English
English version One must not spend the summer (Vassa, rainy season retreat) without observing it. One should conclude the retreat in the month that has fewer days. The retreat must be fully observed. If the retreat period, even when doubled, is not a full month, it does not count as completing the retreat. How much more so if one deliberately breaks the precepts to obtain the retreat? Question: If someone breaks the retreat, even if the retreat period is doubled, it is not a full month, or if they do not observe the retreat at all, what offense does this person commit? Answer: This person's breaking of the retreat is the same in meaning. If someone breaks the retreat themselves but sits above other monks, receiving their prostrations, the offenses incurred are immeasurable. If a Dānapati (donor) brings items to offer to the senior monks, and this person alone accepts them, calculating the money, they commit a grave offense. A person who breaks the retreat has faults: first, they are rebuked by all the Buddhas; second, they break the retreat; third, they receive immeasurable offenses; fourth, they are not allowed to receive the Kathina (merit robe); fifth, they are not allowed to relinquish the five matters (five regulations regarding monastic life); sixth, they are not allowed to accept offerings; seventh, they are not allowed to use the retreat's belongings; eighth, their bad name spreads; ninth, they will regret it after death and fall into hell. Sixth Chapter on Pravāraṇā (Self-Surrender) from the Threefold Vinaya The Sarvāstivāda Vinaya clearly states that those who observe the early retreat should perform Pravāraṇā (end of retreat) on July 15th; those who observe the later retreat should perform Pravāraṇā on August 15th. Those who observe the intermediate retreat should leave after the later retreat observers have completed Pravāraṇā and the retreat period has been doubled to a full month. Bhiksus (male monastics) perform Pravāraṇā on the 14th, and Bhiksunis (female monastics) perform Pravāraṇā on the 15th. Five people should hold a full Pravāraṇā. Four, three, or two people can perform Pravāraṇā face to face. One person can perform Pravāraṇā in their mind. There should be two people present during Pravāraṇā; it cannot be done by one or three people. One cannot walk at the head of the line. Arranging the Pravāraṇā participants is like adding food. One should choose people with five virtues as representatives of the Sangha. The five virtues of Pravāraṇā are: not following liking, not following anger, not being foolish, and knowing what should be surrendered and what should not be surrendered. These are called people with five virtues. A Ekākṣarī-karma (single-vowel act) should be performed. After the Sangha agrees, then one can perform Pravāraṇā. One person kneels on one knee before the senior monk, with palms together. After completing Pravāraṇā before the senior monk, they sit down again and should say: 'You are in order, down to the bottom.' In the Sarvāstivāda Vinaya, Bhiksunis should choose two people on July 15th to explain the Dharma. The Bhiksunis, as representatives of the Sangha, go to the Mahasangha (Bhikkhu Sangha). When requesting, they should bow their heads and put their palms together, saying: 'The Bhiksuni Sangha has completed the summer retreat. The Bhiksunis surrender themselves in three matters: what was seen, what was heard, and what was suspected. May the Great Virtuous Ones have compassion and tell me my offenses. If I see an offense, I should repent according to the Dharma.' After saying this three times, they return to the Bhiksuni monastery, and the Sangha then... --------------------------------------------------------------------------------
