Chinese
修习一切学处三基仪轨，名为驶向解脱洲的大船，附带时令表。 洛钦达玛师利。 修习一切学处三基仪轨，名为驶向解脱洲的大船，附带时令表。 洛钦达玛师利。 修习一切学处三基仪轨，名为驶向解脱洲的大船。 顶礼一切智者！ 善妙功德之宝藏， 沉溺有海众生之救护， 全知众生之怙主， 恒常以敬信心顶礼。 竭力遮止百罪之水渊， 为驶向解脱洲， 撰著修习一切学处三基之， 仪轨善说大船。 此有三：即，布萨，安居，解制。 第一，就与确定时间相关的布萨而言，首先，为了确定日期，用十五根竹签穿在绳子上，每天移动一根，这样将月份的名称和数字，即六个单数月的下半月十五天去除，其余的都完整计数。如果遇到闰月，无论闰的是哪个月，无论是否完整，都将重叠的后一个月算作完整月来计数，必须确定计数方法。执事应根据此进行核对，每天向僧众告知并劝请诵经。然后，当布萨的时间到来时，准备工作是：将经堂等集会场所打扫干净。如同净室的中央，在诵经者的上方，将佛陀的身像迎请至法座上，并在其前陈设丰盛的供品。为地基主准备洁净的白食子，并依次陈设诵经者的狮子座等合适的坐垫。为了召集僧众，无论是沙弥还是比丘，或者安住于布萨的居士，都可以前往敲击犍椎的地方，向三宝顶礼后，先敲三下长颤声，然后敲一下工作犍椎的单声和三声结尾。为什么要敲击呢？为了布萨。这样理解即可。此外，在集会之前，僧众们应各自检查从上次布萨结束到现在的自相续中的堕罪。如果发生了堕罪
English
The ritual of fully training in the three bases of discipline, called the great ship to cross to the island of liberation, including a time-telling table. Lochen Dharma Shri. The ritual of fully training in the three bases of discipline, called the great ship to cross to the island of liberation, including a time-telling table. Lochen Dharma Shri. The ritual of fully training in the three bases of discipline, called the great ship to cross to the island of liberation, is present. Homage to all-knowing ones! A treasure of all good qualities, a refuge for those drowning in the ocean of existence, to the all-knowing guru of beings, I always pay homage with devotion. Having thoroughly averted the water abyss of hundreds of faults, I shall compose a great ship of well-spoken words, a ritual of fully training in the three bases, which leads to the island of liberation. This has three parts: the Uposatha, the Summer Retreat, and the Ending of the Retreat. First, with regard to the Uposatha that is related to a fixed time, in order to determine the date, fifteen bamboo sticks are strung on a string, and by moving one stick each day, the name and number of the month, that is, the fifteen days of the waning moon of the six odd-numbered months, are discarded, and the others are counted without interruption. If there is an intercalary month, whichever month is intercalated, whether it is complete or not, the latter of the two overlapping months is counted as complete, and the method of counting must be determined. The disciplinarian should check this and announce it to the Sangha every day and urge them to recite the Sutra. Then, when the time for the Uposatha arrives, the preparations are: the assembly place, such as the monastery, is cleaned. In the center of the clean room, like the one above the reciter of the Sutra, an image of the Buddha is invited onto the throne, and offerings are arranged extensively before it. A clean white torma is prepared for the local deities, and a suitable seat, such as the reciter's lion throne, is arranged in order. In order to gather the Sangha, whether it is a novice monk or a fully ordained monk, or even a layperson who is observing the Uposatha, they should go to the place where the Ghandi is struck, and after paying homage to the Three Jewels, they should first strike three long, trembling sounds, and then strike the single sound and three-sound ending of the work Ghandi. Why is it struck? For the Uposatha. This is how it should be understood. Furthermore, before the assembly, the Sangha should each examine their own stream of consciousness for transgressions from the end of the previous Uposatha up to the present. If a transgression has occurred
Chinese
如果知道，就必须根据情况对忏悔和防护进行调整和修补。 它们的咒语是：剩余的粗罪较轻，唯犯堕罪，个别忏悔，如果知道任何一种过失，就去一位与自己所犯堕罪不同的比丘面前，脱下鞋子，向年长者顶礼，蹲下合掌，禀告说：具寿请听，我，比丘名叫某某，犯了这样的堕罪。从彻底清净的那一刻起，在具寿面前忏悔，等等，如下文所述，重复三次，询问见解和戒律，并善用方法。 同样，对于根本堕罪的粗重罪，有轻重之分，对于剩余的粗重罪较重者，依次在六位、五位、四位以上的比丘面前，用同样的忏悔词忏悔。 如果有疑惑或犹豫，就请教持律比丘并进行补救。 僧残和舍堕，即使由特殊的人忏悔可以清净，但如果没有通过其他人的羯磨来完成忏悔，那么为了羯磨的圆满，僧众堕罪并非共同的，即使忏悔也不能清净，因此必须进行非共同的加持。 在与自己所犯堕罪不同的比丘面前，像以前一样说：我犯了这样的堕罪，请具寿加持这个堕罪。 现在，重复三次堕罪等如下文所述的内容，并善用方法。 此外，刚进入羯磨行列时，如果感到害怕或犹豫，就按照以前的方法向女众进行加持。 有人说，羯磨者应该用心加持。 应当防护的过失，要想到对以前所做的事情感到后悔，并且以后要守护而不违犯，并加以防护。 然后，在羯磨完成之前，不要被过失所染污。 总的来说，这个教法的补救方法是：对于不隐瞒的根本堕罪，要通过学习来补救；对于隐瞒的剩余罪，要给予迁单、驱摈；对于舍堕，要舍弃物品并忏悔；对于个别忏悔，要在结界之外，伴随着哭泣和咒语进行忏悔；对于唯犯堕罪和应当忏悔的过失，要用各自的名称进行忏悔；应当防护的过失要加以防护；如果找不到忏悔的对象，就进行加持。
