English
English version Question: 'Is this permissible?' Answer: 'It is not.' Question: 'If one cannot obtain the precepts, do the precepts previously received still remain?' Answer: 'They do.' Question: 'Is the subsequent teacher still a teacher?' Answer: 'No.' Question: 'If many people receive the precepts together and request one person as their teacher, is it permissible for ten or five people to receive the precepts simultaneously?' Answer: 'There is no such principle.' Question: 'If a Śrāmaṇera [Buddhist term, meaning a male novice monk] receives the full precepts again, and requests a Bhikṣu [Buddhist term, meaning a fully ordained male monk] as the preceptor for the full precepts, but this Bhikṣu does not know the Karma [Buddhist term, meaning action, deed, or volitional activity] procedures or the method of receiving precepts, and another person is requested to assist in administering the precepts, who should be considered the teacher?' Answer: 'The one who administers the precepts is the teacher. The one who does not impart the precepts is not the teacher.' Question: 'If the teachers and monks on the platform are wearing secular clothing or have violated the precepts, does the recipient obtain the precepts?' Answer: 'If the recipient knows that it is not in accordance with the Dharma, they do not obtain the precepts. If they do not know, they do.' Question: 'If, during the precept ceremony, the Sangha [Buddhist term, meaning the monastic community] is not harmonious or is fighting and scolding each other, does one obtain the precepts?' Answer: 'If the Sangha on the platform is harmonious, one obtains the precepts; if they are not harmonious, one does not.' Question: 'Is there a specific time for receiving precepts?' Answer: 'Only the latter part of the night is not permissible. The early and middle parts of the night are also not permissible without lamps or candles; one must be able to clearly see the forms and features.' Question: 'If, during the precept ceremony, it rains and the ceremony is moved to another location, does one obtain the precepts?' Answer: 'If one wishes to move the precept ceremony, one should first dissolve the Sima [Buddhist term, meaning the boundary of a monastery] and then establish a new boundary before receiving the precepts. Otherwise, one does not obtain them.' Question: 'If, during the precept ceremony, there are difficulties that prevent its completion, is one a full Bhikṣu?' Answer: 'As long as the three Karma [Buddhist term, meaning a formal act of the Sangha] procedures are completed, one is.' Question: 'If one completes the thirteen matters of receiving precepts, but the precept teachers and Upadhyaya [Buddhist term, meaning preceptor or mentor] do not continue to teach the precepts afterward, does one fully obtain the precepts?' Answer: 'If the teacher does not give instructions, but one attentively listens to and receives the precepts on the fifteenth day during the recitation of the precepts, then one fully obtains them.' Question: 'If one does not have the complete Tricīvara [Buddhist term, meaning the three robes of a monk] when receiving precepts, but has the money to buy the robes, or they are not dyed, or not tailored, does one obtain the corresponding robes?' Answer: 'One does not obtain them at all.' -------------------------------------------------------------------------------- ”
