Lifting Restrictions
解夏
1.1A summary:
1.1解除限制、不當、比丘和重複、夏安居，以及後者。
Consent to Lift Restrictions
同意解夏
1.3The Blessed Buddha pledged to settle for the rains in Śrāvastī, in Prince Jeta’s Grove, Anāthapiṇḍada’s Park. Meanwhile, a great many monks adopted the following rule as they pledged to settle for the rains elsewhere: “Venerable ones, [F.222.a] during the rains no monk among us should prompt or remind a monk about an offense of pure conduct, lapse of view, lapse of observance, or lapse of livelihood. If one among us sees that a water jug or a wash bucket is empty, dry, or without water, he should fill it if he can do so on his own, and then leave it where it belongs. If he cannot do so on his own, he should signal with his hands to another monk and, joining hands, put it where it belongs. Then, while keeping silent, they should leave without speaking to one another.”
1.3世尊在舍衛城、祇樹給孤獨園安居。與此同時，許多比丘在其他地方安居時，共同採納了以下戒規：「諸位尊者，在夏安居期間，我們當中任何比丘都不應該提醒或告知另一位比丘有關淨行、見墮、戒墮或命墮的過失。如果我們當中有人看到水罐或洗桶是空的、乾的或沒有水，他應該在能獨自做到的情況下將其填滿，然後放回原處。如果他無法獨自做到，他應該用手向另一位比丘示意，一起合力將其放回原處。之後，他們應該保持沉默，互不交談地離開。」
1.4The monks, having adopted such a rule, then pledged to settle for the rains there.
1.4那些比丘採納了這樣的規則之後，就在那裡安居。
1.5After the three months of the rains had passed, the great many monks mended their robes. After mending their robes, they took up their begging bowls and robes and, without speaking to one another, set out on the journey to Śrāvastī. Traveling in stages, they eventually arrived in Śrāvastī where, having stored their begging bowls and robes and washed their feet, the great many monks went to the Blessed One. After bowing their heads at the Blessed One’s feet, they sat off to one side.
1.5三個月的夏安居結束後，這些比丘們修補了他們的袈裟。修補好袈裟後，他們拿起缽和袈裟，互不交談，開始前往舍衛城的旅程。他們分段行進，最終抵達了舍衛城。到達後，他們收好了缽和袈裟，洗淨了雙腳，隨後前往世尊所在之處。這些比丘們在世尊的腳下頂禮，然後坐在一旁。
1.6It is natural for blessed buddhas to welcome those monks who come to visit them with the welcoming words, “Monks, where have you come from? Where did you pledge to settle for the rains?” And so the Blessed One welcomed the monks who had come, asking, “Monks, where have you come from? Where did you pledge to settle for the rains?”
1.6諸佛陀歡迎前來拜訪的比丘是很自然的事，用歡迎的言語說，「比丘們，你們從哪裡來？你們在哪裡安居？」世尊就是以這樣的方式歡迎前來的比丘們，問道，「比丘們，你們從哪裡來？你們在哪裡安居？」
1.7“Honorable One, we have just now come from such and such a place. We pledged to settle for the rains there.” [F.222.b]
1.7「世尊，我們剛才從某某地方來。我們在那裡安居了。」
1.8“Monks, were you at ease in pledging to settle for the rains there? Were you not wearied by seeking alms?”
1.8「比丘們，你們在那裡安居時感到自在嗎？乞食時沒有疲勞嗎？」
1.9“No, Honorable One. We were at ease in pledging to settle for the rains. We were not wearied by seeking alms.”
1.9「尊者，我們在安居中很安適，乞食也不覺得疲勞。」
1.10“Monks, how is it that you were at ease in pledging to settle for the rains and were not even wearied by seeking alms?”
1.10「比丘們，你們怎麼會在安居時感到安樂，而且甚至不厭倦乞食呢？」
1.11“Honorable One, we, the great many monks here, adopted the following rule as we pledged to settle for the rains there: ‘Venerable ones, during the rains no monk among us should prompt or remind a monk about an offense of pure conduct, lapse of view, lapse of observance, or lapse of livelihood. If one among us sees that a water jug or a wash bucket is empty, dry, or without water, he should fill it if he can do so on his own, and then leave it where it belongs. If he cannot do so on his own, he should signal with his hands to another monk and, joining hands, put it where it belongs. Then, while keeping silent, they should leave without speaking to one another.’
