English
English version: 'This dead Bhikkhu (Buddhist monk) fell into the realm of hungry ghosts because he was greedy for a gong (a percussion instrument). Now he is still greedy and stingy, coming to ask for it.' The Bhikkhus then returned the gong to him. After receiving it, (the hungry ghost) grabbed it, licked it with his tongue, and then put it on the ground and left. The Bhikkhus picked it up again, but it smelled so bad that they couldn't get close to it. They had someone recast the instrument, but it still smelled bad and couldn't be used. From this, they realized that greed is a great disaster. A Bhikkhu who was greedy for clothes even suffered the tragedy of self-immolation. In the past, there was a Bhikkhu who liked to make clothes, dyeing and sewing them day and night. He became seriously ill and was in critical condition. Knowing that he was about to die, he looked up at the clothes and had a vicious thought in his mind, saying, 'After I die, who would dare to wear my clothes?' Soon after, he died and transformed into a serpent, returning to coil around the clothes. The people carried the dead Bhikkhu out for cremation, and then sent someone to retrieve his belongings. They saw the serpent coiling around the clothes, opening its mouth and spitting venom, and dared not approach. They went back and told everyone, explaining in detail what they had seen. The Bhikkhus then went to see it together, but no one dared to approach. A Bhikkhu who had attained enlightenment entered the contemplation of the Four Dhyanas (four states of meditative absorption), and the venom could not harm him. He approached the serpent and said to it, 'These were originally your clothes, but now they no longer belong to you. Why are you guarding them?' The serpent immediately abandoned the clothes and left. Not far away, it entered a patch of grass, and poisonous fire erupted from the grass, burning itself to death. It immediately fell into hell and was burned by fire, being burned three times in one day, all due to the harm caused by greed.' Chapter 18: Confession Text at the End of the Rainy Season Retreat If the Sangha (Buddhist monastic community) permits! The Rainy Season Retreat (Vassa) accepted by Tathagata (the Buddha), the Bhikkhus should do it this way. From the beginning of the Rainy Season to the end of this year's Rainy Season, I have had many transgressions during these six months. The transgressions are in matters of precepts, except for the two 'Er Bi Er Shi' (unclear specific meaning), the rest are not concealed. This is what the World Honored One (the Buddha) taught when gathering the Sangha. Now I am mindful, and together with everyone, I confess and declare the transgressions, and may everyone be patient and accept them. If in these ninety days, because I did not have the World Honored One's Samadhi (meditative concentration), did not have the World Honored One's wisdom, and did not have the World Honored One's precepts, I have made many mistakes. Because I did not have the World Honored One's wisdom and did not have the World Honored One's precepts, I have made