T85n2794_律抄

大正藏第 85 冊 No. 2794 律抄

No. 2794

律抄

傳受　問。若無比丘可自非□□□□□□□□□□□□□□□□□□□□須復白生藥草。若種不生者須復不　答。□□□□□□□□□□餅果后不囑。復得食不　答。得食。若正食時更作食意亦□□□□□□竟意乃至飲白飲波逸提　問。非時若洗飲器不凈而□□□□□□晝日手受夜分漿得復至初夜不　答。不得。若中前至中后□□□□□□□不得過時分八種漿無口口受法　問。如此間作屋柱樑堅□□□□□□答。得看。言兩三重犯者。是壁上桁累耳目物突吉羅　此物當舍不　答。不須舍　問。衣在此房得就余房。說凈不　答。得說凈　問。凈施物不盡說頭數。得如法不　答。不須盡說頭數。但言三衣外所有長衣施某甲。便以如法問。葛得被及行布不　答。不得。著水道服故　問　可得不結聚落作界不　答。不須結　問。住處比丘得持僧食。出界食不　答。乃至行糧亦得　問。置所受缽暫用他缽及余器食不　答得用。唯不得用白銅爐食。若非正食亦可得用　問。暫入聚落得留衣缽去不　答。得留。若被宿應持去　問。得總白和上作一切法事不　答。得總白　問。飯食時亦應白和上　答。不須白。以揵椎故　問。蘇著水中

【現代漢語翻譯】現代漢語譯本傳授：問：如果沒有比丘，可以自己……（此處省略原文中無法辨識的文字）……必須再告知新生的藥草。如果種植不生長，是否需要再……？答：……（此處省略原文中無法辨識的文字）……餅和水果之後沒有囑咐，還可以吃嗎？答：可以吃。如果在正餐時間又產生了想吃東西的念頭，也……（此處省略原文中無法辨識的文字）……結束的想法，甚至飲用白飲，犯波逸提（Pācittiya，一種戒律罪名）。問：非時（指過了正午）如果清洗飲用器具，不乾淨，並且……（此處省略原文中無法辨識的文字）……白天用手接受了夜間飲用的漿，還可以到初夜（指夜晚的最初一段時間）嗎？答：不可以。如果在中午之前到中午之後……（此處省略原文中無法辨識的文字）……不得超過時分，八種漿沒有口口相傳的接受方法。問：如果像這裡一樣建造房屋，柱子和梁都很堅固……（此處省略原文中無法辨識的文字）……答：可以看。所說的兩三重犯，是指墻上的桁條累積的眼目之物，犯突吉羅（Duṣkṛta，一種輕微的戒律罪名）。這個東西應當捨棄嗎？答：不需要捨棄。問：衣服在這個房間，可以在其他房間說凈（指通過儀式使物品變為凈物）嗎？答：可以說凈。問：凈施（指清凈的佈施）之物沒有完全說出頭數，可以如法嗎？答：不需要完全說出頭數，只要說『三衣（Tricīvara，比丘所持的三種袈裟）之外所有長衣佈施給某甲』，便可以如法。問：葛（一種植物纖維）可以做被子和行布嗎？答：不可以，因為穿著水道服的緣故。問：可以不結聚落（指村落）作界（指劃定區域）嗎？答：不需要結。問：居住處的比丘可以拿著僧食（指僧眾的食物）出界（指寺院的界限）食用嗎？答：乃至行糧（指旅途中的食物）也可以。問：放置所受的缽（Patra，食器），暫時使用其他缽以及其他器皿食用可以嗎？答：可以使用，唯獨不可以使用白銅爐食用。如果不是正餐時間也可以使用。問：暫時進入村落可以留下衣缽（指比丘的衣物和食器）離開嗎？答：可以留下，如果需要過夜應當帶走。問：可以總的稟告和上（Upādhyāya，親教師）做一切法事嗎？答：可以總的稟告。問：吃飯時也應該稟告和上嗎？答：不需要稟告，因為有揵椎（Ghaṇṭā，報時用具）的緣故。問：蘇（Ghee，一種乳製品）放在水中……

【English Translation】 English version Transmission: Question: If there are no Bhikshus (monks), can one self… (omitting unidentifiable text from the original) …must one again inform about newly grown herbs? If the planting does not grow, is it necessary to again…? Answer: …(omitting unidentifiable text from the original) …After cakes and fruits, without instruction, can one still eat? Answer: One can eat. If, during the mealtime, one has the thought of eating again, also… (omitting unidentifiable text from the original) …the thought of ending, even drinking white drinks, one commits a Pācittiya (a type of disciplinary offense). Question: If, at an improper time (after noon), one washes drinking utensils, and they are unclean, and… (omitting unidentifiable text from the original) …having received nighttime juice with one's hand during the day, can one still reach the first watch of the night (the early part of the night)? Answer: One cannot. If before noon until after noon… (omitting unidentifiable text from the original) …one must not exceed the time limit; the eight types of juice have no oral transmission method of acceptance. Question: If, like here, one builds a house, and the pillars and beams are strong… (omitting unidentifiable text from the original) …Answer: One can look. The so-called double or triple offense refers to the accumulated eye-objects on the wall's rafters, committing a Duṣkṛta (a minor disciplinary offense). Should this thing be discarded? Answer: It need not be discarded. Question: If the robes are in this room, can one declare them 'pure' (made ritually clean) in another room? Answer: One can declare them pure. Question: If the items of pure offering are not fully enumerated, is it in accordance with the Dharma (law)? Answer: It is not necessary to fully enumerate them; one only needs to say, 'All long robes other than the Tricīvara (the three robes held by a Bhikshu) are offered to so-and-so,' then it is in accordance with the Dharma. Question: Can Ge (a type of plant fiber) be used for blankets and travel cloths? Answer: It cannot, because one is wearing the waterway robe. Question: Is it permissible not to establish a boundary for a settlement (village)? Answer: It is not necessary to establish one. Question: Can a Bhikshu residing in a dwelling take Sangha food (food belonging to the monastic community) outside the boundary (of the monastery) to eat? Answer: Even travel provisions are permissible. Question: Is it permissible to temporarily use another's Patra (bowl), or other utensils, to eat, after placing one's own received bowl aside? Answer: It is permissible to use them, except for eating from a white copper stove. If it is not mealtime, it is also permissible to use them. Question: Is it permissible to leave robes and bowl (the Bhikshu's clothing and bowl) behind when temporarily entering a village? Answer: It is permissible to leave them; if one is staying overnight, one should take them. Question: Is it permissible to make a general report to the Upādhyāya (preceptor) to perform all Dharma affairs? Answer: It is permissible to make a general report. Question: Should one also report to the Upādhyāya when eating? Answer: It is not necessary to report, because there is a Ghaṇṭā (a time-announcing instrument). Question: Ghee (a type of dairy product) in water…

。無病得非時飲不　答。得飲　問。道由聚落中過。得不著僧迦利不　答。須著　問。法事私事得受三十九夜去不　答。三寶事得。若私事不得　問。捉殺行不　答。得捉。若長持者不得　問。夏后一月時。同加締那衣時。得離衣宿不　答。離三衣不同。餘事悉同　問。一住處果竹幸多。知事人得分與余處僧及白衣不　答。知事人不得。僧先教與得與　問。若住處又安般和合。得移精舍余處云不　答。不得　問。若界內見他犯罪。即出亦須向人說　答。其應說　問。僧凈器得比丘床上食白衣不　答。得　問。若聞他粗罪。須向人說不　答。不須說　問。若殘食乞白衣不洗手。得捉僧凈器不　答。得　問。大銅槃得私房中術不　答。不得。自畜得凈施。白衣私房中食術無犯　問。得捉金銀供養具不　答。不得捉。異部得捉　問。若上下高坐動帳無犯不　卒不為動故　問。二三臘比丘得作羯磨師不　答。若知法得作。

問。土人不以二受香為敬。得常立受香不　答。得　問。從四月十七日乃至五月半。中間悉得結後坐不　答。不得。異部中有得。受后安居人得共前安居人並自恣不　答。數滿九十日便自恣竟。便得受加締那衣。亦應數日不得。至臘月方舍　問。中有潤。六月半結。後坐八月半。滿九十日得不　答。不

【現代漢語翻譯】現代漢語譯本問：沒有生病的時候，可以在非規定的時間飲用（藥物）嗎？答：可以飲用。問：如果道路經過村落，可以不穿僧伽梨（samghati，一種僧侶的袈裟）嗎？答：必須穿。問：處理佛事或私事，可以接受三十九個夜晚的離寺請求嗎？答：如果是爲了三寶（triratna，佛、法、僧）的事可以，如果是私事則不可以。問：可以捉拿罪犯嗎？答：可以捉拿。如果是長期持戒者則不可以。問：在夏季結束后的一個月，以及分發加締那衣（kathina，一種佈施給僧侶的布）的時候，可以不和衣物一起睡覺嗎？答：除了三衣（tricivara，僧侶的三件主要衣物）不能分離，其他事情都可以。問：如果一個寺院的果樹和竹子很多，知事人（寺院管理者）可以將它們分給其他寺院的僧侶和在家居士嗎？答：知事人不能自己決定。必須先經過僧團的同意才可以分發。問：如果寺院內部又安般（anapana，一種呼吸禪修方法）和諧，可以將精舍（vihara，寺院）遷移到其他地方嗎？答：不可以。問：如果在戒律範圍之內看到他人犯罪，即使離開了，也需要向人說明嗎？答：應該說明。問：可以用僧侶的乾淨器皿在比丘（bhikkhu，男性僧侶）的床上給在家居士食物嗎？答：可以。問：如果聽到他人犯了輕微的罪過，需要向人說明嗎？答：不需要說明。問：如果吃完東西后沒有洗手就去乞討，可以觸控僧侶的乾淨器皿嗎？答：可以。問：可以把大銅盤放在自己的房間里使用嗎？答：不可以。自己擁有可以，如果是清凈佈施的，在家居士在自己房間里使用沒有罪過。問：可以拿取金銀供養具嗎？答：不可以拿取。其他部派的僧侶可以拿取。問：如果上下高座時，不小心碰到了帷幔，有罪過嗎？（因為不是故意碰到的）問：戒臘二三年（出家二三年）的比丘可以作為羯磨師（karmacarya，主持僧團事務的僧侶）嗎？答：如果懂得戒律就可以。問：當地人不以二次受香為敬重，可以經常站立著接受香嗎？答：可以。問：從四月十七日到五月半，中間都可以結後坐（p পশ্চat-pranidhi，安居期間的特殊規定）嗎？答：不可以。其他部派中有可以的。接受后安居的人可以和前安居的人一起自恣（pravāraṇā，安居結束時的儀式）嗎？答：滿了九十天就可以自恣結束。就可以接受加締那衣。也應該計算天數，不能到臘月才捨棄。問：如果中間有閏月，六月半結後坐，八月半結束，滿九十天了嗎？答：沒有。

【English Translation】 English version Question: Is it permissible to drink (medicine) at inappropriate times when not ill? Answer: It is permissible to drink. Question: If the road passes through a village, is it permissible not to wear the samghati (samghati, a monk's outer robe)? Answer: It is necessary to wear it. Question: When dealing with Buddhist affairs or personal matters, is it permissible to accept a request to leave the monastery for thirty-nine nights? Answer: If it is for the sake of the Three Jewels (triratna, Buddha, Dharma, Sangha), it is permissible; if it is for personal matters, it is not permissible. Question: Is it permissible to arrest criminals? Answer: It is permissible to arrest. If one is a long-term practitioner of the precepts, it is not permissible. Question: In the month after the summer retreat and at the time of distributing the kathina (kathina, cloth offered to monks), is it permissible not to sleep with one's robes? Answer: Except for the three robes (tricivara, the three main robes of a monk) which cannot be separated, all other matters are the same. Question: If a monastery has many fruit trees and bamboo, can the steward (the monastery manager) distribute them to monks in other monasteries and to laypeople? Answer: The steward cannot decide on their own. It must first be approved by the Sangha before it can be distributed. Question: If the monastery is also harmonious in anapana (anapana, a method of breath meditation), can the vihara (vihara, monastery) be moved to another place? Answer: It is not permissible. Question: If one sees another committing an offense within the boundary of the precepts, even if one leaves, is it necessary to report it to others? Answer: It should be reported. Question: Is it permissible to use a monk's clean bowl to give food to a layperson on a bhikkhu's (bhikkhu, male monk) bed? Answer: It is permissible. Question: If one hears of another committing a minor offense, is it necessary to report it to others? Answer: It is not necessary to report it. Question: If one begs for food after eating without washing one's hands, is it permissible to touch a monk's clean bowl? Answer: It is permissible. Question: Is it permissible to keep a large copper basin in one's own room? Answer: It is not permissible. It is permissible to own it oneself, but if it is a pure offering, it is not an offense for a layperson to use it in their own room. Question: Is it permissible to take gold and silver offering items? Answer: It is not permissible to take them. Monks of other schools are allowed to take them. Question: If one accidentally touches the curtain when going up or down a high seat, is there an offense? (Because it was not touched intentionally) Question: Can a bhikkhu with two or three years of seniority (two or three years since ordination) act as a karmacarya (karmacarya, a monk who presides over Sangha affairs)? Answer: If one understands the precepts, it is permissible. Question: If the local people do not respect the second incense offering, is it permissible to always stand to receive the incense? Answer: It is permissible. Question: From April 17th to May 15th, is it permissible to observe post-retreat regulations (p পশ্চat-pranidhi, special rules during the retreat) in between? Answer: It is not permissible. Some other schools allow it. Can those who observe the post-retreat regulations participate in the pravāraṇā (pravāraṇā, the ceremony at the end of the retreat) with those who observed the pre-retreat regulations? Answer: Once ninety days are completed, the pravāraṇā is finished. Then one can accept the kathina robe. The days should also be counted, and it should not be discarded until the twelfth month. Question: If there is an intercalary month in between, and the post-retreat regulations are observed from the middle of the sixth month to the middle of the eighth month, is it ninety days? Answer: No.

得。後坐法要五月十五日也　問。安居中有父母師僂病諸難。破安居去。有罪不　答。無罪。但是破安居可　問。一人說竟。為眾都竟名自恣竟耶　一人三說竟白羯磨竟。應遮非比丘　問。加締那衣時得不受殘食及長缽不　答。不受殘食。不得受長缽　問。后安居亦有一月時不　答。同有　問。若犯四重戒故在不　答。戒故在　問。欲時不得楷露刑人。若得含勒得相楷不　答。得　問。得受氈作尼師檀不　答　得　問。若優婆塞犯同四重得出家不　答。得與出家　問。若貴人不肯從比丘。三自歸可得像前自受不　答。得　問。若隔慢與女人受戒得不　答。若聞聲得　問。次戒雖欲受戒羯磨時不能專心聽。又不解羯磨。當得戒不　答。得下品戒　問。沙彌無和上。一人得與受戒不　前人得我師。得師罪　問。沙彌遙請和上受十戒。得戒不答。得戒　問。授沙彌戒時不求和上。得不　答。不須求　問。先以授三歸戒后受八戒時。不說前三歸總后說三歸得不　答。不得□□盡前三歸　問。尼應白僧。自恣已還房。尼得從自恣人游受不　答。應更集僧受　問。二三尼共住亦應受八敬法不　答。受六法。尼不作本事。直大僧中受大戒得戒不　答。不得戒。異部有得處　問。尼僧不羯磨。差人直遣從比丘受八敬法得不　答。不得。

要應羯磨。比丘僧中受六法。尼戒得不　答。得　問。尼界內獨宿得何罪　答。若界內有餘尼而別房宿犯偷蘭罪。若界內都無尼僧伽婆尸沙　問。若一比丘尼僧中為六法。尼作羯磨。得戒不　答。不得　問。比丘授沙彌尼戒。而尼作和上。得戒不　答。得　問。若不受六法便與大戒。得不　答。不得戒　問。若受六法而不二歲。便受大戒。得戒不　答。前人得戒。僧得罪　問。中衣作大衣。受得著入聚落不　答。貧不能得總。中衣受作大衣得無罪。若曼不得入　問。直縫衣得受持不　答。不能。好受亦無罪　問。求和上時不捉足得不　答。隨安□不必須捉　問。界內有比丘。得向沙彌說凈不　答。向不得。餘部律中得　問。釋比丘得心念口言。結安居不　答。得　問。若獨安居云何說　答。如常共人說法。若先受三十九夜。盡復得受七日不　答。得　問。小比丘得暫就二和上得一二宿不　答。和上遣行彼無好師無罪　問。律中雲。無慚無愧比丘獨食凈。何名無慚無愧　答。犯四重名無慚無愧　問。亡比丘臥縟長床錢米穀應分不　答。臥縟長床小床不應分。在重物中。錢米入僧食用。不應分　問。若貴人別請十人。給錢米作食。若長得分不　答。得分　問。終身藥已受著器中。白中衣捉物不更受而服。犯何罪　答。不須

