Chinese
满足。具上六缘是人得戒 问曰。受戒人不自称字及和上字名受戒不 答曰。四分人云。受戒人不称和上及己字。不名受戒 问曰。十三难得戒不 答曰。四分云。何不问十三难者不得戒 问曰。受戒人三衣不具。着俗服外道服。名受戒不 答曰。四分言。皆不名受具足 问曰。比丘比丘尼得与式叉摩尼受六法不 答。三部律皆无成文。设有此事不名受六法。僧尼俱得突吉罗 问曰。有人言。式叉摩那受六法时。更请和上。此事云何 答曰。不须更请。所以然者。未是易谓但增学其六不须也 问曰。有言。与式叉摩那受六法时。对面羯磨。此复云何 答曰。三部律皆言。置眠见耳不闻处逢作羯磨。若对面作法不成。僧尼俱得突吉罗 问曰。有人言。比丘得与沙弥尼作阿阇梨。此事云何 答曰。无此道理。若得作阿阇梨者。亦应得作和上尼。不应与沙弥作阿阇梨。若尔则二众不别 问曰。尼受戒时即大僧戒场上更不结分。得受戒不 答曰。僧尼界别。各不相摄。更不结界作法不成 问曰。比丘尼得再出家不 答曰。僧祇律云。尼不得再出家 问曰。有人言。下三众犯四重。罢道已更得出家。此事云何 答曰。是无道理。僧祇言。式叉摩那与男子染心寻近柱。但不坏梵行。更与六法后得受大戒。若沙弥与女人寻近柱。犯摩 现代汉语译本：满足以上六种因缘，此人才能得戒。问：受戒的人不自称法名以及和尚（Upadhyaya，指戒和尚）的法名，这样能受戒吗？答：《四分律》说，受戒的人不称和尚以及自己的法名，不能算作受戒。问：具有十三难（指受戒的障碍）的人能得戒吗？答：《四分律》说，为什么不问具有十三难的人不能得戒呢？问：受戒的人三衣不全，穿着世俗的衣服或外道的衣服，这样能算作受戒吗？答：《四分律》说，这都不能算作得到具足戒。问：比丘（Bhiksu，男性出家众）和比丘尼（Bhiksuni，女性出家众）可以给式叉摩尼（Siksamana，正学女）授六法（Six Dharmas）吗？答：三部律典都没有明确的条文。即使有这样的事，也不能算作受了六法。僧众和尼众都会犯突吉罗（Dukkata，轻罪）。问：有人说，式叉摩那受六法时，需要另外请和尚，这件事怎么样？答：不需要另外请。原因是，这还不是真正的受戒，只是增加学习六法，所以不需要。问：有人说，给式叉摩那受六法时，需要面对面羯磨（Karma，僧团的议事或仪式），这又怎么样？答：三部律典都说，应该在睡眠、看不见、听不见的地方进行羯磨。如果面对面作法，则羯磨不成，僧众和尼众都会犯突吉罗。问：有人说，比丘可以给沙弥尼（Sramaneri，小沙弥尼）作阿阇梨（Acarya，轨范师），这件事怎么样？答：没有这个道理。如果可以作阿阇梨，也应该可以作和尚尼了。不应该给沙弥尼作阿阇梨。如果这样，那么二众（指比丘众和比丘尼众）就没有区别了。问：尼众受戒时，就在大僧的戒场上，不再另外结界（Sima，戒场），这样能受戒吗？答：僧众和尼众的界限不同，各自不互相统摄。不再另外结界，作法不成。问：比丘尼可以再次出家吗？答：《僧祇律》说，比丘尼不得再次出家。问：有人说，下三众（指沙弥、沙弥尼、式叉摩那）犯四重戒（Four Parajikas），还俗后还可以再次出家，这件事怎么样？答：这是没有道理的。《僧祇律》说，式叉摩那与男子产生染心，靠近柱子，但没有破坏梵行（Brahmacarya，清净行），再受六法后可以受大戒。如果沙弥与女人靠近柱子，犯摩
English
English version: If the above six conditions are met, then a person can receive the precepts. Question: If a person receiving the precepts does not state their Dharma name and the Upadhyaya's (preceptor's) Dharma name, can they receive the precepts? Answer: The Dharmaguptaka Vinaya says that if a person receiving the precepts does not state the Upadhyaya's and their own Dharma name, it is not considered receiving the precepts. Question: Can a person with the thirteen difficulties (obstacles to ordination) receive the precepts? Answer: The Dharmaguptaka Vinaya says, 'Why not ask whether a person with the thirteen difficulties cannot receive the precepts?' Question: If a person receiving the precepts does not have all three robes and wears secular or non-Buddhist clothing, is it considered receiving the precepts? Answer: The Dharmaguptaka Vinaya says that this is not considered receiving the full precepts. Question: Can Bhiksus (monks) and Bhiksunis (nuns) give the Six Dharmas to a Siksamana (novice nun)? Answer: None of the three Vinayas have explicit statements about this. Even if such a thing occurs, it is not considered receiving the Six Dharmas. Both the Sangha and the Bhiksuni Sangha will commit a Dukkata (minor offense). Question: Someone said that when a Siksamana receives the Six Dharmas, another Upadhyaya should be invited. What about this? Answer: There is no need