1.11「尊者，我們這裡的眾多比丘在安居時採納了以下規則：『尊者們，在雨安居期間，我們當中任何比丘都不應該提醒或指正某位比丘在淨行、見墮、戒墮或命墮方面的過失。如果我們當中有人看到水罐或洗桶是空的、乾的或沒有水，他應該在自己能做到的情況下將其裝滿，然後放回原處。如果他自己無法做到，他應該向另一位比丘做出手勢，兩人合力將其放在應有的位置。之後，他們應該保持沉默，不彼此交談地離開。』」
1.12“Honorable One, after adopting such a rule, we pledged to settle for the rains there. Honorable One, that is how we were at ease in pledging to settle for the rains and were not even wearied by seeking alms.”
1.12「世尊，我們採用了這樣的規則後，就在那裡安居了。世尊，這就是我們在安居時感到輕鬆自在，甚至在乞食時也不感到疲倦的原因。」
1.13“Deluded beings! Do you think that those who live with the enemy can be at ease while pledged to settle for the rains? Deluded beings! Not speaking is the tīrthikas’ standard. Therefore, a monk should not pledge silence. [F.223.a] A monk will be guilty of a breach if he pledges silence. Moreover, a monk who has pledged to settle for the rains should lift restrictions on the saṅgha regarding the three grounds of what has been seen, heard, or suspected.”
1.13「愚癡的人啊！你們以為那些與敵人同住的人能夠在安居時得到安樂嗎？愚癡的人啊！不說話是外道的標準。因此，比丘不應該發誓保持沉默。一個比丘如果發誓保持沉默就會犯戒。此外，已經安居的比丘應該在僧伽面前針對所見、所聞、所疑三事解除限制。」
Appointing the Director of Lifting Restrictions
指派舉罪主持人
1.14The Blessed One had declared, “A monk who has pledged to settle for the rains should lift restrictions on the saṅgha regarding the three grounds of what has been seen, heard, or suspected,” but the monks did not know how to lift restrictions. So, the Blessed One said, “If a lifting of restrictions is to be performed in seven or eight days, those in the surrounding towns should be informed that on such and such a day the restrictions on the saṅgha will be lifted.
1.14世尊曾經宣說：「受持夏安居的比丘應當就所見、所聞、所疑的三種根據為僧伽解除限制。」但是比丘們不知道如何解除限制。因此世尊說：「如果打算在七天或八天後舉行解除限制的儀式，應當通知周圍城鎮的人們，在某日某日時僧伽的限制將被解除。
1.15“Those monks who have taken a support should energetically prepare ceremonial offerings at the stūpa and the circumambulation path around the stūpa; they should clean and decorate the perfumed sanctuary. Boarding and resident monks should sweep, sprinkle water over, and spread a fresh paste of dung over the floor of the monastery. Rich goods should be offered to the saṅgha. Monks who uphold the sūtras, the vinaya, or the mātṛkā should explain the Dharma throughout the night. If they know they will not be able to perform the lifting of restrictions until dawn, they should note the time and do as they please.
1.15「那些已經接受供養的比丘應該精力充沛地在塔和塔周圍的繞塔道準備莊嚴的供品；他們應該清潔並裝飾芬香的殿堂。住寺和居住的比丘應該掃地、灑水，並在寺院的地面上鋪上新鮮的牛糞漿。應該向僧伽獻上貴重的物品。持誦經、毘奈耶或母論的比丘應該整夜講解法。如果他們知道自己在天亮前無法進行解夏，應該記下時間，然後隨意進行。」
1.16“Then one, two, or several monks should be appointed to direct the lifting of restrictions. For a monk who is to direct the lifting of restrictions, there are five factors that may pertain such that someone not already appointed should not be appointed, and if already appointed should be relieved of that position. What are those five factors? To be driven by desire, driven by aggression, driven by ignorance, driven by fear, and not to know a proper from an improper lifting of restrictions. If these five factors pertain to someone not already appointed to direct the lifting of restrictions, he should not be appointed, and if already appointed should be relieved of that position. [F.223.b]
1.16「接著應當任命一位、兩位或多位比丘來主持解夏。對於主持解夏的比丘，有五項因素，如果某人還未被任命，就不應該任命他，如果已經被任命，則應該免除他的職位。那五項因素是什麼？被欲望驅動、被瞋恨驅動、被愚癡驅動、被恐懼驅動，以及不懂得區分正確和不正確的解夏方式。如果一個還未被任命主持解夏的人具有這五項因素，就不應該任命他；如果已經被任命，則應該免除他的職位。[F.223.b]」
1.17“For a monk who is to direct the lifting of restrictions, there are five other factors that may pertain such that someone not already appointed should be appointed, and if already appointed should not be relieved of that position. What are these five factors? Not to be driven by desire, driven by aggression, driven by ignorance, or driven by fear, and to know a proper from an improper lifting of restrictions. If these five factors pertain to someone not already appointed to direct the lifting of restrictions, he should be appointed, and if already appointed should not be relieved of that position.
