English
Furthermore, there are two kinds of living beings: those that are visible to the eye, and those that are afflicted by disease. The term "water" refers to watering grass, earth, damp places, heavy objects, or fertilizer. The term "watering" means watering oneself. The term "causing to water" means causing others to water. The term "offense" is the same as mentioned before. So, how does one commit an offense? Regarding water containing living beings, perceiving it as water containing living beings, watering oneself or causing others to water, constitutes an offense. Similarly, eating with doubt also constitutes an offense. If a bhikkhuni perceives water without living beings as water with living beings, and waters it herself or causes others to water it, it constitutes a wrong action. Similarly, eating with doubt also constitutes a wrong action. If a bhikkhuni diverts water into a channel, she incurs as many offenses as there are living beings that die there; she incurs as many wrong actions as there are living beings that do not die. Similarly, cutting off the water flow, destroying field ridges, stopping and releasing water, all situations are the same as the previous basis. The eighth of the second offense is completed. The Bhikkhuni Vinaya Vibhanga, eighteenth fascicle. The origin of the story is in Shravasti. At that time, the Blessed One said: "Meritorious deeds should be done; not doing meritorious deeds leads to suffering. Whether in this world or the next, doing meritorious deeds leads to happiness." When the Blessed One said this, those bhikkhunis began to build residences, fences, and gatehouses, and so on. Then, Thullananda bhikkhuni thought, "I have completely missed out on such a great accumulation of merit." So, in the morning, she put on her lower garment, took her bowl and robes, and went to visit the wife of a merchant, requesting alms, and said this: "O good name, may you be free from illness!" Then, the householder's wife spread out a seat for Thullananda. Thullananda sat on the spread-out seat, and explained in detail the sutra of the seven objects of merit arising from material things, causing the householder's wife to have faith, and allowing her to solicit donations, until she said, "Please donate a little for the expenses of the monastery."
Chinese
之后，斯布姆嘎莫开始建造那座夏季住所，它没有通风孔，也没有水井，形状像一个土堆。然后，那些比丘尼对比丘尼斯布姆嘎莫这样说道：“圣母，世尊不是已经开示过，门房和永久住所应该建造两层或三层吗？”她这样回答比丘们说：“这是对僧侣说的，不是对尼姑说的。”尽管如此，布扎纳的女儿们啊，‘哎呀，她（指斯布姆嘎莫）是三藏持有者，所以她知道如何建造寺庙，’这样说道。当那些见识浅薄的比丘尼们正在责骂时，那些比丘尼们对比丘们说了，比丘们禀告了世尊。之后，世尊从‘发生了这件事’开始，直到制定戒律为止，这样做了：如果比丘尼要建造一座大寺庙，从以门房、永久住所和光明场所的大小来观察土地开始，应该建造两层或三层。如果建造超过这个数量，就会犯堕罪。‘大’的意思是，‘大’有两种：应该布施的和尺寸。在这个意义上，指的是应该布施的。‘寺庙’的意思是，能够容纳四种行为方式的地方。‘要建造’的意思是，自己或他人。‘门房和永久住所’的意思是门房、窗户的概念和水井的概念。‘两层或三层’的意思是，‘层’的意思是堆叠。‘应该建造’的意思是应该竖立。‘超过这个数量’的意思是比那个更高。‘犯堕罪’的意思是和之前一样。那么，如何会犯堕罪呢？如果比丘尼稍微建造超过两层或三层的层数，那么全部都会犯堕罪。如果寺庙是用石头建造的，或者寺庙的主人很着急，那么就没有堕罪。堕罪第二的第九条结束。 故事的起因是在舍卫城。当时，具寿舍利子在裸体外道居住的地方……
English
