Chinese
彼应语言)“我今与某甲。长老若须，从彼取用，好爱护之。”(不应语所称比丘知) 独住作净法(有比丘独住房中，不知云何净施？佛言：“听作遥示净施。”心生口言也)。 “我此长衣，净施某甲，从彼取用。”(独净施法，至十一日复应如前法心生口言)“我此长衣，从某甲取还。”(然后更如前法净施口言) 今粟净施法(《萨婆多》云：“钱宝谷米，并同长衣，十日说净。”《四分》云，当持至可信优婆塞所、若守园人所，告云)：“此是我所不应。汝当知之。” 第五、僧等布萨法(托外为因、缘请而制。识相遵奉，遣犯僧持。《摩德勒伽论》云：“云何名布萨？舍诸恶不善法，证得白法究竟梵行。半月自观犯与不犯，清净身口。”)。 众僧说戒法(律云：诸比丘欲庄严布萨堂，悬缯散花，施过中饮亦施衣物，又欲以偈赞佛法僧。佛言：“皆听。若有种种福事应及时作。”圣教既然，特须敬重，各相勉励准法修行。至布萨日，扫洒庭院装饰堂中，说戒之座种种庄严。唱时至等，四种集僧，使众咸知详心赴集。然戒为净法，非犯所闻，若有愆违悔令清净，未遑忏洗圣开发露。今依次第具列轨仪)。 僧犯忏悔法(有一住处，布萨日，一切僧犯罪。佛言：应白二 现代汉语译本：他应该这样说：‘我现在把这个东西施舍给某甲（具体的人名）。长老如果需要，可以从他那里取用，请好好爱护它。’（不应该告诉不认识的比丘）。 独处时做净施的方法（有比丘独自在房中，不知道如何做净施？佛说：‘允许做遥示净施。’心里想着，口里说着）。 ‘我这件长衣，净施给某甲（具体的人名），可以从他那里取用。’（独自做净施的方法，到第十一天，应该像之前的方法一样，心里想着，口里说着）‘我这件长衣，从某甲（具体的人名）那里取回。’（然后像之前的方法一样，做净施，口里说着）。 现在说粟米的净施方法（《萨婆多论》说：‘钱财、宝物、谷米，都和长衣一样，十天说一次净施。’《四分律》说，应该拿到可信的优婆塞（在家男居士）那里，或者守园人那里，告诉他们）‘这个东西是我不应该拥有的。你们应该知道。’ 第五，僧众共同布萨的方法（因为外在的因缘而制定。认识仪轨，遵照奉行，避免僧众违犯。《摩德勒伽论》说：‘什么叫做布萨？舍弃各种恶和不善法，证得清净的法，究竟圆满梵行。每月两次自我观察，有没有犯戒，保持身口清净。’）。 众僧说戒的方法（律中说：各位比丘想要庄严布萨堂，悬挂彩带，散花，施舍过午的饮料，也施舍衣物，又想用偈颂赞美佛法僧。佛说：‘都允许。如果有各种福德之事，应该及时去做。’圣教既然如此，特别需要敬重，互相勉励，按照佛法修行。到布萨日，打扫庭院，装饰堂中，说戒的座位也要种种庄严。唱诵‘时至’等，四种集合僧众的方式，让大家知道，仔细用心赴会。然而戒律是清净的法，不是犯戒的人可以听的，如果有人犯戒，要让他忏悔清净，还没有来得及忏悔的，要公开揭露。现在按照次第，详细列出仪轨）。 僧众犯戒忏悔的方法（有一个住处，布萨日，所有僧人都犯了戒。佛说：应该白二羯磨（通过两次羯磨仪式）
English
English version: He should say, 'I now give this to so-and-so (a specific name). If the elder needs it, he can take it from him, please take good care of it.' (Should not tell a bhikkhu who is not known). The method of making a pure offering when living alone (If a bhikkhu is alone in his room and does not know how to make a pure offering? The Buddha said, 'It is permissible to make a remote indication of a pure offering.' Thinking in the mind and speaking with the mouth). 'I give this long robe as a pure offering to so-and-so (a specific name), and he can take it from him.' (The method of making a pure offering alone, on the eleventh day, should be like the previous method, thinking in the mind and speaking with the mouth) 'I take this long robe back from so-and-so (a specific name).' (Then, like the previous method, make a pure offering, speaking with the mouth). Now speaking about the method of pure offering of millet (The Sarvastivada Vinaya says, 'Money, treasures, grains, and rice are the same as long robes, and a pure offering is declared every ten days.' The Dharmaguptaka Vinaya says that it should be taken to a trustworthy upasaka (male lay devotee) or a garden keeper, and tell them) 'This is something I should not have. You should know this.' Fifth, the method of Sangha's