1.17「對於執持解夏的比丘，有五種條件，如果具備這些條件，未被任命的人應當被任命，已被任命的人不應當被免除職務。這五種條件是什麼呢？不被貪欲所驅使，不被瞋恚所驅使，不被愚癡所驅使，不被恐懼所驅使，並且知道什麼是正確的解夏和什麼是不正確的解夏。如果這五種條件具備於未被任命執持解夏的比丘身上，他應當被任命；如果已被任命，就不應當被免除職務。」
1.18“He should be appointed in the following way: After setting out a seat, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the entire saṅgha is seated and has a quorum, his willingness should be secured first.
1.18「應該按照以下方式任命他：先設置座位，敲擊犍槌木並將此事告知比丘們。等到整個僧伽都坐好並具有羯磨和合，首先要徵求他的同意。」
“ ‘Are you, so-and-so, willing to direct the lifting of restrictions for the saṅgha settled for the rains?’
「你，某某人，願不願意為安居的僧伽主持解夏呢？」
1.20“He should reply:
1.20「他應該這樣回答：」
“ ‘I am willing to do so.’
「我願意這樣做。」
1.22“Then one monk should make a motion and then perform the act:
1.22「然後一位比丘應當提出羯磨牒，然後執行羯磨：
“ ‘Honorable saṅgha, please listen. This monk, so-and-so, is willing to direct the lifting of restrictions for the saṅgha settled for the rains. If the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent. Once the saṅgha appoints this monk to direct the lifting of restrictions, this monk so-and-so who directs the lifting restrictions will become the director of lifting restrictions for the saṅgha settled for the rains.’
「尊敬的僧伽，請聽聞。這位比丘某某，願意為安居的僧伽主持解夏。如果時機適當，僧伽能夠接受，我請求僧伽給予同意。一旦僧伽任命這位比丘主持解夏，這位比丘某某主持解夏就將成為安居僧伽的解夏主持者。」
1.24“That is the motion. The act should be performed in the following way:
1.24「這是羯磨牒。羯磨應該按以下方式進行：
“ ‘Honorable saṅgha, please listen. The monk so-and-so is willing to direct the lifting of restrictions for the saṅgha settled for the rains. Therefore, should the saṅgha appoint the monk so-and-so to direct the lifting of restrictions for the saṅgha settled for the rains for that purpose, those venerable ones who can accept the appointment of the monk so-and-so to direct the lifting of restrictions should remain silent. Those who cannot accept it should speak now.’
「尊敬的僧伽，請聽。這位比丘某某願意為安居的僧伽主持解夏。因此，僧伽若能任命這位比丘某某為安居的僧伽主持解夏，那麼能夠接納這位比丘某某主持解夏任命的諸位上座應當保持沉默。不能接納的應該現在說出來。」
1.26“Once the saṅgha has accepted and given consent for the appointment, [F.224.a] the saṅgha has appointed the monk so-and-so to direct the lifting of restrictions for the saṅgha. By thus remaining silent, they assent to the proposed act.
1.26「一旦僧伽已接受並同意了任命，[F.224.a]僧伽就已經任命了比丘某某來為安居的僧伽主持解夏。通過這樣保持沉默，他們就同意了所提議的行為。」
1.27“I will formulate the rules of customary conduct for the monk who directs the lifting of restrictions: The monk who directs the lifting of restrictions should set out grass for the saṅgha and then distribute it. If there is only one monk who directs the lifting of restrictions, he should distribute the grass from most senior to most junior. If there are two, one should distribute the grass from most senior while the other does so from the most junior. If there are several of them, one should distribute the grass from most senior, one from the middle, and one from the most junior.
