T24n1483b_佛說目連問戒律中五百輕重事經

大正藏第 24 冊 No. 1483b 佛說目連問戒律中五百輕重事經

佛說目連問戒律中五百輕重事經卷上

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。惟愿世尊為我演說。」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犁中，於人間數五百二十一億六十千歲。」

問佛事品第二

問：「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，當白眾。若眾聽，得赍

【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經卷上

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）從座位上站起來，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，能夠大大地利益無量的眾生，隨你發問吧。』

目連對佛說：『世尊！末世的比丘，輕慢佛語，違犯眾學戒，雜用三寶（Triratna）之物，應當墮入何處？』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，輕慢佛語，違犯眾學戒，如同四天王（Cāturmahārājika）壽命五百歲，死後墮入泥犁（Naraka）中，相當於人間九百萬年。違犯波羅提提舍尼（Pratideśanīya），如同三十三天（Trāyastriṃśa）壽命一千歲，死後墮入泥犁中，相當於人間三億六千萬年。違犯波夜提（Pāyantika），如同夜摩天（Yāmadeva）壽命二千歲，死後墮入泥犁中，相當於人間二十億年。違犯偷蘭遮（Sthūlātyaya），如同兜率天（Tuṣita）壽命四千歲，死後墮入泥犁中，相當於人間五十六億年。違犯僧伽婆尸沙（Saṃghāvaśeṣa），如同不憍樂天（Paranirmitavaśavartin）壽命八千歲，死後墮入泥犁中，相當於人間二百三十億四千萬年。違犯波羅夷（Pārājika），如同他化自在天（Paranirmitavaśavartin）壽命一萬六千歲，死後墮入泥犁中，相當於人間五百二十一億六千萬年。』

問佛事品第二

問：『佛物先前放在一處，有比丘拿到別的地方去做佛事，犯了什麼戒？』答：『犯了棄戒。一切佛物都不得移動。如果遇到困難，眾僧都必須離開，應當稟告大眾。如果大眾同意，才可以拿走。』

【English Translation】 English version

The Sutra on Five Hundred Light and Heavy Matters in the Vinaya as Asked by Maudgalyāyana, Spoken by the Buddha

Volume 1

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

Chapter 1: Matters of the Five Categories

Thus have I heard:

At one time, the Buddha was staying in the Kalandaka Bamboo Grove (Kalandaka Venuvana) in Rājagṛha (王舍城). At that time, Maudgalyāyana (目連) 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 (比丘) disrespects the Buddha's words, violates the Śaikṣa (眾學戒) precepts, and mixes the use of the Three Jewels' (Triratna 三寶) property, 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 Śaikṣa precepts, like the Four Heavenly Kings (Cāturmahārājika 四天王) whose lifespan is five hundred years, he will fall into Naraka (泥犁) after death, which is equivalent to nine million years in the human realm. Violating Pratideśanīya (波羅提提舍尼), like the Thirty-three Heavens (Trāyastriṃśa 三十三天) whose lifespan is one thousand years, he will fall into Naraka after death, which is equivalent to three hundred and sixty million years in the human realm. Violating Pāyantika (波夜提), like the Yama Heaven (Yāmadeva 夜摩天) whose lifespan is two thousand years, he will fall into Naraka after death, which is equivalent to twenty billion years in the human realm. Violating Sthūlātyaya (偷蘭遮), like the Tuṣita Heaven (兜率天) whose lifespan is four thousand years, he will fall into Naraka after death, which is equivalent to fifty-six billion years in the human realm. Violating Saṃghāvaśeṣa (僧伽婆尸沙), like the Paranirmitavaśavartin Heaven (不憍樂天) whose lifespan is eight thousand years, he will fall into Naraka after death, which is equivalent to two hundred and thirty billion and forty million years in the human realm. Violating Pārājika (波羅夷), like the Paranirmitavaśavartin Heaven (他化自在天) whose lifespan is sixteen thousand years, he will fall into Naraka after death, which is equivalent to five hundred and twenty-one billion and sixty million years in the human realm.'

Chapter 2: Asking About Buddha Matters

Question: 'If Buddha's property is initially placed in one place, and a Bhikṣu takes it to another place to perform Buddha's affairs, what offense is committed?' Answer: 'The offense of abandonment is committed. All Buddha's property must not be moved. If there is a difficulty and all the Sangha (眾僧) must leave, it should be reported to the assembly. If the assembly agrees, then it can be taken.'

---

至余處，無罪。」

問：「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，不得賃。」

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，用佛物作籬，籬里可住不？」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，用故財施比丘。比丘可取不？」答言：「不得。」

問：「僧地，佛物用作都籬，籬里先有井果菜，可食不？」答：「不得。若是檀越物作佛事，先要以果並菜施僧，得食。不要，不得食。若買，五倍價。若知不買而食，計錢多少犯罪。」

問：「欠負佛物，物云何償？」答：「直償本物。以佛不出入，故不加償。雖爾，故入地獄。昔佛泥洹后，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。其女姝好，比丘後生染意作不凈行，共生活用佛法僧物，各一千萬錢用衣食。而此比丘極聰明，能說法使人得四道果。自惟罪深重，便欲償之。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，六步里便向弟子言

【現代漢語翻譯】 現代漢語譯本 『至於其他地方，就沒有罪過。』

問：『佛寺的物品可以用來購買供養的器具嗎？』答：『可以。』

問：『用佛寺的物品建造殿堂，或者換成錢，可以出租嗎？』答：『一切佛寺的物品都可以買賣，但不可以出租。』

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

問：『在僧眾的土地上建造佛塔，用佛寺的物品做籬笆，籬笆裡面可以居住嗎？』答：『如果明知故犯，就觸犯墮罪，如果不知道，就不算犯。如果明知故住，經過三次勸諫仍然不改，就觸犯決斷罪，超過四次勸諫，就轉為觸犯更重的罪。』

問：『原先的佛堂損壞了，主人另外拿出自己的錢財建造佛堂，用原來的錢財佈施給比丘，比丘可以接受嗎？』答：『不可以。』

問：『僧眾的土地，用佛寺的物品做成圍墻，圍牆裡面原先有井、果樹、蔬菜，可以食用嗎？』答：『不可以。如果是施主的東西用來做法事，必須先將果實和蔬菜佈施給僧眾，才可以食用。如果沒有佈施，就不可以食用。如果要購買，要付五倍的價格。如果明知沒有購買而食用，根據錢財的多少來定罪。』

問：『欠了佛寺的物品，應該如何償還？』答：『按照原物的價值償還。因為佛寺的物品不流通，所以不加利息。即使這樣，仍然會墮入地獄。過去佛陀涅槃后，有一位比丘精進聰明。有一位婆羅門看到這位比丘精進聰明，就把女兒送給比丘，讓她做比丘尼。比丘就接受了。這個女子非常美麗，比丘後來產生了愛慾，做了不清凈的行為，共同生活，花費佛法僧的財物，各自用了一千萬錢來購買衣食。而這位比丘非常聰明，能夠說法使人證得四道果。他自己認為罪孽深重，就想償還。於是前往沙佉國乞討，得到了大量的錢財，想要償還。在道路的山中被七步蛇咬傷，比丘知道被七步蛇咬傷后七步之內就會死亡，在走了六步的時候就對弟子說：

【English Translation】 English version 'As for other places, there is no offense.'

Question: 'Is it permissible to use property belonging to the Buddha to purchase items for offerings?' Answer: 'It is permissible.'

Question: 'Is it permissible to rent out a hall built with property belonging to the Buddha, or the money obtained from it?' Answer: 'All property belonging to the Buddha can be bought and sold, but it cannot be rented out.'

Question: 'If a Bhikkhu performs Buddhist rituals and receives slaves, cattle, donkeys, or horses belonging to the Buddha, is it permissible to borrow and use them?' Answer: 'If one knows that they originally belonged to the Buddha, it is not permissible. If one does not know, it is permissible, because they were obtained through unlawful means.'

Question: 'If a stupa is built on Sangha land and a fence is made using property belonging to the Buddha, is it permissible to live inside the fence?' Answer: 'If one knowingly enters and dwells there, one commits an offense entailing expulsion (pācittiya); if one does not know, one does not commit an offense. If one knowingly dwells there, after three admonishments without change, one commits an offense entailing expulsion; after four admonishments, the offense becomes more serious.'

Question: 'If a former Buddha hall is damaged, and the owner uses their own private wealth to build a new hall, using the old wealth to give alms to the Bhikkhus, is it permissible for the Bhikkhus to accept it?' Answer: 'It is not permissible.'

Question: 'If Sangha land is used, and property belonging to the Buddha is used to make a surrounding fence, and there are wells, fruits, and vegetables inside the fence, is it permissible to eat them?' Answer: 'It is not permissible. If the property of a donor is used for Buddhist rituals, the fruits and vegetables must first be offered to the Sangha before they can be eaten. If they are not offered, they cannot be eaten. If they are to be bought, they must be bought at five times the price. If one knowingly eats them without buying them, the offense is determined by the amount of money involved.'

Question: 'If one owes property to the Buddha, how should it be repaid?' Answer: 'Repay the value of the original property. Because the Buddha's property does not circulate, no interest is added. Even so, one will still fall into hell. In the past, after the Buddha's Nirvana, there was a diligent and intelligent Bhikkhu. A Brahmin saw that this Bhikkhu was diligent and intelligent, so he gave his daughter to the Bhikkhu to become a Bhikkhuni. The Bhikkhu accepted her. The woman was beautiful, and the Bhikkhu later developed lust and engaged in impure conduct, living together and using the property of the Buddha, Dharma, and Sangha, each spending ten million coins on clothing and food. This Bhikkhu was extremely intelligent and could preach the Dharma, enabling people to attain the four stages of enlightenment. He realized that his sins were grave and wanted to repay them. So he went to the country of Sakha to beg and obtained a large amount of money and property, intending to repay his debt. On the road in the mountains, he was bitten by a seven-step snake. The Bhikkhu knew that he would die within seven steps of being bitten by the seven-step snake, and after taking six steps, he said to his disciples:'

---

：『何處償物？』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。初入溫暖未至大熱，謂是溫室，便舉大聲經唄咒愿。獄中諸罪人鬼，聞經唄者數千人得度。獄卒大瞋，便舉鐵叉打之。即命終，生三十三天。以此驗之，佛法僧物不可不償。雖復受罪，故得時出矣。」

問：「佛塔上掃得土，棄之有罪不？」答：「得棄，不得余用。」

問：「佛物出與人，取子息用，犯罪不？」答：「與佛物同，體俱犯重。出入合子與佛，由故無福，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：「比丘要與佛作，得食佛食不？」答：「不得。比丘無客作之理，何況取佛物衣食用耶！」

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，犯捨墮罪。」

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

問：「人施佛屋宅，未用，可寄住不？」答：「不得。便是佛物。」

問：「續佛光明，晝可滅不？」答：「不得。若滅犯墮。雖云佛

【現代漢語翻譯】 現代漢語譯本：『在哪裡償還財物？』（債權人）讓（欠債人）返回本國說：『你償還財物完畢后就回來，我在這裡等你。』（欠債人的）弟子償還財物完畢回來告知（債權人），（債權人）隨即走了七步便死了，墮入阿鼻地獄（Avīci hell，八大地獄中最下層，無間地獄）中。剛進入（地獄）時感到溫暖，還未到極熱之處，（他）以為是溫室，便大聲誦經唄和咒愿。獄中眾多罪人和鬼，聽到經唄的數千人都得到了超度。獄卒非常生氣，便舉起鐵叉打他。（他）隨即命終，往生到三十三天（Trāyastriṃśa，欲界六天之一）。由此驗證，佛法僧（Buddha, Dharma, Sangha，佛教三寶）的財物不可不償還。即使因此受罪，最終也能及時解脫。

問：『佛塔上掃下來的土，丟棄掉有罪過嗎？』答：『可以丟棄，但不得作其他用途。』

問：『把佛的財物拿出去給人，收取利息使用，犯戒嗎？』答：『與挪用佛的財物性質相同，都犯重罪。本金和利息都應歸還給佛，這樣做沒有福報，因為損壞了佛的法身（Dharmakāya，佛的三身之一，代表真理之身），而只是徒具形式。』

問：『佛寺的主事者派遣佛寺的奴僕小孩去侍奉比丘（bhikkhu，出家男眾），可以嗎？』答：『不可以，因為他們是佛寺的財物。』

問：『比丘（bhikkhu，出家男眾）需要為佛寺做事，可以吃佛寺的食物嗎？』答：『不可以。比丘（bhikkhu，出家男眾）沒有做客工的道理，更何況取用佛寺的衣物和食物呢！』

問：『在家居士為佛寺做事，得到佛寺的財物，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：『佛事法事（Buddhist ceremonies and rituals）可以拿取金銀錢財嗎？』答：『不可以拿取，觸犯捨墮罪（Nissaggiya Pācittiya，一種戒律）。』

問：『有人捐獻牛、驢、馬、奴僕，用來建造佛事法事（Buddhist ceremonies and rituals），可以接受嗎？』答：『可以接受並使用，但不得變賣。弓箭、刀劍等軍用器械，一概不得接受。』

問：『有人捐獻給佛寺房屋，尚未使用，可以借住嗎？』答：『不可以。那已經是佛寺的財物了。』

問：『爲了延續佛的光明，白天可以熄滅（燈火）嗎？』答：『不可以。如果熄滅就犯墮罪（Pācittiya，一種戒律）。雖然說佛』

【English Translation】 English version: 'Where should the repayment be made?' (The creditor) sent (the debtor) back to his country, saying, 'Return after you have repaid the debt, and I will wait for you here.' (The debtor's) disciple repaid the debt and returned to inform (the creditor), who then took seven steps and died, falling into Avīci hell (the lowest of the eight great hells, the hell of incessant suffering). Upon entering (the hell), he felt warmth and, not yet reaching the extreme heat, thought it was a warm room. He then loudly chanted scriptures and mantras. Many sinners and ghosts in the hell, thousands of whom heard the chanting, were delivered. The hell-warden became very angry and struck him with an iron fork. (He) then died and was reborn in Trāyastriṃśa heaven (one of the six heavens of the desire realm). This proves that the property of the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism) must be repaid. Even if one suffers for it, one can eventually be released in time.

Question: 'Is there any sin in discarding the soil swept from a pagoda?' Answer: 'It can be discarded, but it must not be used for other purposes.'

Question: 'Is it a transgression to give away the Buddha's property to others and collect interest on it?' Answer: 'It is the same as misappropriating the Buddha's property, and both are grave offenses. Both the principal and the interest should be returned to the Buddha. There is no merit in doing so, because it damages the Dharmakāya (one of the three bodies of the Buddha, representing the body of truth) of the Buddha and is merely a formality.'

Question: 'Is it permissible for the steward of a Buddhist temple to send a young servant boy belonging to the temple to serve a bhikkhu (Buddhist monk)?' Answer: 'It is not permissible, because they are the property of the temple.'

Question: 'If a bhikkhu (Buddhist monk) needs to work for the temple, can he eat the temple's food?' Answer: 'No. A bhikkhu (Buddhist monk) has no reason to work as a hired laborer, let alone take the temple's clothing and food!'

Question: 'If a layperson works for the temple and receives property from the temple, and uses this property to make food to offer to the monks, can the monks eat it?' Answer: 'They cannot eat it.'

Question: 'Is it permissible to handle gold, silver, or money in Buddhist ceremonies and rituals?' Answer: 'It is not permissible to handle them, and it constitutes a Nissaggiya Pācittiya offense (an offense requiring forfeiture).'

Question: 'If someone donates cattle, donkeys, horses, or slaves to build Buddhist ceremonies and rituals, can they be accepted?' Answer: 'They can be accepted and used, but they must not be sold. Bows, swords, and other military equipment must not be accepted at all.'

Question: 'If someone donates a house to a temple, but it is not yet in use, can someone temporarily live there?' Answer: 'No. It is already the property of the temple.'

Question: 'To continue the light of the Buddha, can (the lamp) be extinguished during the day?' Answer: 'No. If it is extinguished, it is a Pācittiya offense (an offense requiring expiation). Although it is said that the Buddha'

---

無明闇，施者得福故。滅有罪。」

問：「非佛屋，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？但臥須障。若有燈光明，不得足光中過住。若自有燈，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。知而上犯捨墮，過三諫犯決斷，過四諫故上犯棄。」

問：「指物造佛經，更得他物，不用前物得爾不？」答：「不得。以許便是。」

問：「得買佛上繒作衣不？」答：「不得。」

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：「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。犯捨墮。昔有一比丘入寺禮佛。有婆羅門知相，相比丘有天子相，便語比丘：『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，入寺禮佛已還出。婆羅門便不復與語。比丘問：『故與我女不？』婆羅門言：『不與。』婆羅門言：『向見比丘有貴相故與，今無復此相，是故不與。所以爾者，消其功德故。』以是佛墻及塔壁，不可持物倚，既犯戒又消其無量功德。」

問：「佛物，得作天人世

【現代漢語翻譯】 現代漢語譯本： 『無明闇（無明黑暗），施捨者因此獲得福報。滅除罪過。』

問：『非佛堂的房屋，佛像在其中，可以在佛像前飲食起臥嗎？』答：『可以。如果佛陀在世，尚且可以在他面前飲食起臥，何況是佛像？但睡覺時需要遮蔽。如果有燈光照明，不得從燈光中用腳跨過或停留。如果自己有燈，就可以。』

問：『登上佛圖（佛寺），佛塔，佛墻遠望，觸犯什麼罪過？』答：『不知道就不算觸犯。如果確實有緊急困難的事情需要上去，也不算觸犯。明知故犯則觸犯捨墮罪，超過三次勸諫仍然觸犯則判決斷罪，超過四次勸諫仍然故意觸犯則判棄罪。』

問：『指定某物來製作佛經，後來得到其他物品，不用之前的物品可以嗎？』答：『不可以。因為已經承諾了。』

問：『可以購買佛像上的絲織品來製作衣服嗎？』答：『不可以。』

問：『損毀佛像的形相，觸犯什麼罪過？』答：『一切佛像，不論好壞，都不得損毀其形相。這種罪過非常嚴重，絕對不可以做。』

問：『有人制作佛像，沒有開鼻孔。後人可以開嗎？』答：『不可以。』

問：『可以靠在佛墻上放置物品嗎？』答：『不可以。觸犯捨墮罪。過去有一位比丘進入寺廟禮佛。有一位婆羅門懂得相術，看到這位比丘有天子之相，就對他說：『我有一個女兒，想嫁給比丘您。』比丘說：『等我禮佛回來再說。』比丘便將錫杖靠在佛圖墻上，進入寺廟禮佛后出來。婆羅門便不再和他說話。比丘問：『還願意把女兒嫁給我嗎？』婆羅門說：『不願意了。』婆羅門說：『之前看到比丘有貴相才想把女兒嫁給你，現在沒有這種相了，所以不嫁了。之所以這樣，是因為他消減了自己的功德。』因此，佛墻和塔壁，不可以靠著放置物品，既觸犯戒律又消減無量的功德。』

問：『佛物，可以用來製作天人世

【English Translation】 English version: 『Dispelling the darkness of ignorance, the giver thus obtains blessings. Eradicating sins.』

Question: 『In a house that is not a Buddha hall, but has a Buddha image within, is it permissible to eat and sleep in front of the image?』 Answer: 『It is permissible. If the Buddha were alive, one could still eat and sleep in his presence, how much more so before an image? However, one must provide a screen when sleeping. If there is lamplight, one must not pass or stay with one's feet in the light. If one has one's own lamp, it is permissible.』

Question: 『What offense is committed by climbing on a Buddhist temple (Fo Tu), pagoda, or wall to look into the distance?』 Answer: 『If one is unaware, no offense is committed. If it is necessary due to an urgent matter, no offense is committed. If one is aware and still climbs, one commits a '捨墮 (she duo)' offense (an offense requiring expiation through relinquishment). If one continues after three admonishments, one commits a '決斷 (jue duan)' offense (an offense requiring a judgment). If one continues after four admonishments, one commits a '棄 (qi)' offense (an offense requiring expulsion).』

Question: 『If an item is designated for making a Buddhist scripture, and another item is obtained later, is it permissible to use the latter instead of the former?』 Answer: 『It is not permissible, because a promise has already been made.』

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

Question: 『What offense is committed by defacing a Buddha image?』 Answer: 『All Buddha images, regardless of their quality, must not be defaced. This offense is very serious and must never be done.』

Question: 『If someone makes a Buddha image without nostrils, can someone else add them later?』 Answer: 『No, they cannot.』

Question: 『Is it permissible to lean objects against a Buddha wall?』 Answer: 『It is not permissible. It is a '捨墮 (she duo)' offense. Once, a Bhikshu (monk) entered a temple to pay respects to the Buddha. A Brahmin (member of the priestly class) who knew physiognomy saw that the Bhikshu had the appearance of a celestial being and said to him, 『I have a daughter I would like to marry to you.』 The Bhikshu said, 『I must first pay respects to the Buddha.』 The Bhikshu then leaned his staff against the wall of the Buddhist temple, entered the temple to pay respects to the Buddha, and then came out. The Brahmin then no longer spoke to him. The Bhikshu asked, 『Are you still willing to give me your daughter?』 The Brahmin said, 『No, I am not.』 The Brahmin said, 『I was going to give her to you because I saw that you had a noble appearance, but now you no longer have that appearance, so I will not give her to you. The reason for this is that he diminished his merit.』 Therefore, one must not lean objects against Buddha walls or pagoda walls, as it is both a violation of the precepts and diminishes one's immeasurable merit.』

Question: 『Can Buddha's belongings be used to create things for gods or humans』

---

人畜生像不？」答：「佛邊得作。」

問：「比丘度人，不知本末後度，知是佛奴而不發遣。犯何事？」答：「知而度犯重。若先不知，知便發遣。若不發遣，犯重。」問：「其人是大道不？」答：「非。」

問：「自有私財，顧比丘作佛像。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。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、三佈施。得了不？」答言：「不得。自違言有罪。」

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，不知佛地遠近。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：「佛物作鬼子母屋及作像，有罪不？」答：「同以佛物施人。」

問：「佛塔前得禮比丘不？」答：「不得，犯捨墮。」

問：「比丘賣佛像有何罪？」答：「同賣父母。」

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，有何福耶？以故犯戒故。」

問法事品第三

問：「高座說法，前人著

【現代漢語翻譯】 現代漢語譯本 問：『人和畜生的形象像嗎？』答：『在佛的境界里可以這樣認為。』 問：『比丘（bhiksu，佛教出家男眾）度化他人出家，不知道其來歷，之後才知道是被賣為奴隸的人，卻沒有遣返他。犯什麼戒？』答：『明知故犯，犯重罪。如果事先不知道，知道后就應該遣返。如果不遣返，犯重罪。』問：『這個人是修大道的人嗎？』答：『不是。』 問：『有人用自己的私有財產，請比丘製作佛像。製作者可以拿取剩餘的材料嗎？』答：『不可以。』 問：『先掛起來的佛幡（buddha banner），可以取下來用作其他佛事嗎？』答：『佛事可以使用。如果施主不同意，就不可以。』 問：『可以一起禮拜過去七佛（Seven Buddhas of the Past）嗎？』答：『可以。因為他們的法身是相同的。』 問：『如果有人先許願為佛舉辦三次法會，然後只舉辦一次，或者只做三次行香、三次佈施。可以嗎？』答：『不可以。違背自己的誓言是有罪的。』 問：『比丘犯了需要被判決的罪，可以在佛地中懺悔嗎？』答：『不可以。』 問：『年代久遠的寺廟，都沒有圍墻，不知道佛地的範圍。如果想要建造圍墻，應該如何確定邊界？』答：『不知道的情況下，可以按照自己的想法確定邊界，因為不知道，所以即使有所增加或減少，也沒有罪。』 問：『用佛的財物建造鬼子母（Hariti，佛教護法神）的房屋或者製作鬼子母像，有罪嗎？』答：『等同於把佛的財物施捨給他人。』 問：『可以在佛塔前禮拜比丘嗎？』答：『不可以，犯捨墮（Nissaggiya Pacittiya，一種戒律）。』 問：『比丘賣佛像有什麼罪？』答：『等同於賣父母。』 問：『比丘親手砍伐樹木、挖掘土地，建造佛塔寺廟以及塑造佛像。有福報嗎？』答：『尚且不能免於地獄，遭受巨大的罪苦，哪裡來的福報呢？因為這是違犯戒律的行為。』 問法事品第三 問：『在高座上說法，前面的人穿著…』

【English Translation】 English version Question: 'Are the forms of humans and animals similar?' Answer: 'From the perspective of the Buddha's realm, it can be considered so.' Question: 'If a bhiksu (Buddhist monk) ordains someone without knowing their background, and later finds out they were sold into slavery but does not send them back, what offense is committed?' Answer: 'Knowingly doing so is a grave offense. If they didn't know beforehand, they should send them back upon learning the truth. If they don't send them back, it's a grave offense.' Question: 'Is this person on the path to enlightenment?' Answer: 'No.' Question: 'If someone uses their private wealth to commission a bhiksu to create a Buddha image, can the creator take the leftover materials?' Answer: 'No.' Question: 'Can a Buddha banner (a religious flag), once hung, be taken down and used for other Buddhist activities?' Answer: 'It can be used for Buddhist activities. If the donor doesn't agree, it cannot.' Question: 'Is it permissible to prostrate to the Seven Buddhas of the Past (Sapta-Tathagata) together?' Answer: 'Yes. Because their Dharmakaya (Dharma body) is the same.' Question: 'If someone initially promises to hold three Dharma assemblies for the Buddha, but then only holds one, or only performs three incense offerings or three acts of charity, is that acceptable?' Answer: 'No. Breaking one's own vow is a sin.' Question: 'If a bhiksu commits an offense requiring expulsion, can they repent in the Buddha's land?' Answer: 'No.' Question: 'If an ancient temple has no surrounding walls, and the boundaries of the Buddha's land are unknown, how should one determine the boundaries if they want to build walls?' Answer: 'If the boundaries are unknown, one can determine them according to their own intention. Because it is unknown, there is no offense even if there is an increase or decrease.' Question: 'Is it sinful to use the Buddha's property to build a house or create an image for Hariti (a protective deity in Buddhism)?' Answer: 'It is the same as giving the Buddha's property to others.' Question: 'Is it permissible to bow to a bhiksu in front of a Buddha stupa?' Answer: 'No, it is an offense of Nissaggiya Pacittiya (an offense requiring expiation).' Question: 'What is the offense of a bhiksu selling a Buddha image?' Answer: 'It is the same as selling one's parents.' Question: 'If a bhiksu personally cuts down trees and digs the ground to build Buddha stupas, temples, and create Buddha images, is there merit?' Answer: 'They will not be spared from hell and will suffer great torment. Where would the merit come from? Because it is a violation of the precepts.' Question on Dharma Matters, Chapter Three Question: 'When preaching from a high seat, if the person in front is wearing...'