joint Uposatha (Established because of external causes and conditions. Knowing the rituals, following and upholding them, and avoiding violations by the Sangha. The Matrka says, 'What is called Uposatha? Abandoning all evil and unwholesome dharmas, attaining pure dharma, and ultimately perfecting the Brahmacharya (holy life). Observing oneself twice a month, whether one has violated the precepts or not, and keeping body and mind pure.'). The method of Sangha reciting the precepts (The Vinaya says: If the bhikkhus want to decorate the Uposatha hall, hang streamers, scatter flowers, offer afternoon drinks, and also offer clothing, and also want to praise the Buddha, Dharma, and Sangha with verses. The Buddha said, 'All are allowed. If there are various meritorious deeds, they should be done in a timely manner.' Since the holy teachings are like this, they especially need to be respected, and they should encourage each other to practice according to the Dharma. On the Uposatha day, sweep the courtyard, decorate the hall, and decorate the seat for reciting the precepts in various ways. Chanting 'The time has come,' etc., the four ways of gathering the Sangha, so that everyone knows and carefully attends the meeting. However, the precepts are pure dharmas, and those who have violated them cannot hear them. If someone has violated the precepts, they must be made to repent and purify themselves. Those who have not had time to repent must be publicly exposed. Now, in order, the rituals are listed in detail). The method of Sangha confessing transgressions (There was a dwelling place, and on the Uposatha day, all the Sangha members had transgressed. The Buddha said: It should be done with a white double-kamma (through two kamma rituals)) --------------------------------------------------------------------------------
Chinese
羯磨一人往他众悔过，然后余人向彼除罪。若不得尔，尽集布萨堂，白二置其犯，云)。 “大德僧听！僧今皆有此罪(须陈名种)，不能得悔过。今共置之，后当悔过。若僧时到僧忍听。白如是。”“大德僧听！僧今皆有此罪，不能得悔过。今置之，后当悔过。谁诸长老忍，默然；不忍者说。”“僧已置此罪竟。僧忍，默然故，是事如是持。”(然后布萨，不应不布萨) 临欲布萨时一人发露法(应向比坐心念口言)。 “我有此罪。(应说名种，不得直云此罪)说戒竟当悔。”(疑亦如是) 教诫尼众法(尼禀碍形恒拘障累，阙其游方咨受法训。大圣悲鉴故制此仪，令尼诣僧请人教诫，僧差具德诲以未闻。然法有广略，律教备明并合遵承，无宜怠废。但今僧尼慢教，又具德者稀，广诫之仪未闻行用，且施略轨以备于时。尼差使人诣僧请已，受嘱比丘代某甲乞。此律尼法云：应于唱说不来诸比丘说欲清净时，受嘱之人应从坐起，在僧前立白言)。 “大德僧听！某寺和合比丘尼僧，顶礼和合比丘僧足，乞教诫人。”(三说已，应至上座所云：“大德慈愍，能教授尼不？”若言不堪者，乃至二十夏已来，一一具问。若无有者，还至上座所白言：“遍问众僧，无有堪者。”上座即应作略 羯磨（Karma，业）一人前往其他僧众处忏悔，然后其他人为他消除罪过。如果不能这样，就全部聚集在布萨堂（Posadha Hall，举行布萨仪式的场所），通过两次宣告来搁置他的罪过，（说）： ‘大德僧众请听！僧众现在都有这个罪（必须陈述罪名和种类），不能得到忏悔。现在共同搁置它，以后再忏悔。如果僧众时机成熟，僧众容忍，请听。宣告如是。’ ‘大德僧众请听！僧众现在都有这个罪，不能得到忏悔。现在搁置它，以后再忏悔。