English
English version: When discussing the meaning of the scriptures, what kind of Dharma should one delight in? If one delights in eloquent arguments and discussions, then study together the scriptures that each has learned, discuss them together, and do not contradict each other. This is called the 'Dharma of the Assembly Leader'. The senior monk in the assembly should observe what kind of Dharma people at that time delight in. Do they delight in discussions about giving? Or do they delight in discussions about upholding the precepts? Do they delight in discussions about being born in the heavens? Or do they delight in discussions about Nirvana? According to what kind of discussion the assembly delights in, he should explain it to them. Furthermore, he should observe the assembly, and among the Dharmas of emptiness, signlessness, and wishlessness, what kind of Dharma do they delight in? According to what is suitable for the assembly, he should explain it to them. This is called the Dharma of the senior monk who speaks Dharma in the assembly. At that time, the World Honored One was contemplating in a quiet room: 'I should establish precepts for the Bhikshus.' The causes and conditions (for establishing the precepts) are as described in the previous text. The five ways of reciting the precepts are also as described in the previous text. When a Bhikshu reaches five years of seniority (after ordination), he must be familiar with the Pratimoksha (code of precepts), so that he is proficient in it. The causes and conditions for a Bhikshu reciting the precepts are as described in detail in the previous text. One person's Posadha (confession), two or three people's Posadha, are as described in the previous text. The things done in the Posadha are all called Karma (monastic affairs), as described in the previous text. The method of accepting the Rainy Season Retreat is also like the Rainy Season Retreat Dharma in the previous text. A guest Bhikshu should first tell the resident Bhikshu that if there are any difficult circumstances that prevent him from observing the Rainy Season Retreat, he should seek elsewhere and not forcibly stay. If the place for the Rainy Season Retreat is good and there is no donor to inform, he should resolve to establish the Rainy Season Retreat Dharma himself. The place where a Bhikshu observes the summer Rainy Season Retreat, whether it is in a Sangharama (monastery), or in a Vihara (retreat), or under a tree, he should first go and check if there are any furnishings? Is there any noise disturbance in this residence? Are there any difficulties such as lions, tigers, wolves, thieves, mosquitoes, or floods? Can one obtain a peaceful Rainy Season Retreat here? Are there any stone caves or stone walls? If there are, the grass and trees in those places should be cleared away, and the stone cave should be plastered and repaired. In this way, one should know extensively. When a Bhikshu observes the summer Rainy Season Retreat, he should think to himself: Is the food and drink