Chinese
问：“五戒尽得悔不？”答：“若杀人、淫其所尊及比丘尼、盗三尊财，尽不得悔。余得悔。” 问：“五戒若不能持，得中还不？”答：“得还。若欲都还五戒者，合三自归还，言：‘从今日佛非我尊，我非佛弟子。’如是至三。法僧亦尔。若还一二三四者，但言：‘我从今日不能复持某戒。’如是至三。若不满三，戒犹成就。” 问：“五戒可从五师各受一戒不？”答：“得。” 问：“既受五戒偏所重，可但分还一二不？”答：“得。” 问：“五戒可但受一二三不？”答：“得随意多少。” 问：“比丘犯重戒或犯酒戒，得不？”答：“得。” 问：“颇有八戒白衣不？”答：“无。唯有八关齐。” 问十戒事品第十六 问：“不受五戒，得受十戒不？”答：“若先三自归得。以十戒中即有五戒，亦不复受。” 问：“犯五戒不悔，得受十戒不？”答：“不得。若先不知，悔已而受，不悔不得。” 问：“若师犯重戒，从受十戒，得不？”答：“不得。” 问：“若犯重戒，受十戒得不？”答：“不得。” 问：“沙弥犯十戒，尽得悔不？”答：“同上五戒。” 问沙弥品 现代汉语译本 问：‘不舍弃就不能得到更多，不后悔也无法舍弃。’ 答：‘如果犯了杀人、与自己尊敬的人或比丘尼发生性关系、盗取三宝（佛、法、僧）的财物，就完全不能忏悔。其余的可以忏悔。’ 问：‘如果五戒不能持守，可以退还吗？’ 答：‘可以退还。如果想要全部退还五戒，应该通过三次自归依仪式来退还，说：‘从今天开始，佛不再是我的尊者，我不再是佛的弟子。’这样重复三次。法和僧也是一样。如果退还其中一二三四戒，只需说：‘我从今天开始不能再持守某戒。’这样重复三次。如果不满三次，戒律仍然有效。’ 问：‘五戒可以从五位不同的师父那里各受一戒吗？’ 答：‘可以。’ 问：‘既然受了五戒，对其中某些戒律特别重视，可以只退还一二条吗？’ 答：‘可以。’ 问：‘五戒可以只受一二三条吗？’ 答：‘可以随意选择多少。’ 问：‘比丘犯了重戒或者犯了酒戒，可以（受十戒）吗？’ 答：‘可以。’ 问：‘有只受八戒的在家居士吗？’ 答：‘没有。只有八关斋戒。’ 问十戒事品第十六 问：‘没有受五戒，可以直接受十戒吗？’ 答：‘如果先进行了三次自归依就可以。因为十戒中包含了五戒，所以不必重复受五戒。’ 问：‘犯了五戒没有忏悔，可以受十戒吗？’ 答：‘不可以。如果事先不知道，忏悔之后再受就可以，不忏悔就不可以。’ 问：‘如果师父犯了重戒，从他那里受十戒，可以吗？’ 答：‘不可以。’ 问：‘如果自己犯了重戒，受十戒可以吗？’ 答：‘不可以。’ 问：‘沙弥犯了十戒，可以全部忏悔吗？’ 答：‘和前面五戒的情况相同。’ 问沙弥品
English
English version Question: 'If you don't relinquish, you won't receive more; if you don't regret, you can't relinquish.' Answer: 'If one commits murder, engages in sexual relations with someone respected or a Bhikkhuni (female monastic), or steals property belonging to the Three Jewels (Buddha, Dharma, Sangha), one cannot repent completely. Other offenses can be repented.' Question: 'If the Five Precepts cannot be upheld, can they be returned?' Answer: 'They can be returned. If one wishes to return all Five Precepts, one should do so through the Three Refuges, saying: 'From this day forward, the Buddha is no longer my revered one, and I am no longer a disciple of the Buddha.' Repeat this three times. The same applies to the Dharma and the Sangha. If returning one, two, three, or four precepts, simply say: 'From this day forward, I can no longer uphold such-and-such precept.' Repeat this three times. If it is not repeated three times, the precept remains in effect.' Question: 'Can one receive each of the Five Precepts from five different teachers?' Answer: 'Yes.' Question: 'Having received the Five Precepts and placing particular importance on certain precepts, can one return only one or two?' Answer: 