Chinese
坦白吧。如果没有堕落，就什么也别说。如果什么也不说，我就知道诸位具寿是完全清净的。像这样分别询问后，比丘回答，同样，对于这样的比丘僧团，也应该宣说三次。如果比丘在这样的比丘僧团中宣说三次时，明明有堕落，却明知而不坦白，那就是明知而说谎。诸位具寿，世尊说，明知而说谎是障碍之法。因此，想要清净堕落的比丘，应该坦白自己记得和看到的堕落。坦白和忏悔就能安住在快乐之中，不坦白和忏悔就不能。诸位具寿，我已经念诵了别解脱经的开端。现在我要问诸位具寿，你们对此清净吗？我要问你们对此清净吗？两次、三次地问。如果诸位具寿对此清净，那么就这样，什么也不说，就视为如此。也可以通过宣说听闻的剩余部分，就这样说：诸位具寿！四种导致失败的法，十三种僧残法，两种不定法，三十种舍堕法，九十种单堕法，四种向彼悔法，许多应学法，以及七种息诤法，这些都是在每月两次念诵的别解脱经中出现的，以前听过或者以后也会听到。这样宣说经的功德，以及未圆满的僧众接受，陈述祈请和决议，并使其接受，这些都是先前应该做的。实际上，念诵经文的正文，与先前所说不同。这里，像如今的惯例一样，完整地念诵了开端。从那之后，失败、僧残、不定和四种完全念诵，都视为听闻宣说。如果乐意并且有能力，就应该按照适当的方式念诵。然后是结尾的行仪：通过念诵别解脱，无论有何功德成就，愿以此功德，使整个世界，获得能仁的果位。应当开始并努力。
English
Confess! If there is no transgression, say nothing. If nothing is said, I shall know that the venerable ones are completely pure. Having asked individually in this way, and the monks having replied, similarly, for such a community of monks, it should be proclaimed up to three times. Furthermore, if any monk, when proclaimed up to three times in such a community of monks, has transgressions but knowingly does not confess, then that is knowingly speaking falsely. Venerable ones, the Blessed One has said that knowingly speaking falsely is an obstructive dharma. Therefore, a monk who desires to be completely purified of transgressions should confess the transgressions that he remembers and sees. By confessing and acknowledging, one will abide touching happiness; without confessing and acknowledging, one will not. Venerable ones, I have finished reciting the introduction to the Pratimoksha Sutra. Now I ask the venerable ones, are you pure in this? I ask you, are you pure in this? Twice, three times I ask. If the venerable ones are pure in this, then thus, by saying nothing, it is taken as such. It is also acceptable to proclaim what remains to be heard, saying thus: Venerable ones! The four dharmas that lead to defeat, the thirteen Sanghavasesa dharmas, the two Aniyata dharmas, the thirty Nissaggiya Pacittiya dharmas, the ninety Pacittiya dharmas, the four Patidesaniya dharmas, the many Sekhiya dharmas, and the seven Adhikaranasamatha dharmas, these all appear in the Pratimoksha Sutra recited every half-month, having been heard before or will be heard later. Thus, stating the greatness of the Sutra, and the incomplete assembly accepting, stating the request and resolution, and causing them to accept, these are what should be done beforehand. Actually, reciting the main text of the Sutra is different from what was said before. Here, as is the current custom, the introduction up to the end is recited completely. After that, the defeat, Sanghavasesa, Aniyata, and the four complete recitations are considered as having been heard and proclaimed. If one is willing and able, one should recite in an appropriate manner. Then, the concluding activity is: By reciting the Pratimoksha, whatever merit is accomplished, may all beings in the world, attain the state of the Sage King! One should begin and strive.
