English
Except for special instructions, without being blessed, if one leaves the vicinity of the place where one has vowed to stay and dawn breaks outside, one will incur the fault of breaking the summer retreat. If it is necessary to go out, one should be blessed. Without permission, one can be blessed for one to seven days before leaving. If the Sangha has obtained permission for forty days, then it is said that one can be blessed for less than forty days as needed before leaving. It is said that the blessing of the seventh day can be repeated many times, but the total should not exceed forty days. Blessing is not applied to the last six days. As it is said, regarding the meaning of this, the great controller of conduct said: At that time, it is only the seven days that are not established, but it is permissible to bless for one or two days, etc. Third, the distinction: When the Buddha Shakyamuni was residing in Shravasti, because in one place, the monks made a rule of not speaking to observe the summer retreat, it was permitted to make distinctions for the Sangha observing the summer retreat through the three ways of seeing, hearing, and suspecting. The definition is: Among the three bases, what is it that completely purifies the Dharma? The immediate category that arises depending on the manner of the summer retreat. The classification is: distinction of time and non-time. The first is divided into preparation and actual practice. Preparation is also divided into distant preparation and near preparation. The first is: From seven days before, one should understand the method of use, purify grudges, decorate temples, etc., and complete it before the thirteenth day, and then determine the Dharma on the night of the fourteenth. The second is: If one has vowed to observe the early summer retreat, then on the fifteenth morning of any month, either the middle autumn Sagittarius month, or for the later retreat, the late autumn Pleiades month, all the Sangha gather together, greet each other, and ask for forgiveness for offenses during the summer retreat. From the third series of transgressions to the confession of the novice monk, it is done like the Uposatha, and then the novices are separated. If it is necessary to take the consent and distinction of those who cannot attend, then after taking it, tell the Sangha, and like the non-common offenses during the Uposatha, correct them before joining the ranks of work. Here, after the worker blesses something similar to the offense, ask the appointee if he is happy, and if he is happy, then request.
Chinese
委任通过一和二的羯磨来做止宿者，为了止宿的缘故，以祈请羯磨来顺从心意等等。第二，正行是：被委任者分发吉祥草，那处所和所依二者拿着，以咒语三遍或一遍来做堕罪的止宿，被委任者圆满做好止宿要让僧团知道，以及做物的止宿。在那之后，说是沙弥，比丘尼，式叉摩那女，沙弥尼等的止宿要做。这样总的来说，实物的特殊是：说堕罪的时候，基和补特伽罗任何一个或两个都安放的止宿是允许做的。第二，非时的止宿是：由于因缘的力量，一个月或半个月和两个月过去的任何月尽都可以做止宿，如果斋戒等二事没有进行，也不是月空的时期，由于战争等因缘，僧团全部都要离开，那就互相做一个僧团的止宿，任何比丘由于因缘的力量要走也可以做这个。那些是时间的特殊。还有补特伽罗的特殊是：如果没有四个比丘，就不委任做止宿者，做祈请羯磨和止宿正行，如果没有三个或两个比丘，就加持止宿，如果只有自己一个人，就仅仅念诵正行三遍。另外，加持夏安居后走了，在其他处所遇到做止宿，和那些一起做止宿也说是可以的，断夏安居或者那天突然来的其他出家人也要做止宿。第二，安乐住的缘起之基是：衣服之基，皮革，住处卧具医药等在其他处知道。说是这个，这里有三，衣服，医药，住处卧具依止。第一，和放逸有关的是硬挺，和生活资具有关的是衣服，和特殊有关的是皮革之基。第一是：导师在胜林的时候，安住在有处所的夏安居出来顶礼而来的比丘们，由于非常辛苦而疲劳为因，而开许的。那
English
Having appointed someone to perform the Pravāraṇā through the karmas of one and two, it is to comply with the wishes through the petitioning karma for the sake of performing the Pravāraṇā, and so on. Secondly, the main part is: the appointed one distributes Darbha grass, which is held by both the place and the support, and the Pravāraṇā of transgressions is done with the mantra three times or once. The appointed one should make the Saṃgha aware that the Pravāraṇā has been done well, and the Pravāraṇā of objects should be done. After that, it is said that the Pravāraṇā of Śrāmaṇeras, Bhikṣuṇīs, Śikṣamāṇās, and Śrāmaṇerikās should be done. Thus, in general, the specifics of objects are: when discussing transgressions, it is said that the Pravāraṇā can be done by