'Yes.' Question: 'Can one receive only one, two, or three of the Five Precepts?' Answer: 'One can receive as many or as few as one wishes.' Question: 'If a Bhikkhu (male monastic) violates a grave precept or the precept against intoxicants, is it permissible (to receive the Ten Precepts)?' Answer: 'Yes.' Question: 'Are there laypersons who only take the Eight Precepts?' Answer: 'No. There is only the Eightfold Observance.' Question on the Section on the Ten Precepts, Number Sixteen Question: 'Without having received the Five Precepts, can one receive the Ten Precepts?' Answer: 'If one has first taken the Three Refuges, then yes. Because the Ten Precepts include the Five Precepts, it is not necessary to receive the Five Precepts again.' Question: 'Having violated the Five Precepts without repentance, can one receive the Ten Precepts?' Answer: 'No. If one was unaware beforehand, one can receive them after repenting; without repentance, one cannot.' Question: 'If the teacher has violated a grave precept, is it permissible to receive the Ten Precepts from him?' Answer: 'No.' Question: 'If one has violated a grave precept, is it permissible to receive the Ten Precepts?' Answer: 'No.' Question: 'If a Shramanera (novice monk) violates the Ten Precepts, can he repent completely?' Answer: 'The same as the case of the Five Precepts above.' Question on the Section on Shramaneras -------------------------------------------------------------------------------- 第十七
Chinese
问：“悔须众不？”答：“不须众，但向本师得了。若现在无师，向余一比丘亦得。” 问：“沙弥半月一说戒不？”答：“无此理。所以尔者，以沙弥戒不函俗人，然终已可。说须十五日一集。” 问：“沙弥犯戒，得还向沙弥悔不？”答：“不得。” 问：“沙弥得着俗服不？”答：“不得。” 问：“师有种种违法事，沙弥得舍更求师不？”答：“得。” 问：“沙弥叛师，以白衣师综谓俗，竟不舍戒。或经年月，还来投师，故是沙弥非？但悔过而已，不须更受戒耶？”答：“故是沙弥，但向师忏。本不舍戒，不得更受，受亦不得戒。” 问：“沙弥为贼所抄，经历年月、或转经主，得逃不？”答：“转经主不得。” 问：“沙弥犯禁，师僧已摈谢，得更出定不？”答：“若不舍戒，故是沙弥，可忏而已。” 问：“白衣时从沙弥受五戒，然后出家受大戒，本师故是沙弥，得呼为师不？”答：“得呼为师，但不得为礼，沙弥应作礼。白衣时从尼受五戒，然后出家亦尔。” 问：“比丘贪资之物，其罪甚重。昔有一比丘，贪着一铜铙，死后作饿鬼。众分物竟便来，其身绝大，黤黮如纯黑云。诸比丘惊怪：‘此是何物？’众中有得道者言： 现代汉语译本 第十七 问：‘忏悔需要大众参与吗？’答：‘不需要大众参与，只要向你的本师（根本的老师）忏悔即可。如果现在没有老师，向其他一位比丘（bhiksu，出家男众）忏悔也可以。’ 问：‘沙弥（sramanera，出家男众的预备阶段）是否需要半个月说一次戒？’答：‘没有这个道理。因为沙弥戒不包含在家俗人的内容，但最终还是可以的。说戒需要每十五天聚集一次。’ 问：‘沙弥犯戒，可以向沙弥忏悔吗？’答：‘不可以。’ 问：‘沙弥可以穿俗人的衣服吗？’答：‘不可以。’ 问：‘如果老师有种种违背戒律的事情，沙弥可以离开他另求老师吗？’答：‘可以。’ 问：‘沙弥背叛了老师，以白衣（在家众）的身份生活，并自认为还俗了，最终没有舍戒。或者经过多年，又回来投靠老师，他仍然是沙弥吗？只需要忏悔就可以了吗？还需要重新受戒吗？’答：‘仍然是沙弥，只需要向老师忏悔。