Chinese
”佛言：“不成，应更取欲。”具如褒洒陀中广说。 具寿邬波离白佛言：“大德！若有住处，唯一苾刍独住，此欲如何作随意事？”佛言：“应于住处洒扫清净瞿摩涂已，应敷座席，作众事讫，随其力分，自诵少多经已，应于高迥处四望，看有苾刍来，知是清净。若二、三人，即应相唤速来，共为随意。然即于彼客苾刍所，对首法作如是言：‘具寿存念！今十五日是随意日，我苾刍某甲亦十五日且为守持随意。若于后时，遇和合众，当共彼和合众如是法随意。’第二、第三亦如是说。若其众多无智愚痴之人，足众数为随意者，不成随意。应待有善苾刍来，共为随意。若无，应居本座，作心念随意，如是心念口言：‘今十五日是随意日，我苾刍某甲亦十五日为心念随意。若于后有时如法众，共为随意。’如是三说。若有一、二、三苾刍共住者，亦应如前作对首法，作其随意。若有四人僧伽，作随意者，咸作对首随意，不差五德为随意事。若满五人方为众法，即应作白，为随意事。设有病人应将入众，不应取欲。如有六人，或复过斯，咸作单白，为随意事。作随意时，若有病人，应令取欲。” 或有一如法止住随意，一是非法；三是法，一非法；五是法，一非法。云何一如法止住随意，一是非法？但一说已 现代汉语译本：佛说：‘不行，应该另外征求同意。’具体情况如同在《褒洒陀》（Posadha，布萨）中详细说明的那样。 具寿邬波离（Upali，优波离，佛陀十大弟子之一，持戒第一）禀告佛说：‘大德！如果有一个住处，只有一位比丘（bhiksu，出家男子）独自居住，这随意事（Pavarana，自恣）该如何进行？’佛说：‘应该在住处洒扫干净，用瞿摩（Goma，牛粪）涂抹地面，然后铺设座位，做好各种准备工作后，根据自己的能力，自己诵读一些经文。之后，应该在高处向四周眺望，看看是否有比丘前来，确认是清净的比丘。如果有两三位，就应该互相呼唤，尽快前来，共同进行随意。然后就在那位客比丘面前，以对首法（面对面忏悔的方法）这样说：“具寿请听！今天是十五日，是随意日，我比丘某甲也以十五日来守持随意。如果在以后，遇到和合的僧众，应当与那个和合的僧众一起如法进行随意。”第二遍、第三遍也像这样说。如果有很多没有智慧、愚痴的人，人数足够进行随意，也不能进行随意。应该等待有善良的比丘前来，共同进行随意。如果没有，就应该坐在原来的座位上，作心念随意（通过意念进行自恣），像这样心中想，口中说：“今天是十五日，是随意日，我比丘某甲也以十五日作心念随意。如果在以后，有如法的僧众，就一起进行随意。”像这样说三遍。如果有一、二、三位比丘共同居住，也应该像前面那样作对首法，进行随意。如果有四人的僧伽（samgha，僧团），进行随意时，都作对首随意，不能缺少五德（五种德行）的人来进行随意事。如果满五人才能成为僧众，就应该作白（宣布），进行随意事。如果有人生病，应该把他带入僧众中，不应该征求他的同意。如果有六人，或者超过六人，都作单白（简单宣布），进行随意事。进行随意时，如果有人生病，应该让他表达同意。’ 或者有一个如法止住的随意，一个是非法的；三个是如法的，一个是非法的；五个是如法的，一个是非法的。什么是一个如法止住的随意，一个是非法的？只要一个人说了就可以了。
English
English version: The Buddha said, 'It is not permissible; consent should be obtained separately.' The details are extensively explained in the Posadha (布萨, Uposatha) .' The Venerable Upali (优波离, one of the Buddha's ten principal disciples, foremost in upholding the precepts) said to the Buddha, 'Venerable Sir, if there is a dwelling where only one bhiksu (比丘, monk) resides alone, how should this Pavarana (自恣, invitation) be performed?' The Buddha said, 'The dwelling should be swept clean, smeared with Goma (瞿摩, cow dung), and a seat should be arranged. After completing all the preparations, one should recite some scriptures according to one's ability. Then, one should look around from a high place to see if any bhiksus are coming, and ascertain that they are pure. If there are two or three, they should call to each other to come quickly and perform the Pavarana together. Then, in the presence of that visiting bhiksu, one should make the following statement using the method of facing each other (对首法, facing each other to confess): 'Venerable Sir, please listen! Today