English
English version The 'Garland of Names' asks: Although it has been explained that using Sangha's (community of monks) heavy property incurs a Thullaccaya (a serious offense), the meaning is not yet clear. The Sangha in the four directions is not a single entity. Against whom is the offense committed? The answer is: The offense is committed against the Sangha in the four directions. From the Arhats (enlightened beings) down to the Sramaneras (novice monks), incurring offense against any one of them constitutes a Thullaccaya offense, except for the Sangha of the past and future four directions. The Dharmaguptaka Vinaya (Four-Part Vinaya) states: When laypeople establish a monastery, they should declare regarding all the gardens and buildings: 'These are donated to the Buddha and the Sangha of the four directions.' Only then can they be freely disposed of later. If they only say 'Buddha and Sangha,' it is not permissible. If they only say 'other Sanghas,' the Buddha cannot use them. The Mahasanghika Vinaya states: Sangha's land cannot be lent to others for private use or sale. It must be done with the agreement of the Sangha; otherwise, it constitutes a Dukkata offense (a minor offense). If there is difficulty with this land, and people at the time clearly know it was purchased, there is no offense. The Mahasanghika Vinaya states: Planting fruit trees on Sangha's land is permitted, but after the first harvest, it belongs to the Sangha. Planting leaves is permitted for boiling; planting 'javanala' (a type of plant) is permitted for giving away; sowing seeds is permitted for harvesting. The Mahasanghika Vinaya states: When initially building a Sangha's residence or Sangharama (monastery), good land should first be reserved for building a Stupa (reliquary mound), but not in the south or west. Sangha's water should not flow into Buddha's land, and Buddha's land water should not flow into Sangha's land. The Mahasanghika Vinaya states: Gold, silver, and the seven treasures found in Buddha's land belong to the Buddha. Treasures found in Sangha's land belong to the Sangha. The Mahasanghika Vinaya states: If trees, flowers, and fruits are planted in Buddha's garden, and the donor says, 'Flowers are offered to the Buddha, and fruits are for the Sangha to eat,' it should be followed according to the donor's words. If there are many flowers, they can be bought to light lamps, buy incense to offer to the Buddha, and can be used to repair the Stupa's land. The Mahasanghika Vinaya states: Water from Buddha's land should not be used for washing clothes, bathing, washing hands, washing faces, or washing bowls. If the water flows out, it can be used without