English
Damaging large items such as coarse cloth, either by doing it oneself or having someone else do it, and completing it. Fifth, the transgression of making bed legs too high: When a monk makes a bed or small bed for the Sangha, the part of the leg that is inserted into the hole should be one cubit in length. If it exceeds this standard, either by making it oneself or having someone else make it, and completing it. Sixth, the transgression of decorating with cotton: A monk, with malicious intent, spreads cotton decorations on the beds and small beds of the Sangha. Seventh, a mat, eighth, a border, and ninth, large pieces of summer cloth, the transgression of making them exceeding the standard: If a monk, for his own sake, makes these three items himself or has someone else make them exceeding their respective standards and completes them, then that is the transgression. The standards are: a mat is three cubits long and two cubits and six fingers wide. The border is six cubits long and three cubits wide. The large cloth is nine cubits long and three cubits and eighteen fingers wide. Moreover, for all things measured by cubits and fingers, exceeding half of their respective measuring tools is a transgression. When confessing these transgressions, one must dismantle the coarse cloth, collect the cotton from the bed, cut off the excess parts of the bed legs, mat, border, and large cloth, and then confess. If the confessor does not ask whether it has been dismantled, collected, or cut off, it is a misdeed. Tenth, the transgression of making robes exceeding the standard of the Sugata's robes: Without having the body size of the Buddha, making robes exceeding the standard of the Buddha's robes, or having someone else make them, and completing them. The standard of the Buddha's robes is: the length is five cubits of the Buddha himself, equivalent to fifteen cubits of ordinary people, and the width is three cubits of the Buddha, equivalent to nine cubits of ordinary people, because one cubit of the Buddha is equivalent to three cubits of ordinary people. Fifth, confession individually is divided into two parts: teaching and explanation. The first part is: The category of things to be confessed individually is fourfold. That is to say, because it is necessary to confess individually in the form of lamentation, it is called the category of individual confession. Its definition is: Any transgression of the Vinaya of one who has taken full ordination, which can be purified by being remedied by the name of individual confession. Classification: There are two root transgressions each for renunciates and householders, making four in total. The second part is a detailed explanation.
Chinese
现在：比丘尼处，于城市中乞食而食；在家中，比丘尼指定，不拒绝而食；学习戒律施舍等，如法与否，乞食而食；未经巡视森林，于寺院中乞食而食，共有四种。如是四种中，第一种为“ཉེར་དགའ་”，后三种为六众所制。其中第一种，对比丘尼处取食的忏悔是：非亲属的比丘尼为了自己食用而准备的如法食物，在城市或其附近，或大路上，比丘乞食而食。第二种，比丘尼指定施主，不拒绝而食的忏悔是：三位以上的比丘被在家人邀请为客人时，比丘尼指定，不让按顺序分配，而是指定说“供养这个”，一位比丘没有拒绝，众多比丘都吃了，所有这些都将构成忏悔的罪过。第三种，违背学习，进入家中的忏悔是：僧团意见一致，通过羯磨，禁止任何在家人，或因必要原因，不乞食的学处戒律施舍时，属于该戒律的比丘，从那里面乞取可以取用的树叶等不多的如法食物而食。第四种，未经考察森林所造成的忏悔是：在距离城市一由旬，有危险的寺院中，僧团委派比丘去巡视森林，该比丘心想，用这个保护僧团和施主的危害的事情做什么呢？没有巡视森林，从在家人处乞取如法食物而食。༈。第六，关于恶作，有总说和广说两种。第一种是：被称为“恶作一百一十二”。因为是细微的过错的自性，所以是恶作。其定义是：受具足戒者的相续中，违犯所制定的堕罪，任何可以用恶作之名进行忏悔就可以清净的。
