---
title: "四部律并論要用抄 · 13 四部律及論明亡比丘輕重物看病囑授法"
description: "四部律并論要用抄是中国唐代高僧道宣律师所编纂的一部律学著作。道宣律师是律宗南山宗的创始人，该书成于唐代佛教律学鼎盛时期。其主要内容是对佛教四部广律即十诵律、四分律、僧祇律、五分律的精要摘抄和系统整理，并附以相关论释。该抄本以简明扼要的方式呈现了佛教戒律的核心内容，为僧团持戒修行提供了重要依据。在佛教史上，此书具有承前启后的地位，不仅继承了前代律学传统，更推动了汉传佛教律学体系的发展完善，是研究中国佛教戒律思想不可或缺的重要文献。"
url: "https://rushiwowen.co/en/r/cmcwshzr91me7ie045qo7375f"
---

## 四部律并論要用抄卷下

> Essential Excerpts from the Four Vinayas and Treatises, Volume 2

### 四部律及論明亡比丘輕重物看病囑授法第十三

> Thirteen Rules from the Four Vinayas and Commentaries on Determining a Monk's Heavy and Light Belongings and the Method of Entrusting Care to the Sick

此重物者。以律文少異不同。致使末代比丘諍訟非一。原其大教正是一味。但聖旨分流偏執有闕。然行中非大過者隨情可爾。若欲判割輕重者。非律文不證也。若隨情解義容乖聖意。據文科判定無牟楯。故謹依四部律并論釋之。一處若欲施行。案文取斷。亦可各用隨部羯磨。

> This weighty matter arises because the monastic codes differ slightly in their wording, leading to endless disputes among monks in later generations. At its root, the great teaching is of one essence, but the sacred intent has branched into various interpretations, with each side clinging to partial views. Yet, when it comes to practices that are not fundamentally flawed, one may follow circumstances as appropriate. However, to determine what is heavy or light, there is no proof without consulting the monastic codes. If one interprets according to personal views, it may stray from the sages' intent; if one relies on the text to decide, there is no conflict. Therefore, I respectfully base this on the four monastic codes along with their commentaries. Where one intends to act, one should consult the text for a ruling. Alternatively, the formal procedures (karmavācā) of each school may be applied according to one's tradition.

四部律第三分衣犍度中明囑授文。若病兒臨終時有如是言。我此眾物與佛與法。若與僧若與塔人。若我終後與。若不死還我。佛言。不應。如是與應現前僧分　問。如是決定囑授。死後何故不成　答。身死之後無有半錢之分。此物理應屬僧。故言不成　問。何成屬授　答。病人若言。生死決定與者。名成囑授　問。病人決定囑已後。若復還者當復云何　答。若定囑者後不應還取。何以故。決定囑他故。若還取者計錢犯重　問。病人囑授不成。後人持亡者衣物造福。得如法不　答。非法。何以然。囑授不成。猶是僧物。若用作福。一切同心者皆犯偷蘭遮罪。若此物有人守護不與。以強力取者計錢犯重。時舍衛國有負債比丘死。不知誰當償。便往白佛。佛言。聽持亡者長衣償。若無物賣三衣。餘者與瞻病人。彼看病人應問病比丘。何者是汝三衣。何者是汝長衣。汝負誰債。誰負汝債。汝應與誰。若不問如法治。

> In the third section of the Four-Part Vinaya, within the chapter on robes, there is a teaching about making formal gifts and requests. If a sick person near death says something like, "I give these possessions of mine to the Buddha, the Dharma, the Sangha, or to those who serve the monastery. If I die, let them be given; if I recover, return them to me." The Buddha said, "This should not be done. Such gifts should be distributed among the present monastic community." Question: Why is it that when such a formal dedication is made, it is not considered valid after death? Answer: After death, such a person has no claim to even half a coin. These possessions rightly belong to the monastic community, so it is said to be invalid. Question: What then makes a formal dedication valid? Answer: If a sick person says, "I give these whether I live or die," then it is a valid dedication. Question: If a sick person has made a firm dedication but later recovers, what should be done? Answer: If the dedication was firm, the person should not take it back afterward. Why? Because they have already decisively given it to others. If they take it back, they incur a serious offense based on the value involved. Question: If a patient's dedication is not valid, and others later use the deceased's belongings to create merit, is that proper? Answer: It is improper. Why? Because the dedication was invalid, the items still belong to the monastic community. If they are used for merit, all who knowingly take part commit a thūllaccaya offense. If someone is guarding these items and refuses to hand them over, taking them by force constitutes a serious offense based on value. At that time, there was a monk in Śrāvastī who died in debt, and no one knew who should repay it. They went to the Buddha and asked about it. The Buddha said, "It is permissible to use the deceased's extra robes to repay the debt. If there are no items, his three robes may be sold. Whatever remains should be given to those who cared for him in his illness." Those who cared for the sick monk should ask him, "Which are your three robes? Which are your extra robes? To whom do you owe debts? Who owes you debts? To whom should you give?" If they do not ask, they should be dealt with according to the rules.

