English
If knowingly the foundation is unstable, or there is a danger of collapse such as not digging a well, one builds or instructs others to build a monastery larger than four rooms, constructing more than two or three layers of stupa with mud in one day. The third set of ten is about unassigned bhikshunis: The following is about bhikshunis. Teaching the Dharma without being assigned, even if assigned, teaching after sunset, teaching in front of food, sewing clothes, giving monastic robes, traveling together for a common purpose, going upstream in the same boat, sitting or standing together in a secluded place, engaging in sexual activity, eating together, all these should be avoided. The "following" mentioned below is to clarify that this one set of ten relies solely on bhikshunis. Among them are ten. The first is the downfall of teaching without being assigned: This one, the sixth, seventh, and tenth are established for the group of six. A bhikshu who has not been assigned as a teacher for bhikshunis, or even if assigned but does not possess the qualifications, teaches the Dharma to bhikshunis, and they understand it. The second is the downfall of teaching after sunset: This one and the third are established for the Joyful One. Even if assigned as a teacher for bhikshunis, in a place with danger, the bhikshuni still hears the Dharma after sunset. The third is the downfall of teaching in front of food: Even if qualified to be assigned as a teacher for bhikshunis, one does not teach the Dharma in order to obtain offerings, but out of jealousy, teaches the Dharma for a small amount of food, and accuses the place of teaching. The fourth is the downfall of making clothes: This one, the eighth, and ninth are established for Chaga. Sewing clothes for a non-relative bhikshuni and completing the making. The fifth is the downfall of giving clothes: It is established for the bhikshu who ordained from the captain. Just because of being an acquaintance, giving one's own qualified monastic robe to a non-relative bhikshuni, and she receives it personally. The sixth is the downfall of walking together on the road: If a bhikshu, on a road in a place without danger, travels together with a non-relative bhikshuni for a common purpose, traveling together for convenience, each league (yojana) exceeded incurs a downfall, and each half league incurs a misdeed. The seventh is the downfall of boarding a boat together: As before, boarding a boat together with a bhikshuni, not directl
Chinese
超越了常规，以向上和向下的方式彻底地传播，超越了遥远的声誉。第八个是一起坐的堕罪：在偏僻有庇护的地方，与非亲属妇女之间没有法律同伴，即使相隔一寻，两人也坐在地上。第九个是一起站立的堕罪：在偏僻的地方，与妇女或特别是比丘尼之间相隔一寻，两人站立着，也犯堕罪。第十个是安排食物的堕罪：比丘对比丘尼（非亲属），向施主居士谎称自己具有功德，实际上不具备，以虚假的手段安排她在合适的时间获得食物并食用。第四组，重复的类别： 反复吃食物，在异教徒居住的地方。 停留超过一夜，吃和钵。 吃和吃后，吃食物。 为了犯堕罪而虚假地赞美被禁止的食物。 聚集在不允许的界限内吃。 不在规定时间吃，过了中午吃和储存食物。 没有接受布施，吞下四种药物。 乞讨美味的食物。 如上所述，共有十条。第一个是反复吃的堕罪：从这里到第四条，以及第九条和第十条，都是为六群比丘制定的。被无法通过一次乞食治愈的疾病所折磨，或者为了僧团和佛塔的事业，或者在饥荒时期，或者没有超过一半的路程，或者没有铺设草垫的比丘，在没有获得超过一寻布匹的非亲属居士那里，在一天之内已经在其他人家吃过合适时间的食物后，又乞讨了两次、三次等食物，并反复食用。第二个是在居住地吃的堕罪：在非亲属居士的住所，即异教徒的居住地，停留超过一夜，在没有得到施主允许的情况下，吃了第二天的食物。第三个是拿超过三个钵的食物的堕罪：从非亲属家不随意索取，而是拿取合适时间的食物，钵的尺寸无论是大、中、小三种，都可以乞讨半布雷和五布雷，拿取超过这个数量的食物，带到其他地方食用。第四个是吃被舍弃的食物的堕罪
English
Transcendence beyond the conventional, thoroughly spreading in upward and downward directions, surpassing distant renown. The eighth is the downfall of sitting together: In a secluded and sheltered place, without a legal companion between a non-relative woman, even if separated by a fathom, both sit on the ground. The ninth is the downfall of standing together: In a secluded place, between a woman or especially a bhikkhuni, separated by a fathom, both stand, and it is a downfall. The tenth is the downfall of arranging food: A bhikkhu, to a bhikkhuni (who is not a relative), lies to a donor householder that he possesses qualities, when he does not, and through false means arranges for her to receive food at the proper time and consume it. The fourth group, the category of repetition: Repeatedly eating food, in a place where heretics reside. Staying more than one night, eating and with a bowl. Eating and after eating, eating food. Falsely praising forbidden food in order to commit a downfall. Gathering inside a forbidden boundary to eat. Eating at an improper time, eating after noon and storing food. Swallowing four medicines without receiving alms. Begging for delicious food. As mentioned