English
English version: 'Intentionally committing is a 'decisive' offense, unintentionally committing is a 'fallen' offense.' Question: 'If the precepts are no longer needed, can they be burned?' Answer: 'No. If one does not know that burning them is a sin, burning them incurs a 'fallen' offense. If one knows that burning them is a sin and intentionally burns them, one commits a 'decisive' offense. This is the same as helping others destroy the Sangha, and is also like burning one's parents.' Question: Chapter Four on the Method of Establishing Boundaries Question: 'What is the method of establishing boundaries?' Answer: 'The method of establishing boundaries is as follows: In uninhabited places such as mountains and marshes, the distance can be determined at will; in towns and villages, the boundary should not be established too far away, nor should it be established at night. When establishing the boundary, bhikkhus must stand at the four corners, and outsiders must not be allowed to enter; if outsiders enter, the boundary is not established. First, the boundary area must be cleared, and members of the Sangha, lay followers, and servants must gather within the boundary area. Then, the four directions are measured. When establishing the boundary, four places must be excluded: first, villages; second, fields outside the village where laypeople regularly work; third, if it is in an aranya (a secluded place for practice) or a solitary mountain marsh, and there may be difficulties in attending the recitation of the precepts (Sangha assembly for reciting precepts), one can request the Sangha to establish a smaller, separate boundary. If the Sangha permits, and there are fewer than five bhikkhus, bhikkhus should be sent to establish a separate boundary. This is called the sitting place of the aranya. Fourth, the ordination site; if the previously established boundary is uneven, the ordination site must be excluded. Excluding these places allows the boundary to be established; this is the matter. Or, one can first establish a large boundary and then establish an ordination site within it for ordination, as Bēi Gōng said, fearing that nothing would be gained. However, if one says one did not know, it is as if the rule had not been established, and it can be accommodated. There may be a chance of luck on this path. If someone says that if there is a sick bhikkhu who cannot go to the Sangha, and requests that a boundary be established in a separate room, the Sangha should also allow it. First, the large boundary is dissolved, and then the separate boundary is established. After the separate boundary is established, the large boundary is re-established. All bhikkhus must not enter it at night without their robes. If a dwelling place has a boundary, one bhikkhu can strike the ghanta (a type of bell) and extensively recite the precepts, first confessing to the Sangha in the four directions and then reciting, or using the three statements. The three statements refer to saying it three times.' Question: 'Can the established boundary cover the Buddha's land?' Answer: 'One must not receive ordination within it. If one did not know the rules beforehand and has already received ordination, one can obtain the precepts. If the teacher knows the rules and intentionally violates them, there is sin.' -------------------------------------------------------------------------------- ”
