English
It is also necessary to perform confession under these circumstances. The second situation is that if an emergency occurs, it is permissible to recite the mantra twice or once. Also, if a quarrelsome bhikshu appears on the day of confession, causing all the sangha within the boundary to be unable to gather, then confession can be performed on the mandala area that has been divided. Alternatively, one can choose not to perform confession on that day and instead perform the Uposatha. The reason for not performing confession with a quarrelsome person is that they will hinder the determination of the pure Dharma. The third situation is that, generally, on the day of confession, all five categories of transgressions must be recited, but if some bhikshus say, "If I do not recite the remaining transgressions or the transgressions from the category of offenses, I will perform confession, otherwise I will not perform confession," then this situation where confession can be performed is called "foundational confession," because the "foundation" here refers to transgressions. If one says not to recite the Parajika category but to recite other transgressions, then confession cannot be established. As it is said, "Except for what must be abandoned at the end." If one says not to recite the remaining transgressions, then foundational confession is also established. Establishing a person means that if someone like Shariputra says not to recite, or says not to recite the transgressions that arose depending on someone like Devadatta, then confession is permissible. The fourth situation is that when thieves occur in the monastery due to war, etc., Go to any bhikshu you see in front of you and say, "Venerable ones, today should have been the fifteenth day of the sangha's confession, but whenever a gathering of the sangha can be found, confession should be performed at that time." Having said this, one can leave. This situation does not require anything like the fifteenth day, a gathering of the sangha, the act of requesting, sweeping, and sprinkling water. If someone has to leave before the end of summer, this ritual should also be followed. Alternatively, one can appoint a confessor of the sangha, and confession can be performed according to whichever month-end is encountered. The second part is explaining the practical application, which is divided into five points: the preparation of the ritual, the main practice, the subsequent practice, incidentally explaining wandering, and the method of blessing the confession. The first point is divided into two: distant preparation and close preparation. The first is: Confession
Chinese
在结夏安居开始前的十天或十五天，就要在村庄等居住地宣布将要进行结夏安居。清扫佛塔和寺庙等的庭院。如果与人有嫌隙，请求宽恕。从初八到十四，装饰狮子宝座，点燃酥油灯，陈设各种供品，听闻佛法，通过修行来度过时光。如果是早期的结夏安居，那么就在秋季中等的白露月（དབྱུག་པའི་ཟླ་བ།），如果提前，就在处暑月（ཁྲུམ་ཟླ།），如果延后，就在秋季末的小雪月（སྨིན་དྲུག་ཟླ་བ།）的十四日晚上，如果有能够决断的持律比丘，也要劝请在家人听法。可以和在家人共同听闻的，就是从经藏中分别贤愚的故事，以及佛陀的本生传等，如果能够结合经文和故事进行讲解，那就是最好的。如果做不到这些，就用装饰、陈设供品来代替晚上听法。准备好比丘和沙弥之间隔开的帷幕等，太阳落山后，敲击犍椎集合僧众，首先开始念诵《能仁赞》和《律仪祈愿文》以及劝请文。完成《戒律自赞经》的祈愿文后，绕佛，然后解散。这个结夏安居和布萨的意义相同，所以没有参加夏季安居的比丘和沙弥，也有从这天晚上离开的传统。第二天需要用的草镰刀，就是用芒草捆扎成十字形的草把，也要按照比丘和沙弥的人数准备好。 第二部分是，十四日夜晚结束，黎明升起之后，敲击羯磨椎，集合僧众，然后在门廊里像布萨时一样，忏悔堕罪并加持。这个时候，现在是加持堕罪，然后僧众进行结夏安居，之后再改变说法等等。之后，为了达成和合，比丘坐在寺庙里面，沙弥坐在外层，铺设坐垫等，按照顺序坐好。在维那的劝请下，念诵《能仁赞》。《律仪祈愿文》一结束，大家全部起立，摆出两人相对的姿势，手结“胜施印”，就是右手向上伸展，一起伸出手，恭敬顶礼。在夏季僧团中如法
English
Ten or fifteen days before the start of the summer retreat, it should be announced in villages and other residential areas that the summer retreat will be held. Clean the courtyards of stupas and temples. If there are grudges with others, ask for forgiveness. From the eighth to the fourteenth, decorate the lion throne, light butter lamps, arrange various offerings, listen to the Dharma, and spend time in practice. If it is an early summer retreat, then it is in the middle autumn month of White Dew, or if it is earlier, in the month of the Limit of Heat, or if it is later, on the night of the fourteenth day of the late autumn month of Minor Snow, if there is a Vinaya-holder Bhikshu who can make decisions, also encourage lay people to listen to the Dharma. What can be listened to in common with lay people are the stories of distinguishing between the wise and the foolish from the Sutra Pitaka, and the Jataka tales of the Buddha, etc. If it is possible to combine the scriptures and stories for explanation, that would be the best. If you cannot do these, then use decorations and offerings to replace listening to the Dharma at night. Prepare the curtain