Chinese
哦！今天是僧众的第十五次解制日。如果僧众认为时机已到且允许，请僧众允许。今天僧众将进行解制。这是祈请。这样说。第二，正行分二：为戒律和佛法完全清净而进行的堕罪解制，以及为开启利养之门而进行的财物解制。第一部分是：堪布从法座下来，坐在座垫上，面朝外。两位夏主从堪布开始，直到所有比丘都结束，各自拿着草束，在堪布面前，连同座垫、法衣和僧裙一起，献上学戒之礼，并在“珍贵教法”等近词之后，请求关注解制仪式。堪布也以“如法调伏”等语回应。然后蹲下，两位施主都用脚踩住草束十字交叉的根部，草尖一头由堪布拿着，另一头由各自的手以右手在上、左手在下的方式握住。堪布禀告：请圣僧垂听。今天是僧众的第十五次解制日。我是比丘，名为某某，也是第十五次解制。我，比丘名为某某，因见、闻、疑三事，对安居的僧众进行解制。请诸位长老教诫我，请诸位长老指示我，请诸位长老摄受我。慈悲的诸位长老，为了慈悲，请慈悲地对待我。如果知道并见到堕罪，将如法调伏。这样说三遍，如果因缘不具足，说两遍或一遍也可以。最后要善巧方便。然后年长的夏主坐在堪布右边的座垫上，放下袈裟，面向堪布。堪布的两位年长道友比丘，也如前一样，连同座垫、法衣和僧裙一起，行学戒之礼，起立、鞠躬、合掌。在近词的请求和接受之后，蹲下，像之前一样拿着草束，善巧方便地进行解制。两位比丘回到自己的座位，堪布回到法座。然后两位夏主
English
O! Today is the fifteenth day of the Sangha's Pravāraṇā. If the Sangha deems it timely and permissible, please grant permission to the Sangha. Today the Sangha will perform the Pravāraṇā. This is a request. Thus it is said. Secondly, the main part has two divisions: the Pravāraṇā for the purity of discipline and Dharma, and the Pravāraṇā for material possessions to open the door to gains. The first is: the Abbot descends from the throne and sits on the cushion, facing outwards. The two summer patrons, starting with the Abbot, until all the monks have finished, each holding a bundle of grass, in front of the Abbot, along with the cushion, Dharma robe, and monastic skirt, offer the vows of training, and after the near words such as "Precious Doctrine," request attention to the Pravāraṇā ceremony. The Abbot also responds with "According to the Dharma, subdue," etc. Then squatting down, both patrons press the roots of the crossed grass bundles with their feet, with one tip held by the Abbot and the other held by their respective hands with the right hand on top and the left hand below. The Abbot reports: Please listen, venerable Sangha. Today is the fifteenth day of the Sangha's Pravāraṇā. I am a monk, named so-and-so, and it is also the fifteenth Pravāraṇā. I, a monk named so-and-so, due to the three matters of seeing, hearing, and suspecting, perform the Pravāraṇā for the Sangha residing in summer. Please, venerable ones, instruct me. Please, venerable ones, guide me. Please, venerable ones, accept me. Compassionate venerable ones, for the sake of compassion, please treat me with compassion. If I know and see a transgression, I will subdue it according to the Dharma. Say this three times, or if conditions do not permit, saying it twice or once is also sufficient. Finally, one should act skillfully. Then the elder summer patron sits on the cushion to the right of the Abbot, puts down the robe, and faces the Abbot. The Abbot's two elder Dharma friend monks, also as before, along with the cushion, Dharma robe, and monastic skirt, perform the vows of training, standing up, bowing, and joining palms. After the request and acceptance of near words, squat down, holding the grass bundles as before, and skillfully perform the Pravāraṇā. The two monks return to their seats, and the Abbot returns to the throne. Then the two summer patrons
Chinese