Chinese
问：“行舟船上得结界不？”答：“得。若有沙弥白衣驱着岸上，然后结界。若不驱出，当障隔着一处，然后结界。结界后，比丘夜不持衣不得入水中。” 问：“大僧尽行，唯有沙弥在界。为得不？”答：“但有一清信士，界便不坏，况复沙弥。尽无，一宿界坏。若僧尽去不还，亦不须解。” 问：“贼来界里杀比丘，界坏不？”答：“不坏。” 问：“一二三四人行道，或在白衣家，得结界不？”答：“不得。五人以上得结界。” 问：“结界得通流水、池水结不？”答：“一切停水尽得。分流不得，以不知齐畔故。” 问：“结界后不打揵椎，界坏不？”答：“不坏。” 问：“结界得通王路结不？”答得：“当结界时，遣人两头断行人，然后得结。” 问：“无主地可结界不？”答：“得。便如郁单越法。” 问：“先结界，后有大水、或掘坑长十五步、或复于中行欲，此界坏不？”答：“尽不坏。其人云，假使有掘大坑深广一由旬，界犹不坏，况小小坑耶？” 问：“比丘得尼界里宿不？”答：“得。亦不得失衣，但不得入其房内耳。” 问：“僧结界竟，后来僧共住，不持衣，失衣不？”答：“不失。当结界时以通三世僧故。 现代汉语译本 问：在船上可以结界（Sima, 佛教术语，指划定一个区域作为僧团活动的范围）吗？答：可以。如果有沙弥（Sramanera, 佛教术语，指出家但未受具足戒的男性）或白衣（在家信徒）在船上，需要先将他们驱赶到岸上，然后再结界。如果无法驱赶，就用东西将他们隔开，然后再结界。结界之后，比丘（Bhiksu, 佛教术语，指受过具足戒的男性出家人）晚上不能不带袈裟进入水中。 问：所有比丘都离开了，只剩下沙弥在结界范围内，这样可以吗？答：只要有一位清信士（Upasaka, 佛教术语，指受过五戒的在家男信徒），结界就不会失效，更何况是沙弥。如果完全没有人，结界在一夜之后就会失效。如果比丘全部离开并且不再回来，也不需要解除结界。 问：如果有盗贼进入结界范围内杀害比丘，结界会失效吗？答：不会失效。 问：如果只有一到四个人在路上行走，或者在白衣的家中，可以结界吗？答：不可以。必须五人以上才可以结界。 问：结界可以包括流动的河水或池塘的水吗？答：所有静止的水都可以。流动的水不可以，因为无法确定边界。 问：结界之后不敲犍椎（Ghandi, 佛教寺院中用以集众的法器），结界会失效吗？答：不会失效。 问：结界可以包括王路（公共道路）吗？答：可以。在结界的时候，要派人到道路的两头阻止行人通过，然后才能结界。 问：无主之地可以结界吗？答：可以。就像郁单越（Uttarakuru, 北俱卢洲，佛教传说中的四大部洲之一，以生活安乐著称）的规矩一样。 问：如果先结界，后来发生大水、或者有人挖掘了十五步长的坑、或者有人在结界范围内行淫，这个结界会失效吗？答：都不会失效。有人说，即使挖掘了一个一由旬（Yojana, 古印度长度单位）深广的大坑，结界也不会失效，更何况是小小的坑呢？ 问：比丘可以在比丘尼（Bhiksuni, 佛教术语，指受过具足戒的女性出家人）的结界范围内住宿吗？答：可以。但也不可以丢失袈裟，只是不可以进入比丘尼的房间内。 问：僧团结界完毕后，后来有其他僧人来一起居住，没有携带袈裟，会因此失去袈裟吗？答：不会失去。因为结界的时候已经包含了过去、现在和未来的僧人。
English
English version Question: Can a boundary (Sima) be established on a boat? Answer: Yes. If there are Sramaneras (novice monks) or laypeople on the boat, they must be driven ashore before establishing the boundary. If they cannot be driven out, they should be separated by an obstacle, and then the boundary can be established. After the boundary is established, a Bhiksu (fully ordained monk) must not enter the water at night without his robe. Question: If all the Bhiksus have left, and only Sramaneras remain within the boundary, is it valid? Answer: As long as there is one Upasaka (male lay devotee), the boundary will not be broken, let alone with a Sramanera. If there is no one at all, the boundary will be broken after one night. If all the monks leave and do not return, there is no need to dissolve the boundary. Question: If thieves come into the boundary and kill a Bhiksu, is the boundary broken? Answer: No, it is not broken. Question: If there are only one, two, three, or four people walking on the road, or in a layperson's house, can a boundary be established? Answer: No. A boundary can only be established with five or more people. Question: Can the boundary