English
English version: Listen, venerable Sangha (community of monks). The Bhikkhus (monks) of this dwelling, observe the precepts together in the same dwelling. If the Sangha deems it the right time, may the Sangha permit the dissolution of the great boundary (大界, da jie). This is the announcement. Listen, venerable Sangha. The Bhikkhus of this dwelling, observe the precepts together in the same dwelling. Now the great boundary is dissolved. Which of the elders approves of the Sangha observing the precepts together in the same dwelling and dissolving the great boundary, let them remain silent. Whoever disapproves, let them speak. The Sangha has approved observing the precepts together in the same dwelling and the dissolution of the great boundary is completed. The Sangha approves because of silence. Let this matter be carried out accordingly. The Karma (羯磨, jie mo) for dissolving the precept ground (戒场, jie chang) (should be performed within the precept ground, and not remotely from within the great boundary. There is no explicit rule in the Vinaya (律, lv). The old Karma used the method of dissolving the great boundary to dissolve the precept ground, only differing in the terms 'great' and 'small'. Now it is different. The precept ground does not allow the recitation of precepts, so how can it be dissolved by announcement? It should follow the difficult matters, but changing 'establishing' to 'dissolving', the reasoning is clear and the text is smooth. The meaning text says): Listen, venerable Sangha. The Bhikkhus of this dwelling are dissolving the precept ground. If the Sangha deems it the right time, may the Sangha permit the dissolution of the precept ground. This is the announcement. Listen, venerable Sangha. The precept ground of the Bhikkhus of this dwelling. The Sangha is now dissolving the precept ground. Which of the elders approves of the Sangha gathering here to dissolve the precept ground, let them remain silent. Whoever disapproves, let them speak. The Sangha has approved the dissolution of the precept ground here. The Sangha approves because of silence. Let this matter be carried out accordingly. The method of reciting the precepts by two or three people in turn (should say): Two venerable ones, please focus your minds. Today is the fifteenth day of the white month, the Sangha is reciting the precepts. I, Bhikkhu (比丘, bi qiu) so-and-so, am pure. (Repeat three times) The other person replies: 'Yes.' (The other two people also perform the same method. If it is after the fifteenth day, it should be said: 'Fifteenth day of the black month,' or call it according to the actual situation. The recitation of precepts does not ask about the number of people within the boundary, all must ring the bell, prepare the counters, burn incense, scatter flowers, and sprinkle the ground with fragrant water, the same as the usual Sangha affairs, there is no difference.) The one who mentally recites the Sangha precepts (when gathering, remove the first sentence of the counter, the rest of the method is all