offense. The Three Vinayas on Clothing and Articles, Chapter Twelve The Dharmaguptaka Vinaya states: The Buddha allowed cutting the robes of Sramanas (monks) with a knife, not because of fear of thieves benefiting. Therefore, the Buddha allowed cutting the Uttarasanga (upper robe), Sanghati (outer robe), but it must be 'Khyapta' (cut) the Antarvasaka (inner robe). The Sanghati can be made at will, from nine strips to twenty-nine strips. The Uttarasanga has seven strips, and the Antarvasaka has five strips. All three robes must have fine strips. If they are not fine strips, entering a village incurs two Dukkata offenses. If it is newly made, the Antarvasaka is made with one layer, the Uttarasanga with two layers, and the Sanghati with three layers. The Mahasanghika Vinaya states: The rules for the three robes are that the Antarvasaka should be one length... --------------------------------------------------------------------------------
Chinese
一短七条至十三条。两长一短及至九条亦尔 四分曰。施有二种。一施比丘僧。二比丘尼僧。三施二部僧。四施四方僧。五施界内僧。六施同羯磨僧。七施众多僧。八施一人。四分曰。二比丘取粪扫衣。遥见一人占言。我许二人俱走往取共诤。佛言。粪扫衣无主应共分 四分曰。有比丘。求粪扫衣。遥见粪扫衣。一人占言。此是我许。第二往取共诤。佛言。粪扫衣无主属。先取者随先要共分 四分曰。众多比丘要取粪扫衣。有比丘得好衣。自入余比丘共诤。佛言共分 问曰。有人言。尼萨耆衣僧中舍竟。三衣六物即日还。余物迳宿方还。是事云何 答曰。僧祇云。三衣六物。若受持过十日犯长。亦应迳宿方还。即日归者。即相染故犯舍堕 问曰。舍堕衣物得受作三衣不 答曰。四分明。舍堕物不得受作三衣 四分曰。比丘此处安居。有缘往彼处住。不知何处取安居物。佛言。听住日多处。取二处等住者。应各取半 四分一比丘夏安居。大德僧夏安居衣物。佛言。应作心念口言。此是我许。若受不受余比丘来皆无分也 僧祇曰。僧犯尼萨耆僧不犯萨耆。不犯者众僧得物未分。虽迳十日不犯尼萨耆。若得物以迳分竟。不说净过十日犯尼萨耆。舍堕财有具八罪。何者八。一舍堕衣边有波逸提罪。即覆藏此罪得突吉罗。持舍堕 现代汉语译本 一短七条至十三条。两长一短及至九条也是如此。《四分律》说：布施有两种，一是布施比丘僧（bhiksu sangha，男性僧团），二是布施比丘尼僧（bhiksuni sangha，女性僧团），三是布施二部僧（both sanghas，比丘僧和比丘尼僧），四是布施四方僧（sangha of the four directions，来自各地的僧团），五是布施界内僧（sangha within the boundary，特定区域内的僧团），六是布施同羯磨僧（sangha performing the same karma，共同举行仪式的僧团），七是布施众多僧（large sangha，人数众多的僧团），八是布施一人。 《四分律》说：有两个比丘捡拾粪扫衣（pamsukula，丢弃的旧衣服），远远看见一个人说：‘我允许你们两个人一起去捡，’于是他们争抢。佛说：粪扫衣没有主人，应该共同分配。 《四分律》说：有比丘寻找粪扫衣，远远看见一件粪扫衣，一个人说：‘这是我允许的。’第二个人也去捡，于是他们争抢。佛说：粪扫衣没有主人，属于先拿到的人，也可以按照先前的约定共同分配。 《四分律》说：众多比丘想要捡拾粪扫衣，有个比丘得到一件好衣服，自己拿走了，其他比丘和他争抢。佛说：应该共同分配。 问：有人说，尼萨耆衣（nissaggiya，需要舍弃的衣物）在僧团中舍弃后，三衣（tricivara，比丘的三件主要僧衣）和六物（six requisites，比丘的六种必需品）当天就可以归还，其余物品要过夜才能归还，这是怎么回事？ 答：《僧祇律》说，三衣和六物，如果受持超过十天，就犯长物之罪（keeping an extra robe too long），也应该过夜才能归还。当天归还，是因为立即接触，因此犯舍堕罪（nissaggiya pacittiya，因持有不应持有的物品而犯的罪）。 问：舍堕的衣物可以用来制作三衣吗？ 答：《四分律》明确说明，舍堕的物品不能用来制作三衣。 《四分律》说：比丘在这里安居（vassa，雨季安居），因为有事要去别处居住，不知道在哪里领取安居的物品。佛说：听从居住时间较长的地方。如果两处居住时间相等，应该各取一半。 《四分律》：一个比丘夏季安居，大德僧（respected sangha，受尊敬的僧团）也夏季安居，衣物怎么办？佛说：应该在心中默念，口中说：‘这是我允许的。’如果接受或不接受，其他比丘都无权分取。 《僧祇律》说：僧（sangha，僧团）犯尼萨耆罪（nissaggiya，舍堕），比丘不犯萨耆罪（saagiya，与尼萨耆相关的罪）。不犯的情况是，众僧得到的物品尚未分配，即使经过十天也不犯尼萨耆罪。如果得到物品已经分配完毕，没有声明清净，超过十天就犯尼萨耆罪。持有舍堕财物有八种罪过。哪八种？一是舍堕衣物旁边有波逸提罪（pacittiya，轻罪），如果隐瞒这个罪过，就会得到突吉罗罪（dukkhata，恶作罪），持有舍堕物...