here satisfactory for the Rainy Season Retreat? If I am sick, can I obtain medicine for my illness? He should also observe the people living together, are they compatible and can we work well together? Are the people living together trustworthy? Can we practice the Way peacefully together? When walking, living, sitting, and lying down together, will they not create obstacles for me? If I am sick, will they not abandon me and leave? He should consider these things. --------------------------------------------------------------------------------
Chinese
众事，和合已然后安居。复观大众中夏安居时，此众中无有健斗诤者不？不生我恶心恶语不？不能为我作留难不？复更思惟，如世尊说，夏安居要依波罗提木叉。此众中有知法解毗尼解摩得勒伽藏不？莫使我夏安居中脱有所犯欲除灭之无所趣向。又如世尊说，愚痴无所解者，尽形寿不离依止。复更思惟，此众中有僧如父母教训子者不？有名德高远道俗所敬重者，若我犯罪当诣彼生大惭愧求于忏悔，彼上座为怜愍心故，时时当教授令我不生放逸。如世尊说，破僧大恶，如坚涩苦辛无有乐者。此住处众中，无有健斗诤，夏安居中不起破僧因缘事不？当不为我作留难不？如是筹量无留难已，然后受安居。是名欲受安居时筹量法。 “诸比丘受安居法，先受安居法竟，然后受房舍敷具。房中应当修补涂治，及所坐床皆应一一料理。夏安居中若无因缘不得余行。若为因缘者，若为佛为法为僧、为病者，应受七日法出界外，还来此中安居。为饮食利养不得出界外，为钵为衣为药为针毡，得受七日法出界外。尔时钵住王子于佛法中出家，其父王为塔故大设供养，即遣信唤其子：‘可来共供养塔。’夏安居中不得出行，以是因缘具白世尊。佛言：‘为塔故诸比丘听受七日法，七日满还此中安居。’诸比丘夏安居法受七日，七日满 现代汉语译本： 各种事务，在和谐一致后才能安心居住。再次观察大众在夏季安居时，这个僧团中是否没有好争斗的人？是否不会对我产生恶意或恶语？是否不会为我制造障碍？再进一步思考，正如世尊所说，夏季安居必须依据波罗提木叉（戒律）。这个僧团中是否有人懂得佛法、理解毗尼（戒律）、精通摩得勒伽藏（论藏）？不要让我夏季安居期间，万一有所违犯，想要忏悔却没有方向。又如世尊所说，愚痴无知的人，终其一生都不能离开依止（善知识）。再进一步思考，这个僧团中是否有像父母教导子女一样的僧人？是否有德高望重、受到道俗敬重的人，如果我犯了错误，可以去他那里生起大惭愧心，请求忏悔，那位上座因为怜悯我的缘故，时时教导我，使我不生放逸。正如世尊所说，破坏僧团是大恶，如同坚硬、苦涩、辛辣，没有任何乐趣。这个住处的大众中，没有好争斗的人，夏季安居期间不会发生破坏僧团的因缘吗？不会为我制造障碍吗？像这样衡量没有障碍后，然后接受安居。这叫做想要接受安居时应该考虑的方法。 ‘各位比丘接受安居的方法，先接受安居法，然后接受房舍和敷具。房中应当修补涂抹，以及所坐的床都应该一一整理。夏季安居期间如果没有因缘，不得随意出行。如果有因缘，为了佛、为了法、为了僧团、为了病人，应该接受七日法，出界外，然后返回这里安居。为了饮食利养不得出界外，为了钵、为了衣服、为了药物、为了针毡，可以接受七日法出界外。当时钵住王子在佛法中出家，他的父王为了佛塔的缘故大设供养，就派人送信叫他的儿子：‘可以来一起供养佛塔。’夏季安居期间不得出行，因为这个因缘，详细禀告世尊。佛说：‘为了佛塔的缘故，各位比丘可以接受七日法，七日满了返回这里安居。’各位比丘夏季安居接受七日法，七日满了
English
English version: After all matters are harmonized, one can dwell in peace. Furthermore, observe whether, during the summer retreat of this assembly, there are any contentious individuals who engage in disputes? Do they harbor ill will or speak harsh words towards me? Will they create obstacles for me? Reflect further, as the World Honored One has said, the summer retreat must be based on the Pratimoksha (rules of discipline). Does this assembly have those who understand the Dharma, comprehend the Vinaya (disciplinary code), and are proficient in the Matrika (collection of treatises)? Lest during my summer retreat, should I commit any transgression, I find myself without direction to seek repentance. Moreover, as the World Honored One has said, the foolish and ignorant cannot be separated from reliance (on a virtuous teacher) throughout their lives. Reflect further, does this assembly have monks who instruct like parents teaching their children? Are there those of high virtue and reputation, respected by both lay and ordained, to whom I can turn with great shame to seek repentance if I err, and who, out of compassion, will instruct me from time to time, preventing me from becoming negligent? As the World Honored One has said, disrupting the Sangha is