English
English version Therefore, if the mind momentarily awakens and realizes that one has indeed committed an offense, and sincerely repents, one can be liberated. When the Sangha (community of monks) mediates disputes and handles affairs, if the karma (action, deed) ceremony does not conform to the regulations, the previous actions are considered 'lost dharma' and will incur a 'dukkhata' (wrongdoing). If one only speaks once during an argument, does not follow the proper conduct, or if the three karmas of body, speech, and mind create bad speech, discussing the merits and demerits of others, all illegal and vulgar language, improper behavior when entering and exiting rooms or using the toilet, not keeping the Three Jewels (Buddha, Dharma, Sangha) in mind, pointing fingers at stupas (Buddhist monuments), or behaving disrespectfully in places of ordination or the pure grounds of the Sangha, all constitute 'dukkhata'. One needs to confess face-to-face, and the method of confession is as described above. The above are the outlines of confession, in which the severity of the offenses varies. If the confessed offense does not match the actual offense, or if one confesses without having committed an offense, this 'lost dharma' will bring demerit and will not eliminate the offense. If the time for confession has passed, one should carefully listen to and remember the offenses one has committed, and both parties should truthfully state them. If one does not remember the specific number of times, one should say 'I do not remember the number of times'. The method of confession should be like this. Question: How should the pure land where the Sangha resides be divided? What conditions must be met? Answer: According to the Vinaya (monastic rules), there are four situations for pure land: The first is when a layman initially establishes a sangharama (monastery), the walls, monks' quarters, kitchen, etc., have all been built, and the donor divides the area on the same day, with clear boundaries, and then invites the Sangha to move in, without the need for further division. The second is when a layman builds a temple, the walls, monks' quarters, kitchen, etc., have all been built, but it has not been divided. After inviting the Sangha to move in, they cannot reside immediately; the Sangha needs to divide the boundaries according to the Dharma. The third is when the Sangha establishes a temple themselves, or encourages others to build it, the fence is incomplete, and the managers divide the area themselves, and then invite the Sangha to move in. The fourth is when a donor builds a temple, regardless of whether the fence is complete or not, and invites the Sangha to move in and reside immediately, without the need for various boundary-setting rituals. If a purification ceremony is to be performed, it needs to be bounded by ñattidutiyakamma (karma with two announcements). Whenever a pure land is initially established, the pure land must first be bounded, and all unclean objects that were previously there, and greasy items, must be traded away, and copper, iron, and stones must be purified by burning them with fire. All grains and edible things should be purchased from the donor. The Mahasanghika Vinaya states that bounding only needs to be clearly divided and does not need to be bounded by karma. If a pure land is not divided when the temple is initially established, and the Sangha moves in and resides immediately, it is considered impure. If one wants to divide it later, one needs to wait until the country collapses, the people are in turmoil, and the emperor is replaced before one can re-divide it. The Sarvastivada Vinaya explains the reasons for abandoning a pure land. I hope you can understand the reasoning behind it. --------------------------------------------------------------------------------
