English
English version: If one does not return to the dwelling place for more than seven days and nights, the Bhiksu (monk) loses the summer retreat practice. One should diligently provide for the basic necessities such as robes, alms bowls, and even needle and felt, so that those who have not understood may understand, those who have not obtained may obtain, and those who have not realized may realize. This is called observing the summer retreat. Among the Sangha (community) observing the retreat, the most senior monk should inquire about the location of the boundary markers of the great boundary, and again inquire about the location of lost or unlost robes, and again should inquire about the pure place, inquire about the place for Uposatha (observance day), recite the precepts, teach the Dharma, appoint a Dharma speaker to chant blessings, appoint a person to manage affairs, console the person managing affairs, appoint a person to distribute tokens, and appoint a Sangha cleaner. If the Bhiksus leave the boundary for seven days, fifteen days, or even a month, they need to perform Bái èr jiémó (formal acts of the Sangha). When instructing young Bhiksus, one should personally teach and encourage others to teach. These are all the duties of the most senior monk during the summer retreat. One should also inspect the rooms and check the bedding to see who is using it properly and who is not. For those who use it properly, one should instruct, benefit, delight, and praise their conduct. For those who do not use it properly, one should advise them to remember, saying: 'Elder! You should use it properly, as there are five faults in not using it properly. The Tathagata (Buddha) has established precepts, and you should remember this matter.' 'The duties of the most senior monk during the summer retreat. If it is time for the midday meal, time for eating porridge, or time for drinking sweet drinks, the most senior monk in the Sangha should announce: 'So much time has passed, and so much time remains.' If the most senior monk in the Sangha can do these things, then he is the parent of the Sangha and also the teacher of the Sangha. This is the duty of the most senior monk during the summer retreat.' 'A Bhiksu observing the summer retreat can do one thing during Pravāraṇa (invitation): that is, to speak of seen, heard, and suspected offenses during Pravāraṇa. After Pravāraṇa, one can do four things: first, dissolve the great boundary; second, re-establish the great boundary. There are two reasons for dissolving the boundary: one is that the boundary markers are destroyed by a great flood and the location is unknown; the other is that due to banditry, all the Bhiksus have left the boundary. Because of these two reasons, it is necessary to dissolve and re-establish the boundary. Third, receive the Kathina (cloth for robes); fourth, receive bedding after the summer retreat. These are the reasons after Pravāraṇa.' 'There are four assemblies of the Sangha: Bhiksu-samgha (monks), Bhiksuni-samgha (nuns), Upasaka (male lay followers), Up --------------------------------------------------------------------------------