Chinese
应当努力。应当进入佛陀的教法。如象进入芦苇屋，摧毁死主的军队。谁以高度的谨慎，在此法和律中行持，舍弃轮回，将止息痛苦。为了互相守护戒律和弘扬教法，宣说此别解脱经，僧团因此作布萨。为了宣说此经，为了作布萨，此戒律应当守护，如牦牛尾的顶端。如是说。此外，还应念诵回向文、祈愿文和吉祥文等。第二，特殊的布萨是，因缘所致，在路上以意加持，或在一个地方只有自己一人时，应安住于此。祈请诸天垂听。今日是僧团的第十五次布萨，我是比丘，名为某某，也是第十五次布萨。我，比丘，名为某某，已完全清净了障碍之法，若我如是说，祈请诸天知晓我已完全清净。我，比丘，名为某某，为了圆满戒蕴，今日加持布萨。何时获得僧团集会，彼时应与僧团一起广修布萨，也应念诵别解脱经。如是念诵三遍，并于心中思维。又，若有二或三比丘，则应互相面对而坐。『诸位尊者垂听。』最后，应互换说『尊者知晓』，并善巧方便。若连这也不成就，则在布萨之时到来之际，先念诵『诸法皆从因缘生』等，然后念诵能仁往昔的布萨。『莫作诸恶业』等，以及『身之律仪是善，语之律仪是善，意之律仪是善，于一切处律仪善，处处防护之比丘，能从一切苦解脱』等。这些是定时布萨，其他则是不定时的吉祥和遣除损害。
English
One should strive. One should enter the Buddha's teachings. Like an elephant entering a reed house, one should destroy the army of the Lord of Death. Whoever, being highly diligent, practices in this Dharma and Discipline, having abandoned the cycle of rebirth, will put an end to suffering. In order to mutually protect the precepts and propagate the teachings, this Pratimoksha Sutra is recited, and the Sangha thus performs the Uposatha. In order to recite this Sutra, and in order to perform the Uposatha, this discipline should be guarded, like the tip of a yak's tail. Thus it is said. Furthermore, one should recite dedications, aspirations, and auspicious verses as appropriate. Secondly, the special Uposatha is: due to circumstances, one blesses it mentally on the road, or if there is only oneself in a place, one should remain there. "May the gods listen." Today is the fifteenth Uposatha of the Sangha, and I am a monk, named so-and-so, and it is also the fifteenth Uposatha. I, a monk, named so-and-so, am completely purified of the obstructing dharmas. If I say this, may the gods know that I am completely purified. I, a monk, named so-and-so, in order to perfect the aggregate of morality, today I bless the Uposatha. Whenever a gathering of the Sangha is obtained, at that time, one should extensively practice the Uposatha together with the Sangha, and one should also recite the Pratimoksha Sutra. Thus, recite it three times and contemplate it in the mind. Also, if there are two or three monks, they should sit facing each other. "May the venerable ones listen." Finally, they should exchange saying, "May the venerable ones know," and be skillful. If even that is not accomplished, then when the time for the Uposatha arrives, first recite "All dharmas arise from causes," etc., and then recite the Uposatha of the past Sugatas. "Do no evil deeds," etc., and "Good is the restraint of the body, good is the restraint of speech, good is the restraint of the mind, restraint is good in all respects, the monk who is restrained everywhere is completely liberated from all suffering," etc. These are the Uposathas with a fixed time; others are the unfixed auspiciousness and averting of harm.
Chinese
此外，对于第三种消除争端的布萨，所有预备、正行、结行的仪轨都与之前相同。但在祈请时，将“洗涤十五件衣服”替换为“洗涤吉祥的衣服”等。在陈述时间时，例如在第十个霍尔月（Hor-zla，蒙古历月）的十八日，可以说：“冬季前期的第一个月已经过去了三天，一个月零二十七天还剩下。”这只是一个细微的差别。 第二，关于夏季安居的基础仪轨，预备工作包括事先打扫寺庙，陈设佛像等。准备好住所的坐垫等物品。如果是早期夏季安居，那么在夏季中月，即楚托（Chu-stod）月结束时，也就是第六个霍尔月的最后一天；如果是晚期夏季安居，那么在夏季末月，即卓勋（Gro-zhun）月结束时，也就是第七个霍尔月的最后一天，在完成布萨后，应指派一位或多位比丘来分配住所。具体做法是，执事人员应问：“比丘，名为某某，您愿意为僧团分配夏季的住所吗？”回答者应说：“我愿意。”然后，执事人员应说：“因为他愿意，所以我们将通过祈请和两次羯磨来指派住所，请僧团遵守行为规范，首先关注祈请的羯磨。尊敬的僧团请听：如果比丘，名为某某，愿意为僧团分配夏季的住所，如果僧团认为时机成熟且允许，那么僧团应保持沉默。僧团已经指派比丘，名为某某，来分配住所。比丘，分配住所者，名为某某，正在为僧团分配夏季的住所。这是祈请。请关注包含结尾的陈述。僧团祈请：比丘，名为某某，愿意为僧团分配夏季的住所，为此，如果僧团要指派比丘，名为某某，来分配住所，那么哪位具寿同意指派比丘，名为某某，来分配住所，就请保持沉默。哪位不同意，就请说出来。”
English
Furthermore, for the third Uposatha for averting disputes, all the preparatory, main, and concluding rituals are the same as before. However, in the request, instead of "washing fifteen clothes," one might say something like "washing auspicious clothes." When stating the time, for example, on the eighteenth day of the tenth Hor month (Mongolian month), one might say, "Three days of the first month of early winter have passed. One month and twenty-seven days remain." This is the only difference. Second, regarding the ritual for the basis of the summer retreat, the preparation involves cleaning the monastery beforehand and arranging the supports, etc. One should mentally prepare to provide the seats and utensils for the dwelling. If it is the early summer retreat, then on the day of the end of the middle summer month, the Chu-stod month, which