---

俗服，可與說法不？」答：「聽法、說者二俱犯眾多過，三諫不改犯突吉羅，復過三諫犯墮，復過三諫犯決斷，復過三諫至棄。若使不諫，經三說戒，轉增。」

問：「為說法者如法，余聽者不如法。得說不？」答：「同上。」

問：「請人說法，先高座上有帳蓋，是供養佛物，得於下坐不？」答：「都不知不犯，知不得。」

問：「僧坐先寄佛在上，后可於上坐說法不？」答：「佛坐得，先是僧坐不得。」

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

問：「僧中說法，高座上得備機捉塵毛尾不？」答：「病得備機。捉塵毛尾犯墮，非毛得。」

問：「秘經及戒律，有事不？」答：「犯捨墮。」

問：「師具著俗服，向說法，得禮不？」答：「得。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。取捨犯墮。」

問：「經上有飯食，犯何事？」答：「有慢意故為，犯決斷。不慢意，犯墮。」

問：「戒律不用流落

【現代漢語翻譯】 現代漢語譯本 問：穿著俗家衣服，可以為他人說法嗎？答：聽法者和說法者都犯下許多過錯。勸諫三次不改正，犯突吉羅（Dukkata，一種輕罪）；超過三次勸諫，犯墮（Pacittiya，一種較重的罪）；再超過三次勸諫，犯決斷（Thullaccaya，一種更重的罪）；再超過三次勸諫，直至被僧團驅棄。如果不勸諫，經過三次說戒，罪過會逐漸增加。 問：為說法者如法，其餘聽法者不如法，可以說法嗎？答：與上述情況相同。 問：請人說法，事先在高座上設定了帳蓋，這是供養佛的物品，可以在下面的座位上說法嗎？答：如果不知道這是供養佛的物品，則不犯戒；如果知道，則不可以。 問：僧人的座位先供奉佛像在上，之後可以在上面坐著說法嗎？答：佛像的座位可以，如果是僧人的座位則不可以。 問：如果有人請比丘（Bhikkhu，佛教出家男眾）讀經和說法，接受施捨的物品可以嗎？答：如果有希望獲得物品的心而接受，則犯捨墮（Nissaggiya Pacittiya，一種需要捨棄物品並懺悔的罪）；如果沒有貪心而接受，則不犯戒。如果沒有衣缽，接受也不犯戒。 問：僧眾中說法，在高座上可以準備拂塵、撣子等物品嗎？答：生病時可以準備拂塵。使用撣子犯墮，使用非毛制的撣子可以。 問：泄露秘密的經典和戒律，會有什麼事？答：犯捨墮。 問：老師穿著俗家衣服，前來說法，可以禮拜嗎？答：可以。如果沒有生病，則不可以為他說法。 問：白衣頭上戴著帽子，可以為他說法嗎？答：除非生病必須戴帽子，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：比丘可以抄寫經書並收取報酬嗎？答：不可以。收取報酬犯捨墮。 問：經書上有飯食，犯什麼罪？答：如果因為輕慢而為之，犯決斷。如果不是因為輕慢，犯墮。 問：戒律不用，任其流落，會怎麼樣？

【English Translation】 English version Question: 'Is it permissible to preach the Dharma while wearing secular clothing?' Answer: 'Both the listener and the speaker commit numerous offenses. If one is admonished three times and does not correct themselves, they commit a Dukkata (a minor offense). If they exceed three admonishments, they commit a Pacittiya (a more serious offense). If they exceed three admonishments again, they commit a Thullaccaya (an even more serious offense). If they exceed three admonishments yet again, they are expelled from the Sangha (monastic community). If one does not admonish, after three recitations of the precepts, the offenses will gradually increase.' Question: 'If the speaker preaches the Dharma properly, but the listeners do not, is it permissible to preach?' Answer: 'The same as above.' Question: 'If someone invites a person to preach the Dharma, and a canopy is set up on the high seat beforehand, which is an offering to the Buddha, is it permissible to preach from the lower seat?' Answer: 'If one does not know that it is an offering to the Buddha, one does not commit an offense; if one knows, it is not permissible.' Question: 'If a Buddha image is placed on a seat before the Sangha sits, is it permissible to sit on it and preach the Dharma later?' Answer: 'It is permissible to sit on the Buddha's seat, but not on a seat that was originally for the Sangha.' Question: 'If someone invites a Bhikkhu (Buddhist monk) to recite scriptures and preach the Dharma, is it permissible to accept the offered gifts?' Answer: 'If one accepts with the hope of receiving something, one commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If one accepts without greed, one does not commit an offense. If one does not have robes and a bowl, accepting is also not an offense.' Question: 'When preaching the Dharma in the Sangha, is it permissible to have a fan or a duster on the high seat?' Answer: 'It is permissible to have a fan when ill. Using a duster made of hair commits a Pacittiya, but using one not made of hair is permissible.' Question: 'What happens if secret scriptures and precepts are revealed?' Answer: 'One commits a Nissaggiya Pacittiya.' Question: 'If a teacher wears secular clothing and comes to preach the Dharma, is it permissible to bow to them?' Answer: 'It is permissible. If one is not ill, it is not permissible to preach the Dharma to them.' Question: 'If a layperson has a hat on their head, is it permissible to preach the Dharma to them?' Answer: 'Unless they are ill and must cover their head, it is not permissible in other circumstances.' Question: 'If there is dust, dirt, 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 copy scriptures and receive payment?' Answer: 'It is not permissible. Receiving payment commits a Nissaggiya Pacittiya.' Question: 'If there is food on the scriptures, what offense is committed?' Answer: 'If it is done out of disrespect, one commits a Thullaccaya. If it is not out of disrespect, one commits a Pacittiya.' Question: 'What happens if the precepts are not used and are left to waste away?'

---

，可燒不？」答：「不得。不知有罪，燒捨墮。若知燒有罪，故燒犯決斷。與方便破僧同，亦如燒父母。」

結界法品第四

問：「結界為云何？」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，然後視度四方。結界時除四處：一者聚落；二者聚落外俗人田地常作事處；三者若有阿練、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，先結界文均除，結戒場，除是結界以是其事，或先結大界、后結戒場，于中受戒。如界公所云，恐無所獲。然云不知，同於取別顯通，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，與結別界訖，然後結大界，一切比丘不持衣，夜中得入中。有一住處有界，一比丘亦可打揵槌廣說戒，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。」

問：「行船船上得結界不？」答：「得。若有沙彌

【現代漢語翻譯】 現代漢語譯本：問：『可以焚燒（僧房）嗎？』答：『不可以。如果不知道有罪，焚燒（僧房）屬於捨墮罪。如果明知焚燒有罪，仍然焚燒，就犯決斷罪，與方便破僧（試圖分裂僧團）的罪過相同，也如同焚燒父母（的罪過）。』

結界法品第四

問：『什麼是結界？』答：『結界的方法是：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，則不應結得太遠，也不得在夜間結界。結界時，必須要有比丘站在四個角上，不得讓外人進入，外人進入則結界不成。首先要清理結界的場地，僧眾、在家信徒、奴僕等都要聚集在結界場上，然後觀察四方。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；三是如果有阿蘭若（Aranya，遠離人煙的修行處）或獨處山澤的修行者，恐怕在說戒或羯磨（Karma，僧團事務）時有種種困難不能前來，可以向僧團請求另外結一個小界，僧團如果允許，如果他們沒有五人以上的僧眾，應當派遣僧人去為他們結別界，這指的是阿蘭若修行者的住所；四是受戒的場地，先前的結界文書都要去除，然後結受戒的場地，排除這些結界是爲了這些事情。或者先結大界，后結戒場，在其中受戒。如界公所說，恐怕一無所獲。然而說不知道，等同於取別顯通（不明白其意），這條路或許可以僥倖。那人說，如果有生病的比丘，不能前往僧團中，可以請求在另外一個屋子裡結界，僧團也應當允許，先解除大界，為他結好別界后，然後再結大界，所有比丘不持衣，夜裡可以進入其中。如果一個住處有界，一個比丘也可以敲打犍椎（Ghandi，報時用具）廣泛地說戒，先向四方僧眾懺悔，然後再說，也可以用三語。三語指的是說三次。』

問：『結界可以通到佛地結界嗎？』答：『不得在其中受戒。如果先前不知道法，已經受戒則得戒。師僧如果知道，故意違犯則有罪。』

問：『在行駛的船上可以結界嗎？』答：『可以。如果有沙彌（Sramanera，出家男子）』

【English Translation】 English version: Question: 'Is it permissible to burn (the monastic dwelling)?' Answer: 'It is not. If one is unaware of the offense, burning (the monastic dwelling) constitutes a Nissaggiya Pacittiya offense. If one is aware that burning is an offense and still burns it, one commits a Thullaccaya offense, which is the same as attempting to divide the Sangha (community), and also like burning one's parents.'

Chapter Four on the Method of Establishing Boundaries (Ksetra-bandha)

Question: 'What is the establishment of 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, nor should it be established at night. When establishing the boundary, it is necessary for monks to 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 all members of the Sangha, lay followers, and servants must gather in the boundary area. Then, observe the four directions. When establishing the boundary, four places must be excluded: first, villages; second, fields outside the villages where laypeople regularly work; third, if there are Aranyas (Aranya, secluded places for practice) or practitioners dwelling alone in mountains and marshes, who may have difficulty attending the recitation of precepts or Karma (Karma, monastic affairs) due to various obstacles, they may request the Sangha to establish a smaller separate boundary. If the Sangha approves, and if they do not have a quorum of five monks, monks should be sent to establish a separate boundary for them. This refers to the dwelling place of Aranya practitioners; fourth, the ordination site. Previous boundary documents should be removed, and then the ordination site should be established. Excluding these boundaries is for these reasons. Or, a large boundary may be established first, followed by the establishment of an ordination site within it, where ordinations are performed. As stated by the boundary official, it is feared that nothing will be gained. However, saying one is unaware is the same as taking something separately and making it obvious (unclear meaning), there may be a chance of luck on this path. That person said that if there is a sick monk who cannot go to the Sangha, he may request to establish a boundary in another room, and the Sangha should also allow it. First, the large boundary should be dissolved, and after establishing a separate boundary for him, the large boundary should be re-established. All monks, without carrying their robes, may enter it at night. If a dwelling has a boundary, a single monk may strike the Ghandi (Ghandi, timekeeping instrument) and extensively recite the precepts, first confessing to the Sangha in the four directions, and then reciting, or it may be done with three utterances. Three utterances refer to saying it three times.'

Question: 'Can the establishment of a boundary extend to the Buddha-field boundary?' Answer: 'One may not receive ordination within it. If one did not know the Dharma beforehand, having already received ordination, one obtains the precepts. If the teacher and monks know, deliberately violating it is an offense.'

Question: 'Is it permissible to establish a boundary on a moving boat?' Answer: 'It is. If there is a Sramanera (Sramanera, novice monk)'

---

白衣，驅著岸上，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：「一人三四人行道，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：「一切亭水盡得。分流不得，以不知齊畔故。」

問：「結界后不打揵槌，界壞不？」答：「不壞。」

問：「結界得通王路結界不？」答：「得。當結界時，遣人兩頭斷行人，然後結界。」

問：「無主地可得結界不？」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，假使掘大坑深廣一由旬，界猶不壞，況小小坑耶！」

問：「比丘得比丘尼界里宿不？」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。當結時已通三世僧故。」

問：「僧不盡集，得結界不？」答：「若有事囑授

【現代漢語翻譯】 現代漢語譯本 『白衣』（在家居士）要驅趕到岸上，然後才能結界。如果不能驅趕出去，應當用障礙物隔開一處，然後才能結界。結界之後，比丘晚上不拿著袈裟不得進入結界區域。」

問：『大僧』（所有比丘）都離開了，只有『沙彌』（未受具足戒的出家男子）在結界區域內，這樣可以嗎？」答：「只要有一位『清信士』（虔誠的在家男居士），結界就不會破壞，更何況有沙彌！即使一個人都沒有，如果結界沒有到期，結界也不會破壞。如果僧眾全部離開並且不回來，也不需要解除結界。」

問：「賊人來到結界區域內殺害比丘，結界會破壞嗎？」答：「不會破壞。」

問：「一個人或者三四個人在道路上行走，或者在白衣家，可以結界嗎？」答：「不可以。五人以上才可以結界。」

問：「結界可以包括流水或者池水嗎？」答：「所有的靜止的水都可以。分流的水不可以，因為不知道邊界在哪裡。」

問：「結界之後不敲『揵槌』（集眾的法器），結界會破壞嗎？」答：「不會破壞。」

問：「結界可以包括王路（國王的道路）嗎？」答：「可以。在結界的時候，派人在道路兩頭阻斷行人，然後結界。」

問：「無主之地可以結界嗎？」答：「可以。就像『郁單越』（北俱盧洲，佛教傳說中的一個地方）的規矩一樣。」

問：「先結界，後來有大水、或者挖掘了長十五步的坑、或者有人在結界區域內行淫，這個結界會破壞嗎？」答：「都不會破壞。有人說，即使挖掘一個深廣一『由旬』（古印度長度單位）的大坑，結界也不會破壞，更何況是小小的坑呢！」

問：「比丘可以在比丘尼的結界區域內住宿嗎？」答：「可以。也不可以丟失袈裟，只是不可以進入比丘尼的房間內。」

問：「僧眾結界完畢，後來有僧眾一起居住，沒有帶著袈裟，會失去袈裟嗎？」答：「不會失去。因為結界的時候已經包含了過去、現在、未來三世的僧眾。」

問：「僧眾沒有全部到齊，可以結界嗎？」答：「如果有事情委託交代……」

【English Translation】 English version The 『white-robed』 (laypeople) should be driven to the shore, and then the boundary can be established. If they cannot be driven out, a barrier should be used to separate a place, and then the boundary can be established. After the boundary is established, a Bhikkhu (monk) must not enter the boundary area at night without carrying his robe.

Question: 『Mahasangha』 (all monks) have left, and only 『Sramanera』 (novice monk) is within the boundary area, is this acceptable? Answer: As long as there is one 『Upasaka』 (devout male lay follower), the boundary will not be broken, let alone a Sramanera! Even if there is no one, if the boundary has not expired, it will not be broken. If all the Sangha (monastic community) leave and do not return, there is no need to dissolve the boundary.

Question: If thieves come into the boundary area and kill a Bhikkhu, will the boundary be broken? Answer: It will not be broken.

Question: If one person or three or four people are walking on the road, or in a white-robed person's house, can a boundary be established? Answer: No. Five or more people are required to establish a boundary.

Question: Can the boundary include flowing water or pond water? Answer: All still water is acceptable. Diverted water is not acceptable, because the boundary is unknown.

Question: If the 『Ghaṇṭā』 (bell used to gather the Sangha) is not struck after the boundary is established, will the boundary be broken? Answer: It will not be broken.

Question: Can the boundary include the King's road? Answer: Yes. When establishing the boundary, send people to block pedestrians at both ends of the road, and then establish the boundary.

Question: Can a boundary be established on ownerless land? Answer: Yes. It is like the rule of 『Uttarakuru』 (a place in Buddhist cosmology).

Question: If a boundary is established first, and then there is a great flood, or a pit fifteen steps long is dug, or someone engages in sexual activity within the boundary area, will this boundary be broken? Answer: None of these will break the boundary. Someone said, 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 Bhikkhu stay overnight in a Bhikkhuni's (nun) boundary area? Answer: Yes. He must not lose his robe, but he must not enter the Bhikkhuni's room.

Question: After the Sangha has established the boundary, if other Sangha come to live together, without carrying their robes, will they lose their robes? Answer: They will not lose them. Because when the boundary was established, it included the Sangha of the past, present, and future.

Question: If the Sangha is not fully assembled, can a boundary be established? Answer: If there are matters entrusted...

---

得，無事不得。」

問：「一結界得幾時？」答：「不限年數。若施主要增地，更結耳。」

問：「先僧結界不解而去，後來僧得於中結界不？」答：「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：「結界場要須至場上，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：「一界里得鳴二揵槌不？」答：「得。但不得二處說戒及以羯磨種種僧事，唯得燒香飯食而已。」

問：「大僧得與尼通結界不？」答：「得。」

問歲坐事品第五

問：「夏中幾日得結坐？」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，或五三四日乃至一月盡，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、為臨行時受？」答：「若坐初受者好。坐初不受，亦可臨行時受。夫受七日法，行不滿七日還，後行不復更受。計滿七日，乃復更受。若慮忘，亦可日受。」

問：「夏坐中

【現代漢語翻譯】 現代漢語譯本 問：『這樣，豈不是什麼事都做不成了？』答：『並非如此。』 問：『一次結界能維持多久？』答：『沒有年限限制。如果施主想要擴大土地，可以重新結界。』 問：『先前的僧人結界后沒有解除就離開了，後來的僧人可以在其中重新結界嗎？』答：『可以。』 問：『結戒場時，需要聚集所有的僧人，還是隨意多少人都可以？』答：『五人以上就可以。因為沒有大界，所以大眾不聚集也沒有犯戒。』 問：『結界場必須親自到場地上，還是可以遙遠地結界？』答：『必須親自到場地上才能結界。』 問：『比丘（Biksu，男性出家人）和比丘尼（Biksuni，女性出家人）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處揵槌（Gantta，報時或集眾的法器）嗎？』答：『可以。但不能在兩處同時說戒以及舉行羯磨（Karma，佛教儀式）等各種僧事，只能用來燒香和吃飯。』 問：『大僧（指比丘）可以和尼（指比丘尼）共同結界嗎？』答：『可以。』 問：『歲坐事品第五』 問：『在安居（Varsa，雨季期間的閉關修行）期間，哪幾天可以結坐（結夏安居）？』答：『從四月十六日到五月十五日，每天都可以結，這叫做坐初。如果有事耽擱不能結，或者耽擱三五四天甚至一個月，也不算失去之前的安居，這叫做三十日結坐一日受歲。後來的僧人只能有一天結坐的時間。過了七月十五日，如果有事耽擱，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：『結坐受七日法，是在安居開始時受，還是在臨行時受？』答：『如果在安居開始時受最好。如果安居開始時沒有受，也可以在臨行時受。如果受了七日法，出行不滿七日就回來，之後再出行就不需要重新受。計算滿七日，才需要重新受。如果擔心忘記，也可以每天都受。』 問：『夏安居中……』

【English Translation】 English version Question: 'In that case, wouldn't it be impossible to do anything?' Answer: 'Not so.' Question: 'How long does one boundary (Ksetra-bandha, a consecrated area) last?' Answer: 'There is no limit to the number of years. If the benefactor wants to increase the land, another boundary can be consecrated.' Question: 'If the former monks consecrated a boundary and left without dissolving it, can the later monks consecrate a boundary within it?' Answer: 'Yes.' Question: 'When consecrating a boundary for precepts (Sima, a consecrated area for monastic activities), is it necessary to gather all the monks, or is any number sufficient?' Answer: 'Five or more are sufficient. Because there is no great boundary, there is no offense if the assembly does not gather.' Question: 'When consecrating a boundary, is it necessary to be present on the site, or can it be consecrated from afar?' Answer: 'It is necessary to be present on the site to consecrate it.' Question: 'Can Bhiksus (male monastics) and Bhiksunis (female monastics) consecrate boundaries that intersect each other?' Answer: 'They cannot intersect each other, but they can consecrate a common boundary.' Question: 'Can two Ganttas (a bell or gong used to mark time or summon the assembly) be sounded within one boundary?' Answer: 'Yes. But one cannot recite the precepts or perform Karma (Buddhist rituals) and various monastic affairs in two places. One can only burn incense and eat meals.' Question: 'Can a senior monk (referring to a Bhiksu) consecrate a boundary together with a nun (referring to a Bhiksuni)?' Answer: 'Yes.' Question: 'Chapter Five on Matters Concerning the Rainy Season Retreat (Varsa)' Question: 'During the rainy season retreat, on which days can one establish the seat (Varsa, the act of entering the rainy season retreat)?' Answer: 'From the sixteenth day of the fourth month to the fifteenth day of the fifth month, one can establish it every day. This is called the beginning of the retreat. If there are difficulties preventing one from establishing it, or if it is delayed for three, five, four days, or even a month, one does not lose the previous retreat. This is called establishing the seat for thirty days and receiving the year on one day. Later monks can only establish the seat for one day. After the fifteenth day of the seventh month, if there are difficulties, one can receive the year every day until the fifteenth day of the eighth month. This is called establishing the seat for one day and receiving the year for thirty days.' Question: 'When observing the seven-day rule for the retreat, is it observed at the beginning of the retreat or at the time of departure?' Answer: 'It is best to observe it at the beginning of the retreat. If it is not observed at the beginning, it can also be observed at the time of departure. If one observes the seven-day rule and returns before the seven days are up, one does not need to observe it again for the next departure. One only needs to observe it again after completing seven days. If one is worried about forgetting, one can observe it every day.' Question: 'During the rainy season retreat...'

---

，不受床坐房舍十二物，得坐不？」答：「不須受。」

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。有結，知便應向僧悔。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：「夏中犯決斷不悔，受歲得不？」答：「雖有罪，得歲。所以爾者，故是比丘故。」

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。若不擯出，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。若惡人多，眾所不敵，當避出界。若共受，不得歲。」

問：「夏坐中得為亡師造福不？」答：「得。但不得手自造事。」

問：「夏中得捉扇拂不？」答：「一切毛不得捉。竹扇得。」

問：「後坐人得七月十五日受歲起去不？」答：「不得。若先不知已受，得歲。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。」

【現代漢語翻譯】 現代漢語譯本 問：『不受床、坐具、房舍這十二種東西，可以安坐嗎？』答：『不需要。』 問：『結跏趺坐但實際上沒有坐禪，能算作一歲嗎？』答：『如果先前不知道坐禪的方法，接受一歲是可以的。如果明知故犯，就不算。』 問：『完全不結跏趺坐也不坐禪，能算作一歲嗎？』答：『如果先前不知道有結跏趺坐，也不知道有坐禪的方法，接受臘月是可以的。如果知道有結跏趺坐，知道了就應該向僧眾懺悔。如果先前知道方法，明知故犯就不算。』 問：『不結跏趺坐而坐，能算作一歲嗎？』答：『和上面的情況一樣。』 問：『在夏安居（Vassa）期間可以進入流水池塘洗浴嗎？』答：『在結界（Sima）內都可以。如果接受了七日藥，即使行走經過水也可以。』 問：『夏安居期間犯了決斷罪而不懺悔，能算作一歲嗎？』答：『即使有罪，也算作一歲。之所以這樣，是因為仍然是比丘（Bhikkhu）的緣故。』 問：『接受一歲時不和合，能算作一歲嗎？』答：『要先懺悔，然後接受一歲。如果那人不懺悔，驅逐出去就可以接受一歲。如果不驅逐出去，僧眾應當三次勸諫。超過三次勸諫不接受就犯決斷罪，超過四次勸諫就犯重罪。如果力量足夠可以驅趕出結界就好。如果他不出去，應當牢牢地關在一間房中，然後接受一歲就沒有苦惱，因為他已經不再是比丘的緣故。如果惡人多，僧眾無法抵抗，應當避開出結界。如果一起接受，就不能算作一歲。』 問：『夏安居期間可以為去世的師父造福嗎？』答：『可以。但不得親手從事建造的事情。』 問：『夏安居期間可以拿扇子拂塵嗎？』答：『一切毛制的都不能拿。竹扇可以。』 問：『后安居的人可以在七月十五日接受一歲后離開嗎？』答：『不可以。如果先前不知道已經接受，就算作一歲。如果知道方法而明知故犯，就不算。如果已經和合僧眾就位接受籌碼，如果后安居的人接受一歲時，前安居的人也一樣。』

【English Translation】 English version Question: 'Without accepting the twelve items of beds, seats, and dwellings, is it permissible to sit?' Answer: 'It is not necessary.' Question: 'To sit in the lotus position but not actually meditate, does it count as one year?' Answer: 'If one did not know the method of meditation beforehand, accepting the year is permissible. If one knowingly violates it, it does not count.' Question: 'Neither sitting in the lotus position nor meditating at all, does it count as one year?' Answer: 'If one did not know about the lotus position beforehand, nor know about the method of meditation, accepting the lunar month is permissible. If one knows about the lotus position, one should confess to the Sangha (community of monks). If one knew the method beforehand and knowingly violates it, it does not count.' Question: 'Sitting without the lotus position, does it count as one year?' Answer: 'The same as the above.' Question: 'During Vassa (rainy season retreat), is it permissible to enter a flowing stream or pond for bathing?' Answer: 'Within the Sima (boundary), it is all permissible. If one has accepted the seven-day medicine, even walking through water is permissible.' Question: 'During Vassa, if one commits an offense requiring expulsion and does not repent, does it count as one year?' Answer: 'Even with the offense, it counts as one year. The reason is that one is still a Bhikkhu (monk).' Question: 'If the acceptance of the year is not harmonious, does it count as one year?' Answer: 'One must first repent, and then accept the year. If that person does not repent, expelling them allows for the acceptance of the year. If they are not expelled, the Sangha should admonish them three times. Exceeding three admonishments without acceptance constitutes an offense requiring expulsion, exceeding four admonishments constitutes a grave offense. If one has the strength to drive them out of the Sima, that is good. If they do not leave, they should be securely confined in a room, and then accepting the year is without suffering, because they are no longer a Bhikkhu. If there are many evil people and the Sangha cannot resist, one should avoid leaving the Sima. If one accepts together, it does not count as one year.' Question: 'During Vassa, is it permissible to create merit for a deceased teacher?' Answer: 'It is permissible. But one must not personally engage in construction activities.' Question: 'During Vassa, is it permissible to hold a fan or duster?' Answer: 'Anything made of hair is not permissible to hold. A bamboo fan is permissible.' Question: 'Can a person who joins the retreat later leave on the fifteenth day of the seventh month after accepting the year?' Answer: 'It is not permissible. If one did not know beforehand that one had already accepted, it counts as one year. If one knows the method and knowingly violates it, it does not count. If the Sangha has already harmoniously gathered and is in place to accept the tokens, if the person who joined the retreat later accepts the year, the person who joined earlier is the same.'