十誦律雜誦第四卷中囑授文　佛在舍衛國。有一病比丘語看病人言。汝能好看我愛念我。我若命終所有物盡當與汝。語已命終。佛鳴鎚集僧。佛語看病人云。比丘所有物盡持來。現前僧分。看病人言。非僧物。何以故。我看病人。病人語我。汝能好看我愛念我。我若命終所有諸物盡當與汝。是故非僧物。諸比丘以是白佛。佛言。無如是死當與法。若比丘命終現前應分。有白衣病。語諸親里。若我死後財物與我兒。語已命終過。是比丘後還家。共相問說已。親里言。言汝父臨死時囑此諸物與大德。比丘答言。佛未聽我受死後施。以是白佛。佛言。先為比丘故說。非為白衣。應隨意取出僧一第一卷。

> The Buddha was staying in Śrāvastī. At that time, there was a sick monk who said to his caretaker, "If you can take good care of me and look after me with kindness, then when I pass away, all my possessions will be yours." Having said this, he died. The Buddha had the bell struck to gather the saṅgha. The Buddha said to the caretaker, "Bring all the monk's possessions here. They are to be distributed among the monks present." The caretaker replied, "These are not saṅgha property. Why? Because I was caring for this sick monk, and he told me, 'If you can take good care of me and look after me with kindness, then when I pass away, all my possessions will be yours.' Therefore, they are not saṅgha property." The monks reported this to the Buddha. The Buddha said, "There is no such rule that allows a monk to will his possessions in this way at death. When a monk passes away, his possessions should be distributed among those present." There was also a lay person who was ill, who said to his relatives, "After I die, give my wealth to my son." Having said this, he passed away. Later, this monk returned home and exchanged greetings with the relatives. The relatives said, "When your father was on the verge of death, he entrusted these possessions to you, Venerable." The monk replied, "The Buddha has not permitted me to accept donations given after death." The monks reported this to the Buddha. The Buddha said, "That rule was stated for monks, not for lay people. You may take them as you wish." <note>From the Sarvāstivāda Vinaya, first fascicle</note>

僧祇律第三十一卷明囑授　佛住舍衛國。時有比丘。語比丘言。看我我當與長老衣鉢。時病比丘無常。諸比丘集欲分彼衣鉢。看病人言。是比丘存在時語我言。好看我當與汝衣鉢。諸比丘以因緣往白佛。佛言。已與未。答言。未與。佛言。不與已無常。得越毘尼罪。彼不應得。復次佛在舍衛國。時有病比丘。語比丘言。看我當與長老衣鉢。即便與。得已不作淨。還置病人邊。時病比丘無常。諸比丘以是事往白佛。佛言。為作淨不作淨。答言。不作淨。佛言。不應得。復次如前因緣。乃至佛言。作淨未。答言。作淨。佛言。應得。時尊者優波離知時而問。世尊。病比丘臨終得囑授與人物不。佛言。得。復問。囑償醫藥直不。佛言。得。若囑言。我不差當與。若差即名捨。若囑言。我向彼聚落。若不到當與。若到者即名捨。若囑言。我行去若無常者當與。還者即名捨。若決定囑言。我若死若活。其必與。如是決定囑授與眾多者。最後應得。若與眾多人。在前者應。若比丘無常不應便閉其戶。彼若有共行弟子依正弟子。可信持戒者得與戶鉤。若不可信者當戶鉤僧與。知事人已埋藏料理竟。然後出彼衣物。若有共行弟子依正弟子。持戒可信者使出。若無可信弟子應使知事人出。若比丘作是言。我此中亦有衣鉢者。當觀前人持戒可信者應與。不可信者不應與。若有可信作證明者應與。然後僧受。

> The Thirty-first Chapter of the Sarvastivada Vinaya on Trusts and Entrustments The Buddha was staying in Shravasti. At that time, a monk said to another monk, "Look after me, and I will give you robes and a bowl." When the sick monk passed away, the community of monks gathered to divide his robes and bowl. The monk who had been tending to him said, "While this monk was alive, he told me, 'Take good care of me, and I will give you robes and a bowl.'" The monks reported this to the Buddha. The Buddha asked, "Had they been given to you?" The reply was, "No, they had not been given." The Buddha said, "Since they were not given before he passed away, it is an offense of wrong-doing. You should not receive them." Furthermore, the Buddha was staying in Shravasti. At that time, there was a sick monk who said to another monk, "Look after me, and I will give you robes and a bowl." Then he immediately gave them. After receiving them, the monk did not make a proper transfer, but placed them back by the sick monk's side. When the sick monk passed away, the monks reported this matter to the Buddha. The Buddha asked, "Was a proper transfer made or not?" The reply was, "No proper transfer was made." The Buddha said, "You should not receive them." Furthermore, as with the previous cause and condition, the Buddha asked, "Was a proper transfer made or not?" The reply was, "Yes, a proper transfer was made." The Buddha said, "Then you may receive them." At that time, the Venerable Upali, knowing the right time, asked, "World-Honored One, may a sick monk, at the time of death, entrust gifts to people?" The Buddha said, "Yes, he may." Upali asked again, "May he entrust that the cost of his medicine and medical care be repaid?" The Buddha said, "Yes, he may." "If he says, 'If I do not recover, give it to them,' and he does recover, that is considered a relinquishment." "If he says, 'I am going to that village; if I do not arrive, give it to them,' and he does arrive, that is considered a relinquishment." "If he says, 'I am going away; if I pass away, give it to them,' and he returns, that is considered a relinquishment." "If he makes a definite entrustment, saying, 'Whether I die or live, it must certainly be given to them,' then in such a definite entrustment to many people, the last ones who receive it should get it. If given to several people, the earlier ones should receive it." When a monk has passed away, one should not simply lock the door of his room. If he has attendant disciples or senior disciples who are trustworthy and observe precepts, they may be given the key. If there are no trustworthy ones, the key should be given to the monastic community. After the caretaker has performed the burial arrangements, then the robes and bowl should be brought out. If there are attendant disciples or senior disciples who observe precepts and are trustworthy, they should bring them out. If there are no trustworthy disciples, the caretaker should bring them out. If a monk says, "I, too, have robes and a bowl in that place," then one should observe whether that person observes precepts and is trustworthy, and if so, give them. If not trustworthy, should not give. If there is a trustworthy witness who can confirm, then they should be given. Afterwards, the monastic community receives them.