English
English version One short, seven to thirteen items. Two long, one short, and up to nine items are also like that. The *Caturvargika Vinaya* says: There are two kinds of offerings. First, offering to the *bhiksu sangha* (monk community). Second, offering to the *bhiksuni sangha* (nun community). Third, offering to both *sanghas* (monks and nuns). Fourth, offering to the *sangha of the four directions* (community from all regions). Fifth, offering to the *sangha within the boundary* (community within a specific area). Sixth, offering to the *sangha performing the same karma* (community performing the same rituals). Seventh, offering to a large *sangha* (large community). Eighth, offering to one individual. The *Caturvargika Vinaya* says: Two *bhiksus* (monks) are collecting *pamsukula* (discarded clothes). From afar, one person says, 'I allow both of you to go and collect them.' Then they quarrel. The Buddha said: *Pamsukula* has no owner; it should be divided equally. The *Caturvargika Vinaya* says: A *bhiksu* is seeking *pamsukula*. From afar, he sees a piece of *pamsukula*. One person says, 'This is what I allowed.' The second person goes to collect it, and they quarrel. The Buddha said: *Pamsukula* has no owner; it belongs to the one who takes it first. If there was a prior agreement, it should be divided accordingly. The *Caturvargika Vinaya* says: Many *bhiksus* want to collect *pamsukula*. One *bhiksu* obtains a good piece of clothing and takes it for himself. The other *bhiksus* quarrel with him. The Buddha said: It should be divided equally. Question: Someone says, 'After a *nissaggiya* (item requiring forfeiture) robe is forfeited in the *sangha*, the *tricivara* (three main robes of a monk) and six requisites can be returned on the same day. Other items must be returned overnight. What is the reason for this?' Answer: The *Samghika Vinaya* says, 'The *tricivara* and six requisites, if kept for more than ten days, constitute the offense of keeping an extra robe too long. They should also be returned overnight. Returning them on the same day incurs the *nissaggiya pacittiya* (offense of forfeiture and expiation) because of immediate contact.' Question: Can forfeited robes be used to make the *tricivara*? Answer: The *Caturvargika Vinaya* clearly states that forfeited items cannot be used to make the *tricivara*. The *Caturvargika Vinaya* says: A *bhiksu* is residing in one place for the *vassa* (rainy season retreat). Due to circumstances, he goes to reside in another place. He does not know where to obtain the items for the retreat. The Buddha said: 'Listen to the place where you reside for the longer period. If the