placing either one or both of the basis and the individual. Secondly, the untimely Pravāraṇā is: due to the power of circumstances, the Pravāraṇā can be done on any lunar death day that has passed one month or one and a half or two months. If the Upoṣatha and other two things have not been done, and it is not a lunar empty time, if all the Saṃgha must disperse due to circumstances such as war, then they should do the Saṃgha's Pravāraṇā to each other. Any Bhikṣu who must leave due to the power of circumstances can also do this. Those are the specifics of time. Also, the specifics of individuals are: if there are no more than four Bhikṣus, a Pravāraṇā performer should not be appointed, but the petitioning karma and the actual Pravāraṇā should be done. If there are no more than three or two Bhikṣus, the Pravāraṇā should be blessed. If there is only oneself, then only the main part should be recited three times. Furthermore, it is said that if one has gone after blessing the Vassa and meets with performing the Pravāraṇā in another place, it is permissible to do the Pravāraṇā together with them. Also, the Pravāraṇā must be done by another renunciate who has broken the Vassa or who has suddenly arrived on that day. Secondly, the basis for the conditions of comfortable dwelling is: the basis of clothing, leather, dwelling, bedding, medicine, etc., are known elsewhere. It is said that there are three here: clothing, medicine, and relying on dwelling and bedding. Firstly, what is related to carelessness is stiffness, what is related to the necessities of life is clothing, and what is related to specifics is the basis of leather. The first is: when the Teacher was dwelling in Jeta Grove, it was granted because the Bhikṣus who came out of the Vassa dwelling in a fixed place to pay homage became tired due to great effort. That
Chinese
所谓的“拉嘎廷”，意思是“固定”或“拉伸”。它的本名是指缝制袈裟时用来铺垫的平板。在这里，它被用来比喻僧众共有的三件袈裟。相似之处在于：正如平板覆盖袈裟，拉伸收缩之处，并在其上使袈裟成为一体一样，它也遍及所有铺垫者，与宽容的许可相关联，因此可以伸展，并且使所有铺垫者心意相通。为什么要铺垫呢？因为通过固定和铺垫，比丘可以获得十种功德，即：持有、分离、放置这三者，以及反复，聚集食物，未经允许而行走，以及避免索要袈裟的过失。属于铺垫的比丘，无论住在哪里，都有权共同获得财物，可以持有未经允许的袈裟，并且可以在没有僧裙的情况下旅行。铺垫的方式有五种：在哪里铺垫的地点是：在夏季安居所承诺的地方，也可以在那个铺垫处划定界限。何时铺垫的时间是：从昴宿星到心宿星之间，允许进行固定和铺垫。一般来说，从排除异议之后，通常为期五个月。由谁铺垫的人是：已经承诺过前一次夏季安居且没有破戒的清净比丘。铺垫的物品是：由夏季获得的财物所产生，并且拥有一件以上属于僧众的三件袈裟。如何铺垫的仪式分为准备、正行和结行三个部分。首先，比丘们取出各自袈裟的加持，然后，在夏季期间获得袈裟的那天起，不超过七天，所有比丘聚集在界限内，发愿说“就在这里铺垫”。通过祈请和两次羯磨来统一意见，指定铺垫者，祈请之后交付给他。他也生起三种心念，对僧众说“明天将会铺垫”。如果之前没有得到那件袈裟，那么指定者应该事先进行清洗、翻面、缝补等工作。其次，在秋季中旬的十六日早上，召集僧众，由指定者
English
The so-called "Laka Thin" means "fixed" or "stretched." Its real name refers to the flat board used for padding when sewing a Kasaya. Here, it is used as a metaphor for the three Kasayas that are commonly owned by the Sangha. The similarity lies in: just as the flat board covers the Kasaya, stretches the contracted parts, and makes the Kasaya one on it, it also covers all the padders, is associated with tolerant permission, so it can be stretched, and it makes all the padders agree with one mind. Why pad? Because by fixing and padding, the Bhikshu can obtain ten merits, namely: holding, separating, and placing these three, as well as repeatedly, gathering food, walking without permission, and avoiding the fault of asking for Kasaya. The Bhikshu belonging to the padding, no matter where he lives, has the right to jointly obtain property, can hold the Kasaya that has not been allowed, and can travel without a Sanghati. There are five ways to pad: The place where to pad is: in the place promised by the summer retreat, it is also possible to delimit the boundary at that padding place. The time when to pad is: from Pleiades to Antares, fixing and padding are allowed. Generally speaking, after excluding objections, it usually lasts for five months. The person who pads is: a pure Bhikshu who has promised the previous summer retreat and has not broken the precepts. The object to be padded is: produced from the wealth obtained in summer, and owns one or more of the three