---

問：「二人同臘，小者前坐、大者後坐。前坐者已受歲，後者未受。於一月中何者應大？」答：「先大故大，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，或十人至十五人慾來寄住共受歲，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：「夏中坐，若為三寶事、若疾病、種種眾難，得移坐不？」答：「得坐，當白眾中，受三十九日法。三十九日已有事便出界。三十九日法，三十九日滿得還。一若不得，亦可彼處受歲無犯。若坐初不受，臨行時亦得受。若坐已滿三十九日者，事便出界，不須復受。若不還，亦得於彼處受歲。」

問：「不結坐、或不受七日，已受臘，得不？」答：「不知法，已受，得臘、不得夏。若以夏，僧一諫取好。過三諫不取，犯戾語決斷懺。還取得，當取時白眾然可得。」

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？

【現代漢語翻譯】 現代漢語譯本 問：『如果兩個人一起安居，年齡小的人先坐，年齡大的人後坐。先坐的人已經受了歲，後坐的人還沒有受。在一個月里，哪一個應該算大？』答：『先受歲的就大，按照受歲的日子計算。』 問：『在安居期間，如果不接受七日法，只是暫時稍微出界，這樣還可以安坐嗎？』答：『懺悔后可以。』 問：『在安居期間，因為一個因緣可以接受三次七日法嗎？』答：『可以。』 問：『在安居期間沒有安坐，或者有十人到十五人想要來寄住，一起接受歲，可以一起住一起接受歲嗎？』答：『如果趕得上後坐的結界，就可以結界；如果趕不上後坐的結界，就不可以。這些人如果完全不知道有安坐的規矩，可以容許。如果明知故犯，就不可以。』 問：『在安居期間安坐，如果是爲了三寶（Buddha, Dharma, Sangha）的事、或者生病、種種災難，可以移坐嗎？』答：『可以移坐，應當告知大眾，接受三十九日法。三十九日內有事就可以出界。三十九日法，三十九日滿了可以回來。如果回不來，也可以在那個地方接受歲，沒有犯戒。如果安坐開始時沒有接受，臨走時也可以接受。如果安坐已經滿了三十九日，有事就可以出界，不需要再接受。如果不回來，也可以在那個地方接受歲。』 問：『不結界安坐、或者不接受七日法，已經受了歲，可以嗎？』答：『如果不知道規矩，已經受了，可以得臘（Vassa），但不得夏（Summer retreat）。如果想要得夏，僧眾勸諫一次，接受就好。超過三次勸諫不接受，就犯了惡口罪，需要決斷懺悔。如果還想接受，應當在接受時告知大眾，得到認可才可以。』 問：『比丘（Bhikkhu）不受歲，犯什麼事？』答：『如果一個比丘不受歲，僧眾勸諫讓他接受。勸諫一到三次接受就好，如果超過三次不接受就犯了決斷罪，超過四次不接受就不是沙門（Sramana），因為不肯接受佛法。』 問：『夏安居期間新受戒的人，在中午之後結界安坐，可以得歲嗎？』

【English Translation】 English version Question: 'If two people observe Vassa (Rain Retreat) together, the younger one sits first, and the older one sits later. The one who sits first has already received the year (age in monastic life), while the latter has not. Within a month, which one should be considered senior?' Answer: 'The one who received the year first is senior, calculated according to the date of receiving the year.' Question: 'During Vassa, if one does not accept the seven-day rule, and temporarily goes slightly out of bounds, is it permissible to continue sitting?' Answer: 'Repentance is required.' Question: 'During Vassa, can one accept the seven-day rule three times due to one circumstance?' Answer: 'Yes, it is permissible.' Question: 'During Vassa, if one does not sit, or if ten to fifteen people want to come and stay together to receive the year, is it permissible to live together and receive the year together?' Answer: 'If they can catch up with the later boundary setting, then it is permissible to set the boundary. If they cannot catch up with the later boundary setting, then it is not permissible. If these people are completely unaware of the rules of sitting, it is permissible to accommodate them. If they knowingly violate the rules, it is not permissible.' Question: 'During Vassa, if one is sitting, and due to matters concerning the Three Jewels (Buddha, Dharma, Sangha), illness, or various difficulties, is it permissible to move the sitting place?' Answer: 'It is permissible to move the sitting place, but one should inform the Sangha and accept the thirty-nine-day rule. If there is a matter within thirty-nine days, one can leave the boundary. According to the thirty-nine-day rule, one can return after thirty-nine days. If one cannot return, one can also receive the year in that place without offense. If one did not accept the rule at the beginning of the sitting, one can also accept it before leaving. If one has already completed thirty-nine days of sitting, one can leave the boundary if there is a matter, without needing to accept the rule again. If one does not return, one can also receive the year in that place.' Question: 'If one does not establish a boundary for sitting, or does not accept the seven-day rule, but has already received the year, is it permissible?' Answer: 'If one is unaware of the rules and has already received the year, one can obtain Vassa (Rain Retreat), but not Summer retreat. If one wants to obtain Summer retreat, the Sangha should advise once, and it is good to accept. If one does not accept after three advices, one commits the offense of harsh speech and needs to undergo decisive repentance. If one still wants to accept, one should inform the Sangha when accepting, and it is permissible with their approval.' Question: 'What offense does a Bhikkhu (monk) commit if he does not receive the year?' Answer: 'If a Bhikkhu does not receive the year, the Sangha should advise him to receive it. It is good to accept after one to three advices. If he does not accept after three advices, he commits the offense of decisive action. If he does not accept after four advices, he is not a Sramana (ascetic), because he is unwilling to accept the Dharma.' Question: 'During the Summer Retreat, if a newly ordained person establishes the boundary for sitting after midday, can he obtain the year?'

---

」答：「得。唯后夜不得。」

問：「夏中坐忘，不受七日法一出行，得坐不？」答：「憶即悔得。一坐中不過二三悔，過二三悔不得歲。」

問：「受歲時若天雨，得屋下受歲不？」答：「得。」

問：「既至某方結坐，有礙不達，得進遙結坐不？」答：「不得。正可到彼結後坐。若道路有僧住處，便應就坐住，二三日治房室，然後受三十九日去。若無僧住處，五人以上共結界坐，然後坐留一二人守界，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。」

問：「一人靜處得結坐不？」答：「先有結界，二人以上得。一人以不得，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，得受請他施，及受他寄物，或經十日至三月。得爾不？」答：「作不貪受，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：「受夏坐人，云何房舍破當補治？為謂始坐、坐訖時耶？」答：「三月中破即治。」

問：「受歲時，尼來界內求索受歲，應與受不？」答：「二尼以上得。一不得，所

【現代漢語翻譯】 現代漢語譯本 答：『可以。但後半夜不行。』

問：『夏季安居期間，如果忘記了坐禪，沒有按照七日法離開一次，還可以繼續坐禪嗎？』答：『如果想起來就懺悔，就可以繼續。一次坐禪中不要超過兩三次懺悔，超過兩三次就不能算作一歲。』

問：『接受歲時，如果下雨，可以在屋檐下接受歲時嗎？』答：『可以。』

問：『已經到達某個地方準備結夏安居，但遇到阻礙無法到達，可以提前遙結夏安居嗎？』答：『不可以。只能到達那裡之後再結後來的安居。如果道路上有僧人居住的地方，就應該在那裡安住，用兩三天的時間修繕房舍，然後接受三十九天的安居再去。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是否失去安居資格，但後來的人會失去。』

問：『一到四個人，可以在白衣（在家居士）家結夏安居嗎？』答：『不可以。五人以上才可以。』

問：『一個人在安靜的地方可以結夏安居嗎？』答：『先有結界，兩個人以上才可以。一個人不可以，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，然後才能安居。』

問：『比丘在夏安居期間，可以接受別人的供養，以及接受別人寄放的物品，或者經過十天到三個月。可以這樣做嗎？』答：『只要不貪婪地接受，就不限制時間。』

問：『在夏安居期間，在結界內做有為的事情，可以迴應安居嗎？』答：『關於福德的事情可以指示，其餘的不可以。』

問：『接受夏安居的人，應該如何修補破損的房舍？是指開始安居時，還是安居結束后？』答：『在三個月內破損就修補。』

問：『接受歲時，如果比丘尼來到結界內請求接受歲時，應該允許接受嗎？』答：『兩個比丘尼以上可以。一個不可以，因為…』

【English Translation】 English version Answer: 'It is permissible, except during the latter part of the night.'

Question: 'If one forgets to meditate during the summer retreat and does not leave once according to the seven-day rule, can one continue to sit?' Answer: 'If one remembers and repents, it is permissible. One should not have more than two or three repentances in one sitting; if one exceeds two or three repentances, it does not count as a full year.'

Question: 'If it rains when receiving the annual observance (Sui Shi), is it permissible to receive it under the eaves?' Answer: 'It is permissible.'

Question: 'Having arrived at a certain place to establish the summer retreat, if there is an obstacle preventing arrival, is it permissible to remotely establish the retreat in advance?' Answer: 'It is not permissible. One can only establish the subsequent retreat after arriving there. If there is a monastery on the road, one should stay there, spend two or three days repairing the rooms, and then proceed after observing the thirty-nine days. If there is no monastery, five or more people should jointly establish a boundary (jie jie) for the retreat, and then leave one or two people to guard the boundary. Only after completing thirty-nine days can they leave. If later individuals leave before completing thirty-nine days, the earlier departing individuals do not know if they have lost the retreat qualification, but the later individuals will lose it.'

Question: 'Can one to four people establish a retreat at the home of a layperson (bai yi)?' Answer: 'It is not permissible. Five or more people are required.'

Question: 'Can one person establish a retreat in a quiet place?' Answer: 'If there is a pre-existing boundary, two or more people are required. One person is not allowed because there is no one to jointly observe the retreat. Without a boundary, it is completely forbidden. If one wishes to have a separate retreat, one should request monks to establish a boundary again, and then one can have the retreat.'

Question: 'During the summer retreat, can a Bhikshu (Biqiu) receive offerings from others, or accept items entrusted by others, for a period of ten days to three months? Is this permissible?' Answer: 'If one accepts without greed, there is no time limit.'

Question: 'During the summer retreat, if one engages in active affairs within the boundary, can one respond to the retreat?' Answer: 'One can give instructions regarding meritorious deeds, but not for other matters.'

Question: 'For those observing the summer retreat, how should damaged dwellings be repaired? Is it at the beginning of the retreat or at the end?' Answer: 'Repair any damage that occurs within the three months.'

Question: 'When receiving the annual observance, if a Bhikkhuni (Ni) comes within the boundary seeking to receive the annual observance, should it be granted?' Answer: 'It is permissible for two or more Bhikkhunis. It is not permissible for one, because...'

---

以爾時，以尼獨出界犯重故。」

度人事品第六

問：「一人得度沙彌不？」答：「二人得。」

問：「度沙彌，得遙請和尚不？」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，犯捨墮。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，又不知法種種僧事，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，未度亦犯重。」

問：「若兒前出家，父母后出家，來投其兒，其兒得度不？」答：「得。」

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

問：「白衣投一比丘欲出家，比丘即受，更為請和尚戒師。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、或作二師，都不教戒。犯何事？」答：「犯捨墮。昔迦葉佛時，有比丘度弟子，不教戒，多作非法。命終生龍中。龍法，七日

【現代漢語翻譯】 現代漢語譯本 問：『當時，如果比丘尼獨自出界，犯什麼重罪？』

度人事品第六

問：『一個人可以度沙彌（Śrāmaṇera，意為勤策男，佛教出家男子）嗎？』答：『需要兩個人。』

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

問：『未滿五臘（Vassa，意為雨季安居）的比丘度人，犯什麼事？他的弟子能得到戒律嗎？』答：『如果明知不合法而度人，犯捨墮（Nissaggiya Pācittiya，一種戒律）。經過三次勸諫仍然不停止，犯決斷罪。如果弟子不知道是否合法，可以得戒。如果知道，就不能得戒。』

問：『比丘完全不誦戒，又不知道各種僧事，卻大量度人，或者擔任三師（和尚、羯磨阿阇梨、教授阿阇梨）。有什麼罪過嗎？』答：『這種人尚且不應該接受別人的信施供養，更何況度人！』

問：『如果有人，父母和王法都不允許他出家，比丘偷偷地帶他去度。犯什麼事？』答：『犯重罪。如果是官府逃走的奴隸，投奔比丘想要出家。比丘如果明知而收留，即使沒有度，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，他的兒子可以度他們嗎？』答：『可以。』

問：『犯戒的比丘可以度人嗎？』答：『如果犯了重罪，就沒有資格度人。如果犯了決斷罪，和上面未滿五臘的情況一樣。如果犯了其他輕戒，必須先懺悔，然後才能度人。』

問：『一個白衣（Śvetāmbara，在家信徒）投靠一個比丘想要出家，比丘就接受了他，又為他請和尚戒師。這個被投靠的比丘，算是他的師父嗎？』答：『不算師父。如果後來跟隨他學習佛法，可以算是法師。如果只是依附跟隨，可以算是依止師。』

問：『比丘大量度弟子，或者擔任兩個師父的職務，卻完全不教導他們戒律。犯什麼事？』答：『犯捨墮。過去迦葉佛（Kāśyapa Buddha）時代，有比丘度了弟子，卻不教導他們戒律，做了很多不合法的事情。命終後轉生到龍中。龍的壽命，只有七天。』

【English Translation】 English version Question: 'At that time, if a Bhikkhunī (female monastic) goes outside the boundary alone and commits a grave offense, what is it?'

Chapter Six on Ordaining People

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

Question: 'When ordaining a Śrāmaṇera, can one request the Upādhyāya (preceptor) remotely?' Answer: 'No.'

Question: 'If a Bhikkhu (monk) who has not completed five Vassas (rain retreats) ordains someone, what offense is committed? Does the disciple receive the precepts?' Answer: 'If he knowingly ordains someone unlawfully, he commits a Nissaggiya Pācittiya (an offense requiring forfeiture and confession). If he continues after three admonishments, he commits an offense of expulsion. 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 about various Sangha (monastic community) affairs, yet he ordains many people or acts as one of the three teachers (Upādhyāya, Karmācārya, and Pravacanācārya), does he commit any offense?' Answer: 'This person should not even accept offerings of faith, let alone ordain others!'

Question: 'If someone's parents and the law of the king do not allow him to leave home, but a Bhikkhu secretly takes him away to ordain him, what offense is committed?' Answer: 'He commits a grave offense. If an official's runaway slave seeks refuge with a Bhikkhu to become a monk, and the Bhikkhu knowingly harbors him, he commits a grave offense even if he has not yet ordained him.'

Question: 'If a son leaves home first, and his parents leave home 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: 'If he has committed a grave offense, he has no right to ordain others. If he has committed an offense of expulsion, it is the same as the case of someone who has not completed five Vassas. If he has committed other minor offenses, he must first confess and repent, and then he can ordain others.'

Question: 'A Śvetāmbara (layperson) seeks refuge with a Bhikkhu wanting to leave home, and the Bhikkhu accepts him and then requests an Upādhyāya and precept teacher for him. Is the Bhikkhu with whom he initially sought refuge considered his teacher?' Answer: 'He is not the teacher. If he later learns the Dharma (teachings) from him, he can be considered a Dharma teacher. If he merely relies on and follows him, he can be considered a relying teacher.'

Question: 'If a Bhikkhu ordains many disciples or acts as two teachers but does not teach them the precepts at all, what offense does he commit?' Answer: 'He commits a Nissaggiya Pācittiya. In the time of the past Kāśyapa Buddha, there was a Bhikkhu who ordained disciples but did not teach them the precepts, and he did many unlawful things. After his life ended, he was reborn as a dragon. The life of a dragon is only seven days.'

---

一受對，時火燒其身肉盡骨在，尋后還復，則復燒。不能堪若，便自思惟：『我宿何罪致如此若耶？』便觀宿命，自見本作沙門，不持禁戒，師亦不教。便作毒念，瞋其本師，念欲傷害。會後其師，與五百人來乘船渡海，龍便出水捉船。眾人即問：『汝是誰？』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，而獨索此比丘者何？』龍曰：『本是我師，不教戒，我今受苦痛，是故索之。』眾人事不得止，便欲捉此比丘著水中。比丘曰：『我自入水，不須見捉。』即便投水喪命。以此驗之，度人不可不教戒。」

問受戒事品第七

問：「沙彌犯十戒一二三不悔，受大戒得不？」答：「若憶而不悔，不得。都不憶、若不知法，受得。夫受戒法，師應問沙彌：『汝不犯戒不？』答若言犯，即教懺悔。若本師不問，壇上師應問。若都不問，師犯捨墮。」

問：「以受大戒，得悔沙彌時所犯不？」答：「得。懺悔法同沙彌時悔法。」

問：「沙彌壇上欲受大戒，或著俗服腳著履屣，或衣缽不具假借。當時為得戒不？」答：「唯俗服，師不問不得，其餘盡得，師僧犯捨墮。」

問：「若有比丘，不捨戒作沙彌，或即大道人而更受戒不

【現代漢語翻譯】 現代漢語譯本 如果有人因為業報而遭受痛苦，火焰焚燒他的身體，肉體焚盡只留下骨頭，過後又恢復原狀，然後再次被焚燒。如果無法忍受這種痛苦，他就會思考：『我前世犯了什麼罪，以至於遭受這樣的苦難？』於是他觀察自己的宿命，看到自己前世曾是沙門（Śrāmaṇa，指佛教出家修行者），沒有遵守禁戒，而且他的老師也沒有教導他。因此他產生了惡毒的念頭，憎恨他的老師，想要傷害他。後來，他的老師帶著五百人乘船渡海，龍（Nāga，印度神話中的蛇神）從水中出來抓住了船。眾人問：『你是誰？』龍回答：『我是龍。』問：『你為什麼要抓住船？』答：『如果你們把這個比丘（Bhikṣu，佛教出家男眾）交給我，我就放你們走。』問：『這個比丘和你有什麼關係？為什麼不找其他人，而只找這個比丘？』龍說：『他原本是我的老師，但他不教我戒律，所以我現在遭受痛苦，所以要找他。』眾人阻止不了，便要抓住這個比丘扔到水裡。比丘說：『我自己跳入水中，不需要你們抓。』隨即跳入水中喪命。從這件事可以看出，度化他人不可不教導戒律。』

受戒事品第七

問：『沙彌（Śrāmaṇera，佛教出家男眾的預備階段）如果犯了十戒中的一二三條，沒有懺悔，還能受大戒（Upasampadā，比丘戒）嗎？』答：『如果記得自己犯戒而不懺悔，就不能受大戒。如果完全不記得，或者不知道犯戒，就可以受大戒。受戒的時候，師父應該問沙彌：『你沒有犯戒吧？』如果回答說犯了，就教他懺悔。如果本師沒有問，壇上的師父也應該問。如果都不問，師父就犯了捨墮（Nissaggiya Pācittiya，一種戒律）。』

問：『已經受了大戒，還可以懺悔做沙彌時所犯的戒嗎？』答：『可以。懺悔的方法和做沙彌時的懺悔方法一樣。』

問：『沙彌在壇上要受大戒，如果穿著俗家的衣服，腳上穿著鞋子，或者衣缽（Cīvara and Pātra，比丘的袈裟和缽）不齊全是借來的，當時能得到戒嗎？』答：『只有穿著俗家衣服，師父沒有詢問的情況下，才不能得戒，其餘情況都可以得戒，但是師父和僧眾犯捨墮。』

問：『如果有比丘（Bhikṣu，佛教出家男眾），沒有舍戒就去做沙彌，或者已經做了大道人（指其他宗教的修行者）又來受戒，可以嗎？』

【English Translation】 English version If someone suffers due to karma, with fire burning his body, his flesh completely burned away leaving only bones, and afterwards he is restored to his original state, and then burned again. If he cannot endure this suffering, he will think: 'What sin did I commit in a previous life that I suffer such misery?' Then he observes his past life and sees that he was once a Śrāmaṇa (Buddhist novice monk), who did not uphold the precepts, and his teacher did not instruct him either. Therefore, he developed malicious thoughts, hating his teacher and wanting to harm him. Later, his teacher, along with five hundred people, crossed the sea by boat, and a Nāga (serpent deity in Indian mythology) emerged from the water and seized the boat. The people asked: 'Who are you?' The Nāga replied: 'I am a Nāga.' They asked: 'Why are you seizing the boat?' He answered: 'If you hand over this Bhikṣu (Buddhist monk), I will let you go.' They asked: 'What does this Bhikṣu have to do with you? Why do you not seek anyone else, but only this Bhikṣu?' The Nāga said: 'He was originally my teacher, but he did not teach me the precepts, so I am now suffering, and that is why I am seeking him.' The people could not stop it, and they wanted to seize the Bhikṣu and throw him into the water. The Bhikṣu said: 'I will jump into the water myself; you do not need to seize me.' Then he jumped into the water and lost his life. From this, it can be seen that when guiding others, one must not fail to teach the precepts.'

Chapter 7: On the Matter of Receiving Precepts

Question: 'If a Śrāmaṇera (Buddhist novice monk) violates one, two, or three of the ten precepts and does not repent, can he receive the Upasampadā (full ordination as a Bhikṣu)?' Answer: 'If he remembers that he violated the precepts and does not repent, he cannot receive the Upasampadā. If he does not remember at all, or if he does not know that he violated the precepts, he can receive the Upasampadā. When receiving the precepts, the teacher should ask the Śrāmaṇera: 'Have you not violated the precepts?' If he answers that he has, then teach him to repent. If the original teacher does not ask, the teacher on the altar should ask. If neither asks, the teacher commits a Nissaggiya Pācittiya (an offense requiring forfeiture).'

Question: 'Having received the Upasampadā, can one repent for the precepts violated when one was a Śrāmaṇera?' Answer: 'Yes. The method of repentance is the same as the method of repentance when one was a Śrāmaṇera.'

Question: 'If a Śrāmaṇera is on the altar to receive the Upasampadā, and he is wearing secular clothes, shoes on his feet, or his Cīvara and Pātra (robe and bowl of a monk) are incomplete and borrowed, does he receive the precepts at that time?' Answer: 'Only if he is wearing secular clothes and the teacher does not ask, he does not receive the precepts. In all other cases, he receives the precepts, but the teacher and the Sangha (monastic community) commit a Nissaggiya Pācittiya.'

Question: 'If a Bhikṣu (Buddhist monk) becomes a Śrāmaṇera without relinquishing his precepts, or if someone who is already a 'great ascetic' (referring to practitioners of other religions) comes to receive the precepts, is it permissible?'

---

？」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：「沙彌更受大戒，請一比丘為大戒師。而比比丘不知羯磨法及受戒法，更與請一人與受戒。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、或犯禁戒。受戒者得戒不？」答：「若受戒人知是非法，不得。不知，得。」

問：「受戒時，眾僧不和合或相打罵，為得戒不？」答：「若壇上僧和合便得，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，更移場屋下受戒，得戒不？」答：「若欲移戒場，當先解大界更結界場，乃得受戒。不爾者不得。」

問：「受戒時，或有事難不得究竟。是大比丘不？」答：「但三羯磨訖便是。」

問：「受戒盡十三事，后諸戒師和尚不續教戒。得戒具不？」答：「若師不教誡，至十五日說戒專心聽受，便得具足。」

問：「受戒三衣不具，有持衣直，或染不染、或裁不裁。得當衣不？」答：「盡不得。

【現代漢語翻譯】 現代漢語譯本 問：『可以這樣嗎？』答：『不可以。』問：『如果不能得到戒，之前所受的戒還在嗎？』答：『還在。』問：『後面的老師還是老師嗎？』答：『不是。』

問：『很多人一起受戒，並且一起請一個人做老師，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）[佛教術語，指已出家但尚未受具足戒的男性修行者] 再次受大戒，請一位比丘（Bhikṣu）[佛教術語，指受過具足戒的男性出家人] 作為大戒師。但是這位比丘不知道羯磨法（Karma）[佛教術語，指行為、業力] 以及受戒法，又請另一個人來幫助受戒。應該以誰為老師？』答：『幫助受戒的人是老師。沒有戒法傳授的人不是老師。』

問：『壇上的師父或僧人，或者穿著俗服，或者觸犯禁戒，受戒的人能得到戒嗎？』答：『如果受戒的人知道這是不如法的，就得不到戒。如果不知道，就能得到。』

問：『受戒時，眾僧不和合或者互相打罵，能得到戒嗎？』答：『如果壇上的僧人和合就能得到，不和合就得不到。』

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，必須要能清楚看到形貌才能進行。』

問：『受戒時，或者遇到下雨，改到其他地方受戒，能得到戒嗎？』答：『如果要移動戒場，應當先解除大界（Sima）[佛教術語，指寺院的結界範圍]，重新結界，才能受戒。否則就不能得到。』

問：『受戒時，或者有事難以完成，是大比丘嗎？』答：『只要三次羯磨（Karma）[佛教術語，指僧團的議事程式] 完成就可以了。』

問：『受戒完成了十三事，之後諸位戒師和和尚（Upadhyaya）[佛教術語，指親教師] 沒有繼續教導戒律。能得到具足戒嗎？』答：『如果老師不教誡，到十五日說戒時專心聽受，就能得到具足戒。』

問：『受戒時三衣（Tricīvara）[佛教術語，指出家僧侶所穿的三種袈裟] 不齊全，有買衣服的錢，或者染色不染色、或者裁剪不裁剪。能得到相應的衣服嗎？』答：『都不能得到。』

【English Translation】 English version Question: 'Is this permissible?' Answer: 'It is not.' Question: 'If one cannot obtain the precepts, do the precepts previously received still remain?' Answer: 'They do.' Question: 'Is the subsequent teacher still a teacher?' Answer: 'No.'

Question: 'If many people receive the precepts together and request one person as their teacher, is it permissible for ten or five people to receive the precepts simultaneously?' Answer: 'There is no such principle.'

Question: 'If a Śrāmaṇera [Buddhist term, meaning a male novice monk] receives the full precepts again, and requests a Bhikṣu [Buddhist term, meaning a fully ordained male monk] as the preceptor for the full precepts, but this Bhikṣu does not know the Karma [Buddhist term, meaning action, deed, or volitional activity] procedures or the method of receiving precepts, and another person is requested to assist in administering the precepts, who should be considered the teacher?' Answer: 'The one who administers the precepts is the teacher. The one who does not impart the precepts is not the teacher.'

Question: 'If the teachers and monks on the platform are wearing secular clothing or have violated the precepts, does the recipient obtain the precepts?' Answer: 'If the recipient knows that it is not in accordance with the Dharma, they do not obtain the precepts. If they do not know, they do.'

Question: 'If, during the precept ceremony, the Sangha [Buddhist term, meaning the monastic community] is not harmonious or is fighting and scolding each other, does one obtain the precepts?' Answer: 'If the Sangha on the platform is harmonious, one obtains the precepts; if they are not harmonious, one does not.'

Question: 'Is there a specific time for receiving precepts?' Answer: 'Only the latter part of the night is not permissible. The early and middle parts of the night are also not permissible without lamps or candles; one must be able to clearly see the forms and features.'

Question: 'If, during the precept ceremony, it rains and the ceremony is moved to another location, does one obtain the precepts?' Answer: 'If one wishes to move the precept ceremony, one should first dissolve the Sima [Buddhist term, meaning the boundary of a monastery] and then establish a new boundary before receiving the precepts. Otherwise, one does not obtain them.'

Question: 'If, during the precept ceremony, there are difficulties that prevent its completion, is one a full Bhikṣu?' Answer: 'As long as the three Karma [Buddhist term, meaning a formal act of the Sangha] procedures are completed, one is.'

Question: 'If one completes the thirteen matters of receiving precepts, but the precept teachers and Upadhyaya [Buddhist term, meaning preceptor or mentor] do not continue to teach the precepts afterward, does one fully obtain the precepts?' Answer: 'If the teacher does not give instructions, but one attentively listens to and receives the precepts on the fifteenth day during the recitation of the precepts, then one fully obtains them.'

Question: 'If one does not have the complete Tricīvara [Buddhist term, meaning the three robes of a monk] when receiving precepts, but has the money to buy the robes, or they are not dyed, or not tailored, does one obtain the corresponding robes?' Answer: 'One does not obtain them at all.'