English
If known, confession and protection must be adjusted and remedied as appropriate. The mantras for these are: the remaining gross offense is lighter, only committing a downfall, individual confession, if any category of offense is known, one should go to a monk who is different from the downfall one has committed, take off shoes, prostrate to the elder, squat with palms together, and say: "Venerable one, please listen. I, a monk named so-and-so, have committed such a downfall. From the moment of complete purification, I confess before the Venerable one," and so on, repeating three times as described below, asking about views and discipline, and using skillful means. Similarly, for the heavy and light gross offenses of defeat, and for the heavier remaining gross offenses, one confesses with the same confession words before six, five, or four or more monks in order. If there is doubt or hesitation, one should consult a Vinaya-holding monk and remedy it. Even if Sangha remnants and expiation downfalls can be purified by confession by a special person, if confession is not completed through the karma of others, then for the completion of the karma, the Sangha downfall is not common, and even confession cannot purify it, so a non-common blessing must be performed. In front of a monk who is different from the downfall one has committed, one says as before: "I have committed such a downfall, please bless this downfall before the Venerable one." Now, repeat the downfall etc. three times as described below, and use skillful means. Furthermore, if one is afraid or hesitant as soon as one enters the row of karma, one should bless the women in front of one as before. It is said that the one performing the karma should bless with their mind. For the offenses to be protected, one should think of regretting what was done before, and protecting and guarding against violating them in the future. Then, until the karma is completed, one should not be defiled by offenses. In general, the method of remedying this Dharma is: for unhidden root downfalls, remedy through learning; for hidden remaining offenses, give transfer, expulsion; for expiation downfalls, abandon the objects and confess; for individual confession, confess outside the boundary with weeping and mantras; for only committing downfalls and offenses to be confessed, confess with their respective names; protect the offenses to be protected; if one cannot find an object of confession, bless it.
Chinese
也就是說，必須以各自的儀軌來改正。即使如此，由於無法區分各個墮罪的名稱種類等原因，那些都未能如實完成。因此，按照現在的慣例，聚集在一個場所，互相陳述，從僧團處懺悔一切。以適當的禮儀和坐姿如前。請僧眾垂聽。我比丘名為某某，由於年幼、無知、不恭敬、沒有慚愧心以及受煩惱的影響，對於勝殘的粗重罪和輕罪，以及單獨的墮罪，以及應當個別懺悔的罪，以及惡作的各個類別中，無論發生了什麼罪過，從罪過的邊際開始，在僧眾面前坦白、懺悔。坦白懺悔就能安樂，不坦白不懺悔則不然。如此重複三次。詢問：您們是否將那些罪過視為罪過？懺悔者回答：視為罪過。接受者問：今後會好好守護嗎？懺悔者回答：會守護。這樣好好地進行。同樣，在加持時也說：請僧眾垂聽。我比丘等由於受煩惱的影響，對於十三僧殘法和三十捨墮法中，無論發生了什麼罪，都在僧眾面前加以加持。今天加持這個罪過，僧團舉行布薩，以後這個罪過會如法地恢復。如此重複三次，好好地進行。這樣淨化相續後，在舉行布薩的場所，所有僧眾聚集，脫掉鞋子，排列坐好。維那站立，合掌鞠躬，說：作為珍貴教法的根本，由堪布、阿闍黎或長老主持，請僧眾垂聽。今天是上弦月的十五日，或是下弦月的十四日或十五日。為了寺院的施主和寺院的護法神，請讀誦佛陀親口所說的偈頌。這樣請求後，僧眾
English
That is to say, it is necessary to correct them with their respective rituals. Even so, because of the inability to distinguish the names and types of each transgression, etc., those have not been accomplished as they are. Therefore, according to the current practice, gathering in one place and confessing everything from the Sangha by reciting to each other. With appropriate prostrations and postures as before. Please listen, Sangha. I, a monk named so-and-so, due to being young, ignorant, disrespectful, without shame, and under the influence of many afflictions, regarding the heavy and light offenses of defeat and remainder, as well as the offenses of downfall alone, and those to be confessed individually, and whatever offenses have occurred from the categories of misdeeds, from the edge of the offense onwards, I confess and repent before the Sangha. Confessing and repenting will lead to dwelling in comfort, but not confessing