彌沙塞律第二十四卷囑授文　有諸比丘。未命終過。處分衣物言。我死後以此衣物施某甲。以此衣物作如是如是用。諸比丘以白佛。佛言。不應爾。犯者突吉羅罪。與不成與不用不成用。

> From the Mahīśāsaka Vinaya, Volume 24, on the topic of dying instructions: There were monks who, before their death, made arrangements for their belongings, saying, "After I die, give these robes and items to such-and-such a person. Use these robes and items in this way and that way." The monks reported this to the Buddha. The Buddha said: "This should not be done. Whoever does this commits a transgression of wrongdoing. The giving is not considered a valid giving, and the use is not considered a valid use."

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 Four-Part Vinaya, on the Chapter of Robes, explains the rules for tending to the sick. The Buddha was in the kingdom of Śrāvastī. He did not go out to receive invited meals. It was the Buddha's constant practice that when he did not accept an invitation, he would walk through the dwelling quarters afterward. While walking through the quarters, he noticed something unusual. There was a monk who was sick, with no one to look after him or provide for him. He lay amidst his own excrement and urine. Seeing this, the Buddha went to the sick monk and, though he already knew, asked him, "Monk, why do you lie here amidst your excrement and urine? Is there anyone to attend to you and provide for you?" The monk replied, "No, World-Honored One." The Buddha asked again, "Why is there no one?" The monk replied, "When I was well, I did not look after other sick monks. That is why now that I am sick, there is no one to attend to me." The Buddha said, "You have gained no benefit from not attending to the sick. All of you monks, if you do not look after one another, who then should look after the sick?" Then the World-Honored One personally helped the sick monk up, wiped away the filth, and washed him. After washing him, he washed his robes and dried them. He discarded the old, broken bedding and straw. He swept and cleaned the dwelling, sprinkled it with mud-wash to make it thoroughly clean, laid out fresh straw, and spread one robe for the monk to lie on. He covered him with another robe and then left. After his meal, the World-Honored One gathered the monastic community because of this incident and told them in detail what he had done to care for the sick monk himself. "All you monks, from now on you should look after the sick. You should not fail to do so. It is not permissible not to attend to the sick. If anyone wishes to make offerings to me, they should instead make offerings to the sick. It is permissible for a student to attend to his preceptor or his co-preceptor's student. If there is absolutely no one available, then the community should arrange for someone to attend to the sick. If no one is willing, they should be assigned in turn. If those assigned in turn are unwilling, they should be dealt with according to the rules. If there is no monk available, a nun should do it. If there is no nun, a female trainee (śikṣamāṇā) should do it. If there is no female trainee, a novice monk should do it. If there is no novice monk, a novice nun should do it. If there is no novice nun, a layman should do it. If there is no layman, a laywoman should do it. Among these, the nun, female trainee, novice nun, and laywoman should do whatever they are able to do, but they should not touch the monk inappropriately." Then the World-Honored One told the monks, "Give the deceased monk's robes, bowl, sitting cloth, and needle case to the one who attended to him. This should be done through a formal motion and announcement (a motion and a single announcement)." Question: "The deceased's belongings rightfully belong to the community. Why is it necessary for the attendant to make three relinquishments to the community?" Answer: "Although they rightfully belong to the community, the attendant has been the one guarding them. Now, the relinquishment is to let the entire community know." Question: "Since the deceased monk's robes and belongings already belong to the community, why is it necessary to formally give them through a motion and announcement before the attendant may take them?" Answer: "The deceased's belongings belong to the community of the four directions. Because that community is widely dispersed, they cannot be practically divided. The sacred teaching permits formally assigning them to one person to act as caretaker. If that caretaker then gives them to the community, they can be divided. This is because the Buddha gave the three robes and six possessions to the attendant." At that time, some monks, having done only trivial things for the sick—like helping them sit up, lying them down, or giving them a tooth-cleaning stick and water—would then take the deceased's robes and bowl. The Buddha said, "One should not take the robes and bowl merely for having done trivial services for the sick. From now on, an attendant for the sick must possess five qualities before receiving the robes and bowl. What are the five? First, they know what food is suitable and unsuitable for the patient. Second, they do not find the patient's excrement, urine, vomit, or spittle disgusting. Third, they have a compassionate mind, not acting for the sake of food or reward. Fourth, they are able to manage medicines and treatments until the patient recovers or dies. Fifth, they are able to teach the Dharma to the patient, bringing joy and increasing the attendant's own wholesome qualities. Only when one possesses these five qualities should one receive the deceased's robes and bowl. If one lacks them, they should not be given." In the kingdom of Śrāvastī, a monk died, leaving behind many robes. The community did not know which ones to give to the attendant. The Buddha said, "It is permissible to give the ones the deceased monk usually wore." Again, a monk died, leaving many robes. The community did not know which three robes to give the attendant. The Buddha said, "One should assess. If the attendant took extremely good care of the patient, give the best three robes. If middling, give the middling. If low, give the lowest." There was a sick monk who thought, "I should accept three robes of poor quality, in case the attendant takes the good ones." The Buddha said, "That is not permissible." Another sick monk put his robes and bowl elsewhere, fearing the attendant would take them. Later, when he recovered, he had nothing to wear. The Buddha said, "One should not do that." There are five ways a patient is difficult to care for: First, they eat what they should not. Second, they refuse to take medicine. Third, though their attendant is attentive, they do not tell the truth. Fourth, they should move but do not, and should stay still but do not. Fifth, they cannot endure pain, and though they are capable of doing things themselves, they rely on others. These are the five ways a patient is difficult to care for. The opposite of these five makes a patient easy to care for. Furthermore, there are three things a patient should reflect on to ease their own suffering. First, they should sit quietly and think, deeply understanding and regretting their past misdeeds. This suffering is the result of past evil. If one does not repent now, one will certainly fall into a lower realm. Previous lives have accumulated karma, and the remaining results have not yet been exhausted. Since birth, one has done more evil each day and less good. One should reflect on each of the five categories of precepts. If one has violated any, one should repent now. If such a mind arises, one will surely be born in a good realm. Second, one should contemplate impermanence—this body is like morning dew, a temporary combination, a thing that quickly decays and cannot be held for long. Life itself does not last; how can wealth be worth clinging to? Regarding robes and possessions, one should not be attached to them or obsess over their care, and there is no need for elaborate instructions about them. After death, let the community decide what is best. Third, one should practice Buddha-recitation meditation. Skillfully regulate the breath, focus the mind, and behold the pure land in the direction of the west, as if it were right before one's eyes. Maintaining right mindfulness is itself abiding within it. A sick person should also wisely assess their own condition in three ways: First, in the case of severe illness—if one has suitable food, medicine, and a good attendant, these three things, whether obtained or not, death will inevitably come when one's life span ends. At that time, one should make peace with the prospect of death. One should not eat meat, drink alcohol, or eat at improper times. Why? Better to die keeping the precepts than to live breaking them. Second, in the case of moderate illness—if one obtains these three things, one will recover; if not, one may die. At such a time, one should assess one's condition and eat only what is suitable. If one cannot moderate oneself, the attendant should help regulate. Third, in the case of a mild illness—whether one obtains these three things or not, one will not die. The patient only needs a little rest and care, and the illness will cure itself. One should not, because of illness, drink alcohol, eat meat, or eat at improper times. However, illness brings many afflictions and easily gives rise to resentment and anger. One should learn to pacify oneself. When receiving acupuncture, medicine, or necessary supplies, one should take them well. One should reflect with gratitude: others are kind-hearted to care for me. It is already hard enough to accept their kindness; how much worse to respond with harsh words or disturb them. If I provoke my caregivers, they may lose their beneficial attitude, lose their enthusiasm for practice, and stop coming, and I might die from lack of care. Therefore, one should feel shame and gratitude toward one's caregivers and protect their minds, encouraging and praising them, so their minds become joyful and free of resentment. This benefits both oneself and others. The \*Vinaya-mātṛkā\* treatise states: <note>A patient who does not follow the attendant's instructions commits a fault of wrongdoing (dukkaṭa). An attendant who goes against the patient's wishes likewise commits a fault of wrongdoing.</note>