to invite another. The reason is that this is not yet full ordination, but only an increase in learning the Six Dharmas, so it is not necessary. Question: Someone said that when giving the Six Dharmas to a Siksamana, the Karma (formal act of the Sangha) should be done face-to-face. What about this? Answer: All three Vinayas say that the Karma should be performed in a place where one is sleeping, cannot see, or cannot hear. If the act is performed face-to-face, the Karma is not valid, and both the Sangha and the Bhiksuni Sangha will commit a Dukkata. Question: Someone said that a Bhiksu can act as an Acarya (teacher) for a Sramaneri (novice nun). What about this? Answer: There is no such principle. If one can act as an Acarya, then one should also be able to act as an Upadhyayani (female preceptor). One should not act as an Acarya for a Sramaneri. If so, then there would be no distinction between the two assemblies (Bhiksu Sangha and Bhiksuni Sangha). Question: When nuns receive the precepts, if they do so in the same ordination hall as the Bhiksus without establishing a separate Sima (boundary), can they receive the precepts? Answer: The boundaries of the Bhiksu Sangha and the Bhiksuni Sangha are different and do not encompass each other. If a separate boundary is not established, the act is not valid. Question: Can a Bhiksuni ordain again after disrobing? Answer: The Mahasanghika Vinaya says that a Bhiksuni cannot ordain again. Question: Someone said that if the lower three classes (Sramanera, Sramaneri, Siksamana) commit the Four Parajikas (defeats), they can ordain again after returning to lay life. What about this? Answer: This is unreasonable. The Mahasanghika Vinaya says that if a Siksamana has lustful thoughts towards a man and approaches a pillar, but does not break Brahmacarya (celibate conduct), she can receive the Six Dharmas and then receive full ordination. If a Sramanera approaches a woman and commits a minor offense, --------------------------------------------------------------------------------
Chinese
触等戒。应更与十戒后得受大戒。非诸犯重者得 问曰。安居有几种 答曰。安居之法而有众多。略明所要可有二种。一前。二后。前者四月十六日。后者五月十六日。从四月十七日至五月十五日。尚名中闻亦名后安居。前者七月十五日。满中间者随日满便止。后安居者至八月十五日。僧祇云。不结前安居得突吉罗。不结后安居得偷兰遮。 问曰。结安居时称。某甲聚落僧伽蓝。某甲房舍。此三皆称谁名也 答曰。随能贯综聚落者。应称其名。僧伽蓝主者。莫问道俗。最初地施地立寺有应称其名。房舍亦如是 问曰。时人受日戒。七日一受戒言事讫。是事云何 答曰 三部所明皆无此理。如四分律明。受日要为三宝及请唤因缘。得受七日十五日一月。十诵律律云。明为三宝及请唤因缘。得受七日三十九夜。僧祇律明。要为三宝事。得受事讫当还。事讫当还缓亦急。斯皆随事远近。若事一日得讫应即日还。若故遣至宿破夏。言不结后安居偷兰遮者。义解也 问曰。有人言。四月十六日结安居。若不受七日出界外破夏。此事云何 答曰。此是擗悟。初安居时无缘。受日不成。失法得罪。后若有缘更不受日。即以前所受日出界迳宿破夏。虽不受日出界。但莫迳宿皆不破夏 问曰。有为私缘受日。乞索三衣及营余事。成 现代汉语译本 触等戒（关于触等罪行的戒律）。应该再给予十戒（Śikṣamāṇā，沙弥尼所受的戒律）之后才能受大戒（比丘尼戒）。并非所有犯重罪的人都可以。 问：安居（Vassa，雨季的闭关修行）有几种？ 答：安居的方法有很多种。简要说明要点，可以分为两种：前安居和后安居。前安居是四月十六日开始，后安居是五月十六日开始。从四月十七日到五月十五日，这段时间也被称为‘中闻’，也可以算作后安居。前安居到七月十五日结束，中间安居随日期满足就结束，后安居到八月十五日结束。