四部律并論要用抄 2

English (machine translation) 2

Language: English

2.1

Section 13: Rules from the Four Vinayas and Treatises on the Light and Heavy Property of Deceased Monks, Care of the Sick, and Entrustment

Regarding heavy property, minor discrepancies and differences in the Vinaya texts have caused monks of later generations to engage in numerous disputes. At its source, the great teaching is of a single flavor, but as the holy intent diverged, one-sided attachments have led to deficiencies. Nevertheless, where practices do not involve grave errors, one may proceed as one sees fit. Yet if one wishes to determine and divide the light from the heavy, nothing can prove it except the Vinaya texts. If one interprets the meaning according to personal inclination, one risks violating the holy intent; but if one decides based on the textual classifications, there will certainly be no contradiction. Therefore, I respectfully explain it following the four Vinayas and their treatises. If one wishes to implement it in any place, one should judge by consulting the text; one may also use the karmans according to the respective schools.

2.3

The text on entrustment in the 'Cīvaraskandhaka' of the third section of the Four-Part Vinaya: If a sick person, at the point of death, says: 'I give all these things of mine to the Buddha, to the Dharma, to the Saṃgha, or to the stūpa attendants; give them after I die; if I do not die, return them to me,' the Buddha said: 'It should not be given in this way; they must be distributed among the sammukhībhūta-saṃgha.' Question: When entrustment is decisively made in this way, why does it fail after death? Answer: After the body dies, there is not even half a copper coin's share [belonging to him]; this property by principle should belong to the Saṃgha, hence it is said to fail. Question: What constitutes valid entrustment? Answer: If the sick person says, 'Whether I live or die, I definitely give it,' this constitutes valid entrustment. Question: After a sick person decisively entrusts it, if he takes it back again, what then? Answer: If it was decisively entrusted, he should not take it back later. Why? Because it was decisively entrusted to another. If he takes it back, an offense of the heavy class is incurred according to the value of the money. Question: If the sick person's entrustment fails, and subsequent people take the deceased's robes and possessions to make merit, is this in accordance with the Dharma? Answer: It is not in accordance with the Dharma. Why is that? The entrustment having failed, it is still the property of the Saṃgha. If used to make merit, all who share the intention incur a sthūlātyaya offense. If someone guards this property and does not give it, and one takes it by force, an offense of the heavy class is incurred according to the value of the money. At that time, in Śrāvastī, an indebted monk died, and it was not known who should repay [the debt]. They went and reported it to the Buddha. The Buddha said: 'I permit using the deceased's extra robes to repay it. If there are no possessions, sell his tricīvara; what remains should be given to the gilānopasthāyaka.' That gilānopasthāyaka should ask the sick monk: 'Which are your tricīvara? Which are your extra robes? To whom do you owe debts? Who owes debts to you? To whom should you give [your property]?' If he does not ask, he should be dealt with according to the Dharma.

2.4

The text on entrustment in the fourth fascicle of the 'Miscellaneous Recitations' of the Daśādhyāya-vinaya: The Buddha was in Śrāvastī. A sick monk said to his gilānopasthāyaka: 'If you take good care of me and cherish me, when my life ends, I shall give you all the possessions I have.' Having spoken, his life ended. The Buddha struck the mallet and assembled the Saṃgha. The Buddha said to the gilānopasthāyaka: 'Bring all the monk's possessions; the sammukhībhūta-saṃgha shall divide them.' The gilānopasthāyaka said: 'This is not the Saṃgha's property. Why? I am the gilānopasthāyaka; the sick person told me: "If you take good care of me and cherish me, when my life ends, I shall give you all my possessions." Therefore, it is not the Saṃgha's property.' The monks reported this to the Buddha. The Buddha said: 'There is no such rule of giving upon death. When a monk dies, it should be distributed among those present.' There was a sick layperson who said to his relatives: 'If I die, give my wealth and possessions to my son.' Having spoken, his life ended. Later, that monk returned home. After they inquired after one another, the relatives said: 'Your father, when on the verge of death, entrusted these things to you, venerable sir.' The monk replied: 'The Buddha has not permitted me to receive gifts given after death.' They reported this to the Buddha. The Buddha said: 'What was said earlier was for the sake of monks, not for laypeople. You may take them as you wish.' (Drawn from the first fascicle of the Ekottara-saṃgha).