Chinese
家修道。以无事为先 若立净厨则迳营忪务。忪务心驰于道有碍。所以舍了。欲使持钵称四威仪。深中取足支身。行道乞食有其二利。一外益群生。二损贪进德。自利利人。即玄同大行所以应也。但僧伽蓝内不立厨舍。则无内宿内热。若立厨舍处所虽不作食皆名不净 问曰。云何净不净 答曰。比丘残宿内热。于比丘不净。于比丘尼是净。比丘尼残宿内热。于比丘尼不净。于比丘是净 问曰。云何触净不触净 答。不触净者。破戒比丘恶心故触持戒比丘。悟触皆不名触者。要持戒比丘解怠心触。是名触净 问曰。触生果菜。是犯不 答曰。生果菜苌未足触不犯 答。苌足以名为触净 问曰。不净地果菜得入净厨不 答曰。僧祇明。不净地果菜净人知以但不迳宿。是净 问曰。有人护檀越家净。此事云何 答曰。白衣舍有触不触。若持食之施僧时。此食置僧坐中地。未更受得大比丘触。是名触净。檀越家器物不定属。僧虽触不犯 问曰。啖不净食。得何罪报 答曰。华鲜经云。食不净食。五百万世堕猪豚蜣螂中。五百万世堕狗中。五百万世堕圊厕中作虫常食不净 问曰。知他立净触者。此复云何 答曰。华鲜经云。故触僧净。五百万世身无手足 问曰。比丘具几德得度弟子 答曰。要十德堪与人作和上。亦得受依止。及 现代汉语译本：在家修行的人，应该以清静无事为先。如果设立厨房，就会直接经营各种事务。事务缠身，心神驰散，对于修行是有妨碍的，所以舍弃了厨房。想要让僧人托钵乞食，符合四威仪（行、住、坐、卧），从深山中获取足够维持身体的食物。行道乞食有两方面的利益：一是向外利益众生，二是减少贪欲，增长德行。既能自利又能利人，这就是与玄同大道相契合的大修行所应有的状态。但是，僧伽蓝（僧众居住的园林）内不设立厨房，就不会有内部留宿和内部烹饪产生的热气。如果设立厨房，即使这个地方不作饭，也被认为是不清净的。 问：什么是净与不净？ 答：比丘（男性出家人）剩余的食物和留宿产生的热气，对于比丘来说是不净的，但对于比丘尼（女性出家人）来说是清净的。比丘尼剩余的食物和留宿产生的热气，对于比丘尼来说是不净的，但对于比丘来说是清净的。 问：什么是触净与不触净？ 答：不触净是指，破戒的比丘怀着恶意去触碰持戒的比丘。如果理解到一切接触的本质都是空性的，就不存在触与不触的分别。只有持戒的比丘在懈怠的状态下被触碰，才称为触净。 问：触碰了生的果菜，是否犯戒？ 答：生的果菜尚未完全成熟，触碰了不犯戒。 答：已经成熟的果菜，触碰了就称为触净。 问：不净土地上生长的果菜，可以进入清净的厨房吗？ 答：《僧祇律》中说明，不净土地上生长的果菜，如果由清净的人知道，并且没有经过隔夜，就是清净的。 问：如果有人为了保护檀越（施主）家的清净，应该怎么做？ 答：白衣（在家居士）的住所存在触与不触的情况。如果将食物布施给僧众时，这个食物放置在僧众的座位上，还没有经过接受，就被大比丘触碰了，这称为触净。檀越家的器物不属于僧众，即使僧众触碰了也不犯戒。 问：吃了不净的食物，会得到什么样的罪报？ 答：《华鲜经》中说，吃了不净的食物，五百万世会堕入猪、豚、蜣螂（屎壳郎）中，五百万世会堕入狗中，五百万世会堕入厕所中变成虫子，经常吃不净的东西。 问：明知他人设立清净的场所却去触碰，这又会怎么样？ 答：《华鲜经》中说，故意触碰僧众清净的场所，五百万世会身无手足。 问：比丘具备哪些德行才能度化弟子？ 答：需要具备十种德行，才能堪为人作和尚（亲教师），也可以接受依止。
English
English version: A practitioner at home should prioritize tranquility and freedom from affairs. If a kitchen is established, one will directly engage in various matters. Being entangled in affairs distracts the mind and hinders practice, hence the abandonment of a kitchen. The intention is for monks to carry their alms bowls, conforming to the four dignities (walking, standing, sitting, and lying down), obtaining sufficient food from deep in the mountains to sustain the body. The practice of walking the path and begging for food has two benefits: first, it outwardly benefits sentient beings; second, it reduces greed and cultivates virtue. Benefiting both oneself and others aligns with the great practice that corresponds to the profound and universal path. However, monasteries (Saṃghārāma) do not establish kitchens to avoid internal lodging and the heat generated by internal cooking. If a kitchen is established, even if no food is prepared there, the place is considered impure. Question: What is meant by 'pure' and 'impure'? Answer: Food left over and the heat generated by lodging of a Bhikṣu (male monastic) are impure for a Bhikṣu but pure for a Bhikṣuṇī (female monastic). Food left over and the heat generated by lodging of a Bhikṣuṇī are impure for a Bhikṣuṇī but pure for a Bhikṣu. Question: What is meant by 'touching pure' and 'not touching pure'? Answer: 'Not touching pure' refers to a Bhikṣu who has broken precepts touching a Bhikṣu who upholds precepts with malicious intent. If one understands that the nature of all contact is emptiness, there is no distinction between