Chinese
俗服，可与说法不？”答：“听法、说者二俱犯众多过，三谏不改犯突吉罗，复过三谏犯堕，复过三谏犯决断，复过三谏至弃。若使不谏，经三说戒，转增。” 问：“为说法者如法，余听者不如法。得说不？”答：“同上。” 问：“请人说法，先高座上有帐盖，是供养佛物，得于下坐不？”答：“都不知不犯，知不得。” 问：“僧坐先寄佛在上，后可于上坐说法不？”答：“佛坐得，先是僧坐不得。” 问：“若人请比丘读经及说法。施物得受不？”答：“若有希望心受犯舍堕，若无贪心受不犯。若无衣钵受不犯。” 问：“僧中说法，高座上得备机捉尘毛尾不？”答：“病得备机。捉尘毛尾犯堕，非毛得。” 问：“秘经及戒律，有事不？”答：“犯舍堕。” 问：“师具着俗服，向说法，得礼不？”答：“得。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。取舍犯堕。” 问：“经上有饭食，犯何事？”答：“有慢意故为，犯决断。不慢意，犯堕。” 问：“戒律不用流落 现代汉语译本 问：穿着俗家衣服，可以为他人说法吗？答：听法者和说法者都犯下许多过错。劝谏三次不改正，犯突吉罗（Dukkata，一种轻罪）；超过三次劝谏，犯堕（Pacittiya，一种较重的罪）；再超过三次劝谏，犯决断（Thullaccaya，一种更重的罪）；再超过三次劝谏，直至被僧团驱弃。如果不劝谏，经过三次说戒，罪过会逐渐增加。 问：为说法者如法，其余听法者不如法，可以说法吗？答：与上述情况相同。 问：请人说法，事先在高座上设置了帐盖，这是供养佛的物品，可以在下面的座位上说法吗？答：如果不知道这是供养佛的物品，则不犯戒；如果知道，则不可以。 问：僧人的座位先供奉佛像在上，之后可以在上面坐着说法吗？答：佛像的座位可以，如果是僧人的座位则不可以。 问：如果有人请比丘（Bhikkhu，佛教出家男众）读经和说法，接受施舍的物品可以吗？答：如果有希望获得物品的心而接受，则犯舍堕（Nissaggiya Pacittiya，一种需要舍弃物品并忏悔的罪）；如果没有贪心而接受，则不犯戒。如果没有衣钵，接受也不犯戒。 问：僧众中说法，在高座上可以准备拂尘、掸子等物品吗？答：生病时可以准备拂尘。使用掸子犯堕，使用非毛制的掸子可以。 问：泄露秘密的经典和戒律，会有什么事？答：犯舍堕。 问：老师穿着俗家衣服，前来说法，可以礼拜吗？答：可以。如果没有生病，则不可以为他说法。 问：白衣头上戴着帽子，可以为他说法吗？答：除非生病必须戴帽子，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：比丘可以抄写经书并收取报酬吗？答：不可以。收取报酬犯舍堕。 问：经书上有饭食，犯什么罪？答：如果因为轻慢而为之，犯决断。如果不是因为轻慢，犯堕。 问：戒律不用，任其流落，会怎么样？
English
English version Question: 'Is it permissible to preach the Dharma while wearing secular clothing?' Answer: 'Both the listener and the speaker commit numerous offenses. If one is admonished three times and does not correct themselves, they commit a Dukkata (a minor offense). If they exceed three admonishments, they commit a Pacittiya (a more serious offense). If they exceed three admonishments again, they commit a Thullaccaya (an even more serious offense). If they exceed three admonishments yet again, they are expelled from the Sangha (monastic community). If one does not admonish, after three recitations of the precepts, the offenses will gradually increase.' Question: 'If the speaker preaches the Dharma properly, but the listeners do not, is it permissible to preach?' Answer: 'The same as above.' Question: 'If someone invites a person to preach the Dharma, and a canopy is set up on the high seat beforehand, which is an offering to the Buddha, is it permissible to preach from the lower seat?' Answer: 'If one does not know that it is an offering to the Buddha, one does not commit an offense; if one knows, it is not permissible.' Question: 'If a Buddha image is placed on a seat before the Sangha sits, is it permissible to sit on it and preach the Dharma later?' Answer: 'It is permissible to sit on the Buddha's seat, but not on a seat that was originally for the Sangha.' Question: 'If someone invites a Bhikkhu (Buddhist monk) to recite scriptures and preach the Dharma, is it permissible to accept the offered gifts?' Answer: 'If one accepts with the hope of receiving something, one commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If one accepts without greed, one does not commit an offense. If one does not have robes and a bowl, accepting is also not an offense.' Question: 'When preaching the Dharma in the Sangha, is it permissible to have a fan or a duster on the high seat?' Answer: 'It is permissible to have a fan when ill. Using a duster made of hair commits a Pacittiya, but using one not made of hair is permissible.' Question: 'What happens if secret scriptures and precepts are revealed?' Answer: 'One commits a Nissaggiya