2.5

The thirty-first fascicle of the Mahāsāṃghika-vinaya explains entrustment: The Buddha was staying in Śrāvastī. At that time, a monk said to another monk: 'Care for me, and I will give the elder my robes and bowl.' Then the sick monk died. The monks gathered and wished to divide his robes and bowl. The gilānopasthāyaka said: 'When this monk was alive, he told me: "Take good care of me and I will give you my robes and bowl."' The monks reported this circumstance to the Buddha. The Buddha said: 'Had he already given them, or not?' They replied: 'He had not given them.' The Buddha said: 'Having not given them, and having already died, a vinayātikrama offense is incurred; that person should not receive them.' Furthermore, the Buddha was in Śrāvastī. At that time, a sick monk said to a monk: 'Care for me, and I will give the elder my robes and bowl.' He gave them immediately. Having received them, [the recipient] did not make them pure (vikalpana) and placed them back beside the sick person. Then the sick monk died. The monks reported this matter to the Buddha. The Buddha asked: 'Did he make them pure, or not make them pure?' They replied: 'He did not make them pure.' The Buddha said: 'He should not receive them.' Furthermore, the previous circumstances recurred, up to the Buddha asking: 'Did he make them pure or not?' They replied: 'He made them pure.' The Buddha said: 'He should receive them.' At that time, the Venerable Upāli, knowing the proper time, asked: 'World-Honoured One, may a sick monk, on the verge of death, entrust and give his belongings to someone?' The Buddha said: 'He may.' He asked again: 'May he entrust them to pay the cost of medicine and doctors?' The Buddha said: 'He may. If he entrusts them saying: "If I do not recover, I shall give them; if I recover, it counts as relinquishing [the gift]." If he entrusts them saying: "I am going toward that village; if I do not arrive, I shall give them; if I arrive, it counts as relinquishing [the gift]." If he entrusts them saying: "I am going on a journey; if I die, I shall give them; if I return, it counts as relinquishing [the gift]." If he decisively entrusts them, saying: "Whether I die or live, they shall definitely be given." If he thus decisively entrusts them to several people, the last one should receive them. If he gave them to several people [at once], the earlier one should [receive them]. When a monk dies, his door should not immediately be locked. If he has a fellow-traveling disciple or a resident disciple who is trustworthy and observant of the precepts, the door latch may be given to him. If there is none who is trustworthy, the door latch should be given by the Saṃgha. After the administrator has completed the burial and arrangements, he then brings out those robes and items. If there is a fellow-traveling disciple or a resident disciple who observes the precepts and is trustworthy, he should be made to bring them out. If there is no trustworthy disciple, the administrator should be made to bring them out. If a monk says: "My robes and bowl are also among these," one should observe whether the other person observes the precepts and is trustworthy; if so, they should be given to him; if he is not trustworthy, they should not be given. If there is a trustworthy person to bear witness, they should be given to him; thereafter the Saṃgha receives [the remainder].'

2.6

The text on entrustment in the twenty-fourth fascicle of the Mahīśāsaka-vinaya: There were monks who, before their lives had ended, disposed of their robes and possessions, saying: 'After I die, give these robes and possessions to so-and-so; use these robes and possessions for such-and-such purposes.' The monks reported this to the Buddha. The Buddha said: 'It should not be so. Those who violate this commit a duṣkṛta offense. Giving does not constitute giving, and using does not constitute using.'

2.7

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."