Chinese
婆夷众。复有四众僧：一凡夫僧、二圣人僧、三惭愧僧、四无惭愧僧。比丘僧者，一二三不成僧，四人成僧，乃至二十人成僧。四人僧者，得作白一白二羯磨，不得自恣、不得受具、不得作阿浮呵那，除此三已，余一切法事皆得作。五人僧者，得自恣布萨。边地有律师得受具，中国不得。中国边地不得作阿浮呵那。二十人僧者，一切法事皆得。十人僧，除阿浮呵那，余一切法事得作。若四人作法事，少一人，法事不成，名为非法作法事。五人作法事处，少一人，法事不成，名为非法作法事。十人作法事处，少一人，法事不成，名为非法作法事。二十人作法事处，少一人，法事不成，名为非法作法事。是名僧事。 “入僧法，从敛容乃至生人善心，如上文中所说。入僧时用心法，如扫帚扫地，不见是非普起慈心，应如是心入僧。是名入僧法。 “入僧中坐法。入僧中时应恭敬上座，自知坐处所，复不得宽纵多取坐处。若僧中见作非法事欲谏者，恐僧不用其言，可忆识默然而坐。若比丘入僧中时，应筹量僧所作法事，为如法、为不如法？与毗尼相应不相应？若相应者善。若不相应者，有同心如法行毗尼者可共谏之，若无默然而坐。是名入僧中事。 “若僧集时，众中上座应观中座下座，威仪坐起如法不 现代汉语译本 婆夷众（婆夷的僧团）。又有四种僧团：一、凡夫僧（由凡夫组成的僧团），二、圣人僧（由圣人组成的僧团），三、惭愧僧（有惭愧心的僧团），四、无惭愧僧（没有惭愧心的僧团）。比丘僧团，一、二、三人不能构成僧团，四人才能构成僧团，乃至二十人构成僧团。四人僧团，可以进行白一白二羯磨（一种僧团仪式），但不得自恣（在雨季结束时僧人互相指出过失的仪式）、不得受具（受比丘戒）、不得作阿浮呵那（驱摈仪式），除了这三项，其余一切法事都可以做。五人僧团，可以自恣布萨（每半月举行的诵戒仪式）。边地有律师（精通戒律的僧人）可以受具足戒，中国内地则不行。中国内地和边地都不得作阿浮呵那。二十人僧团，一切法事都可以做。十人僧团，除了阿浮呵那，其余一切法事都可以做。如果四人进行法事，少一人，法事不成，称为非法作法事。五人进行法事的地方，少一人，法事不成，称为非法作法事。十人进行法事的地方，少一人，法事不成，称为非法作法事。二十人进行法事的地方，少一人，法事不成，称为非法作法事。这叫做僧事。 ‘进入僧团的规矩，从收敛容貌乃至生起对人的善心，如上文中所说。进入僧团时用心的方法，如同用扫帚扫地，不见是非，普遍生起慈悲心，应该这样用心进入僧团。这叫做进入僧团的规矩。’ ‘进入僧团中的坐法。进入僧团中时，应该恭敬上座（资历高的僧人），自己知道坐的位置，又不得放纵自己多占座位。如果在僧团中见到有人做不如法的事想要劝谏，但恐怕僧团不采纳他的意见，可以记住这件事，默默地坐着。如果比丘进入僧团中时，应该衡量僧团所作的法事，是如法的还是不如法的？与毗尼（戒律）相应还是不相应？如果相应就好。如果不相应，有同心且如法奉行毗尼的人可以一起劝谏，如果没有就默默地坐着。这叫做进入僧团中的事。’ ‘如果僧团集会时，众中的上座应该观察中座和下座，威仪坐起是否如法。’
English
English version The assembly of the Bhayas. Furthermore, there are four types of Sangha (monastic community): 1. the Sangha of ordinary people (those composed of ordinary individuals), 2. the Sangha of noble ones (those composed of enlightened beings), 3. the Sangha of the ashamed (those who have a sense of shame), and 4. the Sangha of the shameless (those who have no sense of shame). A Bhikshu (monk) Sangha cannot be formed by one, two, or three individuals; it requires four individuals to form a Sangha, up to twenty individuals. A Sangha of four can perform the Karma (ritual) of 'white, one announcement, white, two announcements,' but cannot perform Pravarana (invitation), Upasampada (ordination), or Apukkhana (banishment). Except for these three, all other Dharma (teachings) matters can be performed. A Sangha of five can perform Pravarana and Uposatha (observance day). In border regions, a Vinaya master (expert in monastic rules) can grant Upasampada, but not in central China. Neither central China nor border regions can perform Apukkhana. A Sangha of twenty can perform all Dharma matters. A Sangha of ten can perform all Dharma matters except for Apukkhana. If a Dharma matter is performed by four individuals and one is missing, the Dharma matter is not valid and is called an unlawful performance of a Dharma matter. If a Dharma matter is performed in a place where five individuals are required and one is missing, the Dharma matter is not valid and is called an unlawful performance of a Dharma matter. If a Dharma matter is performed in a place where ten individuals are required and one is missing, the Dharma matter is not valid and is called an unlawful performance of a Dharma matter. If a Dharma matter is performed in a place where twenty individuals are required and one is missing, the Dharma matter is not valid and is called an unlawful performance of a Dharma matter. This is called Sangha business. 