that separates the Bhikshus and Shramaneras, etc., and after the sun sets, strike the ghanta to gather the Sangha, first starting with the recitation of the "Praise to the Able One" and the "Vow of Discipline Prayer" and the exhortation. After completing the prayer of the "Self-Praise of Discipline Sutra", circumambulate the Buddha, and then disperse. This summer retreat has the same meaning as the Uposatha, so Bhikshus and Shramaneras who have not participated in the summer retreat also have the tradition of leaving from this night. The grass sickles needed for the next day, which are bundles of reeds tied in a cross shape, should also be prepared according to the number of Bhikshus and Shramaneras. Secondly, at the end of the fourteenth night, after the dawn rises, strike the karma ghanta to gather the Sangha, and then in the porch, as in the Uposatha, confess the downfalls and bless them. At this time, now it is blessing the downfalls, and then the Sangha performs the summer retreat, and then changes the statement, etc. After that, in order to achieve harmony, the Bhikshus sit inside the temple, and the Shramaneras sit on the outer layer, laying out cushions, etc., and sit in order. Under the encouragement of the precentor, recite the "Praise to the Able One". As soon as the "Vow of Discipline Prayer" is finished, everyone stands up, poses in a face-to-face manner, and makes the "Victorious Giving Mudra", which is to extend the right hand upwards together, and pay homage respectfully. Righteously within the summer Sangha
Chinese
因未成之事，所有违背您意愿之处，祈请宽恕！说完后回到自己的座位。之后，由于闭关房内有生病的比丘等因缘，无法聚集到羯磨处，因此奉献意乐和遮止，其咒语是在僧团指定的接受者面前，奉献者先行铺设坐垫，顶礼。尊者请垂听，今日是僧团的第十五次遮止，我是比丘某某，也是第十五次遮止，我比丘某某，对于僧团如法行事，奉献意乐。对于我，以见闻疑三事，对比丘僧团进行遮止。意乐和遮止也宣说，所说也应知晓。如此重复三次。此在敲槌前完成接受，此时接受者需在僧团中宣说，因此先行顶礼等。僧团的诸位尊者请谛听，今日是僧团的第十五次遮止，在某处有比丘某某，也是第十五次遮止，从某处来的比丘某某，对于僧团如法行事，奉献意乐。以见闻疑三事，对比丘僧团进行遮止。意乐和遮止也宣说，所说也应知晓。如此宣说一次。之后劝请经文，今日是僧团接受前期安居的第十五次遮止，如此转变后，从第三次传承开始，到宣说戒律清净经文为止，如布萨般进行后，沙弥们也需忏悔，但已做过，沙弥到比丘之间，被安居的主人以帷幕隔开。堪布升座之前，一切事情之前要做的堕罪忏悔加持，虽然说要在未离开座位之前进行，但无法做到，因此在此进行，堪布从祈请吉祥开始，如法重新进行。这是祈请，到此为止的宣说中，将布萨一词改为遮止一词。
English
Please forgive all actions that have gone against your wishes due to my incompetence! After saying this, they return to their seats. Then, because the monks inside the retreat, including the sick, are unable to gather at the place of activity due to various reasons, the mantra for offering both the intention and the exclusion is recited in front of the receiver appointed by the Sangha. The offerer first lays down a cushion and prostrates. "Venerable ones, please listen. Today is the fifteenth exclusion of the Sangha, and I, the monk so-and-so, am also making the fifteenth exclusion. I, the monk so-and-so, offer my intention for the Sangha to act according to the Dharma. I make an exclusion to the Sangha dwelling in the summer retreat based on three things: seeing, hearing, and suspicion. I also declare the intention and the exclusion. I also understand what is said." This is repeated three times. This is done after the acceptance is completed before the gavel is struck. At this time, the receiver must declare it within the Sangha, so they prostrate and bow. "Venerable Sangha, please listen. Today is the fifteenth exclusion of the Sangha, and in such-and-such a place, there is a monk so-and-so, who is also making the fifteenth exclusion. The monk so-and-so from such-and-such a place offers his intention for the Sangha to act according to the Dharma. I make an exclusion to the Sangha dwelling in the summer retreat based on three things: seeing, hearing, and suspicion. I also declare the intention and the exclusion. I also understand what is said." This is declared once. Then, the sutra is urged. "Today is the fifteenth exclusion of the Sangha that has accepted the early summer retreat." After transforming it in this way, from the third lineage until the recitation of the Sutra of Pure Morality, after performing it like the Uposatha, the novices must also confess, but it has already been done. Between the novice and the monk, the owner of the summer retreat separates them with a curtain. Before the abbot ascends the throne, the blessing of confession of offenses, which is done before everything else, is said to be done before leaving the seat, but it cannot be done, so it is done here. The abbot begins with the invocation of auspiciousness and performs it again according to the Dharma. This is the invocation. In the declaration up to this point, the word Uposatha is changed to the word exclusion.
