English
English version It is not allowed to observe the Vassa (rainy season retreat). A Bhikkhu (Buddhist monk) should not wander outside within three months; just as birds do not leave their nests during the summer. If it is the beginning of May, approaching the Vassa period, one must pay attention; one can decorate and prepare the dwelling place. On the fifteenth day of May, all bedding should be collected; the person assigned to distribute the bedding should be virtuous. Free from desire, anger, delusion, and fear, and without various faults; one who knows well what should be distributed and what should not be distributed, such a person should be assigned. The Vihara-pala (monastery manager) should inform the Sangha (community) of the rules; hoping that everyone can live in peace and happiness, and that no violations occur. Those who are happy to live here should not quarrel; those who receive the tokens should examine themselves. Inform the assembly with a single announcement: Today is the fifteenth day; the Sangha should jointly receive the tokens, clarifying the matters of the Vassa. After distributing the tokens starting from the senior monks, the rooms can then be allocated; as well as the beds and bedding, all according to seniority. If it is near the time of the Vassa, one should carefully observe; the area where one goes for alms, so that things are not delayed. If in the place where one lives, one knows there are fellow practitioners; who are virtuous, learned, and purely kind and harmonious. Not allowing afflictions to arise, and if they arise, being able to remove them; in a place with such good companions, one should live together. Medicine for illness and alms, these are easy to obtain; without many worldly affairs, this is called a good place for practice. One should squat in a secluded place, facing the Bhikkhu (Buddhist monk); reciting the words of the Vassa, the procedure should be like this. I, the donor so-and-so, the attendant and the maker; I am now here, observing the early Vassa (Purimikavassa). Or saying observing the late Vassa (Pacchimikavassa), repairing any broken places; I am observing the Vassa this summer, and the rest is the same as before. If during this Vassa, there is no Dharma
Chinese
界外宿； 现在无饶益， 来世受泥犁。 若为寺等事， 并诸杂福业； 制底众食缘， 及以出罪等。 尼违八敬法， 为欲除其罪； 或为下三众， 受戒等须看。 若诸俗人辈， 有请唤等缘； 苾刍察时宜， 须时应往赴。 三宝及父母， 师主等有事； 并诸病患缘， 皆请七日去。 一日二日等， 乃至四十夜； 苾刍应可去， 勿令前事阙。 若有如法事， 察知非是虚； 僧伽共许差， 随情可行去。 仍于一夏中， 过半不在外； 为斯但四十， 若过罪便伤。 饮食若有阙， 医药复难求； 全无供侍人， 去时非破夏。 若处有八难， 及淫女黄门， 并恶兽等缘， 行无破夏罪。 若有罪恶人， 闻来破和众； 恐为非乐事， 出去者无伤。 闻彼斗诤人， 知是己亲友； 不往谏得罪， 停无破夏愆。 若共他作契， 向某处安居； 至日不赴期， 苾刍招恶作。 苾刍若守持， 七日或多日； 在外如逢难， 便住者随听。 若无有余缘， 留住经多日； 辄违于本限， 得罪并破夏。 结界有多途， 略言其四种； 任现所须者， 随事今当说。 现代汉语译本 界外宿（在结界之外住宿）： 现在没有利益，来世会堕入泥犁（地狱）。 如果是为了寺院等事务，以及各种杂类的福德事业； 为了佛塔（制底，Caitya）的供养，大众的饮食，以及为了忏悔罪过等。 比丘尼（尼，Bhiksuni）违犯八敬法，为了消除她们的罪过； 或者为了下三众（指沙弥、沙弥尼、式叉摩那），受戒等事需要照看。 如果各位俗人（在家信徒）有请唤等因缘； 比丘（苾刍，Bhikkhu）应观察时机是否适宜，需要时应前往。 为了三宝（佛、法、僧）以及父母、师长等有事； 以及各种病患的因缘，都可以请假七日离开。 一日、二日等，乃至四十夜； 比丘应该可以离开，不要让之前的事情耽误。 如果有如法的事，察知不是虚假的； 僧团共同允许差遣，可以随情况前往。 仍然在一个夏季中，超过一半时间不在结界内； 为此最多只能四十天，如果超过就会犯戒。 如果饮食有所缺乏，医药又难以求得； 完全没有供养侍奉的人，离开时不算破夏（违反安居规定）。 如果所处的地方有八难，以及**黄门（指不能行男事的阉人）， 以及恶兽等因缘，出行没有破夏的罪过。 如果有罪恶的人，听说比丘前来会破坏僧团的和合； 恐怕会发生不愉快的事情，出去的人没有罪过。 听到那些争斗的人，知道是自己的亲友； 不去劝谏会犯戒，停留没有破夏的过失。 如果和他人约定，前往某处安居； 到了约定的日期没有赴约，比丘会招致恶作（一种罪名）。 比丘如果守护戒律，七日或多日； 在外如果遇到困难，就住下，听凭处理。 如果没有其他的因缘，停留居住多日； 擅自违背原本的期限，会得罪并破夏。 结界有很多种方法，简略地说有四种； 根据现在所需要的，根据事情现在应当说。
