English
English version: Residence. Inform the venerable elders, please be aware (said three times): I, Bhikshu (monk) so-and-so, accept the seven-day rule with mindfulness (this rule does not have explicit text for accepting with mindfulness; according to the Ten Recitation Vinaya, it is allowed in five situations such as solitary dwelling, and the calculation of days is within the seven types of mindfulness. It should be said:) I, Bhikshu (monk) so-and-so, accept the seven-day rule, leaving the boundary, because of a certain matter, and will return here for the residence (said three times). There are four types of giving consent: 1. Giving consent oneself (referring to personally informing the Sangha and then leaving, the text states:) 'Venerable Sangha, please listen, I, Bhikshu (monk) so-and-so, because of a certain matter, the Dharma affairs of the Sangha are in accordance with purity of consent' (said once). 2. Giving consent for another (the text states:) 'Venerable Sangha, please listen, Bhikshu (monk) so-and-so, because of a certain matter, I accept his purity of consent, the Dharma affairs of the Sangha are in accordance with purity of consent' (said once). 3. Giving consent for oneself and another (referring to having one's own reason and also accepting another's consent, said in the Sangha:) 'Venerable Sangha, please listen, Bhikshu (monk) so-and-so, because of a certain matter, I accept his purity of consent, I, Bhikshu (monk) so-and-so, because of a certain matter, his and my body are each in accordance with the Dharma, the Sangha affairs are in accordance with purity of consent' (said once). 4. Transferring purity of consent (referring to accepting another's consent and then suddenly having one's own reason, unable to go to the Sangha, one should clearly explain to another Bhikshu (monk), the text states:) 'Venerable, with one mind, Bhikshu (monk) so-and-so, because of a certain matter, I accept his purity of consent, I, Bhikshu (monk) so-and-so, because of a certain matter, his and my body are each in accordance with the Dharma, the Sangha affairs are in accordance with purity of consent' (said once). After that person accepts it, they should go to the Sangha and state it directly as usual. The Pravāraṇa (self-criticism) ceremony in the Sangha (must have at least five people to perform the ceremony; it cannot be done with fewer. The appointment should be made by two people, and the appointed person must possess five virtues: no love, no anger, no fear, no delusion, knowing the Pravāraṇa, etc. If there are five people, each appoints; if there are six people, double appointment is fine). The Karma text for appointing the five virtues: 'Venerable Sangha, please listen, if the Sangha's time has come, if the Sangha approves of listening, appoint Bhikshu (monk) so-and-so as the person to receive the Pravāraṇa, report as above.' 'Venerable Sangha, please listen, the Sangha appoints Bhikshu (monk) so-and-so as the person to receive the Pravāraṇa, which elder approves, the Sangha appoints Bhikshu (monk) so-and-so as the person to receive the Pravāraṇa.' --------------------------------------------------------------------------------
