四分律刪繁補闕行事鈔 3.97

3.97

次明所與物。律中不論德有上下，但與受持衣物。若不知何者受持，當極上看病，與上三衣；中下看病，與中下衣。《十誦》先問受持何衣鉢？一一別問；若不問不知，或不信者，與不好不惡六物。《薩婆多》：重縫三衣，不以針刺著者，不入看病人；若先已刺著，有緣分持，衣主死，亦合賞之。《四分》六物者，三衣、盛衣器襆，鉢及袋，坐具，針筩也。義準，德具，六物不具等四句：初德、物俱具，依法與之。若德具，物不具；乃至俱缺；並隨事商度。若德缺，物具，理非賞法；而事勞有功，亦須優及。並束入現前羯磨，隨德有無，取物量行，和僧乞與，事情通敏。

Next is to explain the articles to be given. In the Vinaya, it is not discussed whether one's virtue is superior or inferior; one is merely given the robes and articles that [the deceased] had formally received and held. If it is not known which ones were formally received and held, then when the nursing of the sick was of the highest quality, one should be given the upper three robes; when the nursing of the sick was of middling or lower quality, one should be given the middling or lower robes. The Daśādhyāya-vinaya states: First ask what robes and bowl were formally received and held, inquiring about each one individually; if one does not ask and does not know, or if [the claimant] is not trustworthy, give him the six articles that are neither good nor bad. The Sarvāstivāda states: If the three robes have double-sewn seams but have not been stitched through with needle and thread, they do not go to the nurse of the sick; if they were previously stitched through, and there were circumstances leading them to be formally held in parts, then upon the death of the robe's owner, they should also be awarded. The six articles in the Dharmaguptaka Vinaya are: the three robes, the wrapper for holding the robes, the bowl and its bag, the sitting mat, and the needle case. Drawing the principle by analogy, there are four propositions regarding whether the virtues are complete and whether the six articles are complete, and so forth: In the first, where both the virtues and the articles are complete, give them in accordance with the Dharma. If the virtues are complete but the articles are incomplete, or even if both are lacking, discuss and deliberate in all such cases according to the circumstances. If the virtues are lacking but the articles are complete, in principle this is not the procedure for an award; yet since there was physical labor and merit, he must also be given preferential treatment. All these are grouped into the present-saṃgha karman: in accordance with the presence or absence of virtues, assess the articles to gauge his conduct, harmonize the saṃgha to grant the petition, and handle the matter with flexibility and understanding.