English
English version: The Teaching on Admonition states: 'Tomorrow, when the Bhikshunis (female monastic) come, you should reply, 'Last night, we searched everywhere for a suitable nun, but there was none.' Tell all the nuns, 'Diligently practice the Way, be cautious and do not be lax.'' The next day, proclaim the Upadhyaya's (preceptor) teaching, informing the messenger nun. The messenger nun returns to the temple, gathers the assembly, and explains the request. The messenger nun asks about harmony, and after proclaiming the Upadhyaya's teaching, the nuns listen respectfully with palms together. Each should say, 'We receive it with the crown of our heads,' and then bow to the Buddha and disperse.) The Dharma (teachings) of Giving Pure Consent (At the time of the recitation of precepts, there was a sick Bhikshu (monk) who could not come. The Buddha said, 'He should be supported by someone with a staff, or carried in robes. If there is concern that he is too exhausted, pure consent should be obtained. If he cannot speak, if he raises his hand, raises a finger, shakes his head, or raises his eyes, it is considered giving pure consent with the body. If he still cannot, he should be carried there in a palanquin, and the sick ones should face the one reciting the precepts. If he still cannot face the one reciting the precepts, he should perform the Uposatha (observance day) outside the boundary. If consent is given to the four assemblies including nuns, or to the three types of expelled individuals such as the insane, these are not considered giving pure consent. If insanity arises in the Sangha (monastic community), it is considered holding consent; falling asleep or forgetting is considered holding consent, and it is an offense of Dukkhata (wrongdoing).’ Also, if one leaves when the Sangha is resolving a matter, the precepts say: Now, I allow the Bhikshus to leave after giving their consent. One should establish proper conduct, face the Dharma (teachings), and say): 'Venerable Elder, pay attention with one mind! The Sangha is now resolving a matter. I, Bhikshu (monk) so-and-so (used to represent a name), give my consent in this lawful Sangha matter.' (It is not necessary to say it three times; saying it once is sufficient.) In the Sangha, it is said: 'Venerable Sangha, listen! Bhikshu (monk) so-and-so, gives pure consent in this lawful Sangha matter.' (Said once) The Dharma (teachings) of Transferring Consent (The Sarvastivada Vinaya (monastic code) says: If a Bhikshu (monk) holding consent has a matter that prevents him from reaching the Sangha in time, he is allowed to transfer it to another Bhikshu (monk). He should say): 'Venerable Elder, pay attention with one mind! I, Bhikshu (monk) so-and-so, give pure consent to many Bhikshus (monks) to receive consent. He and my body give pure consent in this lawful Sangha matter.' (When he arrives in the Sangha, he only needs to say it directly) Informing of Purity (The Buddha said: 'If after reciting the precepts, everyone has not yet risen, --------------------------------------------------------------------------------
