T24n1483a_佛說目連問戒律中五百輕重事

大正藏第 24 冊 No. 1483a 佛說目連問戒律中五百輕重事

No. 1483

佛說目連問戒律中五百輕重事

失譯人名今附東晉錄

五篇事品第一

如是我聞：

一時佛住王舍城迦蘭陀竹園。是時目連從坐而起，白佛言：「世尊！我今欲有所問。唯愿世尊為我演說。」佛言：「善哉！汝所問者，能大利益無量眾生。恣汝所問。」

目連白佛言：「世尊！末世比丘，輕慢佛語犯眾學戒，雜用三寶物，當墮何處？」爾時佛告目連：「諦聽諦聽，當爲汝說。若比丘，無慚愧，輕慢佛語犯眾學戒，如四天王壽五百歲墮泥犁中，於人間數九百千歲。犯波羅提提舍尼，如三十三天壽千歲墮泥犁中，於人間數三億六十千歲。犯波夜提，如夜摩天壽二千歲墮泥犁中，於人間數二十億千歲。犯偷蘭遮，如兜率天壽四千歲墮泥犁中，於人間數五十億六十千歲。犯僧伽婆尸沙，如不憍樂天壽八千歲墮泥犁中，於人間數二百三十億四十千歲。犯波羅夷，如他化自在天壽十六千歲墮泥梨中，於人間數九百二十一億六十千歲。」

問佛事品第二

問曰：「佛物先在一處，有比丘赍至余處作佛事，犯何事？」答：「犯棄。一切佛物都不得移動。若有事難，眾僧盡去，

【現代漢語翻譯】 現代漢語譯本 佛說目連問戒律中五百輕重事

No. 1483

佛說目連問戒律中五百輕重事

失譯人名今附東晉錄

五篇事品第一

如是我聞：

一時，佛住在王舍城（Rājagṛha）的迦蘭陀竹園（Kalandaka Venuvana）。當時，目連（Maudgalyāyana）從座位上起身，對佛說：『世尊！我現在想請問一些問題，希望世尊能為我演說。』佛說：『很好！你所問的問題，能大大地利益無量眾生。隨你發問吧。』

目連對佛說：『世尊！末世的比丘，輕慢佛的教誨，違犯眾學戒，雜用三寶（Triratna）的物品，會墮落到哪裡呢？』當時，佛告訴目連：『仔細聽，仔細聽，我將為你解說。如果比丘，沒有慚愧心，輕慢佛的教誨，違犯眾學戒，如同四天王（Cāturmahārājika）的壽命五百歲，死後會墮入泥犁（Naraka）中，相當於人間的九百千歲。違犯波羅提提舍尼（Prāṭideśanīya），如同三十三天（Trāyastriṃśa）的壽命一千歲，死後會墮入泥犁中，相當於人間的三億六十千歲。違犯波夜提（Pāyantika），如同夜摩天（Yāmadeva）的壽命二千歲，死後會墮入泥犁中，相當於人間的二十億千歲。違犯偷蘭遮（Sthūlātyaya），如同兜率天（Tuṣita）的壽命四千歲，死後會墮入泥犁中，相當於人間的五十億六十千歲。違犯僧伽婆尸沙（Saṃghāvaśeṣa），如同不憍樂天（Parinirmita-vaśavartin）的壽命八千歲，死後會墮入泥犁中，相當於人間的二百三十億四十千歲。違犯波羅夷（Pārājika），如同他化自在天（Parinirmita-vaśavartin）的壽命一萬六千歲，死後會墮入泥犁中，相當於人間九百二十一億六十千歲。』

問佛事品第二

問：『佛的物品先前放在一個地方，有比丘拿到其他地方去做佛事，犯了什麼戒？』答：『犯了捨墮（Nissaggiya）。一切佛的物品都不得移動。如果遇到困難的情況，眾僧都離開，

【English Translation】 English version The Buddha Speaks of Five Hundred Light and Heavy Matters in the Vinaya as Asked by Maudgalyāyana

No. 1483

The Buddha Speaks of Five Hundred Light and Heavy Matters in the Vinaya as Asked by Maudgalyāyana

Name of Translator Lost, Now Appended to the Eastern Jin Record

Chapter One: Matters of the Five Categories

Thus have I heard:

At one time, the Buddha was staying in the Kalandaka Venuvana (Kalandaka Bamboo Grove) in Rājagṛha (Wangshe City). At that time, Maudgalyāyana (Mùlián) rose from his seat and said to the Buddha: 'World Honored One! I now wish to ask some questions. I hope the World Honored One will explain them for me.' The Buddha said: 'Excellent! What you ask can greatly benefit countless beings. Ask whatever you wish.'

Maudgalyāyana said to the Buddha: 'World Honored One! In the degenerate age, if a Bhikṣu (monk) disrespects the Buddha's words, violates the Śikṣāpada (precepts of training), and misuses the property of the Triratna (Three Jewels), where will he fall?' At that time, the Buddha told Maudgalyāyana: 'Listen carefully, listen carefully, I will explain it to you. If a Bhikṣu has no shame, disrespects the Buddha's words, and violates the Śikṣāpada, like the Cāturmahārājika (Four Heavenly Kings) whose lifespan is five hundred years, after death, he will fall into Naraka (hell), which is equivalent to nine hundred thousand years in the human realm. Violating Prāṭideśanīya, like the Trāyastriṃśa (Thirty-three Heavens) whose lifespan is one thousand years, after death, he will fall into Naraka, which is equivalent to three hundred and sixty thousand years in the human realm. Violating Pāyantika, like the Yāmadeva (Yama Heaven) whose lifespan is two thousand years, after death, he will fall into Naraka, which is equivalent to twenty billion years in the human realm. Violating Sthūlātyaya, like the Tuṣita (Tushita Heaven) whose lifespan is four thousand years, after death, he will fall into Naraka, which is equivalent to fifty billion and sixty thousand years in the human realm. Violating Saṃghāvaśeṣa, like the Parinirmita-vaśavartin (Heaven of Free Transformation) whose lifespan is eight thousand years, after death, he will fall into Naraka, which is equivalent to two hundred and thirty billion and forty thousand years in the human realm. Violating Pārājika, like the Parinirmita-vaśavartin (Heaven of Free Transformation) whose lifespan is sixteen thousand years, after death, he will fall into Naraka, which is equivalent to nine hundred and twenty-one billion and sixty thousand years in the human realm.'

Chapter Two: Questions on Buddha Matters

Question: 'If Buddha's property is initially placed in one location, and a Bhikṣu takes it to another location to perform Buddha's affairs, what offense is committed?' Answer: 'The offense of Nissaggiya (forfeiture). All of Buddha's property must not be moved. If there are difficult circumstances, and all the Sangha (community) leaves,

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當白眾。若眾聽，得赍至余處無罪。」

問曰：「佛物得買供養具不？」答：「得。」

問：「佛物造堂與直，可賃不？」答：「一切佛物，得買不得貸。」

問：「比丘作佛事，得佛奴牛驢馬，得借使不？」答：「若知本是佛物，不得；不知，得，以非法得故。」

問：「僧地起塔，用佛物作障擁，擁里可住不？」答：「若知而故入犯墮，不知不犯。若知故住，過三諫，犯決斷；過四諫，轉犯重。」

問：「先佛堂壞，主人更出私財作堂。用故財施僧，僧得取不？」答：「不得。」

問：「僧地，佛物用作障擁。擁里先有井果菜，可食不？」答：「不得。若是檀越物作佛事，先要以果井菜施僧，得食；不要，不得食。若買，五倍價；若知不買而食，計錢多少皆犯罪。」

問：「佛塔上掃得土，棄之有罪不？」答：「得棄。不得余用也。」

問：「久負佛物云何償？」「若直償本物，以佛不出入故，故不加償。雖爾故入地獄。昔佛般泥洹后，一比丘精進聰明。有一婆羅門見比丘精進聰明，持女施比丘，作比丘尼。比丘即受。其女端正，比丘後生染意，便共生活，用佛法僧物，各一十萬錢用衣食之。而此比丘極大聰明，能說法使人得四道果。自思惟罪大深重，便欲償

【現代漢語翻譯】 現代漢語譯本：當時，（如果）告知大眾，如果大眾同意，可以把（佛物）帶到其他地方，沒有罪過。

問：『佛物可以用來購買供養的器具嗎？』答：『可以。』

問：『用佛物建造的殿堂，可以出租嗎？』答：『一切佛物，可以買賣，不可以借貸。』

問：『比丘做法事，得到佛的奴僕、牛、驢、馬，可以借用嗎？』答：『如果知道原本是佛物，不可以；不知道，可以，因為是以非法途徑得到的。』

問：『在僧伽的土地上建造佛塔，用佛物作為屏障，屏障裡面可以居住嗎？』答：『如果明知故犯，會犯墮罪（Dukkata，輕罪），不知則不犯。如果明知故住，經過三次勸諫，犯決斷罪（Pacittiya，波逸提罪）；經過四次勸諫，轉為犯重罪（Thullaccaya，偷蘭遮罪）。』

問：『原先的佛堂損壞了，主人另外出資建造佛堂。用原來的（佛堂）財物佈施給僧眾，僧眾可以接受嗎？』答：『不可以。』

問：『僧伽的土地，用佛物作為屏障。屏障裡面原先有井、果樹、蔬菜，可以食用嗎？』答：『不可以。如果是檀越（Dānapati，施主）的物品用來做法事，必須先將果樹、井、蔬菜佈施給僧眾，才可以食用；如果沒有佈施，不可以食用。如果購買，要付五倍的價格；如果明知沒有購買而食用，按照錢財的多少都構成犯罪。』

問：『從佛塔上掃下來的土，丟棄掉有罪嗎？』答：『可以丟棄。不可以做其他用途。』

問：『長期拖欠佛物，應該如何償還？』『如果直接償還原本的物品，因為佛物沒有出入，所以不增加償還。即使這樣，仍然會墮入地獄。過去佛陀般涅槃（Parinirvana，圓寂）后，有一位比丘精進聰明。有一位婆羅門（Brahmin）看到這位比丘精進聰明，就把女兒送給這位比丘，讓她做比丘尼（Bhikkhuni，女出家人）。比丘就接受了。這位女子容貌端正，比丘後來產生了染污之心，便和她一起生活，用了佛、法、僧的財物，各自十萬錢用來衣食。而這位比丘非常聰明，能夠說法使人證得四道果（四沙門果）。他自己思惟罪業深重，便想償還。

【English Translation】 English version: At that time, if (it is) told to the assembly, if the assembly agrees, (the Buddha's property) can be taken to another place without guilt.

Question: 'Can Buddha's property be used to buy offerings?' Answer: 'Yes.'

Question: 'Can a hall built with Buddha's property be rented out?' Answer: 'All Buddha's property can be bought and sold, but not lent.'

Question: 'If a Bhikkhu (monk) performs Buddhist rituals and receives Buddha's slaves, oxen, donkeys, and horses, can they be borrowed and used?' Answer: 'If it is known that they were originally Buddha's property, no; if not known, yes, because they were obtained through illegal means.'

Question: 'If a stupa (塔，塔) is built on Sangha (僧伽，僧團) land, and Buddha's property is used as a barrier, can one live inside the barrier?' Answer: 'If one knowingly enters, one commits a Dukkata (墮罪，輕罪) offense; if one does not know, one does not commit an offense. If one knowingly lives there, after three admonitions, one commits a Pacittiya (決斷罪，波逸提罪) offense; after four admonitions, it becomes a Thullaccaya (重罪，偷蘭遮罪) offense.'

Question: 'If an old Buddha hall is damaged, and the owner spends private wealth to build a new hall, can the Sangha accept the old hall's property as alms?' Answer: 'No.'

Question: 'If Sangha land is used, and Buddha's property is used as a barrier, and there are wells, fruit trees, and vegetables inside the barrier, can they be eaten?' Answer: 'No. If it is the property of a Dānapati (檀越，施主) used for Buddhist rituals, the fruits, wells, and vegetables must first be given to the Sangha as alms before they can be eaten; if not given, they cannot be eaten. If bought, pay five times the price; if one knowingly eats without buying, one commits an offense according to the amount of money involved.'

Question: 'Is there guilt in discarding the soil swept from a stupa?' Answer: 'It can be discarded. It cannot be used for other purposes.'

Question: 'How should long-term debts of Buddha's property be repaid?' 'If the original item is directly repaid, because Buddha's property does not go in and out, there is no additional repayment. Even so, one will still fall into hell. In the past, after the Buddha's Parinirvana (般涅槃，圓寂), there was a diligent and intelligent Bhikkhu (比丘，比丘). A Brahmin (婆羅門，婆羅門) saw that the Bhikkhu was diligent and intelligent, and gave his daughter to the Bhikkhu to become a Bhikkhuni (比丘尼，女出家人). The Bhikkhu accepted. The woman was beautiful, and the Bhikkhu later developed impure thoughts and lived with her, using 100,000 coins each of the Buddha's, Dharma's, and Sangha's property for food and clothing. This Bhikkhu was very intelligent and could preach the Dharma, enabling people to attain the four stages of enlightenment (四沙門果). He thought about his heavy sins and wanted to repay.

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之。即詣沙佉國乞，大得錢物。還欲償之，道路山中為七步蛇所螫。比丘知七步當死，六步里便向弟子處分償物，遣還本國，言：『汝償物已還，我住此待汝。』弟子償物訖還報之，即起七步便死，墮阿鼻地獄中。初入溫暖未至苦熱，謂是溫室，便大舉聲經唄咒愿。獄中諸罪人鬼聞經唄者，無數千人得度。獄卒大瞋，便舉鐵杈打之。命終生三十三天。以此驗知，負佛法僧物不可不償。雖復受罪，故得時出矣。」

問：「佛物出與人，取子自用，有罪不？」答：「與佛物同，體俱犯重。合子與佛，猶故無福，以壞法身而為形故。」

問：「佛圖主遣佛奴小兒給比丘，可使不？」答：「不得使，以是佛物故。」

問：「比丘與佛作，得食佛食不？」答：「不得。比丘無客作之理，況復得取佛物衣食用耶！」

問：「白衣與佛作，得佛物，用此物作食請僧。僧得食不？」答：「不得食。」

問：「佛事法事得捉金銀錢不？」答：「不得。捉犯捨墮。」

問：「人施佛牛驢馬奴，造作佛事法事。可受不？」答：「得受使用，但不得賣。弓刀軍器，一不得受。」

問：「人施佛光明室宅，未用，可寄住不？」答：「不得。便是佛物故。」

問：「續佛光明，晝可滅不？」答：

【現代漢語翻譯】 現代漢語譯本： 之後，他立即前往沙佉國（Śākya，古代印度的一個國家）乞討，獲得了大量的錢財。在返回償還的路上，他在山中被七步蛇咬傷。這位比丘知道自己七步之內必死，於是在走了六步之後，便向弟子交代償還財物的事宜，讓他返回本國，說：『你償還財物后回來，我在這裡等你。』弟子償還財物完畢回來稟報，他剛走了第七步就死了，墮入阿鼻地獄（Avīci，佛教中最底層的地獄）中。剛進入地獄時，因為還未感受到極度的苦熱，他以為是溫室，便大聲地誦經唄和咒愿。地獄中無數的罪人和鬼魂聽到誦經唄的聲音，得以解脫。獄卒非常生氣，便用鐵叉打他。他命終之後，轉生到三十三天（Trāyastriṃśa，佛教中的一個天界）。由此可以驗證，欠佛法僧（Buddha-dharma-saṃgha，佛教的三寶）的財物不可不償還。即使受到懲罰，最終也能及時脫離苦難。』

問：『將佛的財物給予他人，然後取回利息自己使用，有罪嗎？』答：『與盜用佛的財物相同，都犯了重罪。即使將利息與佛的財物合併，仍然沒有福報，因為這是破壞法身（dharma-kāya，佛的法性之身）的行為。』

問：『佛寺的主管派遣佛奴（指屬於寺廟的奴隸）中的小孩去侍奉比丘（bhikṣu，佛教僧侶），可以嗎？』答：『不可以，因為他們是佛的財物。』

問：『比丘為佛工作，可以吃佛的食物嗎？』答：『不可以。比丘沒有給人做工的道理，更何況可以拿取佛的財物作為衣食用度呢！』

問：『在家信徒為佛工作，得到佛的財物，用這些財物做成食物供養僧人，僧人可以食用嗎？』答：『不可以食用。』

問：『進行佛事法事（與佛教相關的事務）可以拿取金銀錢財嗎？』答：『不可以。拿取就犯了捨墮（Nissaggiya Pācittiya，一種戒律）。』

問：『有人施捨牛、驢、馬、奴隸給佛，用於建造佛事法事，可以接受嗎？』答：『可以接受並使用，但不得出售。弓、刀、軍器，一概不得接受。』

問：『有人施捨給佛光明室宅（指裝飾華麗的房屋），尚未使用，可以寄住嗎？』答：『不可以。因為那是佛的財物。』

問：『點燃佛前的光明燈，白天可以熄滅嗎？』答：

【English Translation】 English version: After that, he immediately went to Śākya (an ancient country in India) to beg and obtained a large amount of money and goods. On the way back to repay the debt, he was bitten by a seven-step snake in the mountains. The bhikṣu (Buddhist monk) knew that he would die within seven steps, so after taking six steps, he instructed his disciple to repay the debt, telling him to return to his country, saying, 'Return after repaying the debt, and I will wait for you here.' After the disciple repaid the debt and returned to report, he died after taking the seventh step and fell into Avīci (the lowest level of hell in Buddhism). When he first entered hell, because he had not yet felt the extreme heat, he thought it was a greenhouse, and he loudly chanted scriptures and made vows. Countless sinners and ghosts in hell who heard the chanting were liberated. The prison guard was very angry and hit him with an iron fork. After his death, he was reborn in Trāyastriṃśa (one of the heavens in Buddhism). This proves that the property owed to the Buddha-dharma-saṃgha (the Three Jewels of Buddhism) must be repaid. Even if punished, one can eventually escape suffering in time.'

Question: 'Is it a sin to give the Buddha's property to others and then take back the interest for one's own use?' Answer: 'It is the same as stealing the Buddha's property, both are serious offenses. Even if the interest is combined with the Buddha's property, there is still no merit, because it is an act of destroying the dharma-kāya (the body of the Dharma, the essence of the Buddha).'

Question: 'Can the head of a Buddhist temple send a child from the Buddha's slaves (slaves belonging to the temple) to serve a bhikṣu?' Answer: 'No, because they are the Buddha's property.'

Question: 'Can a bhikṣu who works for the Buddha eat the Buddha's food?' Answer: 'No. A bhikṣu has no reason to work for others, let alone take the Buddha's property for clothing and food!'

Question: 'If a layperson works for the Buddha and receives the Buddha's property, and uses this property to make food to offer to the sangha (Buddhist monastic community), can the sangha eat it?' Answer: 'They cannot eat it.'

Question: 'Is it permissible to handle gold, silver, or money when performing Buddhist or Dharma-related activities?' Answer: 'No. Handling it constitutes a Nissaggiya Pācittiya (an offense requiring expiation by forfeiture).'

Question: 'If someone donates cows, donkeys, horses, or slaves to the Buddha for the construction of Buddhist or Dharma-related activities, can they be accepted?' Answer: 'They can be accepted and used, but they cannot be sold. Bows, swords, and military weapons must not be accepted at all.'

Question: 'If someone donates a brightly decorated house to the Buddha, but it is not yet in use, can one stay there temporarily?' Answer: 'No. Because it is the Buddha's property.'

Question: 'If one lights a lamp before the Buddha, can it be extinguished during the day?' Answer:

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「不得。若滅犯墮。雖佛無明闇，施者得福故，滅有罪耳。」

問：「非佛堂，佛像在中，可在前食臥不？」答：「得。若佛在世猶於前食臥，況像不得耶？但臥須障。若有燈明，不得從光中過住。若自有燈明，得。」

問：「上佛圖佛塔佛墻遠望，犯何等事？」答：「不知不犯。若必急難事上，亦不犯。知而慢上犯墮，過三諫犯決斷，過四諫故上犯棄。」

問：「指物慾造佛經，更得他物，不用前物得爾不？」答：「不得。以許便是故也。」

問：「形相佛像犯何事？」答：「一切佛像，不問好惡不得形相，其罪甚重必不可為。」

問：「得買佛上繒作衣不？」答：「不得。」

問：「人作佛像，鼻不作孔。後人得作不？」答：「不得。」

問：「佛墻得持物倚不？」答：「不得。犯墮。昔有一比丘，欲入寺禮佛。有一婆羅門知相，相比丘有天子相，便語比丘言：『我有一女，嫁與比丘。』比丘言：『須我禮佛還。』比丘便持錫杖倚佛圖墻，入寺禮塔已還出，婆羅門便不復與語。比丘問：『故與我女不？』婆羅門言：『不與。』比丘問：『向言與，爾何以不與？』婆羅門言：『向見比丘有大貴相故與，今無復此相是故不與。所以爾者，消功德故。』是以佛塔及墻壁，不

【現代漢語翻譯】 現代漢語譯本 『不行。如果（佛像）被損壞或侵犯，就會犯戒。即使佛陀沒有顯現光明，供養者仍然可以獲得福報，但損壞佛像的人是有罪的。』

問：『如果不是佛堂，佛像只是擺放在那裡，可以在佛像前吃飯睡覺嗎？』答：『可以。如果佛陀在世，人們尚且可以在他面前吃飯睡覺，何況是佛像呢？但睡覺時需要遮擋一下。如果有燈光照明，不能從光線中穿過或停留在光線中。如果自己有燈光照明，就可以。』

問：『從遠處望見佛圖（Buddha-citra，佛的畫像或雕像），佛塔（stūpa，一種佛教建築），佛墻，會犯什麼戒律？』答：『不知道就不會犯戒。如果確實有緊急情況必須上去，也不犯戒。如果明知故犯，就會犯墮罪（dukkhata，一種較輕的罪過），經過三次勸誡仍然不改，就會犯決斷罪（pacittiya，一種較重的罪過），經過四次勸誡仍然故犯，就會犯棄罪（sanghadisesa，一種需要僧團處理的罪過）。』

問：『指定某物想要用來製作佛經，後來又得到了其他物品，不用之前的物品可以嗎？』答：『不可以。因為已經承諾了。』

問：『毀壞佛像會犯什麼戒律？』答：『一切佛像，不論好壞，都不能毀壞，這種罪過非常嚴重，絕對不能做。』

問：『可以購買佛像上的絲綢來做衣服嗎？』答：『不可以。』

問：『有人制作佛像，沒有做鼻孔。後人可以補做嗎？』答：『不可以。』

問：『可以靠在佛墻上放置物品嗎？』答：『不可以。會犯墮罪。從前有一個比丘（bhikkhu，佛教僧侶），想要進入寺廟禮佛。有一個婆羅門（Brahman，古印度僧侶階層）懂得相面之術，看到這個比丘有天子之相，就對他說：『我有一個女兒，想嫁給比丘。』比丘說：『等我禮佛回來再說。』比丘便將錫杖（khakkhara，僧侶使用的手杖）靠在佛圖墻上，進入寺廟禮拜佛塔后出來，婆羅門便不再和他說話。比丘問：『你之前不是要把女兒嫁給我嗎？』婆羅門說：『不嫁了。』比丘問：『之前明明說要嫁，現在為什麼不嫁了？』婆羅門說：『之前看到比丘有大富大貴之相才想嫁，現在沒有這種相了，所以不嫁了。這是因為他消減了功德。』因此，佛塔和墻壁，不能倚靠。』

【English Translation】 English version 『It is not allowed. If (the Buddha image) is destroyed or violated, it constitutes an offense. Even if the Buddha does not manifest light, the giver still obtains merit, but the one who destroys the image is guilty.』

Question: 『If it is not a Buddha hall, and the Buddha image is simply placed there, is it permissible to eat and sleep in front of the Buddha image?』 Answer: 『It is permissible. If the Buddha were alive, people could still eat and sleep in front of him, let alone a Buddha image? But one should cover oneself when sleeping. If there is lamplight, one should not pass through or stay in the light. If one has one's own lamplight, it is permissible.』

Question: 『What offense is committed by looking at a Buddha-citra (Buddha's image or statue), a stupa (a Buddhist monument), or a Buddha wall from a distance?』 Answer: 『Not knowing does not constitute an offense. If there is a truly urgent matter requiring one to go up, it is also not an offense. Knowingly and disrespectfully going up constitutes a dukkhata (a minor offense), continuing after three admonishments constitutes a pacittiya (a more serious offense), and continuing after four admonishments constitutes a sanghadisesa (an offense requiring communal handling).』

Question: 『If one designates something to be used for making a Buddhist scripture, and later obtains other items, is it permissible not to use the previous item?』 Answer: 『It is not permissible. Because it has already been promised.』

Question: 『What offense is committed by defacing a Buddha image?』 Answer: 『All Buddha images, regardless of good or bad, must not be defaced; this offense is very serious and must absolutely not be done.』

Question: 『Is it permissible to buy silk from a Buddha image to make clothes?』 Answer: 『It is not permissible.』

Question: 『If someone makes a Buddha image and does not make nostrils, is it permissible for someone else to add them later?』 Answer: 『It is not permissible.』

Question: 『Is it permissible to lean objects against a Buddha wall?』 Answer: 『It is not permissible. It constitutes a dukkhata offense. Once, there was a bhikkhu (Buddhist monk) who wanted to enter a temple to pay homage to the Buddha. A Brahman (ancient Indian priestly class) who knew physiognomy saw that the bhikkhu had the appearance of a celestial being and said to the bhikkhu, 『I have a daughter, and I want to marry her to the bhikkhu.』 The bhikkhu said, 『Wait until I return from paying homage to the Buddha.』 The bhikkhu then leaned his khakkhara (monk's staff) against the Buddha-citra wall, entered the temple to worship the stupa, and then came out. The Brahman then stopped talking to him. The bhikkhu asked, 『Didn't you want to marry your daughter to me?』 The Brahman said, 『I will not.』 The bhikkhu asked, 『You said you would marry her to me before, why won't you now?』 The Brahman said, 『Before, I saw that the bhikkhu had a great and noble appearance, so I wanted to marry her to you, but now that appearance is gone, so I will not marry her to you. This is because he diminished his merit.』 Therefore, Buddha stupas and walls should not be leaned against.』

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可持物倚。既犯戒，又消其無量功德。」

問：「佛物得作人天及畜生像不？」答：「佛邊作得。」

問：「比丘度人，不問本末度。後知是佛奴，而不發遣。犯何事？」答：「知是而度，犯重。若先不知，知便發遣。若不發遣，亦犯重。」問：「其人是大道人不？」答曰：「非。」

問：「有私財雇比丘作佛像，作者得取物不？」答：「不得。」

問：「先上佛幡，得取用作佛事不？」答：「佛事得用。若檀越不聽，不得。」

問：「得通禮過去七佛不？」答：「得。以法身同故。」

問：「若人先許佛三會，然後作一會，或三行香、或三佈施，得了不？」答：「不得。自違言獲罪。」

問：「比丘犯決斷，得佛地中懺悔不？」答：「不得。」

問：「久遠故寺都無垣障，不知佛地近遠。若欲作者，云何得知齊畔？」答：「不知當以意作齊畔。以不知故增損，無罪。」

問佛：「物作鬼子母屋及形像，有罪不？」答：「罪同以佛物施人。」

問：「比丘自手斷樹掘地，作佛塔寺及造形像，有福不？」答：「尚不免地獄受大罪苦，何有福耶？以故犯戒故。」

問：「佛塔前得禮比丘不。」答：「不得。犯墮。」

問：「比丘賣佛像有何罪

【現代漢語翻譯】 現代漢語譯本：問：『是否可以手持或倚靠佛物？這既是犯戒，又會消減無量的功德。』 答：『在佛像旁邊製作人、天或畜生的形象可以嗎？』答：『在佛像旁邊可以製作。』 問：『比丘度人出家，不詢問其來歷就度了。後來知道是佛奴（Buddha-dāsa，指被寺院或僧侶佔有的奴隸），而不遣返。犯什麼戒？』答：『明知是佛奴而度化，犯重罪。如果事先不知，知道后就應當遣返。如果不遣返，也犯重罪。』問：『這個人是大道的修行者嗎？』答：『不是。』 問：『有人用自己的錢僱傭比丘製作佛像，製作者可以拿取（佛像的）材料嗎？』答：『不可以。』 問：『先掛上的佛幡（Buddha-dhvaja，佛教寺院中懸掛的旗旛），可以取下來用於佛事嗎？』答：『用於佛事可以。如果施主（dānapati，指佈施者）不允許，則不可以。』 問：『可以一起禮拜過去七佛（Seven Buddhas of the Past）嗎？』答：『可以。因為法身（Dharmakāya，佛的法性之身）是相同的。』 問：『如果有人先許願為佛舉辦三次法會（Samiti，佛教集會），然後只舉辦一次，或者只做三次行香、或者只做三次佈施，可以嗎？』答：『不可以。違背自己的諾言會獲罪。』 問：『比丘犯了決斷罪（指需要通過僧團決議才能處理的罪行），可以在佛地（Buddha-kṣetra，佛的領地或寺院）中懺悔嗎？』答：『不可以。』 問：『年代久遠的古寺，已經沒有圍墻，不知道佛地的邊界在哪裡。如果想要修建圍墻，應該如何確定邊界？』答：『不知道邊界時，應當憑自己的意願確定邊界。因為不知道而有所增減，沒有罪過。』 問：『用佛物製作鬼子母（Hariti，佛教護法神）的房屋和形象，有罪嗎？』答：『罪過等同於用佛物施捨給他人。』 問：『比丘親手砍樹、挖掘土地，建造佛塔（Stupa，佛教建築物，通常存放佛舍利）、寺廟以及塑造佛像，有福報嗎？』答：『尚且不能免除在地獄中遭受巨大的罪苦，哪裡還有福報呢？因為這是明知故犯戒律。』 問：『可以在佛塔前禮拜比丘嗎？』答：『不可以。犯墮罪（Pāṭayantika，一種較輕的戒律罪名）。』 問：『比丘賣佛像有什麼罪？』

【English Translation】 English version: Question: 'Is it permissible to hold or lean on objects dedicated to the Buddha? This is both a violation of precepts and diminishes immeasurable merit.' Answer: 'Is it permissible to create images of humans, devas (deities), or animals near the Buddha image?' Answer: 'It is permissible near the Buddha image.' Question: 'If a Bhikṣu (Buddhist monk) ordains someone without inquiring into their background and later discovers that the person is a Buddha-dāsa (a slave owned by a monastery or monk) and does not send them away, what offense is committed?' Answer: 'Knowingly ordaining a Buddha-dāsa is a grave offense. If the Bhikṣu was unaware initially, they should send the person away upon discovering their status. Failure to do so is also a grave offense.' Question: 'Is this person a practitioner of the Great Path?' Answer: 'No.' Question: 'If someone uses their own money to hire a Bhikṣu to create a Buddha image, is the creator allowed to take the materials (of the Buddha image)?' Answer: 'No.' Question: 'If a Buddha-dhvaja (Buddhist banner) has already been hung, is it permissible to take it down and use it for Buddhist activities?' Answer: 'It is permissible to use it for Buddhist activities. However, if the dānapati (donor) does not permit it, it is not allowed.' Question: 'Is it permissible to prostrate together to the Seven Buddhas of the Past?' Answer: 'Yes, it is. Because the Dharmakāya (the body of the Dharma) is the same.' Question: 'If someone initially promises to hold three Samitis (Buddhist assemblies) for the Buddha but then only holds one, or only performs three incense offerings, or only makes three donations, is that acceptable?' Answer: 'No, it is not. Breaking one's promise incurs demerit.' Question: 'If a Bhikṣu commits an offense requiring a formal sangha (monastic community) decision, is it permissible to confess in the Buddha-kṣetra (Buddha-field or monastery)?' Answer: 'No, it is not.' Question: 'If an ancient temple has no walls, and the boundaries of the Buddha-kṣetra are unknown, how should one determine the boundaries if one wishes to build a wall?' Answer: 'If the boundaries are unknown, one should determine them according to one's intention. If there are additions or subtractions due to ignorance, there is no offense.' Question: 'Is there any offense in using objects dedicated to the Buddha to build a house or image for Hariti (a protective deity)?' Answer: 'The offense is the same as giving objects dedicated to the Buddha to someone else.' Question: 'If a Bhikṣu personally cuts down trees and digs the ground to build a Stupa (Buddhist monument), temple, or create Buddha images, is there merit?' Answer: 'They will not even be spared from suffering great torment in hell; how could there be merit? Because they knowingly violated the precepts.' Question: 'Is it permissible to bow to a Bhikṣu in front of a Stupa?' Answer: 'No, it is not. It is an offense that leads to Pāṭayantika (a minor offense).' Question: 'What is the offense of a Bhikṣu selling a Buddha image?'

