Chinese
赐予之后，僧团说“名为某某的比丘，请赐予四十日的许可”，像这样不说话，就照这样接受。这样从僧团获得许可的那个人，在去的时候，也要在结界内的比丘前加持后前往。那的咒语是，和之前的七日仪轨一样，将“为了具法之事七日”替换成“为了僧团或具法之事八日或四十日，前往结界之外”。差别仅仅在于此。第三，关于解制的基础仪轨。准备工作是，在进行解制之前的七日等时间，要通知使用区域的村庄，如果存在仇恨，则请求宽恕，装饰寺庙等。如果是前安居，则在仲秋月的弃杖月，如果是后安居，则在小秋月的星宿月十四日的晚上，如果有能够决断的持律比丘，也要劝说在家众听法。如果不能做到这些，也要念诵日期，劝说念诵吉祥经，这是必须要做的事情，钦波堪布这样说。从十四日夜晚结束，黎明出现之前开始，到变为十五日的早晨时，准备割草的工具。敲击羯磨钟，当所有僧众聚集时，大家互相忙碌地行礼，站立并顶礼。在夏季安居期间，对于僧团中不如法而产生的所有不悦，请求宽恕。说完后坐下。今天僧团接受前安居的第十五次解制。这样劝请后，从《续部三品》到念诵《戒律清净经》之前，像进行布萨一样。之后，如果需要，也要进行沙弥的忏悔。驱逐沙弥后，对于在结界内，因为生病等原因无法参与羯磨的比丘，献上意乐和解制的咒语是：在僧团指派的接受者面前说：具寿请听，今天僧团的第十五次解制，我
English
After granting permission, the Sangha says, "Please grant permission for forty days to the monk named so-and-so." If nothing is said, it is accepted as is. Having obtained permission from the Sangha in this way, when going, one should go after blessing in front of a monk within the boundary. The mantra for that is the same as the previous seven-day ritual, replacing "seven days for the sake of Dharma" with "eight or forty days for the sake of the Sangha or Dharma, going outside the boundary." The difference lies only in this. Third, regarding the basic ritual of lifting the restrictions. The preparation is to inform the villages in the area of use seven days before the lifting of restrictions, and if there is hatred, to ask for forgiveness, decorate the temple, and so on. If it is the early summer retreat, then on the fourteenth night of the middle autumn month of the Discarding Staff Month, or if it is the later summer retreat, then on the fourteenth night of the lesser autumn month of the Star Constellation Month, if there is a Vinaya-holding monk who can make decisions, then also encourage the laypeople to listen to the Dharma. If that much cannot be done, then also recite the dates, encourage the recitation of the Auspicious Sutra, which must be done, so says Khenpo Chimbo. Starting from the end of the fourteenth night, before dawn appears, until the morning of the fifteenth day, prepare the grass-cutting tools. Strike the karma bell, and when all the Sangha has gathered, everyone busily bows to each other, stands, and prostrates. During the summer retreat, for all the displeasure caused by impropriety in the Sangha, I ask for forgiveness. After saying this, sit down. Today is the fifteenth lifting of restrictions for the Sangha's acceptance of the early summer retreat. After making this request, from the "Three Sections of the Tantra" up to reciting the "Sutra of Pure Morality," do as with the Uposatha. Afterward, if necessary, also perform the confession of the novices. After dismissing the novices, for the monks within the boundary who are unable to participate in the karma due to illness or other reasons, the mantra for offering both the intention and the lifting of restrictions is: In front of the receiver appointed by the Sangha, say: Venerable ones, please listen, today is the fifteenth lifting of restrictions of the Sangha, and I
Chinese
这是比丘布若扎瓦名为某某的又一次第十五次解制。我，比丘布若扎瓦名为某某，向僧团呈献意乐，以如法行事。我以见、闻、疑三事，对比丘夏安居的僧团进行解制。意乐和解制也一并陈述。陈述也如实知晓。如是重复三次。授者向僧团陈述：诸位尊者僧团，请垂听。今日是僧团的第十五次解制。在某某处，比丘布若扎瓦名为某某的又一次第十五次解制。在某某处，比丘布若扎瓦名为某某，向僧团呈献意乐，以如法行事。以见、闻、疑三事，对比丘夏安居的僧团进行解制。意乐和解制也一并陈述。陈述也如实知晓。如是陈述一次。之后，对于知晓堕罪者，应进行忏悔、遮罪、加持等适当之举。此举应如自恣时的程序，在列席羯磨之前进行。若未完成，则在此进行。也应进行共同堕罪的加持。之后，前辈们曾对处所达成共识。对此，一些智者说：解制的实际羯磨是个人之业，而非僧团的实际羯磨。因此，在僧团解制之处达成共识。说不应念诵，所以不合理。无论如何，在自恣之处达成共识，因为那是所有其他处所。因此，清楚地说，若它未被破坏，则我无需重复达成共识来做其他事。因此，在具有自恣仪轨的原始僧团处所，无需进行，这一点已经成立。之后，任命解制者。羯磨者说：比丘名为某某，你乐意对夏安居的僧团进行解制吗？他也说：乐意。羯磨者又说：因为他乐意，所以为了任命解制者，将进行祈请和两次羯磨，因此僧团应遵循威仪。首先是祈请文：
English