Chinese
比丘来，若多若等，应更布萨；若少，应僧中胡跪合掌云：”) “大德僧听！我比丘某甲清净。”(文无，准说) 五种说戒法(如余部说，八难余缘开略说戒。此虽无缘，所开相似，一广四略合为五说)。 一、说戒序已(应云)“诸大德！是四堕法，僧常闻。”(十三僧残、二不定法、三十舍堕、九十一堕、四提舍尼及众学法，一一列名，言僧常闻之)三、说戒序、四堕、十三、二不定已(余言：“僧常闻。”)。五、广诵使周。 三人二三语布萨法(设威仪已合掌说云)“今僧十五日布萨，我某甲比丘清净。”(三说) 一人心念布萨法(威仪同前)。 “今十五日，众僧布萨。”(心念口言三说) 第六、僧等安居法(无事游行，复践物命，招讥废道，事无过此。举外况内，故制斯法)。 三语安居法(修设威仪，对如法境云)。 “长老一心念！我某甲比丘，于此住处夏安居，前三月，依某僧伽蓝(随处称之)，若房舍坏当治补。”(三说。答言)“我知。”(律云：当依持律者安居。若处所迮闹者，应七日得往返处心念遥依。《四分》云：“夏中当依第五律师广诵二部律者，若违波逸提。准律意应问云：”) “依谁持律？”(答言) 现代汉语译本： 比丘来了，如果人数众多或者相等，应该重新举行布萨（Posadha，僧团每半月举行的集会诵戒仪式）；如果人数少，应该在僧团中胡跪合掌说： ‘大德僧听！我比丘某甲清净。’（经文中没有，按照通常的说法） 五种说戒法（如同其他律部所说，遇到八难等特殊情况可以略说戒律。这里虽然没有特殊情况，但所开许的相似，一广四略合为五种说法）。 一、说戒序已（应该说）‘诸位大德！这是四堕法（Parajika，四种根本戒律），僧团经常听闻。’（十三僧残（Sanghadisesa，十三种仅次于四堕的重罪）、二不定法（Aniyata，两种不确定罪）、三十舍堕（Nissaggiya Pacittiya，三十种需要舍弃财物的罪）、九十一堕（Pacittiya，九十一种单堕罪）、四提舍尼（Patidesaniya，四种向他人忏悔的罪）以及众学法（Sekhiya，一系列关于行为举止的戒条），一一列举名称，说僧团经常听闻这些。）三、说戒序、四堕、十三、二不定已（其余的说：‘僧常闻。’）。五、广泛诵读使之周遍。 三人二三语布萨法（设置好威仪后合掌说）‘现在僧团举行十五日布萨，我某甲比丘清净。’（重复三遍） 一人心念布萨法（威仪与前面相同）。 ‘现在是十五日，众僧举行布萨。’（心中默念口中说出，重复三遍） 第六、僧众共同安居法（没有事情却四处游荡，又践踏伤害生命，招致讥讽荒废修行，没有比这更严重的。用外在的情况来比况内在，所以制定这个法）。 三语安居法（准备好威仪，对着如法的对象说）。 ‘长老一心念！我某甲比丘，在此住处进行夏季安居，前三个月，依靠某僧伽蓝（Sangharama，寺院）（随处称呼），如果房舍损坏应当修理。’（重复三遍。回答说）‘我知道了。’（律中说：应当依靠持律者安居。如果处所狭窄嘈杂，应该在七日内往返于处所，心中默念遥依。《四分律》说：‘夏季中应当依靠第五位律师广泛诵读二部律者，如果违反，犯波逸提（Pacittiya，单堕罪）。’按照律的意思应该问：） ‘依靠谁持律？’（回答说）
English
English version: When Bhikkhus (monks) arrive, whether many or equal in number, Posadha (fortnightly recitation of monastic rules) should be performed again; if few, they should kneel on one knee in the Sangha (monastic community), join their palms, and say: 'Venerable Sangha, listen! I, Bhikkhu (monk) so-and-so, am pure.' (This is not in the text, but according to common practice) Five methods of reciting the precepts (as described in other Vinaya (monastic discipline) texts, the recitation can be abbreviated in cases of the eight difficulties or other circumstances. Although there are no such circumstances here, the allowances are similar, with one extensive and four abbreviated recitations making up the five methods). 1. After the introduction to the recitation of the precepts (one should say), 'Venerable ones! These are the four Parajikas (defeats, the most serious offenses), which the Sangha regularly hears.' (The thirteen Sanghadisesas (formal meeting offenses), the two Aniyatas (undetermined offenses), the thirty Nissaggiya Pacittiyas (offenses requiring forfeiture), the ninety-one Pacittiyas (offenses of expiation), the four Patidesaniyas (offenses of confession), and the Sekhiyas (training rules) should each be listed by name, saying that the Sangha regularly hears them.) 3. After the introduction to the recitation of the precepts, the four Parajikas, the thirteen Sanghadisesas, and the two Aniyatas (the rest say: 'The Sangha regularly hears them.'). 