mistakes. Because I did not have the World Honored One's precepts, I have made mistakes. Because I did not have the World Honored One's wisdom, I have made many mistakes in teaching matters. Because I did not have the World Honored One's Samadhi, I have made many mistakes of mental distraction, either thinking of lustful things but not doing lustful things, or thinking of stealing things but not doing stealing things. --------------------------------------------------------------------------------
Chinese
或念杀法、不行杀事，或念欺法、不行欺事，或念僧伽婆尸沙法、不行僧伽婆尸沙事。 此九十日中所犯事，通威仪。 问：“白衣欲出家，比丘即受，更为请师。故是师非？”答：“非师。若从受法者可为师，若依随者可为依止师。” 问：“若有比丘不舍作沙弥，即大道人而更受戒，为僧不？”答：“得。” 问：“若不得戒，前所受戒故在不？”答：“在。” 问：“后师是非？”答：“非。” 问：“多人受戒而并请一人为师。可得十人五人一时受不？”答：“无理。” 问：“沙弥受大戒，请一比丘为大戒师。而此比丘不知羯磨及受戒法，转请一人与授。以何者为师？”答：“与戒者为师，是无法非师。授五戒比丘，唯得授婆罗门。于余者尼授，比丘不得问中间事。问者，犯僧残。” 问：“一切所有，王者不全施，得不？”答：“王者不嫌便得。” 问：“见人行欲不呵，犯事不？”答：“前人可谏，不谏犯堕。若不可谏，向一比丘好发露。” 问：“比丘先犯事，更受戒，得共住不？”答：“犯重不得更受戒，决断悔过得。更作不悔亦不得，况得共住。” 问：“有急事比丘持弓箭上船。可随去不？”答：“主犯重，寄载犯舍堕 现代汉语译本 或者口中念诵杀法，但实际不去做杀生的事情；或者口中念诵欺骗之法，但实际不去做欺骗的事情；或者口中念诵僧伽婆尸沙法（Sanghavasesa，僧残罪），但实际不去做触犯僧伽婆尸沙罪的事情。 这九十天中所犯的事情，都属于威仪方面的过失。 问：‘如果一个在家居士想要出家，比丘就接受了他，并且另外为他请了师父。那么这个师父是真正的师父吗？’答：‘不是真正的师父。如果从他那里接受佛法的人，可以称他为师父；如果只是依附跟随的人，可以称他为依止师。’ 问：‘如果有个比丘没有舍弃做沙弥（Sramanera，小沙弥）的身份，就以大道人的身份再次受戒，这样算是僧人吗？’答：‘可以算。’ 问：‘如果这样得不到戒，那么之前所受的戒还存在吗？’答：‘存在。’ 问：‘那么后来的师父是真正的师父吗？’答：‘不是。’ 问：‘如果很多人一起受戒，并且一起请一个人做师父，可以同时让十个人或五个人一起受戒吗？’答：‘没有这样的道理。’ 问：‘沙弥受大戒（比丘戒），请一位比丘作为大戒师。而这位比丘不懂羯磨（Karma，业）以及受戒的仪轨，转而请另一个人来传授。那么以哪一位作为师父？’答：‘传授戒律的人是师父，那位不懂仪轨的人不是师父。传授五戒的比丘，只能为婆罗门（Brahman）传授。对于其他的尼（比丘尼）传授，比丘不得询问中间的事情。如果询问，就犯僧残罪。’ 问：‘如果所有的东西，国王没有完全布施，可以吗？’答：‘只要国王不介意就可以。’ 问：‘看见别人行淫欲之事而不制止，会犯戒吗？’答：‘如果对方可以劝谏，而不劝谏，就犯堕罪。如果对方不可劝谏，就向一位比丘好好地忏悔。’ 问：‘比丘先犯了戒，之后又重新受戒，可以一起居住吗？’答：‘犯了重罪的人不可以重新受戒，必须彻底忏悔才能被允许。如果重新犯戒而不忏悔也是不可以的，更何况是一起居住。’ 问：‘如果有紧急的事情，比丘拿着弓箭上船，可以跟随他去吗？’答：‘船主犯重罪，搭载的人犯舍堕（Nissaggiya Pacittiya，舍堕罪）。’
English
English version Or reciting the Dharma of killing but not actually committing acts of killing; or reciting the Dharma of deception but not actually committing acts of deception; or reciting the Sanghavasesa Dharma (Sanghavasesa, offenses requiring initial and subsequent meetings of the Sangha) but not actually committing acts that violate the Sanghavasesa precepts. Offenses committed during these ninety days are all related to matters of deportment. Question: 'If a layperson wishes to become a monk, and a Bhikkhu accepts him and further requests a teacher for him, is this teacher a true teacher?' Answer: 'Not a true teacher. If one receives the Dharma from him, he can be considered a teacher; if one merely follows him, he can be considered a supporting teacher.' Question: 'If a Bhikkhu does not renounce being a Sramanera (novice monk) and receives ordination again as a great ascetic, is he considered a member of the Sangha?' Answer: 'Yes.' Question: 'If he does not obtain the precepts in this way, do the precepts he received previously still exist?' Answer: 'Yes, they do.' Question: 'Is the later teacher a true teacher?' Answer: 'No.' Question: 'If many people receive ordination together and request one person to be their teacher, is it permissible for ten or five people to