English
English version Question: 'If the Sangha (community of monks) is not fully assembled, can a boundary (sima) be established?' Answer: 'If there are matters to be entrusted and instructed, it can be established; if there are no matters, it cannot.' Question: 'How long does a single established boundary last?' Answer: 'There is no limit to the number of years. If the donor adds more land, then it must be re-established.' Question: 'If the previous monks established a boundary but left without dissolving it, can the later monks establish a boundary within it?' Answer: 'No, they cannot.' Question: 'When establishing a boundary for the precepts (sima for ordination), is it necessary to gather all the monks, or is any number sufficient?' Answer: 'Five or more are sufficient. Because there is no major boundary, there is no offense if the Sangha is not fully assembled.' Question: 'When establishing a boundary for the precepts, is it necessary to be at the site, or can it be established remotely?' Answer: 'It is necessary to be at the site to establish it.' Question: 'When the Bhikshus (monks) and Bhikshunis (nuns) establish boundaries, can they cross-establish each other's boundaries?' Answer: 'They cannot cross-establish. They can establish a common boundary.' Question: 'Can two ghantas (temple bells) be sounded within one boundary?' Answer: 'Yes, it is allowed. But there cannot be two places reciting the precepts (pratimoksa) or performing karma (ecclesiastical acts), only burning incense and taking food.' Question: 'Can the Bhikshu Sangha establish a boundary together with the Bhikshuni Sangha?' Answer: 'Yes, they can.' Question: 'Chapter Five on Matters Concerning the Year's Seating' Question: 'After how many days of the summer retreat (varsa-upasthapana) can the seating be established?' Answer: 'From the sixteenth day of the fourth month to the fifteenth day of the fifth month, the seating can be established every day; this is called the retreat. Initially, if there are difficulties in establishing the seating, or it is established after five, four, three days, or even a month, the previous retreat is not lost; this is called establishing the seating for thirty days and receiving the year (samvatsara) on one day. Those who retreat later only have one day to establish the seating. After the fifteenth day of the seventh month, if there are difficulties, the year can be received every day until the fifteenth day of the eighth month; this is called establishing the seating for one day and receiving the year for thirty days.' Question: 'When the seven-day rule (sattahakaraniya) is received after establishing the seating, is it received at the beginning of the retreat or when traveling?' Answer: 'It is best to receive it at the beginning of the retreat, but it is also acceptable to receive it when traveling. If the seven-day rule is received and the travel is less than seven days, there is no need to receive it again for subsequent travels. Calculate to complete seven days,' -------------------------------------------------------------------------------- 乃复更受。若虑忘，亦可日受。”