【現代漢語翻譯】現代漢語譯本問：應該按照羯磨（Karma，佛教術語，意為『業』）的程式，在比丘僧團中接受六法（Siksa-mana，式叉摩那，指出家女眾在正式受比丘尼戒前，需要遵守的六項戒律）。尼姑是否能因此得到戒律？答：能。問：尼姑在戒律規定的範圍（尼界）內獨自睡覺，會犯什麼罪？答：如果在尼界內還有其他尼姑，而她獨自在別的房間睡覺，就犯偷蘭罪（Sthullatyaya，一種較輕的罪過）。如果尼界內完全沒有尼姑，就犯僧伽婆尸沙（Sanghavasesa，僧殘，一種較重的罪過）。問：如果由一位比丘在比丘尼僧團中為一位要受六法的尼姑做羯磨，這位尼姑能得到戒律嗎？答：不能。問：如果比丘傳授沙彌尼（Sramaneri，見習女尼）戒，而尼姑作為和尚（Upadhyaya，親教師），這樣能得到戒律嗎？答：能。問：如果不接受六法就授予大戒（比丘尼戒），能得到戒律嗎？答：不能得到戒律。問：如果接受了六法，但不到兩年就接受大戒，能得到戒律嗎？答：接受戒律的人能得到戒律，但僧團有罪。問：將中衣（Antarvasa，內衣）改制成大衣（Sanghati，僧伽梨，大衣），受持后可以穿著進入村落嗎？答：如果貧窮無法得到總衣（指全套僧衣），將中衣改制成大衣是可以的，沒有罪過。但如果不是因為貧窮，就不可以進入村落。問：用直線縫製的衣服可以受持嗎？答：不可以。如果已經很好地受持了，也沒有罪過。問：在請求和尚時，不觸控他的腳可以嗎？答：可以隨順情況，不一定必須觸控。問：在戒律範圍內有比丘，可以向沙彌（Sramanera，見習男僧）說凈（指告知食物或物品是清凈的，可以食用或使用）嗎？答：不可以向沙彌說凈。其他律部中可以。問：釋迦族比丘可以在心中默唸，口中說出，來結夏安居（Varsa，雨季安居）嗎？答：可以。問：如果獨自安居，應該怎麼說？答：像平常和大家一起說法一樣說。如果先前已經接受了三十九個夜晚的安居，結束后還可以再接受七天的安居嗎？答：可以。問：小比丘可以暫時去兩位和尚那裡，住一兩個晚上嗎？答：如果和尚派遣他去，而他在那裡又沒有好的老師，就沒有罪過。問：律中說，『無慚無愧的比丘獨自食用凈食』，什麼是『無慚無愧』？答：犯了四重罪（Parajika，波羅夷，最嚴重的罪過）就叫做『無慚無愧』。問：去世的比丘遺留下的臥縟（華麗的褥子）、長床、錢、米、穀物應該分配嗎？答：臥縟、長床、小床不應該分配，因為它們屬於貴重物品。錢和米應該歸僧團使用，不應該分配。問：如果有貴人特別邀請十位比丘，並提供錢和米作為食物，如果長老（年長的比丘）能多分一份嗎？答：可以多分一份。問：已經接受的終身藥，放在容器中，在白衣（在家居士）中拿著東西，不重新接受就服用，犯什麼罪？答：不需要重新接受。

【English Translation】 English version Question: Should one perform Karma (ritual act) to receive the six Dharmas (Siksa-mana, six rules to be observed by female novices before full ordination) in the Bhikkhu Sangha (monk community)? Can a nun obtain the precepts in this way? Answer: Yes. Question: What offense does a nun commit if she sleeps alone within the boundary of the Nuns' Quarter (Ni-kshetra)? Answer: If there are other nuns within the boundary and she sleeps in a separate room, she commits a Sthullatyaya (a minor offense). If there are no nuns at all within the boundary, she commits a Sanghavasesa (a serious offense requiring community penance). Question: If a Bhikkhu (monk) performs Karma for a nun receiving the six Dharmas in the Bhikkhuni Sangha (nun community), does the nun obtain the precepts? Answer: No. Question: If a Bhikkhu gives the Sramaneri (female novice) precepts and the nun acts as the Upadhyaya (preceptor), does she obtain the precepts? Answer: Yes. Question: If one is given the full precepts (Bhikkhuni precepts) without receiving the six Dharmas, does one obtain the precepts? Answer: No, one does not obtain the precepts. Question: If one receives the six Dharmas but receives the full precepts before two years, does one obtain the precepts? Answer: The person receiving the precepts obtains them, but the Sangha commits an offense. Question: Can one alter the Antarvasa (inner robe) into a Sanghati (outer robe) and wear it into a village after receiving it? Answer: If one is too poor to obtain a complete set of robes, altering the Antarvasa into a Sanghati is permissible without offense. However, if it is not due to poverty, one should not enter the village. Question: Can a straight-sewn robe be accepted and worn? Answer: No. If it has already been well-received, there is no offense. Question: Is it permissible not to touch the feet when requesting an Upadhyaya? Answer: It is permissible to follow the situation; touching is not always required. Question: If there is a Bhikkhu within the boundary, can one declare purity (of food or items) to a Sramanera? Answer: One cannot declare purity to a Sramanera. It is permissible in other Vinaya (monastic discipline) schools. Question: Can a Sakyan Bhikkhu mentally contemplate and verbally declare the beginning of the Vassa (rain retreat)? Answer: Yes. Question: If one is observing the Vassa alone, how should one declare it? Answer: Declare it as one would when teaching the Dharma with others. If one has already observed thirty-nine nights, can one observe another seven days after it ends? Answer: Yes. Question: Can a junior Bhikkhu temporarily stay with two Upadhyayas for one or two nights? Answer: If the Upadhyaya sends him and there is no good teacher there, there is no offense. Question: The Vinaya says, 'A shameless Bhikkhu eats pure food alone.' What is meant by 'shameless'? Answer: Committing the four Parajika (defeats, the most severe offenses) is called 'shameless'. Question: Should the ornate bedding, long bed, money, rice, and grains left by a deceased Bhikkhu be distributed? Answer: The ornate bedding, long bed, and small bed should not be distributed because they are valuable items. The money and rice should be used by the Sangha and not distributed. Question: If a noble person specially invites ten Bhikkhus and provides money and rice for food, can the elder (senior Bhikkhu) receive a larger share? Answer: Yes, he can receive a larger share. Question: If one has already received lifelong medicine, placed it in a container, and is holding items among laypeople (white-robed laity), what offense is committed if one takes the medicine without re-receiving it? Answer: There is no need to re-receive it.

更受。七日藥亦如是　問。捉七日飲食藥移動。更應受七日。終身已手受未口受。移亦應更受　問。律中雲。不得著皮。除摩筏鹿摩筏。鹿皮定著不　答。不得　問。尼依比丘安居。而不在比丘界內。得不　答。不須在比丘界內　問。僧中常等行食上坐。復須教等與不　答。知不須教。若不知應教　問。不嚼楊枝而食有犯不　答。突吉羅　問。盡日障得眠不　答。得　問。長衣離衣宿過一月衣。長缽過十日。阿練若六夜。過七日藥有六事舍與。一人向一人悔應還。犯戒比丘從非親理尼取衣。從非親理居士居士婦取衣。非親理居士居士婦與衣。長取勸非親理居士居士婦置衣。勸織師作衣。與他人還奪取知物與僧迴向已。是八事應還財主。向一人悔。餘十六事。余盡應舍與僧悔。異部中向一人悔。若入僧物中。是三衣數者必應還。若余衣還者彼比丘亦得取。若不還無罪　問。若出家人販賣物。如法比丘得受不　答。若於販賣邊隨喜心不得受。不生隨喜心得受。若知不知能斷彼。令不作者不得受。若以不受俱不能令彼斷者得受。不如法施僧一切得受　問。若用如法物易彼不如法物。衣食得如法不　答。盡得名如法　問。長床一人不奉勝容四人坐者。雖臘數不同多少盡得共坐不　答。若別坐具別內衣。得通覆共床臥　問。若住

處僧無食。得令比丘乞作不　答。不得。若乞者得罪　問。若住比丘于乞比丘邊生隨喜心盡不得食。若作方便往索者得受用無罪。若不作方便盡不得為僧乞。唯有十誦律中得為僧乞取。乃至塔寺房舍床褥盡同上　問。比丘得即用死比丘衣覆去不　答。得用一泥洹僧一飯行一覆殘衣。亦云三衣中取一覆去　問。若為僧乞食。房舍臥具凈人諸眾生類者。乃至佛事精舍。盡令比丘往檀越。所言眾僧欲散去檀越言。何以散去可隨事　答。之少故是名方便　問。若比丘隨犯可悔。罪眾多無量而忘不憶罪名。欲懺悔時。但于編中得憶罪名者。余同編諸罪悉得除。若都不憶者不得悔。重則兼輕羅　問。若比丘死。凈施主比丘應于僧中舍彼死比丘物。已僧乃得作羯磨可。若凈施主不捨。僧不得作羯磨。僧亦不得從凈施主索。得突吉羅。若凈施主不捨與僧者亦得突吉羅　問。若凈施主遠方。而是比丘於此死。應將比丘物與凈施主人同意。比丘使比丘得已還。僧已羯磨。若知凈施主持比丘者亦得羯磨不　需求與凈施同意比丘　問。百九十二大豆輕重敵十六少錢。此十六小錢盜滿此五錢犯波羅夷。羯磨剎沙槃。以金錢流離。作外國直二十大錢。至廣州直一兩銀　問。布薩賊難處。先當閉僧房大門使人守之。若無凈人使三四比丘守應與僧欲　問

【現代漢語翻譯】現代漢語譯本問：如果僧人沒有食物，允許比丘去乞討食物嗎？答：不允許。如果乞討，會犯戒。問：如果居住的比丘對比丘乞討食物的行為生起隨喜心，是否就不能得到食物？如果想辦法去索取，可以接受享用而沒有罪過嗎？如果不採取任何辦法，就完全不能為僧眾乞討食物嗎？答：只有在《十誦律》中允許為僧眾乞討食物。甚至包括塔寺、房舍、床鋪等，都與上述情況相同。問：比丘可以直接用已故比丘的衣服覆蓋（屍體）然後離開嗎？答：可以用一件泥洹僧（nivanasamgha，一種僧衣）、一件飯行衣（用於乞食的衣服）或一件覆蓋殘破的衣服。也可以從三衣（tricivara，比丘的三件主要僧衣）中取一件來覆蓋。問：如果爲了僧眾乞討食物、房舍、臥具、凈人（kappiyakaraka，為僧侶處理事務的居士）、各類眾生，乃至佛事精舍，都讓比丘去告訴檀越（danapati，施主），說眾僧將要離散，檀越問：『為什麼要離散？』可以隨便回答嗎？答：因為物資缺少，這可以稱為方便（upaya，善巧）。問：如果比丘所犯的可悔罪眾多且無法記清罪名，想要懺悔時，只要在戒本中能夠回憶起罪名，那麼同一篇章中的其他罪過是否都能消除？如果完全無法回憶，就不能懺悔嗎？答：重的罪過會連帶影響輕的罪過。問：如果比丘去世，凈施主（為比丘提供財務支援的施主）應該在僧眾中捨棄已故比丘的財物。僧眾才能進行羯磨（kamma，儀式）。如果凈施主不捨棄，僧眾就不能進行羯磨。僧眾也不能向凈施主索要，否則會犯突吉羅（dukkhata，一種輕罪）。如果凈施主不捨棄給僧眾，也會犯突吉羅。問：如果凈施主在遠方，而這位比丘在此地去世，應該將比丘的財物交給凈施主，並徵得凈施主的同意。比丘派比丘取回財物后，僧眾才能進行羯磨。如果知道凈施主支援比丘，也可以進行羯磨嗎？答：需要徵求凈施主同意的比丘。問：一百九十二大豆的重量等於十六小錢。盜竊滿五錢就犯波羅夷（parajika，斷頭罪）。羯磨剎沙槃（karshapana，古印度貨幣單位）。用金錢、琉璃，在外國價值二十大錢，在廣州價值一兩銀子。問：在布薩（uposatha，齋戒日）有盜賊的危險時，應該先關閉僧房的大門，派人守護。如果沒有凈人，就派三四個比丘守護，應該給僧眾表達意願（欲，chanda）嗎？

【English Translation】 English version Question: If a monk has no food, is it permissible for a bhikkhu (monk) to beg for food? Answer: It is not permissible. If one begs, one commits an offense. Question: If a resident bhikkhu develops sympathetic joy (mudita) towards a begging bhikkhu, will he not be able to obtain food? If he devises a way to solicit, can he accept and enjoy it without offense? If he does not devise any means, can he not beg for food for the Sangha (monastic community) at all? Answer: Only in the Dasavargika-vinaya (Ten-Section Vinaya) is it permissible to beg for food for the Sangha. Even stupas (pagodas), monasteries, dwellings, beds, and so on are the same as above. Question: Is it permissible for a bhikkhu to immediately cover (a corpse) with the robe of a deceased bhikkhu and leave? Answer: It is permissible to use one nivanasamgha (undergarment), one alms-round robe, or one covering for tattered robes. Alternatively, one can take one from the tricivara (three robes) to cover it. Question: If one begs for food, dwellings, bedding, kappiyakaraka (one who makes things allowable), all kinds of beings, and even Vihara (monastery) for Buddhist affairs for the Sangha, and all bhikkhus go to the danapati (donor) and say that the Sangha is about to disperse, and the danapati asks, 'Why disperse?' Is it permissible to answer casually? Answer: Because of the lack of resources, this can be called upaya (skillful means). Question: If a bhikkhu has committed many minor offenses (pattaniya) and cannot remember the names of the offenses, when he wants to confess, if he can recall the name of an offense in the Patimokkha (monastic code), will all other offenses in the same section be removed? If he cannot recall any at all, can he not confess? Answer: A serious offense will affect minor offenses. Question: If a bhikkhu dies, the kappiya-karaka (lay supporter) should relinquish the deceased bhikkhu's belongings to the Sangha. Only then can the Sangha perform the kamma (act). If the kappiya-karaka does not relinquish them, the Sangha cannot perform the kamma. The Sangha also cannot demand them from the kappiya-karaka, otherwise, they will commit a dukkata (wrongdoing). If the kappiya-karaka does not relinquish them to the Sangha, he will also commit a dukkata. Question: If the kappiya-karaka is far away, and the bhikkhu dies here, should the bhikkhu's belongings be given to the kappiya-karaka with his consent? After the bhikkhu sends a bhikkhu to retrieve the belongings, can the Sangha perform the kamma? If it is known that the kappiya-karaka supports the bhikkhu, can the kamma be performed? Answer: It is necessary to seek the consent of the bhikkhu who is the kappiya-karaka. Question: The weight of one hundred and ninety-two large beans is equal to sixteen small coins. Stealing five coins constitutes a parajika (defeat). Karshapana (ancient Indian currency unit). With gold coins and lapis lazuli, it is worth twenty large coins in a foreign country, and one tael of silver in Guangzhou. Question: When there is a danger of thieves during uposatha (observance day), the main doors of the monastery should be closed first, and people should be assigned to guard them. If there are no kappiya-karaka, three or four bhikkhus should be assigned to guard them. Should the Sangha be given chanda (consent)?

。若安居中受七日法已盡。得更受不　答。薩婆中一向不得。異部律中以事訖為限。若七日不訖者更來受第二七日去。如是乃至事未竟得更來受七日。黃色衣不得著。赤黑青色等得著　問。死比丘物有二種。一者囿田車牛。凡是眾生類。二者金銀及錢穀米等。諸藥草重物不應羯磨。入四方僧用。第二種物應羯磨。已令凈人賣。與眾僧供食。不得分。唯一切藥物應入僧藥庫中。不得賣。餘一切輕物應羯磨分之。若物作僧房應作凈地法。若已作僧房者。應舍舍已心念作凈地法。念舍者云是處我舍作凈地法。念者云此處我作凈地受　問。著行騰臂衣得不　答。為病得著　第一上坐入堂時。不得禮眾。若欲禮堂作禮。余處上生者得偏坐食。是根本方法。若坐食亦罪。但勿令污僧褥耳。應敷物著僧褥上食方坐。眾中不得獨遍坐。眾中不得獨方坐。敬眾故。若兩眾集時各別一邊　佛言。不應作如是事。若作者非威儀犯戒。為僧出行。若施物應與分。除亡物。受加締那衣法。守功德衣人應到今前。作如是言。我某甲比丘。為僧受此功德衣。前人答。善哉好受持。是中有八事功德。我盡得之八戒同先。知事有勞得以僧。常用物乞不答得。小床不應。今氈若不受不應分。臥褥亦爾　不衣受作大衣不得著。大衣作小衣受得著　作破安居人有

【現代漢語翻譯】現代漢語譯本：問：如果在安居期間接受的七日法已經結束，是否可以再次接受？答：在《薩婆多部律》（Sarvastivada Vinaya）中，一概不允許。其他部派的律藏中，以事情結束為限。如果七日沒有結束，可以再次接受第二個七日。像這樣，直到事情沒有完成，都可以再次接受七日。黃色衣服不得穿著，紅色、黑色、青色等顏色的衣服可以穿著。問：去世比丘的遺物有兩種。一種是園地、車輛、牛等，凡是屬於眾生的。另一種是金銀以及錢、谷、米等。各種藥草等貴重物品不應該羯磨（Karma，佛教術語，指通過儀式處理），應該歸入四方僧眾使用。第二種物品應該羯磨，讓凈人（Upasaka，在家男居士）賣掉，用來供養眾僧的飲食，不得分給個人。只有一切藥物應該放入僧眾的藥庫中，不得賣掉。其餘一切輕微的物品應該羯磨後分掉。如果用遺物建造僧房，應該按照凈地法來做。如果已經建造了僧房，應該捨棄（Sheda）已有的想法，心念作凈地法。念捨棄時說：『此處我捨棄，作為凈地法。』念受時說：『此處我作為凈地接受。』問：可以穿行騰臂衣（一種僧侶服裝）嗎？答：因為生病可以穿。第一位上座（長老）進入佛堂時，不得向大眾行禮。如果要禮拜佛堂，可以禮拜。其他地方後來的人可以偏坐著吃飯。這是根本的方法。如果坐著吃飯也有罪過，但不要弄髒僧眾的坐墊。應該鋪上東西在僧眾的坐墊上再吃飯。大眾中不得獨自遍坐，大眾中不得獨自方坐，這是爲了尊敬大眾。如果兩群僧眾聚集時，各自在一邊。佛說：不應該做這樣的事。如果做了，就是非威儀，犯戒。為僧眾出行，如果得到施捨的物品，應該分給大家，除了亡者的遺物。接受加締那衣（Kathina，一種特殊的僧衣）的儀式，守護功德衣的人應該到僧眾面前，這樣說：『我某甲比丘，為僧眾接受這件功德衣。』前面的人回答：『很好，好好受持。』這裡面有八種功德，我全部得到，八戒和先前一樣。知事（僧職）辛苦，可以得到僧眾常用的物品，乞討不回答也可以得到。小床不應該。舊氈如果不受，不應該分。臥褥也是這樣。沒有受作大衣的儀式，不得穿著大衣。用大衣受作小衣的儀式，可以穿著小衣。作破安居（Pravāraṇā，解夏）的人有……