Chinese
差上伴尼作自恣人 问曰。自恣何故但差二人。不差三人 答曰。一人为僧所差。即是僧伴得举余人罪。若此人有罪无人举。故须差二人。不得一也。举罪时人人别说不得。故不须三人也 问曰。有人言。自恣是解夏法。或言。放舍法。何者是也 答曰。如上所论。皆从情而说。非是理解。所以者何。自恣若是解夏法者。便应失夏。何以故。本结今解应失也。自恣若放舍法者。七月十五日亦应放舍。无以放舍故不应。至十六日如放舍也 问曰。自恣若非解夏。复非放舍。是何法也 答曰。自恣是举罪法。本因夏中举罪令众闹乱。是故亭举夏罢持离听共相举罪忏悔清净。然后随缘 问曰。何忏悔要待人举 答曰。凡欲出罪。要由先识后方得悔。是须人举也 问曰。若一住处前后安居人。云何自恣 答曰。四分云。当从上坐所在处自恣。若但有上坐者应从旧比丘自恣。若但有旧比丘者一从前后安居人。多者从自恣时有八难。余缘应善知广略自恣。客旧比丘来应更与自恣。当说戒也。 三部律明结净地品第七 四分曰。净地有四种。一檀越。若迳菅人僧伽蓝时处分界畔分明请僧来入即名为净二。亦是俗人造寺。但不处分请僧来入不得迳宿。处分从界畔分明得名为净三。亦是俗人造寺。若半有离障。若多无离障垣 现代汉语译本 差上伴尼作自恣人：选择一位比丘尼作为自恣的助手。 问：为什么自恣只选择两个人，而不选择三个人？ 答：一个人是被僧团选出来，作为僧团的同伴，可以指出其他人的罪过。如果这个人有罪，没有人指出，所以需要选择两个人，不能只选一个。指出罪过时，每个人要分别说，不能一起说，所以不需要三个人。 问：有人说，自恣是解夏（Vassa，雨季安居）的仪式，或者说是放舍的仪式，哪种说法正确？ 答：如上面所讨论的，这些都是从情理上说的，不是从义理上说的。为什么这么说呢？如果自恣是解夏的仪式，那么就应该失去安居。为什么呢？因为本来是结夏，现在是解夏，就应该失去安居。如果自恣是放舍的仪式，那么七月十五日也应该放舍，因为没有放舍，所以不应该到十六日才像放舍一样。 问：如果自恣既不是解夏，也不是放舍，那么是什么仪式呢？ 答：自恣是举罪的仪式。本来是因为在安居期间举罪会引起大众的混乱，所以暂时停止举罪。安居结束后，允许大家互相指出罪过，忏悔清净，然后随缘。 问：为什么忏悔一定要等待别人指出罪过？ 答：凡是想要出罪，一定要先知道罪过，然后才能忏悔，所以需要别人指出。 问：如果一个住处先后有安居的人，应该如何自恣？ 答：《四分律》（Dharmaguptaka Vinaya）说，应当从上座（长老）所在的地方自恣。如果只有上座，就应该从旧比丘（资历较长的比丘）自恣。如果只有旧比丘，就从前后安居的人中，人多的一方自恣。自恣时有八难（八种障碍），其余的因缘应该善于了解，广略地进行自恣。如果有新来的比丘，应该再次与他们自恣，也应当说戒。 三部律明结净地品第七 《四分律》说，净地有四种：一是檀越（Dānapati，施主）。如果经过菅草地、人地、僧伽蓝（Sangharama，僧院）时，处分界限分明，请僧人来进入，就称为净地。二是俗人建造寺庙，但不处分，请僧人来进入，不得过夜。处分从界限分明，就称为净地。三是俗人建造寺庙，如果一半有离障，一半没有离障垣。
English
English version Choosing a Bhikkhuni as an assistant for Pravarana (Self-Surrender). Question: Why are only two people chosen for Pravarana, and not three? Answer: One person is chosen by the Sangha (community of monks) as a companion of the Sangha, who can point out the faults of others. If this person has faults and no one points them out, then two people need to be chosen, not just one. When pointing out faults, each person must speak separately, not together, so three people are not needed. Question: Some people say that Pravarana is the ceremony of ending the Vassa (rainy season retreat), or the ceremony of relinquishment. Which statement is correct? Answer: As discussed above, these are all based on reasoning from sentiment, not from the principle of meaning. Why is this so? If Pravarana is the ceremony of ending the Vassa, then the retreat should be lost. Why? Because it was originally the beginning of the retreat, and now it is the end, so the retreat should be lost. If Pravarana is the ceremony of relinquishment, then it should also be relinquished on the fifteenth day of the seventh month. Because there is no relinquishment, it should not be like relinquishment until the sixteenth day. Question: If Pravarana is neither the end of the Vassa nor relinquishment, then what ceremony is it? Answer: Pravarana is the ceremony of pointing out faults. Originally, it was because pointing out faults during the Vassa would cause confusion among the assembly, so the pointing out of faults