Chinese
问：“夏坐中不受床座房舍十二物，得坐不？”答：“不须受。” 问：“夏中若三宝事、若疾病、种种事难，得移坐不？”答：“得。坐初当白众，众中受三十九日法。三十九日法已，有一事便出界三十九日。三十九日满得还，好。若不得还，亦可于彼处受岁无犯。若坐初不受，临行时受亦得。若坐已满三十九日者，有事便出界，不须复受。若事不得还，亦可于彼处受岁。” 问：“结坐而不坐，得岁不？”答：“若先不知坐法受岁，得。若知故违，不得。” 问：“都不结不坐，受岁得不？”答：“若先不知有结、不知有坐法，受腊得，知便应向众僧忏悔。若先知法，故违不得。” 问：“不结而坐，得岁不？”答：“同上事。” 问：“夏坐中得入流水池水浴不？”答：“界内尽得。若受七日，行过水亦得。” 问：“夏坐中犯决断不悔，受岁得不？”答：“虽有罪，得岁。所以尔者，是比丘故。” 问：“受岁不和合，得岁不？”答：“要先忏悔然后受岁。若其人不悔，摈出得受。若不肯出众，当三谏，过三谏不受犯决断，过四谏犯重。若力能驱，逼出界好。若其不出，当牢闭着一房中，然后受岁无苦，以其非复比丘故 现代汉语译本 ‘然后可以再次接受（岁）。如果担心忘记，也可以每天接受。’ 问：‘在夏安居期间，如果没有接受床、座位、房舍这十二种物品，还能安坐吗？’答：‘不需要接受。’ 问：‘在夏安居期间，如果遇到三宝（Triratna）的事、或者疾病、各种困难，可以移动座位吗？’答：‘可以。开始安坐时应当告知大众，在大众中接受三十九日法。过了三十九日法后，如果有什么事情就可以离开界限三十九日。三十九日满了可以回来，这样最好。如果不能回来，也可以在那里接受岁，没有犯戒。如果开始安坐时没有接受，临走时接受也可以。如果安坐已经满了三十九日，有事离开界限，就不需要再次接受。如果事情耽搁不能回来，也可以在那里接受岁。’ 问：‘结夏（Vassa）而不安坐，能得到岁吗？’答：‘如果先前不知道安坐的方法就接受了岁，可以得到。如果明知故犯，就不能得到。’ 问：‘既不结夏也不安坐，接受岁能得到吗？’答：‘如果先前不知道有结夏，不知道有安坐的方法，接受腊（Vassa）可以得到，知道了就应该向众僧忏悔。如果先前知道方法，故意违犯就不能得到。’ 问：‘不结夏而安坐，能得到岁吗？’答：‘和上面的情况一样。’ 问：‘在夏安居期间可以进入流水池水中沐浴吗？’答：‘在界限内都可以。如果接受了七日药，走过水也可以。’ 问：‘在夏安居期间犯了决断罪而不忏悔，接受岁能得到吗？’答：‘即使有罪，也能得到岁。之所以这样，是因为他还是比丘（bhiksu）。’ 问：‘接受岁时不和合，能得到岁吗？’答：‘要先忏悔然后才能接受岁。如果那人不忏悔，把他摈除出去就可以接受岁。如果不肯离开僧团，应当劝谏三次，超过三次劝谏不接受就犯决断罪，超过四次劝谏就犯重罪。如果力气足够可以驱赶，把他逼出界限就好。如果他不出去，应当牢牢地关在一个房间里，然后接受岁就没有问题，因为他已经不再是比丘（bhiksu）了。’
English
English version 'Then you can receive (the Vassa) again. If you are worried about forgetting, you can also receive it daily.' Question: 'During the summer retreat, if one has not received the twelve items of beds, seats, and dwellings, can one still sit?' Answer: 'It is not necessary to receive them.' Question: 'During the summer retreat, if there are matters concerning the Three Jewels (Triratna), or illness, or various difficulties, can one move the seat?' Answer: 'Yes, one can. At the beginning of the sitting, one should inform the assembly and receive the thirty-nine-day rule in the assembly. After the thirty-nine-day rule, if there is any matter, one can leave the boundary for thirty-nine days. If one can return after thirty-nine days, that is best. If one cannot return, one can also receive the Vassa there without offense. If one has not received it at the beginning of the sitting, one can receive it when leaving. If one has already completed thirty-nine days of sitting, and there is a matter to leave the boundary, one does not need to receive it again. If the matter delays and one cannot return, one can also receive the Vassa there.' Question: 'If one observes the Vassa (Vassa) but does not sit, does one gain the year?' Answer: 'If one did not know the method of sitting and received the Vassa, one gains it. If one knowingly violates it, one does not gain it.' Question: 'If one neither observes the Vassa nor sits, can one