十誦律第四誦衣法第八卷明看病法　長老優波離問佛言。誰能供給瞻視病人。佛言。和上阿闍梨同和上阿闍梨。若無四種人僧應供給。若僧不與僧得突吉羅。僧差不肯去者突吉羅罪。從今日結看病比丘法。看病人法者。當隨病人所須應作。隨時病邊。問病人因緣。問已若問藥師。若問知病比丘。病比丘如是。以何藥醫差。若教應如是。如是藥明日到厨中。看僧何食。若有隨病食應與。若無隨病食應取僧所供給病人。若無是事彼住處。若有善好有德比丘。從索供給病人。若無是事應從大德多知識比丘索。若無是事應留病比丘六物。餘物應貿所須供給病人。若復無者以所受重物貿輕物受持得錢市所須供給病人。若無是事所受鐵鉢貿凡鉢受持得錢市所須供給病人。若無是事看病人應自與。若自無應他乞供給病人。若無知識乞不能得乞食美者供給病人。看病人應持到病人邊為說淨法。是道非道發其智慧應如是隨意說法。若是阿練若病應現前讚阿練若法。若學修姤露讚修姤露。若學毘尼讚毘尼。若作法師讚阿毘曇。若助佐眾事讚助佐眾事。若大德多知識比丘。應問地相。第二第三第四地相須陀洹乃至阿羅漢果。若死隨其功德供養。供養竟諸衣物應浣者浣。捩曬燥搪入僧中。如是唱。某甲比丘死。是大衣是七條是漉水囊是坐具。是飾資生物白得如是勝趣。