receive ordination at the same time?' Answer: 'It is unreasonable.' Question: 'When a Sramanera receives the great precepts (Bhikkhu precepts), and a Bhikkhu is invited to be the preceptor, but this Bhikkhu does not know the Karma (action, deed) and the ordination procedures, and in turn invites another person to administer the ordination, who is considered the teacher?' Answer: 'The one who administers the precepts is the teacher; the one who does not know the procedures is not a teacher. A Bhikkhu who administers the five precepts is only allowed to administer them to a Brahman (member of the priestly class). For other nuns, Bhikkhus are not allowed to inquire about the intermediate matters. If they inquire, they commit a Sanghavasesa offense.' Question: 'If one owns everything, and the king does not give it all away, is it permissible?' Answer: 'It is permissible as long as the king does not mind.' Question: 'If one sees someone engaging in sexual activity and does not admonish them, does one commit an offense?' Answer: 'If the person can be admonished, and one does not admonish them, one commits a Dukkhata offense. If the person cannot be admonished, one should confess it properly to a Bhikkhu.' Question: 'If a Bhikkhu commits an offense first and then receives ordination again, can they live together?' Answer: 'One who has committed a grave offense cannot receive ordination again; they must thoroughly repent to be allowed. If they commit the offense again and do not repent, it is not allowed, let alone living together.' Question: 'If there is an urgent matter and a Bhikkhu is carrying a bow and arrow on a boat, is it permissible to go with him?' Answer: 'The boat owner commits a grave offense, and the one who is carried commits a Nissaggiya Pacittiya (offense entailing forfeiture and confession).' -------------------------------------------------------------------------------- 。”
Chinese
问：“比丘官逼作非法，犯何事？”答：“不得作。” 问：“二男共戏便止，犯何事？”答：“成犯决断。” 问：“比丘盗听二男行欲，犯何事？”答：“无欲心听，犯堕。有欲心听，身不失，犯不失突吉罗。” 问：“比丘病，不能得行，乘车马不？”答：“雄者尽得。雌者无想犯堕，有想犯决断。不知是雌无罪。” 问：“比丘嫌经不好，卖去更作好者，犯何事？”答：“卖经如卖父母罪同。” 问：“二男角力，犯何事？”答：“犯堕。” 问：“畜生行欲，比丘验令全别离。犯何事？”答：“犯堕。” 问：“着小衣行、留大衣，得受人施不？”答言：“得。” 问：“比丘夏中得受僧物不？”答：“若施僧物，即应分，不得亭。” 问：“比丘有好知家，结事委任之，更异比丘从乞得物。犯何事？”答：“观主人意恶，不得，犯舍堕。知主意好，得取。” 问：“鸠雀于人舍内作窠，比丘破，或塞鼠孔。犯何事？”答：“鸠雀未有子得去，有子不得。鼠穴唯有一孔，不得塞。若有内外孔，得塞内者。” 问：“比丘得与师及同学得作书不？”答：“在他方情通，异国不得。” 问：“人出家，王法父母不听， 现代汉语译本 问：‘如果官员强迫比丘做非法的事情，犯了什么罪？’答：‘不得做。’ 问：‘两个男子一起嬉戏然后停止，犯了什么罪？’答：‘构成犯戒，判决断罪。’ 问：‘比丘偷听两个男子行淫，犯了什么罪？’答：‘如果没有淫欲之心而听，犯堕罪（Pattaniya）。如果有淫欲之心而听，即使身体没有失贞，也犯不失突吉罗罪（Thullaccaya）。’ 问：‘比丘生病，不能行走，可以乘坐车马吗？’答：‘雄性的可以乘坐。雌性的，如果认为是有生命的，犯堕罪。如果认为没有生命的，判决断罪。如果不知道是雌性的，没有罪。’ 问：‘比丘嫌弃经书不好，卖掉去制作更好的，犯了什么罪？’答：‘卖经书如同卖父母，罪过相同。’ 问：‘两个男子角力，犯了什么罪？’答：‘犯堕罪。’ 问：‘畜生行淫，比丘去验证并使其完全分离，犯了什么罪？’答：‘犯堕罪。’ 问：‘穿着小衣行走，留下大衣，可以接受别人的布施吗？’答：‘可以。’ 问：‘比丘在夏天可以接受僧团的物品吗？’答：‘如果是施舍给僧团的物品，就应该分配，不得私自占有。’ 问：‘比丘有一个关系好的施主，将事情委托给他，然后又从其他比丘那里乞讨得到物品，犯了什么罪？’答：‘如果知道施主心怀恶意，就不能接受，犯舍堕罪（Nissaggiya Pacittiya）。如果知道施主心怀好意，就可以接受。’ 问：‘鸽子或麻雀在人的房屋内筑巢，比丘破坏鸟巢，或者堵塞鼠洞，犯了什么罪？’答：‘鸽子或麻雀还没有产子，可以去除鸟巢。如果已经产子，就不得去除。鼠洞如果只有一个洞口，不得堵塞。如果有内外两个洞口，可以堵塞里面的洞口。’ 问：‘比丘可以和师父及同学通信写信吗？’答：‘在其他地方，彼此情况相通可以。在不同的国家不可以。’ 问：‘有人要出家，但国王和父母不允许，