English
English version: Question: 'Is it permissible to hold or lean on objects dedicated to the Buddha? This is both a violation of precepts and diminishes immeasurable merit.' Answer: 'Is it permissible to create images of humans, devas (deities), or animals near the Buddha image?' Answer: 'It is permissible near the Buddha image.' Question: 'If a Bhikṣu (Buddhist monk) ordains someone without inquiring into their background and later discovers that the person is a Buddha-dāsa (a slave owned by a monastery or monk) and does not send them away, what offense is committed?' Answer: 'Knowingly ordaining a Buddha-dāsa is a grave offense. If the Bhikṣu was unaware initially, they should send the person away upon discovering their status. Failure to do so is also a grave offense.' Question: 'Is this person a practitioner of the Great Path?' Answer: 'No.' Question: 'If someone uses their own money to hire a Bhikṣu to create a Buddha image, is the creator allowed to take the materials (of the Buddha image)?' Answer: 'No.' Question: 'If a Buddha-dhvaja (Buddhist banner) has already been hung, is it permissible to take it down and use it for Buddhist activities?' Answer: 'It is permissible to use it for Buddhist activities. However, if the dānapati (donor) does not permit it, it is not allowed.' Question: 'Is it permissible to prostrate together to the Seven Buddhas of the Past?' Answer: 'Yes, it is. Because the Dharmakāya (the body of the Dharma) is the same.' Question: 'If someone initially promises to hold three Samitis (Buddhist assemblies) for the Buddha but then only holds one, or only performs three incense offerings, or only makes three donations, is that acceptable?' Answer: 'No, it is not. Breaking one's promise incurs demerit.' Question: 'If a Bhikṣu commits an offense requiring a formal sangha (monastic community) decision, is it permissible to confess in the Buddha-kṣetra (Buddha-field or monastery)?' Answer: 'No, it is not.' Question: 'If an ancient temple has no walls, and the boundaries of the Buddha-kṣetra are unknown, how should one determine the boundaries if one wishes to build a wall?' Answer: 'If the boundaries are unknown, one should determine them according to one's intention. If there are additions or subtractions due to ignorance, there is no offense.' Question: 'Is there any offense in using objects dedicated to the Buddha to build a house or image for Hariti (a protective deity)?' Answer: 'The offense is the same as giving objects dedicated to the Buddha to someone else.' Question: 'If a Bhikṣu personally cuts down trees and digs the ground to build a Stupa (Buddhist monument), temple, or create Buddha images, is there merit?' Answer: 'They will not even be spared from suffering great torment in hell; how could there be merit? Because they knowingly violated the precepts.' Question: 'Is it permissible to bow to a Bhikṣu in front of a Stupa?' Answer: 'No, it is not. It is an offense that leads to Pāṭayantika (a minor offense).' Question: 'What is the offense of a Bhikṣu selling a Buddha image?' -------------------------------------------------------------------------------- ？”答：“罪同卖父母。” 问法事品第三
