English
That is, the height is also twice. Measuring with the size of finger joints, the size of the four corners is twice. Being perfectly equal is very clear, the two tips are like a frog's head. Then, the one used for striking is also cut from that tree and made. With the size of twelve fingers, round and with two tips like a mongoose's head. The size of the wine cup is also the same. Striking: Whether it is the five classes of ordained monks or a layperson abiding in the Uposatha. In the Chinese version, according to ྅྅྅ཥཌ྄ཛ་ (Tibetan, Devanagari script, Roman transliteration, literal Chinese meaning), based on the mark of three dots. Generally, for the purpose of gathering the Sangha, strike three times and three small bells; for carrying out affairs, strike once and three small bells; for expelling a corpse, use a mallet without a small bell; for averting harm, strike as many times as appropriate. That is, the number of strikes for each time gradually increases from one to eighteen out of thirty-six, and gradually decreases from nineteen to thirty-six. Therefore, here, gathered by the karma bell, after the Sangha has gathered, the daily activities are striking three times and offering torma. In good times, reciting sutras as a substitute for teaching the Dharma, although these are not indispensable preparations for the Uposatha, they are performed in advance according to custom. If the confession of a novice monk has not been completed, it is done here. After taking full ordination, separate. Here, there are three indispensable preparations. First, purifying the lineage: If someone in the Sangha remembers an offense, bless them in front, and the one performing the action blesses with their mind. In this way, the non-common offenses are purified. The common offenses are blessed only through prayer. Second, unifying the intention of the residence: Unifying the intention for the residence through prayer and two karmas, or determining any size of boundary. Third, accomplishing the harmony of the Sangha, and experiencing the Uposatha because of the inability to gather: The Elder recites the verses of praise of the Pratimoksha Sutra, the time, and advises mindfulness. After the disciplinarian has checked, if there are no absentees like the sick, then the intention is accepted and stated internally. Second, the main part: The Elder advises listening to the Pratimoksha Sutra, and then through the karma of mere prayer, the Sangha
Chinese
按照……的说法，让持戒者们进行布萨等仪式。然后，实际的经文诵读包括：绪论、堕罪、剩余罪、不定罪、完整诵读等五部分。每次诵读后，都要问三次是否清净。虽然如此，如果只诵读绪论，那么在结束时念诵总结，这个清净的说法就是正行。因此，诵读绪论和祈请应该通过语言表达来完成。剩余罪也可以通过宣告听闻来完成。如果那个地方少于三名比丘，那么就等待一段时间，或者去有布萨的地方。如果这样无法实现，那么特殊的仪式是：彼此面对面坐着加持。如果只有自己一个人，那么就用心思考并说出来。如果连这都无法实现，那么就念诵释迦牟尼佛以前的布萨偈颂，大约四句半。此外，如果那个地方只有四名比丘，那么就祈请并进行布萨，不接受病人的清净。如果僧团前往，日期不一致且有许多新来者，那么就按照他们的意愿进行布萨。如果任何僧团在进行布萨时，后来来了与他们人数相等或更多的比丘，那么最初的比丘们应该重新进行布萨。如果有一个人需要停止布萨，那么在停止后就不需要再次进行布萨等等，这些特殊情况也应该了解。第二，安居：当导师住在胜林园时，比丘们在夏季游荡，受到外道们的嘲笑，因此制定了前安居。当他们在山顶的寺庙安居时，因为发生了恐惧，没有进行停止仪式就来到了舍卫城，因此后来制定了后安居。定义：属于三种基础中的任何一种。通过布萨和停止仪式来完全断除，是完全清净的行为。
English
According to... the holders of vows should be made to perform the Uposatha and other rituals. Then, the actual sutra recitation includes: introduction, Parajika, Sanghavasesa, Aniyata, complete recitation, etc., five parts. After each recitation, one should ask three times whether it is pure. Although this is the case, if only the introduction is recited, then at the end, recite the conclusion, and this statement of purity is the main practice. Therefore, reciting the introduction and making requests should be accomplished through verbal expression. Sanghavasesa can also be accomplished by proclaiming what has been heard. If there are fewer than three monks in that place, then wait for a while, or go to a place where there is Uposatha. If this cannot be achieved, then the special ritual is: sitting face to face and blessing each other. If there is only oneself, then contemplate and speak it out. If even this cannot be achieved, then recite about four and a half verses of Shakyamuni Buddha's previous Uposatha. Furthermore, if there are only four monks in that place, then they should make requests and perform the Uposatha, without accepting the purity of the sick. If the Sangha goes, and the dates are inconsistent and there are many newcomers, then the Uposatha should be performed according to their wishes. If any Sangha is performing the Uposatha, and later monks arrive who are equal to or greater in number than them, then the initial monks should repeat the Uposatha. If one person needs to stop the Uposatha, then after stopping, there is no need to perform the Uposatha again, etc., these special circumstances should also be understood. Second, the Rainy Season Retreat: When the Teacher was residing in Jeta Grove, the monks were wandering in the summer and were ridiculed by the heretics, so the early Rainy Season Retreat was established. When they were staying in the temple on the mountain top, because fear arose, they came to Shravasti without performing the cessation ceremony, so the later Rainy Season Retreat was subsequently established. Definition: Any one of the three bases. Completely cutting off through Uposatha and cessation ceremonies is a completely pure act. Classification: early Rainy Season Retreat and late Rainy Season Retreat. The difference between the two: if it is the early Rainy Season Retreat, then on the first day of the waxing moon of the small summer month (wheat ripening month), if it is the late Rainy Season Retreat, then on the first day of the waxing moon of the bathing month (early autumn month).