is the fifteenth day, the day of Pavarana. I, the bhiksu so-and-so, also observe the Pavarana on this fifteenth day. If, in the future, I encounter a harmonious sangha (僧伽, monastic community), I shall perform the Pavarana with that harmonious sangha in accordance with the Dharma.' The second and third times should be said in the same way. If there are many unwise and foolish people, even if the number is sufficient for Pavarana, it cannot be performed. One should wait for virtuous bhiksus to come and perform the Pavarana together. If there are none, one should remain in one's seat and perform the Pavarana in one's mind, thinking and saying, 'Today is the fifteenth day, the day of Pavarana. I, the bhiksu so-and-so, also perform the Pavarana in my mind on this fifteenth day. If, in the future, there is a Dharma-abiding sangha, I shall perform the Pavarana together.' This should be said three times. If one, two, or three bhiksus live together, they should also perform the Pavarana using the method of facing each other as before. If there is a sangha of four people, when performing the Pavarana, they should all perform the Pavarana facing each other, and the five virtues (五德, five virtues) must not be lacking for the Pavarana to be valid. If there are five people, then it constitutes a sangha, and a formal announcement (白, announcement) should be made to perform the Pavarana. If someone is ill, they should be brought into the sangha, and their consent should not be taken separately. If there are six people, or more than six, a simple announcement (单白, simple announcement) should be made to perform the Pavarana. When performing the Pavarana, if someone is ill, they should be asked to express their consent.' Or there is one Pavarana that is lawfully performed and one that is unlawful; three that are lawful and one that is unlawful; five that are lawful and one that is unlawful. What is one Pavarana that is lawfully performed and one that is unlawful? It is when only one person has spoken. --------------------------------------------------------------------------------
Chinese