2.8

The Sarvāstivāda-vinaya, "Rules on Robes" in the fourth recitation, fascicle eight, clarifies the rules for caring for the sick: The Venerable Upāli asked the Buddha, "Who can provide for and look after a sick person?" The Buddha said, "The upādhyāya, the ācārya, a fellow-upādhyāya, or a fellow-ācārya. If these four kinds of persons are absent, the saṃgha should provide. If the saṃgha does not provide, the saṃgha incurs a duṣkṛta. If one who is assigned by the saṃgha refuses to go, he incurs a duṣkṛta offense. From this day forward, I establish the rules for a monk caring for the sick. The rule for a caregiver of the sick is that he should do whatever the patient requires. He should remain by the sick person's side in accordance with the time and inquire into the patient's condition. Having inquired, he should ask a physician or ask a monk who understands illness: 'The sick monk is like this; with what medicine can he be cured?' If he gives instructions, he should follow them. As for such-and-such medicine, the next day he should go to the kitchen and see what food the saṃgha has. If there is food suitable to the illness, he should give it; if there is no food suitable to the illness, he should take what the saṃgha provides for the sick. If this is not available, then in that dwelling place, if there are good and virtuous monks, he should seek it from them to provide for the sick. If this is not available, he should seek it from senior, highly learned monks. If this is not available, he should retain the sick monk's six articles and trade the remaining articles for what is needed to provide for the sick. If there is still nothing, he should trade heavy property that has been received for light property, accept and hold it, obtain money, and purchase what is needed to provide for the sick. If this is not available, he should trade his received iron bowl for an ordinary bowl, accept and hold it, obtain money, and purchase what is needed to provide for the sick. If this is not available, the caregiver should give from his own property. If he has none himself, he should beg from others to provide for the sick. If he lacks acquaintances and cannot obtain anything by begging, he should beg delicious almsfood to provide for the sick. The caregiver should bring it to the patient's side and preach the pure Dharma for him, what is the path and what is not the path, evoking his wisdom; he should preach the Dharma as appropriate in this way. If an araṇyaka is sick, he should praise the practice of the araṇyaka before him. If he studies the practice of dhūta, he should praise dhūta. If he studies the vinaya, he should praise the vinaya. If he is a Dharma master, he should praise the Abhidharma. If he assists in saṃgha affairs, he should praise assisting in saṃgha affairs. If he is a senior, highly learned monk, one should inquire about the marks of the stages: the marks of the second, third, and fourth stages, from srotāpanna up to the fruit of arhatship. When he dies, offerings should be made in accordance with his merit. When the offerings are completed, the various robes and articles that ought to be washed should be washed, wrung out, dried in the sun, smoothed, and brought into the saṃgha. He should announce thus: 'Monk so-and-so has died. This is the saṃghāṭī, this is the uttarāsaṅga, this is the water filter, this is the sitting mat, and these are articles for adornment and living,' announcing that he has attained such excellent destinies."

2.9

The Mahāsāṃghika-vinaya, fascicle thirty-one, clarifies the rules for caring for the sick: Furthermore, there was a caregiver of the sick who had this thought: "I provided care without avoiding cold or heat, undertook various duties, cleared feces and urine, and sought broths and medicines; how can it be said that the entire saṃgha obtains [the goods]?" The Buddha said, "Caregiving is extremely arduous; he should be given the three robes, the bowl, and any leftover medicines that had been accepted." Among caregivers of the sick, there are those who ought to obtain the deceased's robes and articles, and those who ought not. One assigned in turn by the saṃgha is not entitled to obtain them; one who acts out of delight in merit should not obtain them; one who acts temporarily out of expectation [of gain] also should not obtain them. Who should obtain them? The Buddha said, "One who acts to bring benefit, down to lighting a single lamp with the intent of helping the patient recover—this person should obtain them." When performing the karman to divide the property, if visiting monks arrive, one should determine whether they arrived before the karman or after the karman. Among these, those present for the karman, or present for the karman but not present at the death—these two should obtain [a share]. Those present at the death but not present for the karman, or neither present at the death nor present for the karman, should not obtain [a share]. If one went to seek medicine for the patient, or for stūpa affairs, or for saṃgha affairs, it is said that he should be given [a share].

2.10

The Mahīśāsaka-vinaya, fascicle twenty-four, clarifies the rules for caring for the sick: There were various caregivers of the sick who left, either for the patient's sake or on private business, after which the patient passed away; [they asked] whether other people might obtain the robes and bowl. They reported this matter to the Buddha. The Buddha said, "You should not give them arbitrarily to just one person; they should be given to the one who cared for the sick to the end." A monk was sick, and there were many caregivers; the monks did not know how many persons should receive robes. They reported this matter to the Buddha. The Buddha said, "If a monk passes away, the robes should be given to two persons: a monk and a śrāmaṇera; even if they are parents or brothers, they should not be given [a share]. If a bhikṣuṇī dies, the robes and articles should be given to three persons: a bhikṣuṇī, a śikṣamāṇā, and a śrāmaṇerī." There were monks who divided the sick person's property, giving a śrāmaṇera one third. They reported this matter to the Buddha. The Buddha said, "They should be divided and given equally." The Mātṛkā-śāstra states: "If a layperson acts as caregiver of the sick, he should be given a small portion. The same applies to bhikṣuṇīs, śikṣamāṇās, and śrāmaṇerīs."