《僧祇律》（Mahāsaṃghika Vinaya）说：不结前安居，犯突吉罗（Duṣkṛta，轻罪）；不结后安居，犯偷兰遮（Sthūlātyaya，中等罪）。 问：结安居时称念：‘某甲聚落僧伽蓝（Saṃghārāma，僧院），某甲房舍’，这三者都称念谁的名字？ 答：应该称念能够统筹管理聚落的人的名字。僧伽蓝的主人，无论道俗，最初布施土地建立寺庙的人，应该称念他的名字。房舍也是如此。 问：现在有人受持日戒（一天一夜的戒律），每七天受一次戒，说事情已经完毕。这件事怎么样？ 答：三部律典都没有这样的说法。如《四分律》（Dharmaguptaka Vinaya）所说，受日戒必须为了三宝（佛、法、僧）以及请唤的因缘，才能受持七日、十五日或一个月。 《十诵律》（Sarvāstivāda Vinaya）说，明确是为了三宝以及请唤的因缘，才能受持七日三十九夜。《僧祇律》说，必须为了三宝的事情，才能受持，事情完毕就应当舍戒。事情完毕就应当舍戒，无论事情紧急与否，都应该如此。如果事情一天就能完成，就应该当天舍戒。如果故意拖延到第二天，就破夏（Vassa，安居）。说不结后安居犯偷兰遮，是义解。 问：有人说，四月十六日结安居，如果不受七日戒（受日），出界外就破夏。这件事怎么样？ 答：这是错误的理解。最初安居时，如果没有因缘，受日戒不成，就失去法益并犯戒。之后如果有因缘，不再受日戒，那么之前所受的日戒，出界过夜就破夏。即使不受日戒出界，只要不过夜，都不破夏。 问：有人为了私事受日戒，乞讨三衣（Tricīvara，比丘的三件袈裟）以及经营其他事情，这样可以吗？
English
English version Precepts regarding touching, etc. One should receive the ten precepts (Śikṣamāṇā) before receiving the full ordination (Bhikkhunī ordination). Not all those who commit serious offenses are eligible. Question: How many kinds of Vassa (rain retreat) are there? Answer: There are many methods of Vassa. Briefly, there are two main types: the former Vassa and the latter Vassa. The former Vassa begins on the 16th day of the fourth month, and the latter Vassa begins on the 16th day of the fifth month. From the 17th day of the fourth month to the 15th day of the fifth month, this period is also called 'Mid-Hearing' and can be considered as the latter Vassa. The former Vassa ends on the 15th day of the seventh month, the middle Vassa ends when the date is fulfilled, and the latter Vassa ends on the 15th day of the eighth month. The Mahāsaṃghika Vinaya states: Not observing the former Vassa incurs a Duṣkṛta (minor offense); not observing the latter Vassa incurs a Sthūlātyaya (intermediate offense). Question: When observing Vassa, one recites: 'Saṃghārāma (monastery) in such-and-such village, such-and-such dwelling.' Whose names are recited for these three? Answer: The name of the person who can manage the village should be recited. The owner of the Saṃghārāma, whether monastic or lay, the person who initially donated the land to establish the temple, their name should be recited. The same applies to the dwelling. Question: Nowadays, some people observe the day-long precept (one-day precept), receiving it every seven days, saying that the matter is concluded. What about this? Answer: None of the three Vinayas mention such a thing. As the Dharmaguptaka Vinaya states, observing the day-long precept must be for the sake of the Three Jewels (Buddha, Dharma, Saṃgha) and the reason for being summoned, only then can one observe it for seven days, fifteen days, or a month. The Sarvāstivāda Vinaya states that it must be clearly for the sake of the Three Jewels and the reason for being summoned, only then can one observe it for seven days and thirty-nine nights. The Mahāsaṃghika Vinaya