English
Taking what can be drunk from alcohol to eat 3. Not searching the forest but taking food in the monastery is four. One hundred and twelve minor transgressions are the nature of minor sins. From showing the path of virtue, they are transgressions that can be corrected again by confession, therefore they are transgressions to be confessed. As it is said in the precepts, the so-called one hundred and twelve minor transgressions: The hem is not round, raised, swaying, like an elephant's trunk. Seven kinds like folds and seams, like supports. Not round, long and short, ten kinds of the upper three garments. Wearing without fastening the belt, making noise, eyes wandering, looking for a long time, clothes wrapped too tightly, clothes rolled up, draped over the shoulders. Hands crossed in front of the neck, and crossed behind the neck. Jumping, one leg, chest of the foot and heel touching the ground while walking. Hands on the waist, body swaying, walking stick. Eyes squinting, shoulders touching, and hands clasped. Not doing, twenty kinds of behaviors of walking at home. Not laying out the mat, sitting without observing, buttocks touching the ground, etc. Legs stretched out, crossed, and thighs crossed, shins stacked. Legs bent under the bed, feet raised while sitting. Abandoning seeing the lower body, etc., are nine kinds of sitting postures. Not taking well, not taking face to face. Not taking in order, looking askance at the bowl. Hiding the bowl cushion that was there before and taking, and taking on other utensils, abandoning, are eight kinds of taking food. Eating against the rules, eating too much or too little and not appropriately. Speaking with mouth open while eating and making clicking sounds. Making noises like "tsak tsak," "hu hu," "pu pu," sticking out the tongue to eat. Separating grains and bran, speaking of the faults of food, and holding and moving a mouthful of food, cheeks bulging, interrupting the meal. Licking hands, stirring, shaking hands, swaying. Making it like a stupa, twenty-one kinds should be abandoned while eating. Disparaging the bowl, looking back, hands not touching the water vessel contaminated by food, not pouring water. Pouring dirty water and leaving leftovers without asking. On bare ground, garbage dumps, cliffs, and four levels of stairs. Not placing, not washing in garbage dumps, cliffs, and sloping places. Not washing while standing and in strong currents, are fourteen kinds. Standing, lying down, sitting naked while teaching the Dharma. Walking in front but gossiping behind, on the side of the road. Wearing a hat, changing to wear it askew, hands crossed behind the neck. Standing with hands on hips, wearing a hat, wearing ornaments on the head. Rosary and headscarf, riding elephants and horses. Riding palanquins and riding, wearing shoes, and walking sticks, umbrellas, weapons, swords, enemy weapons, arrows. Armor, not speaking of litigation matters are twenty-six kinds. Three ways of practicing are standing and defecating and urinating.
Chinese
不在草地里大小便和吐痰，不爬比人高的树，这些都是一样的。也就是说，不要穿上下不齐的裙子，裙子太长碰到脚踝，太短没到膝盖，或者像象鼻一样下垂等等，这是十种关于衣服的规定。去别人家的时候，不要约束身语，发出嘈杂的声音，这是二十种关于行为举止的规定。不要不铺垫子就坐，屁股乱动，伸腿或交叉腿等等，这是九种关于坐在垫子上的规定。不要用器皿的边缘和口来盛食物，不要贪图剩余的食物等等，这是八种关于取食物的规定。不要吃太大或太小的食物，吃酸的东西发出“啧啧”的声音，吃甜的东西发出“嚼嚼”的声音，吃冷的东西发出“呼呼”的声音，吃热的东西发出“噗噗”的声音等等，这是二十一种关于吃的规定。不要把钵放在地上，垃圾堆上，或者陡峭的悬崖边等等，这是十四种关于钵的规定。如果听法者没有到场，说法者就站起来，或者躺着的人坐着不说法等等，这是二十六种关于说法的规定。站着的时候，不要在水里和草地上大小便，这是三种修行的方式。在没有老虎等危害的情况下，不要爬比人高的树，总的来说，比丘有二百五十三条戒律。比丘尼有三百六十四条戒律。各自的根本是四条或八条他胜罪，还有僧残罪、粗罪，共同的和特殊的差别。犯了他胜罪，就从根本上放弃了戒律。以后能否恢复，取决于是否生起隐藏的心。其中，比丘尼有八条他胜罪，二十条僧残罪，三十三个舍堕罪，一百九十个单堕罪，十一个悔过罪，一百一十二个恶作罪，比比丘多一百一十一条。八条他胜罪是，在与比丘共同的四条的基础上，加上触摸男子，身体接触，隐瞒，和阻止，共八条。二十条僧残罪中，做媒等等，从无根据到令人不快的七条是共同的，不共同的十三条是：什么都拿和让人拿，没有约定和没有天亮就进入道路，渡水，说坏话，拿死人的财物，容忍，放弃和争斗
English
Do not urinate, defecate, or spit on the grass. Do not climb a tree taller than a person. These are the same. That is to say, do not wear skirts that are uneven at the top and bottom, skirts that are too long and touch the ankles, too short and do not reach the knees, or hang down like an elephant's trunk, etc. These are ten rules about clothing. When going to someone's house, do not restrain body and speech, and make noisy sounds. These are twenty rules about behavior. Do not sit without a cushion, move your buttocks around, stretch your legs or cross your legs, etc. These are nine rules about sitting on a cushion. Do not use the edge and mouth of the vessel to take food, do not be greedy for leftover food, etc. These are eight rules about taking food. Do not eat food that is too big or too small, make "tsk tsk" sounds when eating sour things, make "chew chew" sounds when eating sweet things, make "hoo hoo" sounds when eating cold things, make "poo poo" sounds when eating hot things, etc. These are twenty-one rules about eating. Do not place the alms bowl on the bare ground, on a garbage heap, or on a steep cliff, etc. These are fourteen rules about the alms bowl. If the listener is not present, the speaker stands up, or the person lying down does not speak while sitting, etc. These are twenty-six rules about speaking the Dharma. When standing, do not urinate or defecate in the water or on the grass. These are three ways of practicing. In the absence of harm from tigers, etc., do not climb a tree taller than a person. In general, there are two hundred and fifty-three precepts for monks. There are three hundred and sixty-four precepts for nuns. The root of each is four or eight parajikas, as well as sanghavasesa, thullaccaya, nissaggiya pacittiya, pacittiya, patidesaniya, and sekhiya, with common and special differences. By committing a parajika, one abandons the precepts from the root. Whether or not it can be restored in the future depends on whether or not a hidden mind arises. Among them, nuns have eight parajikas, twenty sanghavasesas, thirty-three nissaggiya pacittiyas, one hundred and ninety pacittiyas, eleven patidesaniyas, and one hundred and twelve sekhiyas, which is one hundred and eleven more than monks. The eight parajikas are, based on the four that are common with monks, plus touching a man, physical contact, concealment, and obstruction, for a total of eight. Among the twenty sanghavasesas, doing matchmaking, etc., the seven from unfounded to unpleasant are common, and the thirteen that are not common are: taking anything and letting others take, entering the road without an agreement and without dawn, crossing the water, speaking ill, taking the property of the dead, tolerating, abandoning, and fighting.
Chinese
使之行动。侍奉和使之侍奉。这是说，其他地方，在藏地讲述比丘尼的戒律是没有意义的，仅此而已。其中，七种堕落之首的失败，会摧毁戒律的根本。如果肢体不完整，就会犯下类似失败的罪行。与实际形态相关的粗罪，以及相似之处，都已经直接提及。之后，是否可以恢复取决于是否产生忏悔之心。因此，要向他人宣告自己的罪过，不隐瞒，不隐藏，就像无垢光比丘尼被药物咒语迷惑而失去戒律，后来 产生后悔，向比丘们坦白一样。如果隐藏自己的过错，不让别人看见，而专注于揭露别人的缺点和过失，那是不好的。《地藏十轮经》中说：什么样的比丘是无惭无愧的呢？有些众生仅仅为了生存而出家于我的教法中。出家后，所有守护别解脱戒律的行为都丧失了，他们无惭无愧，不畏惧来世的痛苦，像充满腐烂和污秽的卡拉虫一样。对于海螺的声音，他们有狗的行为。他们总是说谎，没有真实的话语，被吝啬、嫉妒、愚痴和傲慢所控制。远离三种最殊胜的行为，贪恋利益、尊敬和名声，喜欢六种境界，心被欲望所迷惑。这样的人被称为无惭无愧的比丘。如是说。因此，在《善道之教》中也说：隐藏堕落会成为失去戒律的人。谨慎守护戒律，珍视学习，精进于止观，会成为安住于戒律的人。以及，以正确和不正确的区分，分为两种。贪爱、邪见、傲慢、不正确的分别、不混杂和完全具足是清净的戒律。与此相反的是不清净的。清净有两种，即
English
Makes it act. Serving and causing to serve. That is to say, elsewhere, it is meaningless to speak of the Bhikshuni's precepts in Tibet, so that's it. Among them, the first of the seven groups of downfalls, defeat, destroys the root of the precepts. If the limbs are incomplete, then offenses similar to defeat are committed. The gross offenses related to the actual form, and the similarities, have already been mentioned directly. Afterwards, whether or not it can be restored depends solely on whether or not a repentant mind arises. Therefore, one should declare one's own faults to others, not concealing them, not hiding them, just as the stainless light Bhikshuni, having been deluded by substance mantras, lost her discipline, and later repented and confessed to the monks. If one hides one's own faults, not letting others see them, and focuses on exposing the faults and shortcomings of others, that is not good. In the "Earth Store Ten Wheels Sutra" it says: What kind of monk is shameless and without embarrassment? Some sentient beings ordain in my teachings merely for the sake of survival. After ordaining, all the acts of guarding the Pratimoksha precepts are lost, they are shameless and without embarrassment, not fearing the suffering of future lives, like the Kala worms filled with decay and filth. To the sound of the conch shell, they have the behavior of dogs. They always lie, have no true words, and are controlled by stinginess, jealousy, ignorance, and arrogance. They are far from the three most supreme actions, attached to profit, respect, and fame, fond of the six realms, and their minds are distracted by desire. Such a person is called a shameless and unashamed monk. Thus it is said. Therefore, in the "Teaching of the Good Path" it also says: Hiding downfalls will become a person who loses discipline. Being mindful of discipline, cherishing learning, and striving diligently in Shamatha and Vipassana will become a person who abides in discipline. And, divided into two types by the distinction of correct and incorrect. Attachment, wrong views, arrogance, incorrect discrimination, non-mixing, and complete possession are pure discipline. The opposite of this is impure. There are two kinds of purity, namely