哪位长老容忍，就默然；不容忍者请说。’ ‘僧众已经搁置了这个罪过。僧众容忍，因为默然，这件事就这样成立。’（然后进行布萨，不应该不进行布萨） 临近布萨时，一人发露罪法（应该面向同座的比丘心念口说）： ‘我犯了此罪。（应该说出罪名和种类，不能直接说‘此罪’）说戒完毕后应当忏悔。’（有疑问也一样） 教诫比丘尼的方法（比丘尼受限于各种障碍，经常被拘禁和束缚，缺乏游方参学和接受教法的机会。大圣悲悯，所以制定了这个仪轨，让比丘尼去僧团请求教诫人，僧团派遣具足德行的比丘去教导她们未曾听闻的佛法。然而，教法有广略之分，律藏中详细说明，都应该遵从，不应该懈怠废弃。但是现在僧尼轻慢教法，而且具足德行的人很少，广诫的仪轨没有听说有人使用，暂且施行简略的仪轨以备不时之需。比丘尼派遣使者去僧团请求后，接受嘱托的比丘代替某某比丘尼请求。这部律藏的尼法说：应该在唱诵说不来的比丘的欲清净时，接受嘱托的人应该从座位上站起来，在僧众面前站立宣告）： ‘大德僧众请听！某寺和合比丘尼僧团，顶礼和合比丘僧团的足，乞求教诫人。’（三次宣告后，应该到上座处说：‘大德慈悲，能教授比丘尼吗？’如果说不堪胜任，就问到二十夏（Vassa，雨季安居）以上的比丘，一一询问。如果没有人能胜任，就回到上座处宣告：‘普遍询问僧众，没有人能胜任。’上座就应该作简略的教诫
English
A Karma (Karma, action) is performed when one person goes to the Sangha (community) to confess, and then the others absolve them of their offense. If this is not possible, all should gather in the Posadha Hall (Posadha Hall, hall for Uposatha ceremony), and the offense is provisionally set aside with two announcements, saying: 'Venerable Sangha, please listen! The Sangha now all have this offense (the name and type must be stated), and cannot obtain repentance. Now, let us jointly set it aside, and repent later. If the Sangha is ready and the Sangha agrees, please listen. The announcement is as such.' 'Venerable Sangha, please listen! The Sangha now all have this offense, and cannot obtain repentance. Now, let us set it aside, and repent later. Whoever among the elders agrees, let them be silent; whoever does not agree, please speak.' 'The Sangha has now set aside this offense. The Sangha agrees, because they are silent, this matter is thus established.' (Then perform the Uposatha, it should not be omitted) When approaching the time for the Uposatha, one person reveals their offense (they should mentally and verbally confess to the bhikkhu sitting next to them): 'I have committed this offense. (The name and type should be stated, one cannot directly say 'this offense') After the recitation of the precepts, I should repent.' (Doubt is also the same) The method of instructing the Bhikkhunis (Bhikkhunis are limited by various obstacles, often confined and restricted, lacking the opportunity to travel and learn and receive the Dharma. The Great Sage, out of compassion, therefore established this procedure, allowing the Bhikkhunis to request an instructor from the Sangha, and the Sangha dispatches a bhikkhu with virtue to teach them the Dharma they have not heard. However, the Dharma has extensive and concise forms, which are detailed in the Vinaya (monastic discipline), and all should be followed, and should not be neglected or abandoned. But