above, there are ten in total. The first is the downfall of eating repeatedly: From here to the fourth, and the ninth and tenth, are established for the group of six. Afflicted by a disease that cannot be cured by a single alms round, or for the work of the Sangha and stupas, or during a famine, or not having traveled half a league, or a bhikkhu who has not spread a mat, from a non-relative householder who has not obtained cloth exceeding a fathom, having already eaten suitable food at another's house in one day, then begging for two, three, etc., alms of food and eating repeatedly. The second is the downfall of eating in a dwelling place: In the residence of a non-relative householder, that is, the residence of heretics, staying more than one night, eating the food of the second day without the donor's permission. The third is the downfall of taking more than three bowls of food: Not arbitrarily soliciting from a non-relative's house, but taking suitable food, whether the bowl is large, medium, or small, one can beg for half a bre and five bre, taking more than this amount of food, carrying it to another place, and eating it. The fourth is the downfall of eating abandoned food
Chinese
即，在饥荒时期和非病人比丘食用任何适时食物后，下决心且口中说出“今天不吃了”，然后不再剩余地吃掉它。如果吃掉丢弃物，应在未放弃住处的本地比丘面前蹲下，祈请他。本地比丘取走后，吃两三口精华。如果是丢弃的食物，则不必吃。无论如何，他应交给食用者，以便可以食用。不应因开始进食而起身。这段话的意思是，如果吃食物未完就起身，然后擦拭剩余物吃掉，就是开始起身。第五，丢弃物使人犯戒：在祇园，对比丘老者制定，如果其他本地比丘丢弃的食物尚未剩余，却恶意地为了让他犯戒而谎称已经剩余，他听到后吃了，那么使人犯戒者就犯戒。第六，聚集而食的堕罪：在王舍城，对比丘善星及其眷属制定，如多次进食的情况，在不是允许生病等情况时，在界内因想法不一致而普遍引起，从僧团大众中分离出来，与三名以上比丘一起聚集食用适时食物。第七，非时而食的堕罪：在祇园，对十七群青年制定，什么是非时食用适时食物的时间呢？即比丘自己所住的寺院，从太阳过午到第一道曙光出现之间。在那段时间里，如果没有生病等原因而食用，咽下多少就犯多少堕罪。病人食用时，也应记住这是对病人的允许。第八，食用储藏物的堕罪：对比丘黑行者制定，没有生病等原因，接受或给予四种药物中的任何一种，由于超过了自身的时间而变成储藏，并且在非饥荒时期食用未腐烂的药物。这里有四种从储藏延伸出来的：手触、界内煮、过夜、比丘煮。第一种是：在没有浪费等原因的情况下，在未接受或给予食物之前，比丘自己触摸食物。第二种是：比丘自己有自主权
English
That is, after a monk who is not sick during a famine eats any timely food, he resolves and says, "I will not eat today," and then eats it without leaving any leftovers. If he eats discarded food, he should squat down in front of the local monk who has not given up his residence and ask him. The local monk takes it and eats two or three mouthfuls of the essence. If it is discarded food, then he does not need to eat it. In any case, he should hand it over to the eater so that it can be eaten. One should not get up because of starting to eat. The meaning of this passage is that if one gets up before finishing eating and then wipes up the leftovers to eat, it is considered getting up after starting. Fifth, the offense of causing someone to commit an offense by offering discarded food: In Jeta Grove, it was established for an elderly monk that if another local monk discarded food that was not yet leftover, but maliciously lied that it was leftover in order to cause him to commit an offense, and he ate it after hearing this, then the one who caused him to commit the offense is guilty. Sixth, the offense of eating in a group: In Rajagriha, it was established for the monk Sudinna and his retinue that, as in the case of eating repeatedly, when it is not a time when sickness etc. is permitted, within the boundary, due to disagreements, they generally incite and separate from the general Sangha, gathering together with three or more monks to eat timely food. Seventh, the offense of eating at an improper time: In Jeta Grove, it was established for the group of seventeen youths, what is the time that is not proper for eating timely food? That is, from noon until the first light of dawn in the monastery where the monk himself resides. During that time, if one eats without a reason such as illness, one will incur an offense for as much as one swallows. When a sick person eats, he should also remember that this is a permission for the sick person. Eighth, the offense of eating stored food: It was established for the monk Kalodaka, that without a reason such as illness, accepting or giving any of the four medicines, which has become stored due to exceeding its own time, and eating the medicine that has not decayed during a non-famine period. Here are four things that extend from storage: touching by hand, cooking within the boundary, overnight, and cooking by a monk. The first is: without a reason such as waste, before accepting or giving food, the monk himself touches the food. The second is: the monk himself has autonomy.