> From the Tenth Recitation Section, Fourth Collection on Robes, Chapter Eight: The Dharma of Attending to the Sick The Elder Upāli asked the Buddha: "Who can provide care and attend to the sick?" The Buddha said: "The preceptor, the teacher, those who share the same preceptor, and those who share the same teacher. If none of these four kinds of people are available, then the monastic community should provide support. If the community does not provide support, they commit a offense of wrongdoing. If the community assigns someone but they refuse to go, that too is an offense of wrongdoing. From today onward, I establish the rules for monks who attend to the sick." The way of attending to the sick is this: one should provide whatever the sick person needs, and respond to their condition at the time. One should ask about the circumstances of the illness. After asking, if one needs to consult a physician or a knowledgeable monk about the illness, do so. If the sick monk says, "I was cured by such-and-such medicine," then accordingly arrange for such medicine. The next day, when going to the kitchen, observe what food the community has. If there is food suitable for the sick person's condition, give it to them. If there is no suitable food, then take the provisions that the community has set aside for the sick. If there is no such provision, then in that residence, if there is a virtuous and good monk of standing, ask them for supplies for the sick person. If there is no such person, then ask a monk of great virtue who has many followers. If these options fail, then set aside the sick monk's six possessions (robe and bowl, etc.), and trade the remaining items for what is needed to support the sick person. If even this is not possible, then take the heavier valuable goods received and exchange them for lighter ones, and use the money obtained to purchase necessities for the sick person. If this is not possible, then take the iron bowl received and trade it for an ordinary bowl, and use the money obtained to purchase necessities for the sick person. If this still is not possible, then the attendant should give from their own possessions. If they themselves have nothing, they should beg from others to provide for the sick person. If there are no acquaintances and even begging yields nothing, then the attendant should take the better portion of their own alms food and give it to the sick person. The attendant should go to the sick person's side and explain the dharma of purification to them, distinguishing what is the proper path from what is not, thereby stimulating their wisdom. One should, according to their disposition, speak of the dharma. If the sick person is a forest-dweller, one should praise the forest-dwelling practice. If they are a student of meditation, praise meditation. If they are a student of the monastic rules, praise the monastic rules. If they are a teacher of the Dharma, praise the Abhidharma. If they help with community affairs, praise such assistance. If they are a monk of great virtue with many followers, one should ask about the signs of the earth below—the first, second, third, and fourth stages of the earth—and about attainment of the fruit of stream-entry, up through the fruit of arhatship. If the person dies, make offerings according to their merits. After the offerings have been made, wash the robes that need washing, wringthem out, dry them, and bring them back into the community. And announce: "The monk so-and-so has died. This is his outer robe, this is his seven-panel robe, this is his water strainer, this is his sitting cloth, and this is his additional personal property. He has attained this favorable rebirth."

僧祇律第三十一卷明看病法　復次有看病人。作是念言。我看不避寒暑執眾事。若除大小便求索湯藥。云何得言眾僧得耶。佛言。看甚苦應與三衣鉢釪及所受殘藥。看病人有應得亡者衣物。有不應得者。僧次差作不合得。樂福德作不應得。以悕望故。暫作亦不應得。何者應得。佛言。為欲饒益故。下至然一燈注欲令病者差。是人應得。作羯磨分物時。有客比丘來。應知在羯磨前羯磨後。是中值羯磨值羯磨不值死。是二應得。是中值死不值羯磨。不值死不值羯磨者。不應得。若為為病人求覓醫藥。若為塔事僧事故云應與。

> From the Thirty-first Chapter of the Monastic Code on Caring for the Sick: Again, there were caregivers who thought: "I have tended to the sick without avoiding heat or cold, managing many tasks. I have even dealt with their waste and sought medicine for them. How can it be said that all these efforts belong to the community?" The Buddha said: "Caregiving is truly arduous. Such a person should be given the three robes, the alms bowl, and any remaining medicine they have received." There are caregivers who may rightfully receive the belongings of the deceased, and those who may not. One appointed by the community in sequence should not receive them. One who acts out of desire for merit should not receive them. One who works temporarily with expectations should also not receive them. Who then deserves them? The Buddha said: "One who acts with the intention to benefit, even down to lighting a lamp with the wish that the patient recovers — such a person deserves them." When dividing property through the formal community act, if a visiting monk arrives, it should be known whether he came before or after the act. If he encounters the act, he encounters the act; if death has not yet occurred, both deserve a share. If he encounters death but not the act, or neither death nor the act, he should not receive anything. If one seeks medicine and treatment for the sick, or works for the sake of the stupa or the community, it should be given accordingly.

五分律第二十四卷中明看病法　有諸看病人。或為病人。或為私行。去後命過。餘人得衣鉢不。以是白佛。佛言。不應趣爾與一人應與究竟看病者。有一比丘病。看病人多。諸比丘不知幾人應得衣。以是白佛。佛言。若比丘命過。應與二人衣。比丘沙彌。雖父母兄弟亦不應與。若比丘尼死應與三人衣物。比丘尼式叉尼沙彌尼。有諸比丘。分看病人物與沙彌三分一。以是白佛。佛言。應等與分　摩德勒伽論云。白衣作看病人應與少許。比丘尼式叉摩那沙彌尼亦如是。