is the last day of the sixth Hor month; if it is the later summer retreat, then on the day of the end of the last summer month, the Gro-zhun month, which is the last day of the seventh Hor month, immediately after completing the Uposatha, one or more monks should be appointed to provide the dwelling places. How should the officiant do it? The officiant should ask: "Monk, named so-and-so, are you willing to provide the summer dwelling place for the Sangha?" In response, he should say, "I am willing." Then the officiant should say: "Since he is willing, we will perform the appointment of providing the dwelling place with a motion and two acts. Please, Sangha, follow the conduct and first pay attention to the motion act. Venerable Sangha, please listen. If the monk, named so-and-so, is willing to provide the summer dwelling place for the Sangha, if it is the right time and acceptable to the Sangha, then let the Sangha remain silent. The Sangha has appointed the monk, named so-and-so, to provide the dwelling place. The monk providing the dwelling place, named so-and-so, is providing the summer dwelling place for the Sangha. This is the motion. Please pay attention to the statement including the conclusion. The Sangha moves: The monk, named so-and-so, is willing to provide the summer dwelling place for the Sangha, therefore, if the Sangha is to appoint the monk, named so-and-so, to provide the dwelling place, then those venerable ones who approve of the appointment of the monk, named so-and-so, to provide the dwelling place, should remain silent. Those who do not approve, should speak up."
Chinese
僧众认可并允许后，指派僧众中的比丘，名为某某，负责分发住所。这样，大家都不说话，就默认了。说完后，被指派的比丘就要负责分发住所和木筹。如果不需要分发住所，那么指派分发木筹的仪式，就按照《息诤事》中所说的那样进行。执行者会问：名为某某的比丘，你愿意为僧众分发木筹吗？如果回答愿意，就把之前“分发夏季住所”改为“为僧众分发木筹”，然后念诵包括两次祈请的羯磨结尾。然后，他会准备好光滑笔直、长约一肘、用香水涂抹过的木筹，数量不少于僧众人数，用白色布料包裹，放在盒子的边缘，盒子里铺着白色布料，然后自己站起来，合掌，宣读夏季的戒律：各位僧众请听好。在这个名为吉祥的寺庙里，要遵守的戒律是：不违背四种沙门法，努力修习十种修行，不在夏季僧团中制造争端，不谈论堕罪，不做惩罚性的行为，修缮破损的住所和墙壁，未经加持，不在界限之外迎接黎明，不在僧团的公共坐垫上赤脚，不把漱口水倒在僧团的寺庙里等等。你们当中谁愿意遵守这些戒律，就在此地安住的，就请取走木筹。你们当中谁也不要在夏季僧团中制造争端。你们当中谁对某些事情稍有了解的，就请说出来。你们当中谁在夏季会给僧团制造争端的，僧团之后会仔细审查。说完后，就回到座位上。然后，执行者会说：为了取走木筹和承诺安住夏季。
English
After the Sangha has approved and permitted, a Bhikshu from the Sangha, named so-and-so, is appointed to distribute lodgings. Thus, since no one speaks, it is taken as agreed. Having said this, the appointed Bhikshu should distribute lodgings and also distribute wooden tokens. If it is not necessary to distribute lodgings, then the procedure for appointing the distribution of wooden tokens is as stated in the 'Pacification of Disputes'. The officiant asks: Bhikshu named so-and-so, are you willing to distribute wooden tokens to the Sangha? If he says yes, then instead of the previous 'distributing summer lodgings', it is changed to 'distributing wooden tokens to the Sangha', and then the conclusion of the Karma including the two requests is recited. Then, he prepares smooth and straight wooden tokens, about a cubit long, perfumed, in a number not less than the number of the Sangha, wrapped with white cloth laid in the edge of the box, which is lined with white cloth, and then he himself stands up, joins his palms, and recites the summer precepts: Venerable Sangha, please listen. In this auspicious monastery named so-and-so, the precepts to be observed are: not to transgress the four Samana Dharmas, to diligently practice the ten practices, not to create disputes within the summer Sangha, not to discuss transgressions, not to perform punitive actions, to repair damaged lodgings and walls, not to greet the dawn outside the boundary without being blessed, not to place bare feet on the Sangha's common cushions, not to discard mouthwash in the Sangha's monastery, and so on. Whoever among you is willing to abide by these precepts and dwell in this place, please take a wooden token. Let none of you create disputes within the summer Sangha. Whoever among you knows something about something, please speak up. Whoever among you will create disputes for the Sangha during the summer, the Sangha will later carefully examine. Having said this, he returns to his seat. Then, the officiant says: For the sake of taking the wooden tokens and promising to abide in the summer.