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？」答：「罪同賣父母。」

問法事品第三

問：「高座說法，前人著俗服，可與說法不？」答：「聽說、法者二俱犯眾多，過三諫不改犯突吉羅，復經三諫犯決斷，復過三諫犯棄。若使不諫，經三說，戒轉增。」

問：「為說法者如法，余聽法者不如法，得說法不？」答：「同上。」

問：「僧坐先寄佛在上，后可於上坐不？」答：「佛坐不得；先是僧坐，得。」

問：「請人說法，先高座上帳𢄍，是供養佛物。得於下坐不？」答：「都不知，不犯；知，不得。」

問：「若人請比丘讀經及說法，施物得受不？」答：「有希望心受犯捨墮，若無貪心受不犯。若無衣缽受不犯。」

問：「僧中說法，高座上得憑機捉麈尾不？」答：「不病憑機捉麈尾犯墮。非尾翅者皆得。」

問：「秘經及戒律，有犯不？」答曰：「犯墮。」

問：「師具著俗服，得向說法禮不？」答：「得禮。不病不得為說法。」

問：「白衣頭上有帽，得為說法不？」答：「除有病必須覆頭，余悉不得。」

問：「經上有塵土草穢，得吹去不？」答：「不得。」

問：「比丘得書經取物不？」答：「不得。取犯捨墮。」

問：「經上食食犯何事？」答：「若有慢

【現代漢語翻譯】 現代漢語譯本 問：『如果賣父母，會犯什麼罪？』答：『罪同賣父母。』

問法事品第三

問：『在高座上說法，前面的人穿著世俗的衣服，可以為他們說法嗎？』答：『聽法者和說法者都犯眾多罪。經過三次勸諫不改正，犯突吉羅（Dukkata，輕罪）。再經過三次勸諫，犯決斷罪。再超過三次勸諫，犯棄罪。如果（說法者）不勸諫，經過三次說法，戒律會逐漸增加（罪過）。』

問：『為說法者如法，其餘聽法者不如法，可以說法嗎？』答：『同上（一樣，都犯戒）。』

問：『僧人坐的位置先供奉佛像在上，之後僧人可以坐在佛像的上方嗎？』答：『佛像坐的位置不可以；如果是僧人先坐的位置，可以。』

問：『請人說法，先在高座上設定了帷幔，這是供養佛的物品。可以在下面的座位上坐嗎？』答：『如果不知道（那是供養佛的物品），不犯戒；如果知道，就不可以。』

問：『如果有人請比丘（Bhikkhu，佛教出家男眾）讀經和說法，接受佈施的物品可以嗎？』答：『如果有希望獲得（更多）的心而接受，犯捨墮（Nissaggiya Pacittiya，一種戒律）；如果沒有貪心而接受，不犯戒。如果沒有衣缽，接受也不犯戒。』

問：『在僧團中說法，在高座上可以靠著幾案拿著拂塵嗎？』答：『如果沒有疾病，靠著幾案拿著拂塵，犯墮罪（Patimokkha，一種戒律）。不是用尾巴做的拂塵都可以。』

問：『秘密的經典和戒律，有違犯嗎？』答：『犯墮罪。』

問：『老師穿著世俗的衣服，可以向他行禮嗎？』答：『可以行禮。如果沒有疾病，不可以為他說法。』

問：『在家居士頭上戴著帽子，可以為他說法嗎？』答：『除非有疾病必須遮蓋頭部，其餘情況都不可以。』

問：『經書上有塵土草屑，可以吹掉嗎？』答：『不可以。』

問：『比丘可以抄寫經書獲取財物嗎？』答：『不可以。獲取財物犯捨墮罪。』

問：『在經書上飲食會犯什麼事？』答：『如果心懷傲慢』

【English Translation】 English version Question: 'What offense is committed if one sells one's parents?' Answer: 'The offense is the same as selling one's parents.'

Chapter Three on Asking About Matters of the Dharma

Question: 'When giving a Dharma talk from a high seat, if the person in front is wearing secular clothing, is it permissible to give the talk?' Answer: 'Both the listener and the speaker commit numerous offenses. After three admonishments without change, a Dukkata (minor offense) is committed. After another three admonishments, a decisive offense is committed. After more than three admonishments, an offense of abandonment is committed. If no admonishment is given, after three talks, the precepts will gradually increase (in transgression).'

Question: 'If the speaker is in accordance with the Dharma, but the listeners are not, is it permissible to give the talk?' Answer: 'The same as above (both commit offenses).'

Question: 'If a seat is first offered to the Buddha above, can the Sangha (monastic community) then sit above the Buddha?' Answer: 'A seat for the Buddha is not allowed; if it is first a seat for the Sangha, it is allowed.'

Question: 'If someone invites a speaker and first sets up a canopy on the high seat, which is an offering to the Buddha, is it permissible to sit on the lower seat?' Answer: 'If one does not know (that it is an offering to the Buddha), no offense is committed; if one knows, it is not permissible.'

Question: 'If someone invites a Bhikkhu (Buddhist monk) to recite scriptures and give a Dharma talk, is it permissible to receive the offered items?' Answer: 'If one receives with the hope of gaining (more), a Nissaggiya Pacittiya (an offense requiring expiation and forfeiture) is committed; if one receives without greed, no offense is committed. If one has no robes or bowl, receiving is not an offense.'

Question: 'When giving a Dharma talk in the Sangha, is it permissible to lean on a desk and hold a whisk on the high seat?' Answer: 'If one is not ill, leaning on a desk and holding a whisk is a Patimokkha (an offense requiring expiation). Those not made of tail feathers are all permissible.'

Question: 'Are there offenses for secret scriptures and precepts?' Answer: 'An offense requiring expiation is committed.'

Question: 'If the teacher is wearing secular clothing, is it permissible to bow to him before giving a Dharma talk?' Answer: 'It is permissible to bow. If one is not ill, it is not permissible to give a Dharma talk to him.'

Question: 'If a layperson has a hat on their head, is it permissible to give them a Dharma talk?' Answer: 'Unless one is ill and must cover their head, in all other cases it is not permissible.'

Question: 'If there is dust or grass on the scriptures, is it permissible to blow it away?' Answer: 'It is not permissible.'

Question: 'Is it permissible for a Bhikkhu to write scriptures and take things?' Answer: 'It is not permissible. Taking things commits a Nissaggiya Pacittiya offense.'

Question: 'What offense is committed by eating food on the scriptures?' Answer: 'If one is arrogant'

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意故為犯決斷，不慢意犯墮。」

問：「戒律不用流落，得燒不？」答：「不得。不知有罪，燒犯墮。若知燒有罪，故燒犯決斷。與方便破僧同，亦如燒父母。」

問結界法品第四

問：「結界法雲何？」答：「結界法。若山澤無人處隨意遠近，若在城邑聚落不得遠結，亦不得夜結。結時要須比丘在四角頭立，不得使外人入，外人入則界不成。先結界場，僧家白衣奴子盡著界場上，然後規度四方。結界時除四處：一者聚落；二者聚落外俗人田地常作事處；三者若阿練、若獨處山澤，恐說戒羯磨時有種種事難不得來，白眾求別結小界，眾若聽可，彼無五人眾當遣僧與結別界，此謂阿練若坐處。四者受戒場，先結界不均，除結界場。除是結界，以是其事。或先結大界，后結戒場，于中受戒，如卑公所云恐無所獲。然云不知，同於未制賴通。此路可有僥倖。其人云，若有病比丘，不能得往僧中，求索別一屋中結界，僧亦應聽。先解大界與結別界，結別界訖然後還結大界。一切比丘夜不持衣不得入中。有一住處有界，一比丘亦可打揵椎廣說戒，先向四方僧懺悔然後說，亦可三語。三語者，謂三說。」

問：「結界得通佛地結不？」答：「不得於中受戒。若先不知法，已受得戒。師僧若知，故違有罪。

【現代漢語翻譯】 現代漢語譯本： 『故意犯是決斷罪，非故意犯是墮罪。』

問：『戒律文字如果不再使用，可以燒燬嗎？』答：『不可以。如果不知道燒燬是有罪的，燒了就犯墮罪。如果明知燒燬是有罪的，還故意燒燬，就犯決斷罪。這和幫助他人破壞僧團一樣，也如同焚燒父母。』

問：結界法品第四

問：『結界法是怎樣的？』答：『結界法是：如果在山澤等無人之處，可以隨意確定遠近；如果在城鎮村落，則不能結得太遠，也不能在夜間結界。結界時必須要有比丘站在四個角上，不能讓外人進入，外人進入則結界不成。先要清理結界場地，僧團的成員、在家信徒、奴僕等都要聚集在結界場地之上，然後測量四方。結界時要排除四種地方：一是村落；二是村落外俗人耕作的田地；三是如果是在阿蘭若（遠離人煙的修行處）或獨處山澤，恐怕在說戒羯磨（僧團集會誦戒）時有種種困難不能前來，可以向僧眾請求另外結一個小界，僧眾如果允許，在沒有五人以上的僧團時，應當派遣僧人去結一個特別的界，這叫做阿蘭若的坐處。四是受戒的場地，如果先前結的界不均勻，要排除結界場地。排除這些地方才能結界，事情就是這樣。或者先結大界，后結戒場，在其中受戒，就像卑公所說的那樣，恐怕一無所獲。然而如果說不知道，就和沒有制定戒律時一樣可以通融。這條路或許可以僥倖通過。如果有人說，如果有生病的比丘，不能前往僧團，請求在另外一個房間里結界，僧團也應該允許。先解除大界，再結特別的界，結完特別的界后再重新結大界。所有比丘在夜間不得不帶衣服進入其中。如果一個住處有界，一個比丘也可以敲犍椎（一種法器）廣泛地說戒，先向四方僧眾懺悔然後再說，也可以用三語。三語是指說三次。』

問：『結界可以覆蓋佛地嗎？』答：『不得在其中受戒。如果先前不知道規矩，已經受戒了，可以得戒。如果師僧知道規矩，故意違犯，就有罪。』

【English Translation】 English version: 'Intentionally committing is a 'decisive' offense, unintentionally committing is a 'fallen' offense.'

Question: 'If the precepts are no longer needed, can they be burned?' Answer: 'No. If one does not know that burning them is a sin, burning them incurs a 'fallen' offense. If one knows that burning them is a sin and intentionally burns them, one commits a 'decisive' offense. This is the same as helping others destroy the Sangha, and is also like burning one's parents.'

Question: Chapter Four on the Method of Establishing Boundaries

Question: 'What is the method of establishing boundaries?' Answer: 'The method of establishing boundaries is as follows: In uninhabited places such as mountains and marshes, the distance can be determined at will; in towns and villages, the boundary should not be established too far away, nor should it be established at night. When establishing the boundary, bhikkhus must stand at the four corners, and outsiders must not be allowed to enter; if outsiders enter, the boundary is not established. First, the boundary area must be cleared, and members of the Sangha, lay followers, and servants must gather within the boundary area. Then, the four directions are measured. When establishing the boundary, four places must be excluded: first, villages; second, fields outside the village where laypeople regularly work; third, if it is in an aranya (a secluded place for practice) or a solitary mountain marsh, and there may be difficulties in attending the recitation of the precepts (Sangha assembly for reciting precepts), one can request the Sangha to establish a smaller, separate boundary. If the Sangha permits, and there are fewer than five bhikkhus, bhikkhus should be sent to establish a separate boundary. This is called the sitting place of the aranya. Fourth, the ordination site; if the previously established boundary is uneven, the ordination site must be excluded. Excluding these places allows the boundary to be established; this is the matter. Or, one can first establish a large boundary and then establish an ordination site within it for ordination, as Bēi Gōng said, fearing that nothing would be gained. However, if one says one did not know, it is as if the rule had not been established, and it can be accommodated. There may be a chance of luck on this path. If someone says that if there is a sick bhikkhu who cannot go to the Sangha, and requests that a boundary be established in a separate room, the Sangha should also allow it. First, the large boundary is dissolved, and then the separate boundary is established. After the separate boundary is established, the large boundary is re-established. All bhikkhus must not enter it at night without their robes. If a dwelling place has a boundary, one bhikkhu can strike the ghanta (a type of bell) and extensively recite the precepts, first confessing to the Sangha in the four directions and then reciting, or using the three statements. The three statements refer to saying it three times.'

Question: 'Can the established boundary cover the Buddha's land?' Answer: 'One must not receive ordination within it. If one did not know the rules beforehand and has already received ordination, one can obtain the precepts. If the teacher knows the rules and intentionally violates them, there is sin.'

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」

問：「行舟船上得結界不？」答：「得。若有沙彌白衣袪著岸上，然後結界。若不驅出，當障隔著一處，然後結界。結界后，比丘夜不持衣不得入水中。」

問：「大僧盡行，唯有沙彌在界。為得不？」答：「但有一清信士，界便不壞，況復沙彌。盡無，一宿界壞。若僧盡去不還，亦不須解。」

問：「賊來界里殺比丘，界壞不？」答：「不壞。」

問：「一二三四人行道，或在白衣家，得結界不？」答：「不得。五人以上得結界。」

問：「結界得通流水、池水結不？」答：「一切停水盡得。分流不得，以不知齊畔故。」

問：「結界后不打揵椎，界壞不？」答：「不壞。」

問：「結界得通王路結不？」答得：「當結界時，遣人兩頭斷行人，然後得結。」

問：「無主地可結界不？」答：「得。便如郁單越法。」

問：「先結界，後有大水、或掘坑長十五步、或復于中行欲，此界壞不？」答：「盡不壞。其人云，假使有掘大坑深廣一由旬，界猶不壞，況小小坑耶？」

問：「比丘得尼界里宿不？」答：「得。亦不得失衣，但不得入其房內耳。」

問：「僧結界竟，後來僧共住，不持衣，失衣不？」答：「不失。當結界時以通三世僧故。

【現代漢語翻譯】 現代漢語譯本 問：在船上可以結界（Sima, 佛教術語，指劃定一個區域作為僧團活動的範圍）嗎？答：可以。如果有沙彌（Sramanera, 佛教術語，指出家但未受具足戒的男性）或白衣（在家信徒）在船上，需要先將他們驅趕到岸上，然後再結界。如果無法驅趕，就用東西將他們隔開，然後再結界。結界之後，比丘（Bhiksu, 佛教術語，指受過具足戒的男性出家人）晚上不能不帶袈裟進入水中。 問：所有比丘都離開了，只剩下沙彌在結界範圍內，這樣可以嗎？答：只要有一位清信士（Upasaka, 佛教術語，指受過五戒的在家男信徒），結界就不會失效，更何況是沙彌。如果完全沒有人，結界在一夜之後就會失效。如果比丘全部離開並且不再回來，也不需要解除結界。 問：如果有盜賊進入結界範圍內殺害比丘，結界會失效嗎？答：不會失效。 問：如果只有一到四個人在路上行走，或者在白衣的家中，可以結界嗎？答：不可以。必須五人以上才可以結界。 問：結界可以包括流動的河水或池塘的水嗎？答：所有靜止的水都可以。流動的水不可以，因為無法確定邊界。 問：結界之後不敲犍椎（Ghandi, 佛教寺院中用以集眾的法器），結界會失效嗎？答：不會失效。 問：結界可以包括王路（公共道路）嗎？答：可以。在結界的時候，要派人到道路的兩頭阻止行人通過，然後才能結界。 問：無主之地可以結界嗎？答：可以。就像郁單越（Uttarakuru, 北俱盧洲，佛教傳說中的四大部洲之一，以生活安樂著稱）的規矩一樣。 問：如果先結界，後來發生大水、或者有人挖掘了十五步長的坑、或者有人在結界範圍內行淫，這個結界會失效嗎？答：都不會失效。有人說，即使挖掘了一個一由旬（Yojana, 古印度長度單位）深廣的大坑，結界也不會失效，更何況是小小的坑呢？ 問：比丘可以在比丘尼（Bhiksuni, 佛教術語，指受過具足戒的女性出家人）的結界範圍內住宿嗎？答：可以。但也不可以丟失袈裟，只是不可以進入比丘尼的房間內。 問：僧團結界完畢后，後來有其他僧人來一起居住，沒有攜帶袈裟，會因此失去袈裟嗎？答：不會失去。因為結界的時候已經包含了過去、現在和未來的僧人。

【English Translation】 English version Question: Can a boundary (Sima) be established on a boat? Answer: Yes. If there are Sramaneras (novice monks) or laypeople on the boat, they must be driven ashore before establishing the boundary. If they cannot be driven out, they should be separated by an obstacle, and then the boundary can be established. After the boundary is established, a Bhiksu (fully ordained monk) must not enter the water at night without his robe. Question: If all the Bhiksus have left, and only Sramaneras remain within the boundary, is it valid? Answer: As long as there is one Upasaka (male lay devotee), the boundary will not be broken, let alone with a Sramanera. If there is no one at all, the boundary will be broken after one night. If all the monks leave and do not return, there is no need to dissolve the boundary. Question: If thieves come into the boundary and kill a Bhiksu, is the boundary broken? Answer: No, it is not broken. Question: If there are only one, two, three, or four people walking on the road, or in a layperson's house, can a boundary be established? Answer: No. A boundary can only be established with five or more people. Question: Can the boundary include flowing water or pond water? Answer: All still water is acceptable. Flowing water is not, because the boundary cannot be determined. Question: If the Ghandi (a percussion instrument used in Buddhist monasteries) is not struck after the boundary is established, is the boundary broken? Answer: No, it is not broken. Question: Can the boundary include a royal road (public road)? Answer: Yes, it can. When establishing the boundary, people should be sent to both ends of the road to stop pedestrians from passing through, and then the boundary can be established. Question: Can a boundary be established on ownerless land? Answer: Yes. It is like the custom of Uttarakuru (one of the four continents in Buddhist cosmology, known for its happiness and ease). Question: If a boundary is established first, and then there is a great flood, or someone digs a pit fifteen steps long, or someone engages in sexual activity within the boundary, is the boundary broken? Answer: None of these break the boundary. It is said that even if a large pit one Yojana (an ancient Indian unit of distance) deep and wide is dug, the boundary will not be broken, let alone a small pit. Question: Can a Bhiksu stay overnight within the boundary of a Bhiksuni (fully ordained nun)? Answer: Yes. But he must not lose his robe, and he must not enter her room. Question: If the Sangha (Buddhist monastic community) establishes a boundary, and later other monks come to live together without carrying their robes, do they lose their robes because of this? Answer: No, they do not lose them. Because when the boundary was established, it included monks of the past, present, and future.

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」

問：「僧不盡集，得結界不？」答：「若有事囑授得，無事不得。」

問：「一結界得經幾時？」答：「不限年數。若施主更增地，乃更結耳。」

問：「先僧結界不解而去，後來僧得於中結界不？」答：「不得。」

問：「結戒場時要須集一切僧，為隨意多少？」答：「五人以上得。以無大界故，眾不集無犯。」

問：「結戒場要須至場上，亦得遙結耶？」答：「要須至場上乃得結耳。」

問：「二眾結界，得互相叉結不？」答：「不得相叉。得共通結耳。」

問：「一界里得鳴二揵椎不？」答：「得。但不得二處說戒及以羯磨種種僧事，唯得燒香飲食而已。」

問：「大僧得與尼通結界不？」答：「得。」

問歲坐事品第五

問：「夏坐幾日得結坐？」答：「從四月十六日盡五月十五日，日日可結，此謂坐。初有事難不得結，或五四三日乃至一月盡，不失前坐，此名三十日結坐一日受歲，後坐人唯得一日結坐。過七月十五日，有事難，日日可受歲，盡八月十五日，此名一日結坐三十日受歲。」

問：「結坐受七日法，為坐初受、為行時受？」答：「若坐初受者好，臨行時受亦得。夫受七日法，行不滿七日還，後行不復更受。計滿七日，

【現代漢語翻譯】 現代漢語譯本 問：『僧眾沒有全部到齊，可以結界嗎？』答：『如果有事情需要囑託交代，就可以結界；如果沒有事情，就不可以。』 問：『一次結界可以維持多久？』答：『沒有年數的限制。如果施主又增加了土地，那就需要重新結界。』 問：『之前的僧侶結界后沒有解除就離開了，後來的僧侶可以在其中結界嗎？』答：『不可以。』 問：『結戒場的時候，需要召集所有的僧侶，還是隨意多少都可以？』答：『五人以上就可以。因為沒有大界，所以僧眾不全部到齊也沒有犯戒。』 問：『結戒場的時候，必須要到戒場上，還是可以在遠處遙結？』答：『必須要到戒場上才可以結界。』 問：『比丘和比丘尼二眾結界，可以互相交叉結界嗎？』答：『不可以互相交叉。可以共同結界。』 問：『一個結界里可以敲響兩次揵椎（ghanta，犍椎，寺院中用以集眾的法器）嗎？』答：『可以。但是不可以有兩個地方同時說戒以及舉行羯磨（karma，業）等各種僧事，只可以燒香和飲食。』 問：『比丘僧團可以和比丘尼僧團共同結界嗎？』答：『可以。』 問：『歲坐事品第五』 問：『夏季安居多少天后可以結坐（varsa-upasthapana，雨季安居）？』答：『從四月十六日到五月十五日，每天都可以結坐，這叫做安居。最初如果有事難以結坐，或者五天、四天、三天甚至一個月才結，也不算失去之前的安居，這叫做三十日結坐一日受歲（samvatsara，年）。後來安居的人只能有一天結坐的時間。過了七月十五日，如果有事難以結坐，每天都可以受歲，直到八月十五日，這叫做一日結坐三十日受歲。』 問：『結坐后受七日法（sattahakaraniya，七日法），是在安居開始時受，還是在出行時受？』答：『如果在安居開始時受最好，臨出行時受也可以。如果受了七日法，出行不滿七日就返回，之後再出行就不需要再受。計算滿七日，』

【English Translation】 English version Question: 'If the Sangha (community of monks) is not fully assembled, can a boundary (sima) be established?' Answer: 'If there are matters to be entrusted and instructed, it can be established; if there are no matters, it cannot.' Question: 'How long does a single established boundary last?' Answer: 'There is no limit to the number of years. If the donor adds more land, then it must be re-established.' Question: 'If the previous monks established a boundary but left without dissolving it, can the later monks establish a boundary within it?' Answer: 'No, they cannot.' Question: 'When establishing a boundary for the precepts (sima for ordination), is it necessary to gather all the monks, or is any number sufficient?' Answer: 'Five or more are sufficient. Because there is no major boundary, there is no offense if the Sangha is not fully assembled.' Question: 'When establishing a boundary for the precepts, is it necessary to be at the site, or can it be established remotely?' Answer: 'It is necessary to be at the site to establish it.' Question: 'When the Bhikshus (monks) and Bhikshunis (nuns) establish boundaries, can they cross-establish each other's boundaries?' Answer: 'They cannot cross-establish. They can establish a common boundary.' Question: 'Can two ghantas (temple bells) be sounded within one boundary?' Answer: 'Yes, it is allowed. But there cannot be two places reciting the precepts (pratimoksa) or performing karma (ecclesiastical acts), only burning incense and taking food.' Question: 'Can the Bhikshu Sangha establish a boundary together with the Bhikshuni Sangha?' Answer: 'Yes, they can.' Question: 'Chapter Five on Matters Concerning the Year's Seating' Question: 'After how many days of the summer retreat (varsa-upasthapana) can the seating be established?' Answer: 'From the sixteenth day of the fourth month to the fifteenth day of the fifth month, the seating can be established every day; this is called the retreat. Initially, if there are difficulties in establishing the seating, or it is established after five, four, three days, or even a month, the previous retreat is not lost; this is called establishing the seating for thirty days and receiving the year (samvatsara) on one day. Those who retreat later only have one day to establish the seating. After the fifteenth day of the seventh month, if there are difficulties, the year can be received every day until the fifteenth day of the eighth month; this is called establishing the seating for one day and receiving the year for thirty days.' Question: 'When the seven-day rule (sattahakaraniya) is received after establishing the seating, is it received at the beginning of the retreat or when traveling?' Answer: 'It is best to receive it at the beginning of the retreat, but it is also acceptable to receive it when traveling. If the seven-day rule is received and the travel is less than seven days, there is no need to receive it again for subsequent travels. Calculate to complete seven days,'

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乃復更受。若慮忘，亦可日受。」

問：「夏坐中不受床座房舍十二物，得坐不？」答：「不須受。」

問：「夏中若三寶事、若疾病、種種事難，得移坐不？」答：「得。坐初當白眾，眾中受三十九日法。三十九日法已，有一事便出界三十九日。三十九日滿得還，好。若不得還，亦可於彼處受歲無犯。若坐初不受，臨行時受亦得。若坐已滿三十九日者，有事便出界，不須復受。若事不得還，亦可於彼處受歲。」

問：「結坐而不坐，得歲不？」答：「若先不知坐法受歲，得。若知故違，不得。」

問：「都不結不坐，受歲得不？」答：「若先不知有結、不知有坐法，受臘得，知便應向眾僧懺悔。若先知法，故違不得。」

問：「不結而坐，得歲不？」答：「同上事。」

問：「夏坐中得入流水池水浴不？」答：「界內盡得。若受七日，行過水亦得。」

問：「夏坐中犯決斷不悔，受歲得不？」答：「雖有罪，得歲。所以爾者，是比丘故。」

問：「受歲不和合，得歲不？」答：「要先懺悔然後受歲。若其人不悔，擯出得受。若不肯出眾，當三諫，過三諫不受犯決斷，過四諫犯重。若力能驅，逼出界好。若其不出，當牢閉著一房中，然後受歲無苦，以其非複比丘故

【現代漢語翻譯】 現代漢語譯本 『然後可以再次接受（歲）。如果擔心忘記，也可以每天接受。』

問：『在夏安居期間，如果沒有接受床、座位、房舍這十二種物品，還能安坐嗎？』答：『不需要接受。』

問：『在夏安居期間，如果遇到三寶（Triratna）的事、或者疾病、各種困難，可以移動座位嗎？』答：『可以。開始安坐時應當告知大眾，在大眾中接受三十九日法。過了三十九日法后，如果有什麼事情就可以離開界限三十九日。三十九日滿了可以回來，這樣最好。如果不能回來，也可以在那裡接受歲，沒有犯戒。如果開始安坐時沒有接受，臨走時接受也可以。如果安坐已經滿了三十九日，有事離開界限，就不需要再次接受。如果事情耽擱不能回來，也可以在那裡接受歲。』

問：『結夏（Vassa）而不安坐，能得到歲嗎？』答：『如果先前不知道安坐的方法就接受了歲，可以得到。如果明知故犯，就不能得到。』

問：『既不結夏也不安坐，接受歲能得到嗎？』答：『如果先前不知道有結夏，不知道有安坐的方法，接受臘（Vassa）可以得到，知道了就應該向眾僧懺悔。如果先前知道方法，故意違犯就不能得到。』

問：『不結夏而安坐，能得到歲嗎？』答：『和上面的情況一樣。』

問：『在夏安居期間可以進入流水池水中沐浴嗎？』答：『在界限內都可以。如果接受了七日藥，走過水也可以。』

問：『在夏安居期間犯了決斷罪而不懺悔，接受歲能得到嗎？』答：『即使有罪，也能得到歲。之所以這樣，是因為他還是比丘（bhiksu）。』

問：『接受歲時不和合，能得到歲嗎？』答：『要先懺悔然後才能接受歲。如果那人不懺悔，把他擯除出去就可以接受歲。如果不肯離開僧團，應當勸諫三次，超過三次勸諫不接受就犯決斷罪，超過四次勸諫就犯重罪。如果力氣足夠可以驅趕，把他逼出界限就好。如果他不出去，應當牢牢地關在一個房間里，然後接受歲就沒有問題，因為他已經不再是比丘（bhiksu）了。』

【English Translation】 English version 'Then you can receive (the Vassa) again. If you are worried about forgetting, you can also receive it daily.'

Question: 'During the summer retreat, if one has not received the twelve items of beds, seats, and dwellings, can one still sit?' Answer: 'It is not necessary to receive them.'

Question: 'During the summer retreat, if there are matters concerning the Three Jewels (Triratna), or illness, or various difficulties, can one move the seat?' Answer: 'Yes, one can. At the beginning of the sitting, one should inform the assembly and receive the thirty-nine-day rule in the assembly. After the thirty-nine-day rule, if there is any matter, one can leave the boundary for thirty-nine days. If one can return after thirty-nine days, that is best. If one cannot return, one can also receive the Vassa there without offense. If one has not received it at the beginning of the sitting, one can receive it when leaving. If one has already completed thirty-nine days of sitting, and there is a matter to leave the boundary, one does not need to receive it again. If the matter delays and one cannot return, one can also receive the Vassa there.'

Question: 'If one observes the Vassa (Vassa) but does not sit, does one gain the year?' Answer: 'If one did not know the method of sitting and received the Vassa, one gains it. If one knowingly violates it, one does not gain it.'

Question: 'If one neither observes the Vassa nor sits, can one gain the year by receiving the Vassa?' Answer: 'If one did not know about observing the Vassa, nor know about the method of sitting, one can gain the year by receiving the Vassa, but if one knows, one should confess to the Sangha. If one knew the method beforehand and deliberately violated it, one cannot gain it.'

Question: 'If one sits without observing the Vassa, does one gain the year?' Answer: 'The same as the above case.'

Question: 'During the summer retreat, can one enter a flowing stream or pool to bathe?' Answer: 'Within the boundary, one can. If one has received the seven-day medicine, one can also walk across the water.'

Question: 'During the summer retreat, if one commits an offense requiring expulsion and does not repent, can one gain the year by receiving the Vassa?' Answer: 'Even if there is an offense, one can gain the year. The reason is that he is still a bhiksu (bhiksu).'

Question: 'If the receiving of the Vassa is not harmonious, can one gain the year?' Answer: 'One must first repent and then receive the Vassa. If that person does not repent, one can expel him and then receive the Vassa. If he refuses to leave the Sangha, one should admonish him three times; if he does not accept after three admonishments, he commits an offense requiring expulsion; if he does not accept after four admonishments, he commits a grave offense. If one has the strength to drive him out, it is good to force him out of the boundary. If he does not leave, one should lock him in a room, and then receiving the Vassa will be without problem, because he is no longer a bhiksu (bhiksu).'