Chinese
现在，如果像通常那样安居三个夏季，即一个半月，则应翻译为“第十四次解制”。关于地点的共识，虽然一些古代人已经做过，但如果在早期的布萨地点达成的共识没有消失，则不需要在这里重复，因此现在不这样做。然后，任命解制者。由执行者，即堪布，同时对两位所有者说：“比丘名为某某，你，根据需要任命，你们应该知道如何转换词缀。”询问安居者：“你愿意对比丘僧团进行解制吗？”他回答说：“我愿意。”然后，执行者说：“因为他愿意，所以为了任命解制者，通过祈请和两次行为，僧团应该遵循行为规范。首先，请注意祈请的行为。尊敬的僧团请听。如果比丘名为某某，愿意对安居的僧团进行解制，如果僧团认为时机成熟且可以接受，请僧团允许。僧团已经任命比丘名为某某进行解制，比丘名为某某的解制者将对安居的僧团进行解制。这是祈请。请注意包含结尾的陈述。尊敬的僧团请听。比丘名为某某，愿意对安居的僧团 进行解制，为此，如果僧团任命比丘名为某某对安居的僧团进行解制，那么诸位具寿，谁赞同比丘名为某某对比丘僧团进行解制，就请保持沉默。谁不赞同，就请说出来。僧团已经同意并允许，僧团已经任命比丘名为某某对安居的僧团进行解制，因为没有人说话，所以就这样认为。说完，执行者又说：“为了进行解制，请僧团注意祈请的行为。”尊敬的僧团请听。
English
Now, if one dwells for three summer seasons, which is one and a half months, as is usually the case, then it should be translated as "the fourteenth release." Regarding the consensus of location, although some ancient people have done it, if the consensus reached at the early Uposatha location has not disappeared, then it is not necessary to repeat it here, so it is not done in the current practice. Then, appoint the one who performs the release. The one who performs the action, that is, the Khenpo, says simultaneously to the two owners: "Bhikkhu named so-and-so, you, according to the need to appoint, you should know how to transform the affixes." Ask the Sangha dwelling in summer: "Are you willing to perform the release for the Sangha?" He replies, "I am willing." Then, the one who performs the action says, "Because he is willing, in order to appoint the one who performs the release, through the action of solicitation and two acts, the Sangha should follow the conduct. First, please pay attention to the action of solicitation. Venerable Sangha, please listen. If the Bhikkhu named so-and-so is willing to perform the release for the Sangha dwelling in summer, if the Sangha deems it timely and acceptable, please allow the Sangha. The Sangha has appointed the Bhikkhu named so-and-so to perform the release, and the Bhikkhu named so-and-so, the one who performs the release, will perform the release for the Sangha dwelling in summer. This is the solicitation. Please pay attention to the statement including the conclusion. Venerable Sangha, please listen. The Bhikkhu named so-and-so is willing to perform the release for the Sangha dwelling in summer, for this reason, if the Sangha appoints the Bhikkhu named so-and-so to perform the release for the Sangha dwelling in summer, then those venerable ones who approve of the Bhikkhu named so-and-so performing the release for the Sangha, let them remain silent. Those who do not approve, let them speak. The Sangha has agreed and allowed, the Sangha has appointed the Bhikkhu named so-and-so to perform the release for the Sangha dwelling in summer, because no one speaks, so it is regarded as such." Having said that, the one who performs the action says again, "In order to perform the release, please the Sangha pay attention to the action of solicitation." Venerable Sangha, please listen.