1.27「我將為指導解夏的比丘制定常規儀軌：指導解夏的比丘應該為僧伽鋪設草蓆，然後分配它。如果只有一位比丘指導解夏，他應該從上座比丘開始分配草蓆，直到最晚受戒者。如果有兩位，一位應該從上座比丘開始分配，另一位從最晚受戒者開始分配。如果有多位，一位應該從上座比丘分配，一位從中間分配，一位從最晚受戒者分配。」
1.28“After that, the saṅgha elder should perform an act by motion alone:
1.28「之後，僧伽上座應該僅以羯磨牒執行一項羯磨：
“ ‘Honorable saṅgha, please listen. Today is the fifteenth, the saṅgha’s lifting of restrictions. If the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent. Today the saṅgha will lift restrictions.’
「諸位僧伽，請聽聞。今日是十五日，僧伽的解夏日。如果時機適當且僧伽能接受，我請求僧伽給予同意。今日僧伽將解除夏安居的限制。」
1.30“That is the motion.
1.30「這就是羯磨牒。」
1.31“Then, the monk who directs the lifting of restrictions should stand in front of the saṅgha elder, who should say:
1.31「然後，主持解夏儀式的比丘應該站在上座前面，上座應該說：
“ ‘Honorable saṅgha, please listen. Today is the fifteenth, the saṅgha’s lifting of restrictions. As today is also my, the monk so-and-so’s, fifteenth and my lifting of restrictions, I, the monk so-and-so, lift restrictions upon the honorable saṅgha regarding the three grounds of what they have seen, heard, or suspected of me. Venerable ones, please admonish me. Venerable ones, please instruct me. I ask the venerable ones to care for me. May the saṅgha show compassion and have compassion for me. [F.224.b] If I know of or see an offense, I will properly make amends for that offense in accord with the Vinaya.’
「尊敬的僧伽，請聽著。今天是十五日，這是僧伽解夏的日子。今天同時也是我比丘某某的十五日和我的解夏日，我比丘某某在以下三種情況——你們所見聞的或所懷疑的——向尊敬的僧伽解夏。諸位尊者，請責備我。諸位尊者，請指導我。我恭請尊者們照顧我。願僧伽展現慈悲心，對我生起慈悲。如果我知道或看到自己有過失，我將根據毘奈耶律法妥善地為那個過失懺悔。」
1.33“He should repeat this a second and a third time. The saṅgha, down to the newest member, should lift restrictions in the same way, after which the monks who direct the lifting of restrictions should lift restrictions. If there are two monks who direct the lifting of restrictions, they should lift restrictions to one another. If there is only one, he should lift restrictions in front of another monk. Nuns, nun postulants, male novices, and female novices should be made to lift restrictions after that.
1.33他應當重複一遍和三遍。僧伽，從最資深的一直到最新進的成員，應當以相同的方式解夏，之後引導解夏的比丘應當解夏。如果有兩位引導解夏的比丘，他們應當互相解夏。如果只有一位，他應當在另一位比丘面前解夏。比丘尼、沙彌尼、沙彌和沙彌尼應當在那之後被要求解夏。
1.34“After that, the monk who directs the lifting of restrictions should sit in front of the most senior and say:
1.34此後，主持解夏的比丘應當坐在最資深的上座前面，並說：
“ ‘The saṅgha has lifted restrictions.’
「僧伽已經解除限制。」
1.36“Then everyone should say:
1.36「然後大家應該說：」
“ ‘The restrictions have been properly lifted. The restrictions have been perfectly lifted.’
「限制已經恰當地解除。限制已經圓滿地解除。」
“If this is said, then all is well. If they do not say this, they will be guilty of a breach.
「如果說了這些，那就好了。如果他們不這樣說，就會犯過失。」
1.38“After that, the monk who directs the lifting of restrictions should take a needle (a blade is also acceptable), sit in front of the senior monk, and say:
1.38「之後，主持解夏的比丘應當拿著針（刀片也可以），坐在上座比丘面前，說道：
“ ‘Honorable ones, let this small thing be admitted in the lifting of restrictions on the saṅgha who have settled for the rains.’
「各位尊者，願這件小事在已安居的僧伽解夏中被認可。」
1.40“All should say:
1.40「大眾都應說：」
“ ‘It is well admitted, perfectly admitted.’
「很好，已經接納了，圓滿接納了。」
1.42“Then all of the goods that have been received, no matter how small, should be distributed in their entirety among the saṅgha.”