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。若惡人多，眾所不擯，當避出界。若共受歲，不得歲。」

問：「夏坐中得捉扇拂不？」答：「一切毛尾總翅不得捉，葦竹扇得捉。」

問：「夏坐中得為亡師造福不？」答：「得。但不得手自造事耳。」

問：「後坐人得七月十五日受歲起去不？」答：「不得。若先不知已受歲，得。若知法故違，不得。若已和合僧就受籌而已，若後坐人受歲時，前坐人亦爾。」

問：「二人同臘，小者前坐、大者後坐。前坐者已受歲，後坐者未受，於一月中何者應大？」答：「先大者故大，計本日故。」

問：「夏中不受七日法，暫小小出界故，得坐不？」答：「懺悔得。」

問：「夏中一因緣得三受七日不？」答言：「得。」

問：「夏中不坐人或十或五，欲來寄住共受歲。得共住共受歲不？」答：「若及後坐當結，若不及後坐不得。此人若全不知有坐法，得容。若知有故違，不得。」

問：「不結坐或不受七日，已受臘，得夏不？」答：「不知法，已受，得臘、不得夏。若已夏，僧一諫還取好，過三諫不取，犯戾語決斷懺。還取，得。當取時，白眾然可，乃得。」

問：「比丘不受歲，犯何事？」答：「若一比丘不受歲，眾諫使受。一諫至三受好，若過三不受犯決

【現代漢語翻譯】 現代漢語譯本：如果惡人很多，大家都不願意接納，就應當避開離開這個區域。如果一起安居受歲，就不能再受歲了。

問：『夏季安居中可以拿扇子或拂塵嗎？』答：『一切毛制、動物尾巴製成的拂塵都不能拿，葦或竹子做的扇子可以拿。』

問：『夏季安居中可以為去世的師父做功德嗎？』答：『可以。但不能親自動手處理相關事務。』

問：『后安居的人可以在七月十五日受歲后離開嗎？』答：『不可以。如果事先不知道已經受歲，可以。如果明知故犯，不可以。如果僧團已經和合，準備接受籌碼，那麼后安居的人受歲時，先安居的人也是一樣。』

問：『兩個人同一年出家，年齡小的前安居，年齡大的后安居。前安居的人已經受歲，后安居的人還沒受歲，在一個月里誰應該算大？』答：『先出家的人仍然大，按照出家的日子計算。』

問：『夏季安居中沒有接受七日法，只是暫時稍微出界，還可以繼續安居嗎？』答：『懺悔后可以。』

問：『夏季安居中因為一個因緣可以接受三次七日法嗎？』答：『可以。』

問：『夏季安居中，有十個或五個沒有參加安居的人，想要來寄住，一起受歲，可以一起住一起受歲嗎？』答：『如果來得及參加后安居的結界，就可以，如果來不及參加后安居的結界，就不可以。如果這個人完全不知道有安居的規矩，可以容納。如果明知故犯，不可以。』

問：『沒有結界安居或者沒有接受七日法，已經受了戒臘，可以算入夏臘嗎？』答：『如果不知道安居的規矩，已經受了戒臘，可以算戒臘，不能算夏臘。如果已經安居，僧團勸諫一次，讓他改過來就好，超過三次勸諫還不改，就犯了惡口罪，需要決斷懺悔。改過來，就可以算夏臘。在改過來的時候，要告知大眾，得到認可，才可以。』

問：『比丘不受歲，犯什麼事？』答：『如果一個比丘不受歲，僧團應當勸諫他接受。勸諫一到三次，接受就好，如果超過三次還不接受，就犯了決斷罪。

【English Translation】 English version: If there are many wicked people, and the community is unwilling to accept them, one should avoid leaving that area. If they dwell together and observe the varsa (rain retreat) together, they cannot observe the varsa again.

Question: 'During the summer retreat, is it permissible to hold a fan or a whisk?' Answer: 'All whisks made of hair or animal tails are not allowed to be held, but fans made of reeds or bamboo are allowed.'

Question: 'During the summer retreat, is it permissible to create merit for a deceased teacher?' Answer: 'Yes, it is. But one should not personally handle the related affairs.'

Question: 'Can a person who enters the retreat later leave after observing the varsa on the fifteenth day of the seventh month?' Answer: 'No, they cannot. If they did not know beforehand that they had already observed the varsa, they can. If they knowingly violate the rule, they cannot. If the Sangha (community) has already harmonized and is preparing to accept the counting sticks, then when the person who entered the retreat later observes the varsa, the person who entered earlier does the same.'

Question: 'Two people ordained in the same year, the younger one enters the retreat earlier, and the older one enters later. The one who entered earlier has already observed the varsa, and the one who entered later has not yet observed it. Within a month, who should be considered senior?' Answer: 'The one who ordained earlier is still senior, calculated according to the date of ordination.'

Question: 'During the summer retreat, if one does not accept the seven-day rule and only temporarily leaves the boundary slightly, can one continue the retreat?' Answer: 'After repentance, one can.'

Question: 'During the summer retreat, can one accept the seven-day rule three times for one reason?' Answer: 'Yes, one can.'

Question: 'During the summer retreat, if there are ten or five people who did not participate in the retreat and want to stay and observe the varsa together, can they stay and observe the varsa together?' Answer: 'If they arrive in time to participate in the later varsa boundary setting, they can. If they do not arrive in time for the later varsa boundary setting, they cannot. If this person is completely unaware of the rules of the retreat, they can be accommodated. If they knowingly violate the rules, they cannot.'

Question: 'If one does not set the varsa boundary or accept the seven-day rule, but has already received ordination years, can they be counted in the summer years?' Answer: 'If one is unaware of the rules of the retreat and has already received ordination years, they can be counted as ordination years, but not as summer years. If one has already entered the retreat, the Sangha should advise them once to correct it. If they do not correct it after three admonishments, they commit the offense of harsh speech and need to undergo a decisive confession. If they correct it, they can be counted as summer years. When correcting it, it should be announced to the community and approved, then it is permissible.'

Question: 'If a Bhikkhu (monk) does not observe the varsa, what offense does he commit?' Answer: 'If a Bhikkhu does not observe the varsa, the Sangha should advise him to observe it. One to three admonishments are good. If he does not accept it after three admonishments, he commits the offense of decisive action.'

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斷，過四不受非沙門，以不肯受法故。」

問：「夏坐新受戒人，日中后結坐，得歲不？」答：「得。唯后夜不得。」

問：「夏坐中忘不受七日，一出行，得坐不？」答：「憶即悔，得。一坐中不得過三悔，過三悔不得歲。」

問：「受歲時若天雨，得屋下受歲不？」答：「得。」

問：「規至某方結坐，有礙不達得進，得遙結坐不？」答：「不得。正可到彼結後坐，若道路有僧住處，便應就坐結。二三日治房室，然後受三十九日得去。若無僧住處，五人以上共結界坐，然後留一二人守界，滿三十九日乃得去。若後人不滿三十九日去者，前去人不知不失坐，後人失。」

問：「一人至四人，得白衣家結坐不？」答：「不得。五人以上得結。」

問：「一人靜處得結坐不？」答：「先有結界，二人以上得。一人不得，無人共受坐故。無界，盡不得。若欲別坐，當更請僧結界坐，然後得。」

問：「比丘夏坐中，受他凈施及受他寄物，或經十日至三月。得爾不？」答：「作不貪意受，不限時節。」

問：「夏坐中界內作有為事，得應坐不？」答：「福事得指授，余不得。」

問：「受夏坐文雲房舍破當補治。為謂始坐、坐訖時耶？」答：「三月中破即治。」

【現代漢語翻譯】 現代漢語譯本 問：『斷絕了（煩惱），超過四種不應接受供養的人，不是沙門（Śrāmaṇa，指佛教出家修行者），因為不肯接受佛法。』

問：『夏季安居（Varṣa，指雨季期間僧侶的集中修行）期間新受戒的人，在日中之後結夏安居，能算作一歲嗎？』答：『可以。只是後半夜不行。』

問：『夏季安居期間忘記接受七日（的規定），一次出行，還能安居嗎？』答：『如果憶起就懺悔，可以。一次安居中不能超過三次懺悔，超過三次懺悔就不能算作一歲。』

問：『受歲（指安居期滿）的時候如果下雨，可以在屋檐下受歲嗎？』答：『可以。』

問：『計劃到某個地方結夏安居，但遇到阻礙無法到達，可以遙遠地結夏安居嗎？』答：『不可以。只能到達那裡之後再結夏安居。如果道路上有僧人居住的地方，就應該去那裡結夏安居。用兩三天的時間修繕房舍，然後接受三十九天（的安居期滿）就可以離開。如果沒有僧人居住的地方，五人以上共同結界安居，然後留下一兩個人守護結界，滿三十九天才能離開。如果後來的人不滿三十九天就離開，先前離開的人不知道，不算失去安居，後來的人失去（安居的資格）。』

問：『一人到四人，可以在白衣（指在家居士）家結夏安居嗎？』答：『不可以。五人以上才可以結夏安居。』

問：『一人在安靜的地方可以結夏安居嗎？』答：『先有結界，兩人以上可以。一人不可以，因為沒有人共同接受安居。沒有結界，完全不可以。如果想要單獨安居，應當重新請僧人結界安居，然後才可以。』

問：『比丘（Bhikṣu，指男性出家修行者）在夏季安居期間，接受他人清凈的佈施以及接受他人寄放的物品，或者經過十天到三個月。可以這樣做嗎？』答：『以不貪婪的心意接受，不限制時間。』

問：『在夏季安居期間，在結界內做有為的事情，可以應合安居的規定嗎？』答：『爲了福德的事情可以指示，其餘的不可以。』

問：『接受夏季安居的文書上說房舍破損應當修補。是指開始安居的時候，還是安居結束的時候呢？』答：『在三個月（的安居期）中破損就修補。』

【English Translation】 English version Question: 'One who has severed (afflictions), who is beyond the four who are unworthy of offerings, is not a Śrāmaṇa (Buddhist monastic) because he is unwilling to accept the Dharma.'

Question: 'If a newly ordained person observes the Varṣa (rain retreat) and begins the retreat after midday, does it count as a year?' Answer: 'Yes, it does. Only the latter part of the night is not permissible.'

Question: 'If during the Varṣa, one forgets to observe the seven-day (rule) and goes out once, can one still observe the retreat?' Answer: 'If one remembers and repents, yes. One cannot have more than three repentances in one retreat; exceeding three repentances disqualifies it as a year.'

Question: 'If it rains when receiving the year (completion of the retreat), can one receive the year under a roof?' Answer: 'Yes, one can.'

Question: 'If one plans to establish a retreat in a certain direction but is hindered from reaching it, can one establish the retreat remotely?' Answer: 'No, one cannot. One can only establish the retreat after arriving there. If there is a dwelling place for monks on the way, one should go there to establish the retreat. Spend two or three days repairing the dwelling, and then after observing thirty-nine days, one can leave. If there is no dwelling place for monks, five or more people should jointly establish a boundary for the retreat, and then leave one or two people to guard the boundary. Only after completing thirty-nine days can one leave. If the later person leaves before completing thirty-nine days, the person who left earlier does not unknowingly lose the retreat, but the later person loses it.'

Question: 'Can one to four people establish a retreat at the home of a layperson?' Answer: 'No, one cannot. Five or more people are required to establish a retreat.'

Question: 'Can one person establish a retreat in a quiet place?' Answer: 'If there is a pre-existing boundary, two or more people can. One person cannot, because there is no one to jointly observe the retreat. Without a boundary, it is completely impermissible. If one wishes to establish a separate retreat, one should invite monks to establish a boundary for the retreat, and then it is permissible.'

Question: 'During the Varṣa, can a Bhikṣu (monk) receive pure offerings from others or accept items entrusted by others, even if it takes ten days to three months? Is that permissible?' Answer: 'Accept with a non-greedy intention, without limiting the time.'

Question: 'During the Varṣa, if one engages in intentional activities within the boundary, does it accord with the rules of the retreat?' Answer: 'For meritorious activities, one can give instructions; otherwise, one cannot.'

Question: 'The text for observing the Varṣa states that damaged dwellings should be repaired. Does this refer to the beginning of the retreat or the end of the retreat?' Answer: 'Repair it when it is damaged during the three months (of the retreat).'

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問：「受歲時尼來界內求索受歲，應與受歲不？」答：「二尼已上得。一不得，所以爾者，以尼獨行出界故犯重故。」

問度人事品第六

問：「一人得度沙彌不？」答：「二人乃得。」

問：「度沙彌得遙請和上不？」答：「不得。」

問：「未滿五臘度人，犯何事？其弟子為得戒不？」答：「若知非法而度犯墮，過三諫不止犯決斷。若弟子不知是非法，得戒。若知，不得。」

問：「比丘都不誦戒，又不知種種僧事，而多度人或作三師，有所犯不？」答：「此人尚不應食人信施，況復度人！」

問：「若人父母王法不聽，比丘盜將人去度。犯何事？」答：「犯重。若官人走奴投比丘為道，比丘若知而安止未度，尚犯重。」

問：「若兒先出家，父母后出家，來投其兒。兒得度不？」答：「得。」

問：「犯戒比丘得度人不？」答：「犯重者，無復度人之理。若犯決斷事，同上。未滿五臘者，若犯余輕戒法，要須懺悔然後得度。」

問：「白衣投一比丘欲出家，比丘即受，更為請和上戒師。所投比丘故是師非？」答：「非師。若后從受法者，可為法師。若依隨者，可為依止師。」

問：「比丘多度弟子、或作三師，都不教誡。犯何事？」答：

【現代漢語翻譯】 現代漢語譯本 問：『如果尼姑在受歲時來到僧團的界限內，請求接受歲，應該允許她接受歲嗎？』答：『兩個或兩個以上的尼姑可以。一個尼姑不可以，因為尼姑獨自出界會犯重罪。』

問：『一個人可以度沙彌（Śrāmaṇera，佛教出家男子）嗎？』答：『需要兩個人才能度。』

問：『度沙彌可以遙請和尚（Upadhyaya，親教師）嗎？』答：『不可以。』

問：『未滿五臘（Vassa，雨季安居）的比丘度人，犯什麼戒？他的弟子能得到戒律嗎？』答：『如果知道不合法而度人，犯墮罪（Pāṭayantika，一種戒律），經過三次勸諫仍然不停止，則犯決斷罪（Saṃghādisesa，僧殘罪）。如果弟子不知道是否合法，可以得到戒律。如果知道，就不能得到。』

問：『比丘完全不誦戒，又不知道各種僧事，卻多次度人或做三師（Trīṇi śikṣāṇi，三學：戒、定、慧），有什麼罪過嗎？』答：『這種人尚且不應該接受別人的供養，更何況度人！』

問：『如果有人父母或王法不允許出家，比丘偷偷地把人帶走並度他出家，犯什麼戒？』答：『犯重罪（Prāyশ্চittika，波逸提罪）。如果官府的逃奴投奔比丘想要出家，比丘如果知道而安頓他，即使還沒度他出家，也犯重罪。』

問：『如果兒子先出家，父母后來出家，來投奔他的兒子，兒子可以度他們出家嗎？』答：『可以。』

問：『犯戒的比丘可以度人出家嗎？』答：『犯重罪的人，沒有資格度人出家。如果犯決斷罪，同上。未滿五臘的比丘，如果犯其他輕微的戒律，必須先懺悔，然後才能度人。』

問：『一個在家居士投奔一個比丘想要出家，比丘就接受了他，然後另外請和尚和戒師。這個接受投奔的比丘是師父嗎？』答：『不是師父。如果後來跟隨他學習佛法，可以作為法師。如果只是依附跟隨，可以作為依止師。』

問：『比丘多次度弟子，或者做三師，卻都不教導他們，犯什麼戒？』答：

【English Translation】 English version Question: 'If a Bhikkhuni (Buddhist nun) comes within the boundary of the Sangha (Buddhist monastic community) during the acceptance of the year (受歲時), requesting to receive the year, should she be allowed to receive it?' Answer: 'Two or more Bhikkhunis are allowed. One is not allowed, because a Bhikkhuni traveling alone outside the boundary commits a grave offense.'

Question: 'Can one person ordain a Śrāmaṇera (novice monk)?' Answer: 'It requires two people to ordain.'

Question: 'When ordaining a Śrāmaṇera, can the Upadhyaya (preceptor) be invited remotely?' Answer: 'No.'

Question: 'What offense does a Bhikkhu (monk) who has not completed five Vassas (rain retreats) commit if he ordains someone? Does his disciple receive the precepts?' Answer: 'If he knows it is unlawful and ordains someone, he commits a Pāṭayantika (an offense requiring confession). If he does not stop after three admonitions, he commits a Saṃghādisesa (an offense requiring a meeting of the Sangha). If the disciple does not know whether it is lawful or unlawful, he receives the precepts. If he knows, he does not.'

Question: 'If a Bhikkhu does not recite the precepts at all, nor does he know various Sangha matters, yet he ordains many people or acts as one of the three teachers (Trīṇi śikṣāṇi, three trainings: morality, concentration, and wisdom), does he commit any offense?' Answer: 'This person should not even accept offerings from people's faith, let alone ordain others!'

Question: 'If someone's parents or the law of the king do not allow him to leave home, and a Bhikkhu secretly takes him away and ordains him, what offense does he commit?' Answer: 'He commits a Prāyश्चittika (an offense requiring expiation). If a fugitive slave from the government seeks refuge with a Bhikkhu to become a monk, and the Bhikkhu knows this and shelters him without ordaining him, he still commits a grave offense.'

Question: 'If a son ordains first, and the parents ordain later and seek refuge with their son, can the son ordain them?' Answer: 'Yes.'

Question: 'Can a Bhikkhu who has violated the precepts ordain others?' Answer: 'One who has committed a grave offense has no right to ordain others. If he has committed a Saṃghādisesa offense, the same applies. If a Bhikkhu who has not completed five Vassas has committed other minor precepts, he must first confess before he can ordain others.'

Question: 'A layperson seeks refuge with a Bhikkhu wanting to leave home, and the Bhikkhu accepts him, then invites an Upadhyaya and an Acarya (teacher) . Is the Bhikkhu who accepted him the teacher?' Answer: 'He is not the teacher. If the person later follows him to learn the Dharma, he can be considered a Dharma teacher. If he merely relies on and follows him, he can be considered a supporting teacher.'

Question: 'If a Bhikkhu ordains many disciples or acts as one of the three teachers, but does not instruct them at all, what offense does he commit?' Answer:

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「犯墮。昔迦葉佛時有一比丘，度弟子不教誡。弟子多作非法，命終生龍中。龍法七日一受對，時火燒其身，肉盡骨在，尋復還復，復則復燒。不能堪苦，便自思惟：『我宿何罪致苦如此耶？』便觀宿命，自見本作沙門，不持禁戒，師亦不教。便作毒念，恚其本師，念欲傷害。會後其師與五百人乘船渡海，龍便出水捉船。眾人即問：『汝為是誰？』答：『我是龍。』問：『汝何以捉船？』答：『汝若下此比丘，放汝使去。』問：『此比丘何豫汝事？都不索餘人，獨索此比丘者何？』龍曰：『此比丘本是我師，不教誡我，使我今日受如此苦痛，是以索之。』眾人事不得止，便欲捉此比丘下著水中。比丘曰：『我自入水，不須見捉。』即便投水喪滅身命，生諸苦處受罪無量。以此驗之，度人事大，不可不教誡。」

問受戒事品第七

問：「沙彌犯十戒，或一二三不悔，受大戒得不？」答：「若憶而不懺，不得。都不憶，又不知法，已受得。夫受戒法師應問沙彌：『汝犯戒不？』若言：『犯。』即應教懺。若本師不問，壇上師應問。若都不問，師犯墮。」

問：「已受大戒，得悔沙彌時所犯不？」答：「得悔，悔法同沙彌時悔法。」

問：「沙彌壇上欲受大戒，或著俗服腳著履屣、或衣缽不具假借

【現代漢語翻譯】 現代漢語譯本 『犯墮』（犯戒）。過去迦葉佛（Kāśyapa Buddha）時期，有一位比丘（bhikkhu，佛教僧侶）度化弟子卻不教導告誡。弟子做了很多不合佛法的事情，死後轉生為龍。龍每七天要接受一次懲罰，那時火會焚燒它的身體，肉燒盡只剩骨頭，隨即又恢復原狀，恢復后又繼續被燒。它無法忍受痛苦，便自己思量：『我前世犯了什麼罪導致現在如此痛苦呢？』於是觀照宿命，看到自己前世是沙門（śrāmaṇa，出家求道者），不持守戒律，師父也不教導。因此產生了惡毒的念頭，怨恨他的本師，想要加害。後來他的師父與五百人乘船渡海，龍便從水中出來抓住船。眾人便問：『你是誰？』回答：『我是龍。』問：『你為什麼要抓船？』回答：『你們如果把這個比丘放下船，我就放你們走。』問：『這個比丘與你有什麼關係？為什麼不找其他人，唯獨找這個比丘？』龍說：『這個比丘原本是我的師父，他不教導告誡我，使我今日遭受如此痛苦，所以我要找他。』眾人阻止不了，便想把這個比丘抓起來丟到水裡。比丘說：『我自己入水，不需要你們抓。』隨即跳入水中喪失了性命，轉生到各種痛苦的地方遭受無量的罪。由此可見，度化人是大事，不可不教導告誡。

問受戒事品第七

問：『沙彌（śrāmaṇera，佛教出家男子）犯了十戒，或者犯了一兩條三條，沒有懺悔，受大戒可以嗎？』答：『如果記得而不懺悔，不可以。如果完全不記得，又不懂得戒律，已經受了戒也可以。』受戒的法師應該問沙彌：『你犯戒了嗎？』如果說：『犯了。』就應該教他懺悔。如果本師不問，壇上的師父應該問。如果都不問，師父就犯了墮罪（pattita，一種較輕的罪）。』

問：『已經受了大戒，可以懺悔做沙彌時所犯的戒嗎？』答：『可以懺悔，懺悔的方法與做沙彌時的懺悔方法相同。』

問：『沙彌在壇上將要受大戒，或者穿著世俗的衣服，腳上穿著鞋子，或者衣缽（kasaya，佛教僧侶的袈裟和缽）不齊全，是借來的』

【English Translation】 English version 『Committing a transgression.』 In the past, during the time of Kāśyapa Buddha, there was a bhikkhu (Buddhist monk) who ordained disciples but did not teach or admonish them. The disciples committed many un-dharmic acts, and after death, they were reborn as dragons. The dragon had to endure a punishment every seven days, during which fire would burn its body, consuming its flesh and leaving only bones, which would then be restored, only to be burned again. Unable to bear the suffering, it pondered, 『What sins did I commit in my past life that have led to such suffering?』 It then observed its past lives and saw that it had been a śrāmaṇa (ascetic), who did not uphold the precepts, and his teacher did not instruct him. Thus, it developed a poisonous thought, resenting its original teacher and desiring to harm him. Later, its teacher and five hundred others were crossing the sea in a boat, and the dragon emerged from the water and seized the boat. The people asked, 『Who are you?』 It replied, 『I am a dragon.』 They asked, 『Why are you seizing the boat?』 It replied, 『If you throw this bhikkhu off the boat, I will let you go.』 They asked, 『What does this bhikkhu have to do with you? Why are you not seeking others, but only this bhikkhu?』 The dragon said, 『This bhikkhu was originally my teacher, and he did not teach or admonish me, causing me to suffer such pain today, so I am seeking him.』 The people could not stop it and wanted to seize the bhikkhu and throw him into the water. The bhikkhu said, 『I will enter the water myself; you do not need to seize me.』 He then jumped into the water, losing his life and being reborn in various places of suffering, enduring immeasurable sins. From this, it can be seen that ordaining people is a great matter, and one must not fail to teach and admonish them.

Chapter 7: Questions on Ordination

Question: 『If a śrāmaṇera (Buddhist novice) violates the ten precepts, or one, two, or three of them, and does not repent, can he receive the full ordination?』 Answer: 『If he remembers and does not repent, he cannot. If he does not remember at all and does not understand the precepts, he can receive the ordination.』 The Dharma master giving the ordination should ask the śrāmaṇera, 『Have you violated any precepts?』 If he says, 『I have,』 then he should be taught to repent. If the original teacher does not ask, the teacher on the altar should ask. If neither asks, the teacher commits a transgression (pattita, a minor offense).』

Question: 『Having already received the full ordination, can one repent for the precepts violated when one was a śrāmaṇera?』 Answer: 『One can repent; the method of repentance is the same as the method of repentance when one was a śrāmaṇera.』

Question: 『When a śrāmaṇera is about to receive full ordination on the altar, and is wearing secular clothes, shoes on his feet, or his robes and bowl (kasaya, the robes and bowl of a Buddhist monk) are incomplete, or borrowed』

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。當時為得戒不？」答：「唯俗服，師不問，不得。其除盡得，師僧犯墮。」

問：「若有比丘不捨戒，或作沙彌、或即大道人而更受戒，為得戒不？」答：「不得。」問：「若不得戒，前所受戒故在不？」答：「在。」問：「后師故是師不？」答：「非。」

問：「多人受戒，而並請一人為師。可得十人五人一時受戒不？」答：「無此理。」

問：「沙彌受大戒，請一比丘為大戒師。而此比丘不知羯磨及受戒法，更轉請一人與受戒。以何當為師？」答：「與受戒者是師，無戒法與者非師。」

問：「壇上師僧，或著俗服、或犯戒。受戒者得戒不？」答：「若受戒人知是非法，不得。不知，便得。」

問：「受戒時眾僧不和、或相打罵，為得戒不？」答：「若壇上僧和得，不和不得。」

問：「受戒為有時節不？」答：「唯后夜不得，初夜中夜無燈燭亦不得。要須相睹形色乃得。」

問：「受戒時或值天雨，更移戒場屋下受戒，得戒不？」答：「不得。若欲移戒場，當先解大界更結戒場，乃得受戒。不爾者不得。」

問：「受戒時或有事難不得究竟，是大比丘非？」答：「但三羯磨訖便是。」

問：「受戒盡十三事，后諸戒師和上不續教誡，得具戒不？」答

【現代漢語翻譯】 現代漢語譯本 問：『當時這樣能得到戒嗎？』答：『如果穿著俗家衣服，戒師不詢問，就不能得戒。如果脫去俗服，其他情況都符合，就能得戒，但如果戒師或僧人犯了墮罪，就不能得戒。』

問：『如果有比丘（Bhikkhu，佛教出家男眾）不捨棄戒律，或者去做沙彌（Śrāmaṇera，佛教出家男眾預備階段）、或者直接成為大道人（指在家修行者）然後重新受戒，能得到戒嗎？』答：『不能。』問：『如果不能得戒，之前所受的戒律還在嗎？』答：『在。』問：『後來的戒師還是戒師嗎？』答：『不是。』

問：『多人一起受戒，卻只請一個人做戒師，可以十個人或五個人同時受戒嗎？』答：『沒有這個道理。』

問：『沙彌（Śrāmaṇera，佛教出家男眾預備階段）受大戒（指比丘戒），請一位比丘（Bhikkhu，佛教出家男眾）做大戒師。而這位比丘不懂羯磨（Karma，業）以及受戒的儀軌，又轉請另一個人來幫助受戒。應該以誰為戒師呢？』答：『幫助受戒的人是戒師，沒有傳授戒法的人不是戒師。』

問：『戒壇上的戒師或僧人，如果穿著俗家衣服，或者犯了戒律，受戒的人能得戒嗎？』答：『如果受戒的人知道這是不如法的，就不能得戒。如果不知道，就能得戒。』

問：『受戒的時候，眾僧不和合，或者互相打罵，能得戒嗎？』答：『如果戒壇上的僧人和合，就能得戒，不和合就不能得戒。』

問：『受戒有時間限制嗎？』答：『只有後半夜不可以，前半夜和中半夜沒有燈燭也不可以。一定要能夠互相看清楚形貌才可以。』

問：『受戒的時候，如果遇到下雨，改到屋檐下受戒，能得戒嗎？』答：『不能。如果要移動戒壇，應當先解除大界（Sīmā，結界範圍），重新結戒壇，才能受戒。否則就不能得戒。』

問：『受戒的時候，如果遇到困難無法完成所有程式，還能算是大比丘（Bhikkhu，佛教出家男眾）嗎？』答：『只要三次羯磨（Karma，業）完成就可以了。』

問：『受戒完成了十三事，之後諸位戒師和和尚（Upādhyāya，親教師）沒有繼續教誡，能得到具足戒嗎？』答

【English Translation】 English version Question: 'At that time, could one receive the precepts?' Answer: 'If one is wearing lay clothes and the preceptor does not inquire, one cannot receive the precepts. If one removes the lay clothes and other conditions are met, one can receive the precepts. However, if the preceptor or the Sangha (community) has committed a downfall offense, one cannot receive the precepts.'

Question: 'If a Bhikkhu (Buddhist monk) does not renounce the precepts, or becomes a Śrāmaṇera (novice monk), or directly becomes a great layperson (referring to a lay practitioner) and then receives the precepts again, can one receive the precepts?' Answer: 'No.' Question: 'If one cannot receive the precepts, are the previously received precepts still valid?' Answer: 'Yes.' Question: 'Is the later preceptor still a preceptor?' Answer: 'No.'

Question: 'If many people receive the precepts together, but only one person is invited to be the preceptor, can ten or five people receive the precepts at the same time?' Answer: 'There is no such principle.'

Question: 'If a Śrāmaṇera (novice monk) receives the full precepts (referring to Bhikkhu precepts), and invites a Bhikkhu (Buddhist monk) to be the preceptor for the full precepts, but this Bhikkhu does not understand Karma (action, work, deed) and the procedures for receiving the precepts, and then invites another person to assist in giving the precepts, who should be considered the preceptor?' Answer: 'The one who helps give the precepts is the preceptor; the one who does not transmit the precepts is not the preceptor.'

Question: 'If the preceptors or Sangha (community) on the altar are wearing lay clothes or have violated the precepts, can the one receiving the precepts receive the precepts?' Answer: 'If the one receiving the precepts knows that it is not in accordance with the Dharma (teachings), one cannot receive the precepts. If one does not know, then one can receive the precepts.'

Question: 'If the Sangha (community) is not in harmony or is fighting and scolding each other during the precept-receiving ceremony, can one receive the precepts?' Answer: 'If the Sangha on the altar is in harmony, one can receive the precepts; if they are not in harmony, one cannot receive the precepts.'

Question: 'Is there a specific time for receiving the precepts?' Answer: 'Only the latter part of the night is not allowed; the first part of the night and the middle part of the night are also not allowed without lamps or candles. It is necessary to be able to see each other's appearance clearly.'

Question: 'If it rains during the precept-receiving ceremony and the ceremony is moved under the eaves, can one receive the precepts?' Answer: 'No. If one wants to move the precept-receiving site, one should first dissolve the Sīmā (boundary), and then re-establish the precept-receiving site before receiving the precepts. Otherwise, one cannot receive the precepts.'

Question: 'If there are difficulties during the precept-receiving ceremony and all the procedures cannot be completed, can one still be considered a great Bhikkhu (Buddhist monk)?' Answer: 'As long as the three Karmas (actions, work, deed) are completed, it is sufficient.'