Chinese
问：“受戒时，众僧难得限齐，几僧得受大戒？”答：“除三师，五僧以上得。” 问：“沙弥曾诈称为大道人，受大比丘礼，后得受大戒不？”答：“不得。” 问：“沙弥辞师行，事难不得还。辄于彼处，请依止师受戒。得戒不？”答：“得戒。” 问：“若比丘诱他沙弥，将至异众与受大戒。犯何事？彼众知，应听不？”答：“若其师有非法事，沙弥及将去者无罪。若无非法将去者犯重，坛上师僧犯舍堕。昔有一长老比丘，唯有一沙弥瞻视。有一比丘辄诱将沙弥去，此老比丘无人看视，不久命终。因此制戒，不得诱他沙弥，诱他沙弥犯重。若有一比丘，见他沙弥瞻视老病人，教使舍去。沙弥若去，此比丘犯重。” 受施事品第八 问：“比丘受檀越请四事供养，所受物得分施人不？”答：“得。” 问：“以受四事长请，小小缘事出行，得食外食得服外药不？”答：“施主听，得。” 问：“他人欲施比丘物，先问比丘有无。比丘实自有，以贪心欺彼言无，他即施物。犯何事？”答：“贪取犯舍堕，妄语犯堕。” 问：“若众僧食偏与上座，上座得食不？”答：“上座贪心，犯舍堕。” 问：“比丘不病，称有患苦，求索好食。既得食之， 现代汉语译本 问：‘受戒时，众僧难以聚齐，最少需要几位僧人才能授予大戒？’答：‘除去三师（戒和尚、羯磨阿阇黎、教授阿阇黎），五位僧人以上就可以。’ 问：‘沙弥（佛教出家男子，年龄未满二十岁）曾经假装成大道人，接受了大比丘（正式出家的成年男子）的礼仪，之后还能受大戒吗？’答：‘不能。’ 问：‘沙弥辞别了师父出行，因为某些原因无法返回。于是就在别的地方，请求依止师父受戒。能得到戒律吗？’答：‘能得到戒律。’ 问：‘如果有比丘引诱其他沙弥，将他带到别的僧团去受大戒。犯什么戒？那个僧团如果知道情况，应该允许受戒吗？’答：‘如果沙弥的师父有不合戒律的事情，沙弥和带他去的人都没有罪。如果没有不合戒律的事情却带他去，带他去的人犯重罪，坛上的师父和僧人犯舍堕（一种较轻的罪）。过去有一位长老比丘，只有一个沙弥照顾他。有一个比丘竟然引诱带走了这个沙弥，这位老比丘无人照看，不久就去世了。因此制定戒律，不得引诱别人的沙弥，引诱别人的沙弥犯重罪。如果有一个比丘，看见别人的沙弥在照顾年老的病人，教唆他离开。沙弥如果离开了，这个比丘犯重罪。’ 受施事品第八 问：‘比丘接受檀越（施主）请求提供的四事供养（饮食、衣服、卧具、医药），所接受的物品可以分给其他人吗？’答：‘可以。’ 问：‘已经接受了长期的四事供养，因为一些小事外出，可以吃外面的食物、服用外面的药物吗？’答：‘如果施主允许，就可以。’ 问：‘别人想要布施给比丘物品，先问比丘有没有。比丘实际上有，却因为贪心欺骗对方说没有，对方就布施了物品。犯什么戒？’答：‘因为贪心而获取，犯舍堕；说谎，犯堕。’ 问：‘如果僧团吃饭时偏袒上座（资历高的僧人），只给上座吃，上座可以吃吗？’答：‘如果上座有贪心，就犯舍堕。’ 问：‘比丘没有生病，却谎称有病痛，索要好的食物。既然得到了食物，’
English
English version Question: 'When receiving the precepts, it is difficult to gather all the monks. How many monks are required to bestow the full precepts?' Answer: 'Excluding the three teachers (Upadhyaya, Karmacharya, and Acharya), five or more monks are required.' Question: 'A Shramanera (a novice monk) once falsely claimed to be a great ascetic and received the rites of a Bhikshu (fully ordained monk). Can he receive the full precepts later?' Answer: 'No.' Question: 'A Shramanera bids farewell to his teacher and departs, but due to difficulties, he cannot return. He then requests to rely on a teacher in another place to receive the precepts. Does he obtain the precepts?' Answer: 'He obtains the precepts.' Question: 'If a Bhikshu entices another's Shramanera and takes him to a different Sangha (monastic community) to receive the full precepts, what offense does he commit? If that Sangha knows the situation, should they allow the ordination?' Answer: 'If the Shramanera's teacher has unlawful matters, the Shramanera and the one who takes him away are without fault. If there are no unlawful matters and he is taken away, the one who takes him away commits a grave offense, and the teachers and monks on the altar commit Nissaggiya Pacittiya (an offense requiring forfeiture). In the past, there was an elder Bhikshu who had only one Shramanera to care for