1.42「那麼，所有已經接收的物品，無論多麼微小，都應該全部分配給僧伽。」
Categorizing Proper and Improper
分類正當和不當的行為
1.43The venerable Upāli asked the Blessed Buddha, “Honorable One, how many acts of lifting restrictions are there?”
1.43尊者優波離向世尊提問：「尊敬的佛陀，有多少種解夏的儀式呢？」
1.44“Upāli, there are four: they are liftings of restrictions without a quorum done improperly, those with a quorum done improperly, those without a quorum done properly, and those with a quorum done properly. Upāli, among these, there is one act of lifting restrictions that is proper and with a quorum—that is the lifting of restrictions with a quorum done properly.” [F.225.a]
1.44「優波離，有四種：它們是沒有羯磨和合而做得不恰當的解夏、有羯磨和合而做得不恰當的解夏、沒有羯磨和合而做得恰當的解夏，以及有羯磨和合而做得恰當的解夏。優波離，在這些之中，只有一種解夏是恰當且有羯磨和合的——那就是有羯磨和合而做得恰當的解夏。」
An Act to Tend The Sick
照護病患的行為
1.45On the fifteenth, the day of lifting restrictions, the Blessed One sat on a seat that had been arranged before the saṅgha of monks. The Blessed One then said to the monks, “Monks, the night is fading. Perform the lifting of restrictions.”
1.45十五日，解夏之日，世尊坐在為比丘僧伽所準備的座位上。世尊隨後對比丘們說：「比丘們，夜晚即將過去。你們應該進行解夏。」
1.46Then a monk rose from his seat, took his upper robe from one shoulder, and, bowing with palms pressed together in the direction of the Blessed One, said to him, “There is a monk, sick, suffering, and tormented by illness, on site. What shall we do about him?”
1.46隨後，一位比丘從座位上起身，將上衣從一肩褪下，雙手合十向世尊的方向禮拜，對他說：「有一位比丘，患病受苦，為疾病所折磨，現在在此處。我們應當如何處置他？」
1.47The Blessed One replied, “His lifting of restrictions should be received.” Since the monks did not know how to receive the lifting of restrictions the Blessed One spoke of when he said, “His lifting of restrictions should be received,” the Blessed One said, “One monk may receive the lifting of restrictions from one, two, or even many, so long as he is able to state each of their names.
1.47世尊回答說：「應當接受他的解夏。」因為比丘們不知道世尊所說「應當接受他的解夏」時，如何接受解夏，世尊說：「一位比丘可以接受一位、兩位或甚至很多位的解夏，只要他能夠逐一說出他們各自的名字。
1.48“I will formulate the rules of customary conduct for a monk offering his lifting of restrictions. A monk offering his lifting of restrictions, having taken his upper robe from one shoulder and removed his sandals, should pay his respects in order of seniority, and then squat. With palms pressed together, he should say:
1.48「我現在為提出解夏的比丘制定慣例規則。提出解夏的比丘應當脫下一肩上的袈裟，脫掉鞋子，然後按照資深順序向大眾禮敬，之後蹲坐。雙手合掌，他應當說：
“ ‘Venerable ones, please listen. Today is the fifteenth, the saṅgha’s lifting of restrictions. Today is also the fifteenth, the day of lifting restrictions for me, the monk so-and-so. I, the monk so-and-so, lift restrictions upon the honorable saṅgha regarding the three grounds of what has been seen, heard, or suspected of me. I, the monk so-and-so, profess that I am pure of hindering qualities. I also profess my purity for the lifting of restrictions. Let my profession be known.’
"各位尊者，請聽。今天是十五日，僧伽的解夏日。今天也是十五日，我比丘某某的解夏日。我比丘某某，就我所見、所聞、所疑的三種情形，向尊敬的僧伽解夏。我比丘某某宣布，我已清淨，沒有障礙法。我也為解夏宣布我的清淨。願我的宣布得到認可。"
1.50“That is then said a second and a third time. If the monk offering his lifting of restrictions physically communicates his offer to lift restrictions, the lifting of restrictions should be deemed as having been offered. If he verbally communicates his offer to lift restrictions, the lifting of restrictions should be deemed as having been offered. [F.225.b] If he is unable to physically or verbally communicate his offer to lift restrictions, the entire saṅgha should go to him or, alternatively, the monk should be brought among saṅgha. If the entire saṅgha neither goes to him nor brings that monk among the saṅgha, and they lift restrictions without a quorum, they will be guilty of a breach.