2.11

The passage explaining light and heavy property in the 'Cīvarakkhandhaka' of the third section of the Dharmaguptaka-vinaya (Caturvargika-vinaya): At that time in the country of Śrāvastī there was a monk with many acquaintances. When he died, he possessed many saṃghārāmas; he had many orchards, fields, and fruit trees belonging to the saṃghārāmas; he had many private rooms; he had many items belonging to the private rooms; he had many copper bottles, copper basins, axes, hatchets, and lamps; he had many rope-beds, wooden beds, sleeping mats, sitting mats, and pillows; he had accumulated much ilī, līgandhā, molā, momolā, and woolen rugs; he had many monastery attendants; he had many carriages; he had many water pitchers, monk's staffs, and fans; he had many iron vessels, wooden vessels, earthenware vessels, razors, and bamboo vessels; he had many robes, bowls, sitting mats, and needle cases. The monks did not know what should be done. They reported this matter to the Buddha. The Buddha said: "Whether one has many acquaintances or no acquaintances, everything belongs to the Saṃgha." The monks then divided the Saṃgha's orchards, fields, and fruit trees. The Buddha said: "They must not be divided; they belong to the cāturdiśa-saṃgha." They then divided the copper caldrons, basins, axes, hatchets, and various kinds of heavy property. The Buddha said: "They must not be divided; they belong to the cāturdiśa-saṃgha." They divided the rope-beds, wooden beds, sitting mats, sleeping mats, and pillows. The Buddha said: "They must not be divided; they belong to the cāturdiśa-saṃgha." They divided the ilī, līgandhā, molā, momolā, and woolen rugs. The Buddha said: "They must not be divided; they belong to the cāturdiśa-saṃgha. From this day forward, I permit the monks [to divide]: rugs that are three cubits wide with pile three fingers long should be divided among the saammukhībhūta-saṃgha." They divided the carriages and the monastery attendants. The Buddha said: "They must not be divided; they belong to the cāturdiśa-saṃgha." They divided the water bottles, water pitchers, monk's staffs, and fans. The Buddha said: "They must not be divided; they belong to the cāturdiśa-saṃgha." They divided the iron vessels, wooden vessels, down to bamboo vessels and so forth. The Buddha said: "They must not be divided; they belong to the cāturdiśa-saṃgha. From this day forward, I permit dividing razors, robes, bowls, sitting mats, and needle cases." They divided kuyeluo vessels, which should be divided among the saammukhībhūta-saṃgha. At that time, a monk was wandering in the country of Kośala and, having arrived at a village where no monks resided, passed away. The monks did not know who should divide these robes and bowl. They reported this matter to the Buddha. The Buddha said: "If in that dwelling place there is a faithful lay devotee (upāsaka) or a park keeper, he should take charge of and record them. If a renunciant of the five assemblies comes, they should be given to him. If someone comes or does not come, they should be sent to a nearby saṃghārāma." At that time, there was a monk who was traveling from one division to another division and died before arriving. The monks did not know to whom the robes and bowl should be given. The Buddha said: "They should be given according to the place he wished to go. This refers to when the Saṃgha is divided into two divisions. If that expelled monk dies, the robes and property are to be divided by the Saṃgha in the place where he shared common karman."