Pacittiya.' Question: 'If a teacher wears secular clothing and comes to preach the Dharma, is it permissible to bow to them?' Answer: 'It is permissible. If one is not ill, it is not permissible to preach the Dharma to them.' Question: 'If a layperson has a hat on their head, is it permissible to preach the Dharma to them?' Answer: 'Unless they are ill and must cover their head, it is not permissible in other circumstances.' Question: 'If there is dust, dirt, 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 copy scriptures and receive payment?' Answer: 'It is not permissible. Receiving payment commits a Nissaggiya Pacittiya.' Question: 'If there is food on the scriptures, what offense is committed?' Answer: 'If it is done out of disrespect, one commits a Thullaccaya. If it is not out of disrespect, one commits a Pacittiya.' Question: 'What happens if the precepts are not used and are left to waste away?' --------------------------------------------------------------------------------
Chinese
，可烧不？”答：“不得。不知有罪，烧舍堕。若知烧有罪，故烧犯决断。与方便破僧同，亦如烧父母。” 结界法品第四 问：“结界为云何？”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，然后视度四方。结界时除四处：一者聚落；二者聚落外俗人田地常作事处；三者若有阿练、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，先结界文均除，结戒场，除是结界以是其事，或先结大界、后结戒场，于中受戒。如界公所云，恐无所获。然云不知，同于取别显通，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，与结别界讫，然后结大界，一切比丘不持衣，夜中得入中。有一住处有界，一比丘亦可打揵槌广说戒，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。” 问：“行船船上得结界不？”答：“得。若有沙弥 现代汉语译本：问：‘可以焚烧（僧房）吗？’答：‘不可以。如果不知道有罪，焚烧（僧房）属于舍堕罪。如果明知焚烧有罪，仍然焚烧，就犯决断罪，与方便破僧（试图分裂僧团）的罪过相同，也如同焚烧父母（的罪过）。’ 结界法品第四 问：‘什么是结界？’答：‘结界的方法是：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，则不应结得太远，也不得在夜间结界。结界时，必须要有比丘站在四个角上，不得让外人进入，外人进入则结界不成。首先要清理结界的场地，僧众、在家信徒、奴仆等都要聚集在结界场上，然后观察四方。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；三是如果有阿兰若（Aranya，远离人烟的修行处）或独处山泽的修行者，恐怕在说戒或羯磨（Karma，僧团事务）时有种种困难不能前来，可以向僧团请求另外结一个小界，僧团如果允许，如果他们没有五人以上的僧众，应当派遣僧人去为他们结别界，这指的是阿兰若修行者的住所；四是受戒的场地，先前的结界文书都要去除，然后结受戒的场地，排除这些结界是为了这些事情。或者先结大界，后结戒场，在其中受戒。如界公所说，恐怕一无所获。然而说不知道，等同于取别显通（不明白其意），这条路或许可以侥幸。那人说，如果有生病的比丘，不能前往僧团中，可以请求在另外一个屋子里结界，僧团也应当允许，先解除大界，为他结好别界后，然后再结大界，所有比丘不持衣，夜里可以进入其中。如果一个住处有界，一个比丘也可以敲打犍椎（Ghandi，报时用具）广泛地说戒，先向四方僧众忏悔，然后再说，也可以用三语。三语指的是说三次。’ 问：‘结界可以通到佛地结界吗？’答：‘不得在其中受戒。如果先前不知道法，已经受戒则得戒。师僧如果知道，故意违犯则有罪。’ 问：‘在行驶的船上可以结界吗？’答：‘可以。如果有沙弥（Sramanera，出家男子）’
English
English version: Question: 'Is it permissible to burn (the monastic dwelling)?' Answer: 'It is not. If one is unaware of the offense, burning (the monastic dwelling) constitutes a Nissaggiya Pacittiya offense. If one is aware that burning is an offense and still burns it, one commits a Thullaccaya offense, which is the same as attempting to divide the Sangha (community), and also like burning one's parents.' Chapter Four on the Method of Establishing Boundaries (Ksetra-bandha) Question: 'What is the establishment of 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, nor should it be established at night. When establishing the boundary, it is necessary for monks to 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 all members of the Sangha, lay followers, and servants must gather in the boundary area. Then, observe the four directions. When establishing the boundary, four places must be excluded: first, villages; second, fields outside the villages where laypeople regularly work; third, if there are Aranyas (Aranya, secluded places for practice) or practitioners