Chinese
从一个角度来说，承诺安居三个月。萨迦的说法是：从麦宿月（藏历四月）的初一开始，前者的安居是主要的。同样，从楚米月（藏历五月）的初一开始，后者被称为安居。经部的根本论中说：应当承诺安居，为期三个月。这里有两个方面：利益和如何进行具备这些利益的安居。第一方面，律经中说：避免诽谤和伤害众生，避免身命的损害，修补破损之处，事务少，听闻等增长，遮止和开许稳固地出现。第二方面，有承诺的仪式和守护承诺的誓言。第一方面，有加行和正行两种。加行又分为远加行和近加行。第一，没有争斗等，并且具备持有三藏等，具备安乐居住的条件。提前十天或半个月左右，准备好带顶盖和门窗的寺庙，修补破损之处，进行清扫等。第二，如果是前安居，就在仲夏六月的最后一天，如果是后安居，就在末夏七月的最后一天进行布萨。如果有能力安排住所和床位，就任命一位或多位僧人来安排。如果没有，就任命分配木签的人。由执事询问被任命者是否乐意。如果乐意，就通过祈请和两次羯磨来任命。然后，他坚定地说出作为法律应该做的事情。为了领取木签，执事通过仅仅祈请的羯磨来征得同意。被任命者分配木签，并告知领取的数量，安排住所和床位，告知不要滥用床位，以及承诺明天入住等等。第二是正行，在十六日早上，在带顶盖的住所中，于僧众面前念诵三遍咒语来承诺。特殊情况下，如果没有地方，就发誓说要住在这里，这样也算安居。因为经中说：如果没有承诺安居，但没有离开住所，也算是安居。第二是守护誓言，未经加持，不得在结界的外面迎来黎明。意思是说，如果因为特殊情况而超过了时间，也没有罪过。
English
From one perspective, one commits to observing the summer retreat for three months. According to Sakya: From the first day of the month of Saga (Tibetan April), the former summer retreat is the main one. Similarly, from the first day of the month of Drum (Tibetan May), the latter is known as the summer retreat. The Root Text of the Sutra says: One should commit to observing the summer retreat, for three months. There are two aspects to this: the benefits and how to conduct the summer retreat with these benefits. The first aspect, according to the Vinaya: Avoiding slander and harm to beings, avoiding harm to body and life, repairing broken places, having few affairs, increasing hearing and so on, prohibitions and permissions arise firmly. The second aspect, there are the ceremony of commitment and the keeping of the vows of commitment. The first aspect, there are two: preparation and the actual practice. Preparation is also divided into distant preparation and near preparation. First, there should be no quarrels, and there should be those who hold the Tripitaka, etc., fulfilling the conditions for peaceful dwelling. Ten days or half a month in advance, prepare the monastery with roof and doors, repair broken places, and clean, etc. Second, if it is the early summer retreat, then on the last day of the middle summer, the sixth Hor month, and if it is the late summer retreat, then on the last day of the late summer, the seventh Hor month, after performing the Uposatha, if there is a place and a bed to arrange, then appoint one or more monks to arrange it. If not, then appoint the one who distributes the wooden sticks. The worker asks the appointee if he is willing. If he is willing, he is appointed by the act of solicitation and two karmas. Then, he firmly states what should be done as law. In order to receive the wooden sticks, the worker seeks consent through the karma of mere solicitation. The appointee distributes the wooden sticks and informs the number of sticks received, arranges the place and the bed, informs not to misuse the bed, and promises to stay in the place tomorrow, etc. The second is the actual practice, on the morning of the sixteenth, in the dwelling with a roof, in front of the monks, one commits by reciting the mantra three times. In special cases, if there is no place, one vows to stay here, which also counts as a summer retreat. Because it is said in the sutra: If one has not committed to the summer retreat, but does not leave the dwelling, it is still a summer retreat. The second is to keep the vows, without blessing, one should not let the dawn break outside the boundary. It means that if one exceeds the time due to special circumstances, there is no fault.
Chinese
除非有特别说明，未经加持，如果离开了所承诺安住之处的附近界限，在外面天亮了，就会犯下破夏安居的过失。如果必须外出，则应进行加持。未经允许，可以加持一到七天后离开。如果僧团获得四十天的许可，则可以根据需要加持少于四十天的时间后离开。据说第七天的加持可以多次重复，但总共不能超过四十天。最后六天不能进行加持。正如所说，关于这个意思，行为调伏大者说：那时，仅仅是七天不成立，加持一两天等是可以的。第三，区分：当释迦牟尼佛住在舍卫城时，因为在一个地方，比丘们制定了不说话的戒律来安居，所以允许通过见、闻、疑三种方式对安居的僧团进行区分。定义是：在三种基础中，什么是完全净化法的？依赖于安居方式而产生的直接类别。分类是：时和非时的区分。第一种，分为准备和正行两种。准备也分为远准备和近准备。第一种是：从七天等之前就要了解使用方法，净化怨恨，装饰寺庙等，在十三日之前完成，然后在十四日的晚上确定法。第二种是：如果承诺了前安居，则在秋季中旬的射月，对于后安居，则在秋季末的昴星月任何一个月的十五日早上，所有僧众聚集在一起，互相行礼，请求宽恕在安居期间的冒犯。从第三个续部开始到沙弥的忏悔之间，像布萨一样进行，然后将沙弥分开。如果需要接受无法参加者的意愿和区分，则接受后告诉僧团，在布萨期间像对待非共同堕罪一样，在未加入工作行列之前进行改正。在这里，执行工作者加持与堕罪相似之物后，询问被任命者是否高兴，如果高兴，则祈请。