English
English version Question: 'What offense is committed?' Answer: 'A grave offense is committed.' Question: 'What offense is committed by accepting food without wearing the three robes (Tricivara, referring to the three robes worn by ordained monks)?' Answer: 'The offense of Nissaggiya Pacittiya (a type of precept involving forfeiture, referring to an offense committed by possessing an item that should not be possessed) is committed.' Question: 'If a Dānapati (referring to a benefactor) happens to invite two or three monks, is it necessary to announce it to the Sangha (the monastic community) by striking a bell?' Answer: 'It is necessary to strike a bell.' Question: 'When a Bhikkhu (referring to a fully ordained male monk) is distributing items during a Kamma (referring to a monastic ceremony), and a Bhikkhuni (referring to a fully ordained female nun) comes within the boundary, should she receive a share?' Answer: 'She should receive a share.' Question: 'Someone entrusts items to be donated to the Sangha in a certain place. After the items arrive, another Bhikkhu comes and is present during the distribution. Should he receive a share?' Answer: 'If the bell (Ghaṇṭā, referring to the bell used in monasteries to gather the community) is struck, he should receive a share; if the bell is not struck, he should not receive a share.' Question: 'If a woman offers items to a Bhikkhu while he is walking on the path, is it permissible to accept them?' Answer: 'If she is a relative or someone he knows, it is permissible to accept them.' Question: 'If a Bhikkhuni offers items to a Bhikkhu while he is walking on the path, is it permissible to accept them?' Answer: 'If she offers them to the Sangha, it is permissible to accept them; if not to the Sangha, it is not permissible.' Question: 'If rice is offered to the Sangha as alms, and the Sangha leaves, is it permissible for the donor to offer it to later arrivals and allow them to eat it?' Answer: 'If the bell is struck, it is permissible to eat it. If the bell is not struck, eating one full meal constitutes the offense of Pacittiya (a minor offense).' Question: 'If items are offered on the eighth day of the fourth month, and the monks of the original monastery have left by the fifteenth day of the seventh month, and the abbot takes the items and gives them to later monks, what offense do the later monks commit if they take a share?' Answer: 'If the bell is struck, and the present Sangha shares them together, there is no offense. If the bell is not struck, those who distribute them commit the offense of theft.' Question: 'If a layperson (Upasaka/Upasika, referring to a lay devotee) has items offered on credit, and the original monk leaves, and the items are given to a later monk, is it permissible for the later monk to accept them?' Answer: 'It is permissible to accept them. Ask the owner: ‘Will the original monk come back?’ If the answer is: ‘He will never come back,’ then take them after reciting a blessing. If he says: ‘Perhaps he will come,’ then it is not permissible to take them; taking them constitutes the offense of Nissaggiya Pacittiya. Knowingly taking them constitutes the offense of Pacittiya, because these are the Sangha’s items, so it constitutes the offense of theft.' Question: 'If a Bhikkhu obtains items through engaging in livelihood activities and offers them to Bhikkhus for clothing and food, is it permissible to accept them?' Answer: 'Accepting the clothing constitutes the offense of Nissaggiya Pacittiya. If he is in a place of poverty and has no food, and he has a layperson do it, it is permissible to eat. If the monk who engages in livelihood activities tells the Sangha: ‘These items are not my items’ --------------------------------------------------------------------------------
Chinese
，是使人物。’若尔可食。若主不白众，食犯堕。二三人亦可白。若道人施他人，他人言：‘是我物。’可食。” 问：“比丘得出物不？”答：“不得，犯舍堕。” 问：“长受百日请，中间得受他一食二食不？”答：“施主听，得。不听，不得。” 问：“比丘食，或唅一口饮吐，之取一抟饭弃之，犯事不？”答：“犯舍堕。” 问：“乞食长，得与人不？”答：“先无贪心取长，得施众生。若无众生，举着树头，有众生啖好。若无，明日还自受水取食。不得弃，以信施重故。所以还得自取者，以更无主故，如郁单越取食法。” 问：“主人殷勤，得长受请不？”答：“若其处得行道，无难、无短乏，得往。” 问：“主人请食，得遣人代不？”答：“主人意无在，得。若主人嫌，代去，犯舍堕。” 问：“鬼子母食，可食不？”答：“咒愿然后可食。” 问：“主人施比丘牛马奴，供食直，得取不？”答：“得取用，不得卖。弓刀一切凶器仗，皆不得受。” 问：“人自出物供斋。斋竟去，余物后僧来，得食不？”答：“打揵槌得，不打犯盗。” 问：“比丘共盘，食他分，犯何事？”答：“若问听，无罪。不听，取食犯堕。若不问亦犯堕。所 现代汉语译本：‘这是使者送来的食物。’如果可以吃。如果施主没有告知大众，吃了就犯堕罪。两三个人也可以告知。如果修行人将食物施舍给他人，他人说：‘这是我的东西。’就可以吃。 问：‘比丘可以接受财物吗？’答：‘不可以，犯舍堕罪。’ 问：‘长期接受一百天的供养，中间可以接受他人一次或两次的供养吗？’答：‘如果施主允许，就可以。不允许，就不可以。’ 问：‘比丘吃饭时，或者含一口水吐出来，之后拿一团饭丢掉，犯戒吗？’答：‘犯舍堕罪。’ 问：‘乞讨来的食物多了，可以给别人吗？’答：‘如果一开始没有贪心而乞讨过多，可以施舍给众生。如果没有众生，就放在树上，让众生吃也好。如果没有，第二天还自己用水洗净后食用。不可以丢弃，因为信徒的布施很贵重。之所以还可以自己取用，是因为没有其他主人了，就像郁单越（Uttarakuru，北俱卢洲）取食的方法一样。’ 问：‘如果主人殷勤邀请，可以长期接受供养吗？’答：‘如果那个地方可以修行，没有困难、没有短缺，就可以去。’ 问：‘主人邀请吃饭，可以派人代替去吗？’答：‘如果主人不在意，就可以。如果主人嫌弃，派人代替去，就犯舍堕罪。’ 问：‘鬼子母（Hariti，佛教护法神）的食物，可以吃吗？’答：‘念诵咒语祈愿后才可以吃。’ 问：‘主人施舍给比丘牛、马、奴仆，用来提供食物的费用，可以接受吗？’答：‘可以接受使用，但不可以卖掉。弓、刀一切凶器武器，都不可以接受。’ 问：‘有人自己拿出财物供养斋饭。斋饭结束后离开，剩余的食物后来有僧人来，可以吃吗？’答：‘敲犍椎（ghanta，报时或集众的法器）就可以吃，不敲就犯盗戒。’ 问：‘比丘共用一个盘子，吃了他人的那份，犯什么戒？’答：‘如果询问并得到允许，就没有罪。不询问就拿来吃，就犯堕罪。如果不询问也犯堕罪。’
English
English version: 'This is food sent by the messenger.' If it is permissible to eat. If the host does not inform the assembly, eating it constitutes an offense of expiation (patayantika). Two or three people can also be informed. If a practitioner gives food to another person, and that person says, 'This is mine,' it is permissible to eat. Question: 'Is a Bhikkhu (Buddhist monk) allowed to receive property?' Answer: 'No, it constitutes an offense of expiation (patayantika).' Question: 'If one is receiving a long-term offering for a hundred days, is it permissible to receive one or two meals from others in between?' Answer: 'If the donor permits, it is permissible. If not, it is not permissible.' Question: 'If a Bhikkhu (Buddhist monk) is eating, or takes a mouthful of water and spits it out, and then takes a lump of rice and throws it away, is there an offense?' Answer: 'It constitutes an offense of expiation (patayantika).' Question: 'If one has excess food from begging, is it permissible to give it to others?' Answer: 'If one did not take the excess food with greed in the first place, it is permissible to give it to sentient beings. If there are no sentient beings, place it on a tree for sentient beings to eat. If there are none, the next