2.12

The passage explaining heavy and light property in the eighth fascicle of the 'Rules on Robes' in the fourth recitation of the Daśādhyāya-vinaya: The Buddha was in Śrāvastī. Upāli asked the Buddha, saying: "What kinds of property may be divided, and what kinds of property may not be divided?" The Buddha said: "All fields, all rooms and buildings, all couches and bedding, all light carts, all heavy carts, half-decorated carts, and sedan chairs must not be divided. All iron items must not be divided, except for caldrons and bottles holding two dǒu or less, which may be divided; except for bowls, small bowls, half-bowls, keys, razors, pincers, tweezers, nail clippers, needle cases, small knives, door bolts, curved hooks, razor cases, scrapers, nasal irrigation tubes, smoothing irons, incense burners, bowl-hanging hooks, robe hooks, wall hooks, the seven bowl-stands, and meditation weights. Apart from that many items mentioned above, all iron items must not be divided. All copper items must not be divided, except for caldrons and bottles holding two dǒu or less, which may be divided; water-jar lids, knife cases, scrapers, nasal irrigation tubes, smoothing irons, incense burners, bowl-hanging hooks, robe hooks, wall hooks, meditation weights, and top bowl-stands. Apart from that many items mentioned above, all other copper items must not be divided. All stone items must not be divided, except for caldrons and bottles holding two dǒu or less, which may be divided; water bottles, water-jar lids, water utensils, scrapers, nasal irrigation tubes, smoothing irons, bowl-hanging hooks, incense burners, bowls, and meditation weights. Apart from those items, all stone items must not be divided. All crystal items must not be divided, except for caldrons, bowl-hanging hooks, incense burners, and smoothing irons; the rest are as stated above. All ordinary items must not be divided, [but] should be divided: except for caldrons holding two dǒu or less, which may be divided; water-jar lids, water utensils, bowls, small bowls, keys, knife cases, scrapers, nasal irrigation tubes, smoothing irons, incense burners, and meditation weights. Apart from that many items mentioned above, all others must not be divided. All shell items must not be divided, except for knife cases, scrapers, nasal irrigation tubes, smoothing irons, meditation weights, incense burners, bowl-hanging hooks, robe hooks, medicine containers, and top bowl-stands; all these shell items may be divided. All ivory items are likewise. All horn items must not be divided, except for those holding half a dǒu or less, which may be divided; except for knife cases, robe hooks, wall hooks, scrapers, nasal irrigation tubes, meditation weights, medicine containers, and top bowl-stands. All such horn items may be divided; all the rest must not be divided. All leather items must not be divided, except for pouches holding medicine, ghee, and oil that hold half a dǒu or less; corded straw-sandals, corded leather shoes, crude leather, cured leather, and toe-wrapping leather, which may be divided. All wooden items must not be divided, except for decayed ones, or those holding two dǒu or less; water-jar lids, knife cases, scrapers, robe hooks, wall hooks, bowl-stands, and meditation weights. All such wooden items may be divided; all the rest must not be divided. All bamboo items must not be divided, except for canopies, fans, boxes, hampers, mats, walking sticks, and so forth, which may be divided. All red ochre earth may be divided. All dyes, whether boiled or unboiled, must not be divided. In the country of Kośala, there was a monk who died. This monk's robes and property were deposited elsewhere. After the saammukhībhūta-saṃgha had finished dividing the robes and property, they then asked the caregiver: 'Who are you?' He answered, saying: 'Me.' The Saṃgha said: 'You must go and demand the robes deposited in that other place.' The caregivers went to demand them but did not obtain them, and thereupon quarreled with each other. They reported this matter to the Buddha. The Buddha said: 'The six requisites present should first be given to the caregiver; the remaining light property should be divided; heavy property must not be divided.' There was a monk who died, possessing many robes and bowls and much wealth and property. It was not known what water filter and what sitting mat this monk had received. They reported this matter to the Buddha. The Buddha [said]: 'Who was the primary caregiver? The caregiver should first be asked: what threefold robes did the sick person receive? After having inquired in full detail one by one, the six requisites of life should be given to the caregiver, and the remainder should be divided by the Saṃgha. If one does not inquire, does not know, or does not believe in this manner, give the six requisites that are neither exceedingly good nor exceedingly bad.' Furthermore, there was a novice undergoing training (śikṣā-śrāmaṇera) who died. It was not known what should be done with his robes and bowl. They reported this matter to the Buddha. The Buddha said: 'At the time of death, the saammukhībhūta-saṃgha should divide the robes, bowl, and property.' In the country of Kośala, a novice died. The monks did not know what should be done with his robes and bowl. The Buddha said: 'The inner robe he wore should be given to the caregiver. The remaining light property should be divided by the Saṃgha; heavy property must not be divided. The karman must state that such-and-such novice has died. Except for the inner robes belonging to this novice, all the rest is the same.' One precept-keeping monk and a second expelled monk lived together in one place. If the precept-keeping monk died, his robes and property belonged to the other. If the expelled monk died, his robes and property belonged to the precept-keeping monk. When other expelled monks came, they should not be divided and given to them. If two monks live together in one place and one person dies, all robes and property should be accepted by mental reflection and verbal utterance. Once accepted, when other monks come, they must not forcibly be given [any]. If one does not perform the ritual with mental reflection and verbal utterance, these robes must not be accepted; whoever accepts them commits a duṣkṛta. They should also [be given to] other monks. When three monks live together and one person dies, the two persons should take turns receiving and dividing them by hand. When four monks live together and one of them dies, it is likewise. When five monks live together and one person dies, these robes, bowls, and property may be divided by mutual transmission, divided by self-reception, divided according to tallies, or divided by karman (the ritual procedure is easy to understand; whether dividing the property succeeds or not is as above).

