English
English version: Now, for the summer retreat Sangha (Samgha, monastic community), a Pratikramanika Bhikshu (allowing monks to address any concerns) is appointed. The Sangha now appoints so-and-so as the Pratikramanika Bhikshu, and so-and-so shall serve as the Pratikramanika Bhikshu for the summer retreat Sangha. If all venerable ones (respected elders) agree that so-and-so should be the Pratikramanika Bhikshu, and that so-and-so shall serve as the Pratikramanika Bhikshu for the summer retreat Sangha, remain silent; if anyone disagrees, speak up.’ ‘The Sangha has agreed that so-and-so shall serve as the Pratikramanika Bhikshu for the summer retreat Sangha. The Sangha has consented, as everyone remains silent, and I now accept this.’ The World-Honored One (Lord Buddha) said: ‘You Bhikshus (monks)! I shall now establish all the practices for the Pratikramanika Bhikshu. Listen carefully! I shall now speak. The Bhikshu accepting Pratikramana should spread out grass mats for the Bhikshus to sit on. If only one person is accepting Pratikramana, it should proceed from the most senior monk (senior monk) down to the most junior monk (junior monk). If there are two people, one should start from the most senior monk and the other from the middle downwards, until the end. If three people are appointed, they should start from three different places, as the situation dictates. All the Bhikshus should sit on the grass mats, squatting. The most senior monk should make a single announcement: ‘Venerable Sangha, listen! Now the Sangha is performing the Pratikramana on the fifteenth day. If the Sangha deems the time appropriate and agrees, the Sangha should allow the Sangha to perform the Pratikramana now. The announcement is thus.’ The Bhikshu accepting Pratikramana should squat before the most senior monk. At that time, the most senior monk and the other junior monks should spread out fresh grass, laying it upside down and crosswise, then move closer, stepping on it with both feet, bending their hands slightly, holding it in front of them, and say thus: ‘Venerable ones, remember! Today the Sangha is performing the Pratikramana on the fifteenth day, and I, Bhikshu so-and-so, am also performing the Pratikramana on the fifteenth day. I, Bhikshu so-and-so, before the Sangha, address the venerable ones regarding three matters: what I have seen, heard, and doubted, and perform the Pratikramana.’ ‘Venerable Sangha! Please accept and instruct me, please benefit and have compassion on me. Those who are capable of compassion, I beseech you for your compassion. If I know and see any transgression, I shall confess it according to the precepts.’ The second and third times are said in the same way. The Bhikshu accepting Pratikramana should say: ‘Avakasha (Avakasha, please allow).’ They reply: ‘Sadhu (Sadhu, well said).’ Thus, in order. --------------------------------------------------------------------------------
Chinese