This is the fifteenth counter-excommunication of the Bhikshu Brotrawa named so-and-so. I, Bhikshu Brotrawa named so-and-so, offer my intention to the Sangha to act according to the Dharma. I excommunicate the Sangha of monks who have stayed for the summer retreat with the three grounds of seeing, hearing, and suspecting. Intention and excommunication are also stated together. The statement is also known as it is. Repeat this three times. The giver states to the Sangha: Venerable Sangha, please listen. Today is the fifteenth excommunication of the Sangha. In such and such a place, the fifteenth counter-excommunication of the Bhikshu Brotrawa named so-and-so. In such and such a place, the Bhikshu Brotrawa named so-and-so offers his intention to the Sangha to act according to the Dharma. I excommunicate the Sangha of monks who have stayed for the summer retreat with the three grounds of seeing, hearing, and suspecting. Intention and excommunication are also stated together. The statement is also known as it is. State this once. Then, for those who know of offenses, confession, concealment, blessing, etc., should be done as appropriate. This should be done before attending the Karma session, as in the case of self-surrender. If it is not completed there, it should be done here. The blessing of common offenses should also be done. After that, the elders used to agree on the place. On this, some scholars say: The actual Karma of excommunication is the act of an individual, not the actual Karma of the Sangha. Therefore, agree on the place of excommunication of the Sangha. It is said that it is not appropriate because it is not appropriate to recite. In any case, agreement is reached at the place of self-surrender, because that is the place of all other things. Therefore, it is clear that if it is not destroyed, I do not need to repeat the agreement to do other things. Therefore, it is established that it is not necessary to do it in the places of the original Sangha that have the practice of self-surrender. Then, appoint the excommunicator. The Karma maker says: Bhikshu named so-and-so, are you willing to excommunicate the Sangha who have stayed for the summer retreat? He also says: I am willing. The Karma maker says again: Because he is willing, in order to appoint the excommunicator, the Sangha should follow the conduct by performing the request and two Karmas. First is the request:
Chinese
请注意羯磨。请各位僧众谛听。如果比丘名为某某者，乐意对安居的僧团作自恣，如果僧团的时机已到且允许，请僧团开许。僧团已委派比丘名为某某者作自恣，这位作自恣的比丘名为某某者，将对安居的僧团作自恣。这是禀白。请注意包含结尾的陈述。僧团禀白。比丘名为某某者，乐意对安居的僧团作自恣，为此，如果僧团委派比丘名为某某者对安居的僧团作自恣，哪位具寿认可僧团委派比丘名为某某者对安居的僧团作自恣，请保持沉默。哪位不认可，请说出来。僧团已认可并开许，僧团已委派比丘名为某某者对安居的僧团作自恣，因为这样无人作声，故如是接受。如是说。又，执事者说：为了作自恣，请注意僧团一致同意的禀白羯磨。请各位僧众谛听。今日是僧团的第十五次自恣。如果僧团的时机已到且允许，请僧团开许。今日僧团将作自恣。这是禀白。如是说。之后是自恣正行仪轨，分为一般和特殊两种。第一种又分为两种，首先，为了戒律和诸法完全清净，应作堕罪的自恣。被委派的比丘应向所有僧团遍洒草。之后，三位或更少的比丘应向被委派者顶礼，蹲坐，两位处所依和所依者各自用脚踩住十字草捆的根部，双手抓住顶端，说：具寿请垂听。今日是僧团的第十五次自恣。我比丘名为某某
English
Please pay attention to the karma. Please listen, venerable Sangha. If the Bhikshu named so-and-so is willing to perform the Pravāraṇā for the Sangha in retreat, if the time is right for the Sangha and it is permissible, please allow the Sangha. The Sangha has appointed the Bhikshu named so-and-so to perform the Pravāraṇā, and this Bhikshu named so-and-so will perform the Pravāraṇā for the Sangha in retreat. This is the announcement. Please pay attention to the statement including the conclusion. The Sangha announces. The Bhikshu named so-and-so is willing to perform the Pravāraṇā for the Sangha in retreat, and for this purpose, if the Sangha appoints the Bhikshu named so-and-so to perform the Pravāraṇā for the Sangha in retreat, those venerable ones who approve of the Sangha appointing the Bhikshu named so-and-so to perform the Pravāraṇā for the Sangha in retreat, please remain silent. Those who do not approve, please speak up. The Sangha has approved and permitted, and the Sangha has appointed the Bhikshu named so-and-so to perform the Pravāraṇā for the Sangha in retreat, and since no one speaks, it is accepted as such. Thus it is said. Again, the officiant says: For the purpose of performing