四分律第三分衣犍度中明輕重文　爾時舍衛國有多知識比丘。死有多僧伽藍。多有屬僧伽藍園田菓樹。多有別房。多有屬別房物。多有銅瓶銅瓫斧𮣂燈。多有繩床木床臥蓐坐蓐枕。多畜伊梨梨近陀耄羅耄耄羅氍氀。多有守僧伽藍人。多有車輿。多有澡灌錫杖扇。多有鐵作器木作器陶作器剔髺刀竹作器。多有衣鉢坐具針筒。諸比丘不知云何。以此白佛。佛言。多知識無知識一切屬僧。諸比丘分僧園田果樹。佛言。不應分。屬四方僧。彼分銅釩瓫銅斧𮣂及諸種種重物。佛言。不應分。屬四方僧。彼分繩床木床坐蓐臥蓐枕。佛言。不應分。屬四方僧。彼分伊梨近陀耄羅耄耄羅氍氀。佛言。不應分。屬四方僧。自今已去聽諸比丘。氍氀廣三肘毛長三指現前僧應分。彼分車輿守僧伽藍人。佛言。不應分。屬四方僧。彼分水瓶澡灌錫杖扇。佛言。不應分。屬四方僧。彼分鐵作器木作器乃至竹作器等。佛言。不應分。屬四方僧。自今已去聽分剃刀衣鉢坐具針筒。彼分俱夜羅器現前僧應分。時有比丘。在俱薩羅國遊行。到一無比丘住處村已命終。諸比丘不知誰應分此衣鉢。以此白佛。佛言。彼住處若信樂優婆塞。若守園人彼應掌錄。若有五眾出家人來者應與。若來不來應送與近處僧伽藍。爾時有比丘。此部至彼部。未到便死。諸比丘不知衣鉢當與誰。佛言。隨所欲往處與此。是僧分為二部也。若彼儐比丘死衣物隨所共同羯磨處僧分。

十誦律第四誦衣法第八卷明輕重物文　佛在舍衛國。優波離問佛言。何等可分物。何等不可分物。佛言。一切田。一切房舍。一切床榻臥具。一切細車。一切麁車半莊車步輿不應分。一切鐵物不應分。除釜瓶受二斗。已下應分。除鉢小鉢半鉢鍵𨩲剃刀鉗鑷截扴刀針筒刀子戶扇曲鉤剃刀匣刮渒灌鼻筒熨斗香爐勳鉢鉤衣鉤辟上鉤七鉢支禪鎮。除上爾所餘物一切鐵物不應分。一切銅物不應分。除釜瓶受二斗已下應分。水瓮蓋刀匣刮渒椑灌鼻筒熨斗香爐勳鉢鉤衣鉤辟上鉤禪鎮上鉢支。除上爾所物餘一切銅物不應分。一切石物不應分。除釜瓶受二斗已下應分。水瓶水瓮蓋水物刮渒椑灌鼻筒熨斗勳鉢香爐鉢禪鎮。除爾時物一切石物不應分。一切水精物不應分。除釜勳鉢鉤香爐熨斗。餘如上說。一凡物不分應分。除釜受二斗已下應分。水瓮蓋水物鉢小鉢鍵𨩲刀匣刮渒箄灌鼻筒熨升香爐禪鎮。除上爾所物餘一切不應分。一切具物不應分。除刀匣刮渒椑灌鼻筒熨斗禪鎮香爐勳鉢鉤衣鉤盛藥凾上鉢支。是一切具物應分。一切牙物亦如是。一切角物不應分。除受半斗已下應分。除刀匣衣鉤辟上鉤刮渒箄灌鼻筒禪鎮盛藥凾上鉢支。如是一切角物可分。餘一切不應分。一切皮物不應分。除盛藥蘇油囊受半斗已下。繫草履繫鞋革麁革熟革裹脚指革應分。一切木物不應分。除朽受二斗已下。水瓮蓋刀匣刮渒椑衣鉤辟上鉤鉢支禪鎮。如一切木物可分。餘一切不應分。一切竹物不應分。除蓋扇箱篋席杖等應分。一切赭土應分。一切染色若煮若未煮不應分。憍薩羅國有比丘有死。是比丘衣物處寄現前僧分衣物竟。方問看病人。是誰。答言。我。僧言。汝等處彼處所寄衣往索取。諸看病人往索不得。便共相鬪諍言。以是事白佛。佛言。現前六物先看病人。餘輕物應分。重物不應分。有比丘死。多有衣鉢。多有財物。不知是比丘受何等漉水囊何等坐具。以此白佛。佛誰是根本看病人。看病人應先問。病人受何等三衣。一一具問已資生六物與看病人。餘僧應分。若如是不問不知不信與不大好不大惡六物。又有一與學沙彌死。是衣鉢不知云何。以是白佛。佛言。當死時現前僧應分衣鉢物。憍薩羅國有一沙彌死。諸比丘不知衣鉢當云何。佛言。所著內衣應與看病人。餘輕物僧應分。重物不應分。羯磨當稱某甲沙彌死。是沙彌所有內衣自餘悉同一住處。一守或比丘。二被儐比丘共住。若守戒比丘死。衣物屬彼。儐比丘死。衣物屬守戒比丘。餘儐比丘來不應分與。若二比丘共住一處住。一人死。所有衣物應心念口言受。受已餘比丘來不得強與。若不心念口言作法是衣不應受。受者突吉羅。亦應餘比丘。三比丘共住。一人死。二人應到手展轉受分。四比丘共住。其一人死亦如是。五比丘共住。一人死。是衣鉢物。若展轉分。若自受分。若隨籌分。若羯磨分作法易解分物成否同上。

