English
English version Question: If one receives ‘受日’ (shou ri) (permission to leave the established dwelling for a specific reason), but for some reason fails to carry it out, what happens? Answer: This is not the proper cause and condition for receiving ‘受日’ (shou ri). Even if received, it cannot be carried out, and one will lose merit and commit an offense. If one crosses the boundary and spends the night, this is considered breaking the summer retreat. Question: Some say that one receives ‘受日’ (shou ri) for the sake of livelihood, and later gives the Sangha a small amount of wealth to make the ‘受日’ (shou ri) valid. What is the situation? Answer: This is definitely self-deception. If one claims it is for the Sangha when it is for livelihood, or receives a seven-day ‘受日’ (shou ri) and claims to return after the matter is completed, not only does this not make the ‘受日’ (shou ri) valid, but it also commits the offense of false speech. Even if all the wealth earned from livelihood is offered to the Sangha, it is still breaking the summer retreat, let alone giving only a small amount of wealth. Question: Some say that the 《四分律》 (Si Fen Lu) (Dharmaguptaka Vinaya) allows for re-receiving a seven-day ‘受日’ (shou ri). What is the matter? Answer: This is definitely a misunderstanding. The 《四分律》 (Si Fen Lu) only speaks of the situation of receiving a seven-day ‘受日’ (shou ri) at the end, not referring to re-receiving. It refers to when the summer retreat is about to end, and there are only seven days left. If there is a cause and condition requiring travel, one can listen to and receive a seven-day ‘受日’ (shou ri) to leave the boundary. Whether one returns or not does not break the summer retreat, but one cannot perform the ‘自恣’ (zi zi) (Pavarana) in the original place, and will commit a dukkhata offense. Question: If the originally received ‘受日’ (shou ri) is not used up, can the remaining days be used? Answer: It can be used, but it needs to be reported. Question: What is ‘自恣量’ (zi zi liang) (Pavarana measure)? What conditions are needed to complete the ‘自恣日’ (zi zi ri) (Pavarana Day)? Answer: Allowing others to point out one's faults is called ‘自恣’ (zi zi) (Pavarana). There are two types of ‘自恣’ (zi zi): those who entered the summer retreat earlier perform ‘自恣’ (zi zi) on the fifteenth day of the seventh month, those who entered the summer retreat later perform ‘自恣’ (zi zi) on the fifteenth day of the eighth month, and those who entered the summer retreat in the middle perform ‘自恣’ (zi zi) on the day the retreat period is completed. If it is a Bhikkhu Sangha, ‘自恣’ (zi zi) is performed on the fourteenth day; if it is a Bhikkhuni Sangha, ‘自恣’ (zi zi) is performed on the fifteenth day. If it is because of the fifteenth day ‘自恣’ (zi zi), the Bhikkhu Sangha performs ‘自恣’ (zi zi) first, and the Bhikkhuni Sangha performs ‘自恣’ (zi zi) later. The Sangha and the Bhikkhunis should perform ‘白二羯磨’ (bai er jiemo) (formal acts of declaration) for ‘自恣’ (zi zi). If two Bhikkhunis go to the great Sangha for ‘自恣’ (zi zi) together, they should bow to the feet of the Sangha, then bend down, lower their heads, and put their palms together, saying: ‘Venerable Sangha, listen, my Bhikkhuni Sangha has completed the summer retreat, the Bhikkhu Sangha has completed the summer retreat, the Bhikkhuni Sangha speaks of three matters for ‘自恣’ (zi zi): seeing, hearing, and suspecting. Venerable ones, please have compassion and point out my faults. If I know I have committed an offense, I will repent according to the Dharma.’ Say this three times. During ‘自恣’ (zi zi), five or more people should perform ‘羯磨差’ (jiemo cha) (formal act of selection) to select two people with five virtues to be the ‘自恣人’ (zi zi ren) (Pavarana performers). Question: Why does ‘自恣’ (zi zi) only need two people, instead of selecting one or three? --------------------------------------------------------------------------------
Chinese
人 答。有劝一人为僧所差。是其僧使得举余人。此人有罪则无人举。故须差二人使。更互相举二罪时 一一别说不得并举。故不须二人也 问曰。有人言。自恣是解夏法。此事云何 答。此是意解。非律文说。自恣是解夏法者。便应失夏 问曰。有人言。自恣是放舍法。此复云何 答。此是妄说。自恣若是放舍法。后安居人八月十五日自恣竟。亦应得放舍 问曰。自恣若非解夏放舍。是何法也 答。此是举罪法 问曰。举罪何故要七月十五日 答曰。有义。若夏中举罪令众斗乱。是故亭举。夏竟将离散。使迭相举罪。悔过清净。然后随缘覆藏除罪法。凡欲与他出罪。要知轻知重。知犯知不犯。知覆不覆。僧祇律明。覆藏若别不同。律文言。比丘月生一日犯一僧残。知是罪不作覆心。二日三日乃至十日犯十僧残。一切如是罪作覆藏心。至十一日相出时。是名十罪。共一夜覆。应从僧乞一别住一摩那埵一阿浮呵那。参差覆者。若比丘月生一日犯一罪。二日发露。二日犯罪三日发露。乃至十日犯罪十一日发露。此十罪应从僧乞十别住十摩那埵十阿浮呵那。亦得从僧乞一别住乃至阿浮呵那。律文言。比丘月生一日犯一罪不作覆心。二日犯二乃至十日犯十。一切知是罪作覆藏心。乃至十一日明相出时。此五十五僧残共一夜覆。 应从僧乞一别住乃至阿浮呵那。亦得从僧乞五十五别住乃至五十五阿浮呵那。律文言。参差覆者。比丘月生一日犯一罪覆藏。二日发露。二日犯二。三日发露。有乃至十日犯十僧残。十一日发露。此五十五罪十夜乃至一夜覆。应从僧乞十别住乃至十阿浮呵那。亦得从僧乞五十五别住乃至五十五阿浮呵那。亦得从僧乞一别住及一阿浮呵那。律文言别覆者。比丘月生一日犯一罪覆藏。乃至十日犯一罪覆藏。至十一日明相出时。最后一罪一夜覆。最初一罪十夜覆藏。应从僧乞十别住乃至十阿浮呵那。亦得从僧乞五十五别住十阿浮呵那。四分明其出罪法。有其四种。何者是一者犯罪以来不忆日数罪数。应与清净以来覆藏羯磨。二者忆罪数不忆日数。亦与清净以来。三者忆罪数日数。应与随覆藏日羯磨。四者不忆日数罪数。亦随覆藏日羯磨 问曰。云何名摩那埵 答。此是胡音。秦言阶定折伏治罪 问曰。云何名阿浮呵那 答。此是胡音。秦言出罪羯磨。此人从罪中出故言出也 问曰。比丘尼独行出入界时相去远近。犯独 答曰。僧祇律云。比丘尼若度道界家界时。相去□手外。犯独 问曰。比丘尼度他妇。夫主不听。为犯何罪 答。僧祇律文言。夫主不听。辄度与受大戒。和上尼犯僧残。 问曰。比丘尼教化受染心男子 现代汉语译本： 应从僧团请求一次别住（Parivasa，一种忏悔期）乃至阿浮呵那（Abbhana，一种恢复戒律的仪式）。也可以从僧团请求五十五次别住乃至五十五次阿浮呵那。