residence time is equal in both places, each should take half.' The *Caturvargika Vinaya*: A *bhiksu* is observing the summer retreat, and the respected *sangha* is also observing the summer retreat. What should be done with the robes and items? The Buddha said: 'One should silently think in the mind and verbally say, 'This is what I allow.' Whether accepted or not, other *bhiksus* have no right to share it.' The *Samghika Vinaya* says: The *sangha* commits the *nissaggiya* (forfeiture) offense, but the *bhiksu* does not commit the *saagiya* (related to forfeiture) offense. The situation where no offense is committed is when the items obtained by the *sangha* have not yet been distributed. Even if ten days have passed, the *nissaggiya* offense is not committed. If the items have already been distributed and it has not been declared pure, the *nissaggiya* offense is committed after ten days. Holding forfeited property has eight offenses. What are the eight? First, next to the forfeited robe is the *pacittiya* (minor offense). If this offense is concealed, one incurs the *dukkhata* (wrongdoing) offense. Holding forfeited property... --------------------------------------------------------------------------------
Chinese
衣物与用怀尽余波逸提罪。即覆藏此罪复得突吉罗。持舍堕衣物不与用犯突吉罗。即覆藏此罪复得突吉罗。受用舍堕衣物犯突吉罗。即覆藏此罪突吉罗 四分曰。明贩买财。不待买卖方犯。一往买亦一往犯。一往买亦犯尼萨耆 僧祇十诵若作知净语买卖方犯。若不知净语亦一往犯。若默然持去。不作知净语亦犯尼萨耆。初中后但一时作知净语犯尼萨耆得二突吉罗 十诵明。从非亲里居士乞缕为织。限至一两犯突吉罗。若为缝衣乞缕限至十六两犯突吉罗。一切俗衣作而不着突吉罗。着着受用突吉罗 四分曰。不听头若患头冷痛。听作慎裹缠手衣。不听着受功德衣。得五事放舍。得数数食别众食。畜长财离衣。宿不白同情。有五种衣。不任受作功德衣。现相得谄得邪命得激发得。曾舍堕说净是为五。若得衣财不迳宿。即曰还受功德衣时。在宅手内言。得相了宗。功德衣人说言。此衣众僧当受作功德衣。今受作功德衣。已受作功德。三说竟。受衣人应答曰。言受者已善受。此中名称功德属我宗。衣人答言。尔八因缘舍功德衣。出去舍衣。竟舍亭舍望断舍闻舍非时舍和合舍失衣竟舍。 三部律教戒比丘尼品第十三 四分曰。比丘尼于半月半月尽比丘尼僧应白二羯磨。差知法比丘尼。二人为伴。往大僧寺内。不得嘱 现代汉语译本： 如果比丘尼用衣物或其它物品用尽剩余的波逸提罪（Pācittiya，一种戒律罪名），又覆藏此罪，则再犯突吉罗罪（Dukkata，一种较轻的戒律罪名）。如果持有舍堕衣物（Nissaggiya，需要舍弃的物品）而不给予使用，则犯突吉罗罪。如果覆藏此罪，则再犯突吉罗罪。如果受用舍堕衣物，则犯突吉罗罪。如果覆藏此罪，则犯突吉罗罪。 《四分律》说：明确贩卖财物，不必等待买卖完成就构成犯罪。只要有购买的行为，就构成犯罪。只要有购买的行为，就犯尼萨耆罪（Nissaggiya，一种需要舍弃的罪）。 《僧祇律》、《十诵律》说：如果用‘知净语’（表示物品清净的语言）进行买卖，买卖双方都犯戒。如果不知道‘知净语’，也构成犯罪。如果默默地拿走，不使用‘知净语’，也犯尼萨耆罪。如果开始、中间、最后只在其中一个环节使用‘知净语’，则犯尼萨耆罪，并得两个突吉罗罪。 《十诵律》明确指出：如果从非亲属的居士那里乞求线来织布，限定在一两以内，则犯突吉罗罪。如果是为了缝衣服而乞求线，限定在十六两以内，则犯突吉罗罪。所有俗人的衣服，做了却不穿，则犯突吉罗罪。穿着受用，则犯突吉罗罪。 《四分律》说：不允许头部患有冷痛的比丘尼制作慎裹缠手衣。不允许穿着受用功德衣。可以通过五种方式放舍：可以多次食用别众食（单独准备的食物），可以畜长财（储存过多的财物），可以离衣（离开袈裟），可以宿不白（未经告知在外过夜），可以同情（与他人分享感受）。有五种情况不适合接受制作功德衣：通过现相（展示神通）、谄媚、邪命（不正当的谋生手段）、激发（引诱他人）获得，以及曾经舍堕后又说清净。如果获得衣物财物后没有过夜，就立即说要接受功德衣。在住所内，用手拿着衣物说：‘已经了解了宗派。’功德衣的人说：‘这件衣服众僧应当接受制作功德衣，现在接受制作功德衣，已经接受制作功德。’重复三次后，接受衣物的人应该回答说：‘接受者已经很好地接受了。’这里面名称功德属于我的宗派。’衣物的人回答说：‘你通过八种因缘舍弃功德衣。’出去舍衣，在亭舍舍衣，望断舍衣，闻舍衣，非时舍衣，和合舍衣，失衣竟舍。 三部律教戒比丘尼品第十三 《四分律》说：比丘尼在每个半月结束时，比丘尼僧团应该进行白二羯磨（一种僧团会议程序），选出知法的比丘尼，两人为伴，前往大僧寺内，不得嘱托。