---
title: "佛說目連五百問經略解 · 問法事品第三"
description: "明末性祇法师所撰《佛說目連五百問經略解》是对《佛说目連五百問經》的注疏性著作。该经以目犍连尊者与佛陀问答的形式，阐述戒律、修行、因果等佛法要义。性祇法师的略解深入浅出，系统梳理经文内容，有助于学人理解律学精神和实践规范。此作反映了明代佛教对戒律研究的重视，是研究汉传佛教律学思想的重要文献，在佛教义学尤其是律学传承中具有较高参考价值。"
url: "https://rushiwowen.co/en/r/cmex2ypgl1hphjp04k0bzr08p"
---

### 問法事品第三

> Chapter 3: Asking About the Dharma

法事者。如下文中說法誦經書經等事。有十三條問答○說恭聽情問第一。

> <note>Ritual practices refer to activities such as teaching the Dharma, reciting sutras, and copying scriptures, as described below. This section includes thirteen questions and answers. ○ The First Question: On Reverence and Attentive Listening</note>

問。若比丘高座說法。前人著俗服說者齊莊恭謹聽者怠情因循可與說法不。法者軌則之義。令人依義入道。乃至成佛無不由此。理須尊重故問。

答。聽法說者二俱犯眾多即應當學。若知法者。一諫乃至過三諫不改。犯突吉羅問。即成惡作罪也。此問應作罪。抄寫筆悞。衍之亦可復過三諫犯墮。復過三諫犯決斷。以惡性不受人諫故復過三諫至棄。以其非沙門故。或清眾見其非法。一總不諫何如若使不諫經三說戒轉增高座說法。定披法服。聽者俗服。以輕褻故得罪。俗服者。或白衣直裰之類。律中纏頸覆頭反抄衣等。尚不許為他說法。況俗服乎。轉〔僧〕者。夫說戒之法。令人懺雪罪𠍴。今既不諫不懺。已經二箇半月。日久自然〔僧〕其罪業。亦是從輕至重。三箇半月。更三半月。三三無盡故曰轉〔僧〕嗚呼說法聽法俱當於此轉〔僧〕之處留心。倘有此過。幸遇諫而即當懺悔。其罪可滅也。不然自招殃咎。亦不可不慎○師真弟混問第二。

> Answer. Those who teach the Dharma and those who listen to it are both guilty of numerous offenses. <note>Therefore, one should learn from this. If someone knows the Dharma, they should admonish them once, and even up to</note> If after being admonished up to three times they do not correct their behavior, they commit a "tukkhata" offense. <note>This constitutes an offense of wrongdoing. This question concerns the creation of an offense; it is likely a copying error, or it may be an insertion</note> If they persist after being admonished another three times, they commit an offense requiring confession (pātayantika). If they persist after a further three admonitions, they commit a definitive offense. <note>Because their evil nature refuses to accept admonition</note> After yet another three admonitions, they are to be expelled. <note>Because they are no longer a true monastic. Alternatively, if the pure community sees their misconduct and collectively does not admonish them, what is the outcome?</note> If no admonition is given and three recitations of the precepts pass, the offenses accumulate and increase. <note>When the Dharma teacher on the high seat is properly dressed in robes, but the listeners wear lay clothing, they incur an offense due to disrespect. "Lay clothing" includes white robes or straight gowns. The monastic code prohibits teaching the Dharma to someone with their neck wrapped, head covered, or robes turned inside out; how much more so if they wear lay clothing. As for the term "turn over" (seng): The practice during the recitation of precepts is for people to confess and purify their offenses. If someone is neither admonished nor confesses, and two fortnights pass, their offenses naturally accumulate over time, gradually increasing from light to heavy. After three fortnights, another three, and so on without end, this is called "turning over" (seng). Alas! Both teachers and listeners of the Dharma must pay close attention to this point regarding the accumulation of offenses. If one has such an offense, they should be fortunate to meet someone who admonishes them and then immediately confess and repent. Only then can their offense be eliminated. Otherwise, they will bring calamity upon themselves. This is a matter requiring serious caution. Oh! When a teacher is true and the student is confused, this is the second question.</note>

問。為說法者如法。如比丘為人說法。威嚴整肅。依教宣𫾻。乃至不希所有故餘聽者不如法。縱逸散心。浮靡放曠。但益於聞。不修實行故得與說法不。

> Question: May those who teach the Dharma, if they do so properly—<note>such as a monk teaching others with dignity and discipline, proclaiming the teachings in accordance with the Dharma, without seeking anything in return</note>—receive \[offerings or benefits\] when the listeners do not properly receive it?<note>Because the listeners are scattered, careless, superficial, and unrestrained, they only gain from hearing but do not put it into practice</note>