，即便止住，是名非法。若具足说，是名如法随意。云何三是法，一是非法？三遍说随意已止住，是名法。一遍说已，即便止住，是名非法。云何五是法，一非法？于中一是如法，合三遍说随意。即一遍说而便止住，是名非法止住随意。或有一说成随意，或有二说、三说随意，或时大众一时都说。 此依何义一说随意？若十五日，众多苾刍集在一处欲为随意。然于众中多患痔病，若欲三说，恐诸病苾刍等不堪久坐，以是缘故，佛言：“一说随意。” 复有众多苾刍，集在一处，为随意事，或时天雨、或天欲雨。时诸苾刍等，作如是念：“若三说者，恐其天雨湿诸卧具。”是故佛听一说随意。 复有众多苾刍，集在一处为随意事。若于住处、或有王来并诸眷属、或有大臣官属、城内外人，亦皆来集。将诸饮食及衣物等，奉施苾刍僧伽，令其咒愿。苾刍竟夜咒愿，极大辛苦。然诸苾刍各作是念：“为王等来，种种布施，咒愿辛苦，恐其天明。”以是缘故，开听一说随意。 又随意时，众多苾刍共集欲作随意。其中解苏怛罗、毗奈耶、摩咥里迦诸苾刍等，通夜诵经及以说法。时诸苾刍各作是念：“此解三藏苾刍，竟夜诵经及以说法，极为辛苦。然恐天明，不得三说。”是故开听一说随意。 现代汉语译本 即使停止，也称为不如法。如果完整地说完，就称为如法随喜。怎样是三遍如法，一遍不如法呢？三遍说完随喜后停止，这称为如法。一遍说完后，立即停止，这称为不如法。怎样是五遍如法，一遍不如法呢？其中一遍是如法的，与三遍说完随喜相合。即一遍说完就停止，这称为不如法停止随喜。或者有人说一遍就完成随喜，或者有说两遍、三遍完成随喜，或者有时大众一时都说。 这是依据什么意义允许说一遍随喜呢？如果在十五日，众多比丘（Bhikkhu，佛教僧侣）聚集在一处想要进行随喜。然而在众人中，很多人患有痔疮，如果想要说三遍，恐怕这些患病的比丘等无法久坐，因为这个缘故，佛说：‘说一遍随喜。’ 又有众多比丘，聚集在一处，为了随喜的事情，有时下雨、或者天将要下雨。这时众比丘等，这样想：‘如果说三遍，恐怕天雨淋湿卧具。’因此佛允许说一遍随喜。 又有众多比丘，聚集在一处为了随喜的事情。如果在住处、或者有国王前来以及他的眷属、或者有大臣官属、城内外的人，也都来聚集。拿着各种饮食以及衣物等，奉献给比丘僧团（Sangha，佛教僧侣团体），让他们诵经祈福。比丘整夜诵经祈福，非常辛苦。然而众比丘各自这样想：‘为了国王等前来，种种布施，诵经祈福辛苦，恐怕天亮。’因为这个缘故，允许说一遍随喜。 又在随喜时，众多比丘共同聚集想要进行随喜。其中精通《苏怛罗》（Sutra，经）、《毗奈耶》（Vinaya，律）、《摩咥里迦》（Matrika，论）的众比丘等，通宵诵经以及说法。这时众比丘各自这样想：‘这些精通三藏的比丘，整夜诵经以及说法，非常辛苦。然而恐怕天亮，不能说三遍。’所以允许说一遍随喜。
English
English version Even if stopping, it is called unlawful. If speaking completely, it is called lawful rejoicing. How are three times lawful and one time unlawful? Stopping after speaking the rejoicing three times is called lawful. Stopping immediately after speaking once is called unlawful. How are five times lawful and one time unlawful? Among them, one time is lawful, combined with speaking the rejoicing three times completely. That is, stopping after speaking once is called unlawful stopping of rejoicing. Or someone completes the rejoicing by speaking once, or some complete it by speaking twice or three times, or sometimes the assembly speaks all at once. Based on what meaning is it permissible to say the rejoicing once? If on the fifteenth day, many Bhikkhus (Buddhist monks) gather in one place wanting to perform the rejoicing. However, among the assembly, many suffer from hemorrhoids. If they want to speak three times, it is feared that these sick Bhikkhus etc. cannot sit for long. For this reason, the Buddha said: 'Speak the rejoicing once.' Again, many Bhikkhus gather in one place for the matter of rejoicing. Sometimes it rains, or it is about to rain. At this time, the Bhikkhus think like this: 'If we speak three times, it is feared that the rain will wet the bedding.' Therefore, the Buddha allows speaking the rejoicing once. Again, many Bhikkhus gather in one place for the matter of rejoicing. If at the dwelling place, or a king comes along with his family members, or there are ministers, officials, people