gain the year by receiving the Vassa?' Answer: 'If one did not know about observing the Vassa, nor know about the method of sitting, one can gain the year by receiving the Vassa, but if one knows, one should confess to the Sangha. If one knew the method beforehand and deliberately violated it, one cannot gain it.' Question: 'If one sits without observing the Vassa, does one gain the year?' Answer: 'The same as the above case.' Question: 'During the summer retreat, can one enter a flowing stream or pool to bathe?' Answer: 'Within the boundary, one can. If one has received the seven-day medicine, one can also walk across the water.' Question: 'During the summer retreat, if one commits an offense requiring expulsion and does not repent, can one gain the year by receiving the Vassa?' Answer: 'Even if there is an offense, one can gain the year. The reason is that he is still a bhiksu (bhiksu).' Question: 'If the receiving of the Vassa is not harmonious, can one gain the year?' Answer: 'One must first repent and then receive the Vassa. If that person does not repent, one can expel him and then receive the Vassa. If he refuses to leave the Sangha, one should admonish him three times; if he does not accept after three admonishments, he commits an offense requiring expulsion; if he does not accept after four admonishments, he commits a grave offense. If one has the strength to drive him out, it is good to force him out of the boundary. If he does not leave, one should lock him in a room, and then receiving the Vassa will be without problem, because he is no longer a bhiksu (bhiksu).' --------------------------------------------------------------------------------
Chinese
。若恶人多，众所不摈，当避出界。若共受岁，不得岁。” 问：“夏坐中得捉扇拂不？”答：“一切毛尾总翅不得捉，苇竹扇得捉。” 问：“夏坐中得为亡师造福不？”答：“得。但不得手自造事耳。” 问：“后坐人得七月十五日受岁起去不？”答：“不得。若先不知已受岁，得。若知法故违，不得。若已和合僧就受筹而已，若后坐人受岁时，前坐人亦尔。” 问：“二人同腊，小者前坐、大者后坐。前坐者已受岁，后坐者未受，于一月中何者应大？”答：“先大者故大，计本日故。” 问：“夏中不受七日法，暂小小出界故，得坐不？”答：“忏悔得。” 问：“夏中一因缘得三受七日不？”答言：“得。” 问：“夏中不坐人或十或五，欲来寄住共受岁。得共住共受岁不？”答：“若及后坐当结，若不及后坐不得。此人若全不知有坐法，得容。若知有故违，不得。” 问：“不结坐或不受七日，已受腊，得夏不？”答：“不知法，已受，得腊、不得夏。若已夏，僧一谏还取好，过三谏不取，犯戾语决断忏。还取，得。当取时，白众然可，乃得。” 问：“比丘不受岁，犯何事？”答：“若一比丘不受岁，众谏使受。一谏至三受好，若过三不受犯决 现代汉语译本：如果恶人很多，大家都不愿意接纳，就应当避开离开这个区域。如果一起安居受岁，就不能再受岁了。 问：‘夏季安居中可以拿扇子或拂尘吗？’答：‘一切毛制、动物尾巴制成的拂尘都不能拿，苇或竹子做的扇子可以拿。’ 问：‘夏季安居中可以为去世的师父做功德吗？’答：‘可以。但不能亲自动手处理相关事务。’ 问：‘后安居的人可以在七月十五日受岁后离开吗？’答：‘不可以。如果事先不知道已经受岁，可以。如果明知故犯，不可以。如果僧团已经和合，准备接受筹码，那么后安居的人受岁时，先安居的人也是一样。’ 问：‘两个人同一年出家，年龄小的前安居，年龄大的后安居。前安居的人已经受岁，后安居的人还没受岁，在一个月里谁应该算大？’答：‘先出家的人仍然大，按照出家的日子计算。’ 问：‘夏季安居中没有接受七日法，只是暂时稍微出界，还可以继续安居吗？’答：‘忏悔后可以。’ 问：‘夏季安居中因为一个因缘可以接受三次七日法吗？’答：‘可以。’ 问：‘夏季安居中，有十个或五个没有参加安居的人，想要来寄住，一起受岁，可以一起住一起受岁吗？’答：‘如果来得及参加后安居的结界，就可以，如果来不及参加后安居的结界，就不可以。如果这个人完全不知道有安居的规矩，可以容纳。如果明知故犯，不可以。’ 问：‘没有结界安居或者没有接受七日法，已经受了戒腊，可以算入夏腊吗？’答：‘如果不知道安居的规矩，已经受了戒腊，可以算戒腊，不能算夏腊。如果已经安居，僧团劝谏一次，让他改过来就好，超过三次劝谏还不改，就犯了恶口罪，需要决断忏悔。改过来，就可以算夏腊。在改过来的时候，要告知大众，得到认可，才可以。’ 问：‘比丘不受岁，犯什么事？’答：‘如果一个比丘不受岁，僧团应当劝谏他接受。劝谏一到三次，接受就好，如果超过三次还不接受，就犯了决断罪。