【English Translation】 English version: Question: If the seven-day Dharma practice undertaken during the Rainy Season Retreat (Varsha) has concluded, is it permissible to undertake it again? Answer: According to the Sarvastivada Vinaya, it is absolutely not allowed. In the Vinayas of other schools, the limit is until the matter is concluded. If the matter is not concluded within seven days, one may undertake a second seven-day period. Thus, until the matter is completed, one may repeatedly undertake seven-day periods. Yellow robes are not to be worn; robes of red, black, blue, and other colors are permissible. Question: The possessions of a deceased Bhikshu (monk) are of two types. The first type includes gardens, vehicles, oxen, and all living beings. The second type includes gold, silver, money, grains, rice, and so on. Various medicinal herbs and heavy objects should not be subject to Karma (ritual disposal); they should be allocated for the use of the Sangha (monastic community) from all directions. The second type of items should be subject to Karma, and a layperson (Upasaka) should be instructed to sell them, using the proceeds to provide food for the Sangha; they should not be divided among individuals. Only all medicinal substances should be placed in the Sangha's medicine storehouse and not sold. All other light objects should be subject to Karma and divided. If the possessions are used to build a monastery, it should be done according to the rules for consecrated land. If a monastery has already been built, one should relinquish (Sheda) the existing thought and mentally perform the consecration of the land. When relinquishing, one should say: 'I relinquish this place as consecrated land.' When accepting, one should say: 'I accept this place as consecrated land.' Question: Is it permissible to wear a 'traveling arm robe' (a type of monastic garment)? Answer: It is permissible to wear it when ill. When the first senior monk (Elder) enters the hall, he should not bow to the assembly. If he wishes to pay respects to the hall, he may do so. Those who arrive later from other places may sit sideways to eat. This is the fundamental method. If one sits to eat directly, it is also a fault, but one should not soil the Sangha's cushions. One should spread something on the Sangha's cushion before sitting to eat. One should not sit alone covering the entire seat in the assembly, nor should one sit squarely alone in the assembly, out of respect for the assembly. If two groups of monks gather, they should each sit on one side. The Buddha said: Such things should not be done. If one does them, it is a breach of decorum and a transgression. When traveling for the Sangha, if offerings are received, they should be distributed, except for the possessions of the deceased. Regarding the Kathina (a special robe) ceremony, the person guarding the merit robe should come before the Sangha and say: 'I, Bhikshu so-and-so, receive this merit robe for the Sangha.' The person in front should reply: 'Excellent, uphold it well.' There are eight merits in this, which I fully obtain, the eight precepts being the same as before. The one in charge (of affairs) may receive commonly used items of the Sangha due to their labor, and may receive alms even if not answered. A small bed is not permissible. If an old felt mat is not accepted, it should not be distributed. The same applies to bedding. Without having undergone the ceremony for making a large robe, one may not wear a large robe. Having undergone the ceremony for making a small robe from a large robe, one may wear the small robe. Those who have broken the Rainy Season Retreat (Pravāraṇā) have...

一月時不同。有異部中雲　正得畜長衣。餘七事不得。比丘有相應罪。又不語前人而前人不知。從其懺悔得名悔。但受者得突吉羅　一界內有因緣不得廣佈薩時。同一界內別作三語布薩　若以如法物買他比丘舍。捨墮物者得名清凈物　答。從比丘得捨墮物。受時得突吉羅。隨用無罪。錢實物初時即應坐念。此物如蛇。我不應受。是中凈物生我當受。五歲十五已下受三歸五戒。作恥為沙彌。十五得名沙彌。五部薩婆多部律私記　一僧祇十誦四分三部律抄　夫戒律之典。良由群惑起患。除戒無以息其非。自乖止患功由於戒。戒具萬行之津要。摧魔之勝幢。愴始造行。終階妙果。斯由於戒。非戒不通。是以西域時人。出家並以戒學為先。但戒律東緣流佈。漢地時人。雖優依之出家而不廢其戒學。競榮餘業。可謂捨本攬條。以自巔隧方欲遠涉生死長津。迷於發足之趣。雖復立談高勝。行之者鮮。大聖所以使出家之人先學戒者何。良以戒是生死足導資糧。漂流船筏。運澀行人從此到彼。莫不由戒。大聖興世度人。得戒乃可無量。大泮而言有其十種得戒。其十者何。一者自然得。唯明如來樹王成道。不從師咨。八萬律儀自然具足。二者法輪得戒。初為橋陳如等轉四諦法輪。陳如見諦以得戒。故曰法輪僧也。三者善來得戒者。前人背

【現代漢語翻譯】現代漢語譯本：一月的時間不同。有異部中說：『只允許儲藏長衣，其餘七種物品不允許。』比丘如果犯了相應的罪過，如果不告訴之前的人，而之前的人不知道，通過懺悔可以稱為『悔』。但接受者會犯突吉羅罪（輕罪）。如果在一界之內有因緣不能舉行廣佈薩時，可以在同一界內分別進行三次口頭布薩。如果用如法的物品購買其他比丘的住所，住所中屬於捨墮（需要捨棄的物品）的物品可以稱為清凈物。回答：從比丘那裡得到捨墮物，接受時會犯突吉羅罪，使用時沒有罪。對於錢財等實物，一開始就應該坐下來思念：『此物如蛇，我不應該接受。』如果是清凈物，我才應當接受。五歲到十五歲以下的人可以受三歸五戒，作為沙彌感到羞恥。十五歲才能稱為沙彌。《五部薩婆多部律私記》中記載。還有《僧祇律》、《十誦律》、《四分律》三部律的抄本。戒律的經典，是因為各種迷惑引起禍患，除了戒律沒有辦法消除這些過錯。停止禍患的功用在於戒律。戒律是通往萬行的重要途徑，是摧毀魔障的勝利旗幟。開始修行，最終達到美妙的果實，都是因為戒律。沒有戒律就無法通達。因此，西域的人們，出家都以戒學為先。但是戒律流傳到東方，漢地的人們，雖然也依靠戒律出家，但不重視戒學，爭相追求其他的行業，可以說是捨本逐末，自己顛倒了。想要遠渡生死長河，卻迷失了出發的方向。即使口頭上說得很高明，真正去做的人卻很少。大聖（佛陀）讓出家之人先學習戒律的原因是什麼呢？因為戒律是生死輪迴的引導和資糧，是漂流的船筏，是運送艱難行人的工具，從此岸到達彼岸，沒有不是通過戒律的。大聖（佛陀）出世度人，得到戒律才能有無量的功德。大體上來說，得到戒律有十種方式。這十種方式是什麼呢？第一種是自然獲得。只有明瞭如來在菩提樹下成道時，不從師父請教，自然具備八萬律儀。第二種是通過法輪獲得戒律。最初為橋陳如（梵文：Kauṇḍinya，五比丘之首）等人轉四諦法輪，陳如因為見到真諦而獲得戒律，所以稱為法輪僧。第三種是善來得戒。之前的人背離了...

【English Translation】 English version: The time of the month is different. There is a saying in a different section: 'Only storing long robes is allowed, the other seven items are not allowed.' If a Bhikṣu (Buddhist monk) commits a corresponding offense, if he does not tell the person before him, and the person before him does not know, he can be called 'repentance' through confession. But the receiver will commit a Dukkaṭa (minor offense). If there is a cause that prevents the holding of a full Uposatha (observance day) within a boundary, three verbal Uposathas can be held separately within the same boundary. If a Bhikṣu's dwelling is purchased with lawful items, the items in the dwelling that are Nissaggiya (items requiring forfeiture) can be called pure items. Answer: Receiving Nissaggiya items from a Bhikṣu incurs a Dukkaṭa offense at the time of receipt, but there is no offense in using them. For money and other real objects, one should sit down and contemplate at the beginning: 'This object is like a snake, I should not accept it.' If it is a pure object, then I should accept it. People between the ages of five and fifteen can take the Three Refuges and Five Precepts, and feel ashamed as a Śrāmaṇera (novice monk). One can be called a Śrāmaṇera at the age of fifteen. This is recorded in the 'Private Notes of the Five-Part Sarvāstivāda Vinaya'. There are also copies of the Vinaya of the Saṃghika, Daśabhāṇavāra, and Four-Part Vinaya. The classics of the precepts and rules are because various delusions cause suffering, and there is no way to eliminate these faults except through the precepts. The function of stopping suffering lies in the precepts. The precepts are an important path to all practices, and a victorious banner for destroying demonic obstacles. Starting to practice, and ultimately achieving wonderful fruits, are all because of the precepts. Without the precepts, one cannot attain. Therefore, people in the Western Regions all take the study of precepts as the first priority when they leave home. However, when the precepts spread to the East, people in the Han region, although they also rely on the precepts to leave home, do not value the study of precepts, and compete to pursue other industries, which can be said to be abandoning the root and pursuing the branches, turning themselves upside down. Wanting to cross the long river of Saṃsāra (cycle of rebirth), they are lost in the direction of departure. Even if they speak eloquently, few actually practice. What is the reason why the Great Sage (Buddha) makes those who leave home study the precepts first? Because the precepts are the guidance and resources for the cycle of birth and death, the rafts for drifting, and the tools for transporting difficult travelers, from this shore to the other shore, none are not through the precepts. The Great Sage (Buddha) appeared in the world to save people, and obtaining the precepts can have immeasurable merit. Generally speaking, there are ten ways to obtain the precepts. What are these ten ways? The first is to obtain them naturally. Only when the enlightened Tathāgata (Buddha) attained enlightenment under the Bodhi tree, without asking a teacher, did he naturally possess the eighty thousand rules of conduct. The second is to obtain the precepts through the turning of the Dharma wheel. Initially, the Four Noble Truths were taught to Kauṇḍinya (the first of the five disciples) and others, and Kauṇḍinya obtained the precepts because he saw the truth, so he is called a Dharma wheel Saṃgha (community). The third is to obtain the precepts through 'Welcome, O Bhikṣu'. The person before turned away...

惡歸宗。如來應根發唱。唱必有益。應時發戒。故曰善來僧也。四三歸得戒者。明如來弟子將服化。倉生既無善來之德。但教受三歸即名得也。五者自誓得戒。摩訶迦葉妙因深厚。于如來前自誓要心得具足戒。六者論義得戒。須陀沙彌七歲共佛對談往復稱基。因斯悟道故以論義為名。七八敬得戒者。唯令夷五百女人因奉八敬得具足戒。八遣使受戒者。明此尼端故若出坊寺必為外人壞其梵行。聖教開通遣使受戒。九者為邊國眾僧難得。聖教回開持律五人得受具足戒。十者明中國十眾。除和上得受具足。四分者大僧戒本。以為初分。尼戒與大僧不同為第二分。從安居揵度盡法揵度以來目為第三分。從房舍舍度盡增一以來目為第四分。此皆成一部之緣。但明義不同故曰分。律者西域胡音。此土而言。以詮量為稱。能詮名字指之為律。所詮無作稱之為藏。藏者無作戒善苞福多容隱而難測。能律益行人。所以稱藏。能防未起惑非。因之為戒。戒有二種。何等為二。一者是作戒。二是無作戒。言作戒者。要由心發則有心止則無　故曰作戒。無作戒者。因其作戒一發不失。始末恒隨不侍更作心方有。故曰無作戒。典發之由稱之為序。發唱之首言第一　五部律典能與末代出家成軌禁非。故稱之為戒。禁非夷惡故。比丘文字能詮指之為律

。此三皆可軌之生善度。世良由此也。但時人出家雖仰尋幽指碩。自安身然復不能尋求律典。用自決泮。但相承誦傳致合壁。悟者眾。今雖有五部流佈天下。餘二未見。且就三部。僧祇十誦四分明其受戒。僧祇云。凡欲受戒要身六緣得名如法。其六者何。一者受戒人年滿二十。二者受戒人身無十三難障。三者結界成就。四者界內盡集無其別眾。五者羯磨稱文無其多少。六者僧數滿足。若具六緣名善受具戒。若六中闕一皆不得戒　僧祇律云。不滿二十兩減二十年者。此是夏前生人。所以知然。此人滿十九以過夏。向二十時始得十九夏。故言兩減。未至前歲故言年減。此人不得戒。文言減二十兩滿二十年者。此人是夏前生人。滿二十時故言年滿。未過前夏故言兩減。此人亦不得戒。文言減二十兩過二十年者。此夏後生人。何以知然。此人滿二十一時故言年過。安居未竟故言兩減。此人若受戒者。有得不得。云何為得。若八月十五日後生者。二十一時此人得戒。通胎中滿夏故得。云何不得。若是五月十五日後生。至七月十五日前生者。滿二十一時亦不得受戒。何以故。無胎中夏故不得。文言減二十年時人謂滿與受具足得名受戒者。非是一切皆得。唯正月生人滿十九過夏向二十時此人得戒。何以故。有胎受故。唯正月生者。余

【現代漢語翻譯】現代漢語譯本：這三者都可以作爲規範，引導人們行善並獲得解脫。世間的善良就是由此而來。然而，當今的出家人雖然仰慕探尋深奧的佛理，但安身立命后卻又不能尋求律典，用以自我決斷。只是互相傳承誦讀，以致符合佛理。領悟的人很多。現在雖然有五部律流傳天下，但其餘兩部尚未見到。暫且就這三部律典來說，即《僧祇律》、《十誦律》、《四分律》，明確其中關於受戒的規定。《僧祇律》說：『凡是想要受戒的人，必須具備六種因緣，才能稱得上如法。』這六種因緣是什麼呢？一是受戒人年滿二十歲；二是受戒人身上沒有十三種難障；三是結界圓滿成就；四是界內僧眾全部集齊，沒有其他僧團；五是羯磨（karma）的文句稱合經文，沒有錯漏；六是僧眾人數滿足。如果具備這六種因緣，就稱為善受具足戒。如果六種因緣中缺少一種，都不能得戒。《僧祇律》說：『不滿二十歲，或者兩減二十年的人。』這是指夏前出生的人。為什麼這樣說呢？因為此人滿十九歲，已經過了一個夏季，接近二十歲時才滿十九個夏季，所以說『兩減』。還沒有到前一歲，所以說『年減』。此人不得戒。經文說『減二十，兩滿二十年的人』，此人是夏前出生的人，滿二十歲時，所以說『年滿』，但還沒有過前一個夏季，所以說『兩減』。此人也不得戒。經文說『減二十，兩過二十年的人』，此人是夏后出生的人。為什麼這樣說呢？此人滿二十一歲，所以說『年過』，但安居（varsa）還沒有結束，所以說『兩減』。此人如果受戒，有的能得戒，有的不能得戒。怎樣才能得戒呢？如果是八月十五日後出生的人，二十一歲時此人得戒。因為算上胎中的夏季，所以能得戒。怎樣不能得戒呢？如果是五月十五日後出生，到七月十五日前出生的人，滿二十一歲也不能受戒。為什麼呢？因為沒有胎中的夏季，所以不能得戒。經文說『減二十年』，現在的人認為滿歲就可以受具足戒，並認為可以得戒，但並非所有情況都能得戒。只有正月出生的人，滿十九歲，過了一個夏季，接近二十歲時，此人才能得戒。為什麼呢？因為有胎中受孕的時間。只有正月出生的人才能這樣，其餘的...

【English Translation】 English version: These three can all be used as a guide to lead beings to generate goodness and attain liberation. The goodness in the world arises from this. However, although present-day renunciants admire and seek profound principles, they are unable to seek the Vinaya (rules of monastic discipline) for self-determination after settling down. They merely transmit and recite to each other, resulting in conformity. Many are those who understand. Although there are five Vinayas circulating in the world today, the remaining two have not been seen. For now, let's discuss these three Vinayas, namely the Mahāsaṃghika Vinaya (Monastic Community Discipline), the Daśa-bhāṇavāra Vinaya (Ten Recitations Discipline), and the Dharmaguptaka Vinaya (Four-Part Discipline), clarifying the precepts within them. The Mahāsaṃghika Vinaya states: 'All those who wish to receive the precepts must possess six conditions in order to be considered lawful.' What are these six conditions? First, the person receiving the precepts must be twenty years old. Second, the person receiving the precepts must not have the thirteen obstacles. Third, the boundary (sīmā) must be properly established. Fourth, all the monks within the boundary must be assembled, without any separate groups. Fifth, the karma (action/ritual) recitation must match the text, without any omissions or additions. Sixth, the number of monks must be sufficient. If these six conditions are met, it is called 'well-received full ordination'. If one of the six conditions is lacking, the precepts cannot be obtained. The Mahāsaṃghika Vinaya states: 'Those who are not yet twenty years old, or are 'two-less' than twenty years old.' This refers to those born before the summer retreat (varsa). How is this known? Because this person is nineteen years old, has passed one summer, and is approaching twenty years old, they have only completed nineteen summers, hence 'two-less'. They have not yet reached the previous year, hence 'year-less'. This person cannot receive the precepts. The text states: 'Less than twenty, 'two-full' twenty years old.' This person was born before the summer retreat, and is full twenty years old, hence 'year-full', but has not yet passed the previous summer, hence 'two-less'. This person also cannot receive the precepts. The text states: 'Less than twenty, 'two-over' twenty years old.' This person was born after the summer retreat. How is this known? This person is twenty-one years old, hence 'year-over', but the summer retreat has not yet ended, hence 'two-less'. If this person receives the precepts, sometimes they are obtained, sometimes they are not. How are they obtained? If they were born after the fifteenth day of the eighth month, this person obtains the precepts at twenty-one years old. Because the summer in the womb is counted, they obtain the precepts. How are they not obtained? If they were born after the fifteenth day of the fifth month, and before the fifteenth day of the seventh month, they cannot receive the precepts even at twenty-one years old. Why? Because there is no summer in the womb, they cannot obtain the precepts. The text states 'less than twenty years old', and people today think that being fully of age is enough to receive full ordination and obtain the precepts, but this is not always the case. Only those born in the first month, who are nineteen years old, have passed one summer, and are approaching twenty years old, can obtain the precepts. Why? Because the time of conception in the womb is counted. Only those born in the first month can do this, the rest...