include flowing water or pond water? Answer: All still water is acceptable. Flowing water is not, because the boundary cannot be determined. Question: If the Ghandi (a percussion instrument used in Buddhist monasteries) is not struck after the boundary is established, is the boundary broken? Answer: No, it is not broken. Question: Can the boundary include a royal road (public road)? Answer: Yes, it can. When establishing the boundary, people should be sent to both ends of the road to stop pedestrians from passing through, and then the boundary can be established. Question: Can a boundary be established on ownerless land? Answer: Yes. It is like the custom of Uttarakuru (one of the four continents in Buddhist cosmology, known for its happiness and ease). Question: If a boundary is established first, and then there is a great flood, or someone digs a pit fifteen steps long, or someone engages in sexual activity within the boundary, is the boundary broken? Answer: None of these break the boundary. It is said that even if a large pit one Yojana (an ancient Indian unit of distance) deep and wide is dug, the boundary will not be broken, let alone a small pit. Question: Can a Bhiksu stay overnight within the boundary of a Bhiksuni (fully ordained nun)? Answer: Yes. But he must not lose his robe, and he must not enter her room. Question: If the Sangha (Buddhist monastic community) establishes a boundary, and later other monks come to live together without carrying their robes, do they lose their robes because of this? Answer: No, they do not lose them. Because when the boundary was established, it included monks of the past, present, and future. -------------------------------------------------------------------------------- ”
Chinese
问：“僧不尽集，得结界不？”答：“若有事嘱授得，无事不得。” 问：“一结界得经几时？”答：“不限年数。若施主更增地，乃更结耳。” 问：“先僧结界不解而去，后来僧得于中结界不？”答：“不得。” 问：“结戒场时要须集一切僧，为随意多少？”答：“五人以上得。以无大界故，众不集无犯。” 问：“结戒场要须至场上，亦得遥结耶？”答：“要须至场上乃得结耳。” 问：“二众结界，得互相叉结不？”答：“不得相叉。得共通结耳。” 问：“一界里得鸣二揵椎不？”答：“得。但不得二处说戒及以羯磨种种僧事，唯得烧香饮食而已。” 问：“大僧得与尼通结界不？”答：“得。” 问岁坐事品第五 问：“夏坐几日得结坐？”答：“从四月十六日尽五月十五日，日日可结，此谓坐。初有事难不得结，或五四三日乃至一月尽，不失前坐，此名三十日结坐一日受岁，后坐人唯得一日结坐。过七月十五日，有事难，日日可受岁，尽八月十五日，此名一日结坐三十日受岁。” 问：“结坐受七日法，为坐初受、为行时受？”答：“若坐初受者好，临行时受亦得。夫受七日法，行不满七日还，后行不复更受。计满七日， 现代汉语译本 问：‘僧众没有全部到齐，可以结界吗？’答：‘如果有事情需要嘱托交代，就可以结界；如果没有事情，就不可以。’ 问：‘一次结界可以维持多久？’答：‘没有年数的限制。如果施主又增加了土地，那就需要重新结界。’ 问：‘之前的僧侣结界后没有解除就离开了，后来的僧侣可以在其中结界吗？’答：‘不可以。’ 问：‘结戒场的时候，需要召集所有的僧侣，还是随意多少都可以？’答：‘五人以上就可以。因为没有大界，所以僧众不全部到齐也没有犯戒。’ 问：‘结戒场的时候，必须要到戒场上，还是可以在远处遥结？’答：‘必须要到戒场上才可以结界。’ 问：‘比丘和比丘尼二众结界，可以互相交叉结界吗？’答：‘不可以互相交叉。可以共同结界。’ 问：‘一个结界里可以敲响两次揵椎（ghanta，犍椎，寺院中用以集众的法器）吗？’答：‘可以。但是不可以有两个地方同时说戒以及举行羯磨（karma，业）等各种僧事，只可以烧香和饮食。’ 问：‘比丘僧团可以和比丘尼僧团共同结界吗？’答：‘可以。’ 问：‘岁坐事品第五’ 问：‘夏季安居多少天后可以结坐（varsa-upasthapana，雨季安居）？’答：‘从四月十六日到五月十五日，每天都可以结坐，这叫做安居。最初如果有事难以结坐，或者五天、四天、三天甚至一个月才结，也不算失去之前的安居，这叫做三十日结坐一日受岁（samvatsara，年）。后来安居的人只能有一天结坐的时间。过了七月十五日，如果有事难以结坐，每天都可以受岁，直到八月十五日，这叫做一日结坐三十日受岁。’ 问：‘结坐后受七日法（sattahakaraniya，七日法），是在安居开始时受，还是在出行时受？’答：‘如果在安居开始时受最好，临出行时受也可以。如果受了七日法，出行不满七日就返回，之后再出行就不需要再受。计算满七日，’