Question: 'If the thirteen matters of receiving the precepts are completed, but the preceptors and the Upādhyāya (preceptor) do not continue to give instructions afterward, can one receive the full precepts?' Answer:

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：「若師不教誡經十五日，說戒時專心聽受，便得具足。」

問：「受戒時三衣不具，有持衣㲲，或染不染、或裁不裁，得當衣不？」答：「盡不得。」

問：「受戒時眾僧難得限齊，幾僧得受大戒？」答：「除三師，五人以上得。」

問：「沙彌曾詐稱為大道人，受大比丘禮。后得受大戒不？」答：「不得。」

問：「沙彌辭師行，事難不得還，輒于彼處請依止師受戒。得戒不？」答：「得戒。」

問：「若比丘誘他沙彌，將至異眾與受大戒。犯何事？彼眾知，應聽不？」答：「若其師有非法事，沙彌及將去者，無罪。若無非法將去者犯重，壇上師僧犯墮。昔有長老比丘，唯有一沙彌瞻視。有一比丘輒誘將沙彌去。此長老比丘無人看視，不久命終。因此制戒，不得誘他沙彌，誘他沙彌犯重。若有比丘見他沙彌瞻視老病人，教使捨去，此比丘亦犯重。」

問受施事品第八

問：「比丘受檀越請四事供養，所受物得以施人不？」答：「得。」

問：「已受四事長請，小小緣事出行，得食外食、服外藥不？」答：「施主聽，得。」

問：「他人慾施比丘物，先問比丘有無。比丘實自有，以貪心欺彼言無，他即施物。犯何事？」答：「貪取犯捨墮，妄語犯墮。」

【現代漢語翻譯】 現代漢語譯本： 問：『如果師父沒有教導滿十五天，在誦戒時專心聽受，這樣就能得到具足戒嗎？』 答：『可以得到具足戒。』

問：『受戒時三衣不齊全，只有持衣㲲（chí yī dié，一種粗布），或者染了色但未裁剪，或者未染色也未裁剪，可以當作衣嗎？』 答：『完全不可以。』

問：『受戒時眾僧難以達到規定的數量，最少需要幾位僧人才能授大戒？』 答：『除去三師（sān shī，戒和尚、羯磨阿阇黎、教授阿阇黎），五人以上就可以。』

問：『沙彌（shā mí，佛教出家男子，年齡未滿二十歲者）曾經假裝成大道人（dà dào rén，指有道行的修行者），接受了大比丘（dà bǐ qiū，受過具足戒的男性佛教僧侶）的禮拜。之後還能受大戒嗎？』 答：『不可以。』

問：『沙彌（shā mí）辭別師父出行，因為事務繁忙無法返回，就在當地請求依止師（yī zhǐ shī，可以依靠的師父）受戒。能得到戒嗎？』 答：『可以得到戒。』

問：『如果比丘（bǐ qiū）引誘其他沙彌（shā mí），將他帶到別的僧團受大戒。犯了什麼戒？那個僧團如果知道這件事，應該允許他受戒嗎？』 答：『如果他的師父有不合乎戒律的事情，沙彌（shā mí）和帶他去的人，都沒有罪。如果沒有不合乎戒律的事情卻帶他去，帶他去的人犯重罪，壇上的師父和僧人犯墮罪。過去有一位長老比丘（zhǎng lǎo bǐ qiū），只有一個沙彌（shā mí）照顧他。有一位比丘（bǐ qiū）竟然引誘帶走了這個沙彌（shā mí）。這位長老比丘（zhǎng lǎo bǐ qiū）無人照看，不久就去世了。因此制定戒律，不得引誘他人的沙彌（shā mí），引誘他人的沙彌（shā mí）犯重罪。如果有比丘（bǐ qiū）看見他人的沙彌（shā mí）照顧年老或生病的人，教唆他離開，這位比丘（bǐ qiū）也犯重罪。』

問受施事品第八

問：『比丘（bǐ qiū）接受檀越（tán yuè，施主）的邀請，接受四事供養（sì shì gòng yǎng，飲食、衣服、臥具、醫藥）。所接受的物品可以施捨給別人嗎？』 答：『可以。』

問：『已經接受了長期的四事供養（sì shì gòng yǎng）邀請，因為一些小事外出，可以吃外面的食物、服用外面的藥物嗎？』 答：『如果施主允許，就可以。』

問：『他人想要施捨物品給比丘（bǐ qiū），先問比丘（bǐ qiū）有沒有。比丘（bǐ qiū）實際上有，卻因為貪心欺騙對方說沒有，對方就施捨了物品。犯了什麼戒？』 答：『貪取犯捨墮（shě duò，一種戒律），妄語犯墮（duò，一種戒律）。』

【English Translation】 English version: Question: 'If the teacher does not instruct for fifteen days, and one attentively listens and receives during the recitation of the precepts, can one then attain full ordination?' Answer: 'One can attain full ordination.'

Question: 'If the three robes are not complete at the time of ordination, and one only has a chiyi die (持衣㲲, a type of coarse cloth for holding robes), whether dyed or undyed, cut or uncut, can it be considered a robe?' Answer: 'Absolutely not.'

Question: 'If it is difficult to gather the required number of monks for ordination, what is the minimum number of monks required to confer the full precepts?' Answer: 'Excluding the three teachers (sān shī, 三師, the Preceptor, the Karmacharya, and the Instructor), five or more monks are required.'

Question: 'If a shami (沙彌, a male novice Buddhist monk under the age of twenty) once falsely claimed to be a daodao ren (大道人, a Taoist adept) and received the prostrations of a bhikshu (大比丘, a fully ordained male Buddhist monk), can he later receive full ordination?' Answer: 'He cannot.'

Question: 'If a shami (沙彌) takes leave of his teacher to travel, and due to difficulties cannot return, and then requests to rely on a teacher (yī zhǐ shī, 依止師, a teacher one can rely on) in that place to receive ordination, does he receive the precepts?' Answer: 'He receives the precepts.'

Question: 'If a bhikshu (比丘) entices another's shami (沙彌) and takes him to a different sangha to receive full ordination, what offense does he commit? If that sangha knows about this, should they allow him to receive ordination?' Answer: 'If the shami's (沙彌) teacher has committed any unlawful acts, the shami (沙彌) and the one who took him are without fault. If there are no unlawful acts and he is taken away, the one who took him commits a grave offense, and the teachers and monks on the platform commit a duò (墮, a type of offense). In the past, there was an elder bhikshu (長老比丘) who only had one shami (沙彌) to care for him. Another bhikshu (比丘) enticed and took away this shami (沙彌). This elder bhikshu (長老比丘) had no one to care for him and soon passed away. Therefore, the precept was established that one must not entice another's shami (沙彌); enticing another's shami (沙彌) is a grave offense. If a bhikshu (比丘) sees another's shami (沙彌) caring for an elderly or sick person and persuades him to leave, this bhikshu (比丘) also commits a grave offense.'

Chapter Eight on Receiving Offerings

Question: 'If a bhikshu (比丘) accepts an invitation from a danyue (檀越, a donor) to receive the four requisites (sì shì gòng yǎng, 四事供養, food, clothing, bedding, and medicine), can the received items be given to others?' Answer: 'Yes, they can.'

Question: 'Having already accepted a long-term invitation for the four requisites (sì shì gòng yǎng), if one goes out for a minor matter, can one eat external food or take external medicine?' Answer: 'If the donor permits, one can.'

Question: 'If someone wants to give something to a bhikshu (比丘) and first asks the bhikshu (比丘) if he has it. If the bhikshu (比丘) actually has it but, out of greed, deceives the person by saying he does not, and the person then gives the item, what offense is committed?' Answer: 'Taking it out of greed constitutes a shě duò (捨墮, an offense requiring expiation), and lying constitutes a duò (墮, an offense).'

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問：「若眾僧食，偏與上座。上座得食不？」答：「上坐貪心犯墮。」

問：「比丘不病稱有患苦，求索好食。既得食之，犯何事？」答：「犯重。」

問：「不著三衣受食，犯何事？」答：「犯墮。」

問：「檀越適請二三人，須眾唱不？」答：「須唱。」

問：「大比丘羯磨分物時，尼來界內。應得分不？」答：「應得。」

問：「有人寄物施一處僧，物至后更有一比丘來，分時在坐。應得分不？」答：「打揵椎應得。不打不得。」

問：「比丘行道中，婦人施物，得受不？」答：「是親里、若相識，得取。」

問：「比丘行道中，比丘尼施物，得取不？」答：「施眾得取。非眾不得，犯墮。」

問：「供僧齋米。僧去，齋主得用供后僧。後人得食不？」答：「打揵椎得食。若不打揵椎食，一飽犯棄。」

問：「四月八日嚫物，七月十五日本僧已去，寺主取與后僧。后僧分取者，犯何事？」答：「打揵椎現僧共分無罪，若不打揵椎分者犯盜。」

問：「白衣有餘嚫物，本道人去，與後人。後人得取不？」答：「應問主人，本道人當來不？若言永不來，便咒愿取。若言或來，不得取。活取，犯捨墮。知死取，犯棄。是僧物故。」

問：

【現代漢語翻譯】 現代漢語譯本 問：『如果眾僧一起用餐，（有人）偏袒地只給上座（Sthavira，資歷高的僧人）。上座能接受這份食物嗎？』答：『上座如果因為貪心而接受，就犯了墮罪（Pattaniya）。』 問：『比丘（Bhiksu，男性出家人）沒有生病，卻謊稱自己有病痛，以此來索取好的食物。得到食物后，犯了什麼戒？』答：『犯了重罪（Parajika）。』 問：『不穿著三衣（Tricivara，比丘所穿的三件袈裟）接受供養的食物，犯了什麼戒？』答：『犯了墮罪（Pattaniya）。』 問：『檀越（Danapati，施主）只邀請了兩三位僧人，需要敲椎告知大眾嗎？』答：『需要敲椎告知。』 問：『大比丘在羯磨（Karma，僧團的議事或行動）中分配物品時，比丘尼（Bhiksuni，女性出家人）來到了界內。她應該得到一份嗎？』答：『應該得到。』 問：『有人寄放物品，要佈施給某個地方的僧眾，物品送到后，又有一位比丘來到這裡，分東西的時候他在座。他應該得到一份嗎？』答：『敲椎后就應該得到。不敲椎就不能得到。』 問：『比丘在行路時，有婦女佈施物品，可以接受嗎？』答：『如果是親戚或者認識的人，就可以接受。』 問：『比丘在行路時，有比丘尼佈施物品，可以接受嗎？』答：『如果是佈施給僧眾的就可以接受。不是佈施給僧眾的就不能接受，接受了就犯墮罪（Pattaniya）。』 問：『供養僧眾的齋飯米，僧眾離開后，齋主可以用這些米供養後來的僧眾嗎？後來的僧眾可以食用嗎？』答：『敲椎后就可以食用。如果不敲椎就食用，吃飽一頓就犯捨墮罪（Nissaggiya Pacittiya）。』 問：『四月初八的浴佛節收到的供養物，到了七月十五的盂蘭盆節，原來的僧眾已經離開了，寺院住持拿出來分給後來的僧眾。後來的僧眾分取這些東西，犯了什麼戒？』答：『敲椎后，現有的僧眾一起分就沒有罪過，如果不敲椎就分，就犯了盜戒。』 問：『居士有多餘的供養物，原來的道人離開了，（居士）想把這些東西給後來的道人。後來的道人可以接受嗎？』答：『應該問主人，原來的道人還會回來嗎？如果說永遠不會回來了，就可以唸誦祝願文後接受。如果說可能會回來，就不能接受。如果（在道人）活著的時候就拿走，就犯捨墮罪（Nissaggiya Pacittiya）。如果知道（道人）已經去世了才拿走，就犯棄罪（Nissaggiya Pacittiya）。因為這是僧眾的物品。』 問：

【English Translation】 English version Question: 'If the Sangha (community of monks) is eating, and (someone) favors the Sthavira (senior monk), does the Sthavira get to eat?' Answer: 'If the Sthavira accepts out of greed, he commits a Pattaniya (an offense entailing expiation).' Question: 'If a Bhiksu (monk) is not sick but claims to be suffering in order to solicit good food, what offense does he commit after receiving the food?' Answer: 'He commits a Parajika (defeat, expulsion from the Sangha).' Question: 'What offense is committed by accepting food without wearing the Tricivara (three robes)?' Answer: 'He commits a Pattaniya (an offense entailing expiation).' Question: 'If a Danapati (donor) invites only two or three monks, is it necessary to announce it to the Sangha?' Answer: 'It is necessary to announce it.' Question: 'When a senior Bhiksu is distributing items during a Karma (formal act of the Sangha), and a Bhiksuni (nun) comes within the boundary, should she receive a share?' Answer: 'She should receive a share.' Question: 'If someone leaves an item to be donated to the Sangha in a certain place, and after the item arrives, another Bhiksu comes to that place and is present during the distribution, should he receive a share?' Answer: 'He should receive a share if the Ghandi (gong) is struck. If the Ghandi is not struck, he should not receive a share.' Question: 'If a woman offers an item to a Bhiksu while he is walking, is he allowed to accept it?' Answer: 'If she is a relative or someone he knows, he is allowed to accept it.' Question: 'If a Bhiksuni offers an item to a Bhiksu while he is walking, is he allowed to accept it?' Answer: 'If she is offering it to the Sangha, he is allowed to accept it. If she is not offering it to the Sangha, he is not allowed to accept it, and he commits a Pattaniya (an offense entailing expiation).' Question: 'If rice is offered to the Sangha, and after the Sangha leaves, can the host use the rice to offer to a later Sangha? Are the later Sangha allowed to eat it?' Answer: 'They are allowed to eat it if the Ghandi (gong) is struck. If they eat it without striking the Ghandi, they commit a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation) for each full meal.' Question: 'If offerings are received on the eighth day of the fourth month (Buddha's Birthday), and by the fifteenth day of the seventh month (Ullambana Festival), the original Sangha has left, and the monastery abbot takes the offerings and gives them to a later Sangha, what offense do the later Sangha commit if they take these offerings?' Answer: 'If the Ghandi (gong) is struck and the present Sangha distributes them together, there is no offense. If they distribute them without striking the Ghandi, they commit theft.' Question: 'If a layperson has leftover offerings, and the original monk has left, and (the layperson) wants to give these items to a later monk, is the later monk allowed to accept them?' Answer: 'He should ask the owner if the original monk will return. If they say that he will never return, then he can accept them after reciting a blessing. If they say that he might return, he is not allowed to accept them. If he takes them while (the original monk) is alive, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). If he takes them knowing that (the original monk) has died, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). Because these are the Sangha's items.' Question:

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「比丘治生得物，施比丘衣食。得衣食不？」答：「取衣犯捨墮。若窮厄無食處，彼使白衣作，可食。治生道人若白眾言：『此物非我物，是使人物。』若爾可食。若主不白，眾食犯墮。二三人亦可白。若道人施使人，使人言：『是我物。』此可食。」

問：「比丘得出物不？」答：「不得，犯捨墮。」

問：「長受百日請，中間得受他一食二食不？」答：「施主聽，得。不聽，不得。」

問：「乞食長，得與人不？」答：「先無貪心取，長得施眾生。若無眾生，舉著樹頭，有眾生啖好。若無眾生，明日還自受水取食，不得棄之，以信施至重故。所以還得自取者，以更無主故，如郁單越取食法。」

問：「比丘食，或舍一口飯吐之，取一揣飯棄之。犯事不？」答：「犯墮。」

問：「主人慇勤，得長受請不？」答：「若其處得行道，無眾難、無乏短，得往。」

問：「主人請食，得遣人代不？」答：「若主人意無在，得。若主人慊代，去者犯墮。」

問：「鬼子母食可食不？」答：「咒愿然後可食。」

問：「主人施比丘牛馬奴供食直，得取不？」答：「得取用，不得賣。唯一切兇器仗皆不得受。」

問：「人自出物供齋，齋竟去。余物，后僧來得食不？」

【現代漢語翻譯】 現代漢語譯本 問：『比丘（bhikkhu，佛教出家男眾）從事生產獲得財物，用來供養比丘（bhikkhu）衣食，可以接受這些衣食嗎？』答：『接受衣服就觸犯捨墮（nissaggiya pacittiya，一種戒律）。如果處境困窘，沒有食物來源，可以讓信徒（白衣）去做，這樣獲得的食物可以食用。從事生產的修行人如果當著大眾聲明：『這些東西不是我的，是信徒的。』這樣就可以食用。如果主人沒有聲明，大眾食用就觸犯墮罪。兩三個人也可以聲明。如果修行人佈施給使者，使者說：『這是我的東西。』這樣就可以食用。』 問：『比丘（bhikkhu）可以自己獲得財物嗎？』答：『不可以，觸犯捨墮（nissaggiya pacittiya）。』 問：『接受一百天的邀請，中間可以接受其他人的一次或兩次供養嗎？』答：『如果施主允許，就可以。不允許，就不可以。』 問：『長期乞食的比丘（bhikkhu），可以把乞來的食物分給別人嗎？』答：『如果一開始沒有貪心，長期乞食獲得的食物可以佈施給眾生。如果沒有眾生，可以放在樹上，讓眾生食用。如果沒有眾生，第二天還可以自己用水洗凈后食用，不可以丟棄，因為信徒的佈施非常重要。之所以還可以自己取用，是因為沒有其他主人，就像郁單越（Uttarakuru，北俱盧洲，傳說中的樂土）取食的方法一樣。』 問：『比丘（bhikkhu）吃飯時，或者吐出一口飯，或者丟掉一團飯，觸犯戒律嗎？』答：『觸犯墮罪。』 問：『如果主人非常慇勤，可以長期接受邀請嗎？』答：『如果那個地方可以修行，沒有大眾的干擾、沒有物資的缺乏，就可以去。』 問：『主人邀請吃飯，可以派人代替去嗎？』答：『如果主人不在意，就可以。如果主人不高興有人代替，去的人就觸犯墮罪。』 問：『鬼子母（Hariti，佛教護法神）的食物可以食用嗎？』答：『誦咒加持后才可以食用。』 問：『主人佈施給比丘（bhikkhu）牛、馬、奴僕來折算食物的價值，可以接受嗎？』答：『可以接受使用，但不可以賣掉。只有一切兇器和武器都不能接受。』 問：『有人自己拿出財物供養齋飯，齋飯結束后離開。剩餘的食物，後來來的僧人可以食用嗎？』

【English Translation】 English version Question: 'If a bhikkhu (Buddhist monk) earns possessions and uses them to provide clothing and food for bhikkhus, is it permissible to accept these clothes and food?' Answer: 'Accepting clothes constitutes an offense requiring expiation (nissaggiya pacittiya). If in dire straits with no food source, one may have a layperson (white-clad) prepare food, which can then be consumed. If the ascetic engaged in production declares to the assembly: 'These items are not mine, but belong to the layperson,' then it is permissible to eat. If the owner does not declare this, the assembly's consumption constitutes an offense. Two or three individuals may also make the declaration. If the ascetic gives to a messenger, and the messenger says: 'These are mine,' then it is permissible to eat.' Question: 'Is it permissible for a bhikkhu to acquire possessions?' Answer: 'No, it constitutes an offense requiring expiation (nissaggiya pacittiya).' Question: 'Having accepted a hundred-day invitation, is it permissible to accept one or two meals from others in between?' Answer: 'If the donor permits, it is permissible. If not, it is not permissible.' Question: 'Having engaged in long-term alms-seeking, is it permissible to give the food to others?' Answer: 'If one initially took it without greed, the food obtained from long-term alms-seeking may be given to sentient beings. If there are no sentient beings, it may be placed in a tree for sentient beings to consume. If there are no sentient beings, one may wash it with water and consume it oneself the next day, and it must not be discarded, because the donor's offering is of great importance. The reason one may still take it oneself is because there is no other owner, like the method of obtaining food in Uttarakuru (a mythical northern continent of pleasure).' Question: 'If a bhikkhu, while eating, spits out a mouthful of rice or discards a lump of rice, does it constitute an offense?' Answer: 'It constitutes an offense requiring expiation.' Question: 'If the host is very attentive, is it permissible to accept a long-term invitation?' Answer: 'If that place is conducive to practice, without disturbances from the assembly, and without lack of resources, it is permissible to go.' Question: 'Having been invited for a meal, is it permissible to send someone in one's place?' Answer: 'If the host does not mind, it is permissible. If the host is displeased with the substitution, the one who goes in place commits an offense requiring expiation.' Question: 'Is the food of Hariti (a protective deity) permissible to eat?' Answer: 'It is permissible to eat after reciting a mantra and making a blessing.' Question: 'If the host offers cows, horses, or servants to a bhikkhu to offset the value of food, is it permissible to accept?' Answer: 'It is permissible to accept for use, but not to sell. Only all kinds of weapons and implements of violence are not to be accepted.' Question: 'If someone offers food for a vegetarian feast (齋飯) and leaves after the feast, is it permissible for monks who arrive later to eat the remaining food?'

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答：「打揵椎得食，不打椎犯盜。」

問：「比丘共槃食他分，犯何事？」答：「若問聽，無罪。不聽食，取犯墮。若不問，亦犯墮。所以不犯盜者，以共仰手受故。」

問：「比丘乞，前人問是好比丘非？答是得物，犯何事？」答：「實好言好，犯墮。不好言好，犯棄。」

問：「比丘一切長物施人，言：『我后須，還自取。』得爾不？」答：「得與可信者，然後更語一人：『我物施與某比丘。』若取還語，不得輒取。」

問疾病事品第九

問：「比丘病時得離缽食不？」答：「重病得，小小輕者皆不得。」

問：「比丘疾病，三衣不持，犯何事？」答：「大困無所識知得，有覺知不得。」

問：「看病人不語病者，私用錢與他病人作衣食湯藥。犯何事？」答：「若用五錢犯棄。若后語病者，病者歡喜，不犯。若病者瞋慊，不償亦犯棄。」

問：「為病故，主人日供一百錢。五十便足，餘者得與余病人作食藥不？」答：「病者自與便得。」

問：「病比丘無人看，比丘得與作食不？」答：「山澤無人處，日中不得往還，得作七日。先凈薪米受取得作。」

問：「病人須酒一二升下藥，可與不？」答：「若師言必差，聽和藥服，不得空服。」

【現代漢語翻譯】 現代漢語譯本 答：『打揵椎（一種敲擊的工具）才能得到食物，不打揵椎就會犯盜戒。』

問：『比丘（佛教出家男眾）一起分享食物，分到他人的那份，會犯什麼戒？』答：『如果詢問並得到允許，就沒有罪。未經允許就食用，觸犯墮罪（Pācittiya）。如果不詢問就食用，也觸犯墮罪。之所以不構成盜戒，是因為大家都是仰仗佈施而接受食物。』

問：『比丘乞食時，前面的人問他是好的比丘嗎？回答說是，如果因此得到物品，會犯什麼戒？』答：『如果確實是好的比丘，回答說是，觸犯墮罪。如果不是好的比丘，回答說是，觸犯捨墮（Nissaggiya Pācittiya）。』

問：『比丘將所有長期使用的物品施捨給他人，說：「我以後需要時，再拿回來。」可以這樣做嗎？』答：『可以給予可信任的人，然後還要告訴另一個人：「我的物品施捨給了某位比丘。」如果想要取回，需要先告知，不能擅自取回。』

問：疾病事品第九

問：『比丘生病時可以不使用缽進食嗎？』答：『重病可以，輕微的疾病都不可以。』

問：『比丘生病，不持有三衣（Tricīvara），會犯什麼戒？』答：『在極度困頓、失去意識的情況下可以，有意識的情況下不可以。』

問：『照顧病人的人不告訴病人，私自用錢給其他病人做衣服、食物、湯藥，會犯什麼戒？』答：『如果花費超過五錢，觸犯捨墮。如果之後告訴病人，病人感到高興，就不犯戒。如果病人感到生氣不滿，不賠償也觸犯捨墮。』

問：『因為生病，主人每天供給一百錢。五十錢就足夠了，剩餘的錢可以給其他病人做食物或藥物嗎？』答：『如果病人自己給予，就可以。』

問：『生病的比丘沒有人照顧，其他比丘可以為他做食物嗎？』答：『在山澤等偏遠無人之處，且不在中午往返，可以做七天的食物。需要先準備乾淨的柴火和米，接受后再做。』

問：『病人需要一兩升酒來下藥，可以給嗎？』答：『如果醫生說一定能治好病，可以允許將酒和藥混合服用，不能直接飲用。』

【English Translation】 English version Answer: 'One gets food by striking the ghaṇṭā (ghaṇṭā: a percussion instrument, like a gong or bell), and commits theft by not striking it.'

Question: 'If a Bhikkhu (Bhikkhu: a Buddhist monk) shares food and takes another's portion, what offense is committed?' Answer: 'If permission is asked, there is no offense. Eating without permission incurs a Pācittiya (Pācittiya: an offense requiring expiation). Eating without asking also incurs a Pācittiya. The reason it is not considered theft is because everyone receives food relying on alms given with raised hands.'

Question: 'When a Bhikkhu begs for alms, and the person in front asks if he is a good Bhikkhu, what offense is committed if he answers yes and receives something?' Answer: 'If he is truly good and says so, it incurs a Pācittiya. If he is not good and says so, it incurs a Nissaggiya Pācittiya (Nissaggiya Pācittiya: an offense involving forfeiture).'

Question: 'If a Bhikkhu gives away all his long-term possessions, saying, 'I will take them back when I need them later,' is this permissible?' Answer: 'It is permissible to give to a trustworthy person, and then tell another person, 'I have given my possessions to so-and-so Bhikkhu.' If he wants to take them back, he must inform them first; he cannot take them back without permission.'

Question: Chapter 9 on Matters of Sickness

Question: 'Is a Bhikkhu allowed to eat without using a bowl when sick?' Answer: 'In cases of severe illness, it is allowed; in cases of minor illness, it is not allowed.'

Question: 'What offense does a Bhikkhu commit if he is sick and does not carry his Tricīvara (Tricīvara: the three robes of a monk)?' Answer: 'If he is in great distress and unconscious, it is permissible; if he is conscious, it is not permissible.'

Question: 'What offense does a caretaker commit if he does not inform the sick person and secretly uses money to make clothes, food, or medicine for other sick people?' Answer: 'If he uses more than five coins, it incurs a Nissaggiya Pācittiya. If he informs the sick person later and the sick person is happy, there is no offense. If the sick person is angry and dissatisfied, it also incurs a Nissaggiya Pācittiya if no compensation is made.'

Question: 'If the host provides one hundred coins daily for a sick person, and fifty coins are sufficient, can the remaining coins be used to make food or medicine for other sick people?' Answer: 'If the sick person gives it himself, it is permissible.'

Question: 'If a sick Bhikkhu has no one to care for him, is it permissible for other Bhikkhus to make food for him?' Answer: 'In remote, uninhabited places like mountains and marshes, and if they do not travel back and forth during midday, they can make food for seven days. They must first prepare clean firewood and rice, receive it, and then make the food.'

Question: 'If a sick person needs one or two pints of wine to take with medicine, is it permissible to give it?' Answer: 'If the doctor says it will definitely cure the illness, it is permissible to mix the wine with the medicine and take it, but it is not permissible to drink it directly.'

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問：「比丘病，得服氣不？」答：「不得，以同外道故。」

問：「比丘腫病，得使人唾吮不？」答：「不得。」

問：「比丘病困，或闕衣缽施眾，或賣用作福，犯何事？」答：「若更得弊故即受得，無者犯捨墮。」

問比丘死亡事品第十

問：「亡比丘物，都不打揵椎不羯磨而分，犯何事？」答：「界里十人以上，盡得打揵椎而羯磨。若不打揵椎而羯磨、若打揵椎而不羯磨，盡犯棄。所以爾者，一切亡比丘物盡屬四方僧故，不得輒分。若界外五人以上，得羯磨分。不須打揵椎，以無界故。四人以下不得羯磨分，若分犯棄。當赍詣僧中，若自取赍去至異眾，初入界不犯，出則犯棄。如是復至餘眾，一出界一犯棄。弟子持師物去亦爾。」

問：「比丘亡，弟子不持師物與眾，輒自分處供養僧。僧可食不？」答：「其弟子先知法者，有罪。僧不打揵椎不羯磨而食，犯捨墮。」

問：「若師亡，僧羯磨分物，弟子應得分不？」答：「應得，即是僧故。」

問：「若師亡，更無餘僧，唯有弟子或五或十。得羯磨分物不？」答：「得分。即是僧故得分。要打揵椎羯磨，不爾不得。」

問：「病者無常。供病餘物，得與余病者不？」答：「此是僧物，不得輒余。直五錢犯棄。

【現代漢語翻譯】 現代漢語譯本 問：『比丘（bhiksu，佛教出家男眾）生病，可以服用氣（指通過特定方法攝取自然之氣以療病）嗎？』答：『不可以，因為這和外道（tirthika，指佛教以外的其他宗教或哲學派別）的做法相同。』 問：『比丘（bhiksu）得了腫脹的疾病，可以讓人用唾液吮吸患處嗎？』答：『不可以。』 問：『比丘（bhiksu）病重，或者缺少衣缽（cīvara and pātra，比丘的必需品），施捨給大眾，或者賣掉用來做功德，犯什麼戒？』答：『如果還能得到破舊的衣缽就可以接受，如果沒有，就犯捨墮（nissaggiya pācittiya，一種戒律，指因持有不該持有的物品而犯的戒，需要捨棄該物品並懺悔）。』 問比丘死亡事品第十 問：『亡故比丘（bhiksu）的遺物，不敲犍椎（ghanta，寺院中用於集眾的法器）也不羯磨（kamma，僧團的會議和決議程式）就進行分配，犯什麼戒？』答：『在寺院的界限內，十人以上，都可以敲犍椎並進行羯磨。如果不敲犍椎就進行羯磨，或者敲了犍椎而不進行羯磨，都犯棄（pārājika，最重的戒律，犯者會被逐出僧團）。之所以這樣，是因為一切亡故比丘（bhiksu）的遺物都屬於四方僧（cātuddisa sangha，指來自四面八方的僧團），不得擅自瓜分。如果在寺院界限外，五人以上，可以進行羯磨分配。不需要敲犍椎，因為沒有界限的限制。四人以下不得進行羯磨分配，如果分配就犯棄（pārājika）。應當帶到僧團中，如果自己拿走帶到其他僧團，剛進入該僧團的界限不犯戒，離開則犯棄（pārājika）。像這樣再次帶到其他僧團，每離開一個界限就犯一次棄（pārājika）。弟子拿走師父的遺物也是一樣。』 問：『比丘（bhiksu）亡故，弟子不把師父的遺物交給僧團，擅自進行分配，用來供養僧眾。僧眾可以食用嗎？』答：『如果弟子事先知道戒律，就有罪。僧眾不敲犍椎（ghanta）不羯磨（kamma）就食用，犯捨墮（nissaggiya pācittiya）。』 問：『如果師父亡故，僧團羯磨（kamma）分配遺物，弟子應該得到一份嗎？』答：『應該得到，因為他也是僧團的一員。』 問：『如果師父亡故，沒有其他僧人，只有弟子五人或十人。可以羯磨（kamma）分配遺物嗎？』答：『可以分配。因為他們就是僧團，所以可以分配。一定要敲犍椎（ghanta）進行羯磨（kamma），不這樣做就不行。』 問：『病人去世。供養病人的剩餘物品，可以給其他病人嗎？』答：『這是僧團的物品，不得擅自給予。價值超過五錢就犯棄（pārājika）。』

【English Translation】 English version Question: 'Is a bhiksu (Buddhist monk) who is ill allowed to take qi (referring to absorbing natural energy through specific methods for healing)?' Answer: 'No, because it is the same as the practice of tirthikas (non-Buddhist ascetics or philosophers).' Question: 'Is a bhiksu (monk) suffering from a swelling disease allowed to have someone suck the affected area with saliva?' Answer: 'No.' Question: 'If a bhiksu (monk) is seriously ill, or lacks robes and alms bowl (cīvara and pātra, essential items for a monk), and donates them to the community, or sells them to make merit, what offense is committed?' Answer: 'If he can obtain old and worn robes and alms bowl, he may accept them. If not, he commits a nissaggiya pācittiya (an offense involving forfeiture, requiring the relinquishment of the item and confession).' Question on the Tenth Section Concerning the Death of Bhiksus Question: 'If a deceased bhiksu's (monk) belongings are distributed without striking the ghanta (a bell used to summon the monastic community) or performing a kamma (formal act of the Sangha), what offense is committed?' Answer: 'Within the boundary of the monastery, if there are ten or more people, they must strike the ghanta and perform the kamma. If they perform the kamma without striking the ghanta, or strike the ghanta without performing the kamma, they all commit pārājika (the most severe offense, leading to expulsion from the Sangha). The reason is that all the belongings of a deceased bhiksu (monk) belong to the Sangha of the four directions (cātuddisa sangha, the monastic community from all directions), and cannot be divided arbitrarily. If outside the monastery boundary, five or more people may perform the kamma for distribution. There is no need to strike the ghanta, as there is no boundary restriction. If there are four or fewer people, they cannot perform the kamma for distribution; if they distribute, they commit pārājika. They should bring the belongings to the Sangha. If they take them to another Sangha, they do not commit an offense upon entering the boundary, but they commit pārājika upon leaving. It is the same if they go to yet another Sangha, committing pārājika each time they leave a boundary. It is also the same if a disciple takes the belongings of his teacher.' Question: 'If a bhiksu (monk) dies, and the disciple does not give the teacher's belongings to the Sangha but distributes them himself to support the Sangha, is it permissible for the Sangha to consume them?' Answer: 'If the disciple knows the Dharma beforehand, he is guilty. If the Sangha consumes them without striking the ghanta (bell) or performing the kamma (formal act), they commit a nissaggiya pācittiya (an offense involving forfeiture).' Question: 'If a teacher dies and the Sangha performs the kamma (formal act) to distribute the belongings, should the disciple receive a share?' Answer: 'He should receive a share, because he is also a member of the Sangha.' Question: 'If a teacher dies and there are no other monks, only five or ten disciples, can they perform the kamma (formal act) to distribute the belongings?' Answer: 'They can distribute. Because they are the Sangha, they can distribute. They must strike the ghanta (bell) and perform the kamma (formal act); otherwise, they cannot.' Question: 'A sick person dies. Can the remaining items used for the sick person be given to other sick people?' Answer: 'These are the belongings of the Sangha and cannot be given arbitrarily. If the value exceeds five coins, it is a pārājika (the most severe offense).'