---

」

問：「受戒時，眾僧難得限齊，幾僧得受大戒？」答：「除三師，五僧以上得。」

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，壇上師僧犯捨墮。昔有一長老比丘，唯有一沙彌瞻視。有一比丘輒誘將沙彌去，此老比丘無人看視，不久命終。因此制戒，不得誘他沙彌，誘他沙彌犯重。若有一比丘，見他沙彌瞻視老病人，教使捨去。沙彌若去，此比丘犯重。」

受施事品第八

問：「比丘受檀越請四事供養，所受物得分施人不？」答：「得。」

問：「以受四事長請，小小緣事出行，得食外食得服外藥不？」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。」

問：「若眾僧食偏與上座，上座得食不？」答：「上座貪心，犯捨墮。」

問：「比丘不病，稱有患苦，求索好食。既得食之，

【現代漢語翻譯】 現代漢語譯本 問：『受戒時，眾僧難以聚齊，最少需要幾位僧人才能授予大戒？』答：『除去三師（戒和尚、羯磨阿阇黎、教授阿阇黎），五位僧人以上就可以。』 問：『沙彌（佛教出家男子，年齡未滿二十歲）曾經假裝成大道人，接受了大比丘（正式出家的成年男子）的禮儀，之後還能受大戒嗎？』答：『不能。』 問：『沙彌辭別了師父出行，因為某些原因無法返回。於是就在別的地方，請求依止師父受戒。能得到戒律嗎？』答：『能得到戒律。』 問：『如果有比丘引誘其他沙彌，將他帶到別的僧團去受大戒。犯什麼戒？那個僧團如果知道情況，應該允許受戒嗎？』答：『如果沙彌的師父有不合戒律的事情，沙彌和帶他去的人都沒有罪。如果沒有不合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捨墮（一種較輕的罪）。過去有一位長老比丘，只有一個沙彌照顧他。有一個比丘竟然引誘帶走了這個沙彌，這位老比丘無人照看，不久就去世了。因此制定戒律，不得引誘別人的沙彌，引誘別人的沙彌犯重罪。如果有一個比丘，看見別人的沙彌在照顧年老的病人，教唆他離開。沙彌如果離開了，這個比丘犯重罪。』 受施事品第八 問：『比丘接受檀越（施主）請求提供的四事供養（飲食、衣服、臥具、醫藥），所接受的物品可以分給其他人嗎？』答：『可以。』 問：『已經接受了長期的四事供養，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：『別人想要佈施給比丘物品，先問比丘有沒有。比丘實際上有，卻因為貪心欺騙對方說沒有，對方就佈施了物品。犯什麼戒？』答：『因為貪心而獲取，犯捨墮；說謊，犯墮。』 問：『如果僧團吃飯時偏袒上座（資歷高的僧人），只給上座吃，上座可以吃嗎？』答：『如果上座有貪心，就犯捨墮。』 問：『比丘沒有生病，卻謊稱有病痛，索要好的食物。既然得到了食物，』

【English Translation】 English version Question: 'When receiving the precepts, it is difficult to gather all the monks. How many monks are required to bestow the full precepts?' Answer: 'Excluding the three teachers (Upadhyaya, Karmacharya, and Acharya), five or more monks are required.' Question: 'A Shramanera (a novice monk) once falsely claimed to be a great ascetic and received the rites of a Bhikshu (fully ordained monk). Can he receive the full precepts later?' Answer: 'No.' Question: 'A Shramanera bids farewell to his teacher and departs, but due to difficulties, he cannot return. He then requests to rely on a teacher in another place to receive the precepts. Does he obtain the precepts?' Answer: 'He obtains the precepts.' Question: 'If a Bhikshu entices another's Shramanera and takes him to a different Sangha (monastic community) to receive the full precepts, what offense does he commit? If that Sangha knows the situation, should they allow the ordination?' Answer: 'If the Shramanera's teacher has unlawful matters, the Shramanera and the one who takes him away are without fault. If there are no unlawful matters and he is taken away, the one who takes him away commits a grave offense, and the teachers and monks on the altar commit Nissaggiya Pacittiya (an offense requiring forfeiture). In the past, there was an elder Bhikshu who had only one Shramanera to care for him. Another Bhikshu enticed and took the Shramanera away. This elder Bhikshu had no one to care for him and soon passed away. Therefore, the precept was established that one must not entice another's Shramanera; enticing another's Shramanera is a grave offense. If a Bhikshu sees another's Shramanera caring for an elderly or sick person and persuades him to leave, if the Shramanera leaves, this Bhikshu commits a grave offense.' Chapter 8: Matters Concerning Receiving Offerings Question: 'If a Bhikshu receives the four requisites (food, clothing, bedding, and medicine) offered by a donor, can the received items be distributed to others?' Answer: 'Yes.' Question: 'Having accepted a long-term offering of the four requisites, 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 a Bhikshu something and first asks the Bhikshu if he has it. If the Bhikshu 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: 'Acquiring out of greed incurs a Nissaggiya Pacittiya offense; lying incurs a Pacittiya offense.' Question: 'If the Sangha's food is given preferentially to the senior monk, can the senior monk eat it?' Answer: 'If the senior monk is greedy, he commits a Nissaggiya Pacittiya offense.' Question: 'If a Bhikshu is not sick but claims to be suffering and asks for good food, having obtained the food,'

---

犯何事？」答：「犯重。」

問：「不著三衣受食，犯何事？」答：「犯捨墮。」

問：「檀越適請二人三人，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，后更有比丘來，分時在坐。應得分不？」答：「打揵槌應得，不打不得。」

問：「比丘行道中，婦人施物，得受不？」答：「親里、若相識，得取。」

問：「比丘行道中，比丘尼施物，得受不？」答：「施僧得受，非眾不得。」

問：「供僧齋米。僧去，齋主得供後人得食不？」答：「打揵槌得食。若不打，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：「打揵槌，現在僧共分無罪。若不打揵槌，分者犯盜。」

問：「白衣有貰嚫物，本道人去，與後人。後人得受不？」答：「應取。問主人：『本道人當來不？』答言：『永不來。』咒愿取。若言：『或來。』不得取，取犯捨墮。知取，犯棄，是僧物故犯。」

問：「比丘治生得物，施比丘衣食。得受不？」答：「取衣犯捨墮。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

【現代漢語翻譯】 現代漢語譯本 問：『犯了什麼事？』答：『犯了重罪。』 問：『不穿三衣（Tricivara，指出家僧人所穿的三種袈裟）接受供養的食物，犯了什麼事？』答：『犯了捨墮（Nissaggiya Pacittiya，一種戒律，指因持有不應持有的物品而犯的罪）。』 問：『檀越（Dānapati，指施主）恰好請了兩位或三位僧人，需要敲鐘告知大眾嗎？』答：『需要敲鐘。』 問：『大比丘（Bhikkhu，指受過具足戒的男性僧侶）在羯磨（Kamma，指僧團的儀式）分發物品時，比丘尼（Bhikkhuni，指受過具足戒的女性僧侶）來到界內，她應該得到一份嗎？』答：『應該得到。』 問：『有人寄放物品，施捨給一個地方的僧眾。物品送到后，後來又有比丘來到，分發時也在場。他應該得到一份嗎？』答：『敲槌（Ghaṇṭā，指寺院中用於集眾的鐘）就應該得到，不敲槌就不能得到。』 問：『比丘在行道中，婦人施捨物品，可以接受嗎？』答：『如果是親戚，或者認識的人，可以接受。』 問：『比丘在行道中，比丘尼施捨物品，可以接受嗎？』答：『施捨給僧眾就可以接受，不是施捨給僧眾個人就不可以。』 問：『供養僧眾的齋飯米。僧眾離開后，齋主可以供養後來的人並讓他們食用嗎？』答：『敲槌就可以食用。如果不敲槌，吃飽一頓飯就犯了棄罪（Pacittiya，一種較輕的戒律）。』 問：『四月初八供養的物品，七月十五日本寺僧人已經離開，寺院住持拿來給後來的僧人。後來的僧人分取這些物品，犯了什麼事？』答：『敲槌，現在的僧眾一起分就沒有罪。如果不敲槌，分的人就犯了盜罪。』 問：『白衣（Upasaka/Upasika，指在家居士）有賒欠的供養物品，原來的道人離開，給了後來的人。後來的人可以接受嗎？』答：『應該接受。問主人：『原來的道人還會來嗎？』回答說：『永遠不會來了。』就念咒祝福后取用。如果說：『或許會來。』就不能取用，取用就犯了捨墮罪。明知故取，就犯了棄罪，因為這是僧眾的物品，所以犯了盜罪。』 問：『比丘從事生產活動得到的物品，施捨給比丘衣食。可以接受嗎？』答：『接受衣服就犯了捨墮罪。如果窮困沒有食物的地方，讓他讓白衣去做，可以食用。從事生產活動的道人如果告訴大眾說：『這些物品不是我的物品』

【English Translation】 English version Question: 'What offense is committed?' Answer: 'A grave offense is committed.' Question: 'What offense is committed by accepting food without wearing the three robes (Tricivara, referring to the three robes worn by ordained monks)?' Answer: 'The offense of Nissaggiya Pacittiya (a type of precept involving forfeiture, referring to an offense committed by possessing an item that should not be possessed) is committed.' Question: 'If a Dānapati (referring to a benefactor) happens to invite two or three monks, is it necessary to announce it to the Sangha (the monastic community) by striking a bell?' Answer: 'It is necessary to strike a bell.' Question: 'When a Bhikkhu (referring to a fully ordained male monk) is distributing items during a Kamma (referring to a monastic ceremony), and a Bhikkhuni (referring to a fully ordained female nun) comes within the boundary, should she receive a share?' Answer: 'She should receive a share.' Question: 'Someone entrusts items to be donated to the Sangha in a certain place. After the items arrive, another Bhikkhu comes and is present during the distribution. Should he receive a share?' Answer: 'If the bell (Ghaṇṭā, referring to the bell used in monasteries to gather the community) is struck, he should receive a share; if the bell is not struck, he should not receive a share.' Question: 'If a woman offers items to a Bhikkhu while he is walking on the path, is it permissible to accept them?' Answer: 'If she is a relative or someone he knows, it is permissible to accept them.' Question: 'If a Bhikkhuni offers items to a Bhikkhu while he is walking on the path, is it permissible to accept them?' Answer: 'If she offers them to the Sangha, it is permissible to accept them; if not to the Sangha, it is not permissible.' Question: 'If rice is offered to the Sangha as alms, and the Sangha leaves, is it permissible for the donor to offer it to later arrivals and allow them to eat it?' Answer: 'If the bell is struck, it is permissible to eat it. If the bell is not struck, eating one full meal constitutes the offense of Pacittiya (a minor offense).' Question: 'If items are offered on the eighth day of the fourth month, and the monks of the original monastery have left by the fifteenth day of the seventh month, and the abbot takes the items and gives them to later monks, what offense do the later monks commit if they take a share?' Answer: 'If the bell is struck, and the present Sangha shares them together, there is no offense. If the bell is not struck, those who distribute them commit the offense of theft.' Question: 'If a layperson (Upasaka/Upasika, referring to a lay devotee) has items offered on credit, and the original monk leaves, and the items are given to a later monk, is it permissible for the later monk to accept them?' Answer: 'It is permissible to accept them. Ask the owner: 『Will the original monk come back?』 If the answer is: 『He will never come back,』 then take them after reciting a blessing. If he says: 『Perhaps he will come,』 then it is not permissible to take them; taking them constitutes the offense of Nissaggiya Pacittiya. Knowingly taking them constitutes the offense of Pacittiya, because these are the Sangha』s items, so it constitutes the offense of theft.' Question: 'If a Bhikkhu obtains items through engaging in livelihood activities and offers them to Bhikkhus for clothing and food, is it permissible to accept them?' Answer: 'Accepting the clothing constitutes the offense of Nissaggiya Pacittiya. If he is in a place of poverty and has no food, and he has a layperson do it, it is permissible to eat. If the monk who engages in livelihood activities tells the Sangha: 『These items are not my items』

---

，是使人物。』若爾可食。若主不白眾，食犯墮。二三人亦可白。若道人施他人，他人言：『是我物。』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：「比丘食，或唅一口飲吐，之取一摶飯棄之，犯事不？」答：「犯捨墮。」

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，明日還自受水取食。不得棄，以信施重故。所以還得自取者，以更無主故，如郁單越取食法。」

問：「主人慇勤，得長受請不？」答：「若其處得行道，無難、無短乏，得往。」

問：「主人請食，得遣人代不？」答：「主人意無在，得。若主人嫌，代去，犯捨墮。」

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。弓刀一切兇器仗，皆不得受。」

問：「人自出物供齋。齋竟去，余物后僧來，得食不？」答：「打揵槌得，不打犯盜。」

問：「比丘共盤，食他分，犯何事？」答：「若問聽，無罪。不聽，取食犯墮。若不問亦犯墮。所

【現代漢語翻譯】 現代漢語譯本：『這是使者送來的食物。』如果可以吃。如果施主沒有告知大眾，吃了就犯墮罪。兩三個人也可以告知。如果修行人將食物施捨給他人，他人說：『這是我的東西。』就可以吃。

問：『比丘可以接受財物嗎？』答：『不可以，犯捨墮罪。』

問：『長期接受一百天的供養，中間可以接受他人一次或兩次的供養嗎？』答：『如果施主允許，就可以。不允許，就不可以。』

問：『比丘吃飯時，或者含一口水吐出來，之後拿一團飯丟掉，犯戒嗎？』答：『犯捨墮罪。』

問：『乞討來的食物多了，可以給別人嗎？』答：『如果一開始沒有貪心而乞討過多，可以施捨給眾生。如果沒有眾生，就放在樹上，讓眾生吃也好。如果沒有，第二天還自己用水洗凈后食用。不可以丟棄，因為信徒的佈施很貴重。之所以還可以自己取用，是因為沒有其他主人了，就像郁單越（Uttarakuru，北俱盧洲）取食的方法一樣。』

問：『如果主人慇勤邀請，可以長期接受供養嗎？』答：『如果那個地方可以修行，沒有困難、沒有短缺，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。如果主人嫌棄，派人代替去，就犯捨墮罪。』

問：『鬼子母（Hariti，佛教護法神）的食物，可以吃嗎？』答：『唸誦咒語祈願后才可以吃。』

問：『主人施捨給比丘牛、馬、奴僕，用來提供食物的費用，可以接受嗎？』答：『可以接受使用，但不可以賣掉。弓、刀一切兇器武器，都不可以接受。』

問：『有人自己拿出財物供養齋飯。齋飯結束后離開，剩餘的食物後來有僧人來，可以吃嗎？』答：『敲犍椎（ghanta，報時或集眾的法器）就可以吃，不敲就犯盜戒。』

問：『比丘共用一個盤子，吃了他人的那份，犯什麼戒？』答：『如果詢問並得到允許，就沒有罪。不詢問就拿來吃，就犯墮罪。如果不詢問也犯墮罪。』

【English Translation】 English version: 'This is food sent by the messenger.' If it is permissible to eat. If the host does not inform the assembly, eating it constitutes an offense of expiation (patayantika). Two or three people can also be informed. If a practitioner gives food to another person, and that person says, 'This is mine,' it is permissible to eat.

Question: 'Is a Bhikkhu (Buddhist monk) allowed to receive property?' Answer: 'No, it constitutes an offense of expiation (patayantika).'

Question: 'If one is receiving a long-term offering for a hundred days, is it permissible to receive one or two meals from others in between?' Answer: 'If the donor permits, it is permissible. If not, it is not permissible.'

Question: 'If a Bhikkhu (Buddhist monk) is eating, or takes a mouthful of water and spits it out, and then takes a lump of rice and throws it away, is there an offense?' Answer: 'It constitutes an offense of expiation (patayantika).'

Question: 'If one has excess food from begging, is it permissible to give it to others?' Answer: 'If one did not take the excess food with greed in the first place, it is permissible to give it to sentient beings. If there are no sentient beings, place it on a tree for sentient beings to eat. If there are none, the next day, wash it with water and eat it oneself. It is not permissible to discard it, because the offering of faith is precious. The reason one can still take it oneself is because there is no other owner, like the method of taking food in Uttarakuru (Northern Kurus).'

Question: 'If the host is earnestly inviting, is it permissible to accept long-term offerings?' Answer: 'If that place is suitable for practicing the Dharma, without difficulties or shortages, it is permissible to go.'

Question: 'If the host invites one to eat, is it permissible to send someone in one's place?' Answer: 'If the host does not mind, it is permissible. If the host dislikes it, sending someone in one's place constitutes an offense of expiation (patayantika).'

Question: 'Is the food of Hariti (demon goddess, protector of children) permissible to eat?' Answer: 'It is permissible to eat after reciting a mantra and making a vow.'

Question: 'If the host donates cows, horses, and servants to a Bhikkhu (Buddhist monk) to provide for the cost of food, is it permissible to accept them?' Answer: 'It is permissible to accept them for use, but not permissible to sell them. Bows, swords, and all kinds of weapons are not permissible to receive.'

Question: 'If someone personally provides offerings for a vegetarian meal (齋飯, zhai fan). After the meal is finished and they leave, and later monks come, is it permissible to eat the remaining food?' Answer: 'It is permissible to eat if the ghanta (bell) is struck; if not, it constitutes theft.'

Question: 'If Bhikkhus (Buddhist monks) share a plate and one eats another's portion, what offense is committed?' Answer: 'If one asks and receives permission, there is no offense. If one takes it without asking, it constitutes an offense of expiation (patayantika). If one does not ask, it also constitutes an offense of expiation (patayantika).'

---

以不犯者，以共仰手故受。」

問：「比丘乞，前人問：『好比丘非？』答：『是。』得物至，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：『我物施某比丘。』若取還語，不得輒取。」

疾病事品第九

問：「比丘病，得離缽食不？」答：「重病得。小病不得。」

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，私用錢與他病人作食湯藥。犯何事？」答：「若用五錢，犯棄。若后語病者歡喜，不犯。若病人恚，不償犯棄。」

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

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

問：「病人須酒一升二升下藥，可與不？」答：「若師言必瘥，得和藥服。不得空服。」

問：「比丘病，得服氣不？」答：「不得。同外道故。」

問：「比丘腫病，得使人唾咒不？」答：「得。」

問：「比丘病困或闕

【現代漢語翻譯】 現代漢語譯本：對於沒有違犯戒律的情況，是因為共同仰賴伸手接受供養的緣故。」

問：『如果一位比丘去乞食，前面的人問：『您是好的比丘嗎？』比丘回答：『是的。』因此得到了食物，這犯了什麼戒？』答：『如果確實是好的比丘而說自己是好的，犯墮罪。如果不是好的比丘卻說自己是好的，犯捨墮罪。』

問：『比丘將所有長期使用的物品施捨給他人，並說：『我以後需要時，再自己取回。』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：『我的物品施捨給某位比丘了。』如果取回時要告知對方，不得擅自取回。』

疾病事品第九

問：『比丘生病了，可以不使用缽而直接用手取食物吃嗎？』答：『重病可以。小病不可以。』

問：『比丘生病了，沒有攜帶三衣，犯什麼戒？』答：『如果病得很重，失去知覺，可以。如果還有知覺，不可以。』

問：『照顧病人的人不告訴生病的人，私自用錢給其他病人做食物或湯藥，犯什麼戒？』答：『如果用了五錢，犯捨墮罪。如果之後告訴生病的人，生病的人感到高興，就不犯。如果生病的人生氣，不償還就犯捨墮罪。』

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生病的人做食物嗎？』答：『生病的人自己給就可以。』

問：『生病的比丘沒有人照顧，其他比丘可以給他做食物嗎？』答：『在山野無人居住的地方，白天不能往返，可以做七天的食物。先準備乾淨的柴火和米，接受后再做。』

問：『病人需要一升或兩升酒來下藥，可以給嗎？』答：『如果醫生說一定能治好病，可以和藥一起服用。不可以單獨服用。』

問：『比丘生病了，可以服用補氣的藥物嗎？』答：『不可以。因為這和外道一樣。』

問：『比丘得了腫脹的疾病，可以讓人吐唾沫唸咒語來治療嗎？』答：『可以。』

問：『比丘病重，或者』

【English Translation】 English version: 'For those who do not violate the precepts, it is because they rely on receiving offerings with outstretched hands together.'

Question: 'If a Bhikkhu (Buddhist monk) is begging for food, and someone asks, 'Are you a good Bhikkhu?' and the Bhikkhu answers, 'Yes,' and receives food as a result, what offense is committed?' Answer: 'If he is truly a good Bhikkhu and says he is good, he commits a Pācittiya (an offense requiring confession). If he is not a good Bhikkhu but says he is good, he commits a Nissaggiya Pācittiya (an offense requiring forfeiture and confession).'

Question: 'A Bhikkhu gives all his long-term possessions to someone, saying, 'When I need them later, I will take them back myself.' Is this permissible?' Answer: 'It is permissible to give them to a trustworthy person, and then tell another person, 'I have given my possessions to so-and-so Bhikkhu.' If he takes them back, he must inform the person; he must not take them back without permission.'

Chapter Nine: Matters Concerning Illness

Question: 'If a Bhikkhu is ill, is it permissible to eat without using a bowl?' Answer: 'If he is seriously ill, it is permissible. If he is only slightly ill, it is not permissible.'

Question: 'If a Bhikkhu is ill and does not carry his three robes, what offense is committed?' Answer: 'If he is severely incapacitated and has no awareness, it is permissible. If he has awareness, it is not permissible.'

Question: 'If the person caring for the sick Bhikkhu does not inform the sick Bhikkhu and secretly uses money to make food or medicine for other sick people, what offense is committed?' Answer: 'If he uses five coins, he commits a Nissaggiya Pācittiya. If he later informs the sick Bhikkhu and the sick Bhikkhu is pleased, no offense is committed. If the sick Bhikkhu is angry, he commits a Nissaggiya Pācittiya if he does not compensate.'

Question: 'Because of illness, the host provides one hundred coins per day. If fifty coins are sufficient, is it permissible to give the remaining coins to other sick people to make food?' Answer: 'If the sick person himself gives them, 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 a remote wilderness where one cannot travel back and forth during the day, it is permissible to make food for seven days. First, prepare clean firewood and rice, receive them, 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 take it with medicine. It is not permissible to take it alone.'

Question: 'If a Bhikkhu is ill, is it permissible to take qi-enhancing medicine?' Answer: 'It is not permissible, because it is the same as the practices of non-Buddhists.'

Question: 'If a Bhikkhu has a swelling disease, is it permissible to have someone spit and chant incantations to cure it?' Answer: 'It is permissible.'

Question: 'If a Bhikkhu is severely ill or'

---

，衣缽施眾，或賣用作福德，犯何事？」答：「若更得弊故，即受得。無有，犯捨墮。」

死亡事品第十

問：「亡比丘物，都不打揵槌、不羯磨而分，犯何事？」答：「界里一人以上，盡得打揵槌羯磨。若不羯磨而打揵槌亦不羯磨，盡犯棄。所以爾者，亡比丘物，盡屬四方僧故，不得輒分。若界外五人以上，得羯磨分不打揵槌，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。僧不打槌不羯磨而食，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：「師亡，更無餘僧，唯有弟子，或五戒十戒，得羯磨分此物不？」答：「即是僧故得分，但打揵槌羯磨。不打不羯磨，不得。」

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

問：「師徒父母兄弟死，得哭不？」答：「不得。一舉聲犯捨墮，可小小泣涕而已。」

問：「或比丘，死時在、羯磨時不在，或死時不

【現代漢語翻譯】 現代漢語譯本 問：『如果將（亡故比丘的）衣缽施捨給大眾，或者變賣用作修福，會犯什麼戒？』答：『如果（衣缽）已經破舊不堪，就可以接受施捨。如果沒有破損，就犯捨墮。』

死亡事品第十

問：『亡故比丘的遺物，不敲犍槌（ghanta，召集僧眾的法器）、不羯磨（karma，僧團會議）就進行分配，會犯什麼戒？』答：『在界內，只要有一人以上，就必須敲犍槌並進行羯磨。如果不經過羯磨就敲犍槌，或者既不敲犍槌也不羯磨，都犯棄罪（patayantika，一種較重的罪）。之所以這樣，是因為亡故比丘的遺物，都屬於四方僧眾所有，不得擅自瓜分。如果在界外，有五人以上，可以進行羯磨分配，但不必敲犍槌，因為沒有結界。如果只有四人或以下，不得進行羯磨分配，如果分配就犯棄罪。應當將遺物帶到僧團中處理。如果自己拿走，帶到其他僧團，剛進入結界時不犯戒，一旦離開結界就犯棄罪。像這樣再次到其他僧團，每離開一次結界就犯一次棄罪。弟子拿走師父的遺物也是一樣。』

問：『比丘亡故，弟子不將師父的遺物交給僧眾，而是擅自瓜分，用來供養僧眾。僧眾可以食用這些供養嗎？』答：『如果弟子事先知道（這樣做）是違法的，就有罪。僧眾不敲犍槌、不羯磨就食用這些供養，犯捨墮。』

問：『如果師父亡故，僧團羯磨分配遺物，弟子應該得到一份嗎？』答：『應該得到。因為他也是僧眾的一員。』

問：『師父亡故，沒有其他僧眾，只有弟子，或者只有受五戒、十戒的人，可以羯磨分配這些遺物嗎？』答：『因為他們也算是僧眾，所以可以分配，但必須敲犍槌並進行羯磨。不敲犍槌、不進行羯磨，就不能分配。』

問：『生病的人去世了，供養病人的剩餘物品，後來的人可以給其他病人嗎？』答：『這些是僧眾的物品，不得擅自給予。超過五錢（古代貨幣單位），就犯棄罪。』

問：『師父、徒弟、父母、兄弟去世，可以哭泣嗎？』答：『不可以。一發出哭聲就犯捨墮，只能小聲啜泣而已。』

問：『如果比丘去世時在（僧團），羯磨時不在（僧團），或者去世時不在』

【English Translation】 English version Question: 'If the robe and bowl (of a deceased bhikkhu) are given to the community, or sold for meritorious deeds, what offense is committed?' Answer: 'If they are worn out, then it is acceptable to receive them. If they are not worn out, it is a patayantika offense (an offense requiring expiation).'

Chapter Ten: Matters Concerning Death

Question: 'If the belongings of a deceased bhikkhu are distributed without striking the ghanta (a bell used to summon the Sangha) or performing the karma (formal act of the Sangha), what offense is committed?' Answer: 'Within the boundary, if there is one or more person, the ghanta must be struck and the karma performed. If the ghanta is struck without karma, or if neither the ghanta is struck nor the karma performed, all commit a patayantika offense. The reason is that the belongings of a deceased bhikkhu belong to the Sangha of the four directions, and cannot be arbitrarily distributed. Outside the boundary, if there are five or more people, the karma can be performed to distribute the belongings without striking the ghanta, because there is no boundary. If there are four or fewer people, the karma cannot be performed to distribute the belongings; if they are distributed, a patayantika offense is committed. The belongings should be brought to the Sangha. If one takes them away to another Sangha, there is no offense upon entering the boundary, but there is a patayantika offense upon leaving. If one goes to another Sangha in this way, there is a patayantika offense each time one leaves the boundary. It is the same if a disciple takes away the belongings of his teacher.'

Question: 'If a bhikkhu dies and his disciple does not give his teacher's belongings to the Sangha, but instead distributes them himself to support the Sangha, is it permissible for the Sangha to consume these offerings?' Answer: 'If the disciple knew the Dharma beforehand (and knew this was wrong), he is guilty. If the Sangha consumes these offerings without striking the ghanta or performing the karma, a patayantika offense is committed.'

Question: 'If a teacher dies and the Sangha performs the karma to distribute his belongings, should the disciple receive a share?' Answer: 'He should receive a share, because he is part of the Sangha.'

Question: 'If a teacher dies and there are no other bhikkhus, only disciples, or only those who have taken the five or ten precepts, can they perform the karma to distribute these belongings?' Answer: 'Because they are considered the Sangha, they can distribute them, but the ghanta must be struck and the karma performed. If the ghanta is not struck and the karma is not performed, they cannot distribute them.'

Question: 'If a sick person dies, can the remaining items used to care 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 is more than five coins, a patayantika offense is committed.'

Question: 'Is it permissible to cry when a teacher, disciple, parent, or sibling dies?' Answer: 'It is not permissible. Making a sound of crying is a patayantika offense; one can only weep quietly.'

