Chinese
。若安居中受七日法已尽。得更受不 答。萨婆中一向不得。异部律中以事讫为限。若七日不讫者更来受第二七日去。如是乃至事未竟得更来受七日。黄色衣不得着。赤黑青色等得着 问。死比丘物有二种。一者囿田车牛。凡是众生类。二者金银及钱谷米等。诸药草重物不应羯磨。入四方僧用。第二种物应羯磨。已令净人卖。与众僧供食。不得分。唯一切药物应入僧药库中。不得卖。余一切轻物应羯磨分之。若物作僧房应作净地法。若已作僧房者。应舍舍已心念作净地法。念舍者云是处我舍作净地法。念者云此处我作净地受 问。着行腾臂衣得不 答。为病得着 第一上坐入堂时。不得礼众。若欲礼堂作礼。余处上生者得偏坐食。是根本方法。若坐食亦罪。但勿令污僧褥耳。应敷物着僧褥上食方坐。众中不得独遍坐。众中不得独方坐。敬众故。若两众集时各别一边 佛言。不应作如是事。若作者非威仪犯戒。为僧出行。若施物应与分。除亡物。受加缔那衣法。守功德衣人应到今前。作如是言。我某甲比丘。为僧受此功德衣。前人答。善哉好受持。是中有八事功德。我尽得之八戒同先。知事有劳得以僧。常用物乞不答得。小床不应。今毡若不受不应分。卧褥亦尔 不衣受作大衣不得着。大衣作小衣受得着 作破安居人有 现代汉语译本：问：如果在安居期间接受的七日法已经结束，是否可以再次接受？答：在《萨婆多部律》（Sarvastivada Vinaya）中，一概不允许。其他部派的律藏中，以事情结束为限。如果七日没有结束，可以再次接受第二个七日。像这样，直到事情没有完成，都可以再次接受七日。黄色衣服不得穿着，红色、黑色、青色等颜色的衣服可以穿着。 问：去世比丘的遗物有两种。一种是园地、车辆、牛等，凡是属于众生的。另一种是金银以及钱、谷、米等。各种药草等贵重物品不应该羯磨（Karma，佛教术语，指通过仪式处理），应该归入四方僧众使用。第二种物品应该羯磨，让净人（Upasaka，在家男居士）卖掉，用来供养众僧的饮食，不得分给个人。只有一切药物应该放入僧众的药库中，不得卖掉。其余一切轻微的物品应该羯磨后分掉。如果用遗物建造僧房，应该按照净地法来做。如果已经建造了僧房，应该舍弃（Sheda）已有的想法，心念作净地法。念舍弃时说：‘此处我舍弃，作为净地法。’念受时说：‘此处我作为净地接受。’ 问：可以穿行腾臂衣（一种僧侣服装）吗？答：因为生病可以穿。 第一位上座（长老）进入佛堂时，不得向大众行礼。如果要礼拜佛堂，可以礼拜。其他地方后来的人可以偏坐着吃饭。这是根本的方法。如果坐着吃饭也有罪过，但不要弄脏僧众的坐垫。应该铺上东西在僧众的坐垫上再吃饭。大众中不得独自遍坐，大众中不得独自方坐，这是为了尊敬大众。如果两群僧众聚集时，各自在一边。 佛说：不应该做这样的事。如果做了，就是非威仪，犯戒。为僧众出行，如果得到施舍的物品，应该分给大家，除了亡者的遗物。接受加缔那衣（Kathina，一种特殊的僧衣）的仪式，守护功德衣的人应该到僧众面前，这样说：‘我某甲比丘，为僧众接受这件功德衣。’前面的人回答：‘很好，好好受持。’这里面有八种功德，我全部得到，八戒和先前一样。知事（僧职）辛苦，可以得到僧众常用的物品，乞讨不回答也可以得到。小床不应该。旧毡如果不受，不应该分。卧褥也是这样。 没有受作大衣的仪式，不得穿着大衣。用大衣受作小衣的仪式，可以穿着小衣。 作破安居（Pravāraṇā，解夏）的人有……
English
English version: Question: If the seven-day Dharma practice undertaken during the Rainy Season Retreat (Varsha) has concluded, is it permissible to undertake it again? Answer: According to the Sarvastivada Vinaya, it is absolutely not allowed. In the Vinayas of other schools, the limit is until the matter is concluded. If the matter is not concluded within seven days, one may undertake a second seven-day period. Thus, until the matter is completed, one may repeatedly undertake seven-day periods. Yellow robes are not to be worn; robes of red, black, blue, and other colors are permissible. Question: The possessions of a deceased Bhikshu (monk) are of two types. The first type includes gardens, vehicles, oxen, and all living beings. The second type includes gold, silver, money, grains, rice, and so on. Various medicinal herbs and heavy objects should not be subject to Karma (ritual disposal); they should be allocated for the use of the Sangha (monastic community) from all directions. The second type of items should be subject to Karma, and a layperson (Upasaka) should be instructed to sell them, using the proceeds to provide food for the Sangha; they should not be divided among individuals. Only all medicinal substances should be placed in the Sangha's medicine storehouse and not sold. All other light objects should be subject to Karma and divided. If the possessions are used to build a monastery, it should be done according to the rules for consecrated land. If a monastery has already been built, one should relinquish (Sheda) the existing thought and mentally perform the consecration of the land. When relinquishing, one should say: 'I relinquish this place as consecrated land.' When accepting, one should say: 'I accept this place as consecrated land.' Question: Is it permissible to wear a 'traveling arm robe' (a type of monastic garment)? Answer: It is permissible to wear it when ill. When the first senior monk (Elder) enters the hall, he should not bow to the