答。同上如前所明可知。此為輕法慢教者戒○法座佛葢問第三。

問。若比丘請人說法。先高座上有帳幔寶葢。等是供養佛物。得與下坐說法不。

答。都不知是佛物不犯。知不得雖云說法。理須莊嚴。互用佛物。有過不得。縱或不重。必犯二三。既知佛有。各當迴避不然。二俱有過。慎之○僧先佛後問第四。

問。若有僧坐先寄佛在上。後可於上坐說法不。

答。先佛坐得。先是僧坐不得。此言法師上座說法。必當先請佛上。理正以為代佛揚化故。不然。失於尊卑次序。亦失代化之意。故云先僧不得。要知說法必有法堂。纔得如法。如昔佛對佛。猶尚不可。況其他乎○讀說受施問第五。

問。若人請比丘讀經及說法。施主施物比丘得受不。

答。比丘若有一念希望之心不作利人想受。者犯捨墮。有貪慢罪故若無貪心受。不犯。若無衣鉢受。不犯看經講演。弘法利生僧家本分□越施敬理亦當然。若起希望。不同交易便同客作故得罪。縱無衣鉢。無貪可受○法座几塵問第六。

問。若比丘僧中說法。於高座上。得備几提塵毛尾不。

答。病得備几。提塵毛尾犯墮。非毛得几案屬小桌之類乃承足之物也。法華經云。踞師子床。寶几承足。又薩婆多論云。苾芻有時講誦。踞師子座。几案承足。此處言足。有病者得備几〔塵〕毛不得〔塵〕即〔塵〕王尾也。鹿王出在華國鄤縣宜君山。古今以此作拂。而用此乃傷生之物。故得罪。或避蚊〔蚊〕繩等類。但用木棕等物。無犯。故云非毛得上座說法。或執青松如意等得○悋法不傳問第七。

問。若比丘祕經及戒律有事不。

答。犯捨墮經律者。成佛之妙道。出世之指南。應當流布。莫大之功。而反秘悋。怠惰不傳。故得此罪。半偈捨身。斷臂求法。盡只為此。故不可悋○俗裳說法問第八。

問若為師者具著俗服向眾中說法。弟子著法服得與作禮不。

答。有病得。不病俗服不得為人說法。上文聽者不如法。亦且得罪。況說者乎。病不拘禮。從權則可。除此不得。同上不如法罪可見○有㡌說法問第九。

問。若在家白衣頭上有帽。比丘得為說法不。

答。除有病必須覆頭。得餘悉不得此禮非但而域如是。東土亦然。即如今之世人。尊禮必假衣冠為是。𢍉禮則不然。例此可知。西域有此軌式。律中不得與覆頭等人說法。除病應應當學故。今之說法者。但依尊禮為是。不拘可知○口吹經法問第十。

問。若或經上有塵土草穢。得以口吹去不。

答。不得以口穢氣熏經褻慢不恭得罪。當以淨巾拭之。乃至佛像經桑等。俱不得口吹。統記云。點香點紙。俱不得向油燭上點化。油氣所熏亦得罪。此紙錢等皆墮破錢山。其過不小。又法苑云。上香供佛。如不泯口。口氣熏香。作但無福。當來墮於黑糞地獄。佛之誠言。敢不信乎。悲夫。今之僧俗學佛道者。盡不知此罪過之深。草匇忽略。無不皆然。今吾為人心切。故特書此。以誠當宜謹肅幸矣○為利書經問第十一。

問。若比丘得書經取物不。

答。不得取。犯捨墮若自書與人書。流通慧命福德無窮。佛恩可報。若取物者。是貪慢心。故犯此罪。其過非小。戒之慎之○慢法不尊問第十二。

問。若經上有遺落飯食犯何事。

答。有慢意故。為犯決斷。慢凟不尊故不慢意犯墮猶失敬謹故。當知比丘僧等。若書誦經典之時。臨齋之際。必須別席。若無別席。必須先請法寶於尊重淨處。猶當問訊法寶。即是佛之全身。舍利成佛之本。固宜尊敬。如或不然。得罪可知○焚燒戒律問第十三。

問。若比丘有戒律不用流落不全。不堪受持可燒否。

答不得。不知有罪燒。犯捨墮。若知燒有罪故燒。犯決斷。與方便破僧同。與調達破和合僧無異故亦如燒父母戒律乃法身父母故。葢夫流落而燒。俗見之常也。經典既爾。佛像猶然。如無用者。安置塔中供養。若能補□復持。功德之甚。雖他處有開。無如依佛所說為勝○法事竟。下結界品。