English
The characteristics of a mother are seven: it is difficult to obtain individual liberation, the arising of the Three Jewels is happiness, relying on a virtuous friend is happiness, abandoning sinful friends is happiness, relying on the qualities of a virtuous friend is happiness, what should be obtained and what should be practiced is happiness, and the practitioner possessing the qualities of taming is happiness. First, even in hundreds of millions of kalpas, it is difficult to hear with the ears, grasp with the mind, and retain in the memory the words and meanings of the individual liberation of scripture and realization. Compared to the previous three, it is even more difficult to practice diligently, because even in a kalpa, it is difficult to obtain the prosperity of oneself and others. Second, the Buddhas arising in the world is happiness, because it is the cause of liberation. Therefore, their teaching of the Dharma is also happiness, because it is the cause of happiness. The Sangha having the same view and conduct is happiness, because it is the cause of happiness, and the result will also be happiness. The asceticism of the Sangha practicing the three trainings in harmony is also the cause of happiness. Third, the noble Arhats are happy to be seen or relied upon as virtuous friends. Associating with excellent ordinary beings is happiness, because it is the cause of perfect happiness in this life and the next. Fourth, abandoning the friends of ordinary childish people, not seeing them, will always be happiness, because they cause suffering. Fifth, seeing those who possess discipline is happiness, because they refrain from harming others, which is the cause of happiness. Seeing the wise who are learned is happiness, because they dispel wrong views and doubts. Seeing the Arhats who are liberated from existence is happiness, because they possess the supreme intention of virtue and excellence. Sixth, for example, approaching a flat and pleasant river is happiness, just as obtaining the fruit of liberation from the path that abandons the two extremes. A person who is accustomed to the Dharma on the paths of accumulation and preparation is happiness, because they obtain the happiness of complete liberation. Becoming one who has obtained uncontaminated wisdom is happiness, because one has obtained the liberation of the path of seeing and the path of cultivation. An Arhat whose pride of thinking "I am" is exhausted is happiness, because the desire for the three realms and
Chinese
而摆脱了（烦恼）。第七是，那些已经确定了三种训练，并且调伏了感官的人，在寂静的寺院和人群稀少的地方，圆满了梵行，变得年老，并且广泛听闻了许多论藏的人，住在森林之中，度过晚年，这样的人无论今生来世都是安乐的。第四，广释的特征有二：首先是关于时间的行为，以及宣读经文的实际内容。第一部分有六点：不倾听别解脱戒的过患，禁止不和合，供养和授予经文，引导正确地修行，修行的利益，不修行的过患。第一部分有两点：讲述具有必要性的时间，以及与不倾听的过患直接相关的，对修学之处的教诲。第一点是：以悦耳的言辞称呼“具寿们”。“索嘎”是指时间，即在宣读布萨的时间，无论是冬季、冬末、早春、夏季还是秋季这六个时间中的哪一个，都应该从名称上说明宣读布萨的时间。“们”是为了了解每个时段有四个半月。将“具寿们，冬季的”等连接起来。从秋季小月到冬季末月之间是冬季初期的第一个月等等。已经过去的月份和剩余的月份有多少，就像冬季一样有四个时段：小月的空日，冬末月的满月，中月满月。例如，在秋季小月的空日，具寿们，明天黎明时，冬季的两个月中，一半已经过去，一半和一半还剩下。以及，在冬末月的满月，具寿们，冬季的两个月中，一个已经过去，一个还剩下。在冬末月的空日，两个月中，一半和一半已经过去，一半还剩下。在冬季中月的满月，冬季的两个月已经过去，没有剩余。等等。像这样讲述时间，是为了精通术语，将时间的流逝铭记于心，对轮回感到厌倦，努力行善，以及了解布萨日等等。第二点是：具寿们，由于青春的消逝而衰老，由于蕴的坏灭而死亡显现，而且导师的教法也随着时间的流逝而最终衰败。
English
And is free from (afflictions). The seventh is: those who have ascertained the three trainings, and have subdued their senses, in quiet monasteries and places with few people, have perfected celibacy, have become old, and have widely heard many collections of scriptures, living in the forests, spending their old age, such people are happy in both this life and the next. Fourth, the characteristics of extensive explanation are two: first, actions concerning time, and the actual content of reciting the sutra. The first part has six points: the faults of not listening to the Pratimoksha vows, prohibiting discord, offering and bestowing scriptures, guiding to practice correctly, the