After that, Sbum-ga-mo began to build that summer residence, which had no vents and no wells, and was shaped like a mound. Then, those nuns said to the nun Sbum-ga-mo, "Holy Mother, hasn't the Blessed One taught that the gatehouse and permanent residence should be built with two or three stories?" She replied to the monks, saying, "This was said to the monks, not to the nuns." Nevertheless, daughters of Buzaṇa, 'Oh, she (referring to Sbum-ga-mo) is a holder of the three baskets, so she knows how to build a temple,' they said. When those nuns of little understanding were scolding, those nuns spoke to the monks, and the monks reported to the Blessed One. Then, the Blessed One, starting from 'This happened,' up to the establishment of the precepts, did this: If a nun is going to build a large temple, starting from examining the land with the understanding of the size of the gatehouse, permanent residence, and place of light, she should build two or three stories. If she builds more than that, she commits an offense entailing expiation. 'Large' means, 'Large' is of two kinds: that which should be given and measurement. In this sense, it refers to that which should be given. 'Temple' means a place that can accommodate the four modes of conduct. 'To build' means oneself or another. 'Gatehouse and permanent residence' means the concept of a gatehouse, a window, and the concept of a well. 'Two or three stories' means, 'story' means stacking. 'Should be built' means should be erected. 'More than that' means higher than that. 'Commits an offense entailing expiation' means the same as before. So, how does one commit an offense entailing expiation? If a nun builds even a little more than two or three stories, then she will commit an offense entailing expiation in all cases. If the temple is built of stone, or if the owner of the temple is in a hurry, then there is no offense. The ninth of the second offense entailing expiation is complete. The origin of the story is in Shravasti. At that time, the venerable Shariputra was in the place where the naked ascetics lived...
Chinese
住处安住后，屋主妻眷等众安立于入流果。依彼等故，令二万生灵得见真谛。具寿舍利子善加观察后，于彼时制定学处之根本。十二众等于一处眠卧，于一处啖食，并食最后之乞食。具自性之比丘尼众作如是言：「诸姊妹，世尊未制安住处之学处耶？」彼等作如是言：「世尊所制者，乃比丘之学处，非比丘尼之学处。」于彼时，少欲之比丘尼众呵责之。比丘尼众语诸比丘，诸比丘白世尊。其后，世尊由「此事发生」乃至「制定学处」之间而作。若有比丘尼于一处安住，应食一次乞食，若过此而食，则犯堕罪。于一处眠卧者，谓于外道之处眠卧也。何谓比丘尼耶？谓十二众也。谓「非」者，谓除病也。应食一次乞食者，谓非最后之乞食也。谓「过此」者，谓超过此也。谓「犯堕罪」者，如前说。于此，云何成堕罪耶？比丘尼于安住处略住几何耶？于安住处食者，住于彼处则犯恶作，食则犯堕罪。若住于安住处，而于他处食者，住于安住处则犯恶作，于他处食则无堕罪。若于安住处食，而于他处住者，于安住处食则犯堕罪，于他处住则无堕罪。若于他处住，且于他处食者，二者皆无堕罪。堕罪第二之第十竟。 摄颂：担负、聚集与非时，积蓄、不与为第五，生灵、制立及
English
After dwelling in a dwelling place, the householder's wife and retinue were firmly established in the fruit of stream-entry. Relying on them, twenty thousand creatures were made to see the truth. After the Venerable Shariputra had carefully examined the matter, he established the basis for the precepts at that time. The twelve groups would sleep in one dwelling place, eat in one dwelling place, and also eat the last of the alms. The nuns who were naturally present said this: "Sisters, did the Blessed One not establish the basis for the precepts of dwelling places?" They said this: "What the Blessed One has established is for the monks, not for the nuns." At that time, the nuns with few desires rebuked them. The nuns spoke to the monks, and the monks reported to the Blessed One. Then the Blessed One acted from "this happened" to "establishing the precepts." If a nun dwells in one dwelling place, she should eat alms once; if she eats more than that, she commits an offense entailing expiation. To sleep in one dwelling place means to sleep in a place of non-Buddhists. Who is a nun? It refers to the twelve groups. "Not" means except when sick. To eat alms once means not the last of the