Kasayas belonging to the Sangha. The ritual of how to pad is divided into three parts: preparation, main practice, and conclusion. First, the Bhikshus take out the blessings of their respective Kasayas, and then, no more than seven days from the day the Kasaya was obtained during the summer, all the Bhikshus gather within the boundary and vow to say "Pad here." Unify opinions through request and two Karmas, designate the padder, and hand it over to him after the request. He also generates three thoughts and says to the Sangha, "Tomorrow will be padded." If that Kasaya has not been obtained before, then the designated person should wash, turn over, sew, etc. in advance. Secondly, on the morning of the sixteenth day of the middle month of autumn, gather the Sangha, and the designated person
Chinese
念诵三次铺设草垫的咒语。然后拿着草垫，按照年长顺序，坐在每位比丘面前铺设，要明白这一点。第三，这样念诵后，僧团要随喜说“铺设得好”等等。这样铺设后，要时时看管等等。被指定的人不得以天为单位离开，也不得带到别处。要通过不放在没有守护者的地方等方式来守护。关于撤回，有两种情况。自行脱离是：草垫移动到其他界限，或者被指定的比丘在其他界限破晓，或者属于该界限的一切不再属于该界限等等。人为撤回是：通过仪式撤回。这也有两种：在氐宿月十五撤回是按时撤回，以及由于因缘而在那之前非时撤回。第二，关于衣服的基础是：导师允许将夏季获得的布料剪裁并染成不好的颜色后穿着。具身精华看到乞讨者误以为是声闻，请求打上标记，因此随许了剪裁缝制的衣服。这有五点：材料的差别，制作衣服的方法，衣服的分类，各个分类的形态，以及如何穿着的方式。第一点是：未经邪命获取，材料既不太差也不太好的七种可用材料是：萨迦的丝绸，羊毛织物沙那尼奥卡，棉布和扎玛，科坦巴和杜古拉。经文中说：法衣的材料有七种。也就是说，不是毛太长，也不是没有剪掉边角等等。第二，制作方法是：将可用的材料好好清洗，舍弃八种不可用的主要颜色，用三种可用的颜色来改变颜色。就像经文中说的：茜草、紫胶、胭脂树和红花，药树汁和靛蓝、朱砂。这八种被认为是主要颜色。以及：蓝色、红花和姜黄。这三种是可用的颜色。一般来说，需要用颜色剪裁的衣服。不要穿没有用颜色剪裁的衣服。因此，用刀剪裁后，应该缝制适合缝制的地方。剪裁缝制的衣服本身就加持为法
English
Recite the mantra for laying out the straw mat three times. Then, holding the straw mat, sit in front of each bhikkhu in order of seniority and lay it out, understand this. Thirdly, after reciting in this way, the Sangha should rejoice, saying "Well laid out," and so on. After laying it out in this way, it should be inspected from time to time, and so on. The appointed person should not leave for a day, nor should it be taken elsewhere. It should be protected by not leaving it in a place without a protector, and so on. There are two types of withdrawal. Self-withdrawal is: the straw mat moves to another boundary, or the appointed bhikkhu dawns in another boundary, or everything belonging to that boundary no longer belongs to that boundary, and so on. Artificial withdrawal is: withdrawal through ritual. There are two types of this: withdrawal on the fifteenth of the month of Dvo is timely withdrawal, and withdrawal before that time due to circumstances is untimely withdrawal. Secondly, the basis of clothing is: the teacher allowed the cloth obtained in summer to be cut and dyed in bad colors and then worn. Embodied Essence saw beggars and mistook them for Shravakas, and requested that marks be made, so he permitted cut and sewn clothes. There are five points to this: the difference in materials, the method of making clothes, the classification of clothes, the form of each classification, and how to wear them. The first point is: the seven available materials that are not obtained through wrong livelihood and whose materials are neither too bad nor too good are: silk from Saka, wool fabric Shananioka, cotton cloth and Zama, Kotamba and Dukula. The scriptures say: There are seven types of materials for Dharma robes. That is, it is not that the wool is too long, nor that the corners are not cut off, and so on. Second, the method of making is: the available materials should be washed well, the eight unavailable main colors should be discarded, and the color should be changed with the three available colors. Just like the scriptures say: madder, lac, sappanwood and safflower, medicinal tree sap and indigo, cinnabar. These eight are considered to be the main colors. And: blue, safflower and turmeric. These three are available colors. Generally, clothes that are cut with color are needed. Do not wear clothes that have not been cut with color. Therefore, after cutting with a knife, the places that should be sewn should be sewn. The cut and sewn clothes themselves are blessed as Dharma