dwelling alone in mountains and marshes, who may have difficulty attending the recitation of precepts or Karma (Karma, monastic affairs) due to various obstacles, they may request the Sangha to establish a smaller separate boundary. If the Sangha approves, and if they do not have a quorum of five monks, monks should be sent to establish a separate boundary for them. This refers to the dwelling place of Aranya practitioners; fourth, the ordination site. Previous boundary documents should be removed, and then the ordination site should be established. Excluding these boundaries is for these reasons. Or, a large boundary may be established first, followed by the establishment of an ordination site within it, where ordinations are performed. As stated by the boundary official, it is feared that nothing will be gained. However, saying one is unaware is the same as taking something separately and making it obvious (unclear meaning), there may be a chance of luck on this path. That person said that if there is a sick monk who cannot go to the Sangha, he may request to establish a boundary in another room, and the Sangha should also allow it. First, the large boundary should be dissolved, and after establishing a separate boundary for him, the large boundary should be re-established. All monks, without carrying their robes, may enter it at night. If a dwelling has a boundary, a single monk may strike the Ghandi (Ghandi, timekeeping instrument) and extensively recite the precepts, first confessing to the Sangha in the four directions, and then reciting, or it may be done with three utterances. Three utterances refer to saying it three times.' Question: 'Can the establishment of a boundary extend to the Buddha-field boundary?' Answer: 'One may not receive ordination within it. If one did not know the Dharma beforehand, having already received ordination, one obtains the precepts. If the teacher and monks know, deliberately violating it is an offense.' Question: 'Is it permissible to establish a boundary on a moving boat?' Answer: 'It is. If there is a Sramanera (Sramanera, novice monk)' --------------------------------------------------------------------------------
Chinese
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：“一人三四人行道，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：“一切亭水尽得。分流不得，以不知齐畔故。” 问：“结界后不打揵槌，界坏不？”答：“不坏。” 问：“结界得通王路结界不？”答：“得。当结界时，遣人两头断行人，然后结界。” 问：“无主地可得结界不？”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，假使掘大坑深广一由旬，界犹不坏，况小小坑耶！” 问：“比丘得比丘尼界里宿不？”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。当结时已通三世僧故。” 问：“僧不尽集，得结界不？”答：“若有事嘱授 现代汉语译本 ‘白衣’（在家居士）要驱赶到岸上，然后才能结界。如果不能驱赶出去，应当用障碍物隔开一处，然后才能结界。结界之后，比丘晚上不拿着袈裟不得进入结界区域。” 问：‘大僧’（所有比丘）都离开了，只有‘沙弥’（未受具足戒的出家男子）在结界区域内，这样可以吗？”答：“只要有一位‘清信士’（虔诚的在家男居士），结界就不会破坏，更何况有沙弥！即使一个人都没有，如果结界没有到期，结界也不会破坏。如果僧众全部离开并且不回来，也不需要解除结界。” 问：“贼人来到结界区域内杀害比丘，结界会破坏吗？”答：“不会破坏。” 问：“一个人或者三四个人在道路上行走，或者在白衣家，可以结界吗？”答：“不可以。五人以上才可以结界。” 问：“结界可以包括流水或者池水吗？”答：“所有的静止的水都可以。分流的水不可以，因为不知道边界在哪里。” 问：“结界之后不敲‘揵槌’（集众的法器），结界会破坏吗？”答：“不会破坏。” 问：“结界可以包括王路（国王的道路）吗？”答：“可以。在结界的时候，派人在道路两头阻断行人，然后结界。” 问：“无主之地可以结界吗？”答：“可以。就像‘郁单越’（北俱卢洲，佛教传说中的一个地方）的规矩一样。” 问：“先结界，后来有大水、或者挖掘了长十五步的坑、或者有人在结界区域内行淫，这个结界会破坏吗？”答：“都不会破坏。有人说，即使挖掘一个深广一‘由旬’（古印度长度单位）的大坑，结界也不会破坏，更何况是小小的坑呢！” 问：“比丘可以在比丘尼的结界区域内住宿吗？”答：“可以。也不可以丢失袈裟，只是不可以进入比丘尼的房间内。” 问：“僧众结界完毕，后来有僧众一起居住，没有带着袈裟，会失去袈裟吗？”答：“不会失去。因为结界的时候已经包含了过去、现在、未来三世的僧众。” 问：“僧众没有全部到齐，可以结界吗？”答：“如果有事情委托交代……”