inside and outside the city, they all come to gather. Bringing various foods and clothing etc., they offer them to the Bhikkhu Sangha (Buddhist monastic community), asking them to chant blessings. The Bhikkhus chant blessings all night, which is very tiring. However, the Bhikkhus each think like this: 'For the sake of the king etc. coming, making various offerings, chanting blessings is tiring, and it is feared that it will be dawn.' For this reason, it is allowed to speak the rejoicing once. Also, at the time of rejoicing, many Bhikkhus gather together wanting to perform the rejoicing. Among them, the Bhikkhus who are proficient in the Sutra (discourses of the Buddha), Vinaya (code of conduct), and Matrika (commentaries) etc., recite scriptures and preach the Dharma all night. At this time, the Bhikkhus each think like this: 'These Bhikkhus who are proficient in the Tripitaka (Three Baskets), recite scriptures and preach the Dharma all night, which is very tiring. However, it is feared that it will be dawn, and they cannot speak three times.' Therefore, it is allowed to speak the rejoicing once. --------------------------------------------------------------------------------
Chinese
又随意时，若有四种诤起，应就解三藏苾刍决断其罪。既除罪已，彼诸苾刍作是念言：“此三藏苾刍竟夜除诤，极为辛苦。复恐天明，三说随意，恐为有碍。”以是缘故，开听一说随意。 又随意时，或有诸王，严四种兵，到其住处，或象马车步等。其王瞋怒，作是言：“捉取此沙门释子系缚，将令使看象看马，我今种种诸杂驱使，令其役力，或作是敕，捉取沙门，夺其衣钵，皆悉杀之。”诸苾刍等作是念言：“我若三说随意，恐王瞋责，作无益事。”是故开听一说随意。 若随意时有诸贼等、或是破城破村落者、或杀他人牛羊等贼、或杀牛羊取血涂户涂门及以窗向，作诸非法，或复遣信唤诸苾刍。时诸苾刍即作是念：“我若三说随意，恐彼诸贼破城破村，并杀牛羊。既作非法，彼来唤我，作无利事，或夺衣钵或断命根。”以斯缘故，圣开一说而为随意。 若随意时于斯住处，有老苾刍性无所知，多足涕唾，或从远来，路行乏困，或有女人、或复童女、或有斗诤，不信天魔诸恶鬼神。来至门所作如是言：“沙门！汝等作不净事、或唾诸床席、或上变下泻。”又诸神等令诸苾刍看鬼神等病。苾刍作念：“若我三说随意，现有诸难，令我不安。”由是佛言：“开听一说随意无犯。” 若诸苾刍恶 现代汉语译本 又在自恣（pravāraṇā）的时候，如果发生了四种争端，应该请精通三藏的比丘来裁决他们的罪过。在罪过消除之后，那些比丘心想：‘这位精通三藏的比丘整夜都在解决争端，非常辛苦。而且恐怕天亮之后，要三次说出自恣，恐怕会有妨碍。’因为这个缘故，允许只说一次自恣。 又在自恣的时候，或许有些国王，带着四种军队，来到他们居住的地方，包括象兵、马兵、车兵、步兵等。国王愤怒，这样说：‘抓住这些沙门释子（śrāmaṇa-śākyaputra），捆绑起来，让他们去看管大象和马匹，我现在要用各种各样的杂事来驱使他们，让他们服劳役，或者下令，抓住沙门，夺走他们的衣钵，全部杀掉。’众比丘心想：‘如果我们三次说出自恣，恐怕国王会发怒责怪，做出没有益处的事情。’所以允许只说一次自恣。 如果在自恣的时候，有各种盗贼等，或是破坏城池村落的人，或是杀害他人牛羊等的盗贼，或是杀牛羊取血涂在门户和窗户上，做各种非法的事情，或者派遣使者召唤众比丘。这时众比丘就想：‘如果我三次说出自恣，恐怕那些盗贼会破坏城池村落，并且杀害牛羊。他们做了非法的事情，然后来召唤我，做没有利益的事情，或者夺走衣钵，或者断送性命。’因为这个缘故，佛陀允许只说一次而作为自恣。 如果在自恣的时候，在这个住处，有年老的比丘，心性无知，经常流口水鼻涕，或者从远方来，路途行走疲乏困顿，或者有女人、或者有童女、或者有争斗，不相信天、魔、各种恶鬼神。来到门口这样说：‘沙门！你们做不干净的事情，或者吐口水在床铺上，或者上吐下泻。’又有各种神灵让众比丘去看鬼神等的疾病。比丘心想：‘如果我三次说出自恣，现在有各种灾难，让我不得安宁。’因此佛说：‘允许只说一次自恣，没有罪过。’ 如果众比丘作恶