and not repenting will not. Repeat this three times. Ask: Do you see those offenses as offenses? The confessor answers: I see them. The receiver asks: Will you keep them well in the future? The confessor answers: I will keep them. Do it well in this way. Similarly, when blessing, also say: Please listen, Sangha. I, a monk, etc., due to being under the influence of many afflictions, whatever offense has occurred from the thirteen Sangha-remnants and the thirty relinquishment-downfalls, I bless it before the Sangha. Today, bless this offense, and the Sangha will perform the Uposatha, and later this offense will be restored according to the Dharma. Repeat this three times and do it well. Having purified the continuum in this way, all the Sangha gather at the place of the Uposatha, take off their shoes, and sit in rows. The Karmadana stands up, bows with folded hands, and says: As the root of the precious doctrine, presided over by the Khenpo, Acharya, or Elder, please listen, Sangha. Today is the fifteenth day of the waxing moon, or the fourteenth or fifteenth day of the waning moon. For the sake of the patrons of the monastery and the deities of the monastery, please recite the verses spoken by the Buddha himself. After making this request, the Sangha
Chinese
起身。穿上法衣后，应念诵第三部分经典。首先是礼拜的经典：世尊、如来、应供、正等觉、具足明行足、善逝、世间解、调御丈夫、无上士、天人师、无与伦比的释迦王，我以头顶礼敬其无垢的足尘。当您，双足之尊降生之时，在这大地上行走了七步，说道：我是世间最胜。那时，我向贤者您顶礼。您拥有清净之身，具足殊胜妙色，智慧如海，犹如金山，名声响彻三界，我向证得最胜的怙主您顶礼。具足殊胜妙相，面容如无垢之月，身色如金，我向您顶礼。三界之中没有像您一样无垢者，无与伦比的智者，我向您顶礼。怙主，您具足大悲，是全知者、导师，是福德功德之海的根本，我向如来顶礼。清净，是远离贪欲之因，以善业从恶道中解脱，唯一真实且殊胜，我向寂静之法顶礼。从解脱中解脱，也宣说解脱之道，对清净的学处极度恭敬，是殊胜的福田、功德田，我也向僧众顶礼。如是，如果广说，也应做“尽所有尽”等七支供。然后是念诵经典的次第：在《般若波罗蜜多心经》之类的结尾，应说吉祥。如星辰、眩翳、灯火，幻术、露珠、水泡，梦幻、闪电、浮云般，应如是观待一切和合之法。一切诸法皆从因生，彼因如来说，彼因之灭尽，大沙门如是说。诸恶莫作，众善奉行，调伏自心，是诸佛教。然后是回向的次第：以此功德愿速能成就
English
Rise. After wearing the robes, the third part of the scriptures should be recited. First, the scripture of prostration: The Bhagavan, the Tathagata, the Arhat, the perfectly complete Buddha, endowed with knowledge and conduct, the Sugata, the knower of the world, the tamer of beings, the unsurpassed, the teacher of gods and humans, the incomparable Shakya King, I bow with my head to the stainless dust of his feet. When you, the chief of the two-legged, were born, you took seven steps on this great earth, saying: I am the supreme in this world. At that time, I prostrate to you, the wise one. You possess a pure body, endowed with excellent form, wisdom like the ocean, like a golden mountain, your fame resounds throughout the three realms, I prostrate to you, the protector who has attained the supreme. Endowed with excellent marks, your face like the stainless moon, your body color like gold, I prostrate to you. There is no one like you, stainless, in the three realms, the incomparable wise one, I prostrate to you. Protector, you are endowed with great compassion, you are the all-knowing one, the teacher, the basis of the ocean of merit and qualities, I prostrate to the Tathagata. Pure, the cause of detachment from desire, liberated from the lower realms by virtue, the one true and supreme, I prostrate to the peaceful Dharma. Liberated from liberation, also showing the path of liberation, with great respect for the pure trainings, the supreme field of merit, the field of qualities, I also prostrate to the Sangha. Thus, if elaborate, one should also do the seven-branch offering such as "As many as..." Then is the sequence of reciting sutras: At the end of something like the Heart Sutra of Wisdom, one should say auspiciousness. Like stars, blurring, lamps, illusions, dewdrops, bubbles, dreams, lightning, and clouds, one should view all conditioned dharmas in that way. All dharmas arise from causes, that cause is taught by the Tathagata, whatever is the cessation of that cause, the great ascetic speaks thus. Do no evil, practice all good, subdue your own mind, this is the teaching of the Buddhas. Then are the sequences of dedication: By this merit may I quickly attain