Chinese
人者默然。谁不忍者说。僧已忍差比丘某甲作受自恣人竟。僧忍默然故。是事如是持 五德白僧自恣法(五德既被差。已应至上座所坐讫。作白羯磨文云)大德僧听。今白月十五日众僧自恣。若僧时到僧忍听。和合自恣。白如是(若黑月准称之。及日数等作如是白已。然后应白众言。众僧应各偏露右肩。前就草座䠒跪合掌。如法受自恣。然二五德更互䠒跪受自恣。不得立相待)。 僧各自恣文 大德一心念。今日众僧自恣。我比丘某甲亦自恣。若有见闻疑罪愿。大德长老哀愍故语我。我若见罪。当如法法忏悔(三说)若二人三人四人。应更互相共自恣(文云)三长老一心念。众僧今日自恣。我比丘某甲亦自恣清净(三说)答言。尔余人(作法亦尔)一人心念。自恣法唯除上长老一心念一句(余悉同上)分亡比丘轻物法(先令看病比丘持亡比丘轻物。于僧中舍之。文云)大德僧听。比丘某甲此住处命过(若在余处亡应云彼住处)所有衣若非衣。现前僧应分(三说讫后总云。我比丘某甲持此衣物。令舍与增。如是舍已知律者。应先问言有看病人不。若言。有者应问言。三宝别人负亡者物不。又亡者负三宝别人物不。若言有者宜可徴偿。然后作法。作法之轨须定四准。一定同生非同生。二嘱授成不成。三料简轻重。四 现代汉语译本： 无人反对，保持沉默。谁有异议请说出来。僧团已经认可由比丘某甲作为接受自恣的人选。僧团认可，所以保持沉默。此事就这样决定。 五德白僧自恣法（五德之人被选出后，应该到上座所在之处坐下，然后宣读白羯磨文）： ‘大德僧众请听。现在是白月（指农历上半月）十五日，众僧进行自恣。如果僧团认为时机已到，请允许僧团和合进行自恣。’这样宣告。（如果是黑月，则相应地说明，并说明日期等。这样宣告后，应该对大众说：‘众僧应该各自袒露右肩，到草座前跪下，合掌，如法接受自恣。’然后两位五德之人轮流跪下接受自恣，不得站立等待。） 僧人各自自恣文： ‘大德请一心忆念。今日众僧进行自恣，我比丘某甲也进行自恣。如果各位大德有见到、听到或怀疑我有任何罪过，希望各位长老慈悲告知我。如果我确实有罪，我将依法忏悔。’（重复三次） 如果是两人、三人或四人，应该互相进行自恣（文如下）： ‘三位长老请一心忆念。今日众僧进行自恣，我比丘某甲也进行自恣，以求清净。’（重复三次） 回答说：‘是的。’ 其余人（做法也一样）。 一人心中忆念。自恣法唯独省略‘上长老一心念’一句（其余都与上面相同）。 分亡比丘轻物法（首先让照顾病人的比丘拿着亡故比丘的轻物，在僧团中舍弃。文如下）： ‘大德僧众请听。比丘某甲在此住处去世（如果是在其他地方去世，则应说‘在彼住处’），所有衣服或非衣服，现前僧团应该进行分配。’（三次宣告完毕后，总的说：‘我比丘某甲将这些衣物舍弃给僧团。’这样舍弃后，懂得戒律的人应该先问：‘有没有照顾病人的人？’如果有人回答‘有’，则应问：‘三宝、其他人是否欠亡者财物？’以及‘亡者是否欠三宝、其他人财物？’如果回答‘有’，则应该追讨偿还，然后进行分配。分配的规则需要确定四个标准：一是同生与非同生，二是嘱托是否成立，三是区分轻重，四是……
English
English version: The person remains silent. Whoever disagrees, speak up. The Sangha has already approved Bhikshu (monk) so-and-so to be the person to receive the Pravāraṇā (self-surrender). The Sangha approves, hence the silence. Let the matter be settled thus. The Five Virtues' Announcement to the Sangha for Pravāraṇā (After the person with the five virtues has been chosen, he should go to where the most senior monk is seated and sit down, then recite the announcement of the Karma (action): 'Venerable Sangha, please listen. Today is the fifteenth day of the white month (waxing moon), and the Sangha is performing Pravāraṇā. If the Sangha deems the time appropriate, may the Sangha permit the harmonious performance of Pravāraṇā.' This is the announcement. (If it is the black month (waning moon), state it accordingly, and specify the date, etc. After making this announcement, one should say to the assembly: 'The Sangha should each expose their right shoulder, kneel before the grass mat, join their palms, and receive Pravāraṇā according to the Dharma.' Then the two people with the five virtues take turns kneeling to receive Pravāraṇā, without standing and waiting for each other.) The Sangha's Individual Pravāraṇā Text: 'Venerable ones, please focus your minds. Today the Sangha is performing Pravāraṇā, and I, Bhikshu (monk) so-and-so, am also performing Pravāraṇā. If any of you venerable ones have seen, heard, or suspect that I have committed any offense, I beseech you, elders, out of compassion, to inform me. If I am indeed guilty, I will repent according to the Dharma.' (Repeat three times.) If there are two, three, or four people, they should perform Pravāraṇā with