English
One should teach not to urinate, defecate, spit, blow one's nose, vomit, or drool in my place, and also not to discard what has been done. Except when a monk is ill and completely covered, one should teach not to urinate, defecate, spit, blow one's nose, vomit, or drool in a place where there is green grass. Ninth, regarding the rules of walking: unless a life-threatening situation occurs, one should teach not to climb a tree higher than the height of a person. Second is the conclusion: Venerable ones, I have finished reciting many dharmas that should be learned. Third is the declaration of distinctions: Having recited many dharmas that should be learned, I will ask you, venerable ones: Are you pure in this? Are you pure in this? I will ask this two or three times. If you, venerable ones, are pure in this, then because you do not speak, it is accepted as such. Fifth, reciting the seven dharmas for pacifying disputes, briefly explained by summary, the basis for recitation, detailed explanation of the definition, conclusion, and declaration of distinctions. First, the summary: direct pacification, mindfulness pacification, non-deluded pacification, similarly, giving many disciplinary sticks, causing to seek its own nature, such as spreading grass, and also one should promise, these seven. Second is: Venerable ones, the four disputes, namely the disputes of disturbance, causing them to become one, and giving purity, and correcting, and giving determination, and giving suitable actions, these seven methods of pacification will appear below. These are what appear from the recitation of the Vinaya holders when reciting the Pratimoksha Sutra twice a month. Third is: Among them, the four causes of disturbance are: establishing the reality of things in a reversed way, and abandoning others by establishing instructions, etc., and oneself having offenses, and not giving suitable actions. The four disputes of disturbance are: arguing for distribution, arguing for not instructing, arguing for offenses, and arguing for actions. The seven dharmas of pacification are: direct pacification, mindfulness pacification.
Chinese
我。（以）不迷乱（的方式）调伏，给予许多行为准则，令寻求其自性，如铺草一般，以及应当承诺。息灭的方式是，对于由争端的第一种原因所产生的为了争斗而争论，对于适合以现前调伏（的方式）调伏的，以现前调伏（的方式）调伏；凡是适合给予许多行为准则的，以给予许多行为准则而令相续成为一体，由此息灭。对于由第二种原因所产生的拣择人的争端，具有原因的现前，以及以多数令相续成为一体，对于没有原因的，适合以忆念调伏（的方式）调伏的，给予忆念调伏。对于适合以不迷乱（的方式）调伏的，给予清净的不迷乱调伏。对于由第三种原因所产生的因堕罪而争论，对于不认识的，对于适合令寻求其自性的，给予寻求其自性。对于已经产生堕罪而认识的，对于没有后续的，凡是适合承诺的，应当承诺。对于后续是微小的和相关的，现前的调伏，以及对于与所有僧众相关的，对于适合如铺草一般的，给予如铺草一般。对于由第四种原因所产生的因行为而争论，以所有七法尽其所能地令相续成为一体，以及给予清净，以及回遮，以及给予结合于确定，由此令给予与业相应的，由此息灭。如是，对于由四种原因产生争端的情况，以这些息灭争端的七法，以了知如是安立之法和如是安立之律，如来教法一般，小者或加行或者如上的法一般调伏，中者或正行和调伏一般息灭，大者或结尾的阶段或者如来教法一般如是息灭。第四，具寿们，我已宣说了先前所说的息灭争端的七法。第五，宣说安立，对于宣说息灭争端的七法，我将询问具寿们：你们对于此是否完全清净？对于此你们是否完全清净？如是提问两三次。于此，具寿
English
I. (To subdue) with non-bewilderment, to bestow many rules of conduct, to cause to seek its own nature, like spreading grass, and what should be promised. The way to pacify is that, for the dispute arising from the first cause of conflict, for arguing for the sake of fighting, for what is appropriate to be subdued by direct subduing, to subdue by direct subduing; whatever is appropriate to bestow many rules of conduct, to pacify it by making the continuum into one by bestowing many rules of conduct. For the dispute of selecting people arising from the second cause, directness with cause, and making the continuum into one by the majority, and for what is appropriate to be subdued by mindfulness for what is without cause, to bestow subduing by mindfulness. For what is appropriate to be subdued by non-bewilderment, to bestow pure subduing by non-bewilderment. For the dispute arising from the third cause, for the sake of transgression, for what is not recognized, for what is appropriate to cause to seek its own nature, to bestow seeking its own nature. For what has arisen as a transgression that is recognized, for what has no further consequences, whatever is appropriate to promise, should be promised. For what the further consequences are