十一月皆不得戒。文言年滿夏滿者。此亦是夏前生人。滿二十已過夏向二十一時名年滿。亦名兩滿。名受具足。文言夏滿年過者。此是夏後生人。滿二十一過夏向二十二時名善受具足。文言看手足者。要年滿手足成就得名受戒。手足雖成就。若年不滿者不名受戒。上來所明受戒得以不得皆僧祇所泮。十誦明受戒有二十四句。得以不得一同僧祇故不出。四分明受戒。要滿二十。此二十者不論夏滿。但言十二月為一歲。滿者名善受具足　第二身無十三難障。云何十三難。一名邊罪。邊罪者比丘犯四重。比丘尼亦如是。下三眾犯四重。是名邊罪。第二比丘在俗時壞比丘尼式叉摩尼沙彌尼凈者皆不得出家。比丘尼亦然。第三賊心受戒者。若俗人沙彌盜聽說戒羯磨者皆不得出家。沙彌不得受大戒。第四破內外道者。來時破外道。去時破內。此人亦不得出家。五黃門。有六種。一生門。二割去黃門。三挎破黃門。四因他黃門。五始黃門。六半月黃門。比丘尼四種黃門。正無割去挎破。餘者同上。六殺父。七殺母。八殺羅漢。九出佛身血。十破僧。十一非人。十二畜生。十三二根。是名十三難　第三結界成就者。要四方各六十三步無大僧結界。成尼亦爾。此是僧祇所明也　第四界內僧盡集無其別眾　第五羯磨稱文無其多少　第六僧數

【現代漢語翻譯】現代漢語譯本十一月都不能授戒。所謂『年滿夏滿』，是指此人是夏季之前出生的人。年滿二十歲，且已過夏季，正向二十一歲邁進時，稱為『年滿』，也稱為『兩滿』，名為『受具足戒』。所謂『夏滿年過』，是指此人是夏季之後出生的人。滿二十一歲，且已過夏季，正向二十二歲邁進時，稱為『善受具足戒』。所謂『看手足』，是指必須年滿且手足健全，才能稱為『受戒』。即使手足健全，如果年齡未滿，也不能稱為『受戒』。以上所說明的關於受戒的『得以』或『不得』，都是《僧祇律》中所判定的。《十誦律》中說明受戒有二十四句，『得以』或『不得』與《僧祇律》相同，故不在此贅述。《四分律》中說明受戒，必須年滿二十歲。這二十歲不考慮是否夏滿，只說十二個月為一歲，滿二十歲者名為『善受具足戒』。第二，身體沒有十三種難障。什麼是十三難？第一是邊罪（biān zuì）。邊罪是指比丘（bǐ qiū，monk）犯四重罪（sì chóng zuì，four major offenses），比丘尼（bǐ qiū ní，nun）也是如此。下三眾（xià sān zhòng，the lower three groups of monastic disciples）犯四重罪，這稱為邊罪。第二，比丘在俗家時玷污了比丘尼式叉摩尼（bǐ qiū ní shì chā mó ní，probationary nun）、沙彌尼（shā mí ní，female novice）的清凈，都不得出家。比丘尼也是如此。第三，以盜賊之心受戒者。如果俗人（sú rén，layperson）、沙彌（shā mí，male novice）盜聽受戒羯磨（shòu jiè jié mó，ordination ceremony），都不得出家。沙彌不得受大戒（shòu dà jiè，full ordination）。第四，破壞內外道者。來時破壞外道（wài dào，non-Buddhist religions），去時破壞內道（nèi dào，Buddhism），此人也不得出家。第五，黃門（huáng mén，eunuch）。有六種：一生門、二割去黃門、三胯破黃門、四因他黃門、五始黃門、六半月黃門。比丘尼有四種黃門：正無、割去、胯破，其餘與上面相同。第六，殺父。第七，殺母。第八，殺阿羅漢（ā luó hàn，arhat）。第九，出佛身血。第十，破僧（pò sēng，causing schism in the Sangha）。第十一，非人（fēi rén，non-human being）。第十二，畜生（chù shēng，animal）。第十三，二根（èr gēn，hermaphrodite）。這稱為十三難。第三，結界（jié jiè，establishing a boundary）成就者。必須四方各六十三步內沒有大僧（dà sēng，senior monks）結界。比丘尼也是如此。這是《僧祇律》中所說明的。第四，界內僧眾全部聚集，沒有其他僧團。第五，羯磨（jié mó，formal act of the Sangha）稱文沒有缺少或多餘。第六，僧數（sēng shù，quorum of monks).

【English Translation】 English version Those who are in the eleventh month are not allowed to receive the precepts. The term 'full year and full summer' refers to someone born before the summer season. When one is twenty years old and has passed the summer, heading towards twenty-one, it is called 'full year', also known as 'both full', and is named 'receiving the full precepts' (shòu jù zú jiè). The term 'full summer and past year' refers to someone born after the summer season. When one is twenty-one years old and has passed the summer, heading towards twenty-two, it is called 'well-received full precepts' (shàn shòu jù zú jiè). The term 'examining hands and feet' means that one must be of full age and have complete hands and feet to be called 'receiving the precepts'. Even if the hands and feet are complete, if the age is not full, it is not called 'receiving the precepts'. The above explanations regarding 'allowed' or 'not allowed' to receive the precepts are all determined by the Saṃghika (sēng qí) Vinaya. The Daśa-bhāṇavāra (shí sòng) Vinaya explains that there are twenty-four statements regarding receiving the precepts, and 'allowed' or 'not allowed' are the same as the Saṃghika Vinaya, so they are not repeated here. The Dharmaguptaka (sì fēn) Vinaya explains that to receive the precepts, one must be twenty years old. These twenty years do not consider whether it is 'full summer', but only say that twelve months is one year, and one who is twenty years old is called 'well-received full precepts'. Secondly, the body must be free from the thirteen obstacles. What are the thirteen obstacles? The first is borderline offense (biān zuì). Borderline offense refers to a bhikṣu (bǐ qiū, monk) committing the four major offenses (sì chóng zuì), and the same applies to a bhikṣuṇī (bǐ qiū ní, nun). If the lower three groups (xià sān zhòng, the lower three groups of monastic disciples) commit the four major offenses, it is called borderline offense. Secondly, a bhikṣu who, while a layman, has defiled the purity of a bhikṣuṇī śikṣamāṇā (bǐ qiū ní shì chā mó ní, probationary nun) or a śrāmaṇerikā (shā mí ní, female novice) is not allowed to become a monk. The same applies to a bhikṣuṇī. Thirdly, one who receives the precepts with a thief's mind. If a layman (sú rén, layperson) or a śrāmaṇera (shā mí, male novice) secretly listens to the ordination karma (shòu jiè jié mó, ordination ceremony), they are not allowed to become monks. A śrāmaṇera is not allowed to receive the full ordination (shòu dà jiè). Fourthly, one who destroys both external and internal paths. If one destroys external paths (wài dào, non-Buddhist religions) upon arrival and destroys internal paths (nèi dào, Buddhism) upon leaving, this person is also not allowed to become a monk. Fifthly, a eunuch (huáng mén). There are six types: 1. congenital eunuch, 2. castrated eunuch, 3. eunuch with broken groin, 4. eunuch due to others, 5. newly eunuch, 6. half-month eunuch. There are four types of eunuchs for bhikṣuṇīs: congenital, castrated, and broken groin are not included; the rest are the same as above. Sixthly, patricide. Seventhly, matricide. Eighthly, killing an arhat (ā luó hàn). Ninthly, drawing blood from the Buddha's body. Tenthly, causing schism in the Sangha (pò sēng). Eleventhly, a non-human being (fēi rén). Twelfthly, an animal (chù shēng). Thirteenthly, a hermaphrodite (èr gēn). These are called the thirteen obstacles. Thirdly, one who has successfully established a boundary (jié jiè). There must be no establishment of a boundary by senior monks (dà sēng) within sixty-three paces in each of the four directions. The same applies to bhikṣuṇīs. This is what is explained in the Saṃghika Vinaya. Fourthly, all the monks within the boundary must be gathered, with no other monastic groups present. Fifthly, the recitation of the karma (jié mó, formal act of the Sangha) must be complete, with nothing missing or added. Sixthly, the quorum of monks (sēng shù).

滿足。具上六緣是人得戒　問曰。受戒人不自稱字及和上字名受戒不　答曰。四分人云。受戒人不稱和上及己字。不名受戒　問曰。十三難得戒不　答曰。四分云。何不問十三難者不得戒　問曰。受戒人三衣不具。著俗服外道服。名受戒不　答曰。四分言。皆不名受具足　問曰。比丘比丘尼得與式叉摩尼受六法不　答。三部律皆無成文。設有此事不名受六法。僧尼俱得突吉羅　問曰。有人言。式叉摩那受六法時。更請和上。此事云何　答曰。不須更請。所以然者。未是易謂但增學其六不須也　問曰。有言。與式叉摩那受六法時。對面羯磨。此復云何　答曰。三部律皆言。置眠見耳不聞處逢作羯磨。若對面作法不成。僧尼俱得突吉羅　問曰。有人言。比丘得與沙彌尼作阿阇梨。此事云何　答曰。無此道理。若得作阿阇梨者。亦應得作和上尼。不應與沙彌作阿阇梨。若爾則二眾不別　問曰。尼受戒時即大僧戒場上更不結分。得受戒不　答曰。僧尼界別。各不相攝。更不結界作法不成　問曰。比丘尼得再出家不　答曰。僧祇律云。尼不得再出家　問曰。有人言。下三眾犯四重。罷道已更得出家。此事云何　答曰。是無道理。僧祇言。式叉摩那與男子染心尋近柱。但不壞梵行。更與六法后得受大戒。若沙彌與女人尋近柱。犯摩

【現代漢語翻譯】現代漢語譯本：滿足以上六種因緣，此人才能得戒。問：受戒的人不自稱法名以及和尚（Upadhyaya，指戒和尚）的法名，這樣能受戒嗎？答：《四分律》說，受戒的人不稱和尚以及自己的法名，不能算作受戒。問：具有十三難（指受戒的障礙）的人能得戒嗎？答：《四分律》說，為什麼不問具有十三難的人不能得戒呢？問：受戒的人三衣不全，穿著世俗的衣服或外道的衣服，這樣能算作受戒嗎？答：《四分律》說，這都不能算作得到具足戒。問：比丘（Bhiksu，男性出家眾）和比丘尼（Bhiksuni，女性出家眾）可以給式叉摩尼（Siksamana，正學女）授六法（Six Dharmas）嗎？答：三部律典都沒有明確的條文。即使有這樣的事，也不能算作受了六法。僧眾和尼眾都會犯突吉羅（Dukkata，輕罪）。問：有人說，式叉摩那受六法時，需要另外請和尚，這件事怎麼樣？答：不需要另外請。原因是，這還不是真正的受戒，只是增加學習六法，所以不需要。問：有人說，給式叉摩那受六法時，需要面對面羯磨（Karma，僧團的議事或儀式），這又怎麼樣？答：三部律典都說，應該在睡眠、看不見、聽不見的地方進行羯磨。如果面對面作法，則羯磨不成，僧眾和尼眾都會犯突吉羅。問：有人說，比丘可以給沙彌尼（Sramaneri，小沙彌尼）作阿阇梨（Acarya，軌範師），這件事怎麼樣？答：沒有這個道理。如果可以作阿阇梨，也應該可以作和尚尼了。不應該給沙彌尼作阿阇梨。如果這樣，那麼二眾（指比丘眾和比丘尼眾）就沒有區別了。問：尼眾受戒時，就在大僧的戒場上，不再另外結界（Sima，戒場），這樣能受戒嗎？答：僧眾和尼眾的界限不同，各自不互相統攝。不再另外結界，作法不成。問：比丘尼可以再次出家嗎？答：《僧祇律》說，比丘尼不得再次出家。問：有人說，下三眾（指沙彌、沙彌尼、式叉摩那）犯四重戒（Four Parajikas），還俗后還可以再次出家，這件事怎麼樣？答：這是沒有道理的。《僧祇律》說，式叉摩那與男子產生染心，靠近柱子，但沒有破壞梵行（Brahmacarya，清凈行），再受六法后可以受大戒。如果沙彌與女人靠近柱子，犯摩

【English Translation】 English version: If the above six conditions are met, then a person can receive the precepts. Question: If a person receiving the precepts does not state their Dharma name and the Upadhyaya's (preceptor's) Dharma name, can they receive the precepts? Answer: The Dharmaguptaka Vinaya says that if a person receiving the precepts does not state the Upadhyaya's and their own Dharma name, it is not considered receiving the precepts. Question: Can a person with the thirteen difficulties (obstacles to ordination) receive the precepts? Answer: The Dharmaguptaka Vinaya says, 'Why not ask whether a person with the thirteen difficulties cannot receive the precepts?' Question: If a person receiving the precepts does not have all three robes and wears secular or non-Buddhist clothing, is it considered receiving the precepts? Answer: The Dharmaguptaka Vinaya says that this is not considered receiving the full precepts. Question: Can Bhiksus (monks) and Bhiksunis (nuns) give the Six Dharmas to a Siksamana (novice nun)? Answer: None of the three Vinayas have explicit statements about this. Even if such a thing occurs, it is not considered receiving the Six Dharmas. Both the Sangha and the Bhiksuni Sangha will commit a Dukkata (minor offense). Question: Someone said that when a Siksamana receives the Six Dharmas, another Upadhyaya should be invited. What about this? Answer: There is no need to invite another. The reason is that this is not yet full ordination, but only an increase in learning the Six Dharmas, so it is not necessary. Question: Someone said that when giving the Six Dharmas to a Siksamana, the Karma (formal act of the Sangha) should be done face-to-face. What about this? Answer: All three Vinayas say that the Karma should be performed in a place where one is sleeping, cannot see, or cannot hear. If the act is performed face-to-face, the Karma is not valid, and both the Sangha and the Bhiksuni Sangha will commit a Dukkata. Question: Someone said that a Bhiksu can act as an Acarya (teacher) for a Sramaneri (novice nun). What about this? Answer: There is no such principle. If one can act as an Acarya, then one should also be able to act as an Upadhyayani (female preceptor). One should not act as an Acarya for a Sramaneri. If so, then there would be no distinction between the two assemblies (Bhiksu Sangha and Bhiksuni Sangha). Question: When nuns receive the precepts, if they do so in the same ordination hall as the Bhiksus without establishing a separate Sima (boundary), can they receive the precepts? Answer: The boundaries of the Bhiksu Sangha and the Bhiksuni Sangha are different and do not encompass each other. If a separate boundary is not established, the act is not valid. Question: Can a Bhiksuni ordain again after disrobing? Answer: The Mahasanghika Vinaya says that a Bhiksuni cannot ordain again. Question: Someone said that if the lower three classes (Sramanera, Sramaneri, Siksamana) commit the Four Parajikas (defeats), they can ordain again after returning to lay life. What about this? Answer: This is unreasonable. The Mahasanghika Vinaya says that if a Siksamana has lustful thoughts towards a man and approaches a pillar, but does not break Brahmacarya (celibate conduct), she can receive the Six Dharmas and then receive full ordination. If a Sramanera approaches a woman and commits a minor offense,

觸等戒。應更與十戒后得受大戒。非諸犯重者得　問曰。安居有幾種　答曰。安居之法而有眾多。略明所要可有二種。一前。二后。前者四月十六日。後者五月十六日。從四月十七日至五月十五日。尚名中聞亦名后安居。前者七月十五日。滿中間者隨日滿便止。后安居者至八月十五日。僧祇云。不結前安居得突吉羅。不結后安居得偷蘭遮。

問曰。結安居時稱。某甲聚落僧伽藍。某甲房舍。此三皆稱誰名也　答曰。隨能貫綜聚落者。應稱其名。僧伽藍主者。莫問道俗。最初地施地立寺有應稱其名。房舍亦如是　問曰。時人受日戒。七日一受戒言事訖。是事云何　答曰　三部所明皆無此理。如四分律明。受日要為三寶及請喚因緣。得受七日十五日一月。十誦律律云。明為三寶及請喚因緣。得受七日三十九夜。僧祇律明。要為三寶事。得受事訖當還。事訖當還緩亦急。斯皆隨事遠近。若事一日得訖應即日還。若故遣至宿破夏。言不結后安居偷蘭遮者。義解也　問曰。有人言。四月十六日結安居。若不受七日出界外破夏。此事云何　答曰。此是擗悟。初安居時無緣。受日不成。失法得罪。后若有緣更不受日。即以前所受日出界逕宿破夏。雖不受日出界。但莫逕宿皆不破夏　問曰。有為私緣受日。乞索三衣及營餘事。成

【現代漢語翻譯】現代漢語譯本觸等戒（關於觸等罪行的戒律）。應該再給予十戒（Śikṣamāṇā，沙彌尼所受的戒律）之後才能受大戒（比丘尼戒）。並非所有犯重罪的人都可以。問：安居（Vassa，雨季的閉關修行）有幾種？答：安居的方法有很多種。簡要說明要點，可以分為兩種：前安居和后安居。前安居是四月十六日開始，后安居是五月十六日開始。從四月十七日到五月十五日，這段時間也被稱為『中聞』，也可以算作后安居。前安居到七月十五日結束，中間安居隨日期滿足就結束，后安居到八月十五日結束。《僧祇律》（Mahāsaṃghika Vinaya）說：不結前安居，犯突吉羅（Duṣkṛta，輕罪）；不結后安居，犯偷蘭遮（Sthūlātyaya，中等罪）。問：結安居時稱念：『某甲聚落僧伽藍（Saṃghārāma，僧院），某甲房舍』，這三者都稱念誰的名字？答：應該稱念能夠統籌管理聚落的人的名字。僧伽藍的主人，無論道俗，最初佈施土地建立寺廟的人，應該稱念他的名字。房舍也是如此。問：現在有人受持日戒（一天一夜的戒律），每七天受一次戒，說事情已經完畢。這件事怎麼樣？答：三部律典都沒有這樣的說法。如《四分律》（Dharmaguptaka Vinaya）所說，受日戒必須爲了三寶（佛、法、僧）以及請喚的因緣，才能受持七日、十五日或一個月。《十誦律》（Sarvāstivāda Vinaya）說，明確是爲了三寶以及請喚的因緣，才能受持七日三十九夜。《僧祇律》說，必須爲了三寶的事情，才能受持，事情完畢就應當舍戒。事情完畢就應當舍戒，無論事情緊急與否，都應該如此。如果事情一天就能完成，就應該當天舍戒。如果故意拖延到第二天，就破夏（Vassa，安居）。說不結后安居犯偷蘭遮，是義解。問：有人說，四月十六日結安居，如果不受七日戒（受日），出界外就破夏。這件事怎麼樣？答：這是錯誤的理解。最初安居時，如果沒有因緣，受日戒不成，就失去法益並犯戒。之後如果有因緣，不再受日戒，那麼之前所受的日戒，出界過夜就破夏。即使不受日戒出界，只要不過夜，都不破夏。問：有人爲了私事受日戒，乞討三衣（Tricīvara，比丘的三件袈裟）以及經營其他事情，這樣可以嗎？