Chinese
在结界内或其附近煮生食。第三，在这种结界内用这种东西浸泡。第四，僧人在结界的内外煮这种东西。同样，如果不是为了治病或饥荒时期而食用，就会犯下恶作。第九，不给予接受而食用的堕罪是：住所的声音不好听或与此类似，自己没有断食，也没有治病等原因，除了水和牙木之外，对于任何四种药物，没有给予接受，在那里认为是，吞下一口以上。给予接受是：给予者在接受者的胸部和背部，没有被其他结界隔开而给予，接受者也把双手仰面朝上而接受。给予接受的破坏原因是：律经中说：抢夺、缠绕、接触和，供奉和非僧人，本体改变和出生改变，抛弃会破坏给予接受。这样说。第十，乞讨食物的堕罪是：自己没有生病等原因，并且物品牛奶等在当地当时被认为是美味的好食物，不是亲戚的在家众不知道随意给予也可以，乞讨后食用。第五组，水和的组别是：与众生一起。在用水的地方，睡在懒惰者睡觉的地方。在寂静的庇护所里站立和赤身裸体地行走。观看军队，在战场上停留两天以上。做军队的部署和殴打僧人。开始殴打，隐藏恶劣处境的堕落。如是说，在十个之中。第一，与众生一起用水的堕罪是：与喀什米尔的欲望一起。为了自己的目的，对于与众生一起的水，洗澡、饮用、洗衣服、阻止和改变等，以及砍伐草木并放入火中等，即使看到众生死去，也毫不顾忌地享用，死去多少就有多少堕罪。因此，应该做灯的光室，并且应该持有滤水器。滤水器的分类有：悬挂式滤水器，瓶式带舌滤水器，三角形滤水器，圆形带底座滤水器，以及透明滤水器等。第二，睡在懒惰者睡觉的家里面的堕罪是：这个和
English
Cooking raw food within or near the boundary. Third, soaking in such things within the boundary. Fourth, a monk cooking such things inside or outside the boundary. Likewise, if eaten not for healing or in times of famine, it becomes a misdeed. Ninth, the downfall of eating without giving and receiving is: the sound of the place is unpleasant or not like that, oneself is not fasting, and there is no reason such as healing, except for water and toothpicks, for any of the four medicines, without giving and receiving, considering it there, swallowing more than one mouthful. Giving and receiving is: the giver is at the chest and back of the receiver, giving without being interrupted by another boundary, and the receiver also receives with both hands turned upwards. The causes of the destruction of giving and receiving are: it is said in the Vinaya-vibhaṅga: Seizing, entangling, touching, and, offering and non-monk, essence changing and birth changing, abandoning destroys giving and receiving. Thus it is said. Tenth, the downfall of begging for food is: oneself has no reason such as being sick, and things like milk etc. are considered delicious good food in that place and time, not a relative householder, not knowing that giving at will is also allowed, begging and eating. The fifth group, the group of water and is: with sentient beings. Using water, sleeping in the place where lazy people sleep. Standing and walking naked in a solitary refuge. Watching the army, staying more than two days on the battlefield. Making the deployment of the army and beating monks. Starting to beat, concealing the downfall of a bad situation. As it is said, among the ten. First, the downfall of using water with sentient beings is: with desire for Kashmir. For one's own purpose, for water with sentient beings, bathing, drinking, washing clothes, preventing and changing etc., and cutting grass and trees and putting them into fire etc., even seeing sentient beings die, enjoying without regard, as many deaths as there are downfalls. Therefore, the light room of the lamp should be made, and the water strainer should be held. The types of water strainers are: hanging strainer, bottle strainer with tongue, triangular strainer, round strainer with base, and transparent strainers etc. Second, the downfall of gathering in the house where lazy people sleep is: this and