English
English version: Question: If a Bhikkhu (Buddhist monk) entrusts an item to someone, and the recipient then re-entrusts it to another person, and the original owner passes away, how should these items be distributed? Answer: The Sarvastivada Vinaya states that even if there are three places of entrustment, the Sangha (monastic community) should distribute the items. Question: Can the property of the Three Jewels (Buddha, Dharma, Sangha) be used for other purposes? Answer: No, it cannot. The Mahasanghika Vinaya clearly states that the property of the Three Jewels must not be used for other purposes. If a treasure is discovered on the land of the Buddha, it should belong to the Buddha. If a treasure is found on the land of the Sangha, it should belong to the Sangha. If a hidden treasure is found while repairing an old Stupa (Buddhist monument) or building a new one, it belongs to the Stupa and should be used for repairs. The same applies to hidden treasures found under new or old Sangharamas (monasteries). If the king issues a decree that all hidden treasures within the country should belong to the king, then the king's law should be followed. If the king says that the finder can use it as they wish, then follow the king's decree. Now, if a hidden treasure is discovered on the land of the Buddha or the Sangha, and it has a name or can be identified, it should be returned to the original owner. If no one claims it, it should be used according to the place where it was found. Question: If property is obtained for repairing an old Stupa, can it be used to build a new Stupa elsewhere? Answer: No, it cannot. It can only be used for repairs in the same location. Question: Can the property of this monastery be used by that monastery? Answer: No, it cannot. If the property of this monastery is used by that monastery, it should be punished according to the law. Question: Can the trees (suitable for beams), beds, pots, pans, fields, and all other items, light or heavy, belonging to the harmonious Sangha be given to beggars? Answer: No, they cannot. Even if all the Sanghas in the Trīsāhasra-mahātrīsāhasra-lokadhātu (three-thousand-great-thousand world system) agree to give these items to beggars or privately possess them, they all commit the Sthulanandana (a serious offense). Question: If the Sangha of one monastery is holding a ceremony to benefit the deceased, and the Sangha of another monastery harmoniously contributes property from their permanent Sangha to assist, is this permissible? Answer: No, it is not. Whether harmonious or not, they all commit the Sthulanandana. Question: If a guest Bhikkhu arrives at a monastery at an inappropriate time, and the resident Bhikkhus, out of kindness, provide them with the necessary food from the permanent Sangha, how should this be handled? Answer: Both parties commit the Sthulanandana. If the Sangha has established rules, stealing the Sangha's property to give to others or to consume oneself is a serious offense, judged according to the amount of money stolen. Question: How can one eliminate sins through face-to-face confession? Answer: Confession should be performed on the first and fifteenth of each month. One must clearly know the name and type of the sin. Invite a pure Bhikkhu to be the confessor. Expose the right shoulder, remove the leather sandals, and kneel respectfully with palms together. If it is a senior Bhikkhu, one should bow at their feet. --------------------------------------------------------------------------------