第，乃至下座，亦如是说。其随意人，应更互相向作随意事，亦应三说。若受随意苾刍，或二、或三、或四，乃至多人，自相对作。若一人，应对已作随意人而为随意，作法准知。苾刍既了，次唤苾刍尼众，令一一入众中，对随意苾刍，如大苾刍法作随意事。次唤式叉摩拏、求寂男、求寂女，皆须如次，一一对五德苾刍，同前作法。其受随意苾刍，应向上座前立，作如是白言：‘大德诸妹！二部僧伽，已作随意竟。’二部僧伽并应唱言：‘善哉已作随意，极善已作顺意。’唱者善，如不唱者，得恶作罪。受随意苾刍，应持小刀子、或持针线、或持诸杂沙门资具，在上座前立，作如是言：‘大德！此等诸物，颇得与安居竟人，作随意施不？若于此处，更获诸余利物，和合僧伽应合分不？’举众同时答云：‘合分。’若异此者，随意苾刍及余大众，皆得越法罪。” 具寿邬波离白佛言：“世尊！有几种作随意？”佛言：“有四种：一、非法别众；二、非法和合；三、如法不和合；四、如法和合。”佛言：“邬波离！于此四中，如法和合是为其善。” 由是法和合故，于十五日作随意时。世尊即于僧伽中就座而坐。佛告诸苾刍：“夜分已过，何不随意？”时有苾刍，于其众中，从座而起，正衣一边，合掌顶礼已 现代汉语译本：然后，乃至下座的比丘，也像这样说。那些随意的人，应该互相之间进行‘随意’的事情，也应该说三遍。如果接受‘随意’的比丘，无论是两个、三个、四个，乃至更多人，都可以互相相对进行。如果只有一个人，就应该对着已经作过‘随意’的人进行‘随意’，做法可以参照已知的规则。比丘的事情结束后，接着叫比丘尼众，让她们一个一个进入比丘众中，对着作过‘随意’的比丘，像大比丘一样进行‘随意’的事情。然后叫式叉摩拏（受过两年学法的沙弥尼），求寂男（沙弥）、求寂女（沙弥尼），都必须按照次序，一个一个对着五德比丘（具备五种功德的比丘），按照之前的方法进行。那些接受‘随意’的比丘，应该在上座（寺院中资格最老、地位最高的比丘）前站立，这样禀告说：‘大德诸位姐妹！二部僧伽（比丘僧团和比丘尼僧团），已经作完“随意”了。’二部僧伽都应该唱诵说：‘善哉！已经作完“随意”，非常好！已经作完顺意。’唱诵的人是好的，如果不唱诵的人，会得到恶作罪（一种轻微的罪过）。接受‘随意’的比丘，应该拿着小刀子、或者拿着针线、或者拿着各种沙门（出家人）的资具，在上座前站立，这样说：‘大德！这些东西，可以用来随意布施给安居结束的人吗？如果在这里，又获得其他的利益物品，和合僧伽（团结一致的僧团）应该一起分配吗？’大家同时回答说：‘应该一起分配。’如果不是这样，作‘随意’的比丘和其他大众，都会得到越法罪（违背佛法的罪过）。” 具寿邬波离（佛陀的弟子）禀告佛陀说：‘世尊！有几种作“随意”的方式？’佛陀说：‘有四种：第一种，非法别众（不如法的，由不合资格的僧众进行）；第二种，非法和合（不如法的，由合资格的僧众进行）；第三种，如法不和合（如法的，由不合资格的僧众进行）；第四种，如法和合（如法的，由合资格的僧众进行）。’佛陀说：‘邬波离！在这四种中，如法和合是最好的。’ 因为这种如法和合的缘故，在十五日作“随意”的时候。世尊就在僧伽（僧团）中就座而坐。佛陀告诉各位比丘：‘夜已经过了一半，为什么还不“随意”？’这时有一位比丘，在僧众中，从座位上站起来，整理好衣服的一边，合掌向佛陀顶礼。
English
English version: Then, even the junior monks should speak in the same way. Those who are willing should perform the 'Pavarana' (invitation) among themselves, and it should be said three times. If monks accept the 'Pavarana', whether two, three, four, or even more, they can do it among themselves. If there is only one person, they should perform the 'Pavarana' to those who have already done it, and the procedure should be followed accordingly. After the monks have finished, then call the Bhikshunis (nuns), and have them enter the Sangha (monastic community) one by one, and perform the 'Pavarana' to the monks who have done it, just like the senior monks. Then call the Siksamana (female novices undergoing two years of training), Sramanera (male novices), and Sramanerika (female novices), all of whom must follow the order, one by one, facing the monks with five virtues (monks with five qualities), and follow the same procedure as before. Those monks who accept the 'Pavarana' should stand before the most senior monk (the most senior and respected monk in the monastery) and report as follows: 'Venerable sisters! The two Sanghas (the community of monks and the community of nuns) have completed the 'Pavarana'.' The two Sanghas should all chant: 'Excellent! The 'Pavarana' has been completed, very good! The 'Pavarana' has been completed smoothly.' It is good for those who chant, but those who do not chant will incur a Dukkrata (a minor offense). The monks who accept the 'Pavarana' should hold a small knife, or hold a needle and thread, or hold various requisites for a Sramana (ascetic), and stand before the most senior monk, saying: 