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問：「師徒父母兄弟死，得哭不？」答：「不得，一舉聲犯墮。正可小小泣淚而已。」

問：「或比丘、死時在、羯磨時不在，或死時不在、羯磨時在，各應得分不？」答：「及羯磨盡得。死時在、羯磨時不在，不得。」

問：「比丘死，後人與買棺木衣服葬埋與者，犯何事？」答：「白僧。僧與泥洹僧僧祇支自覆，自余盡入僧物，一切不得埋。埋滿五錢，犯棄。若弟子私物得。若亡者不知法，以自分處與者無罪。」

問：「父母諸親死，比丘得與辦衣棺木埋不？」答：「都不得。若父母亡者、若病無人供養，得與乞食與半。若自能小小紡績綜事，不得與食，與食犯墮，與衣犯捨墮。況復棺木葬埋耶！」

問：「病者無常，衣缽先與看病者竟不羯磨，看病者賣為飯僧，僧得食不？」答：「眾未羯磨食，眾犯捨墮。若看病者不知法，已作羯磨得食。若未作，眾當語法。」

問：「比丘借人物，前人死，得還自取不？」答：「一切不得。還自取，犯突吉羅。白眾，眾還得取。若眾不與，犯墮。」

問：「比丘得為亡師起塔不？」答：「自物得，用師物作不得。」

問：「比丘得向師冢作禮不？」答：「得。難曰：『生是我師，已死尚非比丘，唯枯骨而已。何由向禮

【現代漢語翻譯】 現代漢語譯本 問：『師父、徒弟、父母、兄弟去世，可以哭嗎？』答：『不可以，大聲哭泣就犯墮罪。只能小聲啜泣流淚。』 問：『如果比丘去世時在場，但羯磨（Karma，佛教術語，指業力或行為）時不在場；或者去世時不在場，但羯磨時在場，各自應該分得（財物）嗎？』答：『等到羯磨結束才能分得。去世時在場，但羯磨時不在場，不得分得。』 問：『比丘去世后，後人為其購買棺木、衣服並安葬，這樣做的人犯什麼戒？』答：『應該稟告僧團。僧團應該用泥洹僧（Nirvana Sangha，指涅槃僧伽，即已故僧侶的僧團）和僧祇支（Sanghati，僧伽梨，一種僧侶的袈裟）覆蓋（遺體），其餘的都歸僧團所有，一切都不得埋葬。埋葬超過五錢，犯捨墮罪。如果是弟子的私人物品則可以。如果死者不懂佛法，以自己的份額給予（喪葬費用），則沒有罪。』 問：『父母或親屬去世，比丘可以幫忙辦理衣物、棺木和埋葬事宜嗎？』答：『都不可以。如果父母去世，或者生病無人供養，可以乞食供養一半。如果自己能做些紡織等雜事，就不得給他們食物，給食物犯墮罪，給衣服犯捨墮罪。更何況是棺木和埋葬呢！』 問：『病人去世，衣缽（Kashaya，指袈裟和缽盂，是僧侶的必需品）先給了照顧病人的人，但沒有進行羯磨，照顧病人的人把衣缽賣掉換飯供養僧眾，僧眾可以吃嗎？』答：『僧眾在沒有進行羯磨之前就吃了，僧眾犯捨墮罪。如果照顧病人的人不懂佛法，已經做了羯磨就可以吃。如果還沒做，僧眾應該按照佛法處理。』 問：『比丘借了別人的東西，那人去世了，可以自己拿回來嗎？』答：『一切都不能自己拿回來。自己拿回來，犯突吉羅（Dukkata，一種輕微的罪過）。應該稟告僧眾，僧眾同意才能拿回來。如果僧眾不同意，（私自拿取）就犯墮罪。』 問：『比丘可以為去世的師父建造佛塔嗎？』答：『用自己的東西可以，用師父的東西建造不可以。』 問：『比丘可以向師父的墳墓作禮嗎？』答：『可以。有人質疑說：『（師父）活著的時候是我的師父，已經死了就不是比丘了，只剩下枯骨而已。怎麼能向他作禮呢？』

【English Translation】 English version Question: 'When a teacher, disciple, parents, or siblings die, is it permissible to cry?' Answer: 'It is not permissible. Raising one's voice in crying incurs a Patita (a type of transgression). One may only weep and shed tears quietly.' Question: 'If a Bhikkhu (Buddhist monk) is present at the time of death but not at the time of Karma (Karma, referring to action driven by intention which leads to future consequences); or if he is not present at the time of death but is present at the time of Karma, should each receive a share (of possessions)?' Answer: 'Only after the Karma is completed can they receive a share. If present at the time of death but not at the time of Karma, they may not receive a share.' Question: 'If a Bhikkhu dies, and people later buy a coffin and clothes for burial, what offense is committed?' Answer: 'Report to the Sangha (Buddhist monastic community). The Sangha should cover (the body) with Nirvana Sangha (Nirvana Sangha, referring to the Sangha of deceased monks) and Sanghati (Sanghati, a type of robe worn by monks), and all the rest belongs to the Sangha; nothing should be buried. Burying more than five coins incurs a Nissaggiya Pacittiya (an offense requiring forfeiture). If it is a disciple's personal property, it is permissible. If the deceased did not understand the Dharma (Buddhist teachings) and gave their share (for funeral expenses), there is no offense.' Question: 'When parents or relatives die, can a Bhikkhu help with clothing, coffins, and burial?' Answer: 'None of that is permissible. If parents die, or if they are sick and no one is providing for them, one may beg for food and give them half. If one can do small tasks like spinning or weaving, one should not give them food; giving food incurs a Patita, giving clothes incurs a Nissaggiya Pacittiya. How much more so with coffins and burial!' Question: 'When a sick person dies, and the Kashaya (Kashaya, referring to robes and alms bowl, essential items for monks) is given to the caretaker before Karma is performed, and the caretaker sells the Kashaya to buy food to offer to the Sangha, can the Sangha eat it?' Answer: 'If the Sangha eats it before Karma is performed, the Sangha incurs a Nissaggiya Pacittiya. If the caretaker did not understand the Dharma and has already performed Karma, they may eat it. If it has not been done, the Sangha should handle it according to the Dharma.' Question: 'If a Bhikkhu borrows something from someone, and that person dies, can he take it back himself?' Answer: 'He cannot take anything back himself. Taking it back himself incurs a Dukkata (Dukkata, a minor offense). He should report to the Sangha, and the Sangha must agree before he can take it back. If the Sangha does not agree, (taking it privately) incurs a Patita.' Question: 'Can a Bhikkhu build a Stupa (Buddhist monument) for a deceased teacher?' Answer: 'With his own possessions, he can; he cannot build it with the teacher's possessions.' Question: 'Can a Bhikkhu pay respects at the tomb of his teacher?' Answer: 'He can. Someone objects: 『When (the teacher) was alive, he was my teacher; now that he is dead, he is no longer a Bhikkhu, only dry bones remain. How can I pay respects to him?』'

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耶？』答：『佛在世應供養恭敬，般泥洹后亦是枯骨而已，何以故供養耶？師生以法益人，死後敬禮，有何過也！』」

問：「分物時羯磨已訖，更有僧來，應得分不？」答：「若三羯磨訖，不與無咎。若及后一羯磨者，猶故得分。」

次問三衣事品第十一

問：「三衣浣，要須舍不？」答：「須舍。若不捨犯墮。當施人，人還乃得更受。」

問：「三衣盡得徐成不？」答：「大衣得，中衣小衣不得。」

問：「小衣得著燒香上講不？」答：「無中衣得。若不近身，凈潔亦得。」

問：「浣衣出帛，得用米𥹩不？」答：「不得，犯墮。」

問：「三衣應施里不？」答：「里施不施皆得。」

問：「大衣得著上講亦得禮拜不？」答：「無中衣得。」

問：「三衣得用生絹作不？」答：「一切絹衣，不見身者得著。」

問：「比丘瞋忿自壞衣缽錫杖，犯何事？」答：「瞋惱自壞三衣缽，犯捨墮。壞錫杖，犯墮。壞他物，計錢犯事。」

問：「三衣得借人不？」答：「不得出界經宿，若同界內不限日數。」

問：「入聚落中不著大衣，犯何事？」答：「著肩上去不犯。若僧使、或為病人，不持去皆不犯。」

問：「三衣破補便得受。須復

【現代漢語翻譯】 現代漢語譯本 問：『佛陀在世時應該供養恭敬，但佛陀涅槃（Banniehuan，指佛陀的逝世）后也只是枯骨而已，為什麼還要供養呢？』答：『師父活著時用佛法利益他人，去世后我們尊敬禮拜他，有什麼過錯呢！』

問：『分發物品時，羯磨（Jiemo，指僧團的議事程式）已經結束，這時又有僧人來，應該分給他嗎？』答：『如果三次羯磨都已經結束，不分給他沒有罪過。如果趕上最後一次羯磨，還是應該分給他。』

次問三衣事品第十一

問：『洗三衣時，需要捨棄嗎？』答：『需要捨棄。如果不捨棄就犯墮罪（Duozui，佛教戒律中的一種罪名）。應當施捨給別人，別人再還回來才能重新接受。』

問：『三衣都可以慢慢地做成嗎？』答：『大衣可以，中衣和小衣不可以。』

問：『小衣可以穿著去燒香或者上講堂嗎？』答：『沒有中衣時可以。如果不貼身穿，保持乾淨也可以。』

問：『洗衣服時取出的布帛，可以用米糊漿洗嗎？』答：『不可以，犯墮罪。』

問：『三衣應該在寺院裡施捨嗎？』答：『在寺院裡施捨或不施捨都可以。』

問：『大衣可以穿著上講堂或者禮拜嗎？』答：『沒有中衣時可以。』

問：『三衣可以用生絹製作嗎？』答：『一切絹衣，不直接接觸身體的就可以穿。』

問：『比丘（Biqiu，指男性出家人）因嗔恨惱怒而自己毀壞衣、缽（Bo，指僧人使用的食器）、錫杖（Xizhang，指僧人所持的手杖），犯什麼戒？』答：『因嗔惱而自己毀壞三衣和缽，犯捨墮罪（Shedaozui，佛教戒律中的一種罪名）。毀壞錫杖，犯墮罪。毀壞他人的物品，按照價值計算所犯罪行。』

問：『三衣可以借給別人嗎？』答：『不可以帶出界外過夜，如果在同一界內不限制天數。』

問：『進入村落中不穿大衣，犯什麼戒？』答：『搭在肩膀上就不犯戒。如果是僧團的使者，或者爲了病人，不帶大衣去都不犯戒。』

問：『三衣破了修補好就可以接受嗎？需要重新……』

【English Translation】 English version Question: 'When the Buddha was alive, we should offer and respect him. But after the Buddha's Parinirvana (Banniehuan, referring to the Buddha's passing), he is just dry bones. Why should we still make offerings?' Answer: 'When a teacher is alive, he benefits others with the Dharma. After he passes away, we respect and pay homage to him. What is wrong with that!'

Question: 'When distributing items, if the Karma (Jiemo, referring to the Sangha's deliberation procedure) is already completed, and another monk arrives, should he be given a share?' Answer: 'If the three Karmas are completed, there is no fault in not giving him a share. If he arrives during the last Karma, he should still be given a share.'

Next question: Chapter Eleven on the Matters Concerning the Three Robes

Question: 'When washing the three robes, is it necessary to relinquish them?' Answer: 'It is necessary to relinquish them. If you do not relinquish them, you commit a Patayantika offense (Duozui, a type of offense in Buddhist precepts). You should give them to someone else, and only when that person returns them can you receive them again.'

Question: 'Can the three robes be made slowly over time?' Answer: 'The Sanghati (large robe) can, but the Uttarasanga (middle robe) and Antarvasaka (inner robe) cannot.'

Question: 'Can the Antarvasaka be worn when burning incense or going to the lecture hall?' Answer: 'It can be if you don't have the Uttarasanga. If it is not worn close to the body and is clean, it is also acceptable.'

Question: 'Can rice paste be used to starch the cloth taken out when washing robes?' Answer: 'No, it is a Patayantika offense.'

Question: 'Should the three robes be given away within the monastery?' Answer: 'Giving them away or not giving them away within the monastery is acceptable.'

Question: 'Can the Sanghati be worn when going to the lecture hall or performing prostrations?' Answer: 'It can be if you don't have the Uttarasanga.'

Question: 'Can the three robes be made of raw silk?' Answer: 'Any silk robe that does not directly touch the body can be worn.'

Question: 'What offense does a Bhikkhu (Biqiu, referring to a male monastic) commit if he destroys his robes, bowl (Bo, referring to a monk's eating utensil), and staff (Xizhang, referring to a monk's staff) out of anger?' Answer: 'Destroying one's own three robes and bowl out of anger is a Nissaggiya Pacittiya offense (Shedaozui, a type of offense in Buddhist precepts). Destroying the staff is a Patayantika offense. Destroying another person's property is an offense calculated according to the value of the item.'

Question: 'Can the three robes be lent to others?' Answer: 'They cannot be taken outside the boundary overnight. Within the same boundary, there is no limit to the number of days.'

Question: 'What offense is committed if one enters a village without wearing the Sanghati?' Answer: 'If it is draped over the shoulder, no offense is committed. If one is a messenger of the Sangha or is going to help a sick person, not taking the robe is not an offense.'

Question: 'If the three robes are torn and repaired, can they be accepted? Do they need to be re-…'

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施他人耶？」答：「破容貓子腳，便應施人，人還乃得補受。若先補后施人亦得。」

問缽事品第十二

問：「缽云何失？」答：「若緣缺、若穿穴、若破裂、若油不捨，儘是失。緣缺穿穴，不可復持。裂者綴已施人，人還更受。油不捨亦爾。若棄出界經宿不失。」

問：「缽得覆著壁上不？」答：「若巾裹得令凈處，若囊盛懸壁好，不得覆著壁上。六群比丘覆缽壁上，墮地即破。佛因此制戒，自今以後不得覆缽壁上。覆缽壁上者犯墮，墮地破犯捨墮。」

問：「早起得用缽食。不用有何咎耶？」「一切食皆應用缽。若一日都不用缽，犯墮。」

問：「比丘食飯欲盡，得側缽刮取飯不？」答：「得。」

問：「食飯已訖更啖余果，手得離缽不？」答：「得。若食未訖亦得暫離。」

問：「比丘食缽要當擎，亦得放地耶？」答：「要當擎。若有必緣，放地無犯。」

問：「比丘以器盛飯停著缽中，得了用缽食不？」答：「不得，犯墮。」

問：「缽得借人不？」答：「得，除自食。」

問：「缽得炊作食不？」答：「不捨炊，捨墮。」

問雜事品第十三

問：「比丘或被劫盜物，未出界，主見本物，不知誰盜，得取不？」答：「得取。即同

【現代漢語翻譯】 現代漢語譯本 問：『是施捨給他人嗎？』答：『如果（缽的）邊緣缺損，或者有穿孔，就應該施捨給他人，（施捨后）可以再接受（新的缽）來補上。如果先補好（缽）再施捨給他人也可以。』

問缽事品第十二

問：『缽如何會失去？』答：『如果邊緣缺損、有穿孔、有破裂、或者油污不去除，都算是失去（缽）。邊緣缺損和有穿孔的，不能再繼續使用。破裂的，縫補好后可以施捨給他人，（施捨后）可以再接受（新的缽）。油污不去除也是一樣。如果丟棄在界外過夜，不算失去（缽）。』

問：『缽可以倒扣著放在墻上嗎？』答：『如果用布包裹著，放在乾淨的地方，或者用袋子裝著懸掛在墻上是可以的，不可以倒扣著放在墻上。六群比丘（Lucchaka bhikkhus）倒扣缽在墻上，掉在地上就破了。佛陀因此制定戒律，從今以後不可以倒扣缽在墻上。倒扣缽在墻上就犯墮罪（Patayantika），掉在地上破了就犯捨墮罪（Nissaggiya Pacittiya）。』

問：『早上可以不用缽吃飯嗎？不用缽有什麼過失嗎？』『所有的食物都應該用缽。如果有一天完全不用缽，就犯墮罪。』

問：『比丘（Bhikkhu）吃飯快吃完的時候，可以側著缽刮取飯嗎？』答：『可以。』

問：『吃完飯後要吃其他水果，手可以離開缽嗎？』答：『可以。如果飯還沒吃完，也可以暫時離開。』

問：『比丘（Bhikkhu）吃飯時一定要拿著缽，還是可以放在地上？』答：『一定要拿著。如果有必要的原因，放在地上沒有罪。』

問：『比丘（Bhikkhu）用容器盛飯，然後放在缽中，可以用缽吃飯嗎？』答：『不可以，犯墮罪。』

問：『缽可以借給別人嗎？』答：『可以，除了自己吃飯的時候。』

問：『缽可以用來煮飯嗎？』答：『如果不捨棄（缽），就犯捨墮罪。』

問雜事品第十三

問：『比丘（Bhikkhu）如果被搶劫財物，還沒出（村）界，失主看見自己的東西，但不知道是誰偷的，可以拿回來嗎？』答：『可以拿回來。』

【English Translation】 English version Question: 'Is it to be given to others?' Answer: 'If the rim of the bowl is chipped, or if there is a hole, it should be given to others, and then one can receive (a new bowl) to replace it. If one repairs (the bowl) first and then gives it to others, that is also acceptable.'

Chapter 12: On Matters Concerning the Bowl

Question: 'How is a bowl lost?' Answer: 'If the rim is chipped, if there is a hole, if it is cracked, or if oil is not removed, it is considered lost. A chipped rim or a hole cannot be used again. A cracked bowl can be mended and given to others, and then one can receive (a new bowl). The same applies if oil is not removed. If it is discarded outside the boundary and left overnight, it is not considered lost.'

Question: 'Can a bowl be placed upside down on the wall?' Answer: 'If it is wrapped in a cloth and placed in a clean place, or if it is hung on the wall in a bag, that is acceptable. It should not be placed upside down on the wall. The Lucchaka bhikkhus (六群比丘) placed their bowls upside down on the wall, and they fell and broke. The Buddha (佛陀) therefore established a rule that from now on, bowls should not be placed upside down on the wall. Placing a bowl upside down on the wall is an offense of Patayantika (墮罪), and if it falls and breaks, it is an offense of Nissaggiya Pacittiya (捨墮罪).'

Question: 'Is it permissible not to use a bowl for eating in the morning? What is the fault if one does not use a bowl?' 'All food should be eaten with a bowl. If one does not use a bowl at all for a day, it is an offense of Patayantika (墮罪).'

Question: 'When a bhikkhu (比丘) is about to finish eating, is it permissible to tilt the bowl to scrape up the remaining rice?' Answer: 'It is permissible.'

Question: 'After finishing eating rice, if one wants to eat other fruits, can the hand leave the bowl?' Answer: 'Yes, it can. If the rice is not finished, it can also be temporarily left.'

Question: 'When a bhikkhu (比丘) eats from a bowl, must he hold it, or can it be placed on the ground?' Answer: 'He must hold it. If there is a necessary reason, placing it on the ground is not an offense.'

Question: 'If a bhikkhu (比丘) uses a container to hold rice and then places it in the bowl, is it permissible to eat from the bowl?' Answer: 'No, it is an offense of Patayantika (墮罪).'

Question: 'Can a bowl be lent to others?' Answer: 'Yes, except for one's own eating.'

Question: 'Can a bowl be used for cooking?' Answer: 'If one does not relinquish (the bowl), it is an offense of Nissaggiya Pacittiya (捨墮罪).'

Chapter 13: On Miscellaneous Matters

Question: 'If a bhikkhu (比丘) is robbed of his belongings, and they have not yet left the (village) boundary, and the owner sees his belongings but does not know who stole them, is it permissible to take them back?' Answer: 'It is permissible to take them back.'

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九十事中寶相似者。當先作念，若有人認者，不得取。無認者，白眾得取。若無眾，作界內物取，不以為己物故取。」

問：「眾僧打揵椎食，而限外人不與食，犯何事？」答：「便是失利，得突吉羅。」

問：「先比丘教化作百人齋，長一人至十人，應受。不教化比丘，有犯不？」答：「若打揵椎食，應受教化者，無犯。所以者何？打揵椎請僧，僧多何過！夫打揵椎法，要作意請四方僧，僧來若多若少，一切分財飲食無咎。」

問：「比丘教化白衣供養眾僧，若有外人來乞索，得與一升五升不？」答：「不得。若知非法，故私與滿五錢，犯棄。若白眾，眾聽，得。」

問：「主人供養僧，長請一日百錢。用五十自供，殘者得余用不？」答：「打揵椎得。若無衣缽，不打揵椎。眾和合，得減用。若自損施客僧最善。」

問：「主人請比丘十日供，十日食殘，用作五三日好食，犯何事？」答：「不犯。但不得更索，索犯墮。若不滿十日去，亦犯捨墮。」

問：「主人請比丘供十日食，自裁作一月食，得不？」答：「打揵椎得。若不打揵椎，僧有出去者，若不施後人食，後人食己分盡，食他分一飽犯棄，不飽犯墮。」

問：「父母兄弟破壞，得乞物贖不？」答：「得。但不得

【現代漢語翻譯】 現代漢語譯本 關於九十事中與寶物相似的情況：應當首先這樣想，如果有人認領，就不能拿取。如果沒有人認領，告知大眾后可以拿取。如果沒有大眾，就當作界內的東西拿取，但不要認為是自己的東西才拿取。

問：大眾僧人敲揵椎（ghanta，召集僧眾的法器）吃飯，但限制外面的人不給吃，犯了什麼戒？答：這就是失利罪，得突吉羅（dukkhata，輕罪）。

問：先前的比丘教化信徒做百人齋，增加一人到十人，應該接受。如果不教化比丘，有沒有犯戒？答：如果敲揵椎吃飯，應該接受教化的人，沒有犯戒。為什麼呢？敲揵椎請僧人，僧人來得多有什麼過錯！敲揵椎的規矩，就是要作意請四方僧人，僧人來得多或少，一切分財飲食都沒有罪過。

問：比丘教化在家居士供養眾僧，如果有外人來乞討，可以給一升或五升嗎？答：不可以。如果明知是非法，故意私自給滿五錢，犯捨墮（nissaggiya pacittiya，一種戒律）。如果告知大眾，大眾同意，就可以給。

問：施主供養僧人，長期每天給一百錢。用五十錢自己用，剩下的可以繼續用嗎？答：敲揵椎就可以用。如果沒有衣缽，不敲揵椎。大眾和合，可以減少用度。如果自己減少用度來施捨給客僧最好。

問：施主請比丘十天供養，十天的食物吃剩了，用來做五三天的好食物，犯了什麼戒？答：不犯戒。但不得再索取，索取就犯墮（pacittiya，一種戒律）。如果不到十天就離開，也犯捨墮。

問：施主請比丘供十天的食物，自己裁減做成一個月的食物，可以嗎？答：敲揵椎就可以。如果不敲揵椎，僧人有離開的，如果不施捨給後來的人吃，後來的人吃完自己的那份，又吃了他人的那份，吃飽了犯捨墮，沒吃飽犯墮。

問：父母兄弟家業破敗，可以乞討財物來贖回嗎？答：可以。但不得...

【English Translation】 English version Regarding the case of the ninety matters similar to treasures: One should first think, if someone recognizes it, it should not be taken. If no one recognizes it, it can be taken after informing the Sangha (community of monks). If there is no Sangha, it should be taken as something within the boundary, but it should not be taken with the thought that it is one's own.

Question: When the Sangha eats after the ghanta (bell used to summon monks) is struck, but outsiders are restricted from eating, what offense is committed? Answer: That is a loss of benefit, and it incurs a dukkata (minor offense).

Question: If a former Bhikkhu (monk) teaches and makes a hundred-person offering, increasing from one person to ten people, should it be accepted? If the Bhikkhu does not teach, is there an offense? Answer: If the ghanta is struck for the meal, those who should be taught are not committing an offense. Why? Striking the ghanta to invite monks, what fault is there if many monks come! The rule for striking the ghanta is to intentionally invite monks from all directions, whether many or few monks come, there is no fault in dividing the wealth and food.

Question: If a Bhikkhu teaches a layperson to make offerings to the Sangha, and if an outsider comes to beg, can one give one or five sheng (a unit of measurement)? Answer: No. If one knows it is unlawful, and deliberately gives five qian (a unit of currency) privately, one commits a nissaggiya pacittiya (an offense requiring forfeiture). If one informs the Sangha and the Sangha agrees, it is permissible.

Question: If a donor makes offerings to the Sangha, providing one hundred qian per day for a long time, and uses fifty qian for oneself, can the remainder be used? Answer: If the ghanta is struck, it is permissible. If there are no robes and bowls, the ghanta should not be struck. If the Sangha is in harmony, the expenditure can be reduced. It is best to reduce one's own expenses to give to visiting monks.

Question: If a donor invites Bhikkhus for ten days of offerings, and there is leftover food from the ten days, what offense is committed if it is used to make good food for five or three days? Answer: No offense is committed. But one must not ask for more, asking for more incurs a pacittiya (an offense). If one leaves before ten days, one also commits a nissaggiya pacittiya.

Question: If a donor invites Bhikkhus for ten days of food offerings, and one reduces it to make food for a month, is it permissible? Answer: If the ghanta is struck, it is permissible. If the ghanta is not struck, and monks leave, if the food is not given to those who come later, and those who come later eat up their own portion and then eat another's portion, eating one's fill incurs a nissaggiya pacittiya, and not eating one's fill incurs a pacittiya.

Question: If one's parents and siblings are ruined, can one beg for things to redeem them? Answer: Yes. But one must not...

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自稱己須乞，稱為父母兄弟，得。若用訖，長者不得自入，還屬所贖人。若自用，其所親不慊者犯捨墮，若慊不償犯棄。」

問：「得酤酒家乞食乞財不？無事得空語不？」答：「酤酒門一切不得入，若入者犯墮。若更有餘門得入。若請比丘會，當問：『能受一日戒不？』答言：『能。』與受戒，得往。若不能受戒，但能一日不酤酒，得往。屠家亦爾。」

問：「勸人飲酒犯何事？」答：「強勸不飲突吉羅，若飲犯墮。」

問：「比丘寄白衣物，此人過期不還與，余比丘得取不？」答：「不得取。若活是有主物，若死是僧物。」

問：「比丘夜得把火行不？」答：「冬得。夏燈燭亦得，若把火犯墮。」

問：「本物直一匹，因行至他方賣得五三匹，可取不？」答：「不得，犯捨墮。」

問：「一切戲取物及與，犯何事？」答：「盡犯捨墮。若不與強奪，犯棄。」

問：「比丘嘗食，得食不？」答：「不得。知而食，犯墮。前嘗食人亦犯墮。若不即懺，其罪日增。昔有一執事比丘，恒知處。當僧家飲食，常手柱器言：『取是用是。』日日常爾而不懺，命終后墮餓鬼中。有一無著，于夜上廁，聞呻喚聲。問：『汝是誰？』答：『我是餓鬼。』問：『本作何行墮餓鬼中？』答：

【現代漢語翻譯】 現代漢語譯本 問：如果有人自稱需要贖身，稱呼被贖者為父母兄弟，可以接受嗎？答：可以。如果贖金已經用完，長者（指贖身者）不得親自佔有被贖者，仍然屬於被贖人。如果長者自己佔用了被贖者，其親屬不滿意，則犯捨墮罪（Nissaggiya Pacittiya，需要捨棄財物並懺悔的罪過）；如果親屬滿意，不償還贖金，則犯棄罪（Pacittiya，輕罪）。

問：可以去賣酒的人家乞討食物或財物嗎？沒事的時候可以隨便說話嗎？答：賣酒的人家絕對不能進入，如果進入就犯墮罪（Pacittiya）。如果還有其他的門可以進入，則可以。如果有人邀請比丘參加聚會，應當問：『能接受一日戒嗎？』如果回答說：『能。』那麼給予受戒，就可以前往。如果不能受戒，但能保證一天不賣酒，也可以前往。屠戶家也是一樣。

問：勸人飲酒犯什麼罪？答：強行勸人飲酒，如果對方不喝，犯突吉羅罪（Dukkata，輕罪）；如果對方喝了，犯墮罪（Pacittiya）。

問：比丘寄放物品在俗家弟子處，這個人過期不歸還，其他的比丘可以拿走嗎？答：不可以拿走。如果這個人還活著，那麼這個物品是有主人的；如果這個人死了，那麼這個物品屬於僧團。

問：比丘晚上可以拿著火把行走嗎？答：冬天可以。夏天點燈或者蠟燭也可以，如果拿著火把就犯墮罪（Pacittiya）。

問：原本價值一匹布的物品，因為到其他地方販賣，賣得了五三匹布，可以拿走嗎？答：不可以，犯捨墮罪（Nissaggiya Pacittiya）。

問：一切通過開玩笑的方式取得或給予的物品，犯什麼罪？答：都犯捨墮罪（Nissaggiya Pacittiya）。如果不給，強行搶奪，犯棄罪（Pacittiya）。

問：比丘曾經吃過的食物，還可以再吃嗎？答：不可以。明知故犯，就犯墮罪（Pacittiya）。之前吃過食物的人也犯墮罪（Pacittiya）。如果不立即懺悔，罪過會日益增加。過去有一個負責僧團事務的比丘，總是知道哪裡有僧團的飲食。他經常用手扶著食器說：『拿這個，用這個。』每天都這樣而不懺悔，死後墮入了餓鬼道。有一個無著（Arhat，阿羅漢），在晚上上廁所的時候，聽到了呻吟的聲音。問：『你是誰？』回答說：『我是餓鬼。』問：『你生前做了什麼事情墮入餓鬼道？』答：

【English Translation】 English version Question: If someone claims they need to be redeemed and refers to the redeemer as their parents or siblings, is it acceptable? Answer: Yes. If the redemption money has been used up, the elder (referring to the redeemer) must not personally possess the redeemed person; they still belong to the redeemed person. If the elder takes possession of the redeemed person themselves, and their relatives are dissatisfied, they commit a Nissaggiya Pacittiya (an offense requiring forfeiture and confession); if the relatives are satisfied and the redemption money is not repaid, they commit a Pacittiya (minor offense).

Question: Is it permissible to beg for food or wealth from a wine seller's house? Is it permissible to speak idly when there is nothing to do? Answer: It is absolutely forbidden to enter a wine seller's house; if one enters, one commits a Pacittiya offense. If there are other entrances, it is permissible to enter. If someone invites a Bhikkhu (monk) to a gathering, one should ask: 'Can you observe the one-day precept?' If they answer: 'Yes,' then give them the precept, and it is permissible to go. If they cannot observe the precept but can guarantee not to sell wine for one day, it is also permissible to go. The same applies to a butcher's house.

Question: What offense is committed by encouraging someone to drink alcohol? Answer: Forcibly encouraging someone to drink, if they do not drink, is a Dukkata (minor offense); if they drink, it is a Pacittiya offense.

Question: If a Bhikkhu entrusts an item to a lay disciple, and this person does not return it after the agreed time, is it permissible for other Bhikkhus to take it? Answer: It is not permissible to take it. If the person is still alive, the item belongs to them; if the person is dead, the item belongs to the Sangha (monastic community).

Question: Is it permissible for a Bhikkhu to walk with a torch at night? Answer: In winter, it is permissible. In summer, using a lamp or candle is also permissible, but carrying a torch is a Pacittiya offense.

Question: If an item originally worth one bolt of cloth is sold for five or three bolts of cloth in another place, is it permissible to take it? Answer: It is not permissible; it is a Nissaggiya Pacittiya offense.

Question: What offense is committed by taking or giving anything through joking? Answer: All are Nissaggiya Pacittiya offenses. If one does not give and forcibly seizes, it is a Pacittiya offense.