Chinese
问：“高座说法，前人着俗服，可与说法不？”答：“听说、法者二俱犯众多，过三谏不改犯突吉罗，复经三谏犯决断，复过三谏犯弃。若使不谏，经三说，戒转增。” 问：“为说法者如法，余听法者不如法，得说法不？”答：“同上。” 问：“僧坐先寄佛在上，后可于上坐不？”答：“佛坐不得；先是僧坐，得。” 问：“请人说法，先高座上帐𢄍，是供养佛物。得于下坐不？”答：“都不知，不犯；知，不得。” 问：“若人请比丘读经及说法，施物得受不？”答：“有希望心受犯舍堕，若无贪心受不犯。若无衣钵受不犯。” 问：“僧中说法，高座上得凭机捉麈尾不？”答：“不病凭机捉麈尾犯堕。非尾翅者皆得。” 问：“秘经及戒律，有犯不？”答曰：“犯堕。” 问：“师具着俗服，得向说法礼不？”答：“得礼。不病不得为说法。” 问：“白衣头上有帽，得为说法不？”答：“除有病必须覆头，余悉不得。” 问：“经上有尘土草秽，得吹去不？”答：“不得。” 问：“比丘得书经取物不？”答：“不得。取犯舍堕。” 问：“经上食食犯何事？”答：“若有慢 现代汉语译本 问：‘如果卖父母，会犯什么罪？’答：‘罪同卖父母。’ 问法事品第三 问：‘在高座上说法，前面的人穿着世俗的衣服，可以为他们说法吗？’答：‘听法者和说法者都犯众多罪。经过三次劝谏不改正，犯突吉罗（Dukkata，轻罪）。再经过三次劝谏，犯决断罪。再超过三次劝谏，犯弃罪。如果（说法者）不劝谏，经过三次说法，戒律会逐渐增加（罪过）。’ 问：‘为说法者如法，其余听法者不如法，可以说法吗？’答：‘同上（一样，都犯戒）。’ 问：‘僧人坐的位置先供奉佛像在上，之后僧人可以坐在佛像的上方吗？’答：‘佛像坐的位置不可以；如果是僧人先坐的位置，可以。’ 问：‘请人说法，先在高座上设置了帷幔，这是供养佛的物品。可以在下面的座位上坐吗？’答：‘如果不知道（那是供养佛的物品），不犯戒；如果知道，就不可以。’ 问：‘如果有人请比丘（Bhikkhu，佛教出家男众）读经和说法，接受布施的物品可以吗？’答：‘如果有希望获得（更多）的心而接受，犯舍堕（Nissaggiya Pacittiya，一种戒律）；如果没有贪心而接受，不犯戒。如果没有衣钵，接受也不犯戒。’ 问：‘在僧团中说法，在高座上可以靠着几案拿着拂尘吗？’答：‘如果没有疾病，靠着几案拿着拂尘，犯堕罪（Patimokkha，一种戒律）。不是用尾巴做的拂尘都可以。’ 问：‘秘密的经典和戒律，有违犯吗？’答：‘犯堕罪。’ 问：‘老师穿着世俗的衣服，可以向他行礼吗？’答：‘可以行礼。如果没有疾病，不可以为他说法。’ 问：‘在家居士头上戴着帽子，可以为他说法吗？’答：‘除非有疾病必须遮盖头部，其余情况都不可以。’ 问：‘经书上有尘土草屑，可以吹掉吗？’答：‘不可以。’ 问：‘比丘可以抄写经书获取财物吗？’答：‘不可以。获取财物犯舍堕罪。’ 问：‘在经书上饮食会犯什么事？’答：‘如果心怀傲慢’
English
English version Question: 'What offense is committed if one sells one's parents?' Answer: 'The offense is the same as selling one's parents.' Chapter Three on Asking About Matters of the Dharma Question: 'When giving a Dharma talk from a high seat, if the person in front is wearing secular clothing, is it permissible to give the talk?' Answer: 'Both the listener and the speaker commit numerous offenses. After three admonishments without change, a Dukkata (minor offense) is committed. After another three admonishments, a decisive offense is committed. After more than three admonishments, an offense of abandonment is committed. If no admonishment is given, after three talks, the precepts will gradually increase (in transgression).' Question: 'If the speaker is in accordance with the Dharma, but the listeners are not, is it permissible to give the talk?' Answer: 'The same as above (both commit offenses).' Question: 'If a seat is first offered to the Buddha above, can the Sangha (monastic community) then sit above the Buddha?' Answer: 'A seat for the Buddha is not allowed; if it is first a seat for the Sangha, it is allowed.' Question: 'If someone invites a speaker and first sets up a canopy on the high seat, which is an offering to the Buddha, is it permissible to sit on the lower seat?' Answer: 'If one does not know (that it is an offering to the Buddha), no offense is committed; if one knows, it is not permissible.' Question: 'If someone