him. Another Bhikshu enticed and took the Shramanera away. This elder Bhikshu had no one to care for him and soon passed away. Therefore, the precept was established that one must not entice another's Shramanera; enticing another's Shramanera is a grave offense. If a Bhikshu sees another's Shramanera caring for an elderly or sick person and persuades him to leave, if the Shramanera leaves, this Bhikshu commits a grave offense.' Chapter 8: Matters Concerning Receiving Offerings Question: 'If a Bhikshu receives the four requisites (food, clothing, bedding, and medicine) offered by a donor, can the received items be distributed to others?' Answer: 'Yes.' Question: 'Having accepted a long-term offering of the four requisites, if one goes out for a minor matter, can one eat external food or take external medicine?' Answer: 'If the donor permits, one can.' Question: 'If someone wants to give a Bhikshu something and first asks the Bhikshu if he has it. If the Bhikshu actually has it but, out of greed, deceives the person by saying he does not, and the person then gives the item, what offense is committed?' Answer: 'Acquiring out of greed incurs a Nissaggiya Pacittiya offense; lying incurs a Pacittiya offense.' Question: 'If the Sangha's food is given preferentially to the senior monk, can the senior monk eat it?' Answer: 'If the senior monk is greedy, he commits a Nissaggiya Pacittiya offense.' Question: 'If a Bhikshu is not sick but claims to be suffering and asks for good food, having obtained the food,' -------------------------------------------------------------------------------- 犯何事？”答：“犯重。” 问：“不着三衣受食，犯何事？”答：“犯舍堕。”
Chinese
问：“檀越适请二人三人，须众唱不？”答：“须唱。” 问：“大比丘羯磨分物时，尼来界内，应得分不？”答：“应得。” 问：“有人寄物施一处僧。物至，后更有比丘来，分时在坐。应得分不？”答：“打揵槌应得，不打不得。” 问：“比丘行道中，妇人施物，得受不？”答：“亲里、若相识，得取。” 问：“比丘行道中，比丘尼施物，得受不？”答：“施僧得受，非众不得。” 问：“供僧斋米。僧去，斋主得供后人得食不？”答：“打揵槌得食。若不打，食一饱犯弃。” 问：“四月八日嚫物，七月十五日本僧已去，寺主取与后僧。后僧分取者，犯何事？”答：“打揵槌，现在僧共分无罪。若不打揵槌，分者犯盗。” 问：“白衣有贳嚫物，本道人去，与后人。后人得受不？”答：“应取。问主人：‘本道人当来不？’答言：‘永不来。’咒愿取。若言：‘或来。’不得取，取犯舍堕。知取，犯弃，是僧物故犯。” 问：“比丘治生得物，施比丘衣食。得受不？”答：“取衣犯舍堕。穷厄无食处，彼使白衣作，可食。治生道人若白众言：‘此物非我物 现代汉语译本 问：‘犯了什么事？’答：‘犯了重罪。’ 问：‘不穿三衣（Tricivara，指出家僧人所穿的三种袈裟）接受供养的食物，犯了什么事？’答：‘犯了舍堕（Nissaggiya Pacittiya，一种戒律，指因持有不应持有的物品而犯的罪）。’ 问：‘檀越（Dānapati，指施主）恰好请了两位或三位僧人，需要敲钟告知大众吗？’答：‘需要敲钟。’ 问：‘大比丘（Bhikkhu，指受过具足戒的男性僧侣）在羯磨（Kamma，指僧团的仪式）分发物品时，比丘尼（Bhikkhuni，指受过具足戒的女性僧侣）来到界内，她应该得到一份吗？’答：‘应该得到。’ 问：‘有人寄放物品，施舍给一个地方的僧众。物品送到后，后来又有比丘来到，分发时也在场。他应该得到一份吗？’答：‘敲槌（Ghaṇṭā，指寺院中用于集众的钟）就应该得到，不敲槌就不能得到。’ 问：‘比丘在行道中，妇人施舍物品，可以接受吗？’答：‘如果是亲戚，或者认识的人，可以接受。’ 问：‘比丘在行道中，比丘尼施舍物品，可以接受吗？’答：‘施舍给僧众就可以接受，不是施舍给僧众个人就不可以。’ 问：‘供养僧众的斋饭米。僧众离开后，斋主可以供养后来的人并让他们食用吗？’答：‘敲槌就可以食用。如果不敲槌，吃饱一顿饭就犯了弃罪（Pacittiya，一种较轻的戒律）。’ 问：‘四月初八供养的物品，七月十五日本寺僧人已经离开，寺院住持拿来给后来的僧人。后来的僧人分取这些物品，犯了什么事？’答：‘敲槌，现在的僧众一起分就没有罪。如果不敲槌，分的人就犯了盗罪。’ 问：‘白衣（Upasaka/Upasika，指在家居士）有赊欠的供养物品，原来的道人离开，给了后来的人。后来的人可以接受吗？’答：‘应该接受。问主人：‘原来的道人还会来吗？’回答说：‘永远不会来了。’就念咒祝福后取用。如果说：‘或许会来。’就不能取用，取用就犯了舍堕罪。明知故取，就犯了弃罪，因为这是僧众的物品，所以犯了盗罪。’ 问：‘比丘从事生产活动得到的物品，施舍给比丘衣食。可以接受吗？’答：‘接受衣服就犯了舍堕罪。如果穷困没有食物的地方，让他让白衣去做，可以食用。从事生产活动的道人如果告诉大众说：‘这些物品不是我的物品’