukūla): As in the Pañcavargika-vinaya, where a dead person's robe drifting on the water within the boundary hangs on a tree branch, whoever sees it first takes it. 2. Entering the present saṃgha at that time: As in the Daśādhyāya-vinaya, when a repentant śrāmaṇera dies, an expelled bhikṣu dies, or a precept-holding bhikṣu dies, they directly take it from one another as it falls. 3. Entering the saṃgha of shared views: As in the Dharmaguptaka Vinaya, where the two factions of heterodox and orthodox each hold to right and wrong; if that person dies halfway or dies upon arriving there, they each divide among those of shared views. 4. Entering the saṃgha of functional competence: As in the Dharmaguptaka Vinaya, when a censured bhikṣu dies, his robes and goods go to the saṃgha that joined in the karman to censure him. 5. Entering the saṃgha of two assemblies: As in the Pañcavargika-vinaya when a solitary-dwelling bhikṣu dies, the Sarvāstivāda-vinaya when one dies between two boundaries, and the Dharmaguptaka Vinaya when one dies in a layperson's house without a monastic residence, whoever among the five assemblies arrives first gets it. 6. Entering the saṃgha of the direction faced: As in the Sarvāstivāda-vinaya-vibhāṣā, between two boundaries, the saṃgha toward which the face is directed should take it. 7. Entering the upādhyāya: In the Mahāsāṃghika-vinaya, when a śrāmaṇera dies, his robes and goods go to his teacher, upādhyāya, and so forth. That is, the upādhyāya is made to distinguish the property items: the teacher's property enters [the teacher] himself, while the śrāmaṇera's property enters the saṃgha. (The Daśādhyāya-vinaya judges it the same as a bhikṣu, and the Pañcavargika-vinaya is also like this. Regardless of whether he has precepts or no precepts, they are all adjudicated to enter the saṃgha and be divided according to the law, because of equality of material offerings.) 8. Entering close lay kin: In the Sarvāstivāda-vinaya, when an expelled bhikṣu dies, his robes and bowl are delivered to his birth-relations (because they do not share the same wealth and Dharma in life). 9. Obtaining according to the place where it is: As in the Daśādhyāya-vinaya, where a bhikṣu deposited robes with Ānanda, and three places disputed it—namely, the depositor, the person with whom it was deposited, and the place of the deposited property. The Buddha said it belongs to the saṃgha where Ānanda is; the present saṃgha within the boundary should divide it, because it was deposited with the person and not with the place. (Following this: where it was deposited with the place and not the person, the saṃgha of the location of the goods gets it.) The above nine types are simply divided directly. The tenth: only when one of a harmonious and pure saṃgha dies does it enter into a karman.