'Venerable! Can these items be freely donated to those who have completed the retreat? If other beneficial items are obtained here, should the united Sangha (harmonious monastic community) distribute them together?' Everyone answers at the same time: 'They should be distributed together.' If it is not done this way, the monks who perform the 'Pavarana' and the rest of the community will all incur an offense against the Dharma (teachings)." The Venerable Upali (a disciple of the Buddha) said to the Buddha: 'Venerable One! How many kinds of 'Pavarana' are there?' The Buddha said: 'There are four kinds: first, unlawful separate assembly (improper, conducted by unqualified monks); second, unlawful united assembly (improper, conducted by qualified monks); third, lawful disunited assembly (proper, conducted by unqualified monks); fourth, lawful united assembly (proper, conducted by qualified monks).' The Buddha said: 'Upali! Among these four, the lawful united assembly is the best.' Because of this lawful and harmonious reason, the 'Pavarana' is performed on the fifteenth day. The World Honored One (the Buddha) then sat in the Sangha (monastic community). The Buddha said to the monks: 'The night has passed, why not perform the 'Pavarana'?' At this time, a monk in the assembly rose from his seat, adjusted one side of his robe, and bowed to the Buddha with palms together. --------------------------------------------------------------------------------
Chinese
，白言：“于某房有旧住苾刍，身婴重病，极为困苦。其病苾刍不能赴集，不知云何？”佛言：“应取随意欲来。”诸苾刍不知云何取欲来？佛言：“或一人取一人欲，或二或三，乃至众多。”不知云何取来？佛言：“应到病苾刍边蹲踞合掌、具威仪已如长净法与其欲，作如是说：‘具寿存念！今僧伽十五日作随意。我苾刍某甲亦十五日作随意。我苾刍某甲，自陈无诸障法，为病患因缘故。彼如法僧事，我今与欲，此所陈事，当为我说。’第二、第三亦如是说。若能如是与欲者善；若不能语，以身表业，亦成与欲。若不能语，复不能以身表者，一切僧伽并皆应往就病人所。若病人不来，众不往彼作随意者，作法不成，得越法罪。” 佛言：“我今为受随意欲苾刍，所有行法，今当说之。其受欲苾刍，不得急走等，乃至如长净法中广说。其持欲净苾刍，既入众中，或上座边说。此若不能，比座边说亦得，应如是说：‘具寿存念！于某处房苾刍某甲，身婴病苦。今僧伽十五日作随意，彼苾刍某甲亦十五日作随意。彼苾刍某甲，自陈无诸障法，为病患因缘，如法僧事与欲。彼所陈事，我今具说。’如上所说，若不依者，得越法罪。” 具寿邬波离白佛言：“大德！若受随意欲已，忽至中路身死，得成善持欲不？ 现代汉语译本：他禀告佛陀说：‘在某个僧房里，有一位以前居住在那里的比丘（bhiksu，佛教出家男众），身患重病，非常困苦。那位生病的比丘无法参加僧团集会，不知道该怎么办？’佛陀说：‘应该取他的同意（chandas，意愿）让他来。’众比丘不知道该如何取同意让他来？佛陀说：‘或者一个人取一个人的同意，或者两个人、三个人，乃至更多的人。’不知道该如何取来？佛陀说：‘应该到生病的比丘身边，蹲下合掌，具足威仪后，像长净法（posadha，每月两次举行的诵戒仪式）那样给他同意，这样说：‘具寿（ayushman，对年长僧人的尊称）请记住！现在僧团在十五日举行随意（pravāraṇā，僧众于雨季安居结束时，互相检举过失的仪式）。我比丘某甲也在十五日举行随意。我比丘某甲，自陈没有各种障碍法，因为生病的原因。对于如法的僧事，我现在给予同意，这件事我已陈述，请为我说。’第二次、第三次也这样说。如果能这样给予同意就好；如果不能说话，用身体表示，也算给予同意。如果不能说话，又不能用身体表示，所有僧团都应该去病人那里。如果病人不来，僧众不去那里举行随意，作法不成，会犯越法罪。’ 佛陀说：‘我现在为接受随意同意的比丘，所有应该遵守的行法，现在应当说。接受同意的比丘，不得急走等，乃至像长净法中详细说明的那样。持同意的清净比丘，进入僧团中，或者在上座（长老）身边说。如果不能在上座身边说，在邻座身边说也可以，应该这样说：‘具寿请记住！在某处僧房的比丘某甲，身患病苦。现在僧团在十五日举行随意，那位比丘某甲也在十五日举行随意。那位比丘某甲，自陈没有各种障碍法，因为生病的原因，对于如法的僧事给予同意。他所陈述的事，我现在全部说出。’如上所说，如果不这样做，会犯越法罪。’ 具寿邬波离（Upali，佛陀十大弟子之一，持戒第一）禀告佛陀说：‘大德！如果接受随意同意后，忽然在中途去世，能算是善于持有同意吗？’
English