English
English version Staying Outside the Boundary: There is no benefit now; in the next life, one will suffer in Naraka (hell). If it is for the affairs of the monastery, etc., and various meritorious deeds; For the offerings to the stupa (Caitya), the food for the Sangha, and for expiating sins, etc. If a Bhiksuni (Nun) violates the Eight Garudhammas, in order to remove her offenses; Or for the lower three assemblies (Sramanera, Sramanerika, and Siksamana), receiving precepts, etc., one must take care. If laypeople have invitations or other reasons; A Bhikkhu (monk) should observe whether the time is appropriate and should go when needed. If the Three Jewels (Buddha, Dharma, Sangha), parents, teachers, etc., have matters; And for various sick people, one can ask for leave to leave for seven days. One day, two days, etc., up to forty nights; A Bhikkhu should be able to leave, without delaying previous matters. If there is a Dharma-abiding matter, and it is known to be not false; The Sangha collectively allows dispatch, and one can go according to the situation. Still, within one summer retreat, more than half the time is spent outside the boundary; For this, it can only be forty days at most; if it exceeds, one will break the precepts. If food and drink are lacking, and medicine is difficult to obtain; If there is no one to provide service, leaving does not count as breaking the summer retreat. If the place has the Eight Difficulties, and **eunuchs (those who cannot perform male acts), And causes such as fierce beasts, there is no offense of breaking the summer retreat. If there are sinful people who, upon hearing of the Bhikkhu's arrival, will disrupt the harmony of the Sangha; Fearing that unpleasant things will happen, those who leave have no offense. Hearing of those who are fighting and knowing they are one's relatives or friends; Not going to advise them is an offense; staying does not incur the fault of breaking the summer retreat. If one makes an agreement with others to reside in a certain place for the summer retreat; If one does not attend on the agreed date, the Bhikkhu incurs an offense (Dukkata). If a Bhikkhu upholds the precepts, for seven days or more; If one encounters difficulties while outside, one may stay as one sees fit. If there are no other reasons, and one stays for many days; If one violates the original limit without authorization, one commits an offense and breaks the summer retreat. There are many ways to establish a boundary; briefly speaking, there are four types; According to what is needed now, according to the matter, it should now be explained.