律文中说，‘参差覆者’，意思是比丘在每月初一犯下一条罪，并加以覆藏；初二发露。初二犯下两条罪，初三发露。乃至初十犯下十条僧残罪，十一日发露。这五十五条罪，有的覆藏十夜，有的乃至一夜。应从僧团请求十次别住乃至十次阿浮呵那。也可以从僧团请求五十五次别住乃至五十五次阿浮呵那。也可以从僧团请求一次别住及一次阿浮呵那。律文中说，‘别覆者’，意思是比丘在每月初一犯下一条罪并加以覆藏，乃至初十犯下一条罪并加以覆藏，到十一日明相出现时，最后一条罪覆藏一夜，最初一条罪覆藏十夜。应从僧团请求十次别住乃至十次阿浮呵那。也可以从僧团请求五十五次别住十次阿浮呵那。《四分律》阐明了出罪的方法，有四种。哪四种呢？第一种是犯罪以来不记得日数和罪数，应给予清净以来的覆藏羯磨（Karma，一种仪式）。第二种是记得罪数但不记得日数，也给予清净以来的覆藏羯磨。第三种是记得罪数和日数，应给予随覆藏日数的羯磨。第四种是不记得日数和罪数，也随覆藏日数的羯磨。 问：什么是摩那埵（Manatta，一种忏悔期）？ 答：这是胡语，秦语的意思是阶定、折伏、治罪。 问：什么是阿浮呵那（Abbhana，一种恢复戒律的仪式）？ 答：这是胡语，秦语的意思是出罪羯磨。此人从罪中出来，所以说是‘出’。 问：比丘尼独自行走，出入边界时，相距多远会犯独行罪？ 答：《僧祇律》说，比丘尼如果跨越道路边界或家宅边界时，相距超过□手之外，就犯独行罪。 问：比丘尼度化他人之妻，丈夫不允许，会犯什么罪？ 答：《僧祇律》说，丈夫不允许，却擅自度化并授予大戒，和上尼（Upajjhaya，戒师）犯僧残罪。 问：比丘尼教化受染心的男子
English
English version: One should request from the Sangha (community of monks) one Parivasa (period of probation) up to Abbhana (reinstatement ceremony). One can also request from the Sangha fifty-five Parivasas up to fifty-five Abbhanas. The Vinaya text says, 'Intermittent concealment' means that a Bhikkhu (monk) commits one offense on the first day of the month and conceals it; he confesses on the second day. He commits two offenses on the second day and confesses on the third day. Up to the tenth day, he commits ten Sanghadisesa (offenses requiring a meeting of the Sangha) offenses and confesses on the eleventh day. These fifty-five offenses, some are concealed for ten nights, some even for one night. One should request from the Sangha ten Parivasas up to ten Abbhanas. One can also request from the Sangha fifty-five Parivasas up to fifty-five Abbhanas. One can also request from the Sangha one Parivasa and one Abbhana. The Vinaya text says, 'Separate concealment' means that a Bhikkhu commits one offense on the first day of the month and conceals it, up to the tenth day he commits one offense and conceals it. When the light of dawn appears on the eleventh day, the last offense is concealed for one night, and the first offense is concealed for ten nights. One should request from the Sangha ten Parivasas up to ten Abbhanas. One can also request from the Sangha fifty-five Parivasas and ten Abbhanas. The Dharmaguptaka Vinaya clarifies the methods of expiation, there are four types. What are the four? The first is when one does not remember the number of days and offenses since committing the offense, one should be given a concealment Karma (ritual) since purification. The second is when one remembers the number of offenses but not the number of days, one is also given a concealment Karma since