states that it must be for the sake of the Three Jewels, and one should relinquish the precept when the matter is concluded. One should relinquish the precept when the matter is concluded, whether the matter is urgent or not. If the matter can be completed in one day, one should relinquish the precept on the same day. If one deliberately delays until the next day, one breaks the Vassa (rain retreat). Saying that not observing the latter Vassa incurs a Sthūlātyaya is an interpretation. Question: Someone says that if one observes Vassa on the 16th day of the fourth month, and if one does not receive the seven-day precept (receiving the day), going outside the boundary breaks the Vassa. What about this? Answer: This is a misunderstanding. If there is no reason at the beginning of Vassa, and one cannot receive the day-long precept, one loses the benefit and commits an offense. If there is a reason later, and one does not receive the day-long precept, then the previously received day-long precept, going outside the boundary overnight breaks the Vassa. Even if one goes outside the boundary without receiving the day-long precept, as long as one does not stay overnight, one does not break the Vassa. Question: Someone observes the day-long precept for personal reasons, begging for the Tricīvara (three robes of a bhikkhu) and managing other matters. Is this permissible? --------------------------------------------------------------------------------
Chinese
受日不 答曰。此非受日因缘。虽受不成。失法得罪。若出界迳宿斯皆破夏 问曰。有人言。为治生受日。后与僧少物得成受日。此复云何 答曰。定是自欺。若人为治生故而言为僧。或受七日乃至事讫当还。不成受日返犯妄语。假使治生所得财物尽持僧与。犹是破夏。况与少物 问曰。有人言。四分律得重受七日。此事云何 答曰。定是擗悟。思文不审。四分但言最后受七日者。非谓重受。但安居将满正有七日。在有缘须行听受七日出界。来以不来不破夏。但不本处自恣。得突吉罗 问曰。本有缘受日用不尽。余日更得用不 答曰。但得。须白去 问曰。云何名自恣量。有几法得成日 答曰。恣他举罪名曰自恣。凡自恣有二种。前安居人七月十五日自恣。后安居人八月十五日自恣。中间安居自恣。随日满自恣。若比丘僧十四日。比丘尼十五日自恣。若因十五日自恣者。比丘中前自恣比丘尼中后自恣。僧尼自恣应白二羯磨。若二比丘尼为伴。诣大僧自恣。应礼僧足。已曲躬低头合掌。作礼是说。大德僧听。我比丘尼僧夏安居竟。比丘僧夏安居竟。比丘尼僧说三事自恣。见闻疑。大德慈愍故语我。我若见知罪。当如法忏悔。如是三说。自恣时五人以上应羯磨差。具五德者二人为作自恣人 问。何故自恣但须二人不差一三 现代汉语译本 问：如果接受了‘受日’（指为了某种原因而接受可以离开安居处所的许可），但因某种原因未能成行，会怎么样？ 答：这并非接受‘受日’的正确因缘。即使接受了也无法成行，反而会失去功德并犯下罪过。如果超出界限过夜，这都算是破了夏安居。 问：有人说，为了谋生而接受‘受日’，之后给僧团少量财物就能使‘受日’成立，这又是什么情况？ 答：这肯定是自欺欺人。如果为了谋生而假称是为了僧团，或者接受七日的‘受日’，并声称事情结束后会回来，这不仅不能使‘受日’成立，反而犯了妄语罪。即使将谋生所得的全部财物都供养僧团，仍然是破夏安居，更何况只是给予少量财物。 问：有人说，《四分律》允许重新接受七日的‘受日’，这是怎么回事？ 答：这肯定是误解。《四分律》只是说最后接受七日‘受日’的情况，并非指重新接受。而是指安居即将结束，只剩下七天时，如果有因缘需要出行，可以听受七日的‘受日’出界。回来与否都不会破夏安居，只是不能在本处自恣，会犯突吉罗罪。 问：如果原本接受的‘受日’没有用完，剩余的日期还能用吗？ 答：可以使用，但需要禀告。 问：什么是‘自恣量’？需要具备哪些条件才能完成‘自恣日’？ 答：允许他人指出自己的过失，这叫做‘自恣’。‘自恣’有两种：前安居的人在七月十五日自恣，后安居的人在八月十五日自恣，中间安居的人则随安居期满之日自恣。如果是比丘僧团，在十四日自恣；比丘尼僧团，在十五日自恣。如果因为十五日自恣，比丘众先自恣，比丘尼众后自恣。僧团和尼众自恣应该进行白二羯磨（一种僧团仪式）。如果有两位比丘尼结伴前往大僧处自恣，应该礼拜僧众的脚，然后弯腰低头合掌，这样说：‘大德僧听，我比丘尼僧夏安居已竟，比丘僧夏安居已竟，比丘尼僧说三事自恣，见、闻、疑。大德慈悲怜悯，请指出我的过失。我如果知道自己有罪，当如法忏悔。’这样说三遍。自恣时，五人以上应羯磨差（推选）具足五种功德的两个人作为自恣人。 问：为什么自恣只需要两个人，而不是推选一个或三个？