benefits of practice, the faults of not practicing. The first part has two points: stating the time with necessity, and teaching the place of study directly related to the fault of not listening. The first point is: addressing "Venerables" with pleasant words. "Soga" refers to time, that is, at the time of reciting the Uposatha, whether it is winter, late winter, early spring, summer, or autumn, one of these six times, the time of reciting the Uposatha should be stated by name. "Men" is to understand that each period has four and a half months. Connect "Venerables, of winter" etc. From the small month of autumn to the full moon of the last month of winter is the first month of early winter etc. How much of the past month and the remaining month, just like winter, there are four periods: the empty day of the small month, the full moon of the last month of winter, the full moon of the middle month. For example, on the empty day of the small month of autumn, Venerables, when the dawn breaks tomorrow, of the two months of winter, half has passed and half and a half remain. And, on the full moon of the last month of winter, Venerables, of the two months of winter, one has passed and one remains. On the empty day of the last month of winter, of the two months, half and a half have passed and half remains. On the full moon of the middle month of winter, the two months of winter have passed and nothing remains. And so on. Stating the time like this is for mastering terminology, keeping the passage of time in mind, feeling weary of samsara, striving to do good, and knowing the Uposatha day etc. The second point is: Venerables, aging due to the destruction of youth, and death appearing due to the cessation of the aggregates, and the teacher's teachings also eventually decline as time passes.
Chinese
由于大地会毁灭，有福者应当谨慎取舍，以精进修行。如来、应供、正等觉佛陀的菩提，以及其他任何与此小菩提相符的道、善法、菩提之分，如三十七道品中的正念等，也应以谨慎获得。如果他们不倾听经文的诵读，就会有生命逝去、衰老死亡以及教法毁灭的过患，因此应当倾听并以谨慎之心努力修持善法，如是宣说。第二，世尊声闻僧众的意念少，身语行为少，因此除了集会诵戒之外，僧众首先要做的事情是：在此之前，有什么重要的事情，有福者应当询问住在僧侣住所，适合补充，尚未到达诵戒之处的人们，是否同意和清净。询问之后，也应当告知僧侣。献上同意和清净有什么必要呢？第一，因为没有参与僧众的事务，所以不会产生不和的过失。第二，因为献者自己会去做这件事。第三，对于释迦狮子，合起十指掌心，诵读五种别解脱经，为了调伏弟子，集合者或诵读者应当说：从我这里听。第四，听闻别解脱经后，应当如伟大的仙人佛陀所说的那样修行，不仅要断除自性不善，还要努力避免微小的违越，并坚持不懈。对于善的方面，要经常努力，因为难以让需要鞭策的心之马转向善的方面。由于可以调伏，适合作为有利的条件，百钉利剑的缰绳就是这别解脱经。第五，那些渴望学习的伟大之人，不依赖于惩罚，而是避免口头上的行为，不超越学习的界限，这些人被称为像良马一样，必定会在烦恼的战场上获胜。第六，在其他外道中，别解脱的保
English
Since the earth will be destroyed, those with fortune should be mindful in taking and abandoning, and practice diligently. The Bodhi of the Tathagatas, Arhats, Perfectly Awakened Buddhas, and any other paths, virtuous dharmas, and aspects of Bodhi that align with this lesser Bodhi, such as the thirty-seven factors of enlightenment including mindfulness, should also be attained through mindfulness. If they do not listen to the recitation of the sutras, there will be the faults of life passing away, aging, death, and the destruction of the teachings. Therefore, one should listen and diligently practice virtuous dharmas with mindfulness, as it is taught. Secondly, the Sangha of the Blessed One's disciples has few mental preoccupations and few physical and verbal actions. Therefore, apart from gathering for the Sojong, the first thing the Sangha should do is: before that, what is important is that those with fortune should ask those residing in the monastic boundaries, who are suitable to complete the quorum, and who have not yet arrived at the place of the Sojong, whether they agree and are pure. After asking, it should also be told to the monks. What is the need for offering agreement and purity? Firstly, because one has not participated in the Sangha's affairs, the fault of discord will not arise. Secondly, because the one who offers will do the work himself. Thirdly, for that Shakya Lion, joining the palms of the ten fingers, one should recite the five Pratimoksha