本来就没有舍戒，不可以重新受戒，即使受了也得不到戒体。’ 问：‘沙弥被盗贼抓走，经历了多年，或者转而成为经书的主人，可以逃走吗？’答：‘转而成为经书的主人不可以逃走。’ 问：‘沙弥犯了禁戒，老师和僧众已经摈弃了他，还可以重新出定吗？’答：‘如果他没有舍戒，仍然是沙弥，可以忏悔。’ 问：‘在家时从沙弥那里受了五戒（panchashila，佛教的基本戒律），然后出家受了大戒（upasampada，正式成为比丘），本师仍然是沙弥，可以称呼他为老师吗？’答：‘可以称呼他为老师，但不可以向他行礼，沙弥应该向他行礼。在家时从比丘尼（bhiksuni，出家女众）那里受五戒，然后出家的情况也是一样。’ 问：‘比丘贪图财物，罪过非常严重。过去有一位比丘，贪图一个铜铙，死后变成了饿鬼（preta，六道之一）。僧众分完财物后，他就来了，他的身体非常巨大，黑暗如纯黑的云。众比丘感到惊怪：‘这是什么东西？’众中有一位得道者说：’
English
English version Seventeenth Question: 'Does repentance require a congregation?' Answer: 'It does not require a congregation; it is sufficient to confess to your original teacher (mula-acharya). If there is no teacher present, it is also acceptable to confess to another bhiksu (monk).' Question: 'Does a sramanera (novice monk) need to recite the precepts every half month?' Answer: 'There is no such rule. The reason being that the sramanera precepts do not include laypeople, but eventually it is acceptable. The recitation of precepts requires a gathering every fifteen days.' Question: 'If a sramanera violates a precept, can he repent to another sramanera?' Answer: 'No, he cannot.' Question: 'Is a sramanera allowed to wear lay clothes?' Answer: 'No, he is not.' Question: 'If the teacher has various violations of the precepts, is the sramanera allowed to leave him and seek another teacher?' Answer: 'Yes, he is allowed.' Question: 'A sramanera betrays his teacher, lives as a layman (white-robed one), considering himself to have returned to lay life, and ultimately does not renounce his precepts. After many years, he returns to his teacher. Is he still a sramanera? Is it sufficient to simply repent? Does he need to receive the precepts again?' Answer: 'He is still a sramanera, and he only needs to confess to his teacher. He did not renounce his precepts, so he cannot receive them again; even if he receives them, he will not obtain the precepts.' Question: 'If a sramanera is captured by thieves and spends many years in captivity, or becomes the owner of scriptures, is he allowed to escape?' Answer: 'If he becomes the owner of scriptures, he is not allowed to escape.' Question: 'If a sramanera violates a prohibition and the teacher and sangha (community) have already expelled him, can he re-enter samadhi (meditative state)?' Answer: 'If he has not renounced his precepts, he