然后按照年长年幼的顺序，左右依次请出三位比丘，完成所有忏悔后，收集草束，清点比丘的数量。夏安居年长者在年长者队列的末尾站立，合掌面向堪布。祈请僧众垂听，在此名为吉祥的寺庙中，有多少比丘进行了忏悔。告知完毕后，在堪布的催促下，队列中的僧众说道：已妥善忏悔，已极好地忏悔。第二种是，夏安居施主手持布料或针等任何物品，无需行礼等，直接站立说道：祈请僧众垂听，以这样的物品，是否可以为夏安居的僧众进行忏悔？众人回答：完全可以，非常好。之后，两位夏安居施主到帷幕外，按照沙弥分发草的方式进行忏悔和计数。帷幕外的年长比丘们在年长者的后方铺设坐垫等，请求说：有多少沙弥进行了忏悔等。比丘和沙弥一起妥善完成等语。然后，立即站立，带着物品问答，如前完成，撤去帷幕。第三种是，在堪布的催促下，以祈愿、回向、吉祥等结尾，绕寺一周后散会。再次以海螺声集合僧众，充分进行法事讨论，如有来自施用地的供品等，则平等分配。之后，无论夏安居的收获大小，都应按照戒律经文中所说进行分配等，如果无法完全做到，也只能顺应当地习俗。据说先前分发的草束可以消除牲畜疾病，无论如何都要丢弃在干净的地方。两位被指定的沙弥捆扎戒条，在其末端系上锦缎、绸缎、华丽的布料等，长度不限，制成幡头，上面写字，例如：嗡 斯瓦斯德 悉昙。（藏文：ཨོཾ་སྭ་སྟི་སིདྡྷཾ།，梵文天城体：ॐ स्वस्ति सिद्धम्，梵文罗马拟音：oṃ svasti siddhaṃ，汉语字面意思：嗡，吉祥，成就。）为了佛法兴盛，为了护持和发展佛法。大鼓水狗年（1982年）初夏。纯洁的誓言
English
Then, according to the order of seniority, three monks are invited in turn from the left and right to complete all the confessions. After that, the bundles of grass are collected and the number of monks is counted. The senior summer retreatant stands at the end of the senior's queue, with palms together facing the Khenpo. Please listen to the Sangha, how many monks have confessed in this auspicious temple. After informing, at the urging of the Khenpo, the monks in the queue said: Confessed well, confessed very well. The second is that the summer retreat sponsor holds any item such as cloth or needles, without needing to salute, etc., and stands and says: Please listen to the Sangha, is it possible to confess to the Sangha in summer retreat with such items? Everyone answered: It is completely possible, very good. After that, the two summer retreat sponsors go outside the curtain and confess and count in the same way as the novice distributes grass. The senior monks outside the curtain set up cushions, etc. behind the seniors, and ask: How many novices have confessed, etc. Monks and novices together complete the words well, etc. Then, immediately stand up, answer questions with items, complete as before, and remove the curtain. The third is that, at the urging of the Khenpo, the meeting is concluded with prayers, dedications, auspiciousness, etc., and circumambulating the temple. The Sangha is gathered again with the sound of a conch shell, and Dharma discussions are fully conducted. If there are offerings from the place of offering, etc., they are distributed equally. After that, no matter how big or small the gains of the summer retreat are, they should be distributed according to the precepts and scriptures. If it is not possible to do it completely, it is only appropriate to follow local customs. It is said that the bundles of grass distributed earlier can eliminate livestock diseases, and in any case, they must be discarded in a clean place. The two appointed novices tie up the precepts, and at the end of them, tie brocade, silk, gorgeous cloth, etc., of any length, to make a pennant head, on which words are written, for example: Om Swasti Siddham. (Tibetan: ཨོཾ་སྭ་སྟི་སིདྡྷཾ།, Sanskrit Devanagari: ॐ स्वस्ति सिद्धम्, Sanskrit Roman transliteration: oṃ svasti siddhaṃ, literal Chinese meaning: Om, auspicious, accomplishment.) For the prosperity of the Dharma, for the protection and development of the Dharma. Early summer of the Great Drum Water Dog Year (1982). Pure vow.