Question: Is it permissible for a Bhikkhu to eat food that has already been tasted? Answer: It is not permissible. Knowingly eating it is a Pacittiya offense. The person who tasted the food beforehand also commits a Pacittiya offense. If one does not immediately confess, the offense will increase daily. In the past, there was a Bhikkhu in charge of Sangha affairs who always knew where the Sangha's food was. He would often hold the food container and say: 'Take this, use this.' He did this every day without confessing, and after death, he fell into the realm of hungry ghosts. There was an Arhat (Awakened One), who, while going to the toilet at night, heard a groaning sound. He asked: 'Who are you?' The reply was: 'I am a hungry ghost.' He asked: 'What did you do in your previous life that caused you to fall into the realm of hungry ghosts?' The reply was:

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『於此寺中為僧執事。』問：『汝本精進，何由墮餓鬼中？』答：『持不凈飲食與眾僧故。』問：『云何不凈？』答：『眾僧有種種器物，見以指柱器，教使取是用是物，犯墮。三說戒不悔，轉增乃至重，以是故墮餓鬼中。』兩手擘胸裂皮，破肉[口((甫-、)/寸)]吹𠹀。問：『何以擘胸？』答：『蟲啖身痛故。』問：『何以[口((甫-、)/寸)]㗱吹𠹀？』答：『以口中有蟲故。』問：『何以呻喚？』答：『餓極欲死故。』問：『欲食何物？』答：『意欲食糞而不能得。』問：『何故不得？』答：『以諸餓鬼多，見推排不能前。』無著言：『我知奈何？』鬼言：『愿眾僧見為咒愿。』答：『可爾。』無著即還向眾說，彼人墮餓鬼。眾僧問：『本行精進，何故墮餓鬼中？』答云：『本以不凈飲食與僧而不悔故。愿眾僧與彼咒愿。』即為咒愿，便得食糞不復呻喚。以是證故，知大比丘不得以手自造飲食及柱觸僧器物。若非僧器、若受得行與僧，無犯。」

問：「師命弟子販賣作諸非法，得遠離師不？」答：「得違捨去。弟子有四因緣應住：一者與法與食、不與衣缽，應住。二者與法與衣缽、不與食，應住。三者與法與衣缽與食，應住。四者與法，不與衣缽、不與食，應住。若師都不與法、不與衣缽

【現代漢語翻譯】 現代漢語譯本： 『在此寺廟中擔任僧職。』問：『你原本精進修行，為何會墮入餓鬼道中？』答：『因為我將不乾淨的飲食給予眾僧。』問：『什麼是不乾淨？』答：『眾僧有各種器物，（我）看見（有人）用手指觸碰器物，教唆（他人）拿取使用這些物品，犯了墮罪。三次說戒時沒有懺悔，罪過逐漸加重乃至嚴重，因此墮入餓鬼道中。』（餓鬼）用兩手撕裂胸膛的面板，破開肌肉[口((甫-、)/寸)]吹𠹀（無法準確翻譯，此處保留原文）。問：『為何要撕裂胸膛？』答：『因為蟲子啃食身體，非常疼痛。』問：『為何要[口((甫-、)/寸)]㗱吹𠹀（無法準確翻譯，此處保留原文）？』答：『因為口中有蟲子。』問：『為何呻吟呼喚？』答：『因為飢餓到了極點，快要死了。』問：『想要吃什麼？』答：『想要吃糞便卻不能得到。』問：『為何不能得到？』答：『因為餓鬼太多，（我）被推擠無法前進。』無著（Asanga）言：『我該怎麼辦？』鬼言：『希望眾僧能為我咒愿。』答：『可以。』無著立即返回向眾僧說，那個人墮入了餓鬼道。眾僧問：『（他）原本修行精進，為何會墮入餓鬼道中？』（無著）回答說：『（他）原本將不乾淨的飲食給予僧眾而不懺悔。希望眾僧為他咒愿。』眾僧立即為他咒愿，（餓鬼）便能吃到糞便，不再呻吟呼喚。因為這個緣故，得知大比丘不能用手自己製作飲食，以及用手觸碰僧眾的器物。如果不是僧眾的器物，或者已經接受（佈施）可以使用的，給予僧眾，就沒有罪過。』

問：『如果師父命令弟子販賣（物品）做各種非法的事情，（弟子）可以離開師父嗎？』答：『可以違背（師父的命令）離開。弟子有四種因緣應該留下：（一）師父傳授佛法並給予食物，但不給予衣缽（kasaya），應該留下。（二）師父傳授佛法並給予衣缽，但不給予食物，應該留下。（三）師父傳授佛法並給予衣缽和食物，應該留下。（四）師父傳授佛法，但不給予衣缽和食物，應該留下。如果師父完全不傳授佛法，不給予衣缽……』

【English Translation】 English version: 'He is serving as a monk in this temple.' (Asanga) asked: 'You were originally diligent in practice, how did you fall into the realm of hungry ghosts?' He replied: 'Because I gave impure food and drink to the Sangha (community of monks).' (Asanga) asked: 'What is impure?' He replied: 'The Sangha has various utensils. Seeing someone touching the utensils with their fingers, I taught (others) to take and use these things, thus committing an offense. I did not repent during the three recitations of the precepts, and the offense gradually increased to a serious level, which is why I fell into the realm of hungry ghosts.' (The hungry ghost) tore open the skin of his chest with both hands, breaking the flesh and [口((甫-、)/寸)]吹𠹀 (unable to accurately translate, original text retained here). (Asanga) asked: 'Why do you tear open your chest?' He replied: 'Because worms are eating my body, and it is very painful.' (Asanga) asked: 'Why do you [口((甫-、)/寸)]㗱吹𠹀 (unable to accurately translate, original text retained here)?' He replied: 'Because there are worms in my mouth.' (Asanga) asked: 'Why do you groan and cry out?' He replied: 'Because I am extremely hungry and about to die.' (Asanga) asked: 'What do you want to eat?' He replied: 'I want to eat feces but cannot get it.' (Asanga) asked: 'Why can't you get it?' He replied: 'Because there are too many hungry ghosts, and I am pushed and cannot move forward.' Asanga said: 'What should I do?' The ghost said: 'I hope the Sangha can chant blessings for me.' (Asanga) replied: 'Okay.' Asanga immediately returned and told the Sangha that person had fallen into the realm of hungry ghosts. The Sangha asked: 'He was originally diligent in practice, why did he fall into the realm of hungry ghosts?' (Asanga) replied: 'He originally gave impure food and drink to the Sangha without repenting. I hope the Sangha will chant blessings for him.' The Sangha immediately chanted blessings for him, and (the hungry ghost) was able to eat feces and no longer groaned and cried out. Because of this evidence, it is known that a Bhiksu (fully ordained monk) should not make food and drink with his own hands, nor touch the utensils of the Sangha with his hands. If it is not the Sangha's utensil, or if it has been received (as alms) and can be used, giving it to the Sangha is not an offense.'

Question: 'If the teacher orders the disciple to sell (goods) and do various illegal things, can (the disciple) leave the teacher?' Answer: 'He can disobey (the teacher's orders) and leave. A disciple should stay for four reasons: (1) The teacher teaches the Dharma (Buddhist teachings) and gives food, but does not give a kasaya (monk's robe), he should stay. (2) The teacher teaches the Dharma and gives a kasaya, but does not give food, he should stay. (3) The teacher teaches the Dharma and gives a kasaya and food, he should stay. (4) The teacher teaches the Dharma, but does not give a kasaya or food, he should stay. If the teacher does not teach the Dharma at all, does not give a kasaya...'

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食，法應去。」

問：「夫凈，何者須凈？凈有幾事？」答：「果菜須刀手火凈，唯穀米須火凈。果已凈，食子無苦。」

問：「禮拜得著靴履鞋不？」答：「凈潔者得。」

問：「比丘畜奴牛驢馬，犯何事？」答：「犯捨墮。不悔轉增如上。」

問：「比丘教他販賣，犯何事？」答：「犯捨墮。」

問：「畫作幡華賣得物，犯何事？」答：「犯捨墮。」

問：「白衣投比丘為道，未度，得食僧食不？」答：「白僧得，不白犯墮。」

問：「比丘為僧乞食在道路，己身得食眾僧食不？」答：「若去時先白僧，僧聽，得。若去時不白，還白聽，亦得。若不聽，還償。若不償，計錢直犯重。」

問：「若他人持食具寄屋中經宿，有犯不？」答：「不犯。」

問：「續明油一升二升得著自房中不？」答：「得。」

問：「藥酒得著自房中不？」答：「病得七日。」

問：「都不用楊枝，有犯不？」答：「犯墮。」

問：「未曉，得楊枝不？」答：「明星出后得，用犯墮。」

問：「中食后口得用楊枝不？」答：「得用，若不用純灰皂莢。計都不用，犯墮。過中亦犯墮。中后除藥，一切草木有形之味不得入口，犯墮。」

問：「若無

【現代漢語翻譯】 現代漢語譯本： 問：『食物，在佛法上應該如何處理？』 答：『關於潔凈，什麼需要潔凈？潔凈有幾種方式？』答：『水果蔬菜需要刀、手和火來潔凈，只有穀物米飯需要用火潔凈。水果已經潔凈，食用果核就沒有罪過。』 問：『禮拜時可以穿著靴子和鞋子嗎？』答：『乾淨的就可以。』 問：『比丘蓄養奴僕、牛、驢、馬，犯什麼戒？』答：『犯捨墮罪（Nissaggiya Pacittiya，一種需要捨棄物品並懺悔的罪）。不懺悔會像之前一樣罪過加重。』 問：『比丘教他人販賣東西，犯什麼戒？』答：『犯捨墮罪。』 問：『畫幡和花去賣，得到財物，犯什麼戒？』答：『犯捨墮罪。』 問：『在家居士投靠比丘修行，但還沒有正式出家，可以吃僧眾的食物嗎？』答：『稟告僧眾就可以吃，不稟告就犯墮罪。』 問：『比丘為僧眾乞食在路上，自己可以吃為僧眾乞來的食物嗎？』答：『如果去的時候先稟告僧眾，僧眾允許，就可以吃。如果去的時候沒有稟告，回來稟告並得到允許，也可以吃。如果不允許，就要償還。如果不償還，按照錢的價值計算，犯重罪。』 問：『如果他人把食物器具寄放在屋子裡過夜，有沒有犯戒？』答：『不犯戒。』 問：『可以把一升兩升的續命油放在自己的房間里嗎？』答：『可以。』 問：『藥酒可以放在自己的房間里嗎？』答：『生病時可以放七天。』 問：『完全不用楊枝（牙刷），有沒有犯戒？』答：『犯墮罪。』 問：『天還沒亮，可以用楊枝嗎？』答：『明星（啟明星）出現后可以用，用了就犯墮罪。』 問：『中午飯後，可以用楊枝清潔牙齒嗎？』答：『可以用，如果不用楊枝，就用純灰或皂莢。如果這些都不用，就犯墮罪。過了中午也犯墮罪。中午之後，除了藥物，一切有形有味的草木都不能入口，否則犯墮罪。』 問：『如果沒有……』

【English Translation】 English version: Question: 'Food, how should it be treated according to the Dharma?' Answer: 'Regarding purity, what needs to be purified? How many ways are there to purify?' Answer: 'Fruits and vegetables need to be purified by knife, hand, and fire; only grains and rice need to be purified by fire. If the fruit is already clean, there is no offense in eating the seed.' Question: 'Is it permissible to wear boots and shoes while prostrating?' Answer: 'If they are clean, it is permissible.' Question: 'If a Bhikkhu keeps slaves, cows, donkeys, or horses, what offense does he commit?' Answer: 'He commits a Nissaggiya Pacittiya offense (an offense that requires relinquishment and confession). Failure to repent will increase the offense as before.' Question: 'If a Bhikkhu teaches others to trade, what offense does he commit?' Answer: 'He commits a Nissaggiya Pacittiya offense.' Question: 'If one paints banners and flowers to sell and obtains goods, what offense does he commit?' Answer: 'He commits a Nissaggiya Pacittiya offense.' Question: 'If a layperson relies on a Bhikkhu for practice but has not yet been ordained, can he eat the Sangha's food?' Answer: 'He can eat if he informs the Sangha; if he does not inform, he commits a Pacittiya offense.' Question: 'If a Bhikkhu begs for food for the Sangha on the road, can he eat the food begged for the Sangha himself?' Answer: 'If he informs the Sangha before going and the Sangha allows it, he can eat. If he does not inform before going, but informs upon returning and receives permission, he can also eat. If permission is not granted, he must repay. If he does not repay, he commits a serious offense based on the value of the money.' Question: 'If someone leaves food utensils in a room overnight, is there an offense?' Answer: 'There is no offense.' Question: 'Is it permissible to keep one or two pints of lamp oil in one's room?' Answer: 'It is permissible.' Question: 'Is it permissible to keep medicinal wine in one's room?' Answer: 'It is permissible for seven days when sick.' Question: 'Is there an offense if one does not use a tooth stick (twig toothbrush) at all?' Answer: 'One commits a Pacittiya offense.' Question: 'Is it permissible to use a tooth stick before dawn?' Answer: 'It is permissible after the morning star appears; using it before incurs a Pacittiya offense.' Question: 'Is it permissible to use a tooth stick after the midday meal?' Answer: 'It is permissible to use it, or pure ash or soapberry if not using a tooth stick. If none of these are used, one commits a Pacittiya offense. It is also a Pacittiya offense after midday. After midday, except for medicine, all plants and trees with tangible flavors are not allowed to enter the mouth, otherwise a Pacittiya offense is committed.' Question: 'If there is no...'

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楊枝，口得用一切余木不？」答：「盡得。」

問：「貧乏得入市乞不？」答：「中前得，中后不得，亦不得乞錢。若欲乞錢，當將一白衣沙彌亦得。」

問：「人捉比丘賣，得走不？」答：「初時得，經主不得。」

問：「比丘戲得物，作食請比丘，得食不？」答：「不得，犯墮。」

問：「比丘尼不精進，可勸罷道不？」答：「無此理。」

問：「合藥施人而不知裁節，服者死。犯事不？」答：「好心與無犯，噁心與犯重。」

問：「比丘或十臘五臘，竟不誦戒。犯何事？」答：「若不誦，或食人信施，日日犯盜。若先不知，猶得懺悔。」

問：「一切鬼神屋可寄宿不？」答：「行路得宿。有觸擾意住犯墮。」

問：「比丘啖生肉犯何事？」答：「犯墮。」

問：「二男行欲不竟，犯何事？」答：「犯決斷。」

問：「二男欲口戲擬便止，犯何事？」答：「犯墮。成者犯決斷。」

問：「牀蓆他人于上行欲，其處可住不？」答：「見處凈可住。」

問：「已唱僧跋，上坐未食、下坐先食，犯何事？」答：「聞唱便食，不犯。」

問：「比丘不具六物，犯何事？」答：「不乞作犯捨墮，若乞不能得不犯。」

問：「比丘大

【現代漢語翻譯】 現代漢語譯本 問：可以用楊枝（一種清潔牙齒的樹枝）以外的其他木頭來清潔牙齒嗎？答：都可以用。 問：如果貧窮，可以去市場乞討嗎？答：中午之前可以，中午之後不可以，也不可以乞討錢財。如果想要乞討錢財，應當帶上一位穿著白衣的沙彌（佛教出家男子）才可以。 問：如果有人捉住比丘（佛教出家男子）要賣掉，可以逃走嗎？答：剛開始被捉住時可以逃走，被買主捉住后就不可以了。 問：比丘開玩笑得到東西，用來做食物供養比丘，可以吃嗎？答：不可以吃，犯墮罪（一種較輕的罪）。 問：如果比丘尼（佛教出家女子）不精進修行，可以勸她還俗嗎？答：沒有這個道理。 問：如果配藥給人，但不知道適量，導致服用者死亡，犯事嗎？答：如果是好心給藥，就沒有罪；如果是惡意給藥，就犯重罪。 問：如果比丘有十年或五年的戒臘（出家年資），卻始終不誦戒，犯什麼事？答：如果不誦戒，又吃了別人的信施（供養），每天都犯盜罪。如果之前不知道，還可以懺悔。 問：一切鬼神居住的房屋都可以寄宿嗎？答：趕路時可以寄宿。如果有觸擾的意圖而居住，就犯墮罪。 問：比丘吃生肉犯什麼事？答：犯墮罪。 問：兩個男子發生性行為但沒有完成，犯什麼事？答：犯決斷罪（一種較重的罪）。 問：兩個男子用口進行性行為，剛開始就停止了，犯什麼事？答：犯墮罪。如果完成了，就犯決斷罪。 問：如果床或蓆子上有人發生過性行為，這個地方還可以住嗎？答：如果清理乾淨了就可以住。 問：已經唱過僧跋（宣佈僧眾用餐），上座（資歷高的僧人）還沒吃，下座（資歷低的僧人）先吃了，犯什麼事？答：聽到唱誦就開始吃，不犯。 問：如果比丘沒有具備六種物品（三衣、缽、坐具、濾水囊），犯什麼事？答：不乞討而自己製作就犯捨墮罪（一種需要捨棄財物的罪），如果乞討了但沒能得到，就不犯。 問：比丘大

【English Translation】 English version Question: Can anything other than a Yangzhi (a twig used for cleaning teeth) be used to clean teeth? Answer: Anything can be used. Question: If one is poor, can one beg in the market? Answer: One can before noon, but not after noon, and one cannot beg for money. If one wants to beg for money, one must bring a novice monk (Shami, a Buddhist male monastic) dressed in white. Question: If someone catches a Bhikkhu (Buddhist monk) to sell him, can he run away? Answer: He can run away when he is first caught, but not after he has been caught by the buyer. Question: If a Bhikkhu obtains something as a joke and uses it to make food to offer to other Bhikkhus, can they eat it? Answer: They cannot, it is a Dukkaṭa offense (a minor offense). Question: If a Bhikkhuni (Buddhist nun) is not diligent, can she be encouraged to disrobe? Answer: There is no such reason. Question: If one prepares medicine for someone but does not know the proper dosage, and the person who takes it dies, is it an offense? Answer: If it is given with good intentions, there is no offense; if it is given with malicious intentions, it is a serious offense. Question: If a Bhikkhu has ten or five years of seniority but never recites the precepts, what offense does he commit? Answer: If he does not recite the precepts and eats the offerings of the faithful, he commits theft every day. If he did not know before, he can still repent. Question: Can one stay overnight in any house inhabited by ghosts or spirits? Answer: One can stay overnight while traveling. If one stays with the intention of disturbing them, it is a Dukkaṭa offense. Question: What offense does a Bhikkhu commit by eating raw meat? Answer: He commits a Dukkaṭa offense. Question: If two men engage in sexual activity but do not complete it, what offense do they commit? Answer: They commit a Thullaccaya offense (a serious offense). Question: If two men engage in oral sex but stop at the beginning, what offense do they commit? Answer: They commit a Dukkaṭa offense. If they complete it, they commit a Thullaccaya offense. Question: If someone has engaged in sexual activity on a bed or mat, can one still live there? Answer: If the place is cleaned, one can live there. Question: If the Sanghabhatta (announcement of communal meal) has been announced, and a junior monk eats before a senior monk, what offense does he commit? Answer: If one eats after hearing the announcement, one does not commit an offense. Question: If a Bhikkhu does not have the six requisites (three robes, bowl, sitting cloth, water strainer), what offense does he commit? Answer: If he makes them himself without begging, he commits a Nissaggiya Pacittiya offense (an offense requiring forfeiture). If he begs but cannot obtain them, he does not commit an offense. Question: Bhikkhu large

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寒得通衣臥不？」答：「著衣得。」

問：「比丘自稱貴姓及持戒，強力乞得，犯何事？」答：「犯捨墮。」

問：「姊妹有腫病、或有痛處，比丘手案此處可治，犯何事？」答：「若起心犯決斷，不起犯墮。」

問：「妹姊無兒息，語比丘：『教我方術。』比丘即教。犯何事？」答：「犯決斷。」

問：「寄比丘物與人，竟不與，犯何事？」答：「自取不過犯重。著故壞還，計直輕重。」

問：「聚落中都不著衣，犯何事？」答：「犯墮。」

問：「比丘噪，犯何事？」答：「若聚落眾中一作犯墮，三諫不休犯決斷。」

問：「聚落中持弓刀看，犯何事？」答：「先不知法無犯，知突吉羅。」

問：「比丘騎乘，犯何事？」答：「雄者一往犯過，三諫不止犯決斷。雌者一載犯決斷。」

問：「聚落中，比丘看白衣鬥，犯何事？」答：「犯墮。」

問：「比丘暫捉棋子弄而戲，犯何事？」答：「犯墮。」

問：「聚落中，三歲小兒抱嗚口，犯何事？」答：「犯墮。」

問：「聚落中合白衣相撲，犯何事？」答：「犯突吉羅。」

問：「聚落中看白衣合畜生，犯何事？」答：「知非法故看犯墮，不知不犯。內起淫心、口有染污言，犯

【現代漢語翻譯】 現代漢語譯本 問：『寒冷時可以穿著衣服睡覺嗎？』答：『可以穿著衣服。』 問：『比丘（Bhikkhu，佛教出家男眾）自稱高貴的姓氏以及持戒清凈，強行乞討獲得財物，犯了什麼戒？』答：『犯捨墮（Nissaggiya Pacittiya，一種需要捨棄財物並懺悔的罪過）。』 問：『如果姐妹有腫脹或疼痛的地方，比丘用手按壓這些地方進行治療，犯了什麼戒？』答：『如果生起淫慾之心，犯決斷罪（Sanghadisesa，僧殘罪，需要僧團進行處理的重罪），如果沒有生起淫慾之心，犯墮罪（Pacittiya，一種較輕的罪過）。』 問：『妹妹或姐姐沒有孩子，對比丘說：『教我生育的方法。』比丘就教她。犯了什麼戒？』答：『犯決斷罪。』 問：『將寄存在比丘處的物品送給他人，最終沒有給，犯了什麼戒？』答：『自己拿走，如果價值超過一定限度，犯重罪（Thullaccaya，粗罪）。如果是舊的損壞的物品，要根據價值來判斷罪行的輕重。』 問：『在村落中完全不穿衣服，犯了什麼戒？』答：『犯墮罪。』 問：『比丘喧譁吵鬧，犯了什麼戒？』答：『如果在村落大眾中喧譁一次就犯墮罪，經過三次勸誡仍然不停止，就犯決斷罪。』 問：『在村落中拿著弓箭刀劍觀看，犯了什麼戒？』答：『如果先前不知道這是犯戒的行為，則不犯戒；如果知道，則犯突吉羅（Dukkata，惡作罪，一種輕微的罪過）。』 問：『比丘騎乘動物，犯了什麼戒？』答：『騎乘雄性動物一次犯過失罪（Thullaccaya，粗罪），經過三次勸誡仍然不停止，就犯決斷罪。騎乘雌性動物一次就犯決斷罪。』 問：『在村落中，比丘觀看在家居士（白衣）爭鬥，犯了什麼戒？』答：『犯墮罪。』 問：『比丘暫時拿起棋子玩耍嬉戲，犯了什麼戒？』答：『犯墮罪。』 問：『在村落中，三歲的小孩擁抱並親吻比丘的嘴，比丘犯了什麼戒？』答：『犯墮罪。』 問：『在村落中，比丘與在家居士一起摔跤，犯了什麼戒？』答：『犯突吉羅罪。』 問：『在村落中，觀看在家居士與畜生交合，犯了什麼戒？』答：『如果知道這是非法的事情還觀看，就犯墮罪；如果不知道，則不犯戒。如果內心生起淫慾之心，口中說出污穢的言語，犯……』

【English Translation】 English version Question: 'Is it permissible to sleep with clothes on when it's cold?' Answer: 'It is permissible to wear clothes.' Question: 'What offense does a Bhikkhu (Buddhist monk) commit if he claims a noble lineage and adherence to precepts, and forcefully begs for and obtains possessions?' Answer: 'He commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).' Question: 'If a sister has swelling or pain, and a Bhikkhu uses his hands to press on those areas for treatment, what offense does he commit?' Answer: 'If lustful thoughts arise, he commits a Sanghadisesa (a serious offense requiring a meeting of the Sangha); if lustful thoughts do not arise, he commits a Pacittiya (a minor offense).' Question: 'If a younger or older sister has no children and says to a Bhikkhu, 'Teach me a method for conceiving,' and the Bhikkhu teaches her, what offense does he commit?' Answer: 'He commits a Sanghadisesa.' Question: 'If an item is entrusted to a Bhikkhu and he gives it to someone else, but it is never actually given, what offense does he commit?' Answer: 'If he takes it for himself and the value exceeds a certain limit, he commits a Thullaccaya (a grave offense). If it is an old or damaged item, the severity of the offense is determined by its value.' Question: 'What offense is committed by being completely unclothed in a village?' Answer: 'A Pacittiya is committed.' Question: 'What offense does a Bhikkhu commit by being noisy and boisterous?' Answer: 'Committing a disturbance once in a village assembly constitutes a Pacittiya; if, after three admonishments, he does not cease, he commits a Sanghadisesa.' Question: 'What offense is committed by holding a bow and sword and watching in a village?' Answer: 'If one was previously unaware that it was an offense, no offense is committed; if one was aware, a Dukkata (a minor offense) is committed.' Question: 'What offense does a Bhikkhu commit by riding an animal?' Answer: 'Riding a male animal once constitutes a Thullaccaya; if, after three admonishments, he does not cease, he commits a Sanghadisesa. Riding a female animal once constitutes a Sanghadisesa.' Question: 'What offense does a Bhikkhu commit by watching laypeople (white-clothed ones) fighting in a village?' Answer: 'A Pacittiya is committed.' Question: 'What offense does a Bhikkhu commit by temporarily picking up a chess piece and playing with it?' Answer: 'A Pacittiya is committed.' Question: 'What offense is committed if a three-year-old child embraces and kisses a Bhikkhu on the mouth in a village?' Answer: 'A Pacittiya is committed.' Question: 'What offense does a Bhikkhu commit by wrestling with a layperson in a village?' Answer: 'A Dukkata is committed.' Question: 'What offense is committed by watching laypeople engaging in sexual acts with animals in a village?' Answer: 'If one knows it is an unlawful act and watches, a Pacittiya is committed; if one does not know, no offense is committed. If lustful thoughts arise internally and defiled words are spoken, one commits...'

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決斷。」

問：「比丘食不足，得囑未具戒者不？」答：「得，唯除婆羅門。」

問：「山中曠野中見一無主器物，可取用不？」答：「得用。要須語王、若王家之人，若語餘人得用。不得持去，犯捨墮。」

問：「道人作醫，得取物不？」答：「若慈心治得作，噁心不得。無衣缽，前人與得取。若有衣缽，前人強與，為福事得取。若人不與，亦不得為福乞，犯捨墮。」

問：「食巾或少多，將菜飯捉墮上，要須浣不？」答：「不污亦須曰浣。若有沙彌白衣，付之曰從受，不犯。若已付，著室中無苦。若不付又不浣，犯捨墮。」

問：「比丘私房，小小出不閉戶，有犯不？」答：「犯捨墮。」

問：「比丘私房內拍手笑，犯何事？」答：「犯捨墮。」

問：「比丘得躑過小水小坑不？」答：「不得，犯墮。昔有一優婆塞，請一比丘欲與作一領好衣。比丘即隨去，中道有一小水，比丘便躑度。此優婆塞便嫌心念：『我謂是好比丘，欲與一領好衣，而更趒躑溝坑。我歸當與半領衣。』此是無著人，即其人念，前行見水復故躑過。賢者復念：『我歸當與一張粗㲲。』前行見水復躑過，賢者復念：『我歸當與一頓食。』無著復知其念，前行見水便舉衣涉渡。賢者問比丘：『何以不

【現代漢語翻譯】 現代漢語譯本 『決斷。』

問：『如果比丘食物不足，可以囑託尚未受具足戒的人幫忙嗎？』答：『可以，但婆羅門（Brahmin，印度教祭司）除外。』

問：『在山中或曠野中看到無主的器物，可以拿來使用嗎？』答：『可以使用。但必須告知國王、或王家之人，或者告知其他人後才能使用。不得私自拿走，否則犯捨墮（Nissaggiya Pacittiya，一種戒律罪名）。』

問：『修行人做醫生，可以收取物品嗎？』答：『如果是以慈悲心治療就可以，如果是以噁心則不可以。如果沒有衣缽，之前的人給予就可以接受。如果已經有衣缽，之前的人強行給予，爲了福事可以接受。如果別人不給，也不得爲了福事乞討，否則犯捨墮。』

問：『擦拭食物的布巾，無論大小，如果不小心將菜飯沾到上面，是否必須清洗？』答：『即使沒有弄髒也必須說要清洗。如果有沙彌（Sramanera，佛教出家沙彌）或白衣（在家信徒），交給他們並說讓他們代為清洗，就不算犯戒。如果已經交給他們，放在房間里沒有關係。如果不交給他們又不清洗，就犯捨墮。』

問：『比丘的私人房間，稍微出去一下而不關門，有犯戒嗎？』答：『犯捨墮。』

問：『比丘在私人房間內拍手大笑，犯什麼戒？』答：『犯捨墮。』

問：『比丘可以踮著腳通過小水坑或小坑嗎？』答：『不可以，犯墮（Dukkata，一種較輕的戒律罪名）。從前有一個優婆塞（Upasaka，在家男信徒），邀請一位比丘想為他做一件好衣服。比丘就跟隨他去了，途中有一條小水溝，比丘就踮著腳過去了。這位優婆塞心中就起了嫌棄之念：『我以為他是好的比丘，想給他做一件好衣服，卻竟然踮著腳跳過溝坑。我回去只給他做半件衣服。』這位無著（沒有慚愧心）之人，知道他的想法，繼續前行，見到水溝又像之前一樣踮腳過去。賢者（優婆塞）又想：『我回去只給他做一張粗布。』繼續前行，見到水溝又踮腳過去，賢者又想：『我回去只給他一頓飯。』無著又知道他的想法，繼續前行，見到水就舉起衣服涉水而過。賢者問比丘：『為什麼不……』

【English Translation】 English version 『Decision.』

Question: 『If a Bhikkhu (Buddhist monk) does not have enough food, can he ask someone who is not fully ordained to help?』 Answer: 『Yes, except for a Brahmin (Hindu priest).』

Question: 『If one sees an ownerless object in the mountains or wilderness, can it be taken for use?』 Answer: 『It can be used. But one must inform the king, or a member of the royal family, or inform others before using it. It must not be taken away privately, otherwise it constitutes a Nissaggiya Pacittiya (an offense requiring expiation).』

Question: 『If a practitioner acts as a doctor, can he receive items?』 Answer: 『If it is done with a compassionate heart, it is permissible; if it is done with an evil heart, it is not. If one does not have robes and a bowl, it is permissible to accept them if given by others. If one already has robes and a bowl, it is permissible to accept them if others insist on giving them for meritorious deeds. If others do not give, one must not beg for meritorious deeds either, otherwise it constitutes a Nissaggiya Pacittiya.』

Question: 『If a food cloth, whether small or large, accidentally gets rice and vegetables on it, must it be washed?』 Answer: 『Even if it is not dirty, one must say that it needs washing. If there is a Sramanera (novice monk) or a layperson, handing it to them and saying to wash it on your behalf does not constitute an offense. If it has already been handed over, there is no problem leaving it in the room. If it is not handed over and not washed, it constitutes a Nissaggiya Pacittiya.』

Question: 『If a Bhikkhu's private room is left slightly open without closing the door when briefly leaving, is there an offense?』 Answer: 『It constitutes a Nissaggiya Pacittiya.』

Question: 『If a Bhikkhu claps and laughs in his private room, what offense is committed?』 Answer: 『It constitutes a Nissaggiya Pacittiya.』

Question: 『Is it permissible for a Bhikkhu to tiptoe across a small puddle or small pit?』 Answer: 『No, it constitutes a Dukkata (an offense of wrong-doing). Once, an Upasaka (layman) invited a Bhikkhu, wanting to make him a good robe. The Bhikkhu followed him, and on the way, there was a small puddle, which the Bhikkhu tiptoed across. The Upasaka then had a thought of disdain: 『I thought he was a good Bhikkhu, wanting to make him a good robe, but he is actually tiptoeing across ditches. When I return, I will only make him half a robe.』 This shameless person, knowing his thoughts, continued forward and, seeing a puddle again, tiptoed across it as before. The wise man (Upasaka) then thought: 『When I return, I will only make him a coarse cloth.』 Continuing forward, he saw a puddle and tiptoed across it again, and the wise man thought: 『When I return, I will only give him one meal.』 The shameless one, knowing his thoughts again, continued forward and, seeing water, lifted his robe and waded across. The wise man asked the Bhikkhu: 『Why don't you...』