1.50「這樣說第二遍和第三遍。如果行解夏的比丘用身體動作表達他的解夏之意，解夏就應該被認為已經進行了。如果他用言語表達他的解夏之意，解夏就應該被認為已經進行了。如果他無法用身體或言語表達他的解夏之意，整個僧伽應該去找他，或者，應該把這個比丘帶到僧伽中間。如果整個僧伽既不去找他，也不把那個比丘帶到僧伽中間，卻在沒有羯磨和合的情況下進行解夏，他們就會犯下違犯。」
1.51“Monks, I will formulate the rules of customary conduct for a monk who receives a lifting of restrictions. Once he has received a lifting of restrictions, the monk who receives a lifting of restrictionsshould not run, nor should he rush, jump, jump over partitions, jump over ditches, jump onto verandas, sit in the sky above, go beyond the boundary, climb a ladder two rungs at a time, climb a staircase two steps at a time, spill over onto a causeway, fall asleep, or sit in equipoise. To fall asleep or to sit in equipoise are censured for two reasons: because one suggests disrespect and the other absentmindedness.
1.51「比丘們，我將為接受解夏的比丘制定習慣規則。比丘一旦接受了解夏，接受解夏的比丘不應該跑步，也不應該匆忙行走、跳躍、跳過圍欄、跳過溝渠、跳上走廊、坐在虛空中、超越邊界、兩級兩級地爬梯子、一步兩步地上樓梯、灑水在堤道上、睡著覺或者入定。睡著覺和入定這兩件事受到譴責有兩個原因：一個表示不敬，另一個表示心不在焉。」
1.52“Then, when the saṅgha elder says, ‘Venerable ones, profess the consent and purity of those monks who have not come. Let their profession be known,’ the receiving monk says while seated in front of the nearest monk, ‘Venerable one, please listen. There is a monk, sick, suffering, and tormented by illness, at another site. Today is the fifteenth, the saṅgha’s lifting of restrictions. As it is also the fifteenth, the day of lifting restrictions, for that monk, the monk so-and-so lifts restrictions on the saṅgha regarding the three grounds of what has been seen, heard, or suspected of him, [F.226.a] so his restrictions have been lifted. I also announce his consent for the lifting of restrictions. Let this profession be known.’
1.52「隨後，當上座比丘說『諸位大德，請宣佈那些未能前來的比丘們的同意和清淨。請讓他們的懺悔被知曉』時，受持解夏的比丘坐在最近的比丘面前說：『大德請聽。有一位比丘，生病了，在受病苦的折磨，在別處。今天是十五日，僧伽的解夏日。既然也是十五日，那位比丘的解夏日，某比丘就此對僧伽解除關於他所見、所聞或所疑之事的三項限制，因此他的限制已被解除。我也宣佈他對解夏的同意。請讓此懺悔被知曉。』」
1.53“They will be guilty of a breach if the monk receiving the lifting of restrictions follows the customary rules of conduct but his profession is not accepted after being properly received.”
1.53「若受舉罪的比丘遵循了慣例法則，但其懺悔未被適當接受而認可，他們將違犯律儀。」
1.54The venerable Upāli asked the Blessed Buddha, “Honorable One, if the monk who has received a lifting of restrictions were to die immediately after receiving a lifting of restrictions, has the lifting of restrictions been received or not?”
1.54尊者優波離問世尊說：「世尊，如果比丘已經得到解夏，在得到解夏之後立即死亡，那麼解夏是否已經得到呢？」
“Upāli, it has not been received and should be received again.”
「優波離，沒有解夏，應當重新解夏。」
1.55“If the monk who has received a lifting of restrictions were to make an oath professing he is a householder, or makes an oath that he is a novice, a person who has undergone castration, a person labeled a paṇḍaka, someone who has violated a nun, a matricide, a patricide, someone who has killed an arhat, someone who has caused a schism in the saṅgha, someone who has maliciously drawn blood from a tathāgata, a tīrthika, a convert to a tīrthika order, someone living under false pretenses, someone outside the common living, or someone denied the common living, has the lifting of restrictions been received or not?”