minor and related, direct subduing, and for what is related to all the Sangha, for what is appropriate like spreading grass, to bestow like spreading grass. For the dispute arising from the fourth cause, for the sake of action, to make the continuum into one as much as possible with all seven dharmas, and to bestow purity, and to turn back, and to bestow what is joined to certainty, thereby causing to bestow what is in accordance with the action, thereby pacifying. Thus, for situations where disputes arise from the four causes, with these seven dharmas for pacifying disputes, to subdue like the Tathagata's teachings, with the dharma of knowing such established and the discipline of such established, the small or the preliminary or the dharma above, to pacify like the middle or the main practice and the discipline, to pacify completely like the great or the final stage or the Tathagata's teachings. Fourth, Venerables, I have already spoken of the seven dharmas for pacifying disputes that I mentioned earlier. Fifth, proclaiming the establishment, for the seven dharmas for pacifying disputes that have been spoken, I will ask the Venerables: Are you completely pure in this? Are you completely pure in this? I will ask two or three times in this way. Here, Venerable
Chinese
如果他们完全清净，就这样什么也不说，如是受持。第二，总结分二：宣说五种别解脱经已经念诵完毕；劝诫要努力修持戒律的因和果。第一，诸位具寿，我已经念诵完毕五种别解脱经中的开端。四种他胜法，十三种僧残法，二种不定法，三十种舍堕法，九十种单堕法，四种向彼悔法，一百一十二种多学法，七种灭诤法，都已经念诵完毕。第二，摧毁四魔，具有六善的薄伽梵，亲自证悟，如来，降伏烦恼的阿罗汉，应受有贪者供养的阿罗汉，如实知晓一切的圆满正等觉佛陀，他的调伏之经，总的来说属于别解脱经，归纳起来就是这五种堕罪类别。无论从其他经典中出现的，符合涅槃之道的法，也就是三种学处，对此，诸位比丘，你们也要通过意乐、行为一致、结果欢喜、不争论、不违背世间、守护内心、不违背调伏、以正念和谨慎，务必在正道上精进修持。第五，总结的体性有四：七如来的布萨、舍弃轮回、守护戒律、回向善根。第一，各自的体性和劝诫要努力修持。第一有七种，第一，毗婆尸佛的布萨：那位佛陀的声闻弟子们，即使只有微小的过失，但仍然因为喜爱佛法，以及对于加入外道的非佛法行为感到厌恶，为了舍弃这些，那位佛陀在半月半月念诵别解脱经时，忍受接受他人的过失，这是最殊胜的苦行，为了平息嗔恨和生起慈悲。对此，要了解痛苦之法的忍
English
If they are completely pure, they should remain silent and uphold it as it is. Second, the conclusion is twofold: stating that the five Pratimoksha Sutras have been recited, and advising to diligently practice the causes and results of morality. First, Venerable ones, I have finished reciting the introduction from the five Pratimoksha Sutras. The four Parajika Dharmas, the thirteen Sanghavasesa Dharmas, the two Aniyata Dharmas, the thirty Nissaggiya Pacittiya Dharmas, the ninety Pacittiya Dharmas, the four Patidesaniya Dharmas, the one hundred and twelve Sekhiya Dharmas, and the seven Adhikaranasamatha Dharmas have all been recited. Second, the Bhagavan who has conquered the four Maras and possesses the six perfections, the Tathagata who has directly realized it, the Arhat who has subdued the afflictions, the Arhat who is worthy of being offered by those with attachment, the perfectly enlightened Buddha who knows everything as it is, the Sutra of his discipline, which generally belongs to the Pratimoksha Sutra, and is summarized as these five categories of offenses. Whatever Dharma appears from other collections, which is in accordance with the path of Nirvana, that is, the three trainings, to this, O monks, you should also cultivate with intention, consistency in action, joy in the result, non-contention, non-contradiction with the world, guarding the mind, non-contradiction with discipline, and with mindfulness and vigilance, you must diligently practice on the right path. Fifth, the nature of the summary is fourfold: the Uposatha of the seven Sugatas, abandoning Samsara, guarding morality, and dedicating merit. First, their respective nature and the exhortation to strive for it. First, there are seven. First, the Uposatha of Vipassi: The Sravaka disciples of that Buddha, even if they had only minor faults, still, because of their love for the Dharma and their aversion to joining non-Buddhist practices of other sects, in order to abandon these, that Buddha, when reciting the Pratimoksha Sutra every half month, endured accepting the faults of others, which is the most excellent asceticism, in order to pacify hatred and generate compassion. Regarding this, to understand the suffering Dharma of endurance.