十誦律第十誦毘尼序最下卷判衣物文　有一住處。舊比丘屬塔物自貸用。是丘比死。諸比丘不知當云何。以事白佛。佛言。衣鉢物還計直輸塔。殘者僧應分。有一住處比丘。衣物為塔用。是比丘死。諸比丘以是白佛。佛言。塔物還計直取現前僧分。比丘貸四方僧物私用。比丘私物貸四方僧用亦如是。客比丘舊住比丘亦如是。有一比丘。賒沽酒未償便死。酒主從諸比丘債酒價。諸比丘答言。此比丘在時何以不債酒價。酒主言。償我酒價。不償者出汝惡聲名。言釋種沙門飲酒。不肯償價。諸比丘不知云何。以是白佛。佛言。是比丘有衣鉢物應用償。若生無物應取僧物與償。何以故。恐出諸比丘聲名故。有客寄比丘衣物。比丘失去。時賈客往比丘邊索。比丘答言。失去。是事白佛。佛言。若自在不應償。若不得自在應償。有比丘以衣鉢物寄居士。居士失去。是事白佛。佛言。若好看失去不應。若不好看失去應償。憍薩羅有一住處。一比丘死。是比丘以衣鉢物寄比丘尼寺。比丘言。我等應分。比丘尼言。我等應分。諸比丘不知云何。以事白佛。佛言。以若比丘死前寄比丘尼。衣鉢物現前比丘僧應分。比丘尼寄比丘亦如是。佛在舍衛婆提國。釋子婆難陀比丘死。衣物直三十萬兩金。波斯匿王言。是人無兒子故是物應屬我。佛遣使波斯匿王言。賜城邑聚落人襄時頗少多與婆難陀不。王言不與。佛言。誰力故合得生活。皆是僧力故僧應取。王聞佛教好便正諸剎利言。是比丘與我同是剎利種。是衣物應屬我等。佛遣使語剎利言。汝作國事大官事頗問婆難陀不。答言。不問。婆難陀不在時汝作官事頗待不。答言。婆難陀共僧羯磨。婆難陀不在時僧不作羯磨。是衣物應屬僧。諸剎利聞教便止諸親族中表內外皆言。婆難陀是我伯叔父母舅甥兄弟。是衣鉢物應屬我等。佛遣使語言。汝等嫁女娶婦會同取與錢財時頗待婆難陀與分不。答言。不也。佛諸與婆難陀衣食分者應得。是衣分婆難陀僧與食故。是衣鉢應屬僧。諸親族聞佛教便止。婆難陀衣鉢物寄在餘處。是婆難陀於餘處死。寄物處比丘死處比丘各言。我應分此衣物。以是白佛。佛言。是衣鉢物在死處界內現前僧應分。又婆難陀衣鉢物處處出息與人。在異處人負其債。死後負債處死處諸比丘答言。我等應分。佛言。負債處界內現前僧應分。又婆難陀衣鉢物保出息餘處死餘處。出息餘處保住死。出息處保任處各言。是衣物應屬我等。佛言。保任處界內現前僧應分。又婆難陀衣鉢物出息貸質。各在異處死。是婆難陀死後。取錢處比丘質物比丘死處比丘各言。是物應屬我等。佛言。質物處界內現前僧應分。又婆難陀比丘死在異處。作券人亦在異處。取錢人復在異處。三處諍不息。佛言。手執券處界內現前僧應分。若手執券若質物。是二無異。佛在舍婆提牟羅破。求那比丘死。衣鉢物先寄長老阿難。求那比丘在餘處死。長老阿難復在餘處。所寄寄衣物復在異處。三處諸比丘各言。我應得。佛言。阿難在處界內現前僧應分。

十誦律第九誦第三第四卷中判物文　問。頗有比丘。施僧衣還取得大福無罪也　答。有比丘獨一處住。是中施僧衣。餘比丘來自取用。大德福德無罪十誦師釋云。此是作僧得施。施物還自受。作法取故得福無量問。看病人為病人故出界去。去後病人死。應與看病人分不　答。或應與或不應與。應與者實為病故出應與。若為餘事故出不應與　問。云何名看病人　答。若能看視療治病人。乃至差若死。與隨病藥隨病食。具足供養。親近利養。益使離諸衰損。所作無闕。是名看病人　問。若白作看病人應與看病人物不　答。不應與　問。比丘尼作占看病人應與物分不　答。不應與　問。沙彌作看病人。云何與分　答。大比丘等與。

十誦律第十誦善誦第二卷判文　有一病比丘。眾僧分飯。看病人為取分。是病人死。不知云何。以事白佛。佛言。若病人死後取飯還歸本處。若無取飯後死者同餘財物分十誦師釋云。此食是重物。今言分者現前僧處分故言分也　言分錢亦如是有病比丘。多衣鉢。多生活物。語看病人。喚諸比丘來。我當處分。是物與佛。是物與僧。與人。諸看病人自念。是比丘若以是物與佛與僧與人。我等無所得。便不喚諸比丘。是病人死。諸看病人以是事白佛。佛言。莫以小小因緣違逆病人語。應所處分皆為作。善誦第三卷看病人取衣分同飯也。

僧祇律第三十一卷判輕重物文　云何名重物。床蓐鐵器木器竹器如盜戒中廣說。盜戒中明隨物輕重。隨物衣尼師檀覆瘡衣雨浴衣鉢𨩲鉢囊絡漉水囊二種腰帶刀銅𨥌鉢支鉢筒軍持澡灌盛油波瓶錫枝革屣散蓋扇及餘種種物畜物是名隨物。重物者床臥具及餘重物。床者臥床坐床。臥具者小蓐大褥俱執枕。及餘重物者一切銅器一切木器一切竹器一切瓦器。銅器者銅瓶鑊銅拘及餘種種銅器是名銅器。木器者木凾木瓶木瓮木拘。竹器者竹筐竹廗竹及乃至竹莒。瓦器者從大甕乃至燈盞是名木器竹器瓦器。乃餘種種重物皆入四方僧。輕物現前僧應分。有一沙彌無常。諸比丘此衣鉢物屬誰。佛言。應屬和尚。