the same as above). The method of dwelling in peace by counter: Venerable one, please focus your mind. I, Bhikkhu so-and-so, now rely on the Samgharama (僧伽蓝, seng qie lan) of so-and-so (if it is in a layperson's home, it should be said: 'rely on the settlement of so-and-so'), because the dwelling for the three months of the summer retreat is damaged and needs repair (repeat three times), the person in front asks: ' --------------------------------------------------------------------------------
Chinese
汝依谁持律(答云)某甲律师(彼应报云)有疑当问答云尔(小者□顶戴持)若四月十七日后乃至五月十六日并应言。后三月夏安居(余法同上)一人心念。安居法唯除大德一心念及下问答。自外一同对首法(莫问对首及与心念。若在白衣家时。须除房舍破修治故。余悉同上。比丘不得为俗人。作使随所作者得突吉罗)。 受日羯磨文 大德僧听。若僧时到僧忍听。比丘某甲。受过七日法十五日(若一月应云一月日)出界外。为请唤故(若三宝疗病等缘。并随事称之)还来此中安居。白如是 大德僧听。比丘某甲受过七日法十五日(若一日应云一月日)出界外。为请唤故(若三宝或疗病等诸缘。并随事称之)还来此中安居。谁诸长老忍。僧听比丘某甲受过七日法。十五日(一月随称)出界外。为请唤故(余缘准称)还来此中安居者默然。谁不忍者说。僧已忍与比丘某甲受过七日法十五日(若一月准称之)出界外。为请唤故(余缘随称)还来此中安居竟。僧忍默然故。是事如是持。 对首受七日法(此律有开受七日之文。故律云。听受曰去然无其受法。古今共行受法者。唯羯磨词句义立应知。若受七日但得六夜。故律云及第七日还也。文云)大德一心念。我比丘某甲受七日法。出界外。为某事故。还来此中 现代汉语译本： ‘你’依谁持律？（回答说）‘某甲’律师。（他应该回答说）有疑问应当提问。（年幼者应该）顶戴奉持。（如果是在四月十七日后乃至五月十六日，都应该说）后三个月夏安居。（其余方法同上）一人心中默念安居法，唯独大德可以一心念，以及下文的问答。除此之外，都采用对首法。（无论对首还是心中默念，如果在白衣家时，必须去除房舍破损修缮的原因，其余都同上。比丘不得为俗人做事，无论做什么都会得到突吉罗（Dukkata，恶作）罪。） 受日羯磨文：大德僧众请听。如果僧众时机已到，僧众忍可听受，比丘‘某甲’，受过七日法，十五日（如果是一个月，应该说一个月日）出界外，为了请唤的缘故（如果是三宝、疗病等缘由，都随事情称说），回来此中安居。禀白如是。大德僧众请听。比丘‘某甲’受过七日法，十五日（如果是一日，应该说一个月日）出界外，为了请唤的缘故（如果是三宝或者疗病等各种缘由，都随事情称说），回来此中安居。哪位长老忍可？僧众听受比丘‘某甲’受过七日法，十五日（一个月随称），出界外，为了请唤的缘故（其余缘由准此称说），回来此中安居的，默然。谁不忍可的说出来。僧众已经忍可给予比丘‘某甲’受过七日法，十五日（如果一个月准此称说）出界外，为了请唤的缘故（其余缘由随此称说），回来此中安居完毕。僧众忍可默然，这件事就这样持守。 对首受七日法：（此律有开许接受七日之文，所以律中说，听许接受日，然而没有接受的方法。古今共同实行的接受方法，只有羯磨的词句义理成立，应当知道。如果接受七日，只能得到六夜，所以律中说以及第七日返回。文说）大德一心念，我比丘‘某甲’接受七日法，出界外，为了某事事故，回来此中。
English
English version: ‘Who’s precepts do you uphold?’ (Answer:) ‘Lawyer So-and-so.’ (He should reply:) ‘If there are doubts, you should ask.’ (The younger one should) respectfully uphold it. (If it is after the 17th day of the fourth month up to the 16th day of the fifth month, it should be said:) ‘The last three months of the summer retreat.’ (The rest of the method is the same.) One person contemplates the retreat method in their mind. Only a great virtuous one can contemplate it in their mind, as well as the questions and answers below. Apart from that, the method of facing each other is used. (Whether facing each other or contemplating in the mind, if it is in a layman's house, the reason for repairing damaged houses must be removed; the rest is the same. A Bhikkhu (monk) must not work for a layman; whatever he does, he will incur a Dukkata (misdeed) offense.) Text of the Karma (formal act) for Receiving Days: Venerable Sangha (community of monks), please listen. If the time is right for the Sangha, and the Sangha agrees to listen, Bhikkhu ‘So-and-so’ receives the seven-day rule, fifteen days (if it is one month, it should be said ‘one month day’) outside the boundary, for the sake of being summoned (if it is for the Three Jewels (Buddha, Dharma, Sangha), healing illnesses, etc., it should be stated according to the matter), and