Chinese
因为先前已经遣送，所以佛说涅槃是万物之最，因为是永恒的。出家人以意恼害他人，以身语伤害他人，不是圆满的沙门。第二，顶髻者的布萨是：他们的声闻们罪过小，然而仅仅有宣扬他人罪过的罪过较多，为了舍弃它，就像有眼睛的人可以随意行走，舍弃险峻的峡谷等一样，贤者也应当完全舍弃此有生之世的罪恶。如何不对他人以真实和不真实妄加诽谤，不以殴打和粗语等加以损害，应当约束或守护别解脱的七种舍弃的自性之相续。应当了知食物的量，不应使身体沉重等。应当安住于边地，即寂静之处。为了舍弃障碍，应当如理结合四禅定和智慧，即增上心，也就是瑜伽，这是佛的教法，因此应当舍弃过失而修功德。过失之大在于诽谤和损害，因此要舍弃。第三，一切救护的布萨是：他们的声闻们罪过变得小，然而仅仅有喜欢与在家者交往的罪过，为了舍弃它，就像蜜蜂不损害花朵的颜色和香味而吸取花蜜后飞走一样，同样，能仁的声闻们为了乞食在村落中行走时，也应当像取颜色和香味一样的食物后离去。如是说。第四，坏劫的布萨是：他们的声闻们罪过变得小，然而仅仅有思量他人功过的罪过，为了舍弃它，应当观察自己的正理和种姓，而不应观察其他人的不一致的非理和他人已作和未作之事，因为会生起贪恋和嗔恨。第五，金刚能仁的布萨是：他们的声闻们罪过小，然而有贪欲的四禅定
English
Because it has been sent before, the Buddha said that Nirvana is the best of all things, because it is eternal. A renunciate who harms others with their mind and injures others with their body and speech is not a complete ascetic. Second, the Uposatha of the Crested One is: their Shravakas have minor faults, but they have the fault of proclaiming the faults of others, so in order to abandon it, just as those with eyes can go as they please, abandoning dangerous valleys and the like, the wise should also completely abandon whatever sins there are in this world of life. How not to falsely accuse others with truth and untruth, not to harm them with beatings and harsh words, etc., one should restrain or guard the continuum of the seven natures of abandonment of individual liberation. One should know the measure of food, so as not to make the body heavy, etc. One should dwell in a remote place, that is, a solitary place. In order to abandon obscurations, one should properly combine the four meditations and wisdom, that is, higher mind, that is, yoga, this is the teaching of the Buddha, so one should abandon faults and cultivate virtues. The greatness of faults lies in slander and harm, so abandon them. Third, the Uposatha of All Protection is: their Shravakas' faults become small, but they only have the fault of liking to associate with householders, so in order to abandon it, just as a bee does not harm the color and fragrance of a flower but extracts nectar and flies away, so too, when the Shravakas of the Able One walk in villages for alms, they should take only food that is like color and fragrance and then leave. So it is said. Fourth, the Uposatha of the Destruction of the Aeon is: their Shravakas' faults become small, but they only have the fault of contemplating the merits and demerits of others, so in order to abandon it, one should examine one's own reasoning and lineage, and not examine the inconsistencies of others' unreasonableness and what others have done and not done, because attachment and hatred will arise. Fifth, the Uposatha of Vajra Muni is: their Shravakas have minor faults, but they have the four meditations with desire.