[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四部律并論要用抄](https://indike.org/pramana/in.bauddha.taisho.2795) › 2.7 # 四部律并論要用抄 2.7 四部律并論要用抄 2.7 - **Language:** Classical Chinese ### [2.7](https://indike.org/pramana/in.bauddha.taisho.2795.2.7) 四分律衣犍度明看病法　佛在舍衛國。不就請食。諸佛常法。若不就請在後案行諸房。案行諸房時見有異處。有比丘病無瞻視供養人。臥大小使中。見以詣病比丘。所知而故問。比丘汝何故臥大小便中。有瞻視供養人不。答言。無。世尊復問。何故無。答言。我無病時不看他病。是故今病無瞻視供養者。佛言。汝不瞻視供養病人無利所得。汝等比丘不相看病。誰應當看病者。是時世尊即扶病比丘起。拭身不淨已洗之。洗已後為浣衣曬乾有故壞臥具草棄之。掃除住處。以埿漿灑極令清淨。更敷新草并敷一衣還臥比丘。復以一衣覆上捨去。爾時世尊食已。以此因緣集比丘僧。以向自料理病人因緣具告諸比丘。汝等諸比丘。自今已去應看病人。不應不看作瞻視病人不應不作。若有欲供養我者。當供養病人聽彼和上。若同和上阿闍梨。若同阿闍梨弟子應瞻視。若都無有人者。眾僧應與瞻視病人。若不肯者應次第差。次第不肯當如法治。若無比丘比丘尼應作。若無比丘尼式叉摩那應作。若無式叉尼沙彌應作。若無沙彌沙彌尼應作。若無沙彌尼優婆塞應作。若無優婆塞優婆夷應作。是中比丘尼式叉沙彌尼優婆夷。隨所可作應作。不應觸比丘。爾時世尊告諸比丘。持亡者衣鉢坐具針筒與看病人。應作白二羯磨與　問。亡人物理自屬僧。何須看病人僧中三捨　答。雖復屬僧但看病人為守護。今明捨者令眾普知之　又問。亡比丘衣物既自屬僧。何須羯磨與。然後人得　答。亡人衣物屬四方僧。四方僧集故不可得分。聖教開聽羯磨與。一人作主。主若與僧。然得分之。因佛與看病人三衣六物故。時諸比丘小小看病。或扶起或一扶臥。或一與楊枝水。便取亡者衣鉢。佛言。不應小小瞻病便取衣鉢。自今已後看病人應具五德。當與衣鉢。何等為五。一者知病人可食不可食能與。二者不惡賤病人大小便吐唾。三者有慈愍心不為食。四者能經理湯藥乃至差若死。五者能為病人說法。令人歡喜。己身於善法增益。有如是五法應取病人衣物。若無此五法不應與。舍衛國有比丘死。彼多有三衣。不知何者。與看病人。佛言。聽。彼亡者常所持者與。復次有比丘死。多有三衣。不知持何等。三衣與看病人。佛。言應看。此瞻病人若能極好看病。應與上三衣。若中與中。若下與下。有比丘病。作是念。我當受不好不惡三衣。恐看病人取好者去。佛言。不聽。爾有病比丘。送衣鉢著餘處。恐看病人取去後病差無所著。佛言。不應爾。病人有五種事難看。一所不應食飲食。二不肯服藥。三看病人有所至心而不實語。四應行不行應住不住。五身有苦痛不能忍。身少堪能而不作仰他作。是名病人五難看。反上五句名為易看。又病人有三事難看。不能靜坐思惟。第一念解悔先罪。是報由惡所招。今復不懺定墮惡道。前身積罪餘報未盡。從生已來為惡日多作善時少。五篇諸戒一一思量。若遭違犯今皆懺悔。若發此心定生善道。第二當觀無常身如朝露。假合而成速朽之法不可久保。命尚不存。財何足悋。於諸衣物莫以逕壞捨不勞囑授。身亡之後任僧良處。第三當念佛三昧。善調氣息。繫心守境。意向惡方觀清淨土。如在目前。正念就是住。又病人應以三法善自量宜。一者重病。若得麁隨病飲食。隨病湯藥。好看病人於此三事若得不得。無常報盡會必當死。爾時此病人應作死計。莫食酒肉及非時食。何以故。寧持而死破戒而生。二者中病。若得上三事便差。不得必死。時此病人應自酙量。墮病所宜而食。若不能自節者。看病人應裁量。三輕病。若得上三事及以不終不死也。爾時病人但小將息病。自得差。不得因病飲酒噉肉非時食也。然病多惱喜生瞋恨。當自調伏。針灸服藥供給所須好自消。宜應自思念他人好心。看我已自難消。何況重加惡言。觸惱於彼。是彼看我無利戒生退心。不復看看便死也。以是故應慚愧。於他將護其意而勸讚之。令進心歡喜無恨。自他俱利　毘尼母論云（病人不隨看病教突吉羅。看病人違隨病人意亦突吉羅）。 > The "Cīvarakkhandhaka" of the Dharmaguptaka-vinaya clarifies the rules for caring for the sick: The Buddha was residing in Śrāvastī. He did not accept invitations to dine. It is the regular practice of all Buddhas that, if they do not accept invitations, they subsequently make an inspection round of the chambers. While making his inspection round of the chambers, he saw that in a certain place there was a sick monk who had no one to look after or attend to him, lying in his own feces and urine. Having seen this, he went to the sick monk's place and, knowing already, purposely asked, "Monk, why are you lying in feces and urine? Do you have anyone who looks after and attends to you?" He answered, "I do not." The World-Honoured One asked further, "Why is there no one?" He answered, "When I was free of illness, I did not care for others who were sick. For this reason, now that I am sick, there is no one who looks after and attends to me." The Buddha said, "By not looking after and attending to the sick, you obtained no benefit. If you monks do not care for one another when sick, who ought to care for the sick?" At that time, the World-Honoured One immediately supported the sick monk up, wiped the filth from his body, and washed him. After washing him, he laundered his robes and dried them in the sun, discarded his worn and broken bedding and grass \[matting\], swept the dwelling place clean, and sprinkled it with slurry to make it thoroughly pure. He laid out fresh grass again, spread one robe upon it, helped the monk lie down again, covered him with another robe, and departed. Then, after the World-Honoured One had eaten, he assembled the saṃgha of monks on account of this matter, and related in full to the monks how he had personally attended to the sick person: "You monks, from this day forward you should care for the sick. You must not fail to care for them; you must not fail to look after the sick. If there is anyone who wishes to make offerings to me, he should make offerings to the sick. I permit his upādhyāya, or a fellow-upādhyāya, his ācārya, or a fellow-ācārya, \[or his\] disciples to look after him. If there is no one at all, the saṃgha should assign someone to look after the sick person. If \[the person\] is unwilling, assignments should be