五分律第四卷判輕重文　云何分物。若婆那衣蘇摩衣却具衣俱執毛衣長五指。若僧伽梨欝多羅僧安陀會。若下衣舍勒。若單敷。若儭身衣。若被若坐具。若針線囊漉水囊革屣囊。若大小鉢戶鉤。如是等物是可分者現前僧盡應分。不可分者若錦若綺若毛𣯊若氈若拘執毛過五指。若兩衣若覆瘡衣。若𧈡厨若經敷。若遮辟虱單敷。若坐臥床及踞床。除大小瓦鉢瓦澡灌。餘一切瓦器。大小鉢戶鉤截挾刀鉢。餘一切鐵器。除銅鏠𨩲銅多羅盛服藥物。一切銅器若傘蓋錫杖。如是等物是可分者。應屬僧用。有諸比丘。得安居施未入分中間或有命終過者。反俗者。作外道者。遠行者。作沙彌者。更受大戒者。變為二根者。滅儐者。諸比丘不知云何。以事白佛。佛言。安居得施未分。若命過者生時已與人應白二羯磨之。若生不已與人現前僧應分。及俗入外道變作二根滅儐遠行等亦如是。作沙彌者應與沙彌。更受大戒者應與比丘分。有諸比丘未得安居施。乃至根滅後得施亦如是。比丘尼亦如是。有住非安居時比丘死。無比丘比丘尼應分。若有比丘尼住非安居比丘尼死。無尼比丘應分。安居時得亦如是。

十誦律分亡比丘物羯磨　大德僧聽。比丘某甲死。是比丘所有資生輕物。若衣若非衣現前僧應分物。羯磨與某甲比丘。若僧時到僧忍聽。某甲比丘死。是比丘所有資生輕物。若衣若非衣現前僧應分物。羯磨與某甲比丘。如是白。大德僧聽。某甲比丘死時。是比丘所有資生輕物。若衣若非衣現前僧應物。羯磨與某甲比丘。是長老忍默然。若不忍便說僧某甲比丘死。所有資生輕物。若衣若非衣現前僧應分物。僧羯磨與某甲比丘。竟僧忍默然故。是事如是持。若羯磨與看病人物。與上文同。唯言與看病人某甲。六物為異。三人作法與四分大同。

僧祇律羯磨文　大德僧聽。某甲比丘無常。若般涅槃。所有衣鉢現前僧應分。若僧時到。僧持是衣鉢及所受殘藥。與看病比丘某甲。如是白。白羯磨乃至僧已與者。病比丘某甲衣鉢及所受殘藥竟僧忍默然故。是事如是持。現前僧分　餘輕物羯磨文　大德僧聽。某甲比丘無常。若涅槃所有衣鉢及餘雜碎物現前僧應分。若僧時到。僧現前羯磨與某甲比丘受。白如是。大德僧聽。某甲比丘受白如是。大德僧聽。某甲比丘無常。若般涅槃所有衣鉢及餘雜碎物。現前僧應分。僧今現前持。是衣鉢及餘雜碎物。某甲比丘受。諸大德忍持。是衣鉢及餘雜碎物。與某甲比丘。受忍者僧默然。若不忍者便說。僧已忍持。是衣鉢及餘雜物。與某甲比丘受竟。僧忍默然故。是事如是持。三比丘作法是言。諸長老某甲無常。若般涅槃有如是衣鉢及餘雜物。現前僧應分。此處無僧。我等現前僧應分三說。

五分律羯磨文　大德僧聽。某甲比丘命過。三衣鉢具現前僧應分。今與看病人某甲。若僧時到僧忍聽。白如是　大德僧聽。某甲比丘命過。三衣鉢現前僧應分。今已與看病人某甲。誰諸長老忍默然。若不忍者說。僧已與某甲比丘衣鉢竟。僧忍默然故。是事如是持。若作羯磨差。一人令分亡者餘衣物羯磨文與此無別。但改一切僧與某甲比丘衣某甲比丘當還與僧無異也。

毘尼母論第三卷判輕重文　亡比丘若有奴婢應放令去。若不放應使作僧祇淨人。象馬駝牛驢與常住僧運致此亡比丘。若有生息物在外應遣寺中。僧祇淨人推覓取之。得已入常住僧。凡鐵所作物應可分者。鐵鉤鐵鐲蠡斤釜五尺刀子鉤針筒刀剪鐵杖香爐傘傘蓋莖香筒。如是等廣知也。大銅釘鐲蠡銅狀。如是等名數皆如鐵也。若私有寺及中所有田業菓樹。及象馬駱駝牛驢。及至床榻瓮瓶養生之具。皆亦如是屬四方僧。若四方僧外起大堂小堂房。此中所有物現前僧不得分。亦屬四方僧。亡比丘生存時所有經律應分與能讀誦者。若不及分處現前僧應與能讀誦者。此物不應分。賣衣鉢坐具針㲲經囊拘執衣毛深三指。傘蓋剃刀是名可分物。餘者與毘尼同。