the Pravāraṇā, please pay attention to the announcement karma of the Sangha's unanimous agreement. Please listen, venerable Sangha. Today is the Sangha's fifteenth Pravāraṇā. If the time is right for the Sangha and it is permissible, please allow the Sangha. Today the Sangha will perform the Pravāraṇā. This is the announcement. Thus it is said. Then comes the actual ritual of the Pravāraṇā, which is divided into general and specific. The first is further divided into two parts. First, for the complete purification of discipline and Dharma, the Pravāraṇā of offenses should be performed. The appointed Bhikshu should spread grass throughout the entire Sangha. After that, three or fewer Bhikshus should prostrate to the appointed one if he is senior, sit squatting, and both the place of reliance and the one relying should each press the root of the crossed grass bundle with their feet, hold the tips with both hands, and say: Venerable ones, please listen. Today is the Sangha's fifteenth Pravāraṇā. I, the Bhikshu named so-and-so
Chinese
这是第十五种，也就是最终的自恣。我，比丘，名为……，以我所见、所闻、所疑的三种情况，对安居的僧团作自恣。请诸位长老教诫我，请诸位长老指示我，请诸位长老摄受我。慈悲的长老们，为了慈悲，请慈悲地对待我。如果知道并见到有堕罪，我会如法如律地忏悔。如是说三遍。如果因缘不具足，说两遍或一遍也可以。最后要善巧方便。然后，被委派的人也在另一个人面前作自恣，之后数清收集起来的草束，站起来顶礼。请僧团的尊者们垂听。在名为吉祥的寺院里，有这么多比丘作自恣。让他们明白之后，在座的人说：善作自恣！非常善作自恣！之后，为了打开获得之门，要作财物自恣。被委派的比丘拿着自己的财物，哪怕是一根针，说：请僧团的尊者们垂听。用这样的财物也可以对安居的僧团作自恣吗？大家都说：很好，可以！非常好，可以！之后，叫来沙弥们，让他们像之前一样作自恣，让僧团明白。最后的行为是：被委派的人将比丘和沙弥的安居所得收集起来，一起分配。作回向和吉祥语之后起身，这就是自恣。即使那天是十五日，也不需要作布萨，因为作了自恣，布萨也就完成了。如是，萨迦的本尊说：恶劣之罪的布萨，作自恣后也不用再作。为了清净布萨，自恣也就是布萨。因此，即使有未发愿安居的出家者突然到来，也必须作自恣。第二天，十六日，前往住处。
English
This is the fifteenth kind, which is the final Pravarana. I, a Bhikshu named..., based on the three situations of what I have seen, heard, and suspected, perform Pravarana to the Sangha residing in the Vassa. Please, venerable elders, instruct me. Please, venerable elders, guide me. Please, venerable elders, accept me. Compassionate elders, for the sake of compassion, please treat me with compassion. If I know and see any transgression, I will confess according to the Dharma and Vinaya. Say this three times. If the conditions are not sufficient, saying it twice or once is also acceptable. Finally, one should be skillful in means. Then, the appointed person also performs Pravarana in front of another person. After that, count the collected bundles of grass, stand up, and prostrate. Please, venerable members of the Sangha, listen. In this monastery called Auspicious, so many Bhikshus have performed Pravarana. After making them understand, those present say: Well done Pravarana! Very well done Pravarana! After that, in order to open the door of gain, one should perform Pravarana with possessions. The appointed Bhikshu takes one of his possessions, even a needle, and says: Please, venerable members of the Sangha, listen. Is it permissible to perform Pravarana to the Sangha residing in the Vassa with such a possession? Everyone says: Very well, it is permissible! Very well, it is permissible! After that, call the Shramaneras and let them perform Pravarana as before, and let the Sangha understand. The final action is: the appointed person collects the gains of the Vassa of the Bhikshus and Shramaneras and distributes them together. After making dedication and auspicious words, rising up is the Pravarana. Even if that day is the fifteenth, there is no need to perform Uposatha, because having performed Pravarana, the Uposatha is also accomplished by it. Thus, the deity of Sakya said: The Uposatha for minor sins, after performing Pravarana, there is no need to do it again. In order to purify the Uposatha, Pravarana is also the same as Uposatha. Therefore, even if a renunciate who has not vowed to reside in the Vassa suddenly arrives, it is necessary to perform Pravarana. The next day, the sixteenth, go to the dwelling.