Question: 'If a bhikkhu is present at the time of death (of another), but not present at the time of the karma, or is not present at the time of death'

---

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？」答曰：「白僧，與泥洹僧僧祇支自覆。自余應入僧。師物一切不得埋，埋過五錢犯棄。若弟子私物，得。亡者知法，已得分處，分者無罪。」

問：「父母諸親死，比丘與辦衣棺木埋不？」答：「不得。若父母亡日，若病無人供養，乞食與半。若自能繩線，不得與食，犯捨墮。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。得食不？」答：「眾未得羯磨食，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：「一切不得自取，取犯突吉羅。白眾，眾還得取。眾不還，犯突吉羅。若眾不與，強取，犯捨墮。」

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？』答：『若佛在世應供養恭敬，泥洹后亦是枯骨，何以供養耶？師生以法益人，后亦應恭敬禮拜，有何過也！』」

問：「分物時羯磨

【現代漢語翻譯】 現代漢語譯本 問：『如果有人在分發食物時在場，但在舉行羯磨（Kamma，佛教術語，指行為、業力）儀式時也在場，每個人都應該得到一份嗎？』答：『在羯磨儀式結束時在場的人可以得到。如果死的時候在場，但在舉行羯磨儀式時不在場，就不能得到。』

問：『如果比丘（Bhiksu，佛教術語，指男性出家人）去世，後人為他購買棺材、衣服並安葬，這樣做的人犯了什麼戒律？』答：『應該稟告僧團（Sangha，佛教術語，指僧侶團體），用僧團的財物購買覆蓋屍體的布。剩餘的財物應該歸入僧團。師父的遺物絕對不能埋葬，如果埋葬超過五錢，就犯了捨墮（Nissaggiya Pacittiya，佛教術語，指一種較重的戒律）。如果是弟子的私人物品，可以埋葬。如果死者懂得佛法，已經分配好財物，那麼分配的人就沒有罪。』

問：『父母或親屬去世，比丘可以為他們準備衣服、棺材並安葬嗎？』答：『不可以。如果父母去世當天，或者生病時無人供養，可以乞討食物給他們一半。如果自己能製作繩線，就不能給他們食物，否則犯捨墮。給他們衣服，也犯捨墮。更何況是棺材和安葬呢！』

問：『病人快要去世了。衣缽（Patra，佛教術語，指僧侶的食器）事先給了照顧病人的人，但沒有舉行羯磨儀式。照顧病人的人把衣缽賣了，用來供養僧眾。僧眾可以食用這些食物嗎？』答：『僧眾在沒有舉行羯磨儀式之前食用這些食物，僧眾犯捨墮。如果照顧病人的人不懂佛法，已經舉行了羯磨儀式，僧眾就可以食用。如果還沒有舉行，僧眾應該按照佛法處理。』

問：『比丘借了別人的東西。那個人去世了，比丘可以自己去取回嗎？』答：『絕對不能自己取回，自己取回就犯了突吉羅（Dukkata，佛教術語，指一種輕微的罪過）。應該稟告僧團，僧團同意后才能取回。如果僧團不歸還，就犯了突吉羅。如果僧團不同意，強行取回，就犯了捨墮。』

問：『比丘可以為去世的師父建造佛塔（Stupa，佛教術語，指一種佛教建築物，通常用來存放聖物或高僧的遺骨）嗎？』答：『可以用自己的財物建造，但不能用師父的遺物建造。』

問：『比丘可以向師父的墳墓禮拜嗎？』答：『可以。有人反駁說：『師父活著的時候是我的師父，去世后就不是比丘了，只剩下枯骨而已，為什麼要向他禮拜呢？』回答說：『如果佛陀（Buddha，佛教術語，指覺悟者）在世時應該供養恭敬，涅槃（Nirvana，佛教術語，指解脫）后也只是枯骨，為什麼要供養呢？師父活著的時候用佛法利益他人，去世后也應該恭敬禮拜，有什麼過錯呢！』

問：『分發物品時舉行羯磨儀式……』

【English Translation】 English version Question: 'If someone is present when food is being distributed and also present during the Kamma (action, deed, or karma) ceremony, should each person receive a share?' Answer: 'Those present at the end of the Kamma ceremony may receive a share. If present at the time of death but not present during the Kamma ceremony, they may not.'

Question: 'If a Bhiksu (Buddhist monk) dies, and others buy a coffin, clothes, and bury him, what offense is committed by those who do so?' The answer is: 'Report to the Sangha (Buddhist monastic community), and use the Sangha's property to buy cloth to cover the corpse. The remaining property should belong to the Sangha. The teacher's belongings must absolutely not be buried; if more than five coins are buried, a Nissaggiya Pacittiya (an offense requiring forfeiture) is committed. If it is the disciple's private property, it is permissible. If the deceased knew the Dharma (Buddhist teachings) and had already allocated the property, then those who distribute it are without fault.'

Question: 'If parents or relatives die, can a Bhiksu prepare clothes, a coffin, and bury them?' Answer: 'No. If the parents die on that day, or if they are sick and no one is providing for them, one may beg for food and give them half. If one can make rope and thread oneself, one must not give them food, otherwise a Nissaggiya Pacittiya is committed. Giving them clothes also incurs a Nissaggiya Pacittiya. How much more so with coffins and burials!'

Question: 'A sick person is near death. The Patra (begging bowl) and robes are given to the caretaker beforehand, but no Kamma ceremony is performed. The caretaker sells the robes and bowl to provide food for the Sangha. Is it permissible to eat this food?' Answer: 'If the Sangha eats this food before the Kamma ceremony is performed, the Sangha commits a Nissaggiya Pacittiya. If the caretaker does not know the Dharma and has already performed the Kamma ceremony, the Sangha may eat the food. If it has not yet been performed, the Sangha should act according to the Dharma.'

Question: 'A Bhiksu borrows something from someone. That person dies. Can the Bhiksu take it back himself?' Answer: 'One must absolutely not take it back oneself; taking it back oneself incurs a Dukkata (an offense of wrong-doing). One should report to the Sangha, and the Sangha must agree before it can be taken back. If the Sangha does not return it, a Dukkata is committed. If the Sangha does not agree and one forcibly takes it back, a Nissaggiya Pacittiya is committed.'

Question: 'Can a Bhiksu build a Stupa (a Buddhist monument, typically housing relics) for a deceased teacher?' Answer: 'One may use one's own property, but one must not use the teacher's belongings to build it.'

Question: 'Can a Bhiksu pay respects at the teacher's tomb?' Answer: 'Yes. The objection is raised: 'When alive, he was my teacher, but after death, he is no longer a Bhiksu, only dry bones remain. Why should I pay respects?' The answer is: 'If the Buddha (the awakened one) should be offered to and respected when alive, after Nirvana (liberation) he is also just dry bones, so why make offerings? When the teacher was alive, he benefited others with the Dharma, and after death, one should also respectfully pay homage. What fault is there in that!'

Question: 'When distributing items, performing the Kamma ceremony...'

---

已訖，更有僧來，得分不？」答：「若羯磨訖，不與無咎。若及后羯磨，猶故得分。」

佛說目連問戒律中五百輕重事經卷上◎ 大正藏第 24 冊 No. 1483b 佛說目連問戒律中五百輕重事經

佛說目連問戒律中五百輕重事經卷下

失譯人名今附東晉錄◎

問三衣事品第十一

問：「三衣事，浣要須舍不？」答：「須舍。若不捨犯捨墮。當施與人，還乃得更受。」

問：「三衣盡得條成不？」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。若不近身體，凈潔亦得。」

問：「浣衣出帛，得用米粘不？」答：「不得，犯捨墮。日日從沙彌白衣受，乃得著。」

問：「三衣應施里不？」答：「里施不施亦得。」

問：「大衣得著上講禮拜不？」答：「無中衣得。」

問：「三衣得用生絹作不？」答：「一切生絹衣，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，壞錫杖犯捨墮，壞他物計錢犯事。」

問：「三衣得借人不？」答：「不得出界經宿。若同界內得，不限日數。」

問：「入聚落中不被大衣，犯何事？」答：「著肩

【現代漢語翻譯】 現代漢語譯本 問：『事情已經結束，還有其他僧人來，還能分到（食物或份額）嗎？』答：『如果羯磨（Kamma，佛教術語，指業）已經完成，不給（後來者）沒有罪過。如果趕得上之後的羯磨，仍然可以分到。』

《佛說目連問戒律中五百輕重事經》捲上 大正藏第24冊 No. 1483b 《佛說目連問戒律中五百輕重事經》

《佛說目連問戒律中五百輕重事經》卷下

失譯人名今附東晉錄

問三衣事品第十一

問：『關於三衣（Tricivara，佛教僧侶所穿的三種袈裟）的事情，洗滌時需要捨棄嗎？』答：『需要捨棄。如果不捨棄，就犯捨墮（Nissaggiya Pacittiya，一種戒律）。應當施捨給別人，之後才能重新接受。』

問：『三衣都可以用條狀的布縫製成嗎？』答：『大衣（Sanghati，僧伽梨）可以。中衣（Uttarasanga，郁多羅僧）和小衣（Antarvasaka，安陀會）不可以。』

問：『小衣可以穿著去燒香或上講堂嗎？』答：『沒有中衣可以。如果不貼近身體，乾淨整潔也可以。』

問：『洗衣服時脫下來的布，可以用米漿粘補嗎？』答：『不可以，犯捨墮。每天從沙彌（Sramanera，沙彌）或白衣（在家信徒）那裡接受（新的布），才可以穿。』

問：『三衣應該施捨給寺院內部的人嗎？』答：『施捨給寺院內部的人，施捨或不施捨都可以。』

問：『大衣可以穿著去上講堂或禮拜嗎？』答：『沒有中衣可以。』

問：『三衣可以用生絹製作嗎？』答：『一切不貼身的生絹衣服，都可以穿。』

問：『比丘（Bhikkhu，男性出家人）嗔怒忿恨，自己毀壞衣缽（Patra，食器）錫杖（Khakkhara，僧侶所持的杖）。犯什麼事？』答：『嗔惱毀壞自己的三衣缽，犯捨墮；毀壞錫杖，犯捨墮；毀壞他人的物品，按價值計算所犯罪行。』

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

問：『進入村落中不披大衣，犯什麼事？』答：『搭在肩上』

【English Translation】 English version Question: 'If the matter is already concluded, and more monks arrive, can they still receive a share?' Answer: 'If the Kamma (Kamma, meaning action or deed in Buddhism) is already completed, there is no fault in not giving to (those who arrive later). If they arrive in time for the subsequent Kamma, they can still receive a share.'

'The Sutra of the Buddha Speaking on Maudgalyayana's Questions about the Vinaya, Concerning Five Hundred Light and Heavy Matters,' Volume 1 Taisho Tripitaka Volume 24, No. 1483b, 'The Sutra of the Buddha Speaking on Maudgalyayana's Questions about the Vinaya, Concerning Five Hundred Light and Heavy Matters'

'The Sutra of the Buddha Speaking on Maudgalyayana's Questions about the Vinaya, Concerning Five Hundred Light and Heavy Matters,' Volume 2

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

Chapter Eleven on the Matter of the Three Robes

Question: 'Regarding the matter of the three robes (Tricivara, the three robes worn by Buddhist monks), must they be relinquished when washing?' Answer: 'They must be relinquished. If they are not relinquished, it constitutes a Nissaggiya Pacittiya (a type of offense requiring forfeiture). They should be given away to someone, and then one can receive them again.'

Question: 'Can all three robes be made by sewing together strips of cloth?' Answer: 'The Sanghati (Sanghati, the outer robe) can. The Uttarasanga (Uttarasanga, the upper robe) and the Antarvasaka (Antarvasaka, the inner robe) cannot.'

Question: 'Can the Antarvasaka be worn when burning incense or lecturing?' Answer: 'It can be if there is no Uttarasanga. If it is not close to the body and is clean, it is also permissible.'

Question: 'When washing clothes and removing the cloth, can rice paste be used to mend it?' Answer: 'It is not allowed, it constitutes a Nissaggiya Pacittiya. Receiving (new cloth) daily from a Sramanera (Sramanera, a novice monk) or a layperson (lay devotee), then it is permissible to wear.'

Question: 'Should the three robes be given to those within the monastery?' Answer: 'Giving to those within the monastery, giving or not giving is permissible.'

Question: 'Can the Sanghati be worn when lecturing or prostrating?' Answer: 'It can be if there is no Uttarasanga.'

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

Question: 'If a Bhikkhu (Bhikkhu, a male monastic) is angry and destroys his own robes, bowl (Patra, a begging bowl), and staff (Khakkhara, a monk's staff), what offense does he commit?' Answer: 'Being angry and destroying one's own three robes and bowl constitutes a Nissaggiya Pacittiya; destroying the staff constitutes a Nissaggiya Pacittiya; destroying the property of others, the offense is calculated according to the value.'

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

Question: 'What offense is committed by not wearing the Sanghati when entering a village?' Answer: 'Draped over the shoulder'

---

上去不犯。若僧使、或為病人持去，不犯。」

問：「三衣破補便得受，須復施他人耶？」答：「破容貓子腳便應施人，人還乃得補受。若先補后施人亦得。」

缽事品第十二

問：「缽云何失？」答：「若緣缺、若穿穴、若裂、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：「缽得合覆著壁上不？」答：「若巾裹得合凈處著，若囊或懸壁好，不得覆著壁上。昔六群比丘覆缽壁上，墮地即破。佛因此制戒，自今已后不得覆缽壁上，覆缽壁上者犯舍。墮地者，犯捨墮。」

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

問：「比丘食飯欲盡，得側缽括取飯不？」答：「得。」

問：「食后已訖，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。得放地不？」答：「要當擎。若放地亦不犯戒。」

問：「比丘以器盛飯，停著缽中，得互用缽食不？」答：「不得。犯捨墮。」

問：「缽得炊作食不？」答：「不得，炊犯捨墮。」

問雜事品第十三

問：「比丘或被劫盜，物未出界。主

【現代漢語翻譯】 現代漢語譯本： 問：『上去』（指攀爬）不犯戒。如果僧人使用，或者爲了病人拿去，不犯戒。 問：三衣（Tricivara）破了修補后就可以接受，需要再施捨給別人嗎？答：破到像貓爪子那麼大的洞就應該施捨給別人，別人還回來后才能修補接受。如果先修補后再施捨給別人也可以。 缽事品第十二 問：缽（Patra）在什麼情況下會失去？答：如果邊緣缺損、或者有穿孔、或者有裂縫、或者油污不去除，都算是失去。邊緣缺損、有穿孔，不能再使用。有裂縫的，縫補好后施捨給別人，別人還回來后可以再次使用。油污不去除也是一樣。如果丟棄，出了界限過夜就不算失去。 問：缽可以倒扣著放在墻上嗎？答：如果用布包著，可以放在乾淨的地方，如果是用囊裝著或者懸掛在墻上也可以，但不可以倒扣著放在墻上。以前六群比丘（Chabbaggiya）倒扣缽在墻上，掉在地上就破了。佛因此制定戒律，從今以後不可以倒扣缽在墻上，倒扣缽在墻上就犯捨墮（Nissaggiya Pacittiya）。掉在地上，犯捨墮。 問：比丘（Bhikkhu）早起可以用缽吃飯嗎？用了有什麼過失嗎？答：一切食物都應該用缽。如果一天都不用缽，犯墮（Pacittiya）。 問：比丘吃飯快吃完的時候，可以側著缽把飯刮起來吃嗎？答：可以。 問：飯吃完后，再吃其他水果，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：比丘吃飯時一定要拿著缽。可以放在地上嗎？答：一定要拿著。如果放在地上也不犯戒。 問：比丘用容器盛飯，停放在缽中，可以互相用缽吃飯嗎？答：不可以。犯捨墮。 問：缽可以用來煮飯嗎？答：不可以，煮飯犯捨墮。 問雜事品第十三 問：比丘或者被搶劫，東西還沒出界。主人

【English Translation】 English version: Question: 'Going up' (referring to climbing) is not an offense. If a monk uses it, or takes it for a sick person, it is not an offense. Question: If the three robes (Tricivara) are torn and repaired, can they be accepted? Is it necessary to donate them to others again? Answer: If the tear is as big as a cat's paw, it should be donated to others, and only after they return it can it be repaired and accepted. If it is repaired first and then donated to others, that is also acceptable. Chapter Twelve: Matters Concerning the Bowl (Patra) Question: Under what circumstances is a bowl (Patra) considered lost? Answer: If the rim is broken, or there is a hole, or there is a crack, or if oil stains are not removed, it is considered lost. If the rim is broken or there is a hole, it cannot be used again. If there is a crack, it should be sewn up and donated to others, and it can be used again after they return it. The same applies if oil stains are not removed. If it is discarded and left outside the boundary overnight, it is not considered lost. Question: Can a bowl be placed upside down on the wall? Answer: If it is wrapped in cloth, it can be placed in a clean place. If it is in a bag or hung on the wall, that is also acceptable, but it cannot be placed upside down on the wall. In the past, the group of six monks (Chabbaggiya) placed their bowls upside down on the wall, and they fell and broke. The Buddha therefore established a precept 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 expiation (Nissaggiya Pacittiya). If it falls to the ground, it is an offense of expiation. Question: Can a monk (Bhikkhu) use a bowl to eat in the morning? Is there any fault in using it? Answer: All food should be eaten with a bowl. If a bowl is not used at all for a day, it is an offense of expiation (Pacittiya). Question: When a monk is about to finish eating, can he tilt the bowl to scoop up the remaining rice? Answer: Yes. Question: After finishing the meal, can the hand leave the bowl when eating other fruits? Answer: Yes. If the meal is not finished, it can also be temporarily left. Question: A monk must hold the bowl while eating. Can it be placed on the ground? Answer: It must be held. If it is placed on the ground, it is not an offense. Question: If a monk uses a container to hold rice and places it in the bowl, can they use each other's bowls to eat? Answer: No. It is an offense of expiation. Question: Can a bowl be used for cooking? Answer: No, cooking is an offense of expiation. Chapter Thirteen: Miscellaneous Matters Question: If a monk is robbed and the items have not yet left the boundary. The owner

---

見本物，不知諸物得取不？」答：「得取。即取即用九十事中寶相似者。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，不以為己取物。」

問：「眾僧打揵槌食，而限外僧來不與食。犯何事？」答：「便是失利，得突吉羅。」

問：「先比丘教化作百人齋，長一人以上，應受不？教化比丘有犯不？」答：「打揵槌食應受，教化者無犯。所以爾者，打揵槌謂僧多過失。揵槌法，要作意請四方僧。僧來若多若少，一切分財飲食其于無咎。」

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。若知非法故與，過五錢犯棄。若白眾聽，得。」

問：「主人供養諸僧，長請一日百錢。用五十自供，殘者得余用不？」答：「打揵槌得。若無衣缽，不打揵槌，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，索犯捨墮。若不滿十日去，亦犯捨墮。」

問：「主人請供十日食，自裁作一月食，得不？」答：「打揵槌得。若不打揵槌，僧有出去者、若不施後人食，後人食己分盡，食他分一飽犯棄，不飽犯捨墮。」

問：「父母兄弟破壞，得乞物贖

【現代漢語翻譯】 現代漢語譯本： 問：『見到這些東西，不知道是否可以拿取？』答：『可以拿取。』如果拿取並使用價值相當於九十事中的寶物，應當先想：『如果有人認領，就不能拿取；如果沒有人認領，就告知大眾可以拿取。』如果沒有大眾，就當作界內的東西拿取，但不要當作是為自己拿取東西。 問：『眾僧敲揵槌（ghantā，犍椎，集眾的法器）吃飯，但界限外的僧人來了卻不給飯吃，犯了什麼戒？』答：『這就是失利，犯突吉羅（duḥkṛta，惡作罪）。』 問：『先前的比丘教化信徒做了百人齋，多來了一人以上，應該接受供養嗎？教化的比丘有犯戒嗎？』答：『敲揵槌吃飯就應該接受供養，教化的比丘沒有犯戒。』因為敲揵槌意味著僧眾有過失。揵槌法，需要作意邀請四方僧眾。僧眾來得多或少，一切都應分財飲食，這樣就沒有過失。 問：『比丘教化白衣（在家信徒）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。如果明知不合法還給，超過五錢就犯棄（pācattika，波逸提罪）。如果告知大眾並得到允許，就可以給。』 問：『主人供養諸位僧人，每天給一百錢。用五十錢自己使用，剩下的錢可以挪作他用嗎？』答：『敲揵槌就可以。如果沒有衣缽，不敲揵槌，僧眾和合同意就可以減少使用。如果自己減少用度來供養客僧，這是最好的。』 問：『主人請比丘十天供養。十天的食物還剩下，用來做五天或三天的更好的食物，犯了什麼戒？』答：『不犯戒。但不得再索取，索取就犯捨墮（naiḥsargika pācattika，尼薩耆波逸提罪）。如果不到十天就離開，也犯捨墮。』 問：『主人請供十天的食物，自己截留下來做了一個月的食物，可以嗎？』答：『敲揵槌就可以。如果不敲揵槌，僧眾有離開的，或者不施捨給後來的人吃，後來的人吃完了自己的那份，又吃了他人的那份，吃飽了就犯棄，沒吃飽就犯捨墮。』 問：『父母兄弟破產，可以乞討物品來贖回嗎？』

【English Translation】 English version: Question: 'Seeing these things, I don't know if they can be taken?' Answer: 'They can be taken.' If taking and using something similar to a treasure among the ninety matters, one should first think: 'If someone claims it, it cannot be taken; if no one claims it, inform the Sangha (saṃgha, monastic community) that it can be taken.' If there is no Sangha, take it as something within the boundary, but do not take it as taking something for oneself. Question: 'When the Sangha strikes the ghantā (ghantā, bell or gong used to assemble the Sangha) for meals, but monks from outside the boundary come and are not given food, what offense is committed?' Answer: 'That is a loss of benefit, and one incurs a duḥkṛta (duḥkṛta, an offense of wrong-doing).' Question: 'A former Bhikṣu (bhikkhu, monk) instructs a donor to prepare a meal for a hundred people, and one or more extra people come. Should it be accepted? Does the instructing Bhikṣu commit an offense?' Answer: 'If the ghantā is struck for the meal, it should be accepted, and the instructing Bhikṣu does not commit an offense.' The reason is that striking the ghantā implies that the Sangha has shortcomings. According to the ghantā procedure, one must intentionally invite monks from all directions. Whether many or few monks come, everything should be divided for food and drink, and there is no fault. Question: 'A Bhikṣu instructs a Upāsaka (upāsaka, lay devotee) to make offerings to the Sangha. If an outsider comes begging, can one give them one or five升 (shēng, a unit of volume) ?' Answer: 'No, one cannot. If one knowingly gives unlawfully, exceeding five coins, one commits a pācattika (pācattika, an offense entailing expiation). If one informs the Sangha and obtains permission, one can give.' Question: 'A host makes offerings to the Sangha, providing one hundred coins per day. If fifty coins are used for personal expenses, can the remaining money be used for other purposes?' Answer: 'If the ghantā is struck, it can be used. If there are no robes and bowls, and the ghantā is not struck, the Sangha can agree to reduce the usage. If one reduces one's own expenses to support visiting monks, that is best.' Question: 'A host invites Bhikṣus for ten days of offerings. If there is food left over from the ten days, and it is used to make better food for five or three days, what offense is committed?' Answer: 'No offense is committed. But one must not ask for more; asking for more incurs a naiḥsargika pācattika (naiḥsargika pācattika, an offense requiring forfeiture and expiation). If one leaves before ten days, one also incurs a naiḥsargika pācattika.' Question: 'A host invites for ten days of food offerings, and one sets aside some to make food for a month, is that permissible?' Answer: 'If the ghantā is struck, it is permissible. If the ghantā is not struck, and some monks leave, or the food is not given to those who come later, and those who come later eat their share and then eat another's share, being full incurs a pācattika, and not being full incurs a naiḥsargika pācattika.' Question: 'If parents and siblings are bankrupt, can one beg for items to redeem them?'