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躑渡？』比丘言：『卿前與我一領衣已，一躑過水正得半領，復一躑正得一張粗㲲，復一躑正得一頓食。我今所不躑者，恐復失食。』賢者乃知是得道人，便向懺悔，將歸大供養。以此驗之知，比丘不得躑過坑水。」

問：「比丘走，犯何事？」答：「犯墮。有急事不犯。」

問：「有人出家之後，還來盜本家物，犯何事？」答：「犯棄。所以爾者，初出家時一切盡舍，非己物故。」

問：「比丘本在俗時，共父母兄弟藏物。出家后家人盡死，比丘還自來取物。犯何事？」答：「若自取犯棄。若有所親白衣，可語使取作福，應分半與官。所以爾者，此物無主應屬官，不得全取。取犯重。」

問：「師更受戒小弟子，弟子得下臘下戒及在下行不？若不下，得為作禮不？」答：「都無此理。」

問：「比丘行他田地中，或有苗或無苗，有事不？」答：「有苗犯墮，急事不犯。無苗盡得。」

問：「大悔人已發露，或五三日、或有難眾僧分散。罪得決不？」答：「更求眾乃決。」

問：「王者問比丘吉兇事，比丘為說，然後供養。犯何事？」答：「若得食犯墮，得衣犯捨墮。若說征伐得供養，犯重。」

問：「比丘有緣事，俗田行，得不？」答：「得。」

問：「

【現代漢語翻譯】 現代漢語譯本： 『為何停步不前？』比丘回答說：『之前你給了我一件衣服，我躑水一次，衣服就只剩一半了；再躑一次，就只剩一張粗布；再躑一次，就只剩一頓飯了。我現在不敢再躑，是怕連飯都沒得吃了。』賢者這才知道他是得道之人，便向他懺悔，並將他請回家中大加供養。由此可知，比丘不能躑水過坑。』

問：『比丘奔跑，犯什麼戒？』答：『犯墮罪。有緊急情況則不犯。』

問：『有人出家之後，又回來偷自己家的東西，犯什麼戒？』答：『犯捨墮罪。因為出家時已經捨棄一切，那些東西不再是自己的了。』

問：『比丘在俗時，曾與父母兄弟一起藏匿財物。出家后，家人都去世了，比丘又自己來取回這些財物，犯什麼戒？』答：『如果自己取，就犯捨墮罪。如果有關係親近的在家居士，可以告訴他，讓他取出來做功德，應該分一半給官府。因為這些財物已經沒有主人，應該歸官府所有，不能全部取走。全部取走就犯重罪。』

問：『師父給小弟子重新受戒，弟子可以降低戒臘和戒齡，以及在僧團中降低位次嗎？如果不可以降低，可以向他行禮嗎？』答：『完全沒有這個道理。』

問：『比丘行走在別人的田地裡，無論田里有沒有莊稼，有沒有事？』答：『有莊稼就犯墮罪，緊急情況則不犯。沒有莊稼就可以隨意行走。』

問：『已經懺悔的大罪，或者過了五三天，或者遇到僧眾分散的困難情況，罪業可以消除嗎？』答：『需要再次尋求僧眾才能消除。』

問：『國王向比丘詢問吉兇之事，比丘為他解說，然後接受供養，犯什麼戒？』答：『如果得到食物，就犯墮罪；得到衣服，就犯捨墮罪。如果解說征伐之事而得到供養，就犯重罪。』

問：『比丘有因緣之事，可以在俗人的田地裡行走嗎？』答：『可以。』

問：

【English Translation】 English version: 『Why do you hesitate?』 The Bhiksu (monk) replied: 『You gave me a robe before. After wading through the water once, only half of the robe remains. After wading again, only a piece of coarse cloth remains. After wading again, only one meal remains. The reason I don't wade now is that I'm afraid I'll lose even the meal.』 The wise man then realized that he was an enlightened person, repented to him, and took him home to make great offerings. From this, it is known that a Bhiksu (monk) should not wade through a pit of water.』

Question: 『What offense does a Bhiksu (monk) commit by running?』 Answer: 『He commits a patita (lapse). It is not an offense in an emergency.』

Question: 『If someone, after leaving home (becoming a monk), returns to steal things from his own family, what offense does he commit?』 Answer: 『He commits a nisargika-patayantika (forfeiture and confession). The reason is that when he first left home, he gave up everything, so those things are no longer his.』

Question: 『A Bhiksu (monk), while still a layman, hid things with his parents and siblings. After he left home, all his family members died. The Bhiksu (monk) then comes back to take the things himself. What offense does he commit?』 Answer: 『If he takes them himself, he commits a nisargika-patayantika (forfeiture and confession). If there is a close layperson, he can tell him to take them and make merit, and half should be given to the government. The reason is that these things have no owner and should belong to the government; he cannot take them all. Taking them all is a grave offense.』

Question: 『If a teacher re-ordains a junior disciple, can the disciple's monastic age and seniority be lowered, and can his position in the Sangha (monastic community) be lowered? If it cannot be lowered, can he be paid respects?』 Answer: 『There is no such principle at all.』

Question: 『If a Bhiksu (monk) walks in someone else's field, whether there are crops or not, is there any offense?』 Answer: 『If there are crops, he commits a patita (lapse); it is not an offense in an emergency. If there are no crops, he can walk freely.』

Question: 『If a major offense has been confessed, or after five or three days, or if there is a difficult situation where the Sangha (monastic community) is scattered, can the sin be resolved?』 Answer: 『It is necessary to seek the Sangha (monastic community) again to resolve it.』

Question: 『If a king asks a Bhiksu (monk) about auspicious or inauspicious matters, and the Bhiksu (monk) explains it to him and then receives offerings, what offense does he commit?』 Answer: 『If he receives food, he commits a patita (lapse); if he receives clothing, he commits a nisargika-patayantika (forfeiture and confession). If he receives offerings for explaining matters of war, he commits a grave offense.』

Question: 『If a Bhiksu (monk) has a reason to walk in a layman's field, is it permissible?』 Answer: 『It is permissible.』

Question:

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比丘未滿五臘不依止，犯何事？」答：「不依止師，若飲水食飯，日日犯盜。若先不知法，猶得懺悔。」

問：「若比丘或十臘，不誦戒。」答：「同上依止。」

問：「比丘市賣，自譽己物過價。前人信，貴買。犯何事？」答：「犯盜。」

問：「比丘行迥路，有食無人受。云何得食？」答：「正得舒一手下向一捉食便止，過犯墮。」

問：「比丘船行水大不得下，得水中便利不？」答：「得。」

問：「比丘書經竹木上，誦訖拭去，犯事不？」答：「犯墮。」

問：「未滿五臘，得併入誦律不？」答：「不得。為可粗教誡而已。若誦犯墮舍，大戒不滅沙彌戒故。」「是沙彌非？」答：「非。」

問：「比丘晝眠犯何事？」答：「開戶不得，犯墮。」

問：「比丘得倚墮伏地不？」答：「私戶得。眾中不得，犯墮。」

問：「比丘舍內都不著三衣，犯何事？」答：「坐禪誦經，不著犯墮。」

問：「比丘行道著泥洹僧，得繫腳不？」答：「大寒得。」

問：「比丘畜漆器，犯何事？」答：「漆木器盡不得用。用犯墮。」

問：「比丘已食手、或搪飲食污手，更得受食不？」答：「得。」

問：「比丘至上房中不坐輒坐，犯何事？

【現代漢語翻譯】 現代漢語譯本 問：『比丘（bhiksu，佛教出家男眾）未滿五臘（vassa，出家年數）不依止（nissaya，依靠）師父，犯了什麼戒？』答：『不依止師父，如果飲水吃飯，每天都犯盜戒。如果先前不知道這條戒律，還可以懺悔。』

問：『如果比丘已經有十臘，但不誦戒，又會怎麼樣？』答：『和不依止師父一樣。』

問：『比丘在市場上做買賣，自我吹噓自己的東西，抬高價格。買東西的人相信了，花高價買了下來。比丘犯了什麼戒？』答：『犯盜戒。』

問：『比丘走偏僻的小路，有食物但沒有人可以接受供養。應該怎樣才能吃到食物？』答：『只能伸出一隻手向下拿取一點食物，就必須停止。超過這個量就犯墮罪（pacittiya，一種較輕的罪）。』

問：『比丘乘船，遇到大水無法下船，可以在水中大小便嗎？』答：『可以。』

問：『比丘在竹木上書寫經文，誦讀完畢后擦掉，犯戒嗎？』答：『犯墮罪。』

問：『未滿五臘的比丘，可以加入誦律的行列嗎？』答：『不可以。只能粗略地教誡。如果誦律就犯墮罪和捨墮罪（nissaggiya pacittiya，一種需要捨棄財物的罪），因為大戒（bhikkhu patimokkha，比丘戒）不會消滅沙彌戒（sramanera，佛教出家男眾的預備階段）的身份。』『他是沙彌嗎？』答：『不是。』

問：『比丘白天睡覺犯了什麼戒？』答：『打開門睡覺不可以，犯墮罪。』

問：『比丘可以斜靠著或者趴在地上嗎？』答：『在自己的房間里可以。在公共場所不可以，犯墮罪。』

問：『比丘在房間里完全不穿三衣（ticivara，比丘所擁有的三種袈裟），犯了什麼戒？』答：『坐禪或者誦經的時候，不穿三衣就犯墮罪。』

問：『比丘在路上行走，穿著泥洹僧（nivasa，下裙），可以把腳繫起來嗎？』答：『天氣非常寒冷的時候可以。』

問：『比丘使用漆器，犯了什麼戒？』答：『所有漆木器都不能使用。使用就犯墮罪。』

問：『比丘已經吃過東西，手或者因為接觸飲食而弄髒了，還可以再接受食物嗎？』答：『可以。』

問：『比丘到了上房中不先坐下就直接坐下，犯了什麼戒？』

【English Translation】 English version Question: 'If a bhiksu (monk) who has not completed five vassas (years of ordination) does not rely on a nissaya (teacher), what offense does he commit?' Answer: 'By not relying on a teacher, if he drinks water or eats food, he commits theft every day. If he did not know the rule beforehand, he can still confess.'

Question: 'If a bhiksu has ten vassas but does not recite the precepts, what is the case?' Answer: 'The same as relying on a teacher.'

Question: 'If a bhiksu engages in buying and selling in the market, praising his own goods excessively and overpricing them, and someone believes him and buys them at a high price, what offense does the bhiksu commit?' Answer: 'He commits theft.'

Question: 'If a bhiksu is walking on a remote path and there is food but no one to offer it to, how can he obtain food?' Answer: 'He may only extend one hand downward and take a handful of food, and then he must stop. Exceeding this amount incurs a pacittiya (an offense requiring expiation).'

Question: 'If a bhiksu is traveling by boat and the water is too high to disembark, is he allowed to relieve himself in the water?' Answer: 'Yes, he is.'

Question: 'If a bhiksu writes sutras on bamboo or wood and then wipes them off after reciting them, does he commit an offense?' Answer: 'He commits a pacittiya offense.'

Question: 'Is a bhiksu who has not completed five vassas allowed to join in reciting the Vinaya (monastic rules)?' Answer: 'No, he is not. He can only be given rough instructions. If he recites, he commits pacittiya and nissaggiya pacittiya (an offense requiring forfeiture), because the bhikkhu patimokkha (monk's precepts) does not extinguish the sramanera (novice monk) precepts.' 'Is he a sramanera?' Answer: 'No.'

Question: 'What offense does a bhiksu commit by sleeping during the day?' Answer: 'If the door is open, he commits a pacittiya offense.'

Question: 'Is a bhiksu allowed to lean or lie on the ground?' Answer: 'In his private room, he is allowed. In a public place, he is not allowed, and he commits a pacittiya offense.'

Question: 'What offense does a bhiksu commit if he does not wear his three robes (ticivara) at all in his room?' Answer: 'If he does not wear them while meditating or reciting sutras, he commits a pacittiya offense.'

Question: 'If a bhiksu is walking on the road wearing a nivasa (lower garment), is he allowed to tie up his feet?' Answer: 'If it is very cold, he is allowed.'

Question: 'What offense does a bhiksu commit by possessing lacquered ware?' Answer: 'All lacquered wooden ware is not allowed to be used. Using it incurs a pacittiya offense.'

Question: 'If a bhiksu has already eaten and his hand is dirty or stained with food, is he allowed to receive more food?' Answer: 'Yes, he is.'

Question: 'If a bhiksu arrives in an upper room and sits down without sitting down first, what offense does he commit?'

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」答：「犯墮。」

問：「比丘旋塔，或比丘尼、優婆夷隨後旋。有犯不？」答：「若有優婆塞不犯。」

問：「比丘生菜已凈，有根得食不？」答：「得。」

問：「弟子遠行寄師物、或師寄弟子，過期不還，或經年歲，可取用不？」答：「若去時無言，不得用。若知在，是有主物。若死，是僧物。」

問：「比丘教白衣不祭一切亡人，為是理不？」答：「非。假使父母不食，敬心供養，亦得其福。」

問：「眾中得共師並坐不？」答：「不接，得共盤食。」

問：「比丘不寒，三衣禮佛，犯何事？」答：「眾多突吉羅。」

問：「比丘得手自合藥不？」答：「被凈草得。」

問：「比丘休道意已，著俗服經時，向其尊禮拜之體，然後還來投眾，求服常位。為應聽不？」答：「若不捨戒者，應聽。」

問：「比丘知其父母兄弟破落屬人，而不購贖，有罪不？」答：「若為行道，不贖無罪。」

問：「若人白僧，稱言聖眾，得然可不？」答：「不得然可。」

問：「若人持物施僧，言施聖眾。應受不？」答：「若不言：『得分。』得取，以眾通有俗故。」

問：「行道過水，使人負渡。犯何事？」答：「若不老病，犯墮。」

問：

【現代漢語翻譯】 現代漢語譯本 答：『犯墮』（指觸犯了墮罪）。

問：『比丘（bhiksu，男性出家人）繞塔，或者比丘尼（bhiksuni，女性出家人）、優婆夷（upasika，在家女居士）隨後繞塔，有犯戒嗎？』答：『如果有優婆塞（upasaka，在家男居士）就不犯。』

問：『比丘已經處理乾淨的蔬菜，有根可以吃嗎？』答：『可以。』

問：『弟子遠行寄放師父的物品，或者師父寄放弟子的物品，過期不還，或者經過一年，可以使用嗎？』答：『如果離開時沒有說明，就不能用。如果知道東西還在，就是有主之物。如果（物主）去世，就是僧團的物品。』

問：『比丘教導白衣（指在家信徒）不要祭祀一切亡人，這樣對嗎？』答：『不對。即使父母不吃，以恭敬心供養，也能得到福報。』

問：『在僧團中可以和師父並排坐嗎？』答：『不應該並排坐，可以一起用盤子吃飯。』

問：『比丘不冷，穿著三衣（指出家人的三種法衣）禮佛，犯什麼戒？』答：『犯眾多突吉羅（dukkhata，輕罪）。』

問：『比丘可以自己合藥嗎？』答：『用凈草墊著就可以。』

問：『比丘已經捨棄修道之心，穿著俗家衣服一段時間，向他以前尊敬禮拜的對象禮拜，然後又回來投靠僧團，請求恢復原來的地位。應該允許嗎？』答：『如果不捨棄戒律，應該允許。』

問：『比丘知道自己的父母兄弟貧困潦倒，淪為奴僕，而不去贖回，有罪嗎？』答：『如果是爲了修行，不贖回就沒有罪。』

問：『如果有人對僧團說，稱呼為聖眾，可以允許嗎？』答：『不可以允許。』

問：『如果有人拿東西佈施給僧團，說佈施給聖眾。應該接受嗎？』答：『如果不說：『分給某人。』就可以接受，因為僧團普遍和在家眾有聯繫。』

問：『行路過河，讓人揹著過河。犯什麼戒？』答：『如果不是年老或生病，犯墮罪。』

問：

【English Translation】 English version Answer: 'Commits a Patita (an offense entailing expulsion)'.

Question: 'If a Bhiksu (monk) circumambulates a stupa, or a Bhiksuni (nun), or an Upasika (female lay follower) follows behind to circumambulate, is there any offense?' Answer: 'If there is an Upasaka (male lay follower), there is no offense.'

Question: 'If a Bhiksu has cleaned raw vegetables, can he eat the roots?' Answer: 'Yes.'

Question: 'If a disciple traveling far away leaves something with his teacher, or a teacher leaves something with his disciple, and it is not returned after the deadline or after a year, can it be used?' Answer: 'If there was no agreement when it was left, it cannot be used. If it is known to still exist, it belongs to someone. If the owner is dead, it belongs to the Sangha (monastic community).'

Question: 'Is it right for a Bhiksu to teach laypeople not to make offerings to all the deceased?' Answer: 'No. Even if parents do not eat, offering with reverence will also bring blessings.'

Question: 'Is it permissible to sit alongside the teacher in the Sangha?' Answer: 'Not side by side, but it is permissible to share a plate of food.'

Question: 'If a Bhiksu is not cold and wears the three robes (tricivara) to prostrate to the Buddha, what offense does he commit?' Answer: 'Commits many Dukkata (minor offenses).'

Question: 'Is it permissible for a Bhiksu to mix medicine himself?' Answer: 'It is permissible if a clean grass mat is used.'

Question: 'If a Bhiksu has given up the intention to practice the Dharma, wears secular clothes for a period of time, bows to those he previously revered, and then returns to the Sangha, requesting to resume his former position, should he be allowed?' Answer: 'If he has not renounced his vows, he should be allowed.'

Question: 'If a Bhiksu knows that his parents and siblings are impoverished and enslaved, and does not redeem them, is he guilty?' Answer: 'If it is for the sake of practicing the Dharma, there is no guilt in not redeeming them.'

Question: 'If someone addresses the Sangha, calling them the Holy Assembly, is it permissible?' Answer: 'It is not permissible.'

Question: 'If someone offers something to the Sangha, saying it is offered to the Holy Assembly, should it be accepted?' Answer: 'If they do not say, 『Distribute it to someone specifically,』 it can be accepted, because the Sangha generally has connections with laypeople.'

Question: 'When crossing a river on the path, having someone carry you across, what offense is committed?' Answer: 'If one is not old or sick, a Patita (an offense entailing expulsion) is committed.'

Question:

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「眾僧家奴，比丘得小小請使不？」答：「小小取與得，大事不得。」

問：「比丘養爪甲長，犯何事？」答：「犯墮。」

問：「上坐比丘未浴，下坐於前浴，有犯不？」答：「犯墮。」

問：「比丘器中忽有異物、或復弊故，不知誰許，可取用不？復可棄不？」答：「與僧，不得私用。」

問：「有一住處多去來僧，所有遺亡，或是新或是弊衣，永無取用者。可取不？」答：「與眾僧。眾僧停一月一歲后得用。若後主來，僧物償。若是貴珍寶，眾后不能償者，勿用。」

問：「比丘有知舊白衣來造，己得語上坐維那持僧食與不？」答：「僧先令得，不令不得。」

問：「比丘舍道還俗，后更出家。前師故是師非？」答：「非是。」

問：「臨壇諸師僧可呼言師不？」答：「無此理。不從受法者，盡不得為師。」

問：「一切師得呼為和上不？稱為弟子不？」答：「不得。正可敬重，如俗中之尊。」

問三自歸事品第十四

問：「三自歸趣得人受，復有不應受者不？」答：「除五逆罪得。」

問：「三自歸斯行何事？」答：「身口意不行邪事，及不隨邪見師。」

問：「云何犯三歸？」答：「好邪見，隨外道師。」

問：「若犯

【現代漢語翻譯】 現代漢語譯本 問：『各位僧人的奴僕，比丘可以稍微差遣他們做點事嗎？』答：『小事可以讓他們做，大事不可以。』 問：『比丘留長指甲，犯什麼戒？』答：『犯墮罪（Pātayantika，一種較輕的罪）。』 問：『上座比丘還沒洗澡，下座比丘在他前面洗澡，有罪嗎？』答：『犯墮罪。』 問：『比丘的器物中忽然出現異物，或者已經破舊，不知道誰允許，可以拿來用嗎？可以丟棄嗎？』答：『交給僧團，不得私自使用。』 問：『有一個住處有很多來來往往的僧人，所有遺失的東西，無論是新的還是舊的衣服，一直沒有人拿去用。可以拿嗎？』答：『交給僧團。僧團存放一個月或一年後可以使用。如果原來的主人來了，用僧團的財物償還。如果是貴重的珍寶，僧團以後無法償還的，不要用。』 問：『有認識的在家居士來拜訪比丘，比丘可以告訴上座維那（Vina，寺院的管理者）用僧團的食物招待他們嗎？』答：『僧團事先允許就可以，不允許就不可以。』 問：『比丘捨棄出家生活還俗，後來又再次出家。之前的師父還是師父嗎？』答：『不是了。』 問：『在戒壇上的各位師僧可以稱呼為師父嗎？』答：『沒有這個道理。沒有接受過他傳法的人，都不能稱他為師父。』 問：『所有的師父都可以稱為和尚（Upadhyaya，親教師）嗎？可以稱為弟子嗎？』答：『不可以。只能敬重他們，如同世俗中的長輩。』 問三自歸事品第十四 問：『三自歸（皈依佛、皈依法、皈依僧）可以接受人來皈依，有沒有不應該接受皈依的人？』答：『除了犯五逆罪（matricide, patricide, Arhat-slaying, wounding a Buddha, and creating schism in the Sangha）的人都可以。』 問：『三自歸的行為有什麼作用？』答：『身口意不行邪惡之事，以及不追隨邪見之師。』 問：『怎樣算是違犯三歸？』答：『喜好邪見，追隨外道之師。』 問：『如果違犯了三歸，』

【English Translation】 English version Question: 'Monk's servants, may a Bhikkhu (monk) use them for small tasks?' Answer: 'Small tasks are permissible, but not important matters.' Question: 'If a Bhikkhu grows long fingernails, what offense is committed?' Answer: 'It is an offense of Pātayantika (a minor offense).' Question: 'If a senior Bhikkhu has not bathed, and a junior Bhikkhu bathes before him, is there an offense?' Answer: 'It is an offense of Pātayantika.' Question: 'If a Bhikkhu's bowl suddenly contains a foreign object, or is old and broken, and it is not known who permitted it, can it be used? Can it be discarded?' Answer: 'Give it to the Sangha (monastic community); it must not be used privately.' Question: 'In a dwelling place with many monks coming and going, there are lost items, whether new or old clothes, that no one ever takes. Can they be taken?' Answer: 'Give them to the Sangha. The Sangha can use them after storing them for a month or a year. If the original owner comes later, compensate with Sangha property. If they are valuable treasures that the Sangha cannot repay later, do not use them.' Question: 'If a familiar layperson comes to visit a Bhikkhu, can the Bhikkhu tell the senior Vina (monastic manager) to use Sangha food to treat them?' Answer: 'If the Sangha permits it beforehand, it is allowed; if not, it is not allowed.' Question: 'If a Bhikkhu renounces monastic life and returns to lay life, and later ordains again, is the former teacher still the teacher?' Answer: 'No, he is not.' Question: 'Can the teachers and monks at the ordination platform be called teachers?' Answer: 'There is no such principle. Those who have not received the Dharma (teachings) from him cannot be considered teachers.' Question: 'Can all teachers be called Upadhyaya (preceptor)? Can they be called disciples?' Answer: 'No, they cannot. They can only be respected, like elders in secular society.' Question on the Fourteenth Section on the Three Refuges Question: 'Can the Three Refuges (Buddha, Dharma, Sangha) be taken by anyone, or are there those who should not take them?' Answer: 'Except for those who have committed the five heinous crimes (matricide, patricide, Arhat-slaying, wounding a Buddha, and creating schism in the Sangha), all others can.' Question: 'What is the effect of taking the Three Refuges?' Answer: 'The body, speech, and mind do not engage in evil deeds, and one does not follow teachers with wrong views.' Question: 'How does one violate the Three Refuges?' Answer: 'By favoring wrong views and following teachers of external paths.' Question: 'If one violates the Three Refuges,'

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三自歸，云何悔？」答：「向本師悔。若無本師，向余比丘亦得。」

問：「若不能持，得還不？」答：「得。」問：「若還。還云何？」答：「向本師、若一比丘言：『我從今日以後，不復能歸佛法歸比丘僧。』如是三說。若不滿三，故成就三歸。」

問：「或人受三自歸，乃悔宿命惡逆，為是理非？」答：「無此理。」

問：「三歸正得從一人受，復得從三人各得受一歸不？」答：「不得。」

問：「受三歸法要終身，復可得一年半年十日五日不？」答：「隨意多少。」

問：「若從師受一年半年自歸，日滿后故是師非？」答：「一從受法，終身是師。」

問：「三自歸，得但受一二歸不？」答：「不得。」

問：「受三歸，現前無師得逢，從文受不？」答：「不得。」

問：「先受三歸犯不悔過，得更受不？」答：「不得，要當悔。若欲當受，舍先所受。若不捨更受者，不得。」

問五戒事品第十五

問：「不受三歸，得受五戒不？」答：「不得。」

問：「若受三歸，犯而不悔者，得受五戒不？」答：「不得。」

問：「受五戒法，可得但受五日十日一年二年不？」答：「隨意多少。」

問：「犯五戒不悔，得更受不？」

【現代漢語翻譯】 現代漢語譯本 問：『什麼是三自歸（皈依佛、皈依法、皈依僧）？如何懺悔？』答：『向本師（傳授皈依的老師）懺悔。如果沒有本師，向其他比丘（出家男子）也可以。』 問：『如果不能堅持，可以退還嗎？』答：『可以。』問：『如果退還，如何退還？』答：『向本師或一位比丘說：『我從今日以後，不再能皈依佛、皈依法、皈依比丘僧。』這樣說三次。如果未滿三次，則三歸仍然成立。』 問：『如果有人受了三自歸，卻後悔過去所造的惡業，這合乎道理嗎？』答：『沒有這個道理。』 問：『三歸正規來說是從一個人那裡接受，還是可以從三個人那裡各接受一歸呢？』答：『不可以。』 問：『受三歸法要終身，還是可以一年、半年、十天、五天呢？』答：『隨自己的意願長短。』 問：『如果從師父那裡接受一年或半年的自歸，日期滿了之後，這位師父還是師父嗎？』答：『一旦從他那裡接受了法，終身都是師父。』 問：『三自歸，可以只受一歸或二歸嗎？』答：『不可以。』 問：『受三歸，如果眼前沒有師父可以遇到，可以照著文字受嗎？』答：『不可以。』 問：『先受了三歸，犯了戒而不懺悔，可以再受嗎？』答：『不可以，一定要懺悔。如果想要再受，必須捨棄先前所受的。如果不捨棄就再受，是無效的。』 問：『五戒事品第十五』 問：『沒有受三歸，可以受五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）嗎？』答：『不可以。』 問：『如果受了三歸，犯了戒而不懺悔，可以受五戒嗎？』答：『不可以。』 問：『受五戒法，可以只受五天、十天、一年、兩年嗎？』答：『隨自己的意願長短。』 問：『犯了五戒不懺悔，可以再受嗎？』

【English Translation】 English version Question: 'What are the Three Refuges (taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in the Sangha)? How does one repent?' Answer: 'Repent to the original teacher (the teacher who transmitted the refuges). If there is no original teacher, it is also acceptable to repent to other Bhikkhus (ordained monks).' Question: 'If one cannot uphold them, can one return them?' Answer: 'Yes, one can.' Question: 'If one returns them, how does one return them?' Answer: 'Say to the original teacher or to one Bhikkhu: 'From this day forward, I am no longer able to take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha.' Say this three times. If it is not said three times, the Three Refuges are still valid.' Question: 'If someone has taken the Three Refuges but regrets the evil deeds of their past life, is this reasonable?' Answer: 'There is no such reason.' Question: 'Should the Three Refuges properly be received from one person, or can one receive one refuge each from three people?' Answer: 'One cannot.' Question: 'Must the Three Refuges be taken for life, or can they be taken for a year, half a year, ten days, or five days?' Answer: 'As much or as little as one wishes.' Question: 'If one takes the refuges from a teacher for a year or half a year, is that teacher still one's teacher after the time is up?' Answer: 'Once one has received the Dharma from them, they are one's teacher for life.' Question: 'Can one take only one or two of the Three Refuges?' Answer: 'One cannot.' Question: 'If one wants to take the Three Refuges but cannot find a teacher in person, can one take them by reading the text?' Answer: 'One cannot.' Question: 'If one has taken the Three Refuges and violated them without repenting, can one take them again?' Answer: 'One cannot; one must repent. If one wants to take them again, one must renounce the previously taken refuges. If one does not renounce them and takes them again, it is invalid.' Question: 'Chapter Fifteen on the Matters of the Five Precepts' Question: 'Without taking the Three Refuges, can one take the Five Precepts (not to kill, not to steal, not to commit sexual misconduct, not to lie, not to take intoxicants)?' Answer: 'One cannot.' Question: 'If one has taken the Three Refuges and violated them without repenting, can one take the Five Precepts?' Answer: 'One cannot.' Question: 'Can the Five Precepts be taken for only five days, ten days, a year, or two years?' Answer: 'As much or as little as one wishes.' Question: 'If one violates the Five Precepts without repenting, can one take them again?'