returns here to observe the retreat. I report thus. Venerable Sangha, please listen. Bhikkhu ‘So-and-so’ receives the seven-day rule, fifteen days (if it is one day, it should be said ‘one month day’) outside the boundary, for the sake of being summoned (if it is for the Three Jewels or various reasons such as healing illnesses, it should be stated according to the matter), and returns here to observe the retreat. Which elders agree? The Sangha listens to Bhikkhu ‘So-and-so’ receiving the seven-day rule, fifteen days (one month as appropriate), outside the boundary, for the sake of being summoned (other reasons should be stated accordingly), and returning here to observe the retreat, remain silent. Whoever does not agree, speak up. The Sangha has already agreed to grant Bhikkhu ‘So-and-so’ the seven-day rule, fifteen days (if it is one month, it should be stated accordingly) outside the boundary, for the sake of being summoned (other reasons should be stated accordingly), and the completion of returning here to observe the retreat. The Sangha agrees and remains silent; this matter is thus upheld. Receiving the Seven-Day Rule by Facing Each Other: (This Vinaya (monastic code) has the allowance to receive the seven-day rule, so the Vinaya says, ‘Listening to the allowance to receive the day,’ but there is no method for receiving it. The method of receiving it that has been practiced in ancient and modern times is only the meaning of the words of the Karma that is established, it should be known. If receiving the seven days, one only gets six nights, so the Vinaya says, ‘and also returns on the seventh day.’ The text says:) Venerable one, contemplate in your mind, I, Bhikkhu ‘So-and-so,’ receive the seven-day rule, outside the boundary, for such-and-such a reason, and return here. --------------------------------------------------------------------------------
Chinese
安居。白大德令知(三说)心念受七日法(此律无开心念受文。准十诵律开独住等五人。七种心念中受日是某一数也。应云)我比丘某甲受七日法。出界外。为某事故。还来此中安居(三说)说欲法有四种。一自说欲(谓自身至僧中说已出去文云)大德僧听。我比丘某甲某事因缘。如法僧事与欲清净(一说)二为他说(文云)大德僧听。比丘某甲某事因缘。我受彼欲清净。如法僧事与欲清净(一说)三自为兼他(谓自有缘复受他欲僧中说云)大德僧听。比丘某甲某事因缘。我受彼欲清净。我比丘某甲某事因缘。彼及我身各如法。僧事与欲清净(一说)四转与欲清净者(谓受他欲已忽自有因缘。不得至僧中。应向余比丘边合说者定。文云)大德一心念比丘某甲某事因缘。我受彼欲清净。我比丘某甲某事因缘。彼及我身各如法。僧事与欲清净(一说)彼人受已至僧中。应如常直说之。 僧中自恣法(要须下至五人已上方得作法。若少一人不成。差举应差二人所差人必须具五德。不爱不恚不怖不痴。知已自恣等自恣。若有五人各别差。若六人双差无失)。 差五德羯磨文 大德僧听。若僧时到僧忍听。差比丘某甲作受自恣人。白如是 大德僧听。僧差比丘某甲作受自恣人。谁诸长老忍。僧差比丘某甲。作受自恣 现代汉语译本： 安居。禀告各位大德，请知悉（重复三次）：我以心念接受七日法（此律中没有明确的心念接受条文，参照《十诵律》，允许独住等五种情况下，在七种心念中接受日期的计算。应说：）我比丘某甲接受七日法，离开界外，因为某事，还会回到这里安居（重复三次）。 说欲法有四种：一、自说欲（指自身到僧团中说明，然后离开，文书上写：）‘大德僧众请听，我比丘某甲因为某事因缘，如法僧事与欲清净’（说一次）。二、为他说（文书上写：）‘大德僧众请听，比丘某甲因为某事因缘，我接受他的欲清净，如法僧事与欲清净’（说一次）。三、自为兼他（指自己有因缘，又接受他人之欲，在僧团中说：）‘大德僧众请听，比丘某甲因为某事因缘，我接受他的欲清净，我比丘某甲因为某事因缘，他和我的身体各自如法，僧事与欲清净’（说一次）。四、转与欲清净者（指接受他人之欲后，忽然自己有因缘，不能到僧团中，应向其他比丘一起说清楚，文书上写：）‘大德一心念，比丘某甲因为某事因缘，我接受他的欲清净，我比丘某甲因为某事因缘，他和我的身体各自如法，僧事与欲清净’（说一次）。那人接受后到僧团中，应如常直接说出。 僧团中自恣法（必须至少五人以上才能作法，少一人都不行。差举应差两人，被差的人必须具备五德：不爱、不恚、不怖、不痴，知道自恣等自恣。如果有五人，各自差举；如果六人，双重差举也没问题）。 差五德羯磨文：‘大德僧众请听，如果僧众时间到了，僧众忍可听，差比丘某甲作为接受自恣之人，禀白如上。’‘大德僧众请听，僧众差比丘某甲作为接受自恣之人，哪位长老忍可，僧众差比丘某甲作为接受自恣之人’