【English Translation】 English version Precepts regarding touching, etc. One should receive the ten precepts (Śikṣamāṇā) before receiving the full ordination (Bhikkhunī ordination). Not all those who commit serious offenses are eligible. Question: How many kinds of Vassa (rain retreat) are there? Answer: There are many methods of Vassa. Briefly, there are two main types: the former Vassa and the latter Vassa. The former Vassa begins on the 16th day of the fourth month, and the latter Vassa begins on the 16th day of the fifth month. From the 17th day of the fourth month to the 15th day of the fifth month, this period is also called 'Mid-Hearing' and can be considered as the latter Vassa. The former Vassa ends on the 15th day of the seventh month, the middle Vassa ends when the date is fulfilled, and the latter Vassa ends on the 15th day of the eighth month. The Mahāsaṃghika Vinaya states: Not observing the former Vassa incurs a Duṣkṛta (minor offense); not observing the latter Vassa incurs a Sthūlātyaya (intermediate offense). Question: When observing Vassa, one recites: 'Saṃghārāma (monastery) in such-and-such village, such-and-such dwelling.' Whose names are recited for these three? Answer: The name of the person who can manage the village should be recited. The owner of the Saṃghārāma, whether monastic or lay, the person who initially donated the land to establish the temple, their name should be recited. The same applies to the dwelling. Question: Nowadays, some people observe the day-long precept (one-day precept), receiving it every seven days, saying that the matter is concluded. What about this? Answer: None of the three Vinayas mention such a thing. As the Dharmaguptaka Vinaya states, observing the day-long precept must be for the sake of the Three Jewels (Buddha, Dharma, Saṃgha) and the reason for being summoned, only then can one observe it for seven days, fifteen days, or a month. The Sarvāstivāda Vinaya states that it must be clearly for the sake of the Three Jewels and the reason for being summoned, only then can one observe it for seven days and thirty-nine nights. The Mahāsaṃghika Vinaya states that it must be for the sake of the Three Jewels, and one should relinquish the precept when the matter is concluded. One should relinquish the precept when the matter is concluded, whether the matter is urgent or not. If the matter can be completed in one day, one should relinquish the precept on the same day. If one deliberately delays until the next day, one breaks the Vassa (rain retreat). Saying that not observing the latter Vassa incurs a Sthūlātyaya is an interpretation. Question: Someone says that if one observes Vassa on the 16th day of the fourth month, and if one does not receive the seven-day precept (receiving the day), going outside the boundary breaks the Vassa. What about this? Answer: This is a misunderstanding. If there is no reason at the beginning of Vassa, and one cannot receive the day-long precept, one loses the benefit and commits an offense. If there is a reason later, and one does not receive the day-long precept, then the previously received day-long precept, going outside the boundary overnight breaks the Vassa. Even if one goes outside the boundary without receiving the day-long precept, as long as one does not stay overnight, one does not break the Vassa. Question: Someone observes the day-long precept for personal reasons, begging for the Tricīvara (three robes of a bhikkhu) and managing other matters. Is this permissible?

受日不　答曰。此非受日因緣。雖受不成。失法得罪。若出界逕宿斯皆破夏　問曰。有人言。為治生受日。后與僧少物得成受日。此復云何　答曰。定是自欺。若人為治生故而言為僧。或受七日乃至事訖當還。不成受日返犯妄語。假使治生所得財物盡持僧與。猶是破夏。況與少物　問曰。有人言。四分律得重受七日。此事云何　答曰。定是擗悟。思文不審。四分但言最後受七日者。非謂重受。但安居將滿正有七日。在有緣須行聽受七日出界。來以不來不破夏。但不本處自恣。得突吉羅　問曰。本有緣受日用不盡。餘日更得用不　答曰。但得。須白去　問曰。云何名自恣量。有幾法得成日　答曰。恣他舉罪名曰自恣。凡自恣有二種。前安居人七月十五日自恣。后安居人八月十五日自恣。中間安居自恣。隨日滿自恣。若比丘僧十四日。比丘尼十五日自恣。若因十五日自恣者。比丘中前自恣比丘尼中后自恣。僧尼自恣應白二羯磨。若二比丘尼為伴。詣大僧自恣。應禮僧足。已曲躬低頭合掌。作禮是說。大德僧聽。我比丘尼僧夏安居竟。比丘僧夏安居竟。比丘尼僧說三事自恣。見聞疑。大德慈愍故語我。我若見知罪。當如法懺悔。如是三說。自恣時五人以上應羯磨差。具五德者二人為作自恣人　問。何故自恣但須二人不差一三

【現代漢語翻譯】現代漢語譯本問：如果接受了『受日』（指爲了某種原因而接受可以離開安居處所的許可），但因某種原因未能成行，會怎麼樣？答：這並非接受『受日』的正確因緣。即使接受了也無法成行，反而會失去功德並犯下罪過。如果超出界限過夜，這都算是破了夏安居。問：有人說，爲了謀生而接受『受日』，之後給僧團少量財物就能使『受日』成立，這又是什麼情況？答：這肯定是自欺欺人。如果爲了謀生而假稱是爲了僧團，或者接受七日的『受日』，並聲稱事情結束後會回來，這不僅不能使『受日』成立，反而犯了妄語罪。即使將謀生所得的全部財物都供養僧團，仍然是破夏安居，更何況只是給予少量財物。問：有人說，《四分律》允許重新接受七日的『受日』，這是怎麼回事？答：這肯定是誤解。《四分律》只是說最後接受七日『受日』的情況，並非指重新接受。而是指安居即將結束，只剩下七天時，如果有因緣需要出行，可以聽受七日的『受日』出界。回來與否都不會破夏安居，只是不能在本處自恣，會犯突吉羅罪。問：如果原本接受的『受日』沒有用完，剩餘的日期還能用嗎？答：可以使用，但需要稟告。問：什麼是『自恣量』？需要具備哪些條件才能完成『自恣日』？答：允許他人指出自己的過失，這叫做『自恣』。『自恣』有兩種：前安居的人在七月十五日自恣，后安居的人在八月十五日自恣，中間安居的人則隨安居期滿之日自恣。如果是比丘僧團，在十四日自恣；比丘尼僧團，在十五日自恣。如果因為十五日自恣，比丘眾先自恣，比丘尼眾后自恣。僧團和尼眾自恣應該進行白二羯磨（一種僧團儀式）。如果有兩位比丘尼結伴前往大僧處自恣，應該禮拜僧眾的腳，然後彎腰低頭合掌，這樣說：『大德僧聽，我比丘尼僧夏安居已竟，比丘僧夏安居已竟，比丘尼僧說三事自恣，見、聞、疑。大德慈悲憐憫，請指出我的過失。我如果知道自己有罪，當如法懺悔。』這樣說三遍。自恣時，五人以上應羯磨差（推選）具足五種功德的兩個人作為自恣人。問：為什麼自恣只需要兩個人，而不是推選一個或三個？

【English Translation】 English version Question: If one receives 『受日』 (shou ri) (permission to leave the established dwelling for a specific reason), but for some reason fails to carry it out, what happens? Answer: This is not the proper cause and condition for receiving 『受日』 (shou ri). Even if received, it cannot be carried out, and one will lose merit and commit an offense. If one crosses the boundary and spends the night, this is considered breaking the summer retreat. Question: Some say that one receives 『受日』 (shou ri) for the sake of livelihood, and later gives the Sangha a small amount of wealth to make the 『受日』 (shou ri) valid. What is the situation? Answer: This is definitely self-deception. If one claims it is for the Sangha when it is for livelihood, or receives a seven-day 『受日』 (shou ri) and claims to return after the matter is completed, not only does this not make the 『受日』 (shou ri) valid, but it also commits the offense of false speech. Even if all the wealth earned from livelihood is offered to the Sangha, it is still breaking the summer retreat, let alone giving only a small amount of wealth. Question: Some say that the 《四分律》 (Si Fen Lu) (Dharmaguptaka Vinaya) allows for re-receiving a seven-day 『受日』 (shou ri). What is the matter? Answer: This is definitely a misunderstanding. The 《四分律》 (Si Fen Lu) only speaks of the situation of receiving a seven-day 『受日』 (shou ri) at the end, not referring to re-receiving. It refers to when the summer retreat is about to end, and there are only seven days left. If there is a cause and condition requiring travel, one can listen to and receive a seven-day 『受日』 (shou ri) to leave the boundary. Whether one returns or not does not break the summer retreat, but one cannot perform the 『自恣』 (zi zi) (Pavarana) in the original place, and will commit a dukkhata offense. Question: If the originally received 『受日』 (shou ri) is not used up, can the remaining days be used? Answer: It can be used, but it needs to be reported. Question: What is 『自恣量』 (zi zi liang) (Pavarana measure)? What conditions are needed to complete the 『自恣日』 (zi zi ri) (Pavarana Day)? Answer: Allowing others to point out one's faults is called 『自恣』 (zi zi) (Pavarana). There are two types of 『自恣』 (zi zi): those who entered the summer retreat earlier perform 『自恣』 (zi zi) on the fifteenth day of the seventh month, those who entered the summer retreat later perform 『自恣』 (zi zi) on the fifteenth day of the eighth month, and those who entered the summer retreat in the middle perform 『自恣』 (zi zi) on the day the retreat period is completed. If it is a Bhikkhu Sangha, 『自恣』 (zi zi) is performed on the fourteenth day; if it is a Bhikkhuni Sangha, 『自恣』 (zi zi) is performed on the fifteenth day. If it is because of the fifteenth day 『自恣』 (zi zi), the Bhikkhu Sangha performs 『自恣』 (zi zi) first, and the Bhikkhuni Sangha performs 『自恣』 (zi zi) later. The Sangha and the Bhikkhunis should perform 『白二羯磨』 (bai er jiemo) (formal acts of declaration) for 『自恣』 (zi zi). If two Bhikkhunis go to the great Sangha for 『自恣』 (zi zi) together, they should bow to the feet of the Sangha, then bend down, lower their heads, and put their palms together, saying: 『Venerable Sangha, listen, my Bhikkhuni Sangha has completed the summer retreat, the Bhikkhu Sangha has completed the summer retreat, the Bhikkhuni Sangha speaks of three matters for 『自恣』 (zi zi): seeing, hearing, and suspecting. Venerable ones, please have compassion and point out my faults. If I know I have committed an offense, I will repent according to the Dharma.』 Say this three times. During 『自恣』 (zi zi), five or more people should perform 『羯磨差』 (jiemo cha) (formal act of selection) to select two people with five virtues to be the 『自恣人』 (zi zi ren) (Pavarana performers). Question: Why does 『自恣』 (zi zi) only need two people, instead of selecting one or three?

人　答。有勸一人為僧所差。是其僧使得舉餘人。此人有罪則無人舉。故須差二人使。更互相舉二罪時　一一別說不得並舉。故不須二人也　問曰。有人言。自恣是解夏法。此事云何　答。此是意解。非律文說。自恣是解夏法者。便應失夏　問曰。有人言。自恣是放舍法。此復云何　答。此是妄說。自恣若是放舍法。后安居人八月十五日自恣竟。亦應得放舍　問曰。自恣若非解夏放舍。是何法也　答。此是舉罪法　問曰。舉罪何故要七月十五日　答曰。有義。若夏中舉罪令眾斗亂。是故亭舉。夏竟將離散。使迭相舉罪。悔過清凈。然後隨緣覆藏除罪法。凡欲與他出罪。要知輕知重。知犯知不犯。知覆不覆。僧祇律明。覆藏若別不同。律文言。比丘月生一日犯一僧殘。知是罪不作覆心。二日三日乃至十日犯十僧殘。一切如是罪作覆藏心。至十一日相出時。是名十罪。共一夜覆。應從僧乞一別住一摩那埵一阿浮呵那。參差覆者。若比丘月生一日犯一罪。二日發露。二日犯罪三日發露。乃至十日犯罪十一日發露。此十罪應從僧乞十別住十摩那埵十阿浮呵那。亦得從僧乞一別住乃至阿浮呵那。律文言。比丘月生一日犯一罪不作覆心。二日犯二乃至十日犯十。一切知是罪作覆藏心。乃至十一日明相出時。此五十五僧殘共一夜覆。

應從僧乞一別住乃至阿浮呵那。亦得從僧乞五十五別住乃至五十五阿浮呵那。律文言。參差覆者。比丘月生一日犯一罪覆藏。二日發露。二日犯二。三日發露。有乃至十日犯十僧殘。十一日發露。此五十五罪十夜乃至一夜覆。應從僧乞十別住乃至十阿浮呵那。亦得從僧乞五十五別住乃至五十五阿浮呵那。亦得從僧乞一別住及一阿浮呵那。律文言別覆者。比丘月生一日犯一罪覆藏。乃至十日犯一罪覆藏。至十一日明相出時。最後一罪一夜覆。最初一罪十夜覆藏。應從僧乞十別住乃至十阿浮呵那。亦得從僧乞五十五別住十阿浮呵那。四分明其出罪法。有其四種。何者是一者犯罪以來不憶日數罪數。應與清凈以來覆藏羯磨。二者憶罪數不憶日數。亦與清凈以來。三者憶罪數日數。應與隨覆藏日羯磨。四者不憶日數罪數。亦隨覆藏日羯磨　問曰。云何名摩那埵　答。此是胡音。秦言階定折伏治罪　問曰。云何名阿浮呵那　答。此是胡音。秦言出罪羯磨。此人從罪中出故言出也　問曰。比丘尼獨行出入界時相去遠近。犯獨　答曰。僧祇律云。比丘尼若度道界家界時。相去□手外。犯獨　問曰。比丘尼度他婦。夫主不聽。為犯何罪　答。僧祇律文言。夫主不聽。輒度與受大戒。和上尼犯僧殘。

問曰。比丘尼教化受染心男子

【現代漢語翻譯】現代漢語譯本：應從僧團請求一次別住（Parivasa，一種懺悔期）乃至阿浮呵那（Abbhana，一種恢復戒律的儀式）。也可以從僧團請求五十五次別住乃至五十五次阿浮呵那。律文中說，『參差覆者』，意思是比丘在每月初一犯下一條罪，並加以覆藏；初二發露。初二犯下兩條罪，初三發露。乃至初十犯下十條僧殘罪，十一日發露。這五十五條罪，有的覆藏十夜，有的乃至一夜。應從僧團請求十次別住乃至十次阿浮呵那。也可以從僧團請求五十五次別住乃至五十五次阿浮呵那。也可以從僧團請求一次別住及一次阿浮呵那。律文中說，『別覆者』，意思是比丘在每月初一犯下一條罪並加以覆藏，乃至初十犯下一條罪並加以覆藏，到十一日明相出現時，最後一條罪覆藏一夜，最初一條罪覆藏十夜。應從僧團請求十次別住乃至十次阿浮呵那。也可以從僧團請求五十五次別住十次阿浮呵那。《四分律》闡明了出罪的方法，有四種。哪四種呢？第一種是犯罪以來不記得日數和罪數，應給予清凈以來的覆藏羯磨（Karma，一種儀式）。第二種是記得罪數但不記得日數，也給予清凈以來的覆藏羯磨。第三種是記得罪數和日數，應給予隨覆藏日數的羯磨。第四種是不記得日數和罪數，也隨覆藏日數的羯磨。

問：什麼是摩那埵（Manatta，一種懺悔期）？答：這是胡語，秦語的意思是階定、折伏、治罪。

問：什麼是阿浮呵那（Abbhana，一種恢復戒律的儀式）？答：這是胡語，秦語的意思是出罪羯磨。此人從罪中出來，所以說是『出』。

問：比丘尼獨自行走，出入邊界時，相距多遠會犯獨行罪？答：《僧祇律》說，比丘尼如果跨越道路邊界或家宅邊界時，相距超過□手之外，就犯獨行罪。

問：比丘尼度化他人之妻，丈夫不允許，會犯什麼罪？答：《僧祇律》說，丈夫不允許，卻擅自度化並授予大戒，和上尼（Upajjhaya，戒師）犯僧殘罪。

問：比丘尼教化受染心的男子

【English Translation】 English version: One should request from the Sangha (community of monks) one Parivasa (period of probation) up to Abbhana (reinstatement ceremony). One can also request from the Sangha fifty-five Parivasas up to fifty-five Abbhanas. The Vinaya text says, 'Intermittent concealment' means that a Bhikkhu (monk) commits one offense on the first day of the month and conceals it; he confesses on the second day. He commits two offenses on the second day and confesses on the third day. Up to the tenth day, he commits ten Sanghadisesa (offenses requiring a meeting of the Sangha) offenses and confesses on the eleventh day. These fifty-five offenses, some are concealed for ten nights, some even for one night. One should request from the Sangha ten Parivasas up to ten Abbhanas. One can also request from the Sangha fifty-five Parivasas up to fifty-five Abbhanas. One can also request from the Sangha one Parivasa and one Abbhana. The Vinaya text says, 'Separate concealment' means that a Bhikkhu commits one offense on the first day of the month and conceals it, up to the tenth day he commits one offense and conceals it. When the light of dawn appears on the eleventh day, the last offense is concealed for one night, and the first offense is concealed for ten nights. One should request from the Sangha ten Parivasas up to ten Abbhanas. One can also request from the Sangha fifty-five Parivasas and ten Abbhanas. The Dharmaguptaka Vinaya clarifies the methods of expiation, there are four types. What are the four? The first is when one does not remember the number of days and offenses since committing the offense, one should be given a concealment Karma (ritual) since purification. The second is when one remembers the number of offenses but not the number of days, one is also given a concealment Karma since purification. The third is when one remembers the number of offenses and the number of days, one should be given a Karma according to the number of days of concealment. The fourth is when one does not remember the number of days and offenses, one also follows the Karma according to the number of days of concealment.