Chinese
。已说其所犯。大德忆念。我比丘某甲。犯此罪。今向大德发露忏悔。悔则安乐。不忏悔不安乐。忆念犯发露。知而不覆藏。大德忆念。我清净戒身。具足清净布萨。如是三说。前人应问言。大德见罪不。答言。见。应语言。长老当责心。答言。尔。一切对手皆如上。凡欲忏悔。当若知有罪无罪。知轻知重。知犯并少。如说戒时。三唱清净。不自知有罪。不心念发露。不向人说说此是戒 序默然亡语突吉罗。向人对手一说忏法如上。云何知重发心。欲淫女色。盗满五钱。杀人。妄语。自称得圣。若动威仪。前人不解皆得偷兰遮。界内僧尽集。八人以上得忏。起心还正犯突吉罗。向人对手一说悔法如上。僧残中四事边轻偷兰遮。何者是如非道假作道想。盗三四钱敬罪人。此是四重边轻偷兰遮。何者僧残中重偷兰遮。虑心故出不净欲摩触女人与女人粗语乃至二谤。此九缘差不成。下四二谏而舍。皆犯重偷兰遮。应界场上四人得忏。僧残中轻者。如界中界不净觉则助动受槃剃三处毛食生皮血用人皮发。皆犯轻偷兰遮。此中亦容有对首悔者。悔法如上。若欲心看色摩触男不及自己身。皆突吉罗。对手一说悔法如上。二不定数在众编三十事罪同九十皆对三说悔法如上。四提舍尼皆对手一说。众学百戒若本故心作者应对手说。本无 现代汉语译本： 已经说了我所犯的罪过。大德（指受人尊敬的比丘）请记住。我，比丘某甲（比丘的代称），犯了此罪。现在向大德发露忏悔。忏悔就能得到安乐，不忏悔就不能得到安乐。记住所犯的罪过并公开坦白，知道而不隐瞒。大德请记住，我清净的戒体，具足清净的布萨（佛教一种仪式）。像这样说三遍。前面的人应该问：‘大德见到罪过吗？’回答说：‘见到。’应该说：‘长老应当责备自己的内心。’回答说：‘是。’所有面对面忏悔的情况都像上面这样。凡是想要忏悔的，应当知道自己是否有罪，知道罪的轻重，知道所犯的罪以及多少。就像说戒时一样，三次唱诵清净。如果自己不知道有罪，不从心里想发露，不向人说，说这是戒律，序言中默然、妄语都是突吉罗（轻罪）。向人面对面地说一次忏悔的方法就像上面所说。 怎样知道重罪的发心？想要行**色（此处原文可能指性行为），盗窃满五钱，杀人，妄语，自称得到圣果。如果动了威仪，前面的人不理解，都构成偷兰遮（中等罪）。在戒律规定的区域内，僧众全部聚集，八人以上才能忏悔。如果起心恢复正常，就犯突吉罗。向人面对面地说一次悔法就像上面所说。僧残罪中的四事（指四种根本戒）边轻偷兰遮。什么是如非道假作道想？盗窃三四钱，尊敬罪人。这是四重罪的边轻偷兰遮。什么是僧残罪中的重偷兰遮？考虑之后故意泄出不净，触摸女人，对女人说粗语，乃至两次诽谤。这九种因缘有差错，不能构成犯罪。下四种情况，两次劝谏而舍弃，都犯重偷兰遮。应当在戒律规定的区域内，四个人才能忏悔。僧残罪中的轻罪，如在戒律规定的区域内，不清净的感觉，就帮助动摇，接受槃剃（剃度），三处毛发，食用生皮血，使用人皮发。都犯轻偷兰遮。这里面也可能存在面对面忏悔的情况。悔法就像上面所说。如果想要看色，触摸男人，但没有触及自己的身体，都是突吉罗。面对面地说一次悔法就像上面所说。二不定数在众编三十事罪同九十，都面对三次说悔法就像上面所说。四提舍尼（应忏悔罪）都面对面地说一次。众学百戒如果本来是故意的，应当面对面说。本来没有
English
English version: I have already spoken of the offenses I have committed. May the Venerable Ones (referring to respected Bhikkhus) remember. I, Bhikkhu (a general term for a monk) so-and-so, have committed this offense. Now, I confess and repent to the Venerable Ones. Repentance brings peace and happiness; non-repentance does not. Remember the offenses committed and openly confess them, knowing them without concealing them. May the Venerable Ones remember my pure body of precepts, complete with pure Uposatha (a Buddhist ritual). Say this three times. The person in front should ask: 'Venerable One, do you see the offense?' Answer: 'I do.' They should say: 'Elder, you should reproach your own heart.' Answer: 'Yes.' All face-to-face repentances are like the above. Whenever one wants to repent, one should know whether one is guilty or not, know the severity of the offense, know the offense committed and how much. Just like when reciting the precepts, chant 'pure' three times. If one does not know one is guilty, does not think of confessing from the heart, does not tell others, saying this is the precept, silence in the introduction, lying, are all Dukkatas (minor offenses). Saying the method of repentance once face-to-face is like the above. How to know the intention of a grave offense? Wanting to engage in **sex (the original text may refer to sexual behavior), stealing five coins, killing, lying, claiming to have attained sainthood. If one moves with improper conduct, and the person in front does not understand, it all constitutes a Thullaccaya (moderate offense). Within the area prescribed by the precepts, all the Sangha (Buddhist monastic community) gather, and repentance can only be done with eight or more people. If the intention returns to normal, one