day, wash it with water and eat it oneself. It is not permissible to discard it, because the offering of faith is precious. The reason one can still take it oneself is because there is no other owner, like the method of taking food in Uttarakuru (Northern Kurus).' Question: 'If the host is earnestly inviting, is it permissible to accept long-term offerings?' Answer: 'If that place is suitable for practicing the Dharma, without difficulties or shortages, it is permissible to go.' Question: 'If the host invites one to eat, is it permissible to send someone in one's place?' Answer: 'If the host does not mind, it is permissible. If the host dislikes it, sending someone in one's place constitutes an offense of expiation (patayantika).' Question: 'Is the food of Hariti (demon goddess, protector of children) permissible to eat?' Answer: 'It is permissible to eat after reciting a mantra and making a vow.' Question: 'If the host donates cows, horses, and servants to a Bhikkhu (Buddhist monk) to provide for the cost of food, is it permissible to accept them?' Answer: 'It is permissible to accept them for use, but not permissible to sell them. Bows, swords, and all kinds of weapons are not permissible to receive.' Question: 'If someone personally provides offerings for a vegetarian meal (斋饭, zhai fan). After the meal is finished and they leave, and later monks come, is it permissible to eat the remaining food?' Answer: 'It is permissible to eat if the ghanta (bell) is struck; if not, it constitutes theft.' Question: 'If Bhikkhus (Buddhist monks) share a plate and one eats another's portion, what offense is committed?' Answer: 'If one asks and receives permission, there is no offense. If one takes it without asking, it constitutes an offense of expiation (patayantika). If one does not ask, it also constitutes an offense of expiation (patayantika).' -------------------------------------------------------------------------------- 以不犯者，以共仰手故受。”
Chinese
问：“比丘乞，前人问：‘好比丘非？’答：‘是。’得物至，犯何事？”答：“实好言好，犯堕。不好言好，犯弃。” 问：“比丘一切长物施人，言：‘我后须，还自取。’得尔不？”答：“得与可信者，然后更语一人：‘我物施某比丘。’若取还语，不得辄取。” 疾病事品第九 问：“比丘病，得离钵食不？”答：“重病得。小病不得。” 问：“比丘疾病，三衣不持，犯何事？”答：“大困无所识知，得。有觉知，不得。” 问：“看病人不语病者，私用钱与他病人作食汤药。犯何事？”答：“若用五钱，犯弃。若后语病者欢喜，不犯。若病人恚，不偿犯弃。” 问：“为病故，主人日供一百钱。五十便足，余者得与余病者作食不？”答：“病者自与便得。” 问：“病比丘无人看，比丘得与作食不？”答：“山野无人处，日中不得往还，得作七日。先净薪米，受取得作。” 问：“病人须酒一升二升下药，可与不？”答：“若师言必瘥，得和药服。不得空服。” 问：“比丘病，得服气不？”答：“不得。同外道故。” 问：“比丘肿病，得使人唾咒不？”答：“得。” 问：“比丘病困或阙 现代汉语译本：对于没有违犯戒律的情况，是因为共同仰赖伸手接受供养的缘故。” 问：‘如果一位比丘去乞食，前面的人问：‘您是好的比丘吗？’比丘回答：‘是的。’因此得到了食物，这犯了什么戒？’答：‘如果确实是好的比丘而说自己是好的，犯堕罪。如果不是好的比丘却说自己是好的，犯舍堕罪。’ 问：‘比丘将所有长期使用的物品施舍给他人，并说：‘我以后需要时，再自己取回。’可以这样做吗？’答：‘可以给予可信任的人，然后还要告诉另一个人：‘我的物品施舍给某位比丘了。’如果取回时要告知对方，不得擅自取回。’ 疾病事品第九 问：‘比丘生病了，可以不使用钵而直接用手取食物吃吗？’答：‘重病可以。小病不可以。’ 问：‘比丘生病了，没有携带三衣，犯什么戒？’答：‘如果病得很重，失去知觉，可以。如果还有知觉，不可以。’ 问：‘照顾病人的人不告诉生病的人，私自用钱给其他病人做食物或汤药，犯什么戒？’答：‘如果用了五钱，犯舍堕罪。如果之后告诉生病的人，生病的人感到高兴，就不犯。如果生病的人生气，不偿还就犯舍堕罪。’ 问：‘因为生病，主人每天供给一百钱。五十钱就足够了，剩余的钱可以给其他生病的人做食物吗？’答：‘生病的人自己给就可以。’ 问：‘生病的比丘没有人照顾，其他比丘可以给他做食物吗？’答：‘在山野无人居住的地方，白天不能往返，可以做七天的食物。先准备干净的柴火和米，接受后再做。’ 问：‘病人需要一升或两升酒来下药，可以给吗？’答：‘如果医生说一定能治好病，可以和药一起服用。不可以单独服用。’ 问：‘比丘生病了，可以服用补气的药物吗？’答：‘不可以。因为这和外道一样。’ 问：‘比丘得了肿胀的疾病，可以让人吐唾沫念咒语来治疗吗？’答：‘可以。’ 问：‘比丘病重，或者’