Question: What is Manatta (a period of probation)? Answer: This is a foreign word. In Chinese, it means 'gradual determination', 'subduing', 'punishing'.

Question: What is Abbhana (reinstatement ceremony)? Answer: This is a foreign word. In Chinese, it means 'expiation Karma'. This person comes out of the offense, therefore it is called 'coming out'.

Question: When a Bhikkhuni (nun) walks alone, how far apart when entering and exiting a boundary does she commit the offense of walking alone? Answer: The Mahasanghika Vinaya says, if a Bhikkhuni crosses a road boundary or a house boundary, and the distance is more than □ hands apart, she commits the offense of walking alone.

Question: If a Bhikkhuni ordains another's wife without the husband's permission, what offense is committed? Answer: The Mahasanghika Vinaya says, if the husband does not permit it, but she ordains and bestows the full ordination, the Upajjhaya (preceptor) commits a Sanghadisesa offense.

Question: If a Bhikkhuni teaches a man with a defiled mind

食。犯何罪　答曰。僧祇律云。尼教化受染心男子食。要三諫。不止犯僧殘　問曰。尼夜宿時相去遠近。犯獨　答曰。四分律云。夜宿相遠□手外隨轉側。犯獨宿　問曰。比丘往尼房不白。界中僧犯何罪　答曰。僧祇律云。不白入尼房得波逸提。不白尼得突吉羅。為尼說法不白亦得波逸提。若白入界及說法並白尼。三俱不犯　問曰。亡比丘輕重等物。云何處分及囑授　答曰。四分僧祇同。十誦小異。隨意訊息。亡比丘輕重物等及囑授。四分明。重物園田樹木房舍床榻奴婢六畜。一切穀米旃辱莫問大小。氍氀五肘曠三肘毛長三指。杖扇拂[尚*毛]銅餅香爐。一切同器瓦器石器竹器。銅錢木石染色。皆是重物。應入常住僧。輕者衣缽坐具針筒糸綿絹布綾□及稱剃刀。皆是輕物現前僧應分。十誦律料簡。輕重等物並香爐及一切銅器鐵器釜鑊瓦器瓫甕竹器。皆受二斗以上是重。二斗以下是輕。皮囊斗半形五斗為重。降此為輕　問曰。比丘臨終時囑授物與佛法僧。不死還我成囑授不　答。四分律明。病人臨終時囑授物與三寶及餘人。不死還我。佛言不成。與現前僧應分　問曰。病人慾終時囑授言。定與此。復云何　答。依四分成囑授。僧祇明。為義不成。若得物即說凈。是為成。不說凈為不成。還取入僧　問曰。亡人衣物理屬

【現代漢語翻譯】現代漢語譯本食。犯何罪？答曰：《僧祇律》云：『尼教化受染心男子食，要三諫，不止犯僧殘。』問曰：尼夜宿時相去遠近，犯獨？答曰：《四分律》云：『夜宿相遠，□手外隨轉側，犯獨宿。』問曰：比丘往尼房不白，界中僧犯何罪？答曰：《僧祇律》云：『不白入尼房得波逸提（一種罪名），不白尼得突吉羅（一種罪名）。為尼說法不白亦得波逸提。若白入界及說法並白尼，三俱不犯。』問曰：亡比丘輕重等物，云何處分及囑授？答曰：四分（《四分律》）、僧祇（《僧祇律》）同，十誦（《十誦律》）小異，隨意訊息。亡比丘輕重物等及囑授，《四分律》明。重物園田樹木房舍床榻奴婢六畜，一切穀米旃辱莫問大小，氍氀五肘曠三肘毛長三指，杖扇拂[尚*毛]銅餅香爐，一切銅器瓦器石器竹器，銅錢木石染色，皆是重物，應入常住僧。輕者衣缽坐具針筒糸綿絹布綾□及稱剃刀，皆是輕物現前僧應分。《十誦律》料簡，輕重等物並香爐及一切銅器鐵器釜鑊瓦器瓫甕竹器，皆受二斗以上是重，二斗以下是輕。皮囊斗半形五斗為重，降此為輕。問曰：比丘臨終時囑授物與佛法僧，不死還我成囑授不？答：《四分律》明：病人臨終時囑授物與三寶（佛、法、僧）及餘人，不死還我，佛言不成，與現前僧應分。問曰：病人慾終時囑授言：『定與此。』復云何？答：依四分成囑授。《僧祇律》明：為義不成，若得物即說凈，是為成，不說凈為不成，還取入僧。問曰：亡人衣物理屬？

【English Translation】 English version Food. What offense is committed? Answer: The Saṃghika-vinaya says: 'If a nun teaches and receives food from a man with a defiled mind, she must be warned three times. If she does not stop, she commits a saṃghāvaśeṣa (an offense requiring a meeting of the saṃgha).' Question: When nuns sleep at night, how far apart is too far, such that it constitutes an offense of sleeping alone? Answer: The Dharmaguptaka-vinaya says: 'Sleeping far apart at night, such that one's hand cannot reach the other when turning over, constitutes the offense of sleeping alone.' Question: If a bhikṣu (monk) goes to a nun's room without informing the saṃgha (monastic community) within the boundary, what offense does he commit? Answer: The Saṃghika-vinaya says: 'Entering a nun's room without informing the saṃgha incurs a pāyantika (an offense requiring confession). Not informing the nun incurs a duṣkṛta (a minor offense). Preaching to a nun without informing also incurs a pāyantika. If he informs the saṃgha before entering the boundary and before preaching, and also informs the nun, then none of these offenses are committed.' Question: How should the belongings of a deceased bhikṣu, both light and heavy, be distributed and bequeathed? Answer: The Dharmaguptaka-vinaya and Saṃghika-vinaya are the same, while the Sarvāstivāda-vinaya is slightly different. Use discretion. Regarding the distribution and bequeathing of the light and heavy belongings of a deceased bhikṣu, the Dharmaguptaka-vinaya is clear. Heavy items include gardens, fields, trees, houses, beds, slaves, livestock, all grains and rice, cīvara (robes) regardless of size, rugs five cubits long and three cubits wide with wool three fingers long, staffs, fans, dusters, copper cakes, incense burners, all copper, earthenware, stoneware, and bamboo utensils, copper coins, wood, stone dyes. All of these are heavy items and should go to the permanent saṃgha. Light items include robes, bowls, sitting mats, needle cases, thread, cotton, silk cloth, liṃga (a type of cloth), scales, and razors. All of these are light items and should be distributed among the present saṃgha. The Sarvāstivāda-vinaya distinguishes: heavy items include incense burners and all copper, iron, pots, cauldrons, earthenware, jars, and bamboo utensils that can hold more than two dous (a unit of measurement), while those that hold less than two dous are light. Leather bags holding one and a half dous and horns holding five dous are heavy; anything less is light. Question: If a bhikṣu bequeaths items to the Buddha, Dharma, and Saṃgha when dying, but does not die and wants them back, is the bequest valid? Answer: The Dharmaguptaka-vinaya states: If a sick person bequeaths items to the Three Jewels (Buddha, Dharma, and Saṃgha) or others when dying, but does not die and wants them back, the Buddha said it is not valid and should be distributed among the present saṃgha. Question: If a sick person, about to die, bequeaths something, saying, 'I definitely give this to this person,' what then? Answer: According to the Dharmaguptaka-vinaya, the bequest is valid. The Saṃghika-vinaya states: It is not valid in principle. If the item is obtained, then it should be declared pure; this makes it valid. If it is not declared pure, then it is not valid and should be taken back into the saṃgha. Question: To whom do the clothes and belongings of a deceased person belong?

眾僧。何須看病人僧中三舍　答。此物雖冥理屬僧。看病人則為僧守護此物。所以須舍令僧普知　問曰。亡者生時負人責。當云何　答。應以亡者衣物償。若亡人物少不足。同羯磨僧應出私物代償　問曰。云何與看病人物　答曰。應與三衣缽針筒坐具。餘者現前應分　問曰。何故羯磨亡者衣物與一人。復還與僧。未解此意　答。有義。此物屬四方僧。僧難集不可得分。使一人以為物主。主若與僧現前得分　問曰。比丘命過。後人用輕重等物。設福為如法不　答。非法。若用亡人重物為其福。及已入私已則於十方世界。上至羅漢下至沙彌。於一人邊各得重偷蘭遮罪。輕物不羯磨回施。及私入己罪同上說　問曰。用亡者輕重等物罪可懺不　答。有可懺不可懺。若斷相續後不更作。以私物償僧得懺。若不爾不得懺　問曰。二人共活。一人命終。財物云何　答。取其所有一切財物今為二分。一分入僧一分還彼　問曰。比丘此處命過。衣物異處。何處僧應分　答。隨物可在處僧應分　問曰。出債舊在異處。比丘異處命過。保人及券各在異處。何處僧應分　答。十誦律云。處雖有四保處應分。若無保人券處應分　問曰。比丘異處命過。寄物在異處。鉤籥異處。何處僧應分　答。十誦云。三處差別。鉤籥處分。若無鉤籥物處應分　問

【現代漢語翻譯】現代漢語譯本眾僧：為什麼要看護病人的僧人捨棄僧眾的三種財物？答：這些財物雖然從道理上屬於僧眾，但看護病人的僧人負責守護這些財物，所以必須捨棄，讓僧眾普遍知曉。問：亡者生前欠別人的債，應當怎麼辦？答：應當用亡者的衣物償還。如果亡者的財物很少，不足以償還，羯磨僧應當拿出自己的財物代替償還。問：如何分配看護病人的財物？答：應當給予三衣（saṃghāṭī，utarasāṃga，antarvāsa）、缽（pātra）、針筒（sūcighara）、坐具（niṣīdana）。其餘的財物應當在僧眾面前分配。問：為什麼羯磨亡者的衣物要給一個人，又還給僧眾？不理解這個意思。答：有一種說法是，這些財物屬於四方僧眾，僧眾難以聚集，無法分配，所以讓一個人作為物主。物主如果將財物給予僧眾，就可以在僧眾面前分配。問：比丘（bhikkhu）去世后，後人用輕重等值的物品，設立福報如法嗎？答：不如法。如果用亡者的貴重物品為他設福，並且已經私自佔有，那麼對於十方世界，上至羅漢（arhat）下至沙彌（śrāmaṇera），在每個人那裡都犯了重偷蘭遮罪（sthūlātyaya）。輕微的物品不經過羯磨回施，以及私自佔為己有，罪過與上述相同。問：用亡者的輕重等值物品，罪過可以懺悔嗎？答：有可以懺悔的，有不可以懺悔的。如果斷絕相續，以後不再犯，用自己的財物償還僧眾，就可以懺悔。如果不是這樣，就不能懺悔。問：兩個人共同生活，一個人去世，財物怎麼辦？答：取出他所有的一切財物，分為兩份。一份歸入僧眾，一份還給對方。問：比丘（bhikkhu）在此處去世，衣物在別處，哪裡的僧眾應當分配？答：隨財物所在之處的僧眾應當分配。問：出借的債務以前在別處，比丘（bhikkhu）在別處去世，保證人和借據各在別處，哪裡的僧眾應當分配？答：《十誦律》說，即使有四個地方，也應當在保證人所在之處分配。如果沒有保證人，就在借據所在之處分配。問：比丘（bhikkhu）在別處去世，寄放的物品在別處，鑰匙在別處，哪裡的僧眾應當分配？答：《十誦律》說，這三個地方有差別，在鑰匙所在之處分配。如果沒有鑰匙，就在物品所在之處分配。

【English Translation】 English version Monks, why is it necessary for the monk attending the sick to relinquish the three possessions to the Sangha? Answer: Although these items, in principle, belong to the Sangha, the monk attending the sick is responsible for guarding them. Therefore, they must be relinquished so that the Sangha is universally aware. Question: What should be done if the deceased owed debts to others during their lifetime? Answer: The debts should be repaid with the deceased's belongings. If the deceased's belongings are insufficient, the Karma Sangha should use their own possessions to repay the debts on their behalf. Question: How should the possessions of the one attending the sick be distributed? Answer: The three robes (saṃghāṭī, utarasāṃga, antarvāsa), bowl (pātra), needle case (sūcighara), and sitting cloth (niṣīdana) should be given. The remaining possessions should be distributed in the presence of the Sangha. Question: Why is it that the Karma of the deceased's belongings is given to one person and then returned to the Sangha? I do not understand this meaning. Answer: One explanation is that these belongings belong to the Sangha of the four directions. It is difficult for the Sangha to gather and distribute them, so one person is made the owner of the items. If the owner gives the items to the Sangha, they can be distributed in the presence of the Sangha. Question: Is it in accordance with the Dharma to establish merit for a bhikkhu (bhikkhu) who has passed away by using items of equal value, whether light or heavy? Answer: It is not in accordance with the Dharma. If one uses the deceased's valuable items to establish merit for them and has already privately taken possession of them, then with respect to the ten directions of the world, from arhats (arhat) above to śrāmaṇeras (śrāmaṇera) below, one commits a grave sthūlātyaya offense (sthūlātyaya) with respect to each individual. If minor items are not returned to the Sangha through Karma and are privately taken for oneself, the offense is the same as described above. Question: Can the offense of using the deceased's items of equal value, whether light or heavy, be repented? Answer: There are cases where it can be repented and cases where it cannot. If one severs the continuity and does not commit the offense again, and repays the Sangha with one's own possessions, then one can repent. If not, one cannot repent. Question: If two people live together and one dies, what happens to the property? Answer: Take all of their possessions and divide them into two parts. One part goes to the Sangha, and one part is returned to the other person. Question: If a bhikkhu (bhikkhu) passes away here, but their belongings are elsewhere, which Sangha should distribute them? Answer: The Sangha where the belongings are located should distribute them. Question: If a debt that was previously lent is in another place, and the bhikkhu (bhikkhu) passes away in another place, and the guarantor and the loan document are each in different places, which Sangha should distribute it? Answer: The Daśabhāṇavāra-vinaya says that even if there are four places, the distribution should take place where the guarantor is located. If there is no guarantor, the distribution should take place where the loan document is located. Question: If a bhikkhu (bhikkhu) passes away in one place, and the items they entrusted are in another place, and the key is in another place, which Sangha should distribute them? Answer: The Daśabhāṇavāra-vinaya says that there is a difference between these three places, and the distribution should take place where the key is located. If there is no key, the distribution should take place where the items are located.

曰。比丘持物寄人。受寄者轉寄餘人。物主無常。何處應分　答。十誦律云。雖有三處受寄處僧分　問。三寶物得異用不　答。不得。僧祇律明。三寶物不得異用。若佛地中掘得寶藏。應入佛用若在僧地得其寶藏。應入僧用。若修治故塔及新塔不得伏藏。即屬塔用治。新故僧伽藍下得伏藏亦如是。若王有教令國內所有伏藏盡應入義。當隨王法。王若言隨得處用者。即如王教。今若於佛地僧地中掘得伏藏。上有名字有識認。應還本主。若無認者隨當處用　問曰。若故懷塔得物持。余處作塔不　答曰。不得。正得隨處修治　問曰。此寺僧物。得彼寺用不　答。不得。若持此寺僧物彼寺僧用。如法治　問曰。和合持常住僧樹木堪作梁者。床榻釜鑊田地及一切輕重等物。得乞人不　答。不得。假使三天下眾僧盡和合。乞人及入私已一切犯偷蘭遮罪　問曰。彼寺僧為亡者設福。余寺僧和合持常住僧物勸助。彼襄為以得不　答曰。不得。和以不和皆犯偷蘭遮罪　問曰。有住處非時客僧來。舊住僧人情以常住僧食供給所須。此事云何　答。彼此俱得偷蘭遮罪。若僧有制盜取與人自食。計錢犯重　問曰。對手悔法雲何得使罪滅　答。月半月盡懺悔法。要識罪名罪種。請清凈比丘為懺悔主。偏露右肩。脫革屣。故跪合掌。若是上坐應禮足

【現代漢語翻譯】現代漢語譯本：問：如果比丘將物品寄存在某人處，而受寄者又將物品轉寄給其他人，之後物主去世，那麼這些物品應該如何分配？答：《十誦律》中說，即使有三處受寄的地方，也應該由僧團來分配。問：三寶（佛、法、僧）的財物可以挪作他用嗎？答：不可以。《僧祇律》中明確規定，三寶的財物不得挪作他用。如果在佛陀的土地上挖掘到寶藏，應該歸佛陀所有；如果在僧團的土地上得到寶藏，應該歸僧團所有。如果修繕舊塔或建造新塔時發現伏藏，則歸塔所有，用於修繕。在新舊僧伽藍（寺院）下發現的伏藏也一樣。如果國王有教令，國內所有的伏藏都應歸國王所有，那麼就應當遵循國王的法律。如果國王說可以由發現者自行使用，那就按照國王的教令執行。現在如果在佛陀或僧團的土地上挖掘到伏藏，上面有名字或可以辨認，應該歸還給原來的主人。如果沒有人認領，就按照發現的地方來使用。問：如果爲了修繕舊塔而得到財物，可以用這些財物在其他地方建造新塔嗎？答：不可以。只能在原地進行修繕。問：這個寺院的僧物，可以給那個寺院使用嗎？答：不可以。如果將這個寺院的僧物給那個寺院使用，就應該依法懲處。問：對於和合（意見一致）的常住僧團的樹木（可以做房梁的）、床榻、鍋釜、田地以及一切輕重等物，可以佈施給乞丐嗎？答：不可以。即使三千大千世界的所有僧人都意見一致，將這些財物佈施給乞丐或私自佔有，都犯偷蘭遮罪（一種較重的罪）。問：某個寺院的僧人為亡者設福，其他寺院的僧人和合，拿出常住僧團的財物來資助，這樣做可以嗎？答：不可以。無論是否和合，都犯偷蘭遮罪。問：有客僧非時來到寺院，舊住的僧人出於情誼，用常住僧團的食物供給他們所需，這件事應該如何處理？答：彼此都犯偷蘭遮罪。如果僧人制定了規矩，盜取僧團的財物給別人或自己食用，按照所盜取的錢財數額來判罪。問：通過當面懺悔的方法，如何才能使罪業消滅？答：在每月初一和十五進行懺悔。要清楚罪名的種類。請清凈的比丘作為懺悔的主持人。袒露右肩，脫掉鞋子，恭敬地跪下合掌。如果是上座比丘，應該禮拜他的雙足。