commits a Dukkaṭa. Saying the method of repentance once face-to-face is like the above. The four matters (referring to the four root precepts) of Sanghādisesa (offenses requiring a meeting of the Sangha) are borderline Thullaccaya. What is like falsely thinking of the non-path as the path? Stealing three or four coins, respecting a criminal. This is the borderline Thullaccaya of the four grave offenses. What is the grave Thullaccaya among the Sanghādisesa? Deliberately emitting impurity, touching a woman, speaking coarse words to a woman, even twice slandering. These nine conditions are flawed and do not constitute an offense. In the following four situations, abandoning after two admonishments, all commit grave Thullaccaya. It should be within the area prescribed by the precepts, and repentance can only be done with four people. The minor offenses among the Sanghādisesa, such as within the area prescribed by the precepts, the feeling of impurity, then helping to shake, accepting Pabbajja (ordination), hair in three places, eating raw skin and blood, using human skin and hair. All commit minor Thullaccaya. There may also be face-to-face repentance in this. The method of repentance is like the above. If one wants to look at color, touch a man, but does not touch one's own body, it is all a Dukkaṭa. Saying the method of repentance once face-to-face is like the above. The two uncertain numbers are compiled among the thirty matters, and the offenses are the same as the ninety, all facing three times saying the method of repentance is like the above. The four Paṭidesanīya (offenses to be confessed) are all said once face-to-face. If the hundred precepts of learning were originally intentional, one should say face-to-face. Originally without --------------------------------------------------------------------------------
Chinese
故心暂悟犯者实心得。灭诤中僧断事时作羯磨不称。前事失法。得突吉罗。对手一说。不随顺威仪三业所作论说他人好恶一切非法粗言出入户上下厕不三但指逆佛塔行剃密佛僧净地。各犯突吉罗。对手一说悔法如上。上来所列皆是忏悔大格。明轻重不等。若有罪忏不相当。无罪作有罪忏。失法得罪不得灭。若忏悔过时。应善听忆罪数。二俱称说。若不忆者言。道不忆数。忏悔法应尔 问曰。僧住处净地云何处分。具有几法 答曰。界律明。净地有四种。一者俗人初立僧加蓝时。垣墙周匝僧房厨舍。悉皆成就。檀越即日分处。界畔分明。然后请僧来入不须更分处。二者俗人造寺。垣墙周匝僧房厨舍。皆悉成就。但不处分。请僧来入不得迳宿。僧邪处分界畔明。三者僧自立寺。或劝化人建。篱墙不周。迳营人即自处分。然后请僧来入。四者檀越造寺。莫问篱墙周以不周。请僧来入。迳宿莫问诸界不结。若作净时要白二羯磨结。凡始立净要先结净地。先所有一切不净器物。受腻者尽持贸易。铜铁及石火烧作净。一切谷米及可食者。从檀越贸易。僧祇律明。结地但处分易成无羯磨结。若初立寺时。不处分净地。僧来入迳宿名不净。后欲处分。要国土旧坏。人民数乱。帝主易位。然后更得分处。十诵明。舍净者所以然也。愿明出 现代汉语译本 因此，如果内心稍微醒悟，认识到自己确实犯了戒，并且真心忏悔，就能得到解脱。在僧团调解争端、处理事务时，如果羯磨（karma，业）的仪式不符合规定，之前的行为就属于‘失法’，会犯下‘突吉罗’（dukkhata，恶作）。如果与人争论时只说一遍，不遵守威仪，或者身、口、意三业造作了不好的言论，议论他人的好坏，一切不合法的粗俗言语，出入房门、上下厕所时不端正，不以三宝（佛、法、僧）为念，用手指指点佛塔，在剃度的地方或佛寺僧众清净之地做出不敬的行为，都会触犯‘突吉罗’。需要与人当面忏悔，忏悔的方法如上所述。以上所列举的都是忏悔的大纲，其中罪行的轻重程度不同。如果忏悔的罪行与实际不符，或者没有犯罪却进行忏悔，这种‘失法’的行为会带来罪过，并不能消除罪业。如果忏悔已经过了时机，应该认真听取并记住自己所犯的罪行，双方都要如实陈述。如果不记得具体的次数，就说‘不记得次数了’。忏悔的方法应该如此。 问：僧众居住的清净之地应该如何划分？需要具备哪些条件？ 答：根据戒律的规定，清净之地有四种情况：第一种是俗人最初建立僧伽蓝（sangharama，僧院）时，围墙、僧房、厨房等都已建造完毕，施主在当天就划分好区域，界限分明，然后请僧众入住，不需要再进行划分。第二种是俗人建造寺庙，围墙、僧房、厨房等都已建造完毕，但没有进行划分，请僧众入住后不能立即居住，僧众需要如法地划分界限。第三种是僧众自己建立寺庙，或者劝募他人建造，篱笆墙不完整，由经营者自行划分区域，然后请僧众入住。第四种是施主建造寺庙，无论篱笆墙是否完整，请僧众入住后立即居住，不需要进行各种结界仪式。如果要做清净仪式，需要通过白二羯磨（ñattidutiyakamma，两次宣告的羯磨）来结界。凡是开始建立清净之地，首先要结清净地，将之前所有不干净的器物，沾染油腻的物品全部拿去交易，铜铁和石头用火烧过使其清净。一切谷物和可以食用的东西，从施主那里购买。僧祇律（Mahasanghika Vinaya）中说明，结界只需要划分清楚即可，不需要通过羯磨来结界。如果最初建立寺庙时没有划分清净之地，僧众入住后立即居住，就属于不清净。之后想要划分，需要等到国土崩坏，人民动乱，帝王更换之后，才能重新进行划分。《十诵律》（Sarvastivada Vinaya）中说明了舍弃清净之地的原因。希望能够明白其中的道理。