English
English version The ‘white-robed’ (laypeople) should be driven to the shore, and then the boundary can be established. If they cannot be driven out, a barrier should be used to separate a place, and then the boundary can be established. After the boundary is established, a Bhikkhu (monk) must not enter the boundary area at night without carrying his robe. Question: ‘Mahasangha’ (all monks) have left, and only ‘Sramanera’ (novice monk) is within the boundary area, is this acceptable? Answer: As long as there is one ‘Upasaka’ (devout male lay follower), the boundary will not be broken, let alone a Sramanera! Even if there is no one, if the boundary has not expired, it will not be broken. If all the Sangha (monastic community) leave and do not return, there is no need to dissolve the boundary. Question: If thieves come into the boundary area and kill a Bhikkhu, will the boundary be broken? Answer: It will not be broken. Question: If one person or three or four people are walking on the road, or in a white-robed person's house, can a boundary be established? Answer: No. Five or more people are required to establish a boundary. Question: Can the boundary include flowing water or pond water? Answer: All still water is acceptable. Diverted water is not acceptable, because the boundary is unknown. Question: If the ‘Ghaṇṭā’ (bell used to gather the Sangha) is not struck after the boundary is established, will the boundary be broken? Answer: It will not be broken. Question: Can the boundary include the King's road? Answer: Yes. When establishing the boundary, send people to block pedestrians at both ends of the road, and then establish the boundary. Question: Can a boundary be established on ownerless land? Answer: Yes. It is like the rule of ‘Uttarakuru’ (a place in Buddhist cosmology). Question: If a boundary is established first, and then there is a great flood, or a pit fifteen steps long is dug, or someone engages in sexual activity within the boundary area, will this boundary be broken? Answer: None of these will break the boundary. Someone said, 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 Bhikkhu stay overnight in a Bhikkhuni's (nun) boundary area? Answer: Yes. He must not lose his robe, but he must not enter the Bhikkhuni's room. Question: After the Sangha has established the boundary, if other Sangha come to live together, without carrying their robes, will they lose their robes? Answer: They will not lose them. Because when the boundary was established, it included the Sangha of the past, present, and future. Question: If the Sangha is not fully assembled, can a boundary be established? Answer: If there are matters entrusted... -------------------------------------------------------------------------------- 得，无事不得。”
Chinese
问：“一结界得几时？”答：“不限年数。若施主要增地，更结耳。” 问：“先僧结界不解而去，后来僧得于中结界不？”答：“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：“结界场要须至场上，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：“一界里得鸣二揵槌不？”答：“得。但不得二处说戒及以羯磨种种僧事，唯得烧香饭食而已。” 问：“大僧得与尼通结界不？”答：“得。” 问岁坐事品第五 问：“夏中几日得结坐？”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，或五三四日乃至一月尽，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、为临行时受？”答：“若坐初受者好。坐初不受，亦可临行时受。夫受七日法，行不满七日还，后行不复更受。计满七日，乃复更受。若虑忘，亦可日受。” 问：“夏坐中 现代汉语译本 问：‘这样，岂不是什么事都做不成了？’答：‘并非如此。’ 问：‘一次结界能维持多久？’答：‘没有年限限制。如果施主想要扩大土地，可以重新结界。’ 问：‘先前的僧人结界后没有解除就离开了，后来的僧人可以在其中重新结界吗？’答：‘可以。’ 问：‘结戒场时，需要聚集所有的僧人，还是随意多少人都可以？’答：‘五人以上就可以。因为没有大界，所以大众不聚集也没有犯戒。’ 问：‘结界场必须亲自到场地上，还是可以遥远地结界？’答：‘必须亲自到场地上才能结界。’ 问：‘比丘（Biksu，男性出家人）和比丘尼（Biksuni，女性出家人）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处揵槌（Gantta，报时或集众的法器）吗？’答：‘可以。但不能在两处同时说戒以及举行羯磨（Karma，佛教仪式）等各种僧事，只能用来烧香和吃饭。’ 问：‘大僧（指比丘）可以和尼（指比丘尼）共同结界吗？’答：‘可以。’ 问：‘岁坐事品第五’ 问：‘在安居（Varsa，雨季期间的闭关修行）期间，哪几天可以结坐（结夏安居）？’答：‘从四月十六日到五月十五日，每天都可以结，这叫做坐初。如果有事耽搁不能结，或者耽搁三五四天甚至一个月，也不算失去之前的安居，这叫做三十日结坐一日受岁。后来的僧人只能有一天结坐的时间。过了七月十五日，如果有事耽搁，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：‘结坐受七日法，是在安居开始时受，还是在临行时受？’答：‘如果在安居开始时受最好。如果安居开始时没有受，也可以在临行时受。如果受了七日法，出行不满七日就回来，之后再出行就不需要重新受。计算满七日，才需要重新受。如果担心忘记，也可以每天都受。’ 问：‘夏安居中……’