was temporarily suspended. After the Vassa ends, everyone is allowed to point out each other's faults, confess and purify themselves, and then follow their own inclinations. Question: Why must confession wait for others to point out faults? Answer: In order to be freed from offenses, one must first know the offense, and then be able to repent, so it is necessary for others to point it out. Question: If there are people who have observed the Vassa retreat at a dwelling place at different times, how should they perform Pravarana? Answer: The Dharmaguptaka Vinaya says that Pravarana should be performed from the place where the most senior monk (Elder) is located. If there is only a senior monk, then Pravarana should be performed from the older Bhikkhu (monk with more seniority). If there is only an older Bhikkhu, then Pravarana should be performed from the side with more people among those who observed the Vassa retreat at different times. There are eight difficulties (eight obstacles) during Pravarana, and the remaining conditions should be well understood, and Pravarana should be performed extensively or briefly. If new Bhikkhus arrive, Pravarana should be performed with them again, and the precepts should also be recited. The Seventh Chapter on Establishing Pure Ground in the Three Vinayas The Dharmaguptaka Vinaya says that there are four types of pure ground: First, a Dānapati (donor). If, when passing through a place with reeds, people, or a Sangharama (monastery), the boundaries are clearly defined and the Sangha is invited to enter, it is called pure ground. Second, a layperson builds a temple, but does not define the boundaries and invite the Sangha to enter, and cannot stay overnight. Defining the boundaries clearly is called pure ground. Third, a layperson builds a temple, and if half of it has a barrier and half of it does not have a barrier wall. --------------------------------------------------------------------------------
Chinese
墙及堑亦尔。若檀越自处分。若僧自分处皆名为净四。比丘造寺。请僧来入。四周有垣墙住中。迳久欲作净地时。要须白二羯磨。结此四莫问先结布萨界。但得作净地羯磨法者。大德僧听。若僧时到僧忍听。僧今某处作净地。白如是。大德僧听。今结某处作净地。谁诸长老忍。僧结某处作净地者默然。若不忍者便说。僧已忍。结某处作净地竟。僧忍默然故是事如是持 僧祇檀越有处分净地。若不处分迳宿。要待国土荒坏时。人民散乱。帝王易位亭废二年。然后得处分。十诵明舍净地。界外界内尽不作净地 问曰。若不立净地。复言舍净地。诸比丘云净食也 答曰。诸师尽言。十诵舍净地。复言诸俗人终身施主作檀。檀物意用终身不犯时人尽行此事。如过情所见。此语看文生思义不熟。所以知然。十诵律前后尽有经文明证。前文云。不听内煮食故。僧坊外作食故。烟火起多人来索食诸。各各分与僧食少。白佛。佛从今日不听作净地羯磨。若作突吉罗。先作者应舍。后文善诵云。第一卷中佛在毗舍离时。𩟅诸檀越欲与僧食。作是念。若我自舍作食。多知识亲理来皆与分。若佛听僧坊内我当作。佛言。当听作。多人来索。诸比丘若与则不供。若不与恐伤害。佛听僧坊内作。内作已诸沙弥园民先自饱饯。与僧僧食不足。僧羸厌 现代汉语译本 墙和壕沟也是如此。如果檀越（施主）自己处理，或者僧团自行处理，都称为‘净四’。比丘建造寺庙，迎请僧众入住，四周有围墙。经过一段时间，想要将此地作为净地时，必须进行白二羯磨（一种僧团会议程序）。结界时，不必考虑之前是否已结布萨界（举行半月诵戒仪式的区域），只要能进行净地羯磨法即可。大德僧众请听，如果僧众认为时机已到，并同意，那么僧众现在在某处设立净地。告知如上。大德僧众请听，现在结界某处作为净地，哪位长老同意僧众结界某处作为净地？默然。如果有人不同意，请说出来。僧众已经同意，结界某处作为净地完毕。僧众同意，默然，因此此事就这样执行。僧祇（大众部）的檀越（施主）有权处理净地。如果没有处理，经过一夜，需要等到国家荒废，人民离散，帝王更替，亭舍废弃两年后，才能进行处理。《十诵律》中说明，舍弃净地，无论界内界外，都不能再作为净地。 问：如果未设立净地，又说舍弃净地，那么比丘们说的是什么净食呢？ 答：各位律师都说，《十诵律》中舍弃净地，又说俗人终身作为施主进行布施，布施的物品终身使用，不违犯时规，人们都这样做。如同过分的情感所见。这句话看文字产生意义，思考不成熟。之所以知道是这样，是因为《十诵律》前后都有经文明确证明。前文说，不允许在（净地）内煮食，所以在僧坊外做饭，烟火升起，很多人来索要食物，各自瓜分，僧众得到的食物很少。禀告佛陀，佛陀说从今天起不允许进行净地羯磨，如果做了，犯突吉罗（一种轻罪）。先做的人应该舍弃。后文善诵说，第一卷中，佛陀在毗舍离时，众檀越（施主）想要供养僧众食物，心想，如果我自己舍（施舍）做饭，很多认识的亲戚朋友来，都要分给他们。如果佛陀允许在僧坊内做饭，我就在里面做。佛陀说，应当允许做。很多人来索要，比丘们如果给他们，僧众的供养就不够；如果不给，恐怕会伤害他们。佛陀允许在僧坊内做饭。在里面做好后，沙弥和园民先吃饱喝足，再给僧众，僧众的食物就不够，僧众因此身体虚弱，感到厌倦。