sutras. For the purpose of taming disciples, the collector or reciter should say: Listen from me. Fourthly, after hearing the Pratimoksha, one should practice as the great sage Buddha has said, and not only abandon naturally unwholesome actions, but also diligently avoid even the slightest transgressions. One should always strive towards the virtuous side, because it is difficult to turn the mind-horse, which needs to be whipped, towards the virtuous side. Since it can be tamed, and is suitable as a favorable condition, the rein of a hundred-nailed sword is this Pratimoksha sutra. Fifthly, those great beings who desire to learn, who do not rely on punishment, but avoid mere verbal actions, and do not transgress the boundaries of learning, are called like good horses, and will surely be victorious in the battle of afflictions. Sixthly, in other non-Buddhist traditions, the Pratimoksha's pro
Chinese
那些没有这种（意愿）并且永远不想学习的人，会被烦恼之战所扰乱，远离心灵的平静，在轮回中漂泊。第二，实际诵戒分二：为使僧众悦意而作祈请之业，实际诵戒。第一是：僧众听闻，即禀白。如今僧众恢复戒律，净化罪业，故称布萨。寂静与和合二者中，此处为和合布萨，即五者中的第十四或十五。如果僧众的布萨时机已到，并且可以进行布萨，那么僧众不说话就是允许。如今僧众进行布萨，诵出五部别解脱经的根本。波罗夷，僧残，不定，舍堕。这是仅仅的祈请。一般来说，一百零一种业中，祈请之业二十四种，祈请与二者之业四十七种，四祈请之业三十种。其中，这是仅仅祈请之业二十四种中的一种。如是说。第二分二：广说和结尾。第一分五：诵出根本，诵出波罗夷，诵出僧残，诵出不定，诵出舍堕。第一分六：安立根本之教证，开示安立根本之方便，不如法的过患，如法的利益，结尾，宣说安立。第一是：具寿们，我们应当行和合布萨，以何种方式呢？即诵出五部别解脱经，因此听闻之众，你们之中谁有堕罪，就以忏悔、总结、学习的方式坦白吧。如果没有应当忏悔等的堕罪，就不要说忏悔之语。如果不说话，我就认为具寿们的心续完全清净，是布萨的法器。第二是：如何呢？例如，在布萨时，忏悔处和忏悔者二人中，忏悔处分别询问是否见到或守护，忏悔比丘回答说见到了等等，同样，对于听闻布萨的比丘众也应当
English
Those who do not have this (intention) and never want to learn will be disturbed by the battle of afflictions, separated from the peace of mind, and will wander in samsara. Second, the actual recitation of the Pratimoksha is divided into two: the act of requesting to please the Sangha, and the actual recitation of the Pratimoksha. The first is: the Sangha listens, that is, informs. Now the Sangha restores the precepts and purifies sins, so it is called Posadha. Among the two, tranquility and harmony, here is the harmony Posadha, that is, the fourteenth or fifteenth of the five. If the time for the Sangha's Posadha has come, and it is permissible to perform the Posadha, then the Sangha's silence is permission. Now the Sangha performs the Posadha, reciting the root of the five Pratimoksha Sutras. Parajika, Sanghavasesa, Aniyata, Nissaggiya Pacittiya. This is merely a request. Generally speaking, out of one hundred and one karmas, there are twenty-four karmas of request, forty-seven karmas of request and two, and thirty karmas of four requests. Among them, this is one of the twenty-four karmas of mere request. Thus it is said. The second is divided into two: detailed explanation and conclusion. The first is divided into five: reciting the root, reciting the Parajika, reciting the Sanghavasesa, reciting the Aniyata, reciting the Nissaggiya Pacittiya. The first is divided into six: establishing the scriptural authority of the root, showing the means of establishing the root, the faults of being improper, the benefits of being proper, the conclusion, and proclaiming the establishment. The first is: Venerable ones, we should perform the harmonious Posadha, in what way? That is, reciting the five Pratimoksha Sutras, therefore, those of you who are listening, whoever has transgressions, confess in the manner of repentance, summary, and learning. If there are no transgressions that should be repented of, then do not speak words of repentance. If you do not speak, then I will regard the mind stream of the venerable ones as completely pure and as a vessel for Posadha. The second is: How is it? For example, during Posadha, among the two, the place of confession and the confessor, the place of confession asks separately whether they have seen or guarded, and the confessing bhikshu answers that they have seen, etc. Similarly, for the assembly of bhikshus listening to Posadha, it should also