a great evil, like something hard, bitter, and spicy, without any joy. In this dwelling place, are there no contentious individuals, and will no causes for disrupting the Sangha arise during the summer retreat? Will they not create obstacles for me? After considering in this way and finding no obstacles, then accept the retreat. This is called the method of deliberation when one wishes to accept the summer retreat. ‘Monks, the method of accepting the summer retreat: first accept the summer retreat, then accept the dwelling and furnishings. The room should be repaired and plastered, and the bed on which one sits should be arranged properly. During the summer retreat, one should not travel without a cause. If there is a cause, for the sake of the Buddha, the Dharma, the Sangha, or the sick, one should accept the seven-day rule, go outside the boundary, and then return here to dwell in retreat. One should not go outside the boundary for the sake of food and gain, but for a bowl, clothing, medicine, or a needle felt, one may accept the seven-day rule to go outside the boundary. At that time, Prince Bowl-Dwelling renounced the world into the Buddha's Dharma, and his father, the king, made great offerings for the sake of the stupa, and sent a messenger to call his son: ‘You may come and join in offering to the stupa.’ During the summer retreat, one should not travel, and because of this cause, he reported it in detail to the World Honored One. The Buddha said: ‘For the sake of the stupa, monks may accept the seven-day rule, and after seven days, return here to dwell in retreat.’ Monks, the summer retreat accepts the seven-day rule, and after seven days --------------------------------------------------------------------------------
Chinese
不中过。七日及夜不来到安居处，比丘夏安居法即失。前衣钵乃至针毡因缘应勤方便，未解者令解、未得者令得、未证者令证。是名受安居法。安居众中上座，应当问大界标相处所，复问失衣不失衣处所，复应问净处所，问布萨处所，说戒说法差说法人咒愿，差营事人，慰喻营事人，差行筹人，差僧净人。诸比丘出界外，七日十五日乃至一月，白二羯磨。教授年少比丘，应当自教语、劝人教语。如此等事，皆应夏安居中上座所作。复应巡房看敷具，谁如法受用、谁不如法受用？如法受用者，示教利喜赞其所行。不如法者，应谏令忆念，语言：‘长老！应如法受用，不如法受用有五事过患。如来制戒，应忆念此事。’ “安居中上座法。若中食时食粥时及饮甜浆时，众中上座应唱言：‘尔许时已过，余有尔许时在。’若众中上座行如此等行者，是名僧父母，亦名僧师。是名安居中上座法。 “安居比丘自恣时得作一事。一者自恣时说见闻疑罪是也。自恣后得作四事：一解大界。二还结大界。解界有二种因缘：一为大水漂、标相坏、不知处所；二为贼难故诸比丘皆出界外。有此二因缘故须解须结也。三受迦絺那衣。四安居竟受敷具。是事自恣后因缘。 “众者有四众：比丘众、比丘尼众、优婆塞众、优 现代汉语译本： 如果超过七天乃至夜晚没有回到安居处，那么比丘的夏季安居之法就失去了。对于前衣、钵乃至针毡等必需品，应当勤加方便，使未理解的人理解，未得到的人得到，未证悟的人证悟。这叫做受安居法。在安居的僧众中，上座（长老）应当询问大界的标志和处所，再次询问丢失衣服与否的处所，再次应当询问清净的处所，询问布萨（Uposatha，斋戒）的处所，宣说戒律，说法，差遣说法的人，咒愿，差遣营事人，慰问营事人，差遣行筹人，差遣僧净人。诸位比丘如果出界外，七日、十五日乃至一个月，需要进行白二羯磨（Bái èr jiémó，一种僧团仪式）。教授年轻的比丘，应当亲自教导，劝人教导。这些事情，都应当是夏季安居中上座所做的事情。还应当巡视房间，查看敷具，谁如法受用，谁不如法受用？对于如法受用的人，应当示教利喜，赞叹他的行为。对于不如法的人，应当劝谏，令他忆念，说：‘长老！应当如法受用，不如法受用有五种过患。如来制定戒律，应当忆念此事。’ ‘安居中上座的职责。如果在中午用餐时、喝粥时以及饮用甜浆时，僧众中的上座应当唱言：‘已经过去这么多时间了，还剩下这么多时间。’如果僧众中的上座能够做到这些，那么他就是僧众的父母，也是僧众的老师。这就是安居中上座的职责。 ‘安居的比丘在自恣（Pravāraṇa，解夏）时可以做一件事。一是自恣时说见闻疑罪。自恣后可以做四件事：一是解除大界。二是重新结大界。解除大界有两种因缘：一是大水冲毁，标志损坏，不知道处所；二是由于贼难，诸位比丘都出界外。有这两种因缘，所以需要解除和重新结界。三是接受迦絺那衣（Kathina，一种布施的袈裟）。四是安居结束后接受敷具。这些事情是自恣后的因缘。 ‘僧众有四众：比丘众（Bhiksu-samgha，男性出家众）、比丘尼众（Bhiksuni-samgha，女性出家众）、优婆塞众（Upasaka，男性在家居士）、优