1.55「優波離，如果已經獲得解夏的比丘發誓聲稱自己是優婆塞，或發誓自己是沙彌、是被閹割的人、是扇搋、是強暴比丘尼者、是殺母者、是殺父者、是殺阿羅漢者、是破壞僧伽者、是惡意對如來出血者、是外道、是皈依外道者、是以虛假身份生活者、是不共住者，或是被禁止共住者，這樣的話，解夏是否已經獲得呢？」
“Upāli, it has not been received and should be received again.”
「優波離，解夏未得，應當重新受得。」
1.56“If the monk who has received a lifting of restrictions were to die on the way, has the lifting of restrictions been received or not?”
1.56「如果已經收到解夏的比丘在途中死亡，解夏是否已被接受？」
“Upāli, it has not been received and should be received again.”
「優波離，未受，應更受。」
1.57The remaining contingencies should be expressed at length, as in the earlier Chapter on the Restoration Rite.
1.57其餘的情況應當詳細表述，如同之前的《布薩品》中所說的那樣。
1.58The venerable Upāli asked the Blessed Buddha, “Honorable One, what should a monk living alone at a site do on the fifteenth, the day of lifting restrictions?”
1.58尊者優波離問世尊說：「世尊，一位獨自住在某處的比丘在十五日解夏日應該做什麼？」
1.59“Upāli, on the fifteenth, the day of lifting restrictions, that monk should sprinkle the temple floor with water, sweep it, spread a fresh paste of dung over it, set up a lion throne, set out a seat, [F.226.b] and announce as best he can the opportunity to listen to the Dharma. After that, he should sit in the highest place around and look into the four directions.
1.59「優波離，在十五日，解夏的日子，那位比丘應當用水灑淨廟堂的地板，掃淨它，鋪上新鮮的牛糞泥，設置獅子座，擺放座位，[F.226.b]並盡力宣布聽聞佛法的機會。之後，他應當坐在周圍最高的地方，向四個方向觀察。
1.60“If pure, like-minded monks should come, he should say to them, ‘O venerable ones! Come quickly! It is the fifteenth, the saṅgha’s lifting of restrictions, so let you and I sit together and lift restrictions.’
1.60「如果有清淨、志同道合的比丘來到，他應該對他們說：『諸位尊者啊！請快來！今天是十五日，僧伽的解夏日，所以讓我們一起坐下來共同舉罪。』」
1.61“If this occurs, then all is well. If it does not, then that monk, having sat upon his seat, should rouse the following intention, and say, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions. As it is also the fifteenth, the day of lifting restrictions, for me, I, the monk named so-and-so, sanction my lifting of restrictions. When I find a saṅgha assembly, I will participate in the lifting of restrictions together with the saṅgha assembly.’
1.61「如果出現這種情況，那就很好。如果沒有出現，那個比丘應該坐在自己的座位上，激發以下的意願，並說：『今天是十五日，僧伽的解夏。既然也是十五日，解夏的日子，對於我，我，名叫某某的比丘，許可我的解夏。當我找到僧伽大眾時，我將與僧伽大眾一起參加解夏。』」
1.62“It should be sanctioned a second and a third time.
1.62「應當在第二次和第三次進行羯磨。」
1.63“Where two monks are staying together, they should take turns professing to one another.
1.63「兩位比丘一起住的地方，他們應該輪流互相向對方作懺悔。」
1.64“Likewise, where three monks are staying together, they should take turns professing to each other.
1.64「同樣地，三位比丘一起住時，他們應該輪流互相向對方表白。」
1.65“Where four monks are staying together, they should make a motion and perform the lifting of restrictions. A monk who directs the lifting of restrictions should not be appointed.
1.65「四位比丘共同安居時，應當作羯磨舉行解夏儀式。不應當指派一位比丘來主持解夏。」
1.66“Where five monks are staying together, they should make a motion and perform the lifting of restrictions. A monk who directs the lifting of restrictions should be appointed but a sick monk’s lifting of restrictions should not be received.
1.66「五位比丘共同住在一起時，應當作羯磨並進行解夏儀式。應當任命一位主持解夏儀式的比丘，但不應接受生病比丘的解夏儀式。」
1.67“Where six or more monks are staying together, they should make a motion and perform the lifting of restrictions. A monk who directs the lifting of restrictions should be appointed and a sick monk’s lifting of restrictions should be received.”
1.67「如果六位或更多比丘一起住在某處，他們應當提出羯磨牒並進行解夏。應當任命一位主持解夏的比丘，並應當接受病比丘的解夏。」