---

不？」答：「得。但不得稱己須乞，父母兄弟得。若用訖有長，不得自入，還屬所贖者。若語聽用，犯墮。不聽用而用，犯棄。」

問：「至酤酒家得乞財不？無事得坐語不？」答：「酤酒門一切不得入，若入犯墮。更有餘門得入。若請比丘會，當問：『能受一日戒不？』若言：『能。』與受得住。若不受，但能一日不酤酒，得住。屠家亦爾。」

問：「勸人飲酒，犯何事？」答：「強勸不飲犯突吉羅，若飲犯墮。」

問：「道人寄白衣物，此人過期不來，與余比丘，得取不？」答：「不得取。若活是有主物，若死是僧物。」

問：「比丘暮得捉火行不？」答曰：「冬得。夏然燭亦得，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：「一切戲負他物不償，犯何事？」答：「戲取物及與，盡犯捨墮。」

問：「比丘嘗食得食不？」答：「不得。知而食犯捨墮，前嘗食人亦犯墮。若不即懺，其罪日增。昔有一執事比丘，恒知處分。當作飲食，常手拄器言：『取是用是。』日日常爾，不懺命終，后墮餓鬼中。有一比丘無著，于夜上廁，聞呻喚聲。問：『汝是誰？』答我言：『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：『可以這樣做嗎？』答：『可以。但不得說是爲了自己而乞討，爲了父母兄弟可以。如果用完之後還有剩餘，不得自己拿走，仍然屬於被贖之人。如果聽從（指被贖之人的）吩咐而使用，則犯墮罪（Dukkata）。不聽從吩咐而使用，則犯捨墮（Nissaggiya Pacittiya）。』 問：『可以去賣酒的人家乞討財物嗎？沒事的時候可以坐在那裡說話嗎？』答：『賣酒的人家一概不得進入，如果進入就犯墮罪。其他的門戶可以進入。如果邀請比丘聚會，應當問：『能受持一日戒嗎？』如果說：『能。』允許受戒就可以居住。如果不受戒，但能保證一日不賣酒，也可以居住。屠夫家也是一樣。』 問：『勸人飲酒，犯什麼罪？』答：『強行勸人飲酒，對方不喝，犯突吉羅（Dukkata）；如果喝了，犯墮罪。』 問：『道人（比丘）寄放俗家人的東西，這個人過期不來，（比丘）把東西給其他的比丘，可以拿嗎？』答：『不可以拿。如果是活著的（人）的東西，就是有主之物；如果（那人）死了，就是僧團的物品。』 問：『比丘晚上可以拿著火把行走嗎？』答：『冬天可以。夏天點燃蠟燭也可以，如果拿著火把就犯墮罪。』 問：『原本價值一匹布的東西，因為（比丘）走到其他地方賣了五三匹（的價錢），可以拿嗎？』答：『不可以，犯捨墮。』 問：『一切賭博輸了東西不償還，犯什麼罪？』答：『賭博拿取財物以及給予財物，都犯捨墮。』 問：『比丘嘗過食物之後還可以吃嗎？』答：『不可以。明知而吃就犯捨墮，之前嘗過食物的人也犯墮罪。如果不立即懺悔，罪過就會日益增加。過去有一位執事比丘，總是知道如何處理事務。在製作飲食的時候，常常用手拄著器皿說：『拿這個，用那個。』每天都這樣，不懺悔就死了，後來墮入餓鬼道中。有一位比丘名叫無著（Anatha），在晚上上廁所的時候，聽到呻吟的聲音。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中？』回答說：』

【English Translation】 English version Question: 'Is this permissible?' Answer: 'It is. But it must not be said that it is begged for oneself; it is permissible for parents and siblings. If there is a surplus after use, it must not be taken for oneself; it still belongs to the one who was ransomed. If one uses it according to the instructions (of the ransomed person), one commits a Dukkata (offense). If one uses it without following instructions, one commits a Nissaggiya Pacittiya (offense).' Question: 'Is it permissible to beg for alms at the house of a wine seller? Is it permissible to sit and talk there when there is nothing to do?' Answer: 'Entering the gate of a wine seller is absolutely not permissible; if one enters, one commits a Dukkata (offense). It is permissible to enter other gates. If inviting bhikkhus (monks) for a gathering, one should ask: 'Can you observe the one-day precept?' If they say: 'Yes,' allowing them to take the precept is permissible for them to stay. If they do not take the precept, but can guarantee not to sell wine for one day, it is permissible for them to stay. The same applies to the house of a butcher.' Question: 'What offense is committed by encouraging someone to drink alcohol?' Answer: 'Forcibly encouraging someone to drink alcohol, if they do not drink, one commits a Dukkata (offense); if they drink, one commits a Pacittiya (offense).' Question: 'If a renunciate (bhikkhu) leaves an item with a layperson, and this person does not return after the deadline, is it permissible to give the item to another bhikkhu?' Answer: 'It is not permissible to take it. If the (person) is alive, it is the property of the owner; if (the person) is dead, it is the property of the Sangha (monastic community).' Question: 'Is it permissible for a bhikkhu to carry a torch at night?' Answer: 'It is permissible in winter. Lighting a candle in summer is also permissible, but carrying a torch commits a Pacittiya (offense).' Question: 'If an item originally worth one piece of cloth is sold for five or three pieces (worth) because (the bhikkhu) traveled to another place, is it permissible to take (the extra)?' Answer: 'It is not permissible; it constitutes a Nissaggiya Pacittiya (offense).' Question: 'What offense is committed by failing to repay something lost in gambling?' Answer: 'Taking items in gambling, as well as giving items, all constitute Nissaggiya Pacittiya (offenses).' Question: 'Is it permissible for a bhikkhu to eat food that has been tasted?' Answer: 'It is not permissible. Knowingly eating it constitutes a Nissaggiya Pacittiya (offense), and 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 steward bhikkhu who always knew how to manage affairs. When preparing food and drink, he would often lean on the container with his hand and say: 'Take this, use that.' He did this every day, and without confessing, he died and was reborn in the realm of hungry ghosts. There was a bhikkhu named Anatha, 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 be reborn in the realm of hungry ghosts?' The reply was:'

---

『於此寺中為僧執事。』問：『汝本精進，何由墮餓鬼中？』答：『不凈食與眾僧。』無著問：『云何不凈？』答：『眾僧有種種盆器，器盛食，見以指拄器，教取是用是物，犯墮。三說誡不悔，轉至重。以是故墮餓鬼中。』兩手擘胸，裂皮破肉，摶喉吹𠹀。問：『何以擘胸？』答：『蟲啖身痛故。』問：『何以摶喉吹𠹀？』『以口中蟲故。』復問：『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：『以諸餓鬼推排，不能前。』無著言：『我知柰何。』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，何墮惡趣？』答：『本以不凈食與僧，而不悔故。愿與咒愿。』便得食糞，不復呻喚。以是證故知，大比丘不得手造飲食及拄觸僧器物。若非僧器，手受得行與僧，無犯。」

問：「師令弟子販賣作諸非法，得遠離師不？」答：「得捨去。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食，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

【現代漢語翻譯】 『在此寺廟中擔任僧職。』無著菩薩問：『你原本精進修行，為何會墮入餓鬼道中？』餓鬼回答：『因為我將不乾淨的食物供養給眾僧。』無著問：『如何不凈？』餓鬼答：『眾僧有各種盆器，器皿盛放食物，我看見有人用手指觸碰器皿，教唆他人取用這些食物，犯了墮罪。三次勸誡而不悔改，罪過轉為更重。因此墮入餓鬼道中。』餓鬼用兩手撕裂胸膛，皮開肉綻，捶打喉嚨，吹氣發出聲音。無著問：『為何要撕裂胸膛？』餓鬼答：『因為蟲子啃噬身體，非常痛苦。』無著問：『為何要捶打喉嚨，吹氣發出聲音？』餓鬼答：『因為口中有蟲子。』無著又問：『為何呻吟呼喚？』餓鬼答：『因為飢餓到了極點，快要死了。』無著問：『想要吃什麼食物？』餓鬼答：『想要吃糞便卻不能得到。』無著問：『為何不能得到？』餓鬼答：『因為眾多餓鬼推擠，無法前進。』無著說：『我知道該怎麼辦了。』餓鬼說：『希望眾僧能為我咒愿。』無著答：『可以。』無著立即返回，向眾僧說明此事，說那人墮入了餓鬼道。眾僧問：『他原本修行精進，為何會墮入惡趣？』無著答：『他原本將不乾淨的食物供養給僧眾，而不悔改。希望大家為他咒愿。』餓鬼便得以吃到糞便，不再呻吟呼喚。因此可以證明，大比丘不得親手製作飲食，也不得用手觸碰僧眾的器物。如果不是僧眾的器物，用手接受后可以給予僧眾，沒有罪過。』

有人問：『如果師父命令弟子販賣物品，做各種非法的事情，可以離開師父嗎？』回答：『可以離開。有四種因緣應該留下：第一種，師父傳授佛法、給予食物，但不給予衣服和缽，應該留下。第二種，師父傳授佛法、給予衣服和缽，但不給予食物，應該留下。第三種，師父傳授佛法、給予衣服和缽、給予食物，應該留下。第四種，師父傳授佛法，但不給予衣服和缽、不給予食物，也應該留下。如果師父既不傳授佛法，也不給予衣服和缽、食物，就應該離開。』

有人問：『什麼是清凈，什麼需要清凈？清凈有幾種情況？』回答：『水果蔬菜需要刀、手、火的清凈，只有穀米需要火的清凈。水果已經』

【English Translation】 'He is serving as a monk in this temple.' Manjusri (Bodhisattva of wisdom) asked: 'You were originally diligent in practice, how did you fall into the realm of hungry ghosts?' The ghost replied: 'I offered impure food to the Sangha (Buddhist monastic community).' Manjusri asked: 'What was impure?' The ghost replied: 'The Sangha has various bowls and containers. When food was placed in the containers, I saw someone touching the containers with their fingers, and I encouraged others to take and use that food, thus committing an offense. After being admonished three times without repentance, the offense became more serious. Therefore, I fell into the realm of hungry ghosts.' The ghost tore at his chest with both hands, ripping the skin and flesh, pounding his throat, and blowing air. Manjusri asked: 'Why do you tear at your chest?' The ghost replied: 'Because worms are eating my body, causing great pain.' Manjusri asked: 'Why do you pound your throat and blow air?' The ghost replied: 'Because there are worms in my mouth.' Manjusri further asked: 'Why do you groan and cry out?' The ghost replied: 'Because I am extremely hungry and about to die.' Manjusri asked: 'What do you want to eat?' The ghost replied: 'I want to eat feces but cannot obtain it.' Manjusri asked: 'Why can't you obtain it?' The ghost replied: 'Because many hungry ghosts are pushing and shoving, and I cannot move forward.' Manjusri said: 'I know what to do.' The ghost said: 'I hope the Sangha can recite blessings for me.' Manjusri replied: 'Okay.' Manjusri immediately returned and told the Sangha about this matter, saying that the person had fallen into the realm of hungry ghosts. The Sangha asked: 'He was originally diligent in practice, why did he fall into the evil realms?' Manjusri replied: 'He originally offered impure food to the Sangha and did not repent. I hope everyone will recite blessings for him.' The ghost was then able to eat feces and no longer groaned and cried out. From this evidence, we know that a Bhikshu (fully ordained monk) should not personally prepare food or touch the Sangha's utensils with his hands. If it is not the Sangha's utensil, he can receive it with his hands and give it to the Sangha without offense.'

Someone asked: 'If the teacher orders the disciple to sell goods and engage in various illegal activities, can the disciple leave the teacher?' The answer is: 'Yes, one can leave. There are four reasons why one should stay: First, the teacher imparts the Dharma (teachings of Buddhism) and provides food but does not provide robes and a begging bowl, one should stay. Second, the teacher imparts the Dharma and provides robes and a begging bowl but does not provide food, one should stay. Third, the teacher imparts the Dharma, provides robes and a begging bowl, and provides food, one should stay. Fourth, the teacher imparts the Dharma but does not provide robes and a begging bowl or food, one should still stay. If the teacher neither imparts the Dharma nor provides robes and a begging bowl or food, one should leave.'

Someone asked: 'What is purity, and what needs to be purified? How many kinds of purity are there?' The answer is: 'Fruits and vegetables require the purity of the knife, hands, and fire, only grains require the purity of fire. The fruit is already'

---

凈，子無苦。」

問：「禮拜得著靴鞋履不？」答：「凈者得。」

問：「畫作幡華賣得物，犯何事？」答：「犯捨墮。」

問：「比丘教他販賣，犯何事？」答：「犯捨墮。」

問：「比丘畜奴牛驢馬，犯何事？」答：「犯捨墮。不悔轉增。」

問：「比丘授人為道，未度，得食僧食不？」答：「白僧得，不白犯墮。」

問：「為僧乞食道路，己身得食不？」答：「若去時先白僧，僧聽好。若不白，還白聽亦好。若不聽，還償。若不償，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：「犯捨墮。」

問：「未曉，得用楊枝不？」答：「明星出后得用。」

問：「中食后口，得用楊枝不？」答：「得用，若不用純灰皂莢汁。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，犯捨墮。」

問：「若無楊枝，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

【現代漢語翻譯】 現代漢語譯本：問：『清凈了，就沒有痛苦了嗎？』答：『清凈的人才能得到。』 問：『把畫的幡華（fān huá，佛教用語，指幡和華蓋，用於裝飾佛堂或寺廟）賣掉，犯什麼戒？』答：『犯捨墮（shě duò，佛教戒律中的一種，指通過放棄非法獲得的物品來懺悔的罪過）。』 問：『比丘（bǐ qiū，佛教出家男眾）教別人販賣，犯什麼戒？』答：『犯捨墮。』 問：『比丘蓄養奴隸、牛、驢、馬，犯什麼戒？』答：『犯捨墮。不懺悔罪過會加重。』 問：『比丘爲了教導別人修行，即使對方還未得度，可以吃僧眾的食物嗎？』答：『稟告僧眾得到允許就可以，不稟告就犯墮（duò，佛教戒律中的一種罪過）。』 問：『爲了僧眾乞食，自己可以吃嗎？』答：『如果去乞食前先稟告僧眾，僧眾允許就好。如果不稟告，回來稟告得到允許也可以。如果不允許，就要償還。如果不償還，就犯重罪。』 問：『如果別人把食物器具寄放在屋裡過夜，有什麼罪過嗎？』答：『沒有罪過。』 問：『續命油（xù mìng yóu，指可以持續燃燒的油）一升二升，可以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（yáng zhī，佛教用語，指用以清潔牙齒的樹枝），有什麼罪過嗎？』答：『犯捨墮。』 問：『未天亮，可以用楊枝嗎？』答：『明星（míng xīng，指啟明星）出現后就可以用。』 問：『中午飯後，可以用楊枝清潔口腔嗎？』答：『可以用，如果不用楊枝，就用純灰或皂莢汁（zào jiá zhī，一種清潔劑）。完全不用就犯墮，過了中午也犯墮。中午之後，除了藥物，一切草木有形之味都不得入口，否則犯捨墮。』 問：『如果沒有楊枝，可以用其他木頭清潔口腔嗎？』答：『都可以。』 問：『貧窮的人可以去市場乞討嗎？』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，應當帶一個白衣（bái yī，指在家信徒）。』

【English Translation】 English version: Question: 'Being pure, is there no suffering?' Answer: 'Only the pure can attain it.' Question: 'Selling painted banners and canopies (fān huá, Buddhist term for banners and canopies used to decorate temples), what offense is committed?' Answer: 'It constitutes a Nissaggiya Pacittiya (shě duò, a type of offense in Buddhist monastic rules requiring forfeiture of an item).' Question: 'If a Bhikkhu (bǐ qiū, a Buddhist monk) instructs someone to engage in trade, what offense is committed?' Answer: 'It constitutes a Nissaggiya Pacittiya.' Question: 'If a Bhikkhu keeps slaves, cows, donkeys, or horses, what offense is committed?' Answer: 'It constitutes a Nissaggiya Pacittiya. Failure to repent will increase the offense.' Question: 'If a Bhikkhu teaches someone the path, but they are not yet liberated, can they eat the Sangha's (sēng, the Buddhist monastic community) food?' Answer: 'If they inform the Sangha and receive permission, it is permissible; otherwise, it constitutes a Pacittiya (duò, a type of offense in Buddhist monastic rules).' Question: 'While begging for food for the Sangha, is it permissible for oneself to eat?' Answer: 'If one informs the Sangha before going and the Sangha permits it, it is good. If one does not inform beforehand, informing and receiving permission upon return is also good. If permission is not granted, one must repay. Failure to repay constitutes a grave offense.' Question: 'If someone leaves food utensils in a room overnight, is there any offense?' Answer: 'No offense is committed.' Question: 'Is it permissible to keep one or two pints of lamp oil (xù mìng yóu, oil for continuous burning) 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 ill.' Question: 'Is there any offense for not using a toothpick (yáng zhī, a twig used for cleaning teeth)?' Answer: 'It constitutes a Nissaggiya Pacittiya.' Question: 'Is it permissible to use a toothpick before dawn?' Answer: 'It is permissible after the morning star (míng xīng, Venus) appears.' Question: 'Is it permissible to use a toothpick after the midday meal?' Answer: 'It is permissible. If not using a toothpick, one should use pure ash or soapberry juice (zào jiá zhī, a type of cleaning agent). Not using anything constitutes a Pacittiya, and it also constitutes a Pacittiya after midday. After midday, except for medicine, no tangible flavors from plants or trees may enter the mouth; otherwise, it constitutes a Nissaggiya Pacittiya.' Question: 'If there is no toothpick, is it permissible to use any other wood to clean the mouth?' Answer: 'All are permissible.' Question: 'Is it permissible for the poor to beg in the market?' Answer: 'It is permissible before midday, but not after midday. It is also not permissible to beg for money. If one wishes to beg for money, one should bring a layperson (bái yī, a lay Buddhist follower).'

---

，沙彌亦不得。」

問：「人捉比丘賣，得走不？」答：「初時得。經主不得。」

問：「比丘戲得物，得作食請，比丘得食不？」答：「不得。犯捨墮。」

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。犯何事？」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：「若不誦戒，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：「在路得宿。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：「見處凈洗可住。」

問：「以唱僧跋，上座未食、下座先食，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。」

{ "translations": [ "現代漢語譯本", '問：『沙彌（Śrāmaṇera，佛教術語，指出家接受十戒的男子）可以這樣做嗎？』答：『沙彌也不可以。』', '問：『如果有人捉住比丘（bhikṣu，佛教術語，指受過具足戒的男性出家人）去賣，比丘可以逃走嗎？』答：『開始的時候可以。但如果已經有了主人，就不可以了。』', '問：『比丘通過遊戲獲得物品，可以用這些物品來做食物供養，其他比丘可以食用嗎？』答：『不可以。犯捨墮（Nissaggiya Pācittiya，佛教戒律中的一種罪名）。』', '問：『如果比丘尼（bhikṣuṇī，佛教術語，指受過具足戒的女性出家人）不精進修行，可以勸她還俗嗎？』答：『沒有這樣的道理。』', '問：『如果配藥給人，但不知道適量，導致服用者死亡。犯什麼罪？』答：『如果是好心給藥，沒有罪。如果是惡意給藥，罪過很重。』', '問：『如果比丘，不管是十年戒臘還是五年戒臘，始終不誦戒，犯什麼罪？』答：『如果不誦戒，卻食用他人的供養，每天都犯盜戒。如果之前不知道，還可以懺悔。』', '問：『所有的鬼神居住的房屋，可以寄宿嗎？』答：『在路上可以住宿。如果有被觸擾的意圖而居住，犯墮罪（Pācittiya，佛教戒律中的一種罪名）。』', '問：『比丘吃生肉，犯什麼罪？』答：『犯墮罪。』', '問：『兩個男子發生性行為但沒有完成，犯什麼罪？』答：『犯決斷罪。』', '問：『兩個男子進行口交，打算停止，犯什麼罪？』答：『犯墮罪。如果完成，犯決斷罪。』', '問：『床或蓆子，他人在上面發生性行為，這個地方還可以居住嗎？』答：『看到的地方清洗乾淨就可以居住。』', '問：『已經唱了僧跋（saṃghabheda，佛教術語，指僧團分裂），上座（長老）還沒吃，下座（年輕僧人）先吃了，犯什麼罪？』答：『聽到唱誦就吃，不犯。』', '問：『比丘沒有具備六種物品（通常指比丘的必需品），犯什麼罪？』答：『如果不乞求就製作，犯捨墮罪。如果乞求但無法得到，不犯。』', '問：『比丘在非常寒冷的時候，可以穿著衣服睡覺嗎？』答：『可以穿著衣服。』', '問：『比丘自稱是貴族姓氏或者持戒精嚴，以此來強行乞討，犯什麼罪？』答：『犯捨墮罪。』" ], "english_translations": [ "English version", 'Question: 『Is it permissible for a Śrāmaṇera (novice monk) to do this?』 Answer: 『A Śrāmaṇera is also not allowed.』", 'Question: 『If someone captures a bhikṣu (monk) and sells him, is the bhikṣu allowed to escape?』 Answer: 『Initially, yes. But not if he already has an owner.』", 'Question: 『If a bhikṣu obtains items through gambling, can these items be used to prepare food offerings, and can other bhikṣus consume it?』 Answer: 『No. It constitutes a Nissaggiya Pācittiya (an offense requiring forfeiture).』", 'Question: 『If a bhikṣuṇī (nun) is not diligent in her practice, can she be encouraged to renounce her vows?』 Answer: 『There is no such principle.』", 'Question: 『If medicine is given to someone without knowing the proper dosage, and the person dies as a result, what offense is committed?』 Answer: 『If given with good intentions, no offense is committed. If given with malicious intent, the offense is severe.』", 'Question: 『If a bhikṣu, whether with ten years of monastic seniority or five, never recites the precepts, what offense is committed?』 Answer: 『If he does not recite the precepts but consumes the offerings of the faithful, he commits theft every day. If he was previously unaware, he can still repent.』", 'Question: 『Is it permissible to lodge in all houses inhabited by ghosts and spirits?』 Answer: 『It is permissible to lodge while traveling. If one stays with the intention of being disturbed, it constitutes a Pācittiya (an offense).』", 'Question: 『If a bhikṣu eats raw meat, what offense is committed?』 Answer: 『It constitutes a Pācittiya.』", 'Question: 『If two men engage in sexual activity but do not complete it, what offense is committed?』 Answer: 『It constitutes a 決斷 (undetermined) offense.』", 'Question: 『If two men engage in oral sex, intending to stop, what offense is committed?』 Answer: 『It constitutes a Pācittiya. Completion constitutes a 決斷 (undetermined) offense.』", 'Question: 『If a bed or mat has been used for sexual activity by others, is it permissible to reside in that place?』 Answer: 『If the visible area is thoroughly cleaned, it is permissible to reside there.』", 'Question: 『If the saṃghabheda (schism of the Sangha) is announced, and the senior monk has not yet eaten, but the junior monks eat first, what offense is committed?』 Answer: 『If one eats upon hearing the announcement, no offense is committed.』", 'Question: 『If a bhikṣu does not possess the six requisites (usually referring to the essential items of a monk), what offense is committed?』 Answer: 『If he makes them without begging, it constitutes a Nissaggiya Pācittiya. If he begs but cannot obtain them, no offense is committed.』", 'Question: 『If a bhikṣu is very cold, is it permissible to sleep with clothes on?』 Answer: 『It is permissible to wear clothes.』", 'Question: 『If a bhikṣu claims to be of noble lineage or strictly adheres to the precepts, and forcefully begs for alms, what offense is committed?』 Answer: 『It constitutes a Nissaggiya Pācittiya.』" ] }

---

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

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：「犯捨墮。」

問：「比丘啼，犯何事？」答：「若聚落眾中一作，犯捨墮。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，知突吉羅罪。」

問：「比丘騎乘，犯何事？」「雄者一住犯過，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：「犯捨墮。」

問：「比丘暫捉棋子五木而戲，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：「知非法故看犯捨墮，不知不犯。內起淫心、口有染污言，犯決斷。」

問：「比丘食不足，得囑未具戒者不？」答：「得。唯除婆羅門。」

【現代漢語翻譯】 現代漢語譯本 問：如果一位比丘尼（bhikkhuni，女性出家人）有腫脹或疼痛的地方，比丘（bhikkhu，男性出家人）用手按壓來治療，會犯什麼戒？答：如果生起淫慾之心，犯決斷罪（決斷，指最重的罪，會被逐出僧團）；如果不起淫慾之心，犯捨墮罪（捨墮，指需要懺悔並捨棄不當所得的罪）。 問：如果一位婦女沒有子女，告訴比丘：『請教我生育的方法。』比丘就教她，會犯什麼戒？答：犯決斷罪。 問：如果比丘將自己的東西寄放在別人那裡，後來又不給那個人，會犯什麼戒？答：如果自己拿回的價值超過一定限度，犯重罪（重罪，指較嚴重的罪行）。如果是東西損壞了，要根據損壞的程度來計算價值，判斷罪行的輕重。 問：如果在村落中完全不穿衣服，會犯什麼戒？答：犯捨墮罪。 問：如果比丘啼哭，會犯什麼戒？答：如果在村落大眾中哭一次，犯捨墮罪。經過三次勸誡仍然不停止，犯決斷罪。 問：如果在村落中拿著弓箭刀劍觀看，會犯什麼戒？答：如果事先不知道這是犯戒的行為，則不犯戒；如果知道這是犯戒的行為，則犯突吉羅罪（突吉羅，指輕微的過失）。 問：如果比丘騎乘動物，會犯什麼戒？答：如果騎乘雄性動物，騎一次犯過失罪（過失罪，指較輕的罪行），經過三次勸誡仍然不停止，犯決斷罪。如果騎乘雌性動物，騎一次犯決斷罪。 問：如果在村落中，比丘觀看在家居士（白衣）打鬥，會犯什麼戒？答：犯捨墮罪。 問：如果比丘短暫地拿起棋子或五木來玩耍，會犯什麼戒？答：犯墮罪（墮罪，指需要懺悔的罪）。 問：如果在村落中，抱起三歲的小孩親吻，會犯什麼戒？答：犯墮罪。 問：如果在村落中，與在家居士一起摔跤，會犯什麼戒？答：犯突吉羅罪。 問：如果在村落中，觀看在家居士與畜生交合，會犯什麼戒？答：如果因為知道這是非法行為而觀看，犯捨墮罪；如果不知道這是非法行為，則不犯戒。如果內心生起淫慾之心，口中說出污穢的言語，犯決斷罪。 問：如果比丘食物不足，可以囑託尚未受具足戒的人去取食物嗎？答：可以。但婆羅門（brahman，印度教祭司）除外。

【English Translation】 English version Question: If a bhikkhuni (nun) has a swelling or a painful area, and a bhikkhu (monk) presses on that area with his hand to treat it, what offense is committed? Answer: If lustful thoughts arise, a parajika (defeat, expulsion from the Sangha) offense is committed; if lustful thoughts do not arise, a sanghadisesa (formal meeting) offense is committed. Question: If a woman has no children and says to a bhikkhu, 'Teach me a method [to conceive],' and the bhikkhu teaches her, what offense is committed? Answer: A parajika offense is committed. Question: If a bhikkhu entrusts an item to someone and then does not give it to that person, what offense is committed? Answer: If he takes back more than the allowed amount himself, a thullaccaya (grave offense) is committed. If the item is damaged and returned, the value of the damage is calculated to determine the severity of the offense. Question: If someone goes completely unclothed in a village, what offense is committed? Answer: A sanghadisesa offense is committed. Question: If a bhikkhu cries, what offense is committed? Answer: If it happens once in a village gathering, a sanghadisesa offense is committed. If he does not stop after three admonishments, a parajika offense is committed. Question: If someone carries a bow and sword and watches in a village, what offense is committed? Answer: If he did not know the rule beforehand, there is no offense; if he knew, a dukkhata (wrongdoing) offense is committed. Question: If a bhikkhu rides an animal, what offense is committed? Answer: If it is a male animal, one ride is an offense of transgression; if he does not stop after three admonishments, a parajika offense is committed. If it is a female animal, one ride is a parajika offense. Question: If a bhikkhu watches laypeople (white-clothed ones) fighting in a village, what offense is committed? Answer: A sanghadisesa offense is committed. Question: If a bhikkhu briefly picks up chess pieces or wooden dice and plays, what offense is committed? Answer: A pacittiya (expiation) offense is committed. Question: If someone in a village embraces and kisses a three-year-old child, what offense is committed? Answer: A pacittiya offense is committed. Question: If someone wrestles with a layperson in a village, what offense is committed? Answer: A dukkhata offense is committed. Question: If someone watches a layperson engaging in sexual activity with an animal in a village, what offense is committed? Answer: If he watches knowing it is an unlawful act, a sanghadisesa offense is committed; if he does not know, there is no offense. If lustful thoughts arise and defiled words are spoken, a parajika offense is committed. Question: If a bhikkhu does not have enough food, can he instruct someone who is not fully ordained to get food? Answer: Yes, except for a brahmana (Hindu priest).

