English
May all beings be liberated from the ocean of existence! The sole medicine for the suffering of beings, the source of all happiness, may the teachings, along with gain and respect, remain for a long time! Naga King Gawa and Nyer Gawa, and all others residing in the cities, may they have long lives, be free from illness, be perfectly endowed, and always attain happiness! Thus it is said. Then, the disciplinarian stands up as before and announces: "As the root of the precious teachings, the venerable Khenpo or Acharya or Elder, named... please listen. On this auspicious day, we, the assembled sangha, ask you to kindly consider us with compassion and grant us the opportunity to listen to the teachings of the Buddha." Having urged thus, everyone should adjust their posture and fold their hands. The sutra reciter ascends the throne and says: That is, as the second Buddha, the teacher, said: "All virtues are truly nourished, all sins are truly purified here. For the sake of nourishing virtues and purifying sins, the Tathagata spoke of posadha." Therefore, it is called posadha because it nourishes the precepts with antidotes and purifies the sins to be abandoned. There are two types of posadha: the posadha of quiescence and the posadha of conformity. Here, it is the latter. Of these, there are two types of activities: those with a fixed time and those without a fixed time. Here, the Blessed One prescribed that posadha should be performed on the fifteenth of each half-month. As it is said, we practice according to the ritual.
Chinese
在加行、正行、结行这三者中，在加行中，敲击犍稚，集合僧众，用提问的语句来回答，不破坏坐垫的坐姿等事先进行。听闻以讲经说法和修持体验佛法的《法音经》和《善时经》的替代，以具足清净戒律的《具戒经》来行持，请听闻。凡是黄金之最，其自性安住于须弥山上的曼陀罗和具神祇的夜叉，以及，以栋梁宝珠之光消除黑暗，安住于地下的龙族们，无论何者，以及，在雪山中以光辉嬉戏，极其欢喜的持明者们，无论何者，所有这些为了听闻成为解脱殊胜之门的释迦牟尼的教言，请来此处！天和非天、人与非人（紧那罗）的统治者们，以及，帝释天等对佛法方面有所作为的众生们，诸佛的教言极其寂静且是安乐之因，为了听闻这些所说的殊胜之法，请来此处！凡是遍布十方世界的，所有成为善逝之弟子的，无论何人，今日导师将降下佛法的甘霖，所有想要听闻者，请来此处！印度语：Śīla Saṃyukta Sūtra。藏语：《具戒经》。向一切智者顶礼！如是我闻，一时，世尊在舍卫城，于胜子园的给孤独园林中，与一千三百五十位比丘的大比丘僧团共处。那时，世尊对比丘们说道：比丘们，智慧衰退，生命断绝，寿命的行相消失，导师的教法也必定会坏灭，为何不以精进和苦行来坚定地修持呢？人身极其难以获得，获得后，又以此所获得的胜者教法中出家，却被与解脱之义不符的事物所欺骗，而遭受痛苦啊！比丘们，脱离生命而死亡是容易的，戒律破损和毁坏却并非如此。那是因为，脱离生命而死亡，会导致此生的结束，而戒律
English
Among the three: preliminary, main, and concluding parts, in the preliminary part, striking the bell, gathering the Sangha, answering with questions, and maintaining the posture of the seat should precede. Please listen to the practice of making the substitute for the Sutra of Dharma Sound and the Sutra of Good Times, which are experienced through teaching, learning, and practicing the Dharma, with the Sutra of Perfectly Possessing Morality, which possesses pure discipline. Whoever is the best of gold, whose nature abides on Mount Meru, the Mandala, and the Yakshas with deities, and the Nagas who dwell beneath the earth, who dispel darkness with the light of the jewel of the pillar, whoever they are, and whoever are the Vidyadharas who revel in glory and are exceedingly joyful in the snowy mountains, all of them, in order to listen to the words of the Thubpa (Shakyamuni) that have become the gate of supreme liberation, please come here! The rulers of gods, non-gods, humans, and non-humans (kinnaras), and Indra and others who have done deeds in the direction of the Dharma, the Buddhas' teachings are extremely peaceful and the cause of happiness, in order to listen to these spoken supreme Dharmas, please come here! Whoever in the ten thousand world directions, whoever has become a disciple of the Sugata, today the teacher will rain down the rain of Dharma, all who wish to listen, please come here! In Sanskrit: Śīla Saṃyukta Sūtra. In Tibetan: The Sutra of Perfectly Possessing Morality. Homage to the All-Knowing One! Thus I have heard, at one time, the Bhagavan was in Shravasti, in the Jeta Grove of Anathapindika's Garden, together with a great Sangha of monks, one thousand three hundred and fifty monks. At that time, the Bhagavan said to the monks: Monks, wisdom diminishes, life is cut off, the activities of life are abandoned, and the teachings of the teacher will surely perish, why do you not practice diligently and steadfastly with austerity? Human life is extremely difficult to obtain, and having obtained it, having also obtained ordination in the Victorious One's teachings obtained thereby, you are deceived by things that do not accord with the meaning of liberation, and you suffer! Monks, it is easy to be separated from life and to die, but it is not so with morality being impaired and destroyed. Why is that? Because being separated from life and dying will cause the end of this very life, but morality
Chinese
由于土地的损坏和崩塌，在数百万世中，将与种姓分离，抛弃幸福，并经历巨大的堕落。因此，导师极力赞扬戒律。拥有戒律者，得遇佛陀出世。拥有戒律者，是所有庄严中最殊胜的。拥有戒律者，是香和涂香。拥有戒律者，是所有喜悦的处所。拥有戒律者，是清凉痛苦的水。拥有戒律者，受到世间一切的赞颂。以清净的戒律，获得殊胜的果位。犹如凶猛的毒蛇和巨大的黑龙，对于拥有戒律者没有损害，更何况其他的呢？拥有戒律的比丘，具有光明。拥有戒律者，名声远扬，获得安乐。犹如没有眼睛无法看见事物一样，同样，没有戒律就无法看见佛法。犹如没有脚无法行走道路一样，同样，没有戒律就无法解脱。犹如好的宝瓶是珍宝的容器一样，同样，戒律是生起一切佛法的根基。犹如破损的宝瓶不能作为珍宝的容器一样，同样，戒律破损会摧毁一切佛法。最初没有戒律的人，后来想要获得涅槃，难道可能吗？对于没有鼻子、鼻子残缺等等的人，难道需要镜子吗？即使耳朵没有听过，眼睛没有见过，守护教法的人也会升入天界。博学多闻、拥有学识、守护所学之人，定能升入天界。怎么能亲近女人呢？怎么能喜欢王宫呢？怎么能有永恒的享受呢？怎么能有水泡的精华呢？对于女人，没有什么是合适的。对于王位，没有什么可喜欢的。对于泡沫，没有什么精华。对于享受，没有什么精华。享受就像奔流的河水。船是什么样的，家就是什么样的。花是什么样的，形象就是什么样的。生命就像水泡一样。世尊如此说道，近侍阿难陀等比丘们心生欢喜，对世尊所说的话语表示赞叹。说完之后，凡是从讲经说法中产生的功德，愿以此功德，使所有曾经是母亲的众生，从轮回的苦海中解脱出来。如此回向。之后，在此处举行沙弥的布萨仪式，依据《律经》和《业百
English
Due to the deterioration and collapse of the earth, for hundreds of thousands of lifetimes, one will be separated from lineage, abandon happiness, and experience great downfalls. Therefore, the Teacher highly praises discipline. One who possesses discipline will encounter the arising of a Buddha. One who possesses discipline is the supreme of all ornaments. One who possesses discipline is fragrance and anointment. One who possesses discipline is the abode of all joy. One who possesses discipline is the water that cools suffering. One who possesses discipline is praised by all the world. Through pure discipline, one attains noble states of existence. Just as even a venomous snake and a great black dragon cannot harm one who possesses discipline, what need is there to mention others? A monk who possesses discipline is endowed with light. One who possesses discipline gains fame and attains happiness. Just as one cannot see forms without eyes, similarly, one cannot see the Dharma without discipline. Just as one cannot enter a path without feet, similarly, one cannot be liberated without discipline. Just as a good vase is a container for jewels, similarly, discipline is the basis for generating all Dharmas. Just as a broken vase is not suitable as a container for jewels, similarly, when discipline is broken, all Dharmas are destroyed. One who initially lacks discipline, do they think they can later attain Nirvana? For one who has no nose, a mutilated nose, and so forth, there is no need for a mirror. Even if one has not heard with the ears or seen with the eyes, that person who protects the teachings will go to higher realms. Much learning, possessing learning, protecting learning, is indeed the path to higher realms. How can one rely on women? How can one delight in a king's palace? How can there be lasting enjoyment? How can there be essence in a bubble? For women, nothing is suitable. For royal power, there is no delight. For bubbles, there is no essence. For enjoyments, there is no essence. Enjoyments are like flowing water. As is the boat, so is the home. As is the flower, so is the form. Life is like a water bubble. The Bhagavan spoke thus, and the monks, including the attendant Ananda, rejoiced and praised the words spoken by the Bhagavan. Having said this, whatever merit arises from teaching the Dharma, may all beings who have been our mothers be liberated from the ocean of existence. Thus, it is dedicated. Then, on this occasion, the Pratimoksha ceremony for novice monks is performed, according to the Sutra and the Karma Shata.