alms. "More than that" means exceeding that. "Commits an offense entailing expiation" is as previously stated. How does one incur an offense entailing expiation in this case? How long does a nun stay slightly in a dwelling place? If one eats in a dwelling place, staying in that place incurs a misdeed; eating incurs an offense entailing expiation. If one stays in a dwelling place but eats elsewhere, staying in the dwelling place incurs a misdeed; eating elsewhere incurs no offense. If one eats in a dwelling place but stays elsewhere, eating in the dwelling place incurs an offense entailing expiation; staying elsewhere incurs no offense. If one stays elsewhere and eats elsewhere, neither incurs an offense. The tenth of the second offense entailing expiation is complete. Summary: Carrying, gathering, and unseasonable, hoarding, not giving as the fifth, living beings, establishing and
Chinese
有两种准备做坏事的人，赤身裸体的人在军队里住了两个晚上，观看集会。故事的起因是在舍卫城。当时，一个户主娶了一个同种姓的妻子。他和他的妻子一起玩耍，感到快乐，享受快乐。后来，一个名叫右跛女的女儿出生了，从“妻子被杀”开始，直到“确定了时间”。为了那个女儿，大多数人都做好了准备。这时，快乐者和近快乐者为了化缘进入那家。他们两个这样说道：善名者，请施舍食物。她说：我有一个紧急的事情要做。他们两个这样说道：你忙什么？她说：我正忙着送走右跛女。他们两个这样说道：今天我们送走姐妹，难道我们今天就找不到食物了吗？她因为快乐、高兴和非常高兴而施舍了很多食物。他们两个拿了食物走了。之后，胖快乐女和顶快乐女来了，她们两个也拿了食物走了。这时，国王和近国王看见胖快乐女和顶快乐女手里和钵里都装满了东西。看见后，他们这样说道：姐妹们，今天右跛女要被送走了。之后，国王和近国王也为了食物去了那里。同样，国王的朋友女和国王守护女，以及贤善女和非常贤善女，以及美丽快乐女和具王女也去了那里。从那家为送走右跛女所做的准备，所有剩下的一点东西都给了十二部众。当人们开始准备时，那个要杀妻子的男人的一个亲戚说：右跛女有很多缺点：用桦木的牙签，向西睡觉，中午喝酸奶，拿右边的残羹，平静也会从住所消失。这样说着，他阻止了带走右跛女。
English
There are two who prepare to do evil, the naked ones who stay in the army for two nights, watching the assembly. The origin of the story is in Shravasti. At that time, a householder took a wife from the same caste. He played with his wife, felt happy, and enjoyed pleasure. Later, a daughter named Right-Lame was born, starting from "the wife was killed" until "the time was fixed." For that daughter, most people made preparations. At this time, the Happy One and the Near Happy One entered that house for alms. The two of them said this: Good-named one, please give alms. She said: I have an urgent matter to attend to. The two of them said this: What are you busy with? She said: I am busy sending off Right-Lame. The two of them said this: Today we are sending off our sister, won't we find food today? She gave a lot of food because of happiness, joy, and great joy. The two of them took the food and left. After that, Fat Happy Woman and Top Happy Woman came, and the two of them also took food and left. At this time, the King and Near King saw Fat Happy Woman and Top Happy Woman with their hands and bowls full. Having seen this, they said: Sisters, today Right-Lame is going to be sent off. After that, the King and Near King also went there for food. Similarly, King's Friend Woman and King's Guardian Woman, as well as Virtuous Woman and Very Virtuous Woman, as well as Beautiful Happy Woman and Possessing King Woman also went there. From the preparations made at that house for sending off Right-Lame, all the little that was left was given to the twelve divisions. When people began to prepare, a relative of the man who was going to kill his wife said: Right-Lame has many faults: using birch toothpicks, sleeping facing west, drinking yogurt at noon, taking leftovers from the right, and peace will also disappear from the dwelling. Saying this, he prevented the taking away of Right-Lame.