---

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：「若慈心持得作，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：「食巾或少多醬菜飯羹墮上，要須浣不？」答：「不污亦須日浣。若有沙彌白衣，付之日從受，不犯。若已付，著室中無苦。若不付，有不浣，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。而更跳躑溝坑，我歸當與半領衣。』此是無著，知其人念。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。

【現代漢語翻譯】 現代漢語譯本： 問：『在山中曠野里，見到沒有主人的器物，可以拿來使用嗎？』答：『可以使用，但必須告知國王或者王家的人。如果告知其他人就可以使用。不得私自拿走，否則犯捨墮罪。』 問：『修行人做醫生可以收取財物嗎？』答：『如果是以慈悲心行醫就可以收取，如果是以噁心就不可以。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，爲了行善事就可以接受。如果別人不給，也不可以爲了行善事而乞討，否則犯捨墮罪。』 問：『擦拭食物的餐巾或者少量醬菜飯湯掉在上面，需要清洗嗎？』答：『即使沒有髒污也需要每天清洗。如果有沙彌（Śrāmaṇera，小沙彌）或白衣（在家信徒），交給他們每天清洗並接受，就不算犯戒。如果已經交給他們，放在房間里沒有苦惱。如果沒有交給他們，又不清洗，就犯捨墮罪。』 問：『比丘（Bhiksu，出家男眾）私人的房間，稍微出去一下不關門，有犯戒嗎？』答：『犯捨墮罪。』 問：『比丘（Bhiksu，出家男眾）在自己的房間里拍手大笑，犯什麼戒？』答：『犯捨墮罪。』 問：『比丘（Bhiksu，出家男眾）可以跳過小水坑嗎？』答：『不可以。犯墮罪。從前有一個優婆塞（Upasaka，在家男信徒），邀請一位比丘（Bhiksu，出家男眾），想為他做一件好衣服，比丘（Bhiksu，出家男眾）就跟著去了。途中有一條小水溝，比丘（Bhiksu，出家男眾）就跳過去了。這位優婆塞（Upasaka，在家男信徒）就嫌棄了，心想：『我以為是好的比丘（Bhiksu，出家男眾），想給他做一件好衣服。竟然跳過溝坑，我回去只給他半件衣服。』這是無著（Asanga，人名），知道這個人的想法。繼續往前走，看到水，又故意跳過去。賢者又想：『我回去只給他一張粗布。』往前走，看到水又跳過去。賢者又想：『我回去只給他一頓飯。』無著（Asanga，人名）又知道他的想法，往前走，看到水，就提起衣服涉水過去。賢者問比丘（Bhiksu，出家男眾）：『為什麼不跳過去？』比丘（Bhiksu，出家男眾）說：『你之前答應給我一件衣服，跳過一次水就只值半件了。再跳一次，就只值一張粗布了。』

【English Translation】 English version: Question: 'In the mountains and wilderness, if one finds an ownerless object, may one take it for use?' Answer: 'One may use it, but one must inform the king or a member of the royal family. If one informs others, one may use it. One must not take it away secretly, otherwise one commits an offense requiring expiation (śuddha prāyaścittika, 捨墮).' Question: 'May a renunciate (道人) who practices medicine receive goods?' Answer: 'If one practices medicine with a compassionate heart, one may receive goods; if with an evil heart, one may not. If one has no robes and bowl, one may receive what a previous person gives. If one already has robes and bowl, and a previous person insists on giving, one may receive it for the sake of meritorious deeds. If others do not give, one may not beg for the sake of meritorious deeds, otherwise one commits an offense requiring expiation (śuddha prāyaścittika, 捨墮).' Question: 'If a food cloth or a small amount of pickles, rice, or soup falls on it, must it be washed?' Answer: 'Even if it is not soiled, it must be washed daily. If there is a novice monk (Śrāmaṇera, 沙彌) or a layperson (白衣), one may entrust it to them to wash and receive it back daily, and one does not commit an offense. If one has already entrusted it to them, there is no trouble in keeping it in the room. If one has not entrusted it to them, and one does not wash it, one commits an offense requiring expiation (śuddha prāyaścittika, 捨墮).' Question: 'If a monk's (Bhiksu, 比丘) private room is slightly open without closing the door when he goes out briefly, is there an offense?' Answer: 'One commits an offense requiring expiation (śuddha prāyaścittika, 捨墮).' Question: 'If a monk (Bhiksu, 比丘) claps his hands and laughs in his private room, what offense does he commit?' Answer: 'One commits an offense requiring expiation (śuddha prāyaścittika, 捨墮).' Question: 'May a monk (Bhiksu, 比丘) leap over a small stream or small pit?' Answer: 'One may not. One commits an offense requiring expiation (prāyaścittika, 墮). In the past, there was a lay devotee (Upasaka, 優婆塞) who invited a monk (Bhiksu, 比丘), wanting to make him a fine robe. The monk (Bhiksu, 比丘) then followed him. On the way, there was a small stream, and the monk (Bhiksu, 比丘) then leaped over it. This lay devotee (Upasaka, 優婆塞) then became displeased, thinking: 'I thought he was a good monk (Bhiksu, 比丘), wanting to make him a fine robe. But he leaps over ditches and pits. When I return, I will only give him half a robe.' This was Asanga (無著), who knew the person's thoughts. Continuing forward, seeing water, he deliberately leaped over it again. The virtuous one then thought: 'When I return, I will only give him a coarse cloth.' Continuing forward, seeing water, he leaped over it again. The virtuous one then thought: 'When I return, I will only give him a meal.' Asanga (無著) again knew his thoughts, and continuing forward, seeing water, he then lifted his robe and waded across. The virtuous one asked the monk (Bhiksu, 比丘): 'Why did you not leap across?' The monk (Bhiksu, 比丘) said: 'You previously promised me a robe, and leaping over the water once is only worth half a robe. Leaping again is only worth a coarse cloth.'

---

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，可說便取作福，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，俗田行不？」答：「得。」

問：「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

【現代漢語翻譯】 現代漢語譯本 有人說：『我曾經因為走動一下，才得到一頓飯吃。我現在之所以不敢走動，是害怕再次失去食物。』賢者這才知道他是得道之人，於是向他懺悔，並將他請回家中大大地供養。由此可以驗證，比丘不應該走過坑裡的水。

問：『比丘奔跑，會犯什麼戒？』答：『犯墮罪。如果遇到緊急情況，則不犯。』

問：『有人出家之後，又回來偷自己家裡的東西，犯什麼戒？』答：『犯棄罪（Prajika，波羅夷）。之所以這樣，是因為剛出家時已經捨棄了一切，那些東西不再是自己的了。』

問：『比丘在俗家時，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：『如果自己取用，就犯棄罪。如果告知關係親近的在家居士，讓他們取走用來做功德，應該分一半給官府。之所以這樣，是因為這些財物已經沒有主人，應該歸官府所有。不得全部取走，全部取走就犯重罪。』

問：『師父給小弟子重新受戒，弟子可以降低僧臘和戒臘，以及在下位行走嗎？如果不能降低，可以接受他的禮拜嗎？』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，會有事嗎？』答：『田里有莊稼就犯墮罪，緊急情況不犯，沒有莊稼就可以隨意行走。』

問：『已經深深懺悔的人，已經發露罪過，或者過了五三天，或者遇到困難，眾僧分散了，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，比丘為他說了，然後得到供養，犯什麼戒？』答：『如果得到食物，犯墮罪。得到衣服，犯捨墮罪（Nissaggiya Pacittiya，尼薩耆波逸提）。如果說了征伐之事而得到供養，犯重罪。』

問：『比丘有因緣之事，可以在俗家的田地裡行走嗎？』答：『可以。』

問：『比丘未滿五年僧臘不依止師父，犯什麼戒？』答：『不依止師父，如果飲水吃飯，每天都犯盜罪。』

【English Translation】 English version Someone said: 'I once got a meal because I moved around. The reason I don't dare to move now is that I'm afraid of losing food again.' The wise man then realized that he was an enlightened person, so he repented to him and invited him home for a great offering. This verifies that a Bhikkhu (Buddhist monk) should not walk through the water in a pit.

Question: 'What offense does a Bhikkhu commit by running?' Answer: 'Commits a Dukkhata (an offense). If there is an emergency, it is not an offense.'

Question: 'If someone, after leaving home (becoming a monk), comes back to steal things from his own family, what offense does he commit?' Answer: 'Commits a Parajika (defeat). The reason is that when he first left home, he gave up everything, so those things are no longer his.'

Question: 'A Bhikkhu, when he was a layman, hid things with his parents and brothers. After leaving home, all his family members died, and the Bhikkhu came back to retrieve these things himself. What offense does he commit?' Answer: 'If he takes it himself, he commits a Parajika. If he tells a close layperson to take it and use it for merit, he should divide half of it to the government. The reason is that these things have no owner and should belong to the government. He must not take it all; taking it all is a grave offense.'

Question: 'If a teacher re-ordains a young disciple, can the disciple's seniority in monastic years and precepts be lowered, and can he walk in a lower position? If it cannot be lowered, can he accept his prostrations?' Answer: 'There is absolutely no such principle.'

Question: 'If a Bhikkhu walks in someone else's field, whether there are crops or not, is there an issue?' Answer: 'If there are crops, he commits a Dukkhata; in an emergency, it is not an offense. If there are no crops, he can walk freely.'

Question: 'If a person who has deeply repented has already confessed his sins, or after five or three days, or encounters difficulties, and the Sangha (community of monks) is dispersed, can the sins be resolved?' Answer: 'He needs to seek the Sangha again to resolve it.'

Question: 'If a king asks a Bhikkhu about auspicious or inauspicious matters, and the Bhikkhu tells him, and then receives offerings, what offense does he commit?' Answer: 'If he receives food, he commits a Dukkhata. If he receives clothing, he commits a Nissaggiya Pacittiya (an offense requiring forfeiture). If he speaks of military expeditions and receives offerings, he commits a grave offense.'

Question: 'If a Bhikkhu has a reason, can he walk in a layman's field?' Answer: 'He can.'

Question: 'If a Bhikkhu does not rely on a teacher before completing five monastic years, what offense does he commit?' Answer: 'If he does not rely on a teacher, if he drinks water or eats food, he commits theft every day.'

---

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：「比丘行迴路，有食無人受，云何得食？」答：「正得舒一手下向，一捉食便止。過，犯捨墮。」

問：「比丘船行，水奔不得下，得水中便利不？」答：「得。」

問：「比丘書經竹木上，誦訖拭去，犯事不？」答：「犯捨墮。」

問：「未滿五臘，得併入誦律不？」答：「不得。為可粗教誡而已。若誦犯捨墮，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：「比丘得倚壁伏地不？」答：「私房得。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？」答：「犯墮。」

問：「比丘旋塔，或比丘尼、優婆夷隨後從

【現代漢語翻譯】 現代漢語譯本 問：『如果之前不知道這條戒律，還可以懺悔嗎？』答：『可以懺悔。』 問：『如果比丘（Bhiksu，男性出家人）即使受戒十年了還不誦戒，該如何處理？』答：『同樣按照依止法處理。』 問：『比丘在市場上售賣東西，爲了抬高價格而誇大自己物品的價值，買東西的人因為相信他而高價購買，這犯了什麼戒？』答：『犯了盜戒。』 問：『比丘在路上行走，有食物但沒有人施捨，應該如何獲取食物？』答：『只能伸出一隻手向下取，拿一次食物就停止。超過這個限度，就犯了捨墮罪。』 問：『比丘乘船，水流湍急無法下船，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，這犯戒嗎？』答：『犯捨墮罪。』 問：『未滿五年受戒的比丘，可以加入誦律的行列嗎？』答：『不可以。只能粗略地教誡。如果誦律就犯捨墮罪，因為大戒沒有滅除沙彌（Sramanera，小沙彌）戒的緣故。』問：『他是沙彌嗎？』答：『不是。』 問：『比丘白天睡覺，犯什麼戒？』答：『打開門睡覺不可以，犯墮罪。』 問：『比丘可以靠著墻壁趴在地上嗎？』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（僧侶的袈裟），犯什麼戒？』答：『坐禪或誦經時不穿，犯墮罪。』 問：『比丘在路上行走時穿著泥洹僧（Nivasan，內衣），可以繫住腳嗎？』答：『天氣非常寒冷的時候可以。』 問：『比丘蓄養漆器，犯什麼戒？』答：『所有漆木器都不能用，用了就犯墮罪。』 問：『比丘已經吃過東西，手上有食物殘渣，或者因為接觸食物而弄髒了手，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，犯什麼戒？』答：『犯墮罪。』 問：『比丘繞塔，或者比丘尼（Bhiksuni，女性出家人）、優婆夷（Upasika，在家女居士）跟在後面……』

【English Translation】 English version Question: 'If one did not know the rule beforehand, can one still repent?' Answer: 'One can repent.' Question: 'If a Bhiksu (monk) has been ordained for ten years but does not recite the precepts, what should be done?' Answer: 'The same as with dependence (依止).' Question: 'If a Bhiksu sells something in the market, exaggerating the value of his goods to inflate the price, and someone buys it at a high price because they believe him, what offense is committed?' Answer: 'The offense of theft.' Question: 'If a Bhiksu is walking on the road and there is food but no one to offer it, how can he obtain food?' Answer: 'He is only allowed to extend one hand downwards, taking one handful of food and then stopping. If he takes more, he commits an offense requiring forfeiture (捨墮).' Question: 'If a Bhiksu is on a boat and the water is rushing so he cannot get off, is he allowed to relieve himself in the water?' Answer: 'Yes, he is allowed.' Question: 'If a Bhiksu writes scriptures on bamboo or wood and then wipes them off after reciting them, does he commit an offense?' Answer: 'He commits an offense requiring forfeiture.' Question: 'Can a Bhiksu who has not been ordained for five years join in reciting the Vinaya (律, monastic rules)?' Answer: 'No, he cannot. He can only be given rough instructions. If he recites the Vinaya, he commits an offense requiring forfeiture, because the major precepts have not extinguished the Sramanera (novice monk) precepts.' Question: 'Is he a Sramanera?' Answer: 'No.' Question: 'If a Bhiksu sleeps during the day, what offense does he commit?' Answer: 'He is not allowed to sleep with the door open. He commits an offense requiring expiation (墮).' Question: 'Is a Bhiksu allowed to lean against a wall and lie on the ground?' Answer: 'In his private room, he is allowed. In a public place, he is not allowed, and he commits an offense requiring expiation.' Question: 'If a Bhiksu does not wear his three robes (三衣, the three main robes of a monk) at all in his room, what offense does he commit?' Answer: 'If he does not wear them while meditating or reciting scriptures, he commits an offense requiring expiation.' Question: 'If a Bhiksu is walking on the road wearing the Nivasan (inner robe), is he allowed to tie it around his legs?' Answer: 'He is allowed to when it is very cold.' Question: 'If a Bhiksu keeps lacquered ware, what offense does he commit?' Answer: 'He is not allowed to use any lacquered wooden ware; using it commits an offense requiring forfeiture.' Question: 'If a Bhiksu has already eaten and his hands are soiled with food, or his hands are dirty from touching food, is he allowed to receive more food?' Answer: 'Yes, he is allowed.' Question: 'If a Bhiksu goes to an upper room and sits down without sitting properly first, what offense does he commit?' Answer: 'He commits an offense requiring expiation.' Question: 'If a Bhiksu circumambulates a stupa (塔, a Buddhist monument), or a Bhiksuni (nun) or Upasika (female lay devotee) follows behind him...'

---

。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，是四方僧物。」

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：「比丘不褰，三衣禮佛，犯何事？」答：「眾多。」

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，然後來投眾，求復常位。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：「眾僧家奴，比丘得小小倩使不？」答：「小小取與得，大事不得。」

問

【現代漢語翻譯】 現代漢語譯本 問：『如果有人違犯了（戒律），該如何處理？』答：『如果是有優婆塞（Upasaka，在家男居士）身份的人，則不算違犯。』 問：『比丘（Bhiksu，出家男眾）食用的蔬菜已經處理乾淨，帶有根鬚的可以食用嗎？』答：『可以。』 問：『弟子遠行，將物品寄存在師父處，或者師父將物品寄存在弟子處，過了期限沒有歸還，或者經過多年，可以取用嗎？』答：『如果離開時沒有說明，則不能用。如果知道物品還在，那就是有主之物。如果（物主）已經去世，那就是四方僧物（屬於所有僧眾的物品）。』 問：『比丘教導在家信徒，不要祭祀所有的亡人，這樣做對嗎？』答：『不對。即使父母不吃（祭品），以恭敬心供養也能得到福報。』 問：『在僧眾中可以和師父並排坐在一起嗎？』答：『不可以直接一起用餐盤裡的食物。』 問：『比丘不整理衣物，穿著三衣（Tricivara，比丘所穿的三件袈裟）禮佛，犯了什麼戒？』答：『犯了眾多戒。』 問：『比丘可以自己動手配藥嗎？』答：『經過處理的凈草可以。』 問：『比丘已經放棄了修道的意願，穿了俗家的衣服一段時間，（現在）向他行尊禮拜，然後來投靠僧眾，請求恢復原來的地位，應該允許嗎？』答：『如果不捨棄戒律，就應該允許。』 問：『比丘知道自己的父母兄弟貧困潦倒，淪為奴隸，而不去贖回他們，有罪嗎？』答：『如果是爲了修行而不贖回，就沒有罪。』 問：『如果有人對僧眾說，稱呼他們為聖眾，可以這樣認可嗎？』答：『不可以這樣認可。』 問：『如果有人拿東西佈施給僧眾，說佈施給聖眾，應該接受嗎？』答：『如果不說「分給個人」，就可以接受，因為僧眾普遍都有俗人的緣故。』 問：『修行過河時讓人揹著過河，犯了什麼戒？』答：『如果不是年老或生病，就犯了墮罪。』 問：『寺院裡的奴僕，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：

【English Translation】 English version Question: 'If someone violates (the precepts), what should be done?' Answer: 'If it is a Upasaka (layman), it is not considered a violation.' Question: 'If a Bhiksu (monk) has vegetables that have been cleaned, is it permissible to eat them with the roots?' Answer: 'Yes.' Question: 'If a disciple travels far away and leaves belongings with the teacher, or the teacher leaves belongings with the disciple, and they are not returned after the deadline or after many years, can they be taken and used?' Answer: 'If there was no agreement when they were left, they cannot be used. If it is known that the belongings still exist, then they belong to someone. If (the owner) has passed away, then they belong to the Sangha (community) from all directions.' Question: 'Is it right for a Bhiksu to teach laypeople not to make offerings to all the deceased?' Answer: 'No. Even if the parents do not eat (the offerings), offering with respect will also bring blessings.' Question: 'Is it permissible to sit next to the teacher in the Sangha?' Answer: 'It is not permissible to directly share food from the same plate.' Question: 'If a Bhiksu does not arrange his robes and prostrates to the Buddha in his three robes (Tricivara, the three robes worn by a Bhiksu), what offense does he commit?' Answer: 'He commits many offenses.' Question: 'Is it permissible for a Bhiksu to mix medicine himself?' Answer: 'If it is purified grass, it is permissible.' Question: 'If a Bhiksu has given up the intention to practice the Dharma and has worn secular clothes for some time, (now) he pays respects to him, and then comes to rely on the Sangha, requesting to restore his original position, should it be allowed?' Answer: 'If he does not renounce the precepts, it 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 that he does not redeem them, he is not guilty.' Question: 'If someone says to the Sangha, calling them the Holy Assembly, is it permissible to acknowledge this?' Answer: 'It is not permissible to acknowledge this.' Question: 'If someone brings offerings to the Sangha, saying they are offering to the Holy Assembly, should they be accepted?' Answer: 'If they do not say "to be divided among individuals," then they can be accepted, because the Sangha generally has connections with laypeople.' Question: 'If one is practicing the Dharma and crosses a river by having someone carry them across, what offense is committed?' Answer: 'If one is not old or sick, one commits a downfall offense.' Question: 'Can a Bhiksu slightly employ the servants of the monastery?' Answer: 'Small tasks can be given, but not big tasks.' Question:

---

：「比丘養爪甲長，犯何事？」答：「犯墮。」

問：「上座比丘未浴，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：「有一住處多來去僧，所有遺亡，或是神、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已，得語上座維那持僧食與不？」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：「一切師得呼為和尚不？稱為弟子不？」答：「不得。正可敬重，如俗中之尊。」

三自歸事品第十四

問三自歸趣得人受。復有不應受者答除五逆罪得。

問：「三自歸斯行何事？」答：「身口意不行邪事，及不隨邪見師。」

問：「云何犯三自歸？」答：「好邪見、隨外道師。」

問：「若犯三自歸，云何悔？」答：「向本師悔。若無本師，向余比丘亦得。」

問：「若不能持，

【現代漢語翻譯】 現代漢語譯本 問：『比丘（bhiksu，佛教出家人）留長指甲，犯了什麼戒？』答：『犯了墮罪（pāṭayantika，一種較輕的罪）。』

問：『一位上座比丘（長老比丘）還沒洗澡，下座比丘在他前面洗澡。有罪嗎？』答：『犯了墮罪。』

問：『比丘的缽里突然出現異物，或者缽已經破舊，但不知道誰允許的。可以拿來用嗎？可以丟棄嗎？』答：『交給僧團（saṃgha）。不得私自使用。』

問：『有一個住處經常有僧人來來往往，所有遺失的東西，或是布料、或是破舊的衣服，一直沒有人拿走。可以拿走嗎？』答：『交給眾僧。眾僧存放一個月或一年後，可以使用。如果之後失主來了，用僧團的財物償還。如果是貴重的珍寶，眾僧以後無法償還的，就不要用。』

問：『有相識的在家居士（白衣）來拜訪比丘，比丘可以告訴上座或維那（監寺）拿僧團的食物給他嗎？』答：『僧團事先允許就可以給，不允許就不能給。』

問：『比丘捨棄出家生活還俗后，又再次出家。之前的師父還是他的師父嗎？』答：『不是了。』

問：『在戒壇（v壇場）上的諸位師僧，可以稱呼為師父嗎？』答：『沒有這個道理。沒有從他那裡接受法的，都不能作為師父。』

問：『所有的師父都可以稱為和尚（upādhyāya，親教師）嗎？可以稱（他們）為弟子嗎？』答：『不可以。只能敬重他們，如同世俗中的長輩。』

三自歸事品第十四

問：『三自歸（皈依佛、皈依法、皈依僧）可以讓人受持，有沒有不應該接受三自歸的人？』答：『除了犯五逆罪（殺父、殺母、殺阿羅漢、破僧團、出佛身血）的人，都可以。』

問：『三自歸的行為有什麼作用？』答：『身口意不去做邪惡的事情，以及不追隨邪見之師。』

問：『怎樣算是違犯了三自歸？』答：『喜好邪見，追隨外道之師。』

問：『如果違犯了三自歸，該如何懺悔？』答：『向本師懺悔。如果沒有本師，向其他比丘懺悔也可以。』

問：『如果不能持守，』

【English Translation】 English version Question: 'If a bhiksu (Buddhist monk) keeps his nails long, what offense does he commit?' Answer: 'He commits a pāṭayantika (a lesser offense).'

Question: 'If a senior bhiksu (elder monk) has not yet bathed, and a junior bhiksu bathes in front of him, is there an offense?' Answer: 'He commits a pāṭayantika.'

Question: 'If a bhiksu suddenly finds a foreign object in his bowl, or if the bowl is old and broken, but he doesn't know who permitted it, can he use it? Can he discard it?' Answer: 'Give it to the Sangha (community of monks). It must not be used privately.'

Question: 'If there is a dwelling place where many monks come and go, and there are lost items, such as cloth or old clothes, that no one ever claims, 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 owner comes later, repay with Sangha property. If they are valuable jewels that the Sangha cannot repay later, do not use them.'

Question: 'If a familiar layperson (white-clothed person) comes to visit a bhiksu, can the bhiksu tell the senior monk or the steward (Vina) to give him Sangha food?' Answer: 'If the Sangha permits it beforehand, it can be given; if not, it cannot be given.'

Question: 'If a bhiksu renounces monastic life and returns to lay life, and then ordains again, is his former teacher still his teacher?' Answer: 'No, he is not.'

Question: 'Can the monks on the ordination platform (altar) be called teachers?' Answer: 'There is no such principle. Those from whom one has not received the Dharma cannot be considered teachers.'

Question: 'Can all teachers be called Upadhyaya (preceptor)? Can (they) be called disciples?' Answer: 'No, they cannot. One can only respect them, like elders in secular society.'

Chapter Fourteen on the Three Refuges

Question: 'The Three Refuges (taking refuge in the Buddha, Dharma, and Sangha) can be received by people. Are there any who should not receive the Three Refuges?' Answer: 'Except for those who have committed the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha), 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 (non-Buddhist religions).'

Question: 'If one violates the Three Refuges, how does one repent?' Answer: 'Repent to one's original teacher. If there is no original teacher, one can repent to other bhiksus.'

Question: 'If one cannot uphold,'

---

得還不？」答：「得。」

問：「若還，還云何？」「向本師、若一比丘言：『我從今日已后，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，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。」

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：「受五戒不悔，得更受不？」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

【現代漢語翻譯】 現代漢語譯本 問：『應該償還嗎？』答：『應該。』

問：『如果償還，如何償還？』答：『向本師（根本的老師），或者任何一位比丘（佛教出家男眾）說：『我從今天以後，不再歸依佛（Buddha，覺悟者）、法（Dharma，佛法）、比丘僧（Bhikshu Sangha，比丘僧團）。』這樣說三次。如果不足三次，就不能成就三歸依。』

問：『如果有人受了三自歸（皈依佛、法、僧），後來後悔過去所做的惡事和叛逆行為，這合乎道理嗎？』答：『沒有這個道理。』

問：『三歸依（皈依佛、法、僧）只能從一個人那裡受。可以從三個人那裡分別受一歸依嗎？』答：『不可以。』

問：『受三歸依法要終身奉行。可以只受一年、半年、十天、五天嗎？』答：『可以隨意長短。』

問：『如果從師父那裡受了一年或半年的自歸依（皈依佛、法、僧），時間滿了以後，這位師父還是你的師父嗎？』答：『一旦從他那裡受了法，終身都是你的師父。』

問：『三自歸依（皈依佛、法、僧）可以只受一歸依或二歸依嗎？』答：『不可以。』

問：『受三歸依（皈依佛、法、僧），如果眼前沒有師父可以遇到，可以從書本上學習受歸依嗎？』答：『不可以。』

問：『先受了三歸依（皈依佛、法、僧），犯了戒而不懺悔，還可以再受三歸依嗎？』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，再受也是無效的。』

五戒事品第十五

問：『沒有受三歸依（皈依佛、法、僧），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：『如果受了三歸依（皈依佛、法、僧），犯了戒而不懺悔，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：『受五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）法，可以只受五天、十天、一年、二年嗎？』答：『可以隨意長短。』

問：『受了五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）不懺悔，可以再受嗎？』答：『不捨棄就不能再受，不懺悔也不能捨棄。』

問：『五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）都可以懺悔嗎？』答：『如果殺了人，或者姦淫了…』

【English Translation】 English version Question: 'Should it be returned?' Answer: 'It should.'

Question: 'If it is returned, how should it be returned?' Answer: 'To the original teacher (Ben Shi), or to any Bhikshu (Buddhist monk), say: 'From today onwards, I will no longer take refuge in the Buddha (the awakened one), the Dharma (the teachings), or the Bhikshu Sangha (the monastic community).' Say this three times. If it is not said three times, the three refuges are not accomplished.'

Question: 'If someone takes the three refuges (taking refuge in the Buddha, Dharma, and Sangha) and later regrets their past evil deeds and rebellious actions, is this reasonable?' Answer: 'There is no such reason.'

Question: 'Can the three refuges (taking refuge in the Buddha, Dharma, and Sangha) only be received from one person? Can one receive one refuge each from three different people?' Answer: 'No.'

Question: 'Is the Dharma of taking the three refuges (taking refuge in the Buddha, Dharma, and Sangha) to be followed for life? Can it be taken for only a year, half a year, ten days, or five days?' Answer: 'It can be as long or as short as one wishes.'

Question: 'If one takes the self-refuge (taking refuge in the Buddha, Dharma, and Sangha) from a teacher for a year or half a year, is that teacher still your teacher after the time is up?' Answer: 'Once you have received the Dharma from him, he is your teacher for life.'

Question: 'Can one take only one or two of the three self-refuges (taking refuge in the Buddha, Dharma, and Sangha)?' Answer: 'No.'

Question: 'If one wants to take the three refuges (taking refuge in the Buddha, Dharma, and Sangha) but cannot find a teacher in person, can one take refuge by studying from texts?' Answer: 'No.'

Question: 'If one has already taken the three refuges (taking refuge in the Buddha, Dharma, and Sangha) and violates the precepts without repentance, can one take the three refuges again?' Answer: 'No, one must repent. If one wants to take them again, one must renounce the previously taken refuges. If one does not renounce them, taking them again is invalid.'

Chapter Fifteen on the Matters of the Five Precepts

Question: 'Can one take the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants) without taking the three refuges (taking refuge in the Buddha, Dharma, and Sangha)?' Answer: 'No.'