Chinese
大齐两驿半， 减此任当时； 四方应置标， 山河树等记。 可于前相中， 乃至于住处； 除村并势分， 结大界应知。 大众尽须集， 一人秉羯磨； 白二无差𣧘， 斯名结界成。 又为不离衣， 依界秉羯磨； 欲令安乐住， 元由老病缘。 虽复离三衣， 界中别处宿； 除其村势分， 随处任游行。 于前大界内， 欲作小坛场； 应为白二结， 先须解大界。 若欲结小界， 置标相同前； 名曰曼荼罗， 于斯任秉法。 先结于小场， 次结于大界； 依如是次第， 结界者应知。 众咸死转根， 或时俱舍戒； 或尽出界外， 明相过不还。 或时为白四， 大众同心舍； 有斯五种别， 舍大界应知。 凡欲结诸界， 标相复须知： 一树应两标， 分半为其界； 或时以一树， 为其四界标； 四分各相当， 五分便不许。 向下两驿半， 向上数亦然； 齐山顶树梢， 或至篱墙上。 种种庄严具， 皆悉在随听； 莹饰大师形， 令施福增长。 不许安耳珰， 及以足鸣钏； 斯为女人饰， 勿累大师形。 欲使众人散， 鼓乐可潜声； 供具 现代汉语译本 大齐两驿半，减少这个数量作为当时的限度； 四方应该设置标志，在山河等地树立记号。 可以在以前相中的地方，乃至居住之处； 除去村庄和势力范围，确定大的边界应该知道。 大众全部需要聚集，一人主持羯磨（karma，业，行为）； 白二羯磨没有差别，这叫做结界完成。 又为了不离开衣服，依靠边界主持羯磨； 想要令（僧人）安乐居住，根本原因是年老和疾病的缘故。 即使离开了三衣，在结界中的其他地方住宿； 除去村庄势力范围，随处都可以。 在之前的大界内，想要做小的坛场； 应该为了白二羯磨而结界，首先需要解除大界。 如果想要结小界，设置标志和之前相同； 名字叫做曼荼罗（mandala，坛城），在这里可以主持法事。 先结小坛场，其次结大界； 依照这样的次第，结界的人应该知道。 大众全部死亡、转变根基，或者一起舍戒； 或者全部出界外，天亮之后不返回。 或者通过白四羯磨，大众同心舍弃（大界）； 有这五种区别，舍弃大界应该知道。 凡是想要结各种界，标志的样子也需要知道： 一棵树应该作为两个标志，一半作为它的边界； 或者用一棵树，作为它的四个边界标志； 四分各自相当，五分就不允许。 向下两驿半，向上计算也是这样； 与山顶、树梢齐平，或者到篱笆墙上。 各种各样的庄严器具，都可以随意听从； 装饰大师的形象，令布施的福德增长。 不允许安放耳珰，以及脚上的鸣钏； 这是女人的装饰，不要累及大师的形象。 想要使众人散去，鼓乐可以悄悄地发出声音； 供具（gòng jù，offerings）
English
English version Two and a half post stations of Daqi, reduce this amount as the limit at that time; Markers should be set up in all directions, and signs should be erected in mountains and rivers. It can be in the previous phase, or even where you live; Remove villages and spheres of influence, and you should know how to determine the large boundary. The masses all need to gather, and one person presides over karma (karma, action); There is no difference between the two white karmas, this is called the completion of the boundary. Also, in order not to leave the clothes, rely on the boundary to preside over karma; If you want to make (monks) live in peace, the root cause is old age and disease. Even if you leave the three garments, stay in other places within the boundary; Except for the village's sphere of influence, you can go anywhere. Within the previous large boundary, if you want to make a small altar; You should set up a boundary for the sake of the two white karmas, and you must first dissolve the large boundary. If you want to set up a small boundary, set up the markers the same as before; The name is called mandala, and you can preside over the dharma here. First set up a small altar, and then set up a large boundary; According