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答：「不捨不得更受，不悔亦不得舍。」

問：「五戒盡得悔不？」答：「若殺人、淫其所尊及比丘尼、盜三尊財，盡不得悔。余得悔。」

問：「五戒若不能持，得中還不？」答：「得還。若欲都還五戒者，合三自歸還，言：『從今日佛非我尊，我非佛弟子。』如是至三。法僧亦爾。若還一二三四者，但言：『我從今日不能復持某戒。』如是至三。若不滿三，戒猶成就。」

問：「五戒可從五師各受一戒不？」答：「得。」

問：「既受五戒偏所重，可但分還一二不？」答：「得。」

問：「五戒可但受一二三不？」答：「得隨意多少。」

問：「比丘犯重戒或犯酒戒，得不？」答：「得。」

問：「頗有八戒白衣不？」答：「無。唯有八關齊。」

問十戒事品第十六

問：「不受五戒，得受十戒不？」答：「若先三自歸得。以十戒中即有五戒，亦不復受。」

問：「犯五戒不悔，得受十戒不？」答：「不得。若先不知，悔已而受，不悔不得。」

問：「若師犯重戒，從受十戒，得不？」答：「不得。」

問：「若犯重戒，受十戒得不？」答：「不得。」

問：「沙彌犯十戒，盡得悔不？」答：「同上五戒。」

問沙彌品

【現代漢語翻譯】 現代漢語譯本 問：『不捨棄就不能得到更多，不後悔也無法捨棄。』 答：『如果犯了殺人、與自己尊敬的人或比丘尼發生性關係、盜取三寶（佛、法、僧）的財物，就完全不能懺悔。其餘的可以懺悔。』 問：『如果五戒不能持守，可以退還嗎？』 答：『可以退還。如果想要全部退還五戒，應該通過三次自歸依儀式來退還，說：『從今天開始，佛不再是我的尊者，我不再是佛的弟子。』這樣重複三次。法和僧也是一樣。如果退還其中一二三四戒，只需說：『我從今天開始不能再持守某戒。』這樣重複三次。如果不滿三次，戒律仍然有效。』 問：『五戒可以從五位不同的師父那裡各受一戒嗎？』 答：『可以。』 問：『既然受了五戒，對其中某些戒律特別重視，可以只退還一二條嗎？』 答：『可以。』 問：『五戒可以只受一二三條嗎？』 答：『可以隨意選擇多少。』 問：『比丘犯了重戒或者犯了酒戒，可以（受十戒）嗎？』 答：『可以。』 問：『有隻受八戒的在家居士嗎？』 答：『沒有。只有八關齋戒。』 問十戒事品第十六 問：『沒有受五戒，可以直接受十戒嗎？』 答：『如果先進行了三次自歸依就可以。因為十戒中包含了五戒，所以不必重複受五戒。』 問：『犯了五戒沒有懺悔，可以受十戒嗎？』 答：『不可以。如果事先不知道，懺悔之後再受就可以，不懺悔就不可以。』 問：『如果師父犯了重戒，從他那裡受十戒，可以嗎？』 答：『不可以。』 問：『如果自己犯了重戒，受十戒可以嗎？』 答：『不可以。』 問：『沙彌犯了十戒，可以全部懺悔嗎？』 答：『和前面五戒的情況相同。』 問沙彌品

【English Translation】 English version Question: 'If you don't relinquish, you won't receive more; if you don't regret, you can't relinquish.' Answer: 'If one commits murder, engages in sexual relations with someone respected or a Bhikkhuni (female monastic), or steals property belonging to the Three Jewels (Buddha, Dharma, Sangha), one cannot repent completely. Other offenses can be repented.' Question: 'If the Five Precepts cannot be upheld, can they be returned?' Answer: 'They can be returned. If one wishes to return all Five Precepts, one should do so through the Three Refuges, saying: 'From this day forward, the Buddha is no longer my revered one, and I am no longer a disciple of the Buddha.' Repeat this three times. The same applies to the Dharma and the Sangha. If returning one, two, three, or four precepts, simply say: 'From this day forward, I can no longer uphold such-and-such precept.' Repeat this three times. If it is not repeated three times, the precept remains in effect.' Question: 'Can one receive each of the Five Precepts from five different teachers?' Answer: 'Yes.' Question: 'Having received the Five Precepts and placing particular importance on certain precepts, can one return only one or two?' Answer: 'Yes.' Question: 'Can one receive only one, two, or three of the Five Precepts?' Answer: 'One can receive as many or as few as one wishes.' Question: 'If a Bhikkhu (male monastic) violates a grave precept or the precept against intoxicants, is it permissible (to receive the Ten Precepts)?' Answer: 'Yes.' Question: 'Are there laypersons who only take the Eight Precepts?' Answer: 'No. There is only the Eightfold Observance.' Question on the Section on the Ten Precepts, Number Sixteen Question: 'Without having received the Five Precepts, can one receive the Ten Precepts?' Answer: 'If one has first taken the Three Refuges, then yes. Because the Ten Precepts include the Five Precepts, it is not necessary to receive the Five Precepts again.' Question: 'Having violated the Five Precepts without repentance, can one receive the Ten Precepts?' Answer: 'No. If one was unaware beforehand, one can receive them after repenting; without repentance, one cannot.' Question: 'If the teacher has violated a grave precept, is it permissible to receive the Ten Precepts from him?' Answer: 'No.' Question: 'If one has violated a grave precept, is it permissible to receive the Ten Precepts?' Answer: 'No.' Question: 'If a Shramanera (novice monk) violates the Ten Precepts, can he repent completely?' Answer: 'The same as the case of the Five Precepts above.' Question on the Section on Shramaneras

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第十七

問：「悔須眾不？」答：「不須眾，但向本師得了。若現在無師，向餘一比丘亦得。」

問：「沙彌半月一說戒不？」答：「無此理。所以爾者，以沙彌戒不函俗人，然終已可。說須十五日一集。」

問：「沙彌犯戒，得還向沙彌悔不？」答：「不得。」

問：「沙彌得著俗服不？」答：「不得。」

問：「師有種種違法事，沙彌得舍更求師不？」答：「得。」

問：「沙彌叛師，以白衣師綜謂俗，竟不捨戒。或經年月，還來投師，故是沙彌非？但悔過而已，不須更受戒耶？」答：「故是沙彌，但向師懺。本不捨戒，不得更受，受亦不得戒。」

問：「沙彌為賊所抄，經歷年月、或轉經主，得逃不？」答：「轉經主不得。」

問：「沙彌犯禁，師僧已擯謝，得更出定不？」答：「若不捨戒，故是沙彌，可懺而已。」

問：「白衣時從沙彌受五戒，然後出家受大戒，本師故是沙彌，得呼為師不？」答：「得呼為師，但不得為禮，沙彌應作禮。白衣時從尼受五戒，然後出家亦爾。」

問：「比丘貪資之物，其罪甚重。昔有一比丘，貪著一銅鐃，死後作餓鬼。眾分物竟便來，其身絕大，黤黮如純黑雲。諸比丘驚怪：『此是何物？』眾中有得道者言：

【現代漢語翻譯】 現代漢語譯本 第十七

問：『懺悔需要大眾參與嗎？』答：『不需要大眾參與，只要向你的本師（根本的老師）懺悔即可。如果現在沒有老師，向其他一位比丘（bhiksu，出家男眾）懺悔也可以。』

問：『沙彌（sramanera，出家男眾的預備階段）是否需要半個月說一次戒？』答：『沒有這個道理。因為沙彌戒不包含在家俗人的內容，但最終還是可以的。說戒需要每十五天聚集一次。』

問：『沙彌犯戒，可以向沙彌懺悔嗎？』答：『不可以。』

問：『沙彌可以穿俗人的衣服嗎？』答：『不可以。』

問：『如果老師有種種違背戒律的事情，沙彌可以離開他另求老師嗎？』答：『可以。』

問：『沙彌背叛了老師，以白衣（在家眾）的身份生活，並自認為還俗了，最終沒有舍戒。或者經過多年，又回來投靠老師，他仍然是沙彌嗎？只需要懺悔就可以了嗎？還需要重新受戒嗎？』答：『仍然是沙彌，只需要向老師懺悔。本來就沒有舍戒，不可以重新受戒，即使受了也得不到戒體。』

問：『沙彌被盜賊抓走，經歷了多年，或者轉而成為經書的主人，可以逃走嗎？』答：『轉而成為經書的主人不可以逃走。』

問：『沙彌犯了禁戒，老師和僧眾已經擯棄了他，還可以重新出定嗎？』答：『如果他沒有舍戒，仍然是沙彌，可以懺悔。』

問：『在家時從沙彌那裡受了五戒（panchashila，佛教的基本戒律），然後出家受了大戒（upasampada，正式成為比丘），本師仍然是沙彌，可以稱呼他為老師嗎？』答：『可以稱呼他為老師，但不可以向他行禮，沙彌應該向他行禮。在家時從比丘尼（bhiksuni，出家女眾）那裡受五戒，然後出家的情況也是一樣。』

問：『比丘貪圖財物，罪過非常嚴重。過去有一位比丘，貪圖一個銅鐃，死後變成了餓鬼（preta，六道之一）。僧眾分完財物后，他就來了，他的身體非常巨大，黑暗如純黑的云。眾比丘感到驚怪：『這是什麼東西？』眾中有一位得道者說：』

【English Translation】 English version Seventeenth

Question: 'Does repentance require a congregation?' Answer: 'It does not require a congregation; it is sufficient to confess to your original teacher (mula-acharya). If there is no teacher present, it is also acceptable to confess to another bhiksu (monk).'

Question: 'Does a sramanera (novice monk) need to recite the precepts every half month?' Answer: 'There is no such rule. The reason being that the sramanera precepts do not include laypeople, but eventually it is acceptable. The recitation of precepts requires a gathering every fifteen days.'

Question: 'If a sramanera violates a precept, can he repent to another sramanera?' Answer: 'No, he cannot.'

Question: 'Is a sramanera allowed to wear lay clothes?' Answer: 'No, he is not.'

Question: 'If the teacher has various violations of the precepts, is the sramanera allowed to leave him and seek another teacher?' Answer: 'Yes, he is allowed.'

Question: 'A sramanera betrays his teacher, lives as a layman (white-robed one), considering himself to have returned to lay life, and ultimately does not renounce his precepts. After many years, he returns to his teacher. Is he still a sramanera? Is it sufficient to simply repent? Does he need to receive the precepts again?' Answer: 'He is still a sramanera, and he only needs to confess to his teacher. He did not renounce his precepts, so he cannot receive them again; even if he receives them, he will not obtain the precepts.'

Question: 'If a sramanera is captured by thieves and spends many years in captivity, or becomes the owner of scriptures, is he allowed to escape?' Answer: 'If he becomes the owner of scriptures, he is not allowed to escape.'

Question: 'If a sramanera violates a prohibition and the teacher and sangha (community) have already expelled him, can he re-enter samadhi (meditative state)?' Answer: 'If he has not renounced his precepts, he is still a sramanera and can repent.'

Question: 'If someone takes the five precepts (panchashila, basic Buddhist precepts) from a sramanera while a layman, and then ordains as a bhiksu (fully ordained monk), is the original teacher, who is still a sramanera, allowed to be called 'teacher'?' Answer: 'He can be called 'teacher,' but he should not be bowed to; the sramanera should bow to him. The same applies if someone takes the five precepts from a bhiksuni (nun) while a layman and then ordains.'

Question: 'The sin of a bhiksu who is greedy for possessions is very serious. In the past, there was a bhiksu who was greedy for a copper gong, and after death, he became a preta (hungry ghost, one of the six realms). After the sangha finished distributing the possessions, he came, and his body was extremely large, dark like a pure black cloud. The bhiksus were astonished and asked, 'What is this?' Among them, there was an enlightened one who said:'

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『是死比丘貪著鐃故，墮餓鬼中。今故貪惜，來欲索之。』諸比丘即以鐃還，既得便捉，舌舐放地而去。諸比丘還取之，而絕臭不可近。復使人更鑄作器，猶臭不可用。以此驗之，知貪為大患。比丘貪著衣服，乃有自焚之酷。昔有一比丘喜作衣，晝夜染著，得病困篤。自知當死，便舉頭視衣，內起毒想，言：『我死後，誰敢著我此服者。』不久便命終，作化生蛇，還來纏衣。眾舁死比丘出燒葬訖，遣人往取衣物。見蛇纏衣，延咽吐毒，不敢近。即還白眾，具說所見。諸比丘便共往看之，都無敢近者。有一比丘得道，便入四等觀，毒不中，便往近之，語言：『此本是汝衣。今非汝有，何以護之？』便即捨去。不遠入一草，毒火出然草，還自燒身命終。即入地獄火燒，一日之中三過被燒，皆由貪害。」

歲坐竟懺悔文第十八

若僧聽！多薩阿竭所受歲坐，比丘應爾。我從歲始至今歲竟，六月中多所違失。違失者戒事，除二鼻貳事，余不除。是世尊集和僧所教敕，今我是思念，共諸君發露陳說所違失事，君各忍受。我若九十日，無世尊定、無世尊智、無世尊戒故，多犯。無世尊智、無世尊戒故，犯。無世尊戒故，犯。無世尊智故，多失教事。無世尊定故，多犯亂意，或念欲法、不行欲事，或念盜法、不行盜事，

【現代漢語翻譯】 現代漢語譯本：『這個死去的比丘因為貪戀鐃（一種樂器），墮入了餓鬼道。現在仍然貪婪吝惜，前來索要。』眾比丘就把鐃還給了他，（餓鬼）得到后就抓住，用舌頭舔舐，然後放在地上離開了。眾比丘再拿起來，卻臭得無法靠近。又讓人重新鑄造器物，仍然臭得無法使用。用這件事來驗證，才知道貪婪是很大的禍患。比丘貪戀衣服，甚至有自焚的慘劇。過去有一位比丘喜歡做衣服，日夜染色縫製，得了重病，非常危急。他自知將要死去，就抬頭看著衣服，內心生起惡毒的想法，說：『我死後，誰敢穿我的這件衣服？』不久就去世了，變成一條化生蛇，回來纏繞著衣服。眾人抬著死去的比丘出去燒葬完畢，派人去取他的衣物。看見蛇纏繞著衣服，張口吐毒，不敢靠近。就回去告訴大家，詳細說了所見到的情況。眾比丘便一起去看，都沒有人敢靠近。有一位比丘得了道，就進入四禪定的觀想，毒害不了他，便走近蛇，對它說：『這本來是你的衣服，現在已經不屬於你了，為什麼要守護它呢？』蛇立刻捨棄衣服離開了。不遠處進入一片草叢，毒火從草叢中冒出，反過來燒死了自己。立刻墮入地獄被火燒，一天之中三次被燒，都是由於貪婪造成的禍害。』 歲坐竟懺悔文第十八 如果僧團允許！多薩阿竭（如來）所接受的歲坐（雨季安居），比丘應當這樣做。我從歲始到今年歲終，六個月中有很多違犯之處。違犯的是戒律方面的事情，除了二鼻貳事（不清楚具體指什麼），其餘的都不隱瞞。這是世尊集合僧團所教導的，現在我思念著，和各位一起發露陳述所違犯的事情，各位請忍受。我如果在九十天里，因為沒有世尊的禪定、沒有世尊的智慧、沒有世尊的戒律，所以多次犯錯。因為沒有世尊的智慧、沒有世尊的戒律，所以犯錯。因為沒有世尊的戒律，所以犯錯。因為沒有世尊的智慧，所以多次失誤教導的事情。因為沒有世尊的禪定，所以多次犯下心意散亂的錯誤，或者想念情慾之事、卻沒有做情慾之事，或者想念偷盜之事、卻沒有做偷盜之事。

【English Translation】 English version: 'This dead Bhikkhu (Buddhist monk) fell into the realm of hungry ghosts because he was greedy for a gong (a percussion instrument). Now he is still greedy and stingy, coming to ask for it.' The Bhikkhus then returned the gong to him. After receiving it, (the hungry ghost) grabbed it, licked it with his tongue, and then put it on the ground and left. The Bhikkhus picked it up again, but it smelled so bad that they couldn't get close to it. They had someone recast the instrument, but it still smelled bad and couldn't be used. From this, they realized that greed is a great disaster. A Bhikkhu who was greedy for clothes even suffered the tragedy of self-immolation. In the past, there was a Bhikkhu who liked to make clothes, dyeing and sewing them day and night. He became seriously ill and was in critical condition. Knowing that he was about to die, he looked up at the clothes and had a vicious thought in his mind, saying, 'After I die, who would dare to wear my clothes?' Soon after, he died and transformed into a serpent, returning to coil around the clothes. The people carried the dead Bhikkhu out for cremation, and then sent someone to retrieve his belongings. They saw the serpent coiling around the clothes, opening its mouth and spitting venom, and dared not approach. They went back and told everyone, explaining in detail what they had seen. The Bhikkhus then went to see it together, but no one dared to approach. A Bhikkhu who had attained enlightenment entered the contemplation of the Four Dhyanas (four states of meditative absorption), and the venom could not harm him. He approached the serpent and said to it, 'These were originally your clothes, but now they no longer belong to you. Why are you guarding them?' The serpent immediately abandoned the clothes and left. Not far away, it entered a patch of grass, and poisonous fire erupted from the grass, burning itself to death. It immediately fell into hell and was burned by fire, being burned three times in one day, all due to the harm caused by greed.' Chapter 18: Confession Text at the End of the Rainy Season Retreat If the Sangha (Buddhist monastic community) permits! The Rainy Season Retreat (Vassa) accepted by Tathagata (the Buddha), the Bhikkhus should do it this way. From the beginning of the Rainy Season to the end of this year's Rainy Season, I have had many transgressions during these six months. The transgressions are in matters of precepts, except for the two 'Er Bi Er Shi' (unclear specific meaning), the rest are not concealed. This is what the World Honored One (the Buddha) taught when gathering the Sangha. Now I am mindful, and together with everyone, I confess and declare the transgressions, and may everyone be patient and accept them. If in these ninety days, because I did not have the World Honored One's Samadhi (meditative concentration), did not have the World Honored One's wisdom, and did not have the World Honored One's precepts, I have made many mistakes. Because I did not have the World Honored One's wisdom and did not have the World Honored One's precepts, I have made mistakes. Because I did not have the World Honored One's precepts, I have made mistakes. Because I did not have the World Honored One's wisdom, I have made many mistakes in teaching matters. Because I did not have the World Honored One's Samadhi, I have made many mistakes of mental distraction, either thinking of lustful things but not doing lustful things, or thinking of stealing things but not doing stealing things.

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或念殺法、不行殺事，或念欺法、不行欺事，或念僧伽婆尸沙法、不行僧伽婆尸沙事。

此九十日中所犯事，通威儀。

問：「白衣欲出家，比丘即受，更為請師。故是師非？」答：「非師。若從受法者可為師，若依隨者可為依止師。」

問：「若有比丘不捨作沙彌，即大道人而更受戒，為僧不？」答：「得。」

問：「若不得戒，前所受戒故在不？」答：「在。」

問：「后師是非？」答：「非。」

問：「多人受戒而並請一人為師。可得十人五人一時受不？」答：「無理。」

問：「沙彌受大戒，請一比丘為大戒師。而此比丘不知羯磨及受戒法，轉請一人與授。以何者為師？」答：「與戒者為師，是無法非師。授五戒比丘，唯得授婆羅門。于餘者尼授，比丘不得問中間事。問者，犯僧殘。」

問：「一切所有，王者不全施，得不？」答：「王者不嫌便得。」

問：「見人行欲不呵，犯事不？」答：「前人可諫，不諫犯墮。若不可諫，向一比丘好發露。」

問：「比丘先犯事，更受戒，得共住不？」答：「犯重不得更受戒，決斷悔過得。更作不悔亦不得，況得共住。」

問：「有急事比丘持弓箭上船。可隨去不？」答：「主犯重，寄載犯捨墮

【現代漢語翻譯】 現代漢語譯本 或者口中唸誦殺法，但實際不去做殺生的事情；或者口中唸誦欺騙之法，但實際不去做欺騙的事情；或者口中唸誦僧伽婆尸沙法（Sanghavasesa，僧殘罪），但實際不去做觸犯僧伽婆尸沙罪的事情。

這九十天中所犯的事情，都屬於威儀方面的過失。

問：『如果一個在家居士想要出家，比丘就接受了他，並且另外為他請了師父。那麼這個師父是真正的師父嗎？』答：『不是真正的師父。如果從他那裡接受佛法的人，可以稱他為師父；如果只是依附跟隨的人，可以稱他為依止師。』

問：『如果有個比丘沒有捨棄做沙彌（Sramanera，小沙彌）的身份，就以大道人的身份再次受戒，這樣算是僧人嗎？』答：『可以算。』

問：『如果這樣得不到戒，那麼之前所受的戒還存在嗎？』答：『存在。』

問：『那麼後來的師父是真正的師父嗎？』答：『不是。』

問：『如果很多人一起受戒，並且一起請一個人做師父，可以同時讓十個人或五個人一起受戒嗎？』答：『沒有這樣的道理。』

問：『沙彌受大戒（比丘戒），請一位比丘作為大戒師。而這位比丘不懂羯磨（Karma，業）以及受戒的儀軌，轉而請另一個人來傳授。那麼以哪一位作為師父？』答：『傳授戒律的人是師父，那位不懂儀軌的人不是師父。傳授五戒的比丘，只能為婆羅門（Brahman）傳授。對於其他的尼（比丘尼）傳授，比丘不得詢問中間的事情。如果詢問，就犯僧殘罪。』

問：『如果所有的東西，國王沒有完全佈施，可以嗎？』答：『只要國王不介意就可以。』

問：『看見別人行淫慾之事而不制止，會犯戒嗎？』答：『如果對方可以勸諫，而不勸諫，就犯墮罪。如果對方不可勸諫，就向一位比丘好好地懺悔。』

問：『比丘先犯了戒，之後又重新受戒，可以一起居住嗎？』答：『犯了重罪的人不可以重新受戒，必須徹底懺悔才能被允許。如果重新犯戒而不懺悔也是不可以的，更何況是一起居住。』

問：『如果有緊急的事情，比丘拿著弓箭上船，可以跟隨他去嗎？』答：『船主犯重罪，搭載的人犯捨墮（Nissaggiya Pacittiya，捨墮罪）。』

【English Translation】 English version Or reciting the Dharma of killing but not actually committing acts of killing; or reciting the Dharma of deception but not actually committing acts of deception; or reciting the Sanghavasesa Dharma (Sanghavasesa, offenses requiring initial and subsequent meetings of the Sangha) but not actually committing acts that violate the Sanghavasesa precepts.

Offenses committed during these ninety days are all related to matters of deportment.

Question: 'If a layperson wishes to become a monk, and a Bhikkhu accepts him and further requests a teacher for him, is this teacher a true teacher?' Answer: 'Not a true teacher. If one receives the Dharma from him, he can be considered a teacher; if one merely follows him, he can be considered a supporting teacher.'

Question: 'If a Bhikkhu does not renounce being a Sramanera (novice monk) and receives ordination again as a great ascetic, is he considered a member of the Sangha?' Answer: 'Yes.'

Question: 'If he does not obtain the precepts in this way, do the precepts he received previously still exist?' Answer: 'Yes, they do.'

Question: 'Is the later teacher a true teacher?' Answer: 'No.'

Question: 'If many people receive ordination together and request one person to be their teacher, is it permissible for ten or five people to receive ordination at the same time?' Answer: 'It is unreasonable.'

Question: 'When a Sramanera receives the great precepts (Bhikkhu precepts), and a Bhikkhu is invited to be the preceptor, but this Bhikkhu does not know the Karma (action, deed) and the ordination procedures, and in turn invites another person to administer the ordination, who is considered the teacher?' Answer: 'The one who administers the precepts is the teacher; the one who does not know the procedures is not a teacher. A Bhikkhu who administers the five precepts is only allowed to administer them to a Brahman (member of the priestly class). For other nuns, Bhikkhus are not allowed to inquire about the intermediate matters. If they inquire, they commit a Sanghavasesa offense.'

Question: 'If one owns everything, and the king does not give it all away, is it permissible?' Answer: 'It is permissible as long as the king does not mind.'

Question: 'If one sees someone engaging in sexual activity and does not admonish them, does one commit an offense?' Answer: 'If the person can be admonished, and one does not admonish them, one commits a Dukkhata offense. If the person cannot be admonished, one should confess it properly to a Bhikkhu.'

Question: 'If a Bhikkhu commits an offense first and then receives ordination again, can they live together?' Answer: 'One who has committed a grave offense cannot receive ordination again; they must thoroughly repent to be allowed. If they commit the offense again and do not repent, it is not allowed, let alone living together.'

Question: 'If there is an urgent matter and a Bhikkhu is carrying a bow and arrow on a boat, is it permissible to go with him?' Answer: 'The boat owner commits a grave offense, and the one who is carried commits a Nissaggiya Pacittiya (offense entailing forfeiture and confession).'

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。」

問：「比丘官逼作非法，犯何事？」答：「不得作。」

問：「二男共戲便止，犯何事？」答：「成犯決斷。」

問：「比丘盜聽二男行欲，犯何事？」答：「無慾心聽，犯墮。有欲心聽，身不失，犯不失突吉羅。」

問：「比丘病，不能得行，乘車馬不？」答：「雄者盡得。雌者無想犯墮，有想犯決斷。不知是雌無罪。」

問：「比丘嫌經不好，賣去更作好者，犯何事？」答：「賣經如賣父母罪同。」

問：「二男角力，犯何事？」答：「犯墮。」

問：「畜生行欲，比丘驗令全別離。犯何事？」答：「犯墮。」

問：「著小衣行、留大衣，得受人施不？」答言：「得。」

問：「比丘夏中得受僧物不？」答：「若施僧物，即應分，不得亭。」

問：「比丘有好知家，結事委任之，更異比丘從乞得物。犯何事？」答：「觀主人意惡，不得，犯捨墮。知主意好，得取。」

問：「鳩雀於人舍內作窠，比丘破，或塞鼠孔。犯何事？」答：「鳩雀未有子得去，有子不得。鼠穴唯有一孔，不得塞。若有內外孔，得塞內者。」

問：「比丘得與師及同學得作書不？」答：「在他方情通，異國不得。」

問：「人出家，王法父母不聽，

【現代漢語翻譯】 現代漢語譯本 問：『如果官員強迫比丘做非法的事情，犯了什麼罪？』答：『不得做。』 問：『兩個男子一起嬉戲然後停止，犯了什麼罪？』答：『構成犯戒，判決斷罪。』 問：『比丘偷聽兩個男子行淫，犯了什麼罪？』答：『如果沒有淫慾之心而聽，犯墮罪（Pattaniya）。如果有淫慾之心而聽，即使身體沒有失貞，也犯不失突吉羅罪（Thullaccaya）。』 問：『比丘生病，不能行走，可以乘坐車馬嗎？』答：『雄性的可以乘坐。雌性的，如果認為是有生命的，犯墮罪。如果認為沒有生命的，判決斷罪。如果不知道是雌性的，沒有罪。』 問：『比丘嫌棄經書不好，賣掉去製作更好的，犯了什麼罪？』答：『賣經書如同賣父母，罪過相同。』 問：『兩個男子角力，犯了什麼罪？』答：『犯墮罪。』 問：『畜生行淫，比丘去驗證並使其完全分離，犯了什麼罪？』答：『犯墮罪。』 問：『穿著小衣行走，留下大衣，可以接受別人的佈施嗎？』答：『可以。』 問：『比丘在夏天可以接受僧團的物品嗎？』答：『如果是施捨給僧團的物品，就應該分配，不得私自佔有。』 問：『比丘有一個關係好的施主，將事情委託給他，然後又從其他比丘那裡乞討得到物品，犯了什麼罪？』答：『如果知道施主心懷惡意，就不能接受，犯捨墮罪（Nissaggiya Pacittiya）。如果知道施主心懷好意，就可以接受。』 問：『鴿子或麻雀在人的房屋內築巢，比丘破壞鳥巢，或者堵塞鼠洞，犯了什麼罪？』答：『鴿子或麻雀還沒有產子，可以去除鳥巢。如果已經產子，就不得去除。鼠洞如果只有一個洞口，不得堵塞。如果有內外兩個洞口，可以堵塞裡面的洞口。』 問：『比丘可以和師父及同學通訊寫信嗎？』答：『在其他地方，彼此情況相通可以。在不同的國家不可以。』 問：『有人要出家，但國王和父母不允許，

【English Translation】 English version Question: 'If an official forces a Bhikkhu (Buddhist monk) to commit an unlawful act, what offense is committed?' Answer: 'It is not allowed.' Question: 'If two men play together and then stop, what offense is committed?' Answer: 'It constitutes an offense, a decisive judgment.' Question: 'If a Bhikkhu eavesdrops on two men engaging in sexual intercourse, what offense is committed?' Answer: 'If listening without lustful intent, a Pattaniya (an offense entailing confession) is committed. If listening with lustful intent, even if the body is not violated, a Thullaccaya (a grave offense) is committed.' Question: 'If a Bhikkhu is sick and unable to walk, can he ride in a carriage or on a horse?' Answer: 'Male animals are permissible. With female animals, if one thinks they are sentient, a Pattaniya is committed. If one thinks they are insentient, a decisive judgment is made. If one does not know it is female, there is no offense.' Question: 'If a Bhikkhu dislikes the scriptures and sells them to make better ones, what offense is committed?' Answer: 'Selling scriptures is the same as selling one's parents, the offense is the same.' Question: 'If two men wrestle, what offense is committed?' Answer: 'A Pattaniya is committed.' Question: 'If animals are engaging in sexual intercourse, and a Bhikkhu verifies it and completely separates them, what offense is committed?' Answer: 'A Pattaniya is committed.' Question: 'Is it permissible to wear small robes and leave the large robe behind, and still receive offerings?' Answer: 'It is permissible.' Question: 'Can a Bhikkhu receive Sangha (monastic community) property during the summer?' Answer: 'If it is property donated to the Sangha, it should be distributed and not kept privately.' Question: 'If a Bhikkhu has a good acquaintance who is a householder and entrusts matters to him, and then begs for items from other Bhikkhus, what offense is committed?' Answer: 'If one knows the householder has malicious intent, it is not permissible, and a Nissaggiya Pacittiya (an offense entailing forfeiture and confession) is committed. If one knows the householder has good intent, it is permissible to take it.' Question: 'If pigeons or sparrows build nests inside a person's house, and a Bhikkhu destroys the nests or blocks rat holes, what offense is committed?' Answer: 'If the pigeons or sparrows have not yet laid eggs, it is permissible to remove the nests. If they have laid eggs, it is not permissible to remove them. If a rat hole has only one opening, it is not permissible to block it. If there are inner and outer openings, it is permissible to block the inner one.' Question: 'Can a Bhikkhu correspond and write letters to his teacher and fellow students?' Answer: 'If they are in other places and their situations are known to each other, it is permissible. If they are in different countries, it is not permissible.' Question: 'If someone wants to become a monk, but the king and parents do not allow it,'

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為得戒不？」答：「不得。」

爾時目連從座而起，白佛言：「世尊！快說毗尼。于如來滅度后，誰能受持如是毗尼？」

佛告目連：「思學毗尼者，當知是人能修行如是毗尼。」佛告目連：「吾滅度后，若有比丘比丘尼誹謗如是毗尼者，當知是人是魔朋侶、非吾弟子。如是人輩，世世學道不成，不出三界。吾今憐愍諸眾生輩。」

是時目連聞佛所說，歡喜奉行。

佛說目連問戒律中五百輕重事

按文，國本有三百六十七問，丹本同此。則宋本只有二百二十問者，脫之甚矣。今取二本補之，然亦不滿五百。今疑譯本不足；或恐題舉大數標為三百，而傳寫者錯三為五焉。

【現代漢語翻譯】 現代漢語譯本： 『是否因此而得戒？』回答：『沒有得到。』

當時，目連（Maudgalyayana，佛陀的著名弟子，以神通著稱）從座位上站起來，對佛說：『世尊！請儘快宣說毗尼（Vinaya，戒律）。在如來（Tathagata，佛陀的稱號）滅度后，誰能夠受持這樣的毗尼呢？』

佛告訴目連：『想要學習毗尼的人，應當知道這樣的人能夠修行這樣的毗尼。』佛告訴目連：『我滅度后，如果有什麼比丘（bhikkhu，男性出家人）、比丘尼（bhikkhuni，女性出家人）誹謗這樣的毗尼，應當知道這樣的人是魔的同伴，不是我的弟子。這樣的人，世世代代學道不能成功，不能超出三界（Trailokya，欲界、色界、無色界）。我現在憐憫所有的眾生。』

當時，目連聽了佛所說的話，歡喜地信受奉行。

佛說目連問戒律中五百輕重事

按文字來看，國本有三百六十七問，丹本也相同。那麼宋本只有二百二十問，遺漏得太嚴重了。現在取用這兩個版本來補充，然而仍然不滿五百。現在懷疑是譯本不足；或者恐怕題目只是舉個大概的數字標為三百，而傳抄的人把三錯寫成了五。

【English Translation】 English version: 『Is the precept obtained thereby?』 The answer: 『Not obtained.』

At that time, Maudgalyayana (one of the Buddha's foremost disciples, known for his supernatural powers) arose from his seat and said to the Buddha: 『World Honored One! Please quickly expound the Vinaya (the code of monastic discipline). After the Tathagata (an epithet of the Buddha) has passed into extinction, who will be able to uphold such Vinaya?』

The Buddha told Maudgalyayana: 『Those who desire to study the Vinaya should know that such people are able to practice such Vinaya.』 The Buddha told Maudgalyayana: 『After my extinction, if there are any bhikkhus (Buddhist monks) or bhikkhunis (Buddhist nuns) who slander such Vinaya, you should know that such people are companions of Mara (the personification of evil), not my disciples. Such people will not succeed in learning the Way generation after generation, and will not transcend the Three Realms (the realms of desire, form, and formlessness). Now I have compassion for all sentient beings.』

At that time, Maudgalyayana, having heard what the Buddha said, joyfully accepted and practiced it.

The Buddha speaks of Maudgalyayana asking about the five hundred weighty and light matters in the precepts.

According to the text, the Guoben edition has three hundred and sixty-seven questions, and the Danben edition is the same. Then the Songben edition, with only two hundred and twenty questions, is severely lacking. Now, these two versions are used to supplement it, but it is still not enough to reach five hundred. Now it is suspected that the translation is insufficient; or perhaps the title only gives a rough number, marking it as three hundred, and the copyist mistakenly wrote three as five.

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