assembly. If he wishes to pay respects to the hall, he may do so. Those who arrive later from other places may sit sideways to eat. This is the fundamental method. If one sits to eat directly, it is also a fault, but one should not soil the Sangha's cushions. One should spread something on the Sangha's cushion before sitting to eat. One should not sit alone covering the entire seat in the assembly, nor should one sit squarely alone in the assembly, out of respect for the assembly. If two groups of monks gather, they should each sit on one side. The Buddha said: Such things should not be done. If one does them, it is a breach of decorum and a transgression. When traveling for the Sangha, if offerings are received, they should be distributed, except for the possessions of the deceased. Regarding the Kathina (a special robe) ceremony, the person guarding the merit robe should come before the Sangha and say: 'I, Bhikshu so-and-so, receive this merit robe for the Sangha.' The person in front should reply: 'Excellent, uphold it well.' There are eight merits in this, which I fully obtain, the eight precepts being the same as before. The one in charge (of affairs) may receive commonly used items of the Sangha due to their labor, and may receive alms even if not answered. A small bed is not permissible. If an old felt mat is not accepted, it should not be distributed. The same applies to bedding. Without having undergone the ceremony for making a large robe, one may not wear a large robe. Having undergone the ceremony for making a small robe from a large robe, one may wear the small robe. Those who have broken the Rainy Season Retreat (Pravāraṇā) have... --------------------------------------------------------------------------------
Chinese
一月时不同。有异部中云 正得畜长衣。余七事不得。比丘有相应罪。又不语前人而前人不知。从其忏悔得名悔。但受者得突吉罗 一界内有因缘不得广布萨时。同一界内别作三语布萨 若以如法物买他比丘舍。舍堕物者得名清净物 答。从比丘得舍堕物。受时得突吉罗。随用无罪。钱实物初时即应坐念。此物如蛇。我不应受。是中净物生我当受。五岁十五已下受三归五戒。作耻为沙弥。十五得名沙弥。五部萨婆多部律私记 一僧祇十诵四分三部律抄 夫戒律之典。良由群惑起患。除戒无以息其非。自乖止患功由于戒。戒具万行之津要。摧魔之胜幢。怆始造行。终阶妙果。斯由于戒。非戒不通。是以西域时人。出家并以戒学为先。但戒律东缘流布。汉地时人。虽优依之出家而不废其戒学。竞荣余业。可谓舍本揽条。以自巅隧方欲远涉生死长津。迷于发足之趣。虽复立谈高胜。行之者鲜。大圣所以使出家之人先学戒者何。良以戒是生死足导资粮。漂流船筏。运涩行人从此到彼。莫不由戒。大圣兴世度人。得戒乃可无量。大泮而言有其十种得戒。其十者何。一者自然得。唯明如来树王成道。不从师咨。八万律仪自然具足。二者法轮得戒。初为桥陈如等转四谛法轮。陈如见谛以得戒。故曰法轮僧也。三者善来得戒者。前人背 现代汉语译本： 一月的时间不同。有异部中说：‘只允许储藏长衣，其余七种物品不允许。’比丘如果犯了相应的罪过，如果不告诉之前的人，而之前的人不知道，通过忏悔可以称为‘悔’。但接受者会犯突吉罗罪（轻罪）。如果在一界之内有因缘不能举行广布萨时，可以在同一界内分别进行三次口头布萨。如果用如法的物品购买其他比丘的住所，住所中属于舍堕（需要舍弃的物品）的物品可以称为清净物。回答：从比丘那里得到舍堕物，接受时会犯突吉罗罪，使用时没有罪。对于钱财等实物，一开始就应该坐下来思念：‘此物如蛇，我不应该接受。’如果是清净物，我才应当接受。五岁到十五岁以下的人可以受三归五戒，作为沙弥感到羞耻。十五岁才能称为沙弥。《五部萨婆多部律私记》中记载。还有《僧祇律》、《十诵律》、《四分律》三部律的抄本。戒律的经典，是因为各种迷惑引起祸患，除了戒律没有办法消除这些过错。停止祸患的功用在于戒律。戒律是通往万行的重要途径，是摧毁魔障的胜利旗帜。开始修行，最终达到美妙的果实，都是因为戒律。没有戒律就无法通达。因此，西域的人们，出家都以戒学为先。但是戒律流传到东方，汉地的人们，虽然也依靠戒律出家，但不重视戒学，争相追求其他的行业，可以说是舍本逐末，自己颠倒了。想要远渡生死长河，却迷失了出发的方向。即使口头上说得很高明，真正去做的人却很少。大圣（佛陀）让出家之人先学习戒律的原因是什么呢？因为戒律是生死轮回的引导和资粮，是漂流的船筏，是运送艰难行人的工具，从此岸到达彼岸，没有不是通过戒律的。大圣（佛陀）出世度人，得到戒律才能有无量的功德。大体上来说，得到戒律有十种方式。这十种方式是什么呢？第一种是自然获得。只有明了如来在菩提树下成道时，不从师父请教，自然具备八万律仪。第二种是通过法轮获得戒律。最初为桥陈如（梵文：Kauṇḍinya，五比丘之首）等人转四谛法轮，陈如因为见到真谛而获得戒律，所以称为法轮僧。第三种是善来得戒。之前的人背离了...
English