5. Recite extensively to cover everything. The Posadha (fortnightly recitation of monastic rules) method with three people speaking two or three sentences (after preparing the proper demeanor, join the palms and say), 'Today the Sangha is performing the fifteenth-day Posadha, I, Bhikkhu (monk) so-and-so, am pure.' (Repeat three times) The Posadha method with one person contemplating in mind (the demeanor is the same as before). 'Today is the fifteenth day, the Sangha is performing Posadha.' (Contemplate in mind and speak out, repeat three times) Sixth, the Sangha's collective retreat (wandering around without purpose, trampling on and harming life, inviting criticism and wasting practice, nothing is worse than this. Using external situations to compare internal ones, therefore this rule is established). The three-sentence retreat method (prepare the proper demeanor, facing a proper object, say). 'Venerable Elder, pay attention! I, Bhikkhu (monk) so-and-so, am undertaking the summer retreat at this dwelling place, for the first three months, relying on such-and-such Sangharama (monastery) (state the name of the place), if the buildings are damaged, they should be repaired.' (Repeat three times. Answer) 'I know.' (The Vinaya (monastic discipline) says: One should rely on a Vinaya (monastic discipline) holder for the retreat. If the place is narrow and noisy, one should return to the place within seven days, contemplating in mind and relying remotely. The Catuhbhaga Vinaya (Four-Part Vinaya) says: 'During the summer, one should rely on the fifth Vinaya (monastic discipline) master who extensively recites the two Vinayas (monastic discipline), if violated, it is a Pacittiya (offense of expiation).' According to the meaning of the Vinaya (monastic discipline), one should ask:) 'Relying on whom to uphold the Vinaya (monastic discipline)?' (Answer) --------------------------------------------------------------------------------
Chinese
“依某甲律师。”(告言)“有疑当问。”(若非伽蓝，须除房舍破修治之言。若后安居，唯称“后三月”为异)。 心念安居法(准前三语，但除初句)。 受房舍安居法(时有分房舍卧具竟，不作心念亦不口言，生疑白佛。佛言：“为安居故受房舍敷具，亦成安居。”既言亦不心念，应有心念安居云)。 受日出界法(文言：长者请僧，惧不敢受，因致嫌呵。佛言：“若有请、若无请，须出界外，一切皆听七日往返。”又诸外道欲祇桓中通水，王出征罚欲往咨启，佛言：“若有佛法僧事、若私事，于七日外更听白二受十五日夜、若三十夜。”约夜为数，不同他部。缘如缘非，教自明显。重不重受，任依恒式。若有二难，听破无罪。开无重故，夏不破成。或可准文，既许彼处受夏衣分，安居彼成义亦无失)。 羯磨受日法。 “大德僧听！此某甲比丘，为某事欲出界行，于七日外更受(十五夜、若三十夜)，还此安居。若僧时到僧忍听。白如是。”“大德僧听，此某甲比丘，为某事欲出界行，于七日外更受(十五夜、若三十夜)，还此安居。谁诸长老忍，默然；不忍者说。”“僧已与某甲更受(十五夜、若三十夜)出界行竟。僧忍，默然故，是事如是持。” 三语受日法(律 现代汉语译本： ‘依照某甲律师。’（告知）‘有疑问应当提问。’（如果不是僧伽蓝，需要去除关于房舍破损修缮的话语。如果之后要安居，只说‘后三个月’作为区别）。 心念安居法（按照前面的三句话，但去除第一句）。 受房舍安居法（当时有分配房舍卧具完毕，不作心念也不口头说，产生疑问禀告佛陀。佛陀说：‘为了安居的缘故接受房舍敷具，也算成就安居。’既然说也不心念，应该有心念安居的说法）。 受日出界法（经文说：长者邀请僧人，僧人害怕不敢接受，因此导致嫌弃呵责。佛陀说：‘如果有邀请、没有邀请，都需要出界外，一切都允许七日往返。’又有其他外道想要在祇桓（Jetavana）中引水，国王出兵征讨想要前往咨询禀告，佛陀说：‘如果有佛法僧事、或者私事，在七日外更允许通过白二羯磨接受十五日夜、或者三十夜。’按照夜晚来计算，不同于其他部派。因缘如是，因缘不如是，教义自然明显。重复不重复接受，任凭依照通常的规矩。如果有两种困难，允许破戒没有罪过。因为开许没有重复，夏季安居不破坏成就。或许可以按照经文，既然允许在彼处接受夏衣的分配，安居在那里成就的意义也没有缺失）。 羯磨受日法。 ‘大德僧众请听！这位某甲（某甲：泛指人名）比丘，为了某事想要出界行走，在七日外再接受（十五夜、或者三十夜），返回此处安居。如果僧众时间已到，僧众容忍听许。禀白如是。’‘大德僧众请听，这位某甲比丘，为了某事想要出界行走，在七日外再接受（十五夜、或者三十夜），返回此处安居。哪位长老容忍，就默然；不容忍者请说。’‘僧众已经与某甲再接受（十五夜、或者三十夜）出界行走完毕。僧众容忍，因为默然的缘故，这件事就这样保持。’ 三语受日法（律