to this order, those who set up the boundary should know. The masses all die, transform their roots, or abandon the precepts together; Or all go out of bounds and do not return after dawn. Or through the four white karmas, the masses abandon (the large boundary) with one heart; There are these five differences, and you should know to abandon the large boundary. Whenever you want to set up various boundaries, you also need to know the appearance of the markers: One tree should be used as two markers, and half of it should be its boundary; Or use one tree as its four boundary markers; The four parts are equal, and five parts are not allowed. Two and a half post stations downwards, and the same is true for calculations upwards; Level with the top of the mountain, the treetops, or to the fence wall. All kinds of solemn instruments can be listened to at will; Decorate the image of the master to increase the merit of giving. Earrings and anklets are not allowed; This is a woman's decoration, don't burden the master's image. If you want to disperse the crowd, the drums and music can be played quietly; Offerings
Chinese
悉应收， 无令有亏失。 或时大众集， 諠闹出高声； 不知时至中， 应鸣䗍击鼓。 若分亡人物， 众大卒难为； 十人为一朋， 或至百千数。 各分取大段， 随人更细分； 得分未分时， 若死须分别。 分竟身方死， 物入四方僧； 若未细分时， 当朋人合得。 有请苾刍处， 并唤苾刍尼； 食罢与施时， 持财安众首。 此应为两分， 或随施主心； 饮食可平分， 佛亦咸同此。 苾刍分施物， 等分应与尼； 式叉摩拏尼， 应二分与一。 将欲圆具人， 亦二分与一； 求寂求寂女， 三分一应知。 若有多苾刍， 苾刍尼众少； 应计人头数， 无宜中半分。 若至大会日， 请像入村城； 能令灾横除， 庄严为生福。 遍洒康庄道， 严仪巷陌中； 散花悬妙幡， 雅丽如天苑。 栴檀及龙脑， 沉水香普薰； 随风处处行， 闻者生钦仰。 鸣螺击鼗鼓， 撞钟告四方； 屯聚震鸿音， 听者生随喜。 鼓乐无停息， 高声出云表； 旃旐遍萦罗， 斯名大法会。 大旗有五种， 鲸牛妙翅龙， 师子画幡旗， 咸持以供养。 人众皆陪从， 现代汉语译本 全部都应收取，不要让它有任何亏损。 有时大众聚集在一起，喧闹发出高声；不知道时间已到中午，应该鸣叫䗍（一种乐器）敲击鼓。 如果分发亡者的物品，人多势众很难处理；十个人为一组，或者多达成百上千人。 各自分取大的部分，随着人数再更细地分；在得到分配但尚未分完时，如果有人去世，必须加以区别。 分完之后此人才死去，物品归入四方僧众；如果还未细分完毕，应当由同组的人共同获得。 有邀请比丘（bhiksu，出家男子）的地方，一并邀请比丘尼（bhiksuni，出家女子）；斋饭完毕给予施舍时，由持财者安放在大众之首。 这应该分为两份，或者随施主的心意；饮食可以平均分配，佛也是这样做的。 比丘（bhiksu，出家男子）分发施舍的物品，应该平等地分给比丘尼（bhiksuni，出家女子）；式叉摩拏尼（siksamana，预备出家的女子），应该分给比丘尼（bhiksuni，出家女子）的二分之一。 将要圆满具足戒的人，也分给二分之一；求寂（sramanera，沙弥）和求寂女（sramanerika，沙弥尼），应该知道分给三分之一。 如果比丘（bhiksu，出家男子）多，比丘尼（bhiksuni，出家女子）少；应该计算人头数，不应该平分。 如果到了大法会日，请佛像进入村庄城市；能使灾祸消除，庄严佛像为众生带来福报。 遍洒宽阔的道路，庄严仪仗在街巷之中；散花悬挂美妙的幡旗，雅致美丽如同天上的花园。 用栴檀（candana，一种香木）和龙脑香，沉香普遍熏香；随着风到处飘散，闻到的人心生钦佩仰慕。 鸣叫海螺敲击鼗鼓，撞钟告知四方；聚集发出巨大的声音，听到的人心生随喜。 鼓乐没有停息，高声响彻云霄；旌旗遍布缠绕，这称为大法会。 大旗有五种，鲸鱼、牛、妙翅鸟（garuda，迦楼罗）、龙，狮子画在幡旗上，都拿来供养。 众人全都陪同跟随。