English version: The time of the month is different. There is a saying in a different section: 'Only storing long robes is allowed, the other seven items are not allowed.' If a Bhikṣu (Buddhist monk) commits a corresponding offense, if he does not tell the person before him, and the person before him does not know, he can be called 'repentance' through confession. But the receiver will commit a Dukkaṭa (minor offense). If there is a cause that prevents the holding of a full Uposatha (observance day) within a boundary, three verbal Uposathas can be held separately within the same boundary. If a Bhikṣu's dwelling is purchased with lawful items, the items in the dwelling that are Nissaggiya (items requiring forfeiture) can be called pure items. Answer: Receiving Nissaggiya items from a Bhikṣu incurs a Dukkaṭa offense at the time of receipt, but there is no offense in using them. For money and other real objects, one should sit down and contemplate at the beginning: 'This object is like a snake, I should not accept it.' If it is a pure object, then I should accept it. People between the ages of five and fifteen can take the Three Refuges and Five Precepts, and feel ashamed as a Śrāmaṇera (novice monk). One can be called a Śrāmaṇera at the age of fifteen. This is recorded in the 'Private Notes of the Five-Part Sarvāstivāda Vinaya'. There are also copies of the Vinaya of the Saṃghika, Daśabhāṇavāra, and Four-Part Vinaya. The classics of the precepts and rules are because various delusions cause suffering, and there is no way to eliminate these faults except through the precepts. The function of stopping suffering lies in the precepts. The precepts are an important path to all practices, and a victorious banner for destroying demonic obstacles. Starting to practice, and ultimately achieving wonderful fruits, are all because of the precepts. Without the precepts, one cannot attain. Therefore, people in the Western Regions all take the study of precepts as the first priority when they leave home. However, when the precepts spread to the East, people in the Han region, although they also rely on the precepts to leave home, do not value the study of precepts, and compete to pursue other industries, which can be said to be abandoning the root and pursuing the branches, turning themselves upside down. Wanting to cross the long river of Saṃsāra (cycle of rebirth), they are lost in the direction of departure. Even if they speak eloquently, few actually practice. What is the reason why the Great Sage (Buddha) makes those who leave home study the precepts first? Because the precepts are the guidance and resources for the cycle of birth and death, the rafts for drifting, and the tools for transporting difficult travelers, from this shore to the other shore, none are not through the precepts. The Great Sage (Buddha) appeared in the world to save people, and obtaining the precepts can have immeasurable merit. Generally speaking, there are ten ways to obtain the precepts. What are these ten ways? The first is to obtain them naturally. Only when the enlightened Tathāgata (Buddha) attained enlightenment under the Bodhi tree, without asking a teacher, did he naturally possess the eighty thousand rules of conduct. The second is to obtain the precepts through the turning of the Dharma wheel. Initially, the Four Noble Truths were taught to Kauṇḍinya (the first of the five disciples) and others, and Kauṇḍinya obtained the precepts because he saw the truth, so he is called a Dharma wheel Saṃgha (community). The third is to obtain the precepts through 'Welcome, O Bhikṣu'. The person before turned away... --------------------------------------------------------------------------------