now the bhikkhus and bhikkhunis are negligent of the teachings, and those with virtue are few, the extensive instruction procedure has not been heard of being used, so let us temporarily implement a concise procedure for the time being. After the Bhikkhunis send a messenger to the Sangha to request, the bhikkhu who has been entrusted requests on behalf of a certain Bhikkhuni. This Vinaya's Bhikkhuni rules say: When chanting about the purity of those bhikkhus who are not present, the person who has been entrusted should rise from their seat and stand before the Sangha and announce): 'Venerable Sangha, please listen! The harmonious Bhikkhuni Sangha of such-and-such monastery, bows at the feet of the harmonious Bhikkhu Sangha, and requests an instructor.' (After three announcements, one should go to the most senior bhikkhu and say: 'Venerable Sir, out of compassion, are you able to instruct the Bhikkhunis?' If they say they are not capable, then ask the bhikkhus who have been in the order for twenty Vassa (Vassa, rainy season retreat) or more, asking each one. If there is no one who is capable, then return to the most senior bhikkhu and announce: 'I have asked the Sangha universally, and there is no one who is capable.' The most senior bhikkhu should then give a concise instruction. --------------------------------------------------------------------------------
Chinese
教诫法云：“明日比丘尼来，应报言：‘昨夜为尼遍求，无有堪者。’语诸尼众：‘精勤行道，谨慎莫放逸。’”明日宣上座教告使尼。尼使还寺中集众说欲，使尼问和合，宣上座教敕已，尼众合掌恭谨听受。应各云顶戴持，然后礼佛而散之)。 与清净欲法(时说戒日，有病比丘不来。佛言：“应令柱杖人扶衣舁将来。若恐困笃，应取清净欲来。若不能口语，若举手、举手指、摇头、举眼，得名身与清净欲。若复不能，应舆到彼，令诸病者面向说戒人。若复不能向说戒人，应出界外布萨。若与尼等四众、狂乱等三灭摈，此等并不名与清净欲。若至僧中狂乱等起并名持欲，睡若忘得名持欲，犯突吉罗。”又僧断事时起去，戒云：今听诸比丘有事与欲竟去。应设威仪，对如法境，说云)。 “长老一心念！僧今断事。我某甲比丘，如法僧事中与欲。”(不言三说，一说应得)僧中说云：“大德僧听！比丘某甲，如法僧事中与欲清净。”(一说) 转与欲法(《四分律》云：持欲比丘自有事起不及诣僧，听转授与比丘。应作是言)。 “长老一心念！我比丘某甲，与众多比丘受欲清净。彼及我身，如法僧事中与欲清净。”(彼至僧中但直说之) 告清净法(佛言：“若说戒竟一切未起，有 现代汉语译本： 教诫法中说：‘明日比丘尼来，应回复说：“昨夜为尼众遍求，没有堪任者。”’告诉各位尼众：‘精勤修行，谨慎不要放逸。’明日宣上座的教导，告知使者尼。尼使返回寺中，集合大众说明所求，使者尼询问和合之事，宣读上座的教诲后，尼众合掌恭敬地听受。应当各自说‘顶戴奉持’，然后礼佛而散去）。 关于给予清净欲的法（在说戒日，有生病的比丘不能前来。佛说：‘应当让拄着拐杖的人扶着，或者用衣物抬着前来。如果担心他过于疲惫，应当取清净欲来。如果不能口头表达，如果举手、举手指、摇头、举眼，就可以算作以身体给予清净欲。如果还是不能，应当用舆车抬到那里，让各位病者面向说戒人。如果还是不能面向说戒人，应当到界外进行布萨。如果给予尼众等四众、狂乱等三种被灭摈者，这些人都不算给予清净欲。如果到了僧众中才狂乱等发作，都算作持欲，睡着或者忘记也算作持欲，犯突吉罗。’又僧众断事时起身离去，戒律说：现在允许各位比丘有事给予欲后离去。应当设置威仪，面对如法的境界，说）： ‘长老一心念！僧众现在要断事。我某甲（某甲指代人名）比丘，在如法的僧事中给予欲。’（不用说三遍，说一遍就可以）僧众中说：‘大德僧听！比丘某甲，在如法的僧事中给予欲清净。’（说一遍） 转授给予欲的法（《四分律》中说：持欲的比丘自己有事不能及时赶到僧众处，允许转授给其他比丘。应当这样说）： ‘长老一心念！我比丘某甲，给予众多比丘接受欲清净。他和我的身体，在如法的僧事中给予欲清净。’（他到了僧众中只需要直接说） 告知清净法（佛说：‘如果说戒完毕一切人还没有起身，有