Chinese
纵然没有多说，如《三百颂》所说：如果未曾明显宣说，因已宣说遮止差别，故此处有布萨。如是，若相续未被罪业沾染，则已足够。若已沾染，则需忏悔并作布萨。首先，罪业一生起，立即前往任何一位比丘处忏悔。若未能如此，则在此僧团中，于一位比丘前忏悔亦可，故作礼拜。蹲踞而坐，禀告堪布或阿阇黎或长老或具寿：我，名为某某的沙弥，生起了如此这般的罪业。或者，若不能如此说，则说：我，名为某某的沙弥，因年幼无知、不恭敬、无有正念及烦恼炽盛之故，从所犯下的所有罪业的边际起，至堪布或至具寿前，皆发露忏悔。发露忏悔后，我将安住于安乐之中；若不发露忏悔，则不然。如是三次，并善用见断之方便。其次，正行：于一位比丘前作礼拜，蹲踞而坐，如前禀告：今日乃僧团的十四日或十五日布萨。我，名为某某的沙弥，亦是十四日或十五日布萨。我，名为某某的沙弥，已从诸障碍法中完全清净，如是禀告。祈请堪布等纳受我已从诸障碍法中完全清净。如是三次，并善用方便，从听闻的近处隔离。其次，比丘的布萨：若共同堕罪之外必须补救者，先前未能完成，则于此处行之。若因堕罪相同而未能找到忏悔之境者，则作共同加持。其咒语是：诵经者首先为了使因地域时节的力量而未能忏悔的共同堕罪，不障碍羯磨，故以祈请之羯磨作加持，故请僧众随顺行仪，专注于祈请之羯磨。僧众贤
English
Although not much is said, as stated in the "Three Hundred Verses": Even if it is not explicitly stated, because prohibition and distinction are mentioned, there is a Uposatha here. It is like that. If the continuum is not tainted by misdeeds, that is sufficient. If it is tainted, then it must be confessed and the Uposatha must be performed. First, as soon as the misdeed occurs, go to any bhikshu and confess. If that is not possible, then it is also acceptable to confess in front of a bhikshu within the Sangha, so prostrate. Sit squatting and inform the Khenpo, or Acharya, or Elder, or Venerable One: "I, the novice monk named so-and-so, have committed such and such a misdeed." Or, if you cannot say that, then say: "I, the novice monk named so-and-so, due to being a child, ignorant, disrespectful, lacking mindfulness, and under the influence of many afflictions, from the edge of whatever misdeeds have occurred, up to the Khenpo or up to the Venerable One, I confess and disclose everything. By confessing and disclosing, I will abide in comfort; if I do not confess and disclose, it will not be so." Do this three times and skillfully apply the means of seeing abandonment. Then, the main part: Prostrate before a bhikshu, sit squatting, and inform as before: "Today is the fourteenth or fifteenth Uposatha of the Sangha. I, the novice monk named so-and-so, am also the fourteenth or fifteenth Uposatha. I, the novice monk named so-and-so, am completely purified from the obstructing dharmas," so I say. I request that the Khenpo, etc., accept that I am completely purified from the obstructing dharmas. Do this three times and skillfully apply the means, and separate from the vicinity of hearing. Then, the Uposatha of the bhikshu: If there are non-common transgressions that need to be remedied, and they have not been completed above, do them here. If those who have not found a place to confess because of similar transgressions, then a common blessing should be done. The mantra for that is: The one reciting the sutra first, in order to prevent the common transgressions that could not be confessed due to the power of place and time from obstructing the karma, will bless with the karma of supplication, so please, Sangha, follow the conduct and focus on the karma of supplication. Virtuous Sangha,