made in turn. If one refuses when his turn comes, he should be disciplined according to the Dharma. If there are no monks, bhikṣuṇīs should do it; if there are no bhikṣuṇīs, śikṣamāṇās should do it; if there are no śikṣamāṇās, śrāmaṇeras should do it; if there are no śrāmaṇeras, śrāmaṇerīs should do it; if there are no śrāmaṇerīs, upāsakas should do it; if there are no upāsakas, upāsikās should do it. Among these, the bhikṣuṇīs, śikṣamāṇās, śrāmaṇerīs, and upāsikās should perform whatever is permissible to do, but must not touch the monk." At that time, the World-Honoured One said to the monks: "Take the deceased person's robes, bowl, sitting mat, and needle case, and give them to the caregiver of the sick. You should perform a jñapti-dvitīya-karman to give them." Question: "The deceased person's property naturally belongs by principle to the saṃgha; why is it necessary for the caregiver of the sick to renounce it three times within the saṃgha?" Answer: "Although it belongs to the saṃgha, the caregiver of the sick merely guarded it. The reason relinquishment is now clarified is to let the entire assembly know of it." Question: "Since the deceased monk's robes and articles naturally belong to the saṃgha, why is it necessary to perform a karman to give them before a person may obtain them?" Answer: "The deceased person's robes and articles belong to the cāturdiśa-saṃgha. Because the cāturdiśa-saṃgha cannot be assembled, it cannot be divided. The holy teaching provides an exception allowing a karman to give them \[to one person\], making one person the owner; only when that owner gives them to the \[local\] saṃgha can they be divided." Because the Buddha gave the three robes and six articles to the caregiver of the sick, at that time monks would provide minimal care to the sick—perhaps helping them up, helping them lie down once, or giving them a single willow twig or water—and then take the deceased person's robes and bowl. The Buddha said, "You must not take the robes and bowl for having merely provided minimal care to the sick. From this day forward, the caregiver of the sick must possess five qualities before he may be given the robes and bowl. What are the five? First, he knows what food is suitable and unsuitable for the patient and is able to provide it. Second, he does not loathe or despise the patient's feces, urine, vomit, or spittle. Third, he has a mind of compassion and does not do it for food. Fourth, he can manage broths and medicines until the patient recovers or dies. Fifth, he can preach the Dharma to the patient to bring him joy, while he himself increases in wholesome dharmas. If one possesses these five dharmas, he may take the patient's robes and articles; if he lacks these five dharmas, they should not be given to him." In Śrāvastī a monk died. He had many sets of three robes, and \[the monks\] did not know which set to give to the caregiver of the sick. The Buddha said, "I permit giving the ones usually kept by the deceased." Furthermore, a monk died who had many sets of three robes, and they did not know which grade of three robes to give to the caregiver of the sick. The Buddha said, "You should observe: if this caregiver was able to care for the sick very well, you should give the superior three robes; if middling, give the middling; if inferior, give the inferior." A sick monk had this thought: "I shall receive three robes that are neither fine nor poor, for I fear the caregiver will take the fine ones away." The Buddha said, "I do not permit this." There was a sick monk who sent his robes and bowl to another place, fearing the caregiver would take them away, leaving him with nothing to wear after recovering from illness. The Buddha said, "It should not be so." There are five conditions that make a patient difficult to care for: first, he eats food that he should not eat; second, he refuses to take medicine; third, when the caregiver is devoted, he does not speak truthfully; fourth, he does not walk when he should walk, and does not rest when he should