English
English version Question: 'In that case, wouldn't it be impossible to do anything?' Answer: 'Not so.' Question: 'How long does one boundary (Ksetra-bandha, a consecrated area) last?' Answer: 'There is no limit to the number of years. If the benefactor wants to increase the land, another boundary can be consecrated.' Question: 'If the former monks consecrated a boundary and left without dissolving it, can the later monks consecrate a boundary within it?' Answer: 'Yes.' Question: 'When consecrating a boundary for precepts (Sima, a consecrated area for monastic activities), is it necessary to gather all the monks, or is any number sufficient?' Answer: 'Five or more are sufficient. Because there is no great boundary, there is no offense if the assembly does not gather.' Question: 'When consecrating a boundary, is it necessary to be present on the site, or can it be consecrated from afar?' Answer: 'It is necessary to be present on the site to consecrate it.' Question: 'Can Bhiksus (male monastics) and Bhiksunis (female monastics) consecrate boundaries that intersect each other?' Answer: 'They cannot intersect each other, but they can consecrate a common boundary.' Question: 'Can two Ganttas (a bell or gong used to mark time or summon the assembly) be sounded within one boundary?' Answer: 'Yes. But one cannot recite the precepts or perform Karma (Buddhist rituals) and various monastic affairs in two places. One can only burn incense and eat meals.' Question: 'Can a senior monk (referring to a Bhiksu) consecrate a boundary together with a nun (referring to a Bhiksuni)?' Answer: 'Yes.' Question: 'Chapter Five on Matters Concerning the Rainy Season Retreat (Varsa)' Question: 'During the rainy season retreat, on which days can one establish the seat (Varsa, the act of entering the rainy season retreat)?' Answer: 'From the sixteenth day of the fourth month to the fifteenth day of the fifth month, one can establish it every day. This is called the beginning of the retreat. If there are difficulties preventing one from establishing it, or if it is delayed for three, five, four days, or even a month, one does not lose the previous retreat. This is called establishing the seat for thirty days and receiving the year on one day. Later monks can only establish the seat for one day. After the fifteenth day of the seventh month, if there are difficulties, one can receive the year every day until the fifteenth day of the eighth month. This is called establishing the seat for one day and receiving the year for thirty days.' Question: 'When observing the seven-day rule for the retreat, is it observed at the beginning of the retreat or at the time of departure?' Answer: 'It is best to observe it at the beginning of the retreat. If it is not observed at the beginning, it can also be observed at the time of departure. If one observes the seven-day rule and returns before the seven days are up, one does not need to observe it again for the next departure. One only needs to observe it again after completing seven days. If one is worried about forgetting, one can observe it every day.' Question: 'During the rainy season retreat...' --------------------------------------------------------------------------------
Chinese