English version: He reported to the Buddha, saying: 'In a certain dwelling, there is a bhiksu (bhiksu, a Buddhist monk) who used to reside there, suffering from a severe illness and extreme hardship. That sick bhiksu is unable to attend the Sangha (Sangha, the Buddhist monastic community) gathering; what should be done?' The Buddha said: 'You should obtain his chandas (chandas, consent) to allow him to come.' The bhiksus did not know how to obtain his consent to allow him to come. The Buddha said: 'Either one person obtains one person's consent, or two or three, or even many.' They did not know how to obtain it. The Buddha said: 'You should go to the sick bhiksu, squat down, join your palms, and with proper decorum, give him the consent as in the posadha (posadha, a bi-monthly ceremony of reciting the monastic rules) ceremony, saying thus: 'Venerable Ayushman (ayushman, a term of respect for senior monks), please remember! Now the Sangha is holding the pravāraṇā (pravāraṇā, a ceremony held at the end of the rainy season retreat where monks invite criticism from each other) on the fifteenth day. I, bhiksu so-and-so, am also holding the pravāraṇā on the fifteenth day. I, bhiksu so-and-so, declare that I have no obstructing factors, due to the cause of illness. For the lawful Sangha business, I now give my consent; I have stated this matter, please speak for me.' Say this a second and third time as well. If you can give consent in this way, that is good; if you cannot speak, expressing it with bodily actions also constitutes giving consent. If you cannot speak and cannot express it with bodily actions, then the entire Sangha should go to the sick person's place. If the sick person does not come, and the Sangha does not go there to hold the pravāraṇā, the act is not valid, and you will incur a transgression.' The Buddha said: 'Now, for the bhiksu who receives the pravāraṇā consent, I will now speak of all the practices that should be followed. The bhiksu who receives the consent must not walk quickly, etc., as explained in detail in the posadha ceremony. The pure bhiksu who holds the consent, upon entering the Sangha, should speak near the senior monk (elder). If he cannot speak near the senior monk, speaking near the neighboring seat is also acceptable, and he should say thus: 'Venerable Ayushman, please remember! Bhiksu so-and-so in the dwelling at such-and-such place is suffering from illness. Now the Sangha is holding the pravāraṇā on the fifteenth day, and that bhiksu so-and-so is also holding the pravāraṇā on the fifteenth day. That bhiksu so-and-so declares that he has no obstructing factors, and due to the cause of illness, he gives his consent for the lawful Sangha business. I now fully state what he has declared.' As stated above, if you do not act accordingly, you will incur a transgression.' Venerable Upali (Upali, one of the ten great disciples of the Buddha, foremost in discipline) reported to the Buddha, saying: 'Venerable Sir! If, after receiving the pravāraṇā consent, one suddenly dies on the way, can it be considered as having skillfully held the consent?' --------------------------------------------------------------------------------