Chinese
据说，从于阗（今新疆和田）到中国等地，按照顺序五百个为单位递增，这种说法在《律藏》和《阿毗达磨》的体系中是没有的。但在《时轮金刚》等经典中，有以四法支分为十二段的说法。因此，守护谨慎的利益是：如来、阿罗汉、正等觉佛陀们的菩提，以及其他与菩提相顺的善法，菩提之分也都能通过谨慎获得。那么，僧众的诵读和舍弃如何才能清净呢？这取决于什么行为呢？这些行为如果不是所有属于同一戒场的僧众都聚集在一起，就无法进行。如果因为生病等原因无法完全聚集，那么通过未到者请求同意的方式也能完成。因此，世尊的声闻弟子们，为了获得果实，围绕着僧团宣讲，心思单纯，没有什么比完全学习戒律更重要的了。(12b)没有什么比布萨、呵责等更重要的事务了，因此，为了呵责未到者，僧团最初应该做什么呢？这样问了之后，对有寿命者们，为了消除道路上遇到的与法事不合之事，请求同意，为了使请求同意者成为合格的容器，询问是否清净。被委派者询问后，由上座接受，也要在僧团中宣说。现在开始念诵正当的经文，必须授予法的传承。因此，对于释迦狮子，合起十指，念诵别解脱戒。为了调伏所化众生，顶礼或念诵者请从我这里听。听后必须修行，这表明：听闻之后，应如大仙所说修行，对于微小的过失，也要努力去做。努力就是勤奋，就是认真去做。对于像野马一样的心，就像打上笼头和缰绳一样，要珍视这珍贵的戒律：经常努力调伏那难以驾驭的心马，与之相符的利钉所钉的缰绳，就是这别解脱戒。这是利益巨大的原因。
English
It is said that from Khotan (modern Hetian, Xinjiang) to China and other places, the number increases in units of five hundred in order. This statement is not found in the systems of the Vinaya and Abhidharma. However, in the Kalachakra and other scriptures, it is said that the four branches of Dharma are divided into twelve sections. Therefore, the benefits of guarding mindfulness are: the Bodhi of the Tathagatas, Arhats, and Samyak-sambuddhas, as well as other virtuous Dharmas that are in accordance with Bodhi, and the divisions of Bodhi can also be obtained through mindfulness. So, how can the recitation and abandonment of the Sangha be purified? What actions does it depend on? These actions cannot be performed unless all the Sangha members belonging to the same monastic boundary are gathered together. If it is not possible to gather completely due to illness or other reasons, it can also be completed by requesting consent from those who have not arrived. Therefore, the Shravakas of the Blessed One, in order to obtain the fruit, preach around the Sangha, with simple minds, and nothing is more important than fully learning the precepts. (12b) There is no more important matter than Uposatha, censure, etc. Therefore, in order to censure those who have not arrived, what should the Sangha do first? After asking this, to those who are endowed with life, in order to eliminate matters encountered on the road that are not in accordance with the Dharma, request consent, and in order to make the one requesting consent a qualified vessel, ask whether they are pure. After being asked by the appointed one, the acceptance by the elder should also be declared in the Sangha. Now, let us begin to recite the proper Sutra, and it is necessary to grant the transmission of the Dharma. Therefore, for Shakya Simha, join the ten fingers together and recite the Pratimoksha. In order to subdue the beings to be tamed, the one who prostrates or recites, please listen from me. After listening, one must practice, which shows: after hearing, one should practice as the great sage said, and one should strive to do even the smallest faults. Effort is diligence, which is to do it seriously. For the mind that is like a wild horse, just like putting on a bridle and reins, one must cherish this precious discipline: constantly strive to tame that difficult-to-control mind-horse, the reins nailed with sharp nails that are in accordance with it, is this Pratimoksha. This is the reason for the great benefit.
Chinese
那些想要成就的伟大人物，仅仅用合乎逻辑的言语就能远离应舍弃之事，不逾越所学界限，他们就像是人类中优秀的良马（13a），必定能超越他人的烦恼战场。不修习的过患是：外道等没有这种约束，也永远不会想要持守戒律，他们被烦恼的战场扰乱，因为远离了安立心和智慧之学的戒律，所以在轮回中四处漂泊。现在就来说诵经本身，有祈请、缘起、堕罪、剩余、不定和依次念诵。首先是祈请：僧众尊者们，请听！今天僧团的布萨是第十四或十五次，如果僧团认为时机已到且允许，请僧团开许，今天僧团举行布萨，念诵别解脱经。这是祈请。念诵缘起时，首先是宣说安立缘起并授予经文：以悦耳的声音呼唤“具寿”，然后说“我”，僧团和合行布萨，念诵别解脱经，以正直之心成办，遮止因和违品，听者你们谁有堕罪就坦白吧！没有堕罪就不要说话！不说话，念诵者我就知道具寿们完全清净，堪为布萨之器。安立缘起的方法是：如何（13b）在进入布萨时，沙门的堕罪被排除并忏悔，然后询问当地的见断，并由重新调整的比丘回答清净，同样，诵经的比丘也应像这样向僧团宣告三次。此外，任何比丘向僧团宣告三次清净时，如果有人明明知道自己有堕罪，或者知道后不坦白，或者心存犹豫而不加持，如果不坦白，那就是明知故犯地说谎。具寿们，明知故犯地说谎，世尊
English
Those great individuals who desire to achieve, who can turn away from what should be abandoned with just logical words, and who do not transgress the limits of what has been learned, they are like excellent good horses among humans (13a), and will surely overcome the battlefield of others' afflictions. The fault of not practicing is: outsiders, etc., do not have this restraint, and will never want to keep the precepts, they are disturbed by the battlefield of afflictions, because they are separated from the precepts that establish the learning of mind and wisdom, so they wander around in samsara. Now, let's talk about reciting the sutra itself, there are requests, introductions, defeats, remainders, uncertainties, and sequential recitations. First is the request: Venerable Sangha, please listen! Today is the fourteenth or fifteenth Uposatha of the Sangha, if the Sangha thinks the time has come and allows it, please allow the Sangha, today the Sangha holds the Uposatha and recites the Pratimoksha Sutra. This is the request. When reciting the introduction, first is to declare the establishment of the introduction and grant the text: calling "Ayushman" with a pleasant voice, and then saying "I", the Sangha harmoniously performs the Uposatha, recites the Pratimoksha Sutra, accomplishes it with an upright heart, prevents the cause and the opposite, whoever among you listeners has a transgression, confess it! If there is no transgression, do not speak! If you do not speak, I, the reciter, will know that the Ayushmans are completely pure and worthy of being vessels of the Uposatha. The method of establishing the introduction is: how (13b) when entering the Uposatha, the Shramana's transgressions are excluded and repented, and then the local view is asked separately, and the Bhikshu who readjusts answers that it is pure, similarly, the Bhikshu who recites the sutra should also declare to the Sangha in this way three times. In addition, when any Bhikshu declares to the Sangha three times that it is pure, if someone clearly knows that he has a transgression, or does not confess after knowing it, or hesitates and does not bless it, if he does not confess, then he is knowingly lying. Ayushmans, knowingly lying, the Bhagavan