2.13

Text on adjudicating robe materials and possessions from the final fascicle of the 'Vinaya Preface' in the tenth recitation of the Daśādhyāya-vinaya: At a certain dwelling place, a resident monk borrowed property belonging to a stūpa for his own use. This monk died. The monks did not know what should be done. They reported the matter to the Buddha. The Buddha said: 'The value of the robe and bowl property should be calculated and repaid to the stūpa; whatever remains should be distributed by the saṃgha.' At a certain dwelling place, a monk used his own robes and property for a stūpa. This monk died. The monks reported this to the Buddha. The Buddha said: 'The property of the stūpa should be calculated in value, taken back, and distributed to the saṃmukhībhūta-saṃgha.' When a monk borrows property of the cāturdiśa-saṃgha for personal use, or when a monk's personal property is borrowed for use by the cāturdiśa-saṃgha, it is also like this. For visiting monks and resident monks, it is likewise. There was a monk who bought liquor on credit without paying and then died. The liquor seller demanded the price of the liquor from the monks. The monks replied: 'When this monk was alive, why did you not demand the price of the liquor?' The liquor seller said: 'Repay the price of my liquor! If you do not repay it, I will spread an evil reputation about you, saying, "The Śākya ascetics drink liquor and refuse to pay the price."' The monks did not know what to do and reported this to the Buddha. The Buddha said: 'If this monk has robe and bowl property, it should be used to repay it. If during his lifetime he had no property, saṃgha property should be taken to repay it. Why? Because of fear that a bad reputation will be spread about the monks.' A traveler deposited robes and property with a monk, and the monk lost them. Then the merchant went to the monk to demand them. The monk replied: 'I lost them.' This matter was reported to the Buddha. The Buddha said: 'If [the traveler] gave him full discretion, he need not repay; if he was not given full discretion, he must repay.' A monk deposited robe and bowl property with a householder, and the householder lost them. This matter was reported to the Buddha. The Buddha said: 'If he took good care of them and lost them, he need not repay; if he did not take good care of them and lost them, he must repay.' In Kosala there was a dwelling place where a monk died. This monk had deposited his robe and bowl property at a nunnery. The monks said: 'We should distribute it.' The nuns said: 'We should distribute it.' The monks did not know what to do and reported the matter to the Buddha. The Buddha said: 'If the monk deposited it with the nuns before his death, the robe and bowl property should be distributed by the saṃmukhībhūta-bhikṣu-saṃgha.' A nun depositing [property] with monks is also like this. When the Buddha was in the country of Śrāvastī, the monk Upananda the Śākyan died. His robes and property were worth three hundred thousand ounces of gold. King Prasenajit said: 'Because this man has no son, this property should belong to me.' The Buddha sent a messenger to say to King Prasenajit: 'When you bestowed [favors] on the people of cities, towns, and villages, did you ever give much or little to Upananda?' The king said: 'I did not give to him.' The Buddha said: 'Through whose power did he manage to sustain his livelihood? It was entirely through the power of the saṃgha; therefore the saṃgha should take it.' When the king heard the Buddha's teaching, he desisted. The kṣatriyas said: 'This monk was of the same kṣatriya clan as us; these robes and property should belong to us.' The Buddha sent a messenger to say to the kṣatriyas: 'When you conduct state affairs and the business of high officials, do you ever consult Upananda?' They replied: 'We do not consult him.' 'When Upananda is absent, when you conduct official business, do you ever wait for him?' They replied: '[No.]' 'Upananda performed karmans together with the saṃgha; when Upananda is absent, the saṃgha does not perform karmans. These robes and property should belong to the saṃgha.' When the kṣatriyas heard the teaching, they desisted. The relatives—maternal, paternal, agnates and cognates—all said: 'Upananda was our uncle, father, maternal uncle, nephew, or brother; this robe and bowl property should belong to us.' The Buddha sent a messenger to say to them: 'When you give daughters in marriage, take wives, assemble together, and give or take money and wealth, do you ever wait for Upananda to give him a share?' They replied: 'No.' 'The Buddha [taught that] those who share robes and food with Upananda ought to receive them. Upananda received his share of robes because the saṃgha gave him food; therefore these robes and bowls should belong to the saṃgha.' When the relatives heard the Buddha's teaching, they desisted. Upananda had deposited robe and bowl property in another place, and this Upananda died in yet another place. The monks at the place where the property was deposited and the monks at the place where he died each said: 'I should distribute these robes and property.' They reported this to the Buddha. The Buddha said: 'This robe and bowl property should be distributed by the saṃmukhībhūta-saṃgha within the sīmā of the place of death.' Furthermore, Upananda had lent out robe and bowl property at interest to people in various places. In a different place, people owed him debts. After his death, the monks at the place of the debt and at the place of death replied: 'We should distribute it.' The Buddha said: 'It should be distributed by the saṃmukhībhūta-saṃgha within the sīmā of the place of debt.' Furthermore, Upananda had robe and bowl property guaranteed and lent at interest in another place, and he died in another place. [The monks where] it was lent at interest in another place and where the guarantor lived and where he died—those at the place of lending and those at the place of guarantee each said: 'These robes and property should belong to us.' The Buddha said: 'It should be distributed by the saṃmukhībhūta-saṃgha within the sīmā of the place of guarantee.' Furthermore, Upananda had robe and bowl property lent at interest against a pledge, each in different places, and he died. After this Upananda died, the monks at the place where the money was taken, the monks at the place of the pledged property, and the monks at the place of death each said: 'This property should belong to us.' The Buddha said: 'It should be distributed by the saṃmukhībhūta-saṃgha within the sīmā of the place of the pledged property.' Furthermore, the monk Upananda died in a different place; the person who drew up the contract was also in a different place; and the person who took the money was again in a different place. The three places disputed without ceasing. The Buddha said: 'It should be distributed by the saṃmukhībhūta-saṃgha within the sīmā of the place where the contract is held in hand. Whether holding the contract in hand or [holding] the pledged property, these two are no different.' When the Buddha was at Śrāvastī in Mulapo (Mūlapoṣadha?), the monk Guṇa died. His robe and bowl property had previously been deposited with the Venerable Ānanda. The monk Guṇa died in another place; the Venerable Ānanda was in yet another place; and the deposited robes and property were again in a different place. The monks in the three places each said: 'I should receive it.' The Buddha said: 'It should be distributed by the saṃmukhībhūta-saṃgha within the sīmā of the place where Ānanda resides.'