【English Translation】 English version: Question: If a Bhikkhu (Buddhist monk) entrusts an item to someone, and the recipient then re-entrusts it to another person, and the original owner passes away, how should these items be distributed? Answer: The Sarvastivada Vinaya states that even if there are three places of entrustment, the Sangha (monastic community) should distribute the items. Question: Can the property of the Three Jewels (Buddha, Dharma, Sangha) be used for other purposes? Answer: No, it cannot. The Mahasanghika Vinaya clearly states that the property of the Three Jewels must not be used for other purposes. If a treasure is discovered on the land of the Buddha, it should belong to the Buddha. If a treasure is found on the land of the Sangha, it should belong to the Sangha. If a hidden treasure is found while repairing an old Stupa (Buddhist monument) or building a new one, it belongs to the Stupa and should be used for repairs. The same applies to hidden treasures found under new or old Sangharamas (monasteries). If the king issues a decree that all hidden treasures within the country should belong to the king, then the king's law should be followed. If the king says that the finder can use it as they wish, then follow the king's decree. Now, if a hidden treasure is discovered on the land of the Buddha or the Sangha, and it has a name or can be identified, it should be returned to the original owner. If no one claims it, it should be used according to the place where it was found. Question: If property is obtained for repairing an old Stupa, can it be used to build a new Stupa elsewhere? Answer: No, it cannot. It can only be used for repairs in the same location. Question: Can the property of this monastery be used by that monastery? Answer: No, it cannot. If the property of this monastery is used by that monastery, it should be punished according to the law. Question: Can the trees (suitable for beams), beds, pots, pans, fields, and all other items, light or heavy, belonging to the harmonious Sangha be given to beggars? Answer: No, they cannot. Even if all the Sanghas in the Trīsāhasra-mahātrīsāhasra-lokadhātu (three-thousand-great-thousand world system) agree to give these items to beggars or privately possess them, they all commit the Sthulanandana (a serious offense). Question: If the Sangha of one monastery is holding a ceremony to benefit the deceased, and the Sangha of another monastery harmoniously contributes property from their permanent Sangha to assist, is this permissible? Answer: No, it is not. Whether harmonious or not, they all commit the Sthulanandana. Question: If a guest Bhikkhu arrives at a monastery at an inappropriate time, and the resident Bhikkhus, out of kindness, provide them with the necessary food from the permanent Sangha, how should this be handled? Answer: Both parties commit the Sthulanandana. If the Sangha has established rules, stealing the Sangha's property to give to others or to consume oneself is a serious offense, judged according to the amount of money stolen. Question: How can one eliminate sins through face-to-face confession? Answer: Confession should be performed on the first and fifteenth of each month. One must clearly know the name and type of the sin. Invite a pure Bhikkhu to be the confessor. Expose the right shoulder, remove the leather sandals, and kneel respectfully with palms together. If it is a senior Bhikkhu, one should bow at their feet.

。已說其所犯。大德憶念。我比丘某甲。犯此罪。今向大德發露懺悔。悔則安樂。不懺悔不安樂。憶念犯發露。知而不覆藏。大德憶念。我清凈戒身。具足清凈布薩。如是三說。前人應問言。大德見罪不。答言。見。應語言。長老當責心。答言。爾。一切對手皆如上。凡欲懺悔。當若知有罪無罪。知輕知重。知犯並少。如說戒時。三唱清凈。不自知有罪。不心念發露。不向人說說此是戒　序默然亡語突吉羅。向人對手一說懺法如上。云何知重發心。欲淫女色。盜滿五錢。殺人。妄語。自稱得聖。若動威儀。前人不解皆得偷蘭遮。界內僧盡集。八人以上得懺。起心還正犯突吉羅。向人對手一說悔法如上。僧殘中四事邊輕偷蘭遮。何者是如非道假作道想。盜三四錢敬罪人。此是四重邊輕偷蘭遮。何者僧殘中重偷蘭遮。慮心故出不凈欲摩觸女人與女人粗語乃至二謗。此九緣差不成。下四二諫而舍。皆犯重偷蘭遮。應界場上四人得懺。僧殘中輕者。如界中界不凈覺則助動受槃剃三處毛食生皮血用人皮發。皆犯輕偷蘭遮。此中亦容有對首悔者。悔法如上。若欲心看色摩觸男不及自己身。皆突吉羅。對手一說悔法如上。二不定數在眾編三十事罪同九十皆對三說悔法如上。四提舍尼皆對手一說。眾學百戒若本故心作者應對手說。本無

【現代漢語翻譯】現代漢語譯本：已經說了我所犯的罪過。大德（指受人尊敬的比丘）請記住。我，比丘某甲（比丘的代稱），犯了此罪。現在向大德發露懺悔。懺悔就能得到安樂，不懺悔就不能得到安樂。記住所犯的罪過並公開坦白，知道而不隱瞞。大德請記住，我清凈的戒體，具足清凈的布薩（佛教一種儀式）。像這樣說三遍。前面的人應該問：『大德見到罪過嗎？』回答說：『見到。』應該說：『長老應當責備自己的內心。』回答說：『是。』所有面對面懺悔的情況都像上面這樣。凡是想要懺悔的，應當知道自己是否有罪，知道罪的輕重，知道所犯的罪以及多少。就像說戒時一樣，三次唱誦清凈。如果自己不知道有罪，不從心裡想發露，不向人說，說這是戒律，序言中默然、妄語都是突吉羅（輕罪）。向人面對面地說一次懺悔的方法就像上面所說。怎樣知道重罪的發心？想要行**色（此處原文可能指性行為），盜竊滿五錢，殺人，妄語，自稱得到聖果。如果動了威儀，前面的人不理解，都構成偷蘭遮（中等罪）。在戒律規定的區域內，僧眾全部聚集，八人以上才能懺悔。如果起心恢復正常，就犯突吉羅。向人面對面地說一次悔法就像上面所說。僧殘罪中的四事（指四種根本戒）邊輕偷蘭遮。什麼是如非道假作道想？盜竊三四錢，尊敬罪人。這是四重罪的邊輕偷蘭遮。什麼是僧殘罪中的重偷蘭遮？考慮之後故意泄出不凈，觸控女人，對女人說粗語，乃至兩次誹謗。這九種因緣有差錯，不能構成犯罪。下四種情況，兩次勸諫而捨棄，都犯重偷蘭遮。應當在戒律規定的區域內，四個人才能懺悔。僧殘罪中的輕罪，如在戒律規定的區域內，不清凈的感覺，就幫助動搖，接受槃剃（剃度），三處毛髮，食用生皮血，使用人皮發。都犯輕偷蘭遮。這裡面也可能存在面對面懺悔的情況。悔法就像上面所說。如果想要看色，觸控男人，但沒有觸及自己的身體，都是突吉羅。面對面地說一次悔法就像上面所說。二不定數在眾編三十事罪同九十，都面對三次說悔法就像上面所說。四提舍尼（應懺悔罪）都面對面地說一次。眾學百戒如果本來是故意的，應當面對面說。本來沒有

【English Translation】 English version: I have already spoken of the offenses I have committed. May the Venerable Ones (referring to respected Bhikkhus) remember. I, Bhikkhu (a general term for a monk) so-and-so, have committed this offense. Now, I confess and repent to the Venerable Ones. Repentance brings peace and happiness; non-repentance does not. Remember the offenses committed and openly confess them, knowing them without concealing them. May the Venerable Ones remember my pure body of precepts, complete with pure Uposatha (a Buddhist ritual). Say this three times. The person in front should ask: 'Venerable One, do you see the offense?' Answer: 'I do.' They should say: 'Elder, you should reproach your own heart.' Answer: 'Yes.' All face-to-face repentances are like the above. Whenever one wants to repent, one should know whether one is guilty or not, know the severity of the offense, know the offense committed and how much. Just like when reciting the precepts, chant 'pure' three times. If one does not know one is guilty, does not think of confessing from the heart, does not tell others, saying this is the precept, silence in the introduction, lying, are all Dukkatas (minor offenses). Saying the method of repentance once face-to-face is like the above. How to know the intention of a grave offense? Wanting to engage in **sex (the original text may refer to sexual behavior), stealing five coins, killing, lying, claiming to have attained sainthood. If one moves with improper conduct, and the person in front does not understand, it all constitutes a Thullaccaya (moderate offense). Within the area prescribed by the precepts, all the Sangha (Buddhist monastic community) gather, and repentance can only be done with eight or more people. If the intention returns to normal, one commits a Dukkaṭa. Saying the method of repentance once face-to-face is like the above. The four matters (referring to the four root precepts) of Sanghādisesa (offenses requiring a meeting of the Sangha) are borderline Thullaccaya. What is like falsely thinking of the non-path as the path? Stealing three or four coins, respecting a criminal. This is the borderline Thullaccaya of the four grave offenses. What is the grave Thullaccaya among the Sanghādisesa? Deliberately emitting impurity, touching a woman, speaking coarse words to a woman, even twice slandering. These nine conditions are flawed and do not constitute an offense. In the following four situations, abandoning after two admonishments, all commit grave Thullaccaya. It should be within the area prescribed by the precepts, and repentance can only be done with four people. The minor offenses among the Sanghādisesa, such as within the area prescribed by the precepts, the feeling of impurity, then helping to shake, accepting Pabbajja (ordination), hair in three places, eating raw skin and blood, using human skin and hair. All commit minor Thullaccaya. There may also be face-to-face repentance in this. The method of repentance is like the above. If one wants to look at color, touch a man, but does not touch one's own body, it is all a Dukkaṭa. Saying the method of repentance once face-to-face is like the above. The two uncertain numbers are compiled among the thirty matters, and the offenses are the same as the ninety, all facing three times saying the method of repentance is like the above. The four Paṭidesanīya (offenses to be confessed) are all said once face-to-face. If the hundred precepts of learning were originally intentional, one should say face-to-face. Originally without

故心暫悟犯者實心得。滅諍中僧斷事時作羯磨不稱。前事失法。得突吉羅。對手一說。不隨順威儀三業所作論說他人好惡一切非法粗言出入戶上下廁不三但指逆佛塔行剃密佛僧凈地。各犯突吉羅。對手一說悔法如上。上來所列皆是懺悔大格。明輕重不等。若有罪懺不相當。無罪作有罪懺。失法得罪不得滅。若懺悔過時。應善聽憶罪數。二俱稱說。若不憶者言。道不憶數。懺悔法應爾　問曰。僧住處凈地云何處分。具有幾法　答曰。界律明。凈地有四種。一者俗人初立僧加藍時。垣墻周匝僧房廚舍。悉皆成就。檀越即日分處。界畔分明。然後請僧來入不須更分處。二者俗人造寺。垣墻周匝僧房廚舍。皆悉成就。但不處分。請僧來入不得逕宿。僧邪處分界畔明。三者僧自立寺。或勸化人建。籬墻不周。逕營人即自處分。然後請僧來入。四者檀越造寺。莫問籬墻周以不周。請僧來入。逕宿莫問諸界不結。若作凈時要白二羯磨結。凡始立凈要先結凈地。先所有一切不凈器物。受膩者盡持貿易。銅鐵及石火燒作凈。一切穀米及可食者。從檀越貿易。僧祇律明。結地但處分易成無羯磨結。若初立寺時。不處分凈地。僧來入逕宿名不凈。后欲處分。要國土舊壞。人民數亂。帝主易位。然後更得分處。十誦明。舍凈者所以然也。愿明出

【現代漢語翻譯】現代漢語譯本因此，如果內心稍微醒悟，認識到自己確實犯了戒，並且真心懺悔，就能得到解脫。在僧團調解爭端、處理事務時，如果羯磨（karma，業）的儀式不符合規定，之前的行為就屬於『失法』，會犯下『突吉羅』（dukkhata，惡作）。如果與人爭論時只說一遍，不遵守威儀，或者身、口、意三業造作了不好的言論，議論他人的好壞，一切不合法的粗俗言語，出入房門、上下廁所時不端正，不以三寶（佛、法、僧）爲念，用手指指點佛塔，在剃度的地方或佛寺僧眾清凈之地做出不敬的行為，都會觸犯『突吉羅』。需要與人當面懺悔，懺悔的方法如上所述。以上所列舉的都是懺悔的大綱，其中罪行的輕重程度不同。如果懺悔的罪行與實際不符，或者沒有犯罪卻進行懺悔，這種『失法』的行為會帶來罪過，並不能消除罪業。如果懺悔已經過了時機，應該認真聽取並記住自己所犯的罪行，雙方都要如實陳述。如果不記得具體的次數，就說『不記得次數了』。懺悔的方法應該如此。問：僧眾居住的清凈之地應該如何劃分？需要具備哪些條件？答：根據戒律的規定，清凈之地有四種情況：第一種是俗人最初建立僧伽藍（sangharama，僧院）時，圍墻、僧房、廚房等都已建造完畢，施主在當天就劃分好區域，界限分明，然後請僧眾入住，不需要再進行劃分。第二種是俗人建造寺廟，圍墻、僧房、廚房等都已建造完畢，但沒有進行劃分，請僧眾入住后不能立即居住，僧眾需要如法地劃分界限。第三種是僧眾自己建立寺廟，或者勸募他人建造，籬笆墻不完整，由經營者自行劃分區域，然後請僧眾入住。第四種是施主建造寺廟，無論籬笆墻是否完整，請僧眾入住后立即居住，不需要進行各種結界儀式。如果要做清凈儀式，需要通過白二羯磨（ñattidutiyakamma，兩次宣告的羯磨）來結界。凡是開始建立清凈之地，首先要結清凈地，將之前所有不乾淨的器物，沾染油膩的物品全部拿去交易，銅鐵和石頭用火燒過使其清凈。一切穀物和可以食用的東西，從施主那裡購買。僧祇律（Mahasanghika Vinaya）中說明，結界只需要劃分清楚即可，不需要通過羯磨來結界。如果最初建立寺廟時沒有劃分清凈之地，僧眾入住后立即居住，就屬於不清凈。之後想要劃分，需要等到國土崩壞，人民動亂，帝王更換之後，才能重新進行劃分。《十誦律》（Sarvastivada Vinaya）中說明了捨棄清凈之地的原因。希望能夠明白其中的道理。

【English Translation】 English version Therefore, if the mind momentarily awakens and realizes that one has indeed committed an offense, and sincerely repents, one can be liberated. When the Sangha (community of monks) mediates disputes and handles affairs, if the karma (action, deed) ceremony does not conform to the regulations, the previous actions are considered 'lost dharma' and will incur a 'dukkhata' (wrongdoing). If one only speaks once during an argument, does not follow the proper conduct, or if the three karmas of body, speech, and mind create bad speech, discussing the merits and demerits of others, all illegal and vulgar language, improper behavior when entering and exiting rooms or using the toilet, not keeping the Three Jewels (Buddha, Dharma, Sangha) in mind, pointing fingers at stupas (Buddhist monuments), or behaving disrespectfully in places of ordination or the pure grounds of the Sangha, all constitute 'dukkhata'. One needs to confess face-to-face, and the method of confession is as described above. The above are the outlines of confession, in which the severity of the offenses varies. If the confessed offense does not match the actual offense, or if one confesses without having committed an offense, this 'lost dharma' will bring demerit and will not eliminate the offense. If the time for confession has passed, one should carefully listen to and remember the offenses one has committed, and both parties should truthfully state them. If one does not remember the specific number of times, one should say 'I do not remember the number of times'. The method of confession should be like this. Question: How should the pure land where the Sangha resides be divided? What conditions must be met? Answer: According to the Vinaya (monastic rules), there are four situations for pure land: The first is when a layman initially establishes a sangharama (monastery), the walls, monks' quarters, kitchen, etc., have all been built, and the donor divides the area on the same day, with clear boundaries, and then invites the Sangha to move in, without the need for further division. The second is when a layman builds a temple, the walls, monks' quarters, kitchen, etc., have all been built, but it has not been divided. After inviting the Sangha to move in, they cannot reside immediately; the Sangha needs to divide the boundaries according to the Dharma. The third is when the Sangha establishes a temple themselves, or encourages others to build it, the fence is incomplete, and the managers divide the area themselves, and then invite the Sangha to move in. The fourth is when a donor builds a temple, regardless of whether the fence is complete or not, and invites the Sangha to move in and reside immediately, without the need for various boundary-setting rituals. If a purification ceremony is to be performed, it needs to be bounded by ñattidutiyakamma (karma with two announcements). Whenever a pure land is initially established, the pure land must first be bounded, and all unclean objects that were previously there, and greasy items, must be traded away, and copper, iron, and stones must be purified by burning them with fire. All grains and edible things should be purchased from the donor. The Mahasanghika Vinaya states that bounding only needs to be clearly divided and does not need to be bounded by karma. If a pure land is not divided when the temple is initially established, and the Sangha moves in and resides immediately, it is considered impure. If one wants to divide it later, one needs to wait until the country collapses, the people are in turmoil, and the emperor is replaced before one can re-divide it. The Sarvastivada Vinaya explains the reasons for abandoning a pure land. I hope you can understand the reasoning behind it.