Chinese
具足三学的僧团，聚集在图旦却科林（Thubten Chokhorling）的僧众。比丘一百一十三人有余，沙弥五十五人持守戒律。闻思修三者，任运成就二利。以此善行，愿佛教兴盛，国泰民安。愿一切众生享用圆满的吉祥！萨瓦塔扎延度（藏文，梵文天城体：सर्वथा जयनतु，梵文罗马拟音：sarvathā jayantu，汉语字面意思：一切胜利）。 像这样，根据篇幅大小，由作者撰写的偈颂，书写后悬挂在寺院的门楣或门板上。即使在作羯磨（དགག་དབྱེ།）的当天是十五，也不需要作布萨（གསོ་སྦྱོང་།），因为作羯磨已经具备了布萨的作用。如《律三百颂》中所说：“为使了知羯磨清净故，彼与布萨意义非不同。”又如《律词句》中所说：“罪业轻微之布萨，作羯磨后亦不作。”因此之故，即使有未受立夏誓言的出家人突然到来，也必须作羯磨。此外，已经受立夏誓言离开，在其他寺院作羯磨，或者心中想与他们一起作羯磨，也是可以的，没有过失。第四，在羯磨结束的十六那天，为了避免对住处的贪恋和疲惫等，如经中所说，可以在一由旬的范围内游历。为了消除身心的疲惫，以四种行为保持谨慎、平和、端庄。 安住于美好的环境，以清净和喜悦，与消愁的庆典等相关联，随意地度过七天等时间。如果有人不喜欢游历等，但既然已经受了立夏誓言，羯磨结束后，如果从夏安居处向外走超过八十步左右，就会有过失，因此如果有游历的帐篷等，就应该去那里。第五，如果作羯磨的地方没有超过四位比丘，因为不能指定作羯磨者，所以不指定。按照上述方式进行祈请和实际的羯磨。如果有三位或两位比丘，就加持羯磨，互相陈述说：尊者请听，现在僧众作羯磨
English
The Sangha with the three studies, the community gathered at Thubten Chokhorling. There are more than one hundred and thirteen monks, and fifty-five novices uphold the precepts. Through hearing, thinking, and meditating, may they spontaneously accomplish the two benefits. By this virtue, may the Buddha's teachings flourish and the country be peaceful. May all beings enjoy perfect prosperity! Sarva Thā Dza Yantu (藏文，梵文天城体：सर्वथा जयनतु，梵文罗马拟音：sarvathā jayantu，汉语字面意思：All Victory). Like this, according to the size of the verses written by the author, they should be written and hung on the lintel or door panels of the monastery. Even if the day of performing the *Gag Gye* (དགག་དབྱེ།, *pratikarman*, ceremony of confession and restoration) is the fifteenth, there is no need to perform the *So Jong* (གསོ་སྦྱོང་།, *uposatha*, ceremony of purification), because performing the *Gag Gye* already serves the purpose of the *So Jong*. As it is said in the *Vinaya Three Hundred Verses*: "To make known the purity of the *Gag Gye*, its meaning is not different from the *So Jong*." Also, as it is said in the *Vinaya Words and Phrases*: "The *So Jong* for minor sins, after performing the *Gag Gye*, is not done again." Therefore, even if a renunciate who has not taken the summer retreat vow suddenly arrives, it is still necessary to perform the *Gag Gye*. Furthermore, having taken the summer retreat vow and left, performing the *Gag Gye* in another monastery, or thinking of performing the *Gag Gye* together with them, is also permissible and without fault. Fourth, on the sixteenth day after the *Gag Gye* is completed, in order to avoid attachment to the dwelling place and fatigue, etc., as it is said in the scriptures, one can travel within a *yojana* (a unit of distance). In order to relieve physical and mental fatigue, one should maintain mindfulness, peace, and decorum in the four activities. Residing in a beautiful environment, with purity and joy, one should spend seven days or so at one's leisure, associated with festivals of dispelling sorrow, etc. Even if someone does not enjoy traveling, etc., since they have taken the summer retreat vow, after the *Gag Gye* is completed, if they go more than eighty paces or so outside the summer retreat place, they will incur a fault. Therefore, if there are traveling tents, etc., one should go there. Fifth, if there are no more than four monks in the place where the *Gag Gye* is to be performed, because the performer of the *Gag Gye* cannot be appointed, he should not be appointed. The request and the actual *Gag Gye* should be performed as above. If there are three or two monks, the *Gag Gye* should be blessed, and they should state to each other: "Venerable ones, please listen. Now the Sangha is performing the *Gag Gye*."