2.14

Text on adjudicating property in the third and fourth fascicles of the ninth recitation of the Daśādhyāya-vinaya: Question: 'Can a monk give a robe to the saṃgha, take it back himself, and obtain great merit without offense?' Answer: 'There was a monk dwelling alone in a place. There he gave a robe to the saṃgha. Other monks came, and he took it himself for his own use. The venerable one had meritorious virtue and was without offense.' (The master of the Daśādhyāya-vinaya explains: 'This means that he generated giving to the saṃgha, and then received back himself the given property; because he took it by performing the legal procedure, he gained immeasurable merit.') Question: 'If a caregiver of the sick leaves the sīmā on behalf of a sick person, and after he leaves the sick person dies, should he be given a share from the sick person?' Answer: 'In some cases he should be given it, and in some cases he should not be given it. One who should be given it: if he went out genuinely for the sake of the illness, he should be given it; if he went out for other matters, he should not be given it.' Question: 'Who is called a caregiver of the sick?' Answer: 'If one can watch over and treat a sick person until he recovers or dies, giving him medicine according to the illness and food according to the illness, fully providing offerings, staying close to assist him, benefiting him to keep him free from all deterioration, with nothing lacking in what he does—such a person is called a caregiver of the sick.' Question: 'If a white-robed [layman] acts as a caregiver of the sick, should he be given property of the sick person?' Answer: 'He should not be given it.' Question: 'If a nun acts as an attending caregiver of the sick, should she be given a share of the property?' Answer: 'She should not be given it.' Question: 'If a novice acts as a caregiver of the sick, how should he be given a share?' Answer: 'He should be given [a share] equal to a fully ordained monk.'

2.15

Text on adjudication from the second fascicle of the Good Recitation (Kuśalādhyāya) in the tenth recitation of the Daśādhyāya-vinaya: There was a sick monk. The saṃgha was distributing cooked rice. A caregiver of the sick took a portion for him. This sick person died. They did not know what to do and reported the matter to the Buddha. The Buddha said: 'If the rice was taken after the sick person died, it should be returned to its original place. If he died after the rice was taken without impediment, it is distributed together with the rest of his wealth and property.' (The master of the Daśādhyāya-vinaya explains: 'This food is heavy property. Now, speaking of distributing it, it means the saṃmukhībhūta-saṃgha disposes of it, hence it says "distributed". Speaking of distributing money is also like this.') There was a sick monk who had many robes and bowls and many livelihood possessions. He said to the caregivers: 'Call the monks to come; I shall dispose of these: this item to the Buddha, this item to the saṃgha, and this to [another] person.' The caregivers thought to themselves: 'If this monk gives these items to the Buddha, to the saṃgha, and to [another] person, we will get nothing.' Thereupon they did not call the monks. This sick person died. The caregivers reported this matter to the Buddha. The Buddha said: 'Do not, on account of a petty reason, go against the words of a sick person; whatever was to be disposed of, you should execute it all.' In the third fascicle of the Good Recitation, a caregiver's taking of a share of robes is the same as cooked rice.