rest; fifth, his body is in pain and he cannot endure it, and though his body is slightly capable, he will not do things himself but relies on others to do them. These are called the five reasons a patient is difficult to care for. The reverse of these five phrases is called easy to care for. Furthermore, there are three reasons a patient is difficult to care for: he cannot sit quietly and reflect. First, he fails to resolve to repent past transgressions: this retribution is brought about by bad actions; if he does not repent now, he will certainly fall into the evil destinies. The sins accumulated in previous lives have residual retribution not yet exhausted, and since birth his evil deeds have grown daily while his good deeds have been few. He should reflect on each of the rules in the five classes of offenses; if he has transgressed any, he should repent them all now. If he gives rise to this mind, he will certainly be born in a good destiny. Second, he should contemplate impermanence: the body is like morning dew, formed from temporary aggregates, a phenomenon that quickly decays and cannot be preserved for long. When life itself cannot be retained, what property is worth begrudging? Toward all his robes and articles, he should not let them go to ruin, but relinquish them without needing to entrust them, letting the saṃgha properly dispose of them after his demise. Third, he should be mindful of the buddha-samādhi, harmonise his breath well, tie his mind to the object, and though his thoughts turn to evil destinations, contemplate the pure land as if it were before his eyes, dwelling in right mindfulness. Furthermore, a patient should carefully assess his circumstances according to three categories: First, severe illness. Whether he receives coarse food suitable to his illness, broths and medicines suitable to his illness, and a good caregiver—whether he gets these three things or not—when his karmic span of impermanence is exhausted, he will inevitably die. At that time, this patient should reckon upon death; he must not consume alcohol, meat, or food at improper times. Why? Better to die keeping the precepts than to live having broken them. Second, middling illness. If he receives the above three things, he will recover; if he does not receive them, he will certainly die. At that time, this patient should deliberate for himself and eat what is suitable to his illness; if he cannot regulate himself, the caregiver should make the determination. Third, minor illness. Whether he receives the above three things or not, he will not die. At that time, the patient need only rest slightly, and the illness will naturally recover. He must not drink alcohol, eat meat, or eat at improper times on account of illness. Because illness brings much distress and readily generates anger, he should subdue himself, undergo acupuncture, moxibustion, take medicine, and patiently assimilate what is provided. He should reflect: 'Others care for me with good intentions; this itself is already hard to repay. How much worse to add harsh words and vex them!' If the one who cares for me finds no benefit and gives rise to a discouraged mind, abandoning his care, I will die immediately. For this reason, one should feel shame, accommodate the caregiver's intentions, praise and encourage him, and cause his mind to advance with joy without resentment, so that both self and other benefit." The Vinayamātṛkā says: "If a patient does not follow the instructions of the caregiver, it is a duṣkṛta. If the caregiver goes against the instructions of the patient, it is also a duṣkṛta." > — English (machine translation) (machine translation) - [Previous: 2.6](https://indike.org/pramana/in.bauddha.taisho.2795.2.6) - [Next: 2.8](https://indike.org/pramana/in.bauddha.taisho.2795.2.8) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2795.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2795~en-mt.2.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2795.2.7](https://indike.org/pramana/in.bauddha.taisho.2795.2.7) · Pramāṇa