'Entering the Dharma of the Sangha, from composing one's appearance to generating good intentions towards others, as described in the previous text. The method of focusing the mind when entering the Sangha is like sweeping the floor with a broom, not seeing right or wrong, and universally generating compassion. One should enter the Sangha with such a mind. This is called entering the Dharma of the Sangha.' 'The method of sitting in the Sangha. When entering the Sangha, one should respect the senior monks, know one's own seating place, and not be indulgent in taking up too much space. If one sees an unlawful matter being performed in the Sangha and wishes to advise against it, but fears that the Sangha will not accept their opinion, one can remember the matter and sit silently. If a Bhikshu enters the Sangha, they should consider whether the Dharma matter being performed by the Sangha is lawful or unlawful, and whether it is in accordance with the Vinaya (monastic discipline). If it is in accordance, that is good. If it is not in accordance, those who are of the same mind and practice the Vinaya lawfully can advise together. If there is no one, one should sit silently. This is called matters within the Sangha.' 'If the Sangha gathers, the senior monk in the assembly should observe the middle and lower seats to see if their demeanor, sitting, and rising are in accordance with the Dharma.' --------------------------------------------------------------------------------
Chinese
？不裸露不？若坐不如法，兼有裸露者，上座应当弹指令中下座知。若犹不觉者，应遣使语之。僧中事上座皆应料理。 “中座比丘众中坐时，应观上座下座坐如法不？衣服自覆形体不？若不如法者，应弹指令知。若犹不觉，应语知法人使往语。上座自知时，语下座言：‘长老自知时。’于上座边应供养恭敬尊重赞叹。是名中座法。 “下座众中坐法。众坐已定，应看上座中座，坐及衣服如法不？若不如法，应弹指令知。若复不知，亦遣知法人往语：‘大德自知时。’于上中座复应供养恭敬尊重赞叹。下座僧中应取水洒地及涂扫令净，僧浴室中应燃火。佛制下座僧中所应作法皆应作之。是名下座法。从无腊乃至九腊，是名下座。从十腊至十九腊，是名中座。从二十腊至四十九腊，是名上座。过五十腊已上，国王长者出家人所重，是名耆旧长宿。一切僧所行法应学，学净持戒。净持戒者，一切佛所制戒皆能受持，无微毫之失，故名持戒得净戒净。心戒者，禅戒是也，持心不散得与定合，故名得心戒也。净慧戒者，守持此慧不令散乱得见四谛，名净慧戒。一切人若有信心持戒者，应当作心生如是念：‘若犯微细戒生于怖心，与重戒无异。’作如是持戒者梵行清净，所受持波罗提木叉戒亦清净，一切应修身业口 现代汉语译本 如果坐不如法，并且有**（此处原文缺失，指不合规矩的行为）**的人，上座应该弹指告知中座和下座。如果仍然没有察觉，应该派人去告知。僧团中的事务，上座都应该处理。 中座比丘在僧团中坐时，应该观察上座和下座坐得如法不如法？衣服是否遮盖身体？如果不如法，应该弹指告知。如果仍然没有察觉，应该告知知法人，派他去告知。上座自己知道时，告诉下座说：‘长老自己知道。’对于上座，应该供养、恭敬、尊重、赞叹。这是中座的职责。 下座在僧团中坐的规矩。大众坐定后，应该观察上座和中座，他们的坐姿和衣服是否如法？如果不如法，应该弹指告知。如果仍然不知道，也应该派知法人去告知：‘大德自己知道。’对于上座和中座，也应该供养、恭敬、尊重、赞叹。下座在僧团中应该取水洒地，以及涂扫使之干净，僧人浴室中应该点火。佛制定的下座僧人应该做的事情都应该做。这是下座的职责。从无戒腊到九戒腊，称为下座。从十戒腊到十九戒腊，称为中座。从二十戒腊到四十九戒腊，称为上座。超过五十戒腊以上，受到国王、长者、出家人所敬重，称为耆旧长宿（qí jiù cháng xiǔ，年长而有德者）。一切僧人所应行的法都应该学习，学习清净持戒。清净持戒的人，一切佛所制定的戒律都能受持，没有丝毫的违犯，所以称为持戒得净戒净。心戒（xīn jiè）是指禅戒，持守心念不使散乱，与禅定相应，所以称为得心戒。净慧戒（jìng huì jiè）是指守护此智慧不令散乱，得见四谛（sì dì，佛教基本教义），名为净慧戒。一切人如果具有信心持戒，应当这样想：‘如果犯了微细的戒律，也要生起怖畏之心，与犯重戒没有区别。’这样持戒的人梵行（fàn xíng，清净的行为）清净，所受持的波罗提木叉戒（bō luó tí mù chā jiè，戒律的总称）也清净，一切都应该修身业口