each other (the text is as follows): 'Three elders, please focus your minds. Today the Sangha is performing Pravāraṇā, and I, Bhikshu (monk) so-and-so, am also performing Pravāraṇā, seeking purity.' (Repeat three times.) Answer: 'Yes.' The remaining people (the procedure is the same). One person contemplates in their mind. The Pravāraṇā omits only the phrase 'the senior elder focuses his mind' (the rest is the same as above). The Method for Distributing the Minor Possessions of a Deceased Bhikshu (First, have the Bhikshu who cared for the sick monk hold the minor possessions of the deceased Bhikshu and relinquish them to the Sangha. The text is as follows): 'Venerable Sangha, please listen. Bhikshu (monk) so-and-so has passed away at this dwelling (if he passed away elsewhere, it should be said 'at that dwelling'), and all his robes or non-robes should be distributed by the present Sangha.' (After announcing this three times, say in general: 'I, Bhikshu (monk) so-and-so, relinquish these robes and possessions to the Sangha.' After relinquishing them in this way, someone who knows the Vinaya (monastic rules) should first ask: 'Is there anyone who cared for the sick monk?' If someone answers 'yes,' then ask: 'Does the Triple Gem (Buddha, Dharma, Sangha) or others owe the deceased anything?' and 'Does the deceased owe the Triple Gem or others anything?' If the answer is 'yes,' then the debts should be collected and repaid, and then the distribution should be carried out. The rules for distribution require establishing four criteria: first, those who lived together versus those who did not; second, whether the instructions were valid; third, distinguishing between minor and major possessions; fourth... --------------------------------------------------------------------------------
Chinese
赏劳分摄前之三。准事类稍多检如广本。违名所讳。讳无宜繁引。第四赏分事须备举尔)。 赏劳法(凡作赏法须具功劳称教事如作法方就。谓备五德得受。此赏阙之。不合五德者。一知病人可食不可食应与。二不秽污大小便唾吐。三能为病人经理汤药作究竟意。四有慈心不应阙彼人具不。或言具者令数之。审知具己。然后作法方便问和简众等如常)。 赏劳羯磨文 大德僧听。比丘某甲此住处命过(若余处应云住处)所有衣钵坐具针筒盛衣𧝙器(若于六物中阙者。随现有者称之)现前僧应分。若僧时到僧忍听。僧今与比丘某甲看病人。白如是 大德僧听。比丘某甲此住处命过。所有衣钵坐具针筒盛衣𧝙器。现前僧应分。今与比丘某甲看病人。谁诸长老忍。僧与比丘某甲看病人。衣钵坐具针筒盛衣𧝙器者默然。谁不忍者说。僧已忍。与某甲比丘看病人衣钵坐具针筒盛衣𧝙器竟。僧忍默然故。是事如是持(赏劳法竟事次分衣。然义准四分及十诵明文。先须差一人具五德人。作分衣者谓不爱不恚不怖不痴知已分未分。及依时价色等差得人已方行付分之法有人立三法者。此思文不了。又今行事多行一百二法。即为分摄者。良恐难。准甚有所阙也。今宗行事之轨。决须立某差人秉法者。问和等并如上)。 现代汉语译本： 关于赏赐照料者的三种方式在前面已经提到过。参照相关事例，如果需要更详细的检查，可以参考广本。避免使用被避讳的名字。避讳不宜过度引用。第四种赏赐方式需要全面列举。 赏劳法（凡是制定赏赐方法，必须具备功劳、符合教义等条件，按照作法进行。即具备五德才能接受此赏赐，缺少任何一项都不行。不符合五德的人：一、知道病人可以吃什么，不可以吃什么，应该给什么；二、不弄脏大小便、唾液等；三、能为病人管理汤药，尽心尽力；四、有慈悲心。不应该缺少具备这些条件的人，或者说具备这些条件的人，要数清楚。确实知道具备这些条件后，然后按照作法，方便地询问和简略地告知大众等，如常进行）。 赏劳羯磨文：大德僧众请听。比丘某甲（此处）住处命终（如果在其他地方，应说‘住处’），所有衣钵、坐具、针筒、盛衣钵器（如果在六物中缺少，就按照现有的称说），现前僧众应该分。如果僧众时间到了，僧众忍可听取。僧众现在将（这些物品）给予比丘某甲，因为他看护病人。白如是。大德僧众请听。比丘某甲（此处）住处命终，所有衣钵、坐具、针筒、盛衣钵器，现前僧众应该分。现在给予比丘某甲，因为他看护病人。哪位长老忍可，僧众将比丘某甲看护病人所得的衣钵、坐具、针筒、盛衣钵器给予他，就保持沉默。谁不忍可就说出来。僧众已经忍可。给予某甲比丘看护病人所得的衣钵、坐具、针筒、盛衣钵器完毕。僧众因为忍可而沉默，这件事就这样执行（赏劳法结束，接下来是分衣。然而，根据四分律和十诵律的明确条文，首先需要选出一位具备五德的人，作为分衣者，即不爱、不恚、不怖、不痴，知道已经分和未分，以及根据时价、颜色等来选择合适的人。选好人后，才进行交付分配的方法。有人提出三种方法，这是因为没有理解经文。现在实行的多为一百零二法，即作为分摄者，恐怕难以做到。根据宗门行事的规范，必须确定某人作为秉法者。询问和告知等都如上所述）。