，不受床坐房舍十二物，得坐不？”答：“不须受。” 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。有结，知便应向僧悔。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：“夏中犯决断不悔，受岁得不？”答：“虽有罪，得岁。所以尔者，故是比丘故。” 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。若不摈出，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。若恶人多，众所不敌，当避出界。若共受，不得岁。” 问：“夏坐中得为亡师造福不？”答：“得。但不得手自造事。” 问：“夏中得捉扇拂不？”答：“一切毛不得捉。竹扇得。” 问：“后坐人得七月十五日受岁起去不？”答：“不得。若先不知已受，得岁。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。” 现代汉语译本 问：‘不受床、坐具、房舍这十二种东西，可以安坐吗？’答：‘不需要。’ 问：‘结跏趺坐但实际上没有坐禅，能算作一岁吗？’答：‘如果先前不知道坐禅的方法，接受一岁是可以的。如果明知故犯，就不算。’ 问：‘完全不结跏趺坐也不坐禅，能算作一岁吗？’答：‘如果先前不知道有结跏趺坐，也不知道有坐禅的方法，接受腊月是可以的。如果知道有结跏趺坐，知道了就应该向僧众忏悔。如果先前知道方法，明知故犯就不算。’ 问：‘不结跏趺坐而坐，能算作一岁吗？’答：‘和上面的情况一样。’ 问：‘在夏安居（Vassa）期间可以进入流水池塘洗浴吗？’答：‘在结界（Sima）内都可以。如果接受了七日药，即使行走经过水也可以。’ 问：‘夏安居期间犯了决断罪而不忏悔，能算作一岁吗？’答：‘即使有罪，也算作一岁。之所以这样，是因为仍然是比丘（Bhikkhu）的缘故。’ 问：‘接受一岁时不和合，能算作一岁吗？’答：‘要先忏悔，然后接受一岁。如果那人不忏悔，驱逐出去就可以接受一岁。如果不驱逐出去，僧众应当三次劝谏。超过三次劝谏不接受就犯决断罪，超过四次劝谏就犯重罪。如果力量足够可以驱赶出结界就好。如果他不出去，应当牢牢地关在一间房中，然后接受一岁就没有苦恼，因为他已经不再是比丘的缘故。如果恶人多，僧众无法抵抗，应当避开出结界。如果一起接受，就不能算作一岁。’ 问：‘夏安居期间可以为去世的师父造福吗？’答：‘可以。但不得亲手从事建造的事情。’ 问：‘夏安居期间可以拿扇子拂尘吗？’答：‘一切毛制的都不能拿。竹扇可以。’ 问：‘后安居的人可以在七月十五日接受一岁后离开吗？’答：‘不可以。如果先前不知道已经接受，就算作一岁。如果知道方法而明知故犯，就不算。如果已经和合僧众就位接受筹码，如果后安居的人接受一岁时，前安居的人也一样。’
English
English version Question: 'Without accepting the twelve items of beds, seats, and dwellings, is it permissible to sit?' Answer: 'It is not necessary.' Question: 'To sit in the lotus position but not actually meditate, does it count as one year?' Answer: 'If one did not know the method of meditation beforehand, accepting the year is permissible. If one knowingly violates it, it does not count.' Question: 'Neither sitting in the lotus position nor meditating at all, does it count as one year?' Answer: 'If one did not know about the lotus position beforehand, nor know about the method of meditation, accepting the lunar month is permissible. If one knows about the lotus position, one should confess to the Sangha (community of monks). If one knew the method beforehand and knowingly violates it, it does not count.' Question: 'Sitting without the lotus position, does it count as one year?' Answer: 'The same as the above.' Question: 'During Vassa (rainy season retreat), is it permissible to enter a flowing stream or pond for bathing?' Answer: 'Within the Sima (boundary), it is all permissible. If one has accepted the seven-day medicine, even walking through water is permissible.' Question: 'During Vassa, if one commits an offense requiring expulsion and does not repent, does it count as one year?' Answer: 'Even with the offense, it counts as one year. The reason is that one is still a Bhikkhu (monk).' Question: 'If the acceptance of the year is not harmonious, does it count as one year?' Answer: 'One must first repent, and then accept the year. If that person does not repent, expelling them allows for the acceptance of the year. If they are not expelled, the Sangha should admonish them three times. Exceeding three admonishments without acceptance constitutes an offense requiring expulsion, exceeding four admonishments constitutes a grave offense. If one has the strength to drive them out of the Sima, that is good. If they do not leave, they should be securely confined in a room, and then accepting the year is without suffering, because they are no longer a Bhikkhu. If there are many evil people and the Sangha cannot resist, one should avoid leaving the Sima. If one accepts together, it does not count as one year.' Question: 'During Vassa, is it permissible to create merit for a deceased teacher?' Answer: 'It is permissible. But one must not personally engage in construction activities.' Question: 'During Vassa, is it permissible to hold a fan or duster?' Answer: 'Anything made of hair is not permissible to hold. A bamboo fan is permissible.' Question: 'Can a person who joins the retreat later leave on the fifteenth day of the seventh month after accepting the year?' Answer: 'It is not permissible. If one did not know beforehand that one had already accepted, it counts as one year. If one knows the method and knowingly violates it, it does not count. If the Sangha has already harmoniously gathered and is in place to accept the tokens, if the person who joined the retreat later accepts the year, the person who joined earlier is the same.' --------------------------------------------------------------------------------