invites a Bhikkhu (Buddhist monk) to recite scriptures and give a Dharma talk, is it permissible to receive the offered items?' Answer: 'If one receives with the hope of gaining (more), a Nissaggiya Pacittiya (an offense requiring expiation and forfeiture) is committed; if one receives without greed, no offense is committed. If one has no robes or bowl, receiving is not an offense.' Question: 'When giving a Dharma talk in the Sangha, is it permissible to lean on a desk and hold a whisk on the high seat?' Answer: 'If one is not ill, leaning on a desk and holding a whisk is a Patimokkha (an offense requiring expiation). Those not made of tail feathers are all permissible.' Question: 'Are there offenses for secret scriptures and precepts?' Answer: 'An offense requiring expiation is committed.' Question: 'If the teacher is wearing secular clothing, is it permissible to bow to him before giving a Dharma talk?' Answer: 'It is permissible to bow. If one is not ill, it is not permissible to give a Dharma talk to him.' Question: 'If a layperson has a hat on their head, is it permissible to give them a Dharma talk?' Answer: 'Unless one is ill and must cover their head, in all other cases it is not permissible.' Question: 'If there is dust or grass on the scriptures, is it permissible to blow it away?' Answer: 'It is not permissible.' Question: 'Is it permissible for a Bhikkhu to write scriptures and take things?' Answer: 'It is not permissible. Taking things commits a Nissaggiya Pacittiya offense.' Question: 'What offense is committed by eating food on the scriptures?' Answer: 'If one is arrogant' -------------------------------------------------------------------------------- 意故为犯决断，不慢意犯堕。”
Chinese
问：“戒律不用流落，得烧不？”答：“不得。不知有罪，烧犯堕。若知烧有罪，故烧犯决断。与方便破僧同，亦如烧父母。” 问结界法品第四 问：“结界法云何？”答：“结界法。若山泽无人处随意远近，若在城邑聚落不得远结，亦不得夜结。结时要须比丘在四角头立，不得使外人入，外人入则界不成。先结界场，僧家白衣奴子尽着界场上，然后规度四方。结界时除四处：一者聚落；二者聚落外俗人田地常作事处；三者若阿练、若独处山泽，恐说戒羯磨时有种种事难不得来，白众求别结小界，众若听可，彼无五人众当遣僧与结别界，此谓阿练若坐处。四者受戒场，先结界不均，除结界场。除是结界，以是其事。或先结大界，后结戒场，于中受戒，如卑公所云恐无所获。然云不知，同于未制赖通。此路可有侥幸。其人云，若有病比丘，不能得往僧中，求索别一屋中结界，僧亦应听。先解大界与结别界，结别界讫然后还结大界。一切比丘夜不持衣不得入中。有一住处有界，一比丘亦可打揵椎广说戒，先向四方僧忏悔然后说，亦可三语。三语者，谓三说。” 问：“结界得通佛地结不？”答：“不得于中受戒。若先不知法，已受得戒。师僧若知，故违有罪。 现代汉语译本： ‘故意犯是决断罪，非故意犯是堕罪。’ 问：‘戒律文本如果不再使用，可以烧毁吗？’答：‘不可以。如果不知道烧毁是有罪的，烧了就犯堕罪。如果明知烧毁是有罪的，还故意烧毁，就犯决断罪。这和帮助他人破坏僧团一样，也如同焚烧父母。’ 问：结界法品第四 问：‘结界法是怎样的？’答：‘结界法是：如果在山泽等无人之处，可以随意确定远近；如果在城镇村落，则不能结得太远，也不能在夜间结界。结界时必须要有比丘站在四个角上，不能让外人进入，外人进入则结界不成。先要清理结界场地，僧团的成员、在家信徒、奴仆等都要聚集在结界场地之上，然后测量四方。结界时要排除四种地方：一是村落；二是村落外俗人耕作的田地；三是如果是在阿兰若（远离人烟的修行处）或独处山泽，恐怕在说戒羯磨（僧团集会诵戒）时有种种困难不能前来，可以向僧众请求另外结一个小界，僧众如果允许，在没有五人以上的僧团时，应当派遣僧人去结一个特别的界，这叫做阿兰若的坐处。四是受戒的场地，如果先前结的界不均匀，要排除结界场地。排除这些地方才能结界，事情就是这样。或者先结大界，后结戒场，在其中受戒，就像卑公所说的那样，恐怕一无所获。然而如果说不知道，就和没有制定戒律时一样可以通融。这条路或许可以侥幸通过。如果有人说，如果有生病的比丘，不能前往僧团，请求在另外一个房间里结界，僧团也应该允许。先解除大界，再结特别的界，结完特别的界后再重新结大界。所有比丘在夜间不得不带衣服进入其中。如果一个住处有界，一个比丘也可以敲犍椎（一种法器）广泛地说戒，先向四方僧众忏悔然后再说，也可以用三语。三语是指说三次。’ 问：‘结界可以覆盖佛地吗？’答：‘不得在其中受戒。如果先前不知道规矩，已经受戒了，可以得戒。如果师僧知道规矩，故意违犯，就有罪。’