is still a sramanera and can repent.' Question: 'If someone takes the five precepts (panchashila, basic Buddhist precepts) from a sramanera while a layman, and then ordains as a bhiksu (fully ordained monk), is the original teacher, who is still a sramanera, allowed to be called 'teacher'?' Answer: 'He can be called 'teacher,' but he should not be bowed to; the sramanera should bow to him. The same applies if someone takes the five precepts from a bhiksuni (nun) while a layman and then ordains.' Question: 'The sin of a bhiksu who is greedy for possessions is very serious. In the past, there was a bhiksu who was greedy for a copper gong, and after death, he became a preta (hungry ghost, one of the six realms). After the sangha finished distributing the possessions, he came, and his body was extremely large, dark like a pure black cloud. The bhiksus were astonished and asked, 'What is this?' Among them, there was an enlightened one who said:' --------------------------------------------------------------------------------
Chinese
‘是死比丘贪着铙故，堕饿鬼中。今故贪惜，来欲索之。’诸比丘即以铙还，既得便捉，舌舐放地而去。诸比丘还取之，而绝臭不可近。复使人更铸作器，犹臭不可用。以此验之，知贪为大患。比丘贪着衣服，乃有自焚之酷。昔有一比丘喜作衣，昼夜染着，得病困笃。自知当死，便举头视衣，内起毒想，言：‘我死后，谁敢着我此服者。’不久便命终，作化生蛇，还来缠衣。众舁死比丘出烧葬讫，遣人往取衣物。见蛇缠衣，延咽吐毒，不敢近。即还白众，具说所见。诸比丘便共往看之，都无敢近者。有一比丘得道，便入四等观，毒不中，便往近之，语言：‘此本是汝衣。今非汝有，何以护之？’便即舍去。不远入一草，毒火出然草，还自烧身命终。即入地狱火烧，一日之中三过被烧，皆由贪害。” 岁坐竟忏悔文第十八 若僧听！多萨阿竭所受岁坐，比丘应尔。我从岁始至今岁竟，六月中多所违失。违失者戒事，除二鼻贰事，余不除。是世尊集和僧所教敕，今我是思念，共诸君发露陈说所违失事，君各忍受。我若九十日，无世尊定、无世尊智、无世尊戒故，多犯。无世尊智、无世尊戒故，犯。无世尊戒故，犯。无世尊智故，多失教事。无世尊定故，多犯乱意，或念欲法、不行欲事，或念盗法、不行盗事， 现代汉语译本：‘这个死去的比丘因为贪恋铙（一种乐器），堕入了饿鬼道。现在仍然贪婪吝惜，前来索要。’众比丘就把铙还给了他，（饿鬼）得到后就抓住，用舌头舔舐，然后放在地上离开了。众比丘再拿起来，却臭得无法靠近。又让人重新铸造器物，仍然臭得无法使用。用这件事来验证，才知道贪婪是很大的祸患。比丘贪恋衣服，甚至有自焚的惨剧。过去有一位比丘喜欢做衣服，日夜染色缝制，得了重病，非常危急。他自知将要死去，就抬头看着衣服，内心生起恶毒的想法，说：‘我死后，谁敢穿我的这件衣服？’不久就去世了，变成一条化生蛇，回来缠绕着衣服。众人抬着死去的比丘出去烧葬完毕，派人去取他的衣物。看见蛇缠绕着衣服，张口吐毒，不敢靠近。就回去告诉大家，详细说了所见到的情况。众比丘便一起去看，都没有人敢靠近。有一位比丘得了道，就进入四禅定的观想，毒害不了他，便走近蛇，对它说：‘这本来是你的衣服，现在已经不属于你了，为什么要守护它呢？’蛇立刻舍弃衣服离开了。不远处进入一片草丛，毒火从草丛中冒出，反过来烧死了自己。立刻堕入地狱被火烧，一天之中三次被烧，都是由于贪婪造成的祸害。’ 岁坐竟忏悔文第十八 如果僧团允许！多萨阿竭（如来）所接受的岁坐（雨季安居），比丘应当这样做。我从岁始到今年岁终，六个月中有很多违犯之处。违犯的是戒律方面的事情，除了二鼻贰事（不清楚具体指什么），其余的都不隐瞒。这是世尊集合僧团所教导的，现在我思念着，和各位一起发露陈述所违犯的事情，各位请忍受。我如果在九十天里，因为没有世尊的禅定、没有世尊的智慧、没有世尊的戒律，所以多次犯错。因为没有世尊的智慧、没有世尊的戒律，所以犯错。因为没有世尊的戒律，所以犯错。因为没有世尊的智慧，所以多次失误教导的事情。因为没有世尊的禅定，所以多次犯下心意散乱的错误，或者想念情欲之事、却没有做情欲之事，或者想念偷盗之事、却没有做偷盗之事。