家修道。以無事為先　若立凈廚則逕營忪務。忪務心馳于道有礙。所以舍了。欲使持缽稱四威儀。深中取足支身。行道乞食有其二利。一外益群生。二損貪進德。自利利人。即玄同大行所以應也。但僧伽藍內不立廚舍。則無內宿內熱。若立廚舍處所雖不作食皆名不凈　問曰。云何凈不凈　答曰。比丘殘宿內熱。于比丘不凈。于比丘尼是凈。比丘尼殘宿內熱。于比丘尼不凈。于比丘是凈　問曰。云何觸凈不觸凈　答。不觸凈者。破戒比丘噁心故觸持戒比丘。悟觸皆不名觸者。要持戒比丘解怠心觸。是名觸凈　問曰。觸生果菜。是犯不　答曰。生果菜萇未足觸不犯　答。萇足以名為觸凈　問曰。不凈地果菜得入凈廚不　答曰。僧祇明。不凈地果菜凈人知以但不逕宿。是凈　問曰。有人護檀越家凈。此事云何　答曰。白衣舍有觸不觸。若持食之施僧時。此食置僧坐中地。未更受得大比丘觸。是名觸凈。檀越家器物不定屬。僧雖觸不犯　問曰。啖不凈食。得何罪報　答曰。華鮮經云。食不凈食。五百萬世墮豬豚蜣螂中。五百萬世墮狗中。五百萬世墮圊廁中作蟲常食不凈　問曰。知他立凈觸者。此復云何　答曰。華鮮經云。故觸僧凈。五百萬世身無手足　問曰。比丘具幾德得度弟子　答曰。要十德堪與人作和上。亦得受依止。及

【現代漢語翻譯】現代漢語譯本：在家修行的人，應該以清靜無事為先。如果設立廚房，就會直接經營各種事務。事務纏身，心神馳散，對於修行是有妨礙的，所以捨棄了廚房。想要讓僧人托缽乞食，符合四威儀（行、住、坐、臥），從深山中獲取足夠維持身體的食物。行道乞食有兩方面的利益：一是向外利益眾生，二是減少貪慾，增長德行。既能自利又能利人，這就是與玄同大道相契合的大修行所應有的狀態。但是，僧伽藍（僧眾居住的園林）內不設立廚房，就不會有內部留宿和內部烹飪產生的熱氣。如果設立廚房，即使這個地方不作飯，也被認為是不清凈的。問：什麼是凈與不凈？答：比丘（男性出家人）剩餘的食物和留宿產生的熱氣，對於比丘來說是不凈的，但對於比丘尼（女性出家人）來說是清凈的。比丘尼剩餘的食物和留宿產生的熱氣，對於比丘尼來說是不凈的，但對於比丘來說是清凈的。問：什麼是觸凈與不觸凈？答：不觸凈是指，破戒的比丘懷著惡意去觸碰持戒的比丘。如果理解到一切接觸的本質都是空性的，就不存在觸與不觸的分別。只有持戒的比丘在懈怠的狀態下被觸碰，才稱為觸凈。問：觸碰了生的果菜，是否犯戒？答：生的果菜尚未完全成熟，觸碰了不犯戒。答：已經成熟的果菜，觸碰了就稱為觸凈。問：不凈土地上生長的果菜，可以進入清凈的廚房嗎？答：《僧祇律》中說明，不凈土地上生長的果菜，如果由清凈的人知道，並且沒有經過隔夜，就是清凈的。問：如果有人爲了保護檀越（施主）家的清凈，應該怎麼做？答：白衣（在家居士）的住所存在觸與不觸的情況。如果將食物佈施給僧眾時，這個食物放置在僧眾的座位上，還沒有經過接受，就被大比丘觸碰了，這稱為觸凈。檀越家的器物不屬於僧眾，即使僧眾觸碰了也不犯戒。問：吃了不凈的食物，會得到什麼樣的罪報？答：《華鮮經》中說，吃了不凈的食物，五百萬世會墮入豬、豚、蜣螂（屎殼郎）中，五百萬世會墮入狗中，五百萬世會墮入廁所中變成蟲子，經常吃不凈的東西。問：明知他人設立清凈的場所卻去觸碰，這又會怎麼樣？答：《華鮮經》中說，故意觸碰僧眾清凈的場所，五百萬世會身無手足。問：比丘具備哪些德行才能度化弟子？答：需要具備十種德行，才能堪為人作和尚（親教師），也可以接受依止。

【English Translation】 English version: A practitioner at home should prioritize tranquility and freedom from affairs. If a kitchen is established, one will directly engage in various matters. Being entangled in affairs distracts the mind and hinders practice, hence the abandonment of a kitchen. The intention is for monks to carry their alms bowls, conforming to the four dignities (walking, standing, sitting, and lying down), obtaining sufficient food from deep in the mountains to sustain the body. The practice of walking the path and begging for food has two benefits: first, it outwardly benefits sentient beings; second, it reduces greed and cultivates virtue. Benefiting both oneself and others aligns with the great practice that corresponds to the profound and universal path. However, monasteries (Saṃghārāma) do not establish kitchens to avoid internal lodging and the heat generated by internal cooking. If a kitchen is established, even if no food is prepared there, the place is considered impure. Question: What is meant by 'pure' and 'impure'? Answer: Food left over and the heat generated by lodging of a Bhikṣu (male monastic) are impure for a Bhikṣu but pure for a Bhikṣuṇī (female monastic). Food left over and the heat generated by lodging of a Bhikṣuṇī are impure for a Bhikṣuṇī but pure for a Bhikṣu. Question: What is meant by 'touching pure' and 'not touching pure'? Answer: 'Not touching pure' refers to a Bhikṣu who has broken precepts touching a Bhikṣu who upholds precepts with malicious intent. If one understands that the nature of all contact is emptiness, there is no distinction between touching and not touching. Only when a Bhikṣu who upholds precepts is touched in a state of laxity is it called 'touching pure'. Question: Is it a transgression to touch raw fruits and vegetables? Answer: Touching raw fruits and vegetables that are not yet fully ripe is not a transgression. Answer: Touching fruits and vegetables that are fully ripe is called 'touching pure'. Question: Can fruits and vegetables grown on impure land enter a pure kitchen? Answer: The Saṃghī Law states that if a pure person knows that fruits and vegetables are grown on impure land and they have not been kept overnight, they are pure. Question: What should be done if someone is protecting the purity of a Dānavati's (patron's) home? Answer: In the home of a layperson (Upāsaka/Upāsikā), there are situations of touching and not touching. If food is offered to the Saṃgha (community of practitioners), and this food is placed on the seat of the Saṃgha and has not yet been accepted, if a senior Bhikṣu touches it, it is called 'touching pure'. The utensils in the Dānavati's home do not belong to the Saṃgha, so even if the Saṃgha touches them, it is not a transgression. Question: What karmic retribution does one receive for eating impure food? Answer: The Hua Xian Sutra says that eating impure food will cause one to be reborn as a pig, hog, or dung beetle for five million lifetimes, as a dog for five million lifetimes, and as a worm in a toilet, constantly eating impure things, for five million lifetimes. Question: What happens if one knowingly touches a pure place established by others? Answer: The Hua Xian Sutra says that deliberately touching a pure place of the Saṃgha will cause one to be born without hands and feet for five million lifetimes. Question: What virtues must a Bhikṣu possess to be able to ordain disciples? Answer: One must possess ten virtues to be qualified to be an Upādhyāya (preceptor) and can also accept dependence.

度沙彌。何者為十。一持戒具足。二學戒。三學定。四學惠。五學多文毗尼。六多聞阿毗曇。七能自看病使人看。八自能出罪伏使人出。九弟子有梵行難。能自送脫難。使人送脫。十具十[萉-巴+(日/(句-口+匕))]成就。若具依止此五不具盡受依止　問曰。比丘不具十德。度人與人依止。五德不具作阿阇梨者為得何罪　答曰。隨德不具各犯突吉羅　問曰。比丘不滿五[萉-巴+(日/(句-口+匕))]。一日不請教戒三問訊。師為得何罪　答曰。犯突吉羅罪　問曰。十德比丘一歲得度幾人　答曰。四分律云。十二月為一歲。得度一人。大戒復更一歲。得度一人。依止復更一歲。得度一沙彌　問曰。有人言。比丘尼應向沙彌禮拜。當云何　答。此言擗悟。三部律明。五眾敬法。小沙彌應禮大沙彌尼。何況大尼不得沙彌禮也　問曰。比丘尼問布薩請教戒比丘尼法。於半月月盡。比丘尼眾和合白二羯磨差。解法比丘尼二為伴往至僧中。不得囑授上坐下坐客比丘病比丘。當囑授中坐。知法比丘言。大德憶念。我比丘言。大德尼某甲。眾和合禮大僧足。請教戒人。如是三說。敬還向本寺。即夜各自說戒。僧說戒時。誦戒人問言。誰受比丘尼囑授請教戒人。受囑者即起禮僧足。以白僧。大德僧聽。比丘尼某甲眾和合。

【現代漢語翻譯】現代漢語譯本度沙彌（śrāmaṇera，佛教術語，指已出家但尚未受具足戒的男性修行者）。哪十種德行？一、持戒具足。二、學習戒律。三、學習禪定。四、學習智慧。五、學習大量的毗尼（vinaya，佛教戒律）。六、多聞阿毗曇（abhidharma，佛教論藏）。七、能自己看病，也能使喚他人看病。八、能自己懺悔罪過，也能使喚他人懺悔。九、弟子遇到梵行（brahmacarya，清凈行）上的困難，能自己幫助脫離困難，也能使喚他人幫助脫離。十、具足十種功德成就。如果具足這些，可以依止；如果五種德行不具足，就不能完全接受依止。問：比丘（bhikṣu，佛教術語，指受過具足戒的男性出家人）不具足十種德行，卻度人出家並給人依止；或者五種德行不具足，卻作為阿阇梨（ācārya，佛教術語，指導師、軌範師）會犯什麼罪？答：隨著所缺德行的不同，分別犯突吉羅（duḥkṛta，佛教戒律中的一種輕罪）。問：比丘不滿五年，一天不請教戒律，也不三次問訊，師父會犯什麼罪？答：犯突吉羅罪。問：具足十種德行的比丘，一年可以度幾個人出家？答：《四分律》中說，十二個月為一年，可以度一人出家。受具足戒后，再過一年，可以度一人出家。給人依止，再過一年，可以度一個沙彌。問：有人說，比丘尼（bhikṣuṇī，佛教術語，指受過具足戒的女性出家人）應該向沙彌禮拜，應該怎麼理解？答：這種說法是錯誤的。三部律中都明確說明，五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）應該尊敬佛法。小沙彌應該禮拜大沙彌尼，更何況大比丘尼不應該接受沙彌的禮拜。問：比丘尼請布薩（poṣadha，佛教術語，指每半月舉行的誦戒儀式）和請教戒律的方法是：在半月或月末，比丘尼眾和合，通過白二羯磨（jñapti-dvitiya-karma，佛教術語，指一種僧團決議程式）差遣解說戒律的比丘尼二人為伴，前往僧團中。不得囑託上座、下座、客比丘或生病的比丘，應當囑託中座、知法的比丘，說：『大德憶念，我比丘尼某甲，大眾和合禮大僧足，請教戒人。』這樣說三遍，恭敬地返回本寺。當晚各自說戒。僧團說戒時，誦戒人問：『誰接受了比丘尼的囑託，請教戒人？』接受囑託的人立即起身，禮僧足，稟告僧團：『大德僧聽，比丘尼某甲大眾和合。』

【English Translation】 English version Ordaining a Śrāmaṇera (novice monk). What are the ten qualities? 1. Complete in upholding the precepts. 2. Learning the precepts. 3. Learning meditation. 4. Learning wisdom. 5. Studying extensively the Vinaya (monastic discipline). 6. Well-versed in Abhidharma (Buddhist philosophy). 7. Able to care for oneself when sick and able to have others care for oneself. 8. Able to confess one's own offenses and able to have others confess. 9. When a disciple encounters difficulties in Brahmacarya (holy life), able to help them escape the difficulty and able to have others help them escape. 10. Possessing the accomplishment of ten qualities. If one possesses these, one can be relied upon; if five qualities are not complete, one cannot fully accept reliance. Question: If a Bhikṣu (monk) does not possess ten qualities, yet ordains someone and gives them reliance; or if five qualities are not complete, yet acts as an Ācārya (teacher), what offense is committed? Answer: Depending on the qualities lacking, each commits a Duḥkṛta (minor offense). Question: If a Bhikṣu is not yet five years ordained, and for one day does not request instruction in the precepts or make three inquiries, what offense does the teacher commit? Answer: Commits a Duḥkṛta offense. Question: A Bhikṣu possessing ten qualities, how many people can he ordain in a year? Answer: The Sarvāstivāda Vinaya says: Twelve months is one year, and one person can be ordained. After receiving full ordination, after another year, one person can be ordained. Giving reliance, after another year, one Śrāmaṇera can be given reliance. Question: Some say that a Bhikṣuṇī (nun) should bow to a Śrāmaṇera. How should this be understood? Answer: This statement is mistaken. The three Vinayas clearly state that the five assemblies (monks, nuns, male novices, female novices, and probationary nuns) should respect the Dharma. A junior Śrāmaṇera should bow to a senior Śrāmaṇerī (female novice), how much more so should a senior Bhikṣuṇī not receive the bow of a Śrāmaṇera? Question: The method for a Bhikṣuṇī to request the Poṣadha (confession ceremony) and request instruction in the precepts is: At the half-month or end of the month, the Bhikṣuṇī assembly harmoniously, through a Jñapti-dvitiya-karma (formal act of the Sangha), sends two Bhikṣuṇīs who understand the precepts as companions to go to the Sangha (monk community). One should not entrust the senior, junior, guest, or sick Bhikṣus, but should entrust the middle-seated, knowledgeable Bhikṣu, saying: 'Venerable one, remember, I, Bhikṣuṇī so-and-so, the assembly harmoniously bows at the feet of the great Sangha, requesting a person to instruct in the precepts.' Saying this three times, respectfully return to their own monastery. That night, each recites the precepts. When the Sangha recites the precepts, the reciter asks: 'Who has received the entrustment of the Bhikṣuṇīs, requesting a person to instruct in the precepts?' The one who received the entrustment immediately rises, bows at the feet of the Sangha, and reports to the Sangha: 'Venerable Sangha, listen, the Bhikṣuṇī so-and-so, the assembly harmoniously.'

禮大德僧足。請教戒人。如是三說。已往上坐前。上坐問言。尼請誰。若言某甲若言僧次。請隨尼白二羯磨差定。然後說戒教戒尼人要具十德。何者是。一者戒律具足。二者廣誦二部毗尼。三者多聞。四決斷無疑。五善解說法。六者族姓出家。七者顏貌端政。八者堪能與比丘尼說。九者不犯重禁。十者二十[萉-巴+(日/(句-口+匕))]。若具此十德得教戒比丘尼。闕一不得者。若說戒竟至明日清旦。比丘尼還往大德僧寺中。至先囑授人所問言。大德教戒人不。若言得。問誰是。若言某甲。即往教授人所言。大德若愿教戒比丘尼。何日當往。除前三后二中間十日。剋日當往。至日比丘不往突吉羅。尼不來。半申旬迎得突吉羅。為辨種種飲食。及蹉洗足具與持衣缽。至寺四打椎集尼眾。教師即為說八敬。已更說余法。上來所明皆是具足教法。今時末代十德難備。時復云何。今時教者亦明。半月盡尼眾和合白二羯磨差。知法比丘尼二人為伴。往大僧寺如前囑授知法比丘竟。尼即還寺。各自說戒。僧說戒時。所囑授人即起白僧言。大德僧聽。比丘尼某甲和合禮大德足。請教戒人。如是三說僧說戒竟。往上坐前。上坐問言。尼請誰。答言隨僧。上坐應使受囑人次第問僧二十[萉-巴+(日/(句-口+匕))]以上。若

無教人。上坐應語囑授人言。明日比丘尼來時答言。眾僧有教時此眾中無教戒比丘尼人。語比丘尼。眾和合謹慎。如法莫教逸。至十六日尼往僧寺內。問所囑人言。得教戒不。答曰不得。大德僧有教。如上坐奉教以還寺內。鳴犍椎集尼。僧已應言。大僧有教時。此眾中無教戒尼人。語比丘尼。眾和合謹慎莫放逸。尼比日應言。頂戴持。

律抄壹卷

照平元年七月十三日于昌梨寺寫訖故記之

道人僧誕許

【現代漢語翻譯】現代漢語譯本：沒有教導者。上座應該按照囑託，告訴來人說：『明天比丘尼來的時候，這樣回答她們：眾僧有教令時，這個僧團中沒有教誡比丘尼的人。』告訴比丘尼：『僧團和合，謹慎行事，如法而行，不要放逸。』到了十六日，比丘尼前往僧寺內，問被囑託的人說：『得到教誡了嗎？』回答說：『沒有得到。大德僧有教令。』如同上座奉教令一樣，回到寺內，鳴打犍椎（一種寺院用具），召集比丘尼。僧人應該這樣說：『大僧有教令時，這個僧團中沒有教誡比丘尼的人。』告訴比丘尼：『僧團和合，謹慎行事，不要放逸。』比丘尼應該回答說：『頂戴奉持。』《律抄》一卷照平元年七月十三日于昌梨寺抄寫完畢，故記錄之。道人僧誕許

【English Translation】 English version: There is no one to instruct. The senior monk should, according to the instructions, tell the person who comes: 'When the Bhikkhunis come tomorrow, answer them like this: When the Sangha has an instruction, there is no one in this Sangha to instruct the Bhikkhunis.' Tell the Bhikkhunis: 'The Sangha is in harmony, be cautious in your actions, act according to the Dharma, and do not be negligent.' On the sixteenth day, the Bhikkhunis went to the monastery and asked the person who was instructed: 'Have you received the instruction?' The answer was: 'I have not received it. The great Sangha has an instruction.' Just as the senior monk followed the instruction, he returned to the monastery, struck the Ghandi (a kind of temple instrument), and gathered the Bhikkhunis. The monks should say: 'When the great Sangha has an instruction, there is no one in this Sangha to instruct the Bhikkhunis.' Tell the Bhikkhunis: 'The Sangha is in harmony, be cautious in your actions, and do not be negligent.' The Bhikkhunis should answer: 'We will uphold it with reverence.' 《Vinaya Excerpt》, one scroll Completed copying at Changli Temple on July 13th of the first year of Zhaoping, hence this record. Daoist Monk Seng Danxu