touching and not touching. Only when a Bhikṣu who upholds precepts is touched in a state of laxity is it called 'touching pure'. Question: Is it a transgression to touch raw fruits and vegetables? Answer: Touching raw fruits and vegetables that are not yet fully ripe is not a transgression. Answer: Touching fruits and vegetables that are fully ripe is called 'touching pure'. Question: Can fruits and vegetables grown on impure land enter a pure kitchen? Answer: The Saṃghī Law states that if a pure person knows that fruits and vegetables are grown on impure land and they have not been kept overnight, they are pure. Question: What should be done if someone is protecting the purity of a Dānavati's (patron's) home? Answer: In the home of a layperson (Upāsaka/Upāsikā), there are situations of touching and not touching. If food is offered to the Saṃgha (community of practitioners), and this food is placed on the seat of the Saṃgha and has not yet been accepted, if a senior Bhikṣu touches it, it is called 'touching pure'. The utensils in the Dānavati's home do not belong to the Saṃgha, so even if the Saṃgha touches them, it is not a transgression. Question: What karmic retribution does one receive for eating impure food? Answer: The Hua Xian Sutra says that eating impure food will cause one to be reborn as a pig, hog, or dung beetle for five million lifetimes, as a dog for five million lifetimes, and as a worm in a toilet, constantly eating impure things, for five million lifetimes. Question: What happens if one knowingly touches a pure place established by others? Answer: The Hua Xian Sutra says that deliberately touching a pure place of the Saṃgha will cause one to be born without hands and feet for five million lifetimes. Question: What virtues must a Bhikṣu possess to be able to ordain disciples? Answer: One must possess ten virtues to be qualified to be an Upādhyāya (preceptor) and can also accept dependence. --------------------------------------------------------------------------------
Chinese
度沙弥。何者为十。一持戒具足。二学戒。三学定。四学惠。五学多文毗尼。六多闻阿毗昙。七能自看病使人看。八自能出罪伏使人出。九弟子有梵行难。能自送脱难。使人送脱。十具十[萉-巴+(日/(句-口+匕))]成就。若具依止此五不具尽受依止 问曰。比丘不具十德。度人与人依止。五德不具作阿阇梨者为得何罪 答曰。随德不具各犯突吉罗 问曰。比丘不满五[萉-巴+(日/(句-口+匕))]。一日不请教戒三问讯。师为得何罪 答曰。犯突吉罗罪 问曰。十德比丘一岁得度几人 答曰。四分律云。十二月为一岁。得度一人。大戒复更一岁。得度一人。依止复更一岁。得度一沙弥 问曰。有人言。比丘尼应向沙弥礼拜。当云何 答。此言擗悟。三部律明。五众敬法。小沙弥应礼大沙弥尼。何况大尼不得沙弥礼也 问曰。比丘尼问布萨请教戒比丘尼法。于半月月尽。比丘尼众和合白二羯磨差。解法比丘尼二为伴往至僧中。不得嘱授上坐下坐客比丘病比丘。当嘱授中坐。知法比丘言。大德忆念。我比丘言。大德尼某甲。众和合礼大僧足。请教戒人。如是三说。敬还向本寺。即夜各自说戒。僧说戒时。诵戒人问言。谁受比丘尼嘱授请教戒人。受嘱者即起礼僧足。以白僧。大德僧听。比丘尼某甲众和合。 现代汉语译本 度沙弥（śrāmaṇera，佛教术语，指已出家但尚未受具足戒的男性修行者）。哪十种德行？一、持戒具足。二、学习戒律。三、学习禅定。四、学习智慧。五、学习大量的毗尼（vinaya，佛教戒律）。六、多闻阿毗昙（abhidharma，佛教论藏）。七、能自己看病，也能使唤他人看病。八、能自己忏悔罪过，也能使唤他人忏悔。九、弟子遇到梵行（brahmacarya，清净行）上的困难，能自己帮助脱离困难，也能使唤他人帮助脱离。十、具足十种功德成就。如果具足这些，可以依止；如果五种德行不具足，就不能完全接受依止。问：比丘（bhikṣu，佛教术语，指受过具足戒的男性出家人）不具足十种德行，却度人出家并给人依止；或者五种德行不具足，却作为阿阇梨（ācārya，佛教术语，指导师、轨范师）会犯什么罪？答：随着所缺德行的不同，分别犯突吉罗（duḥkṛta，佛教戒律中的一种轻罪）。问：比丘不满五年，一天不请教戒律，也不三次问讯，师父会犯什么罪？答：犯突吉罗罪。问：具足十种德行的比丘，一年可以度几个人出家？答：《四分律》中说，十二个月为一年，可以度一人出家。受具足戒后，再过一年，可以度一人出家。给人依止，再过一年，可以度一个沙弥。问：有人说，比丘尼（bhikṣuṇī，佛教术语，指受过具足戒的女性出家人）应该向沙弥礼拜，应该怎么理解？答：这种说法是错误的。三部律中都明确说明，五众（比丘、比丘尼、沙弥、沙弥尼、式叉摩那）应该尊敬佛法。小沙弥应该礼拜大沙弥尼，更何况大比丘尼不应该接受沙弥的礼拜。问：比丘尼请布萨（poṣadha，佛教术语，指每半月举行的诵戒仪式）和请教戒律的方法是：在半月或月末，比丘尼众和合，通过白二羯磨（jñapti-dvitiya-karma，佛教术语，指一种僧团决议程序）差遣解说戒律的比丘尼二人为伴，前往僧团中。不得嘱托上座、下座、客比丘或生病的比丘，应当嘱托中座、知法的比丘，说：‘大德忆念，我比丘尼某甲，大众和合礼大僧足，请教戒人。’这样说三遍，恭敬地返回本寺。当晚各自说戒。僧团说戒时，诵戒人问：‘谁接受了比丘尼的嘱托，请教戒人？’接受嘱托的人立即起身，礼僧足，禀告僧团：‘大德僧听，比丘尼某甲大众和合。’