purification. The third is when one remembers the number of offenses and the number of days, one should be given a Karma according to the number of days of concealment. The fourth is when one does not remember the number of days and offenses, one also follows the Karma according to the number of days of concealment. Question: What is Manatta (a period of probation)? Answer: This is a foreign word. In Chinese, it means 'gradual determination', 'subduing', 'punishing'. Question: What is Abbhana (reinstatement ceremony)? Answer: This is a foreign word. In Chinese, it means 'expiation Karma'. This person comes out of the offense, therefore it is called 'coming out'. Question: When a Bhikkhuni (nun) walks alone, how far apart when entering and exiting a boundary does she commit the offense of walking alone? Answer: The Mahasanghika Vinaya says, if a Bhikkhuni crosses a road boundary or a house boundary, and the distance is more than □ hands apart, she commits the offense of walking alone. Question: If a Bhikkhuni ordains another's wife without the husband's permission, what offense is committed? Answer: The Mahasanghika Vinaya says, if the husband does not permit it, but she ordains and bestows the full ordination, the Upajjhaya (preceptor) commits a Sanghadisesa offense. Question: If a Bhikkhuni teaches a man with a defiled mind --------------------------------------------------------------------------------
Chinese
食。犯何罪 答曰。僧祇律云。尼教化受染心男子食。要三谏。不止犯僧残 问曰。尼夜宿时相去远近。犯独 答曰。四分律云。夜宿相远□手外随转侧。犯独宿 问曰。比丘往尼房不白。界中僧犯何罪 答曰。僧祇律云。不白入尼房得波逸提。不白尼得突吉罗。为尼说法不白亦得波逸提。若白入界及说法并白尼。三俱不犯 问曰。亡比丘轻重等物。云何处分及嘱授 答曰。四分僧祇同。十诵小异。随意消息。亡比丘轻重物等及嘱授。四分明。重物园田树木房舍床榻奴婢六畜。一切谷米旃辱莫问大小。氍氀五肘旷三肘毛长三指。杖扇拂[尚*毛]铜饼香炉。一切同器瓦器石器竹器。铜钱木石染色。皆是重物。应入常住僧。轻者衣钵坐具针筒糸绵绢布绫□及称剃刀。皆是轻物现前僧应分。十诵律料简。轻重等物并香炉及一切铜器铁器釜镬瓦器瓫瓮竹器。皆受二斗以上是重。二斗以下是轻。皮囊斗半角五斗为重。降此为轻 问曰。比丘临终时嘱授物与佛法僧。不死还我成嘱授不 答。四分律明。病人临终时嘱授物与三宝及余人。不死还我。佛言不成。与现前僧应分 问曰。病人欲终时嘱授言。定与此。复云何 答。依四分成嘱授。僧祇明。为义不成。若得物即说净。是为成。不说净为不成。还取入僧 问曰。亡人衣物理属 现代汉语译本 食。犯何罪？答曰：《僧祇律》云：‘尼教化受染心男子食，要三谏，不止犯僧残。’ 问曰：尼夜宿时相去远近，犯独？答曰：《四分律》云：‘夜宿相远，□手外随转侧，犯独宿。’ 问曰：比丘往尼房不白，界中僧犯何罪？答曰：《僧祇律》云：‘不白入尼房得波逸提（一种罪名），不白尼得突吉罗（一种罪名）。为尼说法不白亦得波逸提。若白入界及说法并白尼，三俱不犯。’ 问曰：亡比丘轻重等物，云何处分及嘱授？答曰：四分（《四分律》）、僧祇（《僧祇律》）同，十诵（《十诵律》）小异，随意消息。亡比丘轻重物等及嘱授，《四分律》明。重物园田树木房舍床榻奴婢六畜，一切谷米旃辱莫问大小，氍氀五肘旷三肘毛长三指，杖扇拂[尚*毛]铜饼香炉，一切铜器瓦器石器竹器，铜钱木石染色，皆是重物，应入常住僧。轻者衣钵坐具针筒糸绵绢布绫□及称剃刀，皆是轻物现前僧应分。《十诵律》料简，轻重等物并香炉及一切铜器铁器釜镬瓦器瓫瓮竹器，皆受二斗以上是重，二斗以下是轻。皮囊斗半角五斗为重，降此为轻。 问曰：比丘临终时嘱授物与佛法僧，不死还我成嘱授不？答：《四分律》明：病人临终时嘱授物与三宝（佛、法、僧）及余人，不死还我，佛言不成，与现前僧应分。 问曰：病人欲终时嘱授言：‘定与此。’复云何？答：依四分成嘱授。《僧祇律》明：为义不成，若得物即说净，是为成，不说净为不成，还取入僧。 问曰：亡人衣物理属？