Question: 'If one has taken the three refuges (taking refuge in the Buddha, Dharma, and Sangha) and violates the precepts without repentance, can one take the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants)?' Answer: 'No.'

Question: 'Can the Dharma of taking the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants) be taken for only five days, ten days, a year, or two years?' Answer: 'It can be as long or as short as one wishes.'

Question: 'If one has taken the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants) and does not repent, can one take them again?' Answer: 'One cannot take them again without renouncing the previous ones, and one cannot renounce them without repentance.'

Question: 'Can all five precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants) be repented?' Answer: 'If one has killed someone, or committed adultery with...'

---

尊及比丘尼、盜三尊財者不得悔，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：「五戒可從五師各一戒不？」答：「得。」

問：「既受五戒遍所重，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：「不得。」

問：「頗有八戒白衣不？」答：「無。唯有八關齋。」

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，悔已受。而不悔，不得。」

問：「若師犯重戒，從受十戒得不？」答：「不得。」

問：「若犯重戒，從受十戒得不？」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

【現代漢語翻譯】 現代漢語譯本 問：『比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）以及盜取三寶（triratna）財物的人，不得懺悔，其餘可以懺悔。』

問：『如果五戒（panca-sila）不能持守，可以捨棄部分嗎？』答：『可以捨棄。如果想要全部捨棄五戒，應當通過三次自歸（tri-sarana）儀式捨棄，說：『從今天起，佛（buddha）不再是我的導師，我不再是佛的弟子。』如此重複三次。對法（dharma）也是一樣。如果捨棄其中一二三四條戒律，只需說：『我從今天起不能再持守某條戒律。』如此重複三次。如果不足三次，戒律仍然有效。』

問：『五戒可以從五位不同的戒師處各受一條嗎？』答：『可以。』

問：『既然受持五戒是普遍重視的，可以只捨棄其中一二條嗎？』答：『可以。』

問：『五戒可以只受持其中一二三條嗎？』答：『可以隨意受持多少。』

問：『比丘（bhiksu）犯了重戒（parajika）或者犯了飲酒戒，可以嗎？』答：『不可以。』

問：『有受持八戒（asta-sila）的在家居士嗎？』答：『沒有。只有八關齋（asta-uposatha）。』

十戒事品第十六

問：『沒有受持五戒，可以直接受持十戒（dasa-sila）嗎？』答：『如果先進行了三次自歸（tri-sarana），可以。因為十戒中包含了五戒，所以不必再重複受持五戒。』

問：『犯了五戒而不懺悔，可以受持十戒嗎？』答：『不可以。如果事先不知道，懺悔之後可以受持。如果不懺悔，則不可以。』

問：『如果戒師犯了重戒（parajika），從他那裡受持十戒可以嗎？』答：『不可以。』

問：『如果自己犯了重戒（parajika），可以受持十戒嗎？』答：『不可以。』

問：『沙彌（sramanera，出家男眾）犯了十戒，可以全部懺悔嗎？』答：『與上述五戒的情況相同。』

問沙彌品第十七

問：『懺悔需要大眾參與嗎？』答：『不需要大眾參與，只需向本師懺悔即可。如果現在沒有本師，向其他一位比丘（bhiksu）懺悔也可以。』

【English Translation】 English version Question: 'Monks (bhiksu), nuns (bhiksuni), and those who steal from the Three Jewels (triratna) cannot repent; others can.'

Question: 'If the Five Precepts (panca-sila) cannot be upheld, can one relinquish some of them?' Answer: 'One can relinquish them. If one wishes to relinquish all five precepts, one should do so through the Three Refuges (tri-sarana) ceremony, saying: 'From today onwards, the Buddha (buddha) is no longer my teacher, and I am no longer a disciple of the Buddha.' Repeat this three times. The same applies to the Dharma (dharma). If one relinquishes one, two, three, or four precepts, one only needs to say: 'From today onwards, 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: 'Since upholding the Five Precepts is universally valued, can one relinquish only one or two of them?' 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: 'Is it permissible for a monk (bhiksu) to commit a grave offense (parajika) or violate the precept against alcohol?' Answer: 'No.'

Question: 'Are there laypeople who observe the Eight Precepts (asta-sila)?' Answer: 'No. There is only the Eightfold Observance (asta-uposatha).'

Chapter Sixteen on Matters Concerning the Ten Precepts

Question: 'Can one receive the Ten Precepts (dasa-sila) without having received the Five Precepts?' Answer: 'If one has first taken the Three Refuges (tri-sarana), yes. Because the Ten Precepts include the Five Precepts, there is no need to receive the Five Precepts again.'

Question: 'Can one receive the Ten Precepts if one has violated the Five Precepts without repenting?' Answer: 'No. If one did not know beforehand, one can receive them after repenting. If one does not repent, one cannot.'

Question: 'If the teacher has committed a grave offense (parajika), can one receive the Ten Precepts from him?' Answer: 'No.'

Question: 'If one has committed a grave offense (parajika), can one receive the Ten Precepts?' Answer: 'No.'

Question: 'Can a novice monk (sramanera) repent for all violations of the Ten Precepts?' Answer: 'The same as the above regarding the Five Precepts.'

Chapter Seventeen on Novice Monks

Question: 'Does repentance require the presence of the Sangha (community)?' Answer: 'It does not require the presence of the Sangha; it is sufficient to repent to one's teacher. If one does not have a teacher at present, it is also permissible to repent to another monk (bhiksu).'

---

。」

問：「沙彌半月一說戒不？」答：「無此理。所以爾者，以沙彌戒不成俗人，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，以白衣師綜習俗，竟不捨。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。謝得更出家不？」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，便來現其身，絕大黤黮如純黑雲。諸比丘驚怪：『此是何物？』眾中有得道者言：『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

【現代漢語翻譯】 現代漢語譯本 問：『沙彌（Śrāmaṇera，佛教術語，指出家接受十戒，但尚未正式成為比丘的修行者）是否需要每半月舉行一次說戒儀式？』答：『沒有這個道理。因為沙彌戒（Śrāmaṇera vows）不會使人變成俗人，但最終還是可以說的，需要每十五天聚集一次。』 問：『沙彌（Śrāmaṇera）如果犯戒，可以向其他沙彌（Śrāmaṇera）懺悔嗎？』答：『不可以。』 問：『沙彌（Śrāmaṇera）可以穿俗人的衣服嗎？』答：『不可以。』 問：『如果師父有各種違法的事情，沙彌（Śrāmaṇera）可以離開他，另找師父嗎？』答：『可以。』 問：『沙彌（Śrāmaṇera）背叛師父，跟隨白衣（在家居士）師父學習世俗之事，最終也沒有捨棄沙彌戒（Śrāmaṇera vows）。或者經過數月甚至數年，又回來投靠原來的師父。他還是沙彌（Śrāmaṇera）嗎？只需要懺悔就可以了，不需要重新受戒嗎？』答：『仍然是沙彌（Śrāmaṇera），只需要向師父懺悔。因為他本來就沒有捨棄沙彌戒（Śrāmaṇera vows），所以不能重新受戒，即使受了也得不到戒體。』 問：『沙彌（Śrāmaṇera）被盜賊抓走，經過數月甚至數年，或者被轉賣給他人，可以逃走嗎？』答：『如果被轉賣給他人，就不能逃走。』 問：『沙彌（Śrāmaṇera）觸犯禁戒，已經被師父僧團驅逐。懺謝后還可以再次出家嗎？』答：『如果沒有捨棄沙彌戒（Śrāmaṇera vows），仍然是沙彌（Śrāmaṇera）。可以懺悔就可以了。』 問：『在家居士的時候，從沙彌（Śrāmaṇera）那裡受了五戒（Pañca-śīla），然後出家受了大戒（full monastic vows）。原來的師父仍然是沙彌（Śrāmaṇera），可以稱呼他為師父嗎？』答：『可以稱呼他為師父，但是不能向他頂禮，沙彌（Śrāmaṇera）應該向他頂禮。在家居士的時候，從比丘尼（Bhikkhunī，女性出家人）那裡受了五戒（Pañca-śīla），然後出家的情況也是一樣。』 問：『比丘（Bhikkhu，男性出家人）貪圖財物，罪過非常嚴重。過去有一位比丘（Bhikkhu），貪戀一個銅鐃，死後變成了餓鬼（Preta）。僧眾分完財物后，他就顯現出身形，非常巨大，顏色像純黑的云。眾比丘（Bhikkhu）感到驚怪：『這是什麼東西？』僧眾中有得道的人說：『這是死去的比丘（Bhikkhu），因為貪戀銅鐃而墮入餓鬼道（Preta realm），現在因為貪戀不捨，所以來索要。』眾比丘（Bhikkhu）就把銅鐃還給他。他得到后就用舌頭舔，然後放在地上離開了。』

【English Translation】 English version Question: 'Does a Śrāmaṇera (novice monk) recite the precepts every half month?' Answer: 'There is no such principle. The reason is that the Śrāmaṇera vows do not make one a layperson, but eventually they can be recited, requiring a gathering every fifteen days.' Question: 'If a Śrāmaṇera violates a precept, can he confess to another Śrāmaṇera?' Answer: 'No.' Question: 'Can a Śrāmaṇera wear lay clothes?' Answer: 'No.' Question: 'If a teacher has various unlawful matters, can a Śrāmaṇera leave and seek another teacher?' Answer: 'Yes.' Question: 'If a Śrāmaṇera betrays his teacher and follows a lay teacher to learn worldly matters, without abandoning the Śrāmaṇera vows, and after months or years returns to his original teacher, is he still a Śrāmaṇera? Does he only need to repent, or does he need to retake the vows?' Answer: 'He is still a Śrāmaṇera, and only needs to confess to his teacher. Since he did not abandon the vows, he cannot retake them; even if he does, he will not receive the precepts.' Question: 'If a Śrāmaṇera is captured by thieves and spends months or years as a slave, or is sold to another master, can he escape?' Answer: 'If he is sold to another master, he cannot escape.' Question: 'If a Śrāmaṇera violates a prohibition and has been expelled by the Sangha, can he become a monk again after repenting?' Answer: 'If he has not abandoned the Śrāmaṇera vows, he is still a Śrāmaṇera. He can simply repent.' Question: 'If someone takes the five precepts (Pañca-śīla) from a Śrāmaṇera as a layperson, and then ordains and takes the full monastic vows, can he still call the original teacher, who is still a Śrāmaṇera, 'teacher'?' Answer: 'He can call him 'teacher,' but should not bow to him; the Śrāmaṇera should bow to him. The same applies if a layperson takes the five precepts (Pañca-śīla) from a Bhikkhunī (nun) and then ordains.' Question: 'The sin of a Bhikkhu (monk) who is greedy for possessions is very serious. In the past, there was a Bhikkhu who was attached to a copper gong, and after death, he became a Preta (hungry ghost). After the Sangha finished distributing the possessions, he appeared in a form that was huge and dark, like a pure black cloud. The Bhikkhus were astonished and asked, 'What is this?' Among them, one who had attained enlightenment said, 'This is the dead Bhikkhu who fell into the Preta realm because of his attachment to the gong, and now he has come to claim it because he is still attached to it.' The Bhikkhus then returned the gong to him. After receiving it, he licked it with his tongue, placed it on the ground, and left.'

---

。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。眾與死比丘出燒葬訖，遣人往取衣物。見蛇纏衣，近胭吐毒，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，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。地獄一日之中三過被燒，皆由貪害。」

歲坐竟懺悔文

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、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。

【現代漢語翻譯】 現代漢語譯本： 『諸位比丘，即使拿走這些衣服，它們也散發著令人無法靠近的惡臭。即使重新鑄造器物，仍然臭不可用。由此可以驗證，貪婪是巨大的禍患。比丘如果貪戀執著于衣服，甚至會遭受自焚的酷刑。』 過去有一位比丘喜歡製作衣服，日夜不停地染色縫製。後來他得了重病，自知將要死去，便抬起頭看著自己的衣服，內心生起惡毒的想法，說道：『我死後，誰敢穿我的這些衣服？』不久之後，他就去世了，轉產生一條毒蛇，回來纏繞著他的衣服。大家將死去的比丘火化埋葬后，派人去取他的遺物。那人看見毒蛇纏繞著衣服，靠近時毒蛇就吐毒，令人不敢靠近。於是他回去稟告大家，詳細地說了他所見到的情景。眾位比丘一起去看，但都沒有人敢靠近。有一位已經得道的比丘，便進入四等觀（慈、悲、喜、舍四種禪定），因為四等觀能剋制毒害，所以他便走近毒蛇，對它說：『這本來是你的衣服，但現在已經不屬於你了，你為什麼要守護它呢？』毒蛇立刻捨棄衣服，跑到不遠處的草叢中，毒火從它身上冒出，點燃了草叢，最終燒死了自己，隨即墮入地獄。在地獄裡，它一天之中要被焚燒三次，這都是由於貪婪所造成的禍害。

歲坐竟懺悔文

如果僧團允許，多薩阿竭（Tathagata，如來）所接受的歲坐（雨季安居），比丘也應該如此。我從歲首到歲末，六個月中有很多違犯之處。違犯的是戒律之事，除了二鼻貳事（具體含義不明），其餘的都不免。這是世尊集和僧團所教導的，現在我思念著，和各位一起發露陳說所違犯的事情，請各位寬容接受。我如果在九十天中，因為沒有世尊的定力，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，所以多次失誤教導之事。因為沒有世尊的定力，所以多次犯下心意散亂的過錯，或者生起貪慾之念卻未行貪慾之事，或者生起盜竊之念卻未行盜竊之事，或者生起殺害之念卻未行殺害之事，或者生起欺騙之念卻未行欺騙之事，或者生起僧伽婆尸沙法（僧殘罪）之念卻未行僧伽婆尸沙之事。這九十天中所犯下的事情，都包括在威儀之中。

【English Translation】 English version: 『Monks, even if you take them, they emit an unbearable stench. Even if you recast them, they are still too foul to use. This proves that greed is a great affliction.』 Once, there was a monk who loved making robes, dyeing and sewing them day and night. Later, he fell seriously ill, knowing he was about to die. He raised his head to look at his robes, and a venomous thought arose in his mind: 『After I die, who would dare to wear these robes of mine?』 Soon after, he passed away and was reborn as a venomous snake, returning to coil around his robes. After the community cremated and buried the deceased monk, they sent someone to retrieve his belongings. The person saw the snake coiled around the robes, and when he approached, the snake spat venom, making him afraid to come near. So he returned and reported to the community, detailing what he had seen. The monks went together to look, but none dared to approach. A monk who had attained enlightenment entered the Four Immeasurables (loving-kindness, compassion, sympathetic joy, and equanimity). Because the Four Immeasurables can counteract poison, he approached the snake and said to it: 『These were originally your robes, but now they no longer belong to you. Why are you guarding them?』 The snake immediately abandoned the robes and fled to a nearby patch of grass. Poisonous fire erupted from its body, igniting the grass and ultimately burning itself to death, whereupon it fell into hell. In hell, it was burned three times in a single day, all due to the affliction of greed.

Confession Text for the End of the Rainy Season Retreat

If the Sangha permits, the Rainy Season Retreat (Vassa) accepted by the Tathagata (Thus Come One), monks should do likewise. From the beginning of the Rainy Season to its end, I have had many transgressions during these six months. The transgressions are related to matters of precepts, except for the two nāsikā matters (meaning unclear), the rest are not exempt. This is what the World Honored One (Bhagavan) taught to the assembled Sangha. Now, I reflect upon this, and together with you, I confess and declare the transgressions I have committed, and I ask for your forbearance. If, during these ninety days, because I lacked the concentration of the World Honored One, lacked the wisdom of the World Honored One, lacked the precepts of the World Honored One, I have repeatedly erred. Because I lacked the wisdom of the World Honored One, lacked the precepts of the World Honored One, I have erred. Because I lacked the precepts of the World Honored One, I have erred. Because I lacked the wisdom of the World Honored One, I have repeatedly failed in matters of teaching. Because I lacked the concentration of the World Honored One, I have repeatedly committed the fault of a distracted mind, or I have had thoughts of lust but did not commit lustful acts, or I have had thoughts of theft but did not commit theft, or I have had thoughts of killing but did not commit killing, or I have had thoughts of deception but did not commit deception, or I have had thoughts of Sanghavasesa (formal meeting of the Sangha) but did not commit Sanghavasesa. The transgressions committed during these ninety days are all included in the rules of conduct.

---

問：「白衣欲出家，比丘即受。更為請師不？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，不捨作沙彌戒，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：「復師是非？」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受，轉請一人與受。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，不諫犯捨墮。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。決斷講過，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。」

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

【現代漢語翻譯】 現代漢語譯本 問：『一個在家居士想要出家，比丘就接受了他。還需要另外請一位師父嗎？之前的師父還算數嗎？』答：『不算師父。如果從他那裡接受佛法，可以作為師父；如果只是依隨他，可以作為依止師。』 問：『如果有個比丘，沒有捨棄沙彌戒，就以「大道人」的身份再次受戒，這樣算是僧人嗎？』答：『算。』 問：『如果（第二次）沒有得到戒，之前所受的戒還算數嗎？』答：『算數。』問：『那之前的師父還算數嗎？』答：『不算數。』 問：『很多人一起受戒，卻只請一個人作為師父。可以十個人或五個人同時受戒嗎？』答：『沒有這個道理。』 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，佛教儀式）以及受戒的儀軌，轉而請另一個人來主持受戒。以哪一位作為師父？』答：『主持受戒的人是師父，那位不懂儀軌的不是師父。傳授五戒的比丘，只能傳授給婆羅門（Brahman）。對於其他人，由尼（尼姑）傳授。比丘不得詢問中間的事情。詢問者，犯僧殘（Sanghavasesa，僅次於波羅夷的重罪）。』 問：『對於一切所有的東西，國王不完全佈施，可以嗎？』答：『國王不吝惜，就可以。』 問：『看見別人行淫而不制止，犯戒嗎？』答：『如果那人可以勸諫，不勸諫就犯捨墮（Nissaggiya Pacittiya，一種戒律）。如果不可勸諫，就向一位比丘好好懺悔。』 問：『比丘先犯了事，之後又受戒，可以一起居住嗎？』答：『如果犯了重罪（波羅夷），就不能再受戒。如果只是決斷講過，可以。如果做了不懺悔的事情，也不可以，更何況一起居住！』 問：『有緊急的事情，比丘拿著弓箭上船，可以跟隨去嗎？』答：『船主犯重罪（波羅夷），寄載的人犯捨墮（Nissaggiya Pacittiya）。』 問：『比丘被官府強迫做非法的事情，犯什麼戒？』答：『不得做。』 問：『兩個男子一起嬉戲然後停止，犯什麼戒？』答

【English Translation】 English version Question: 'If a layman wants to become a monk, and a Bhikkhu (monk) accepts him, does he need to invite another teacher? Is the previous teacher still considered a teacher?' Answer: 'Not a teacher. If one receives the Dharma (teachings) from him, he can be considered a teacher; if one only follows him, he can be considered a preceptor.' Question: 'If there is a Bhikkhu (monk) who, without abandoning the Samanera (novice monk) precepts, receives the precepts again as a 'great person,' is he considered a Sangha (monk)?' Answer: 'Yes.' Question: 'If he does not obtain the precepts (the second time), do the precepts received previously still hold?' Answer: 'Yes.' Question: 'Is the previous teacher still considered a teacher?' Answer: 'No.' Question: 'If many people receive the precepts together, but only invite one person as the teacher, can ten or five people receive the precepts at the same time?' Answer: 'There is no such principle.' Question: 'If a Samanera (novice monk) receives the great precepts (Bhikkhu precepts), and invites a Bhikkhu (monk) as the great precept teacher, but this Bhikkhu does not know the Karma (ritual) and the method of receiving precepts, and in turn invites another person to administer the precepts, who is considered the teacher?' Answer: 'The one who administers the precepts is the teacher; the one who does not know the ritual is not the teacher. A Bhikkhu who transmits the five precepts can only transmit them to a Brahman (priest). For others, the Bhikkhuni (nun) transmits them. A Bhikkhu must not ask about the intermediate matters. One who asks commits a Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha).' Question: 'Regarding everything that one owns, if the king does not give it all away, is it permissible?' Answer: 'If the king is not stingy, then it is permissible.' Question: 'If one sees someone engaging in sexual activity and does not stop them, does one commit an offense?' Answer: 'If that person can be admonished, not admonishing them constitutes a Nissaggiya Pacittiya (an offense involving forfeiture). If they cannot be admonished, one should confess well to a Bhikkhu (monk).' Question: 'If a Bhikkhu (monk) commits an offense first, and then receives the precepts again, can they live together?' Answer: 'If one commits a grave offense (Parajika), one cannot receive the precepts again. If one merely resolves to speak of the transgression, it is permissible. If one does something without repentance, it is also not permissible, let alone living together!' Question: 'If there is an urgent matter and a Bhikkhu (monk) takes a bow and arrow onto a boat, is it permissible to follow?' Answer: 'The boat owner commits a grave offense (Parajika), and the one who is carried commits a Nissaggiya Pacittiya (an offense involving forfeiture).' Question: 'If a Bhikkhu (monk) is forced by officials to do something unlawful, what offense does he commit?' Answer: 'He must not do it.' Question: 'If two men are playing together and then stop, what offense is committed?' Answer

---

：「成，犯決斷。」

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

問：「比丘病不能行，得乘車馬不？」答：「雄者盡得。雌者無想犯捨墮，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：「犯捨墮。」

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，不得停。」

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，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，誰受持如是

【現代漢語翻譯】 現代漢語譯本： 問：『如果成就了，會犯決斷罪。』

問：『比丘偷聽兩個男子行淫，犯什麼罪？』答：『沒有淫慾心聽，犯捨墮罪（Nissaggiya Pacittiya）。有淫慾心聽，身體沒有失去，犯突吉羅罪（Dukkata）。』

問：『比丘生病不能行走，可以乘坐車馬嗎？』答：『雄性的都可以乘坐。雌性的，沒有邪念犯捨墮罪（Nissaggiya Pacittiya），有邪念犯決斷罪。不知道是雌性的，沒有罪。』

問：『比丘嫌棄經書不好，賣掉去重新制作好的，犯什麼罪？』答：『賣經書如同賣父母，罪過相同。』

問：『兩個男子角力，犯什麼罪？』答：『犯墮罪（Pacittiya）。』

問：『畜生行淫，比丘檢驗使它們完全分離，犯什麼罪？』答：『犯捨墮罪（Nissaggiya Pacittiya）。』

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眾的物品嗎？』答：『如果佈施給僧眾的物品，就應該分發，不可以停留。』

問：『比丘有關係好的施主，把事情委託給他。其他比丘向他乞討得到物品，犯什麼罪？』答：『觀察施主的心意，如果施主不願意，不可以，犯捨墮罪（Nissaggiya Pacittiya）。知道施主願意，可以拿取。』

問：『鳩雀在人的房屋內築巢，比丘破壞它。或者堵塞老鼠洞。犯什麼罪？』答：『鳩雀還沒有幼鳥可以驅趕，有幼鳥不可以。老鼠洞只有一個洞口，不可以堵塞。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寫信嗎？』答：『在其他地方情意相通可以，在不同的國家不可以。』

問：『有人出家，國王和父母不允許，可以受戒嗎？』答：『不可以。』

當時目連（Maudgalyayana）從座位上站起來，對佛說：『世尊！您說毗尼（Vinaya）說得真好。在如來（Tathagata）滅度后，誰來受持這些呢？』

【English Translation】 English version: Question: 'If it is accomplished, one commits a 'decisive' offense.'

Question: 'If a Bhikkhu (monk) eavesdrops on two men engaging in sexual intercourse, what offense does he commit?' Answer: 'If he listens without lustful intent, he commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If he listens with lustful intent, without physical loss, he commits a Dukkata (an offense of wrong-doing).'

Question: 'If a Bhikkhu (monk) is sick and unable to walk, is he allowed to ride in a cart or on a horse?' Answer: 'Male animals are all permissible. With female animals, without impure thoughts, he commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession); with impure thoughts, he commits a 'decisive' offense. If he does not know it is female, there is no offense.'

Question: 'If a Bhikkhu (monk) dislikes the scriptures and sells them to make better ones, what offense does he commit?' Answer: 'Selling scriptures is the same offense as selling one's parents.'

Question: 'If two men wrestle, what offense is committed?' Answer: 'He commits a Pacittiya (an offense requiring confession).'

Question: 'If animals engage in sexual intercourse, and a Bhikkhu (monk) examines them to ensure complete separation, what offense does he commit?' Answer: 'He commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).'

Question: 'If one wears small robes and leaves behind the large robe, is one allowed to receive offerings?' Answer: 'Yes, one is allowed.'

Question: 'Is a Bhikkhu (monk) allowed to receive Sangha (monastic community) property during the summer?' Answer: 'If property is offered to the Sangha (monastic community), it should be distributed immediately and not kept.'

Question: 'If a Bhikkhu (monk) has a good acquaintance who is a householder and entrusts matters to him, and another Bhikkhu (monk) begs from him and receives something, what offense does he commit?' Answer: 'Observing the householder's intention, if it is unwilling, it is not allowed, and he commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If he knows the householder is willing, he may take it.'

Question: 'If doves or sparrows build nests inside a person's house, and a Bhikkhu (monk) destroys them, or blocks a rat hole, what offense does he commit?' Answer: 'If the doves or sparrows do not have young, it is permissible to remove them; if they have young, it is not. If the 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: 'Is a Bhikkhu (monk) allowed to write letters to his teacher and fellow students?' Answer: 'If they are in other regions and have mutual understanding, it is permissible; in different countries, it is not.'

Question: 'If someone wishes to ordain, but the king and parents do not allow it, is he allowed to receive the precepts?' Answer: 'No, he is not allowed.'

At that time, Maudgalyayana (one of the Buddha's foremost disciples) arose from his seat and said to the Buddha (enlightened one): 'Venerable One! You have spoken well of the Vinaya (monastic discipline). After the Tathagata (the Buddha) passes away, who will uphold these precepts?'

---

毗尼？」

佛言：「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經卷下

【現代漢語翻譯】 現代漢語譯本： 『毗尼？』（Vinaya，戒律） 佛說：『目連（Maudgalyayana，佛陀弟子名）！想要學習毗尼的人，應當知道這個人能夠修行這樣的毗尼。』佛告訴目連：『我滅度后，如果有比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）誹謗這樣的毗尼，應當知道這些人是魔的同伴，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。』 這時，目連聽了佛所說，歡喜地遵奉實行。 《佛說目連問戒律中五百輕重事經》卷下

【English Translation】 English version: 『Vinaya?』 (Vinaya, monastic rules) The Buddha said: 『Maudgalyayana! Those who wish to study the Vinaya should know that they are capable of practicing such Vinaya.』 The Buddha told Maudgalyayana: 『After my Parinirvana, if there are bhiksus (bhiksu, Buddhist monks) or bhiksunis (bhiksuni, Buddhist nuns) who slander this Vinaya, know that they are companions of Mara (Mara, the demon) and not my disciples. Such people will not succeed in learning the Way generation after generation, and will not escape the Three Realms (trailokya, the realm of desire, the realm of form, and the formless realm). Now I have compassion for all sentient beings.』 At that time, Maudgalyayana, having heard what the Buddha said, joyfully accepted and practiced it. The Sutra on the Five Hundred Light and Heavy Matters in the Vinaya as Asked by Maudgalyayana, Spoken by the Buddha, Scroll 2

---