2.16

Text on adjudicating light and heavy property in the thirty-first fascicle of the Mahāsāṃghika-vinaya: What is called heavy property? Couches, mats, iron utensils, wooden utensils, and bamboo utensils, as explained in detail under the precept against stealing. In the precept against stealing, the lightness and heaviness according to property is explained. Requisite property: robes, niṣīdana, wound-covering robes, rain-bath robes, bowls, bowl-rests, bowl-bags, cords, water-strainers, two kinds of waistbands, knives, copper needles, bowl-supports, bowl-cases, kuṇḍikās, water jars, oil vessels, lamps, tin-tipped staffs, leather sandals, umbrellas, fans, and various other requisites and animal property—these are called requisite property. Heavy property: couches, bedding, and other heavy property. Couches: sleeping couches and sitting couches. Bedding: small mats, large mats, felt rugs, and pillows. Other heavy property: all copper utensils, all wooden utensils, all bamboo utensils, and all earthenware utensils. Copper utensils: copper pots, caldrons, copper ladles, and various other copper utensils—these are called copper utensils. Wooden utensils: wooden boxes, wooden jars, wooden tubs, and wooden ladles. Bamboo utensils: bamboo baskets, bamboo hampers, bamboo chests, down to bamboo trays. Earthenware utensils: from large jars down to lamp cups—these are called wooden utensils, bamboo utensils, and earthenware utensils. All these various kinds of heavy property enter the cāturdiśa-saṃgha. Light property should be distributed by the saṃmukhībhūta-saṃgha. There was a novice who passed away. The monks [asked]: 'To whom does this robe and bowl property belong?' The Buddha said: 'It should belong to the upādhyāya.'

2.17

Text on adjudicating light and heavy [property] in the fourth fascicle of the Mahīśāsaka-vinaya: How is property distributed? Such items as vāna cloth, soma cloth, kaku cloth, felt robes with hair exceeding not five finger-widths; or saṃghāṭīs, uttarāsaṅgas, antarvāsakas; or undergarments, waistcloths; or single sheets; or inner robes; or quilts, or niṣīdanas; or needle-and-thread pouches, water-strainer pouches, shoe pouches; or large and small bowls, door hooks—items such as these that are distributable should all be distributed by the saṃmukhībhūta-saṃgha. Indivisible items: such as brocade, patterned silk, woolen blankets, felt rugs, felt with hair exceeding five finger-widths; or double robes, or wound-covering robes; or mosquito nets, or mattress spreads; or lice-protecting single sheets; or sitting couches, sleeping couches, and low chairs; with the exception of large and small earthenware bowls and earthenware water jars, all other earthenware utensils; large and small bowls, door hooks, clipping shears, and bowls, all other iron utensils; with the exception of copper sewing needles, copper cups, and medicine containers, all copper utensils; umbrellas and tin-tipped staffs—items such as these that are distributable should belong to the use of the saṃgha. There were monks who received donations from the varṣā residence, but before the distribution was made, in the interim some passed away and died; some returned to lay life; some became non-Buddhists; some went on long journeys; some became novices; some took the upasampadā again; some changed into hermaphrodites; or some were expelled. The monks did not know what to do and reported the matter to the Buddha. The Buddha said: 'Regarding donations received from the varṣā residence that have not yet been distributed: if one who passed away had already given them to another while alive, a jñapti-dvitīya-karman should be performed for it; if during his lifetime he had not yet given them to another, they should be distributed by the saṃmukhībhūta-saṃgha. For those returning to lay life, entering non-Buddhist paths, turning into hermaphrodites, being expelled, or going on long journeys, it is likewise. One who became a novice should be given a novice's share; one who took the upasampadā again should be given a monk's share.' If monks had not yet received the varṣā donation, and likewise after their faculties transformed they later received the donation, it is also like this. For nuns, it is also like this. If during a time outside the varṣā residence a monk dies, and there are no monks, the nuns should distribute [his property]. If during a time outside the varṣā residence a nun dies, and there are no nuns, the monks should distribute [her property]. When acquired during the varṣā residence, it is also like this.

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四部律并論要用抄 — Classical Chinese