English
Now: From a Bhikshuni, begging for food in a town and eating; in a house, a Bhikshuni designates, not refusing and eating; learning precepts, giving, etc., whether lawful or not, begging and eating; without patrolling the forest, begging and eating in a monastery, there are four types. Among these four, the first is 'Nyer Ga', and the latter three are prescribed by the Six Groups. Among them, the first, the confession of taking food from a Bhikshuni, is: a non-relative Bhikshuni prepares lawful food for her own consumption, in a town or its vicinity, or on a main road, a Bhikshu begs and eats. The second, the confession of eating without refusing when a Bhikshuni designates a host, is: when three or more Bhikshus are invited as guests by a householder, the Bhikshuni designates, not allowing distribution in order, but designating and saying 'Offer this', if one Bhikshu does not refuse, and many Bhikshus eat, all of these will constitute a fault of confession. The third, the confession of abandoning learning and entering a house, is: when the Sangha is in agreement, through karma, prohibits any householder, or due to necessary reasons, the precept of not begging for food is given, a Bhikshu belonging to that precept begs from there and eats lawful food such as leaves, etc., which are not abundant. The fourth, the confession arising from not inspecting the forest, is: in a dangerous monastery one Yojana away from the town, the Sangha assigns a Bhikshu to patrol the forest, and that Bhikshu thinks, what is the use of this task of protecting the harm of the Sangha and the benefactors? Without patrolling the forest, he begs for lawful food from a householder and eats. ༈. Sixth, regarding misdeeds, there are two types: general explanation and detailed explanation. The first is: known as 'One Hundred and Twelve Misdeeds'. Because it is the nature of subtle faults, it is a misdeed. Its definition is: in the continuum of one who has taken full ordination, any transgression of the prescribed downfall that can be purified by confessing with the name of misdeed. Classification: there are one hundred and twelve included in the Vinaya Sutra, most of these are prescribed by the Six Groups. Second, the detailed explanation is divided into nine categories. The first category is the category of wearing clothes: the lower garment is non-circular, woven, twilled, like an elephant's trunk. Folds and buttons, seven like a mirror. Non-circular, long and short, ten for the upper three robes.
Chinese
也就是说，关于下裙的穿着方式，裙边上下不齐导致不圆整；裙子提得太高以至于不到膝盖；裙子放得太低以至于接触到脚踝；像象鼻一样下摆的角在前面垂下来；像棕榈叶一样在腰带上折叠；像谷堆一样在腰带中间鼓起来；像蛇的头一样在腰带上面高低不平，这七种情况不应该出现。关于上衣的穿着方式，僧裙和法衣不圆整；太长；太短，这三种情况不应该出现。因此，应该学习这十种威仪。第二，关于进入居所的行为规范：不约束、不端正穿戴、喧哗、眼睛乱看，长久凝视、头被帽子遮住、撩起裙子露出下体、衣服从双肩滑落，双手在颈前交叉、双手在脑后交叉，跳跃行走、伸缩腿行走、用脚面行走、踮着脚行走，手叉腰、扭动身体、挥舞手臂，摇头晃脑、与人勾肩搭背、与人手拉手。不要做这些，这是进入居室的二十种不如法行为。也就是说，进入居所时，不以正念和觉知约束身语，不端正穿戴僧裙和法衣，发出喧哗的声音，眼睛向左右乱看，眼睛看得超过颈木的长度，头被帽子遮住，撩起裙子露出下体，衣服从双肩滑落，双手在前面交叉放在颈部，双手在后面交叉放在颈部，随意跳跃行走，由于步子太大而伸缩腿行走，抬起脚后跟用脚面行走，踮着脚尖行走，手叉腰像弯弓一样行走，扭动身体行走，摇头晃脑行走，与他人勾肩搭背行走，与他人手拉手行走。因此，不要做这二十种过失，要避免这些行为，以寂静调柔的威仪进入居所，应该这样学习。第三，关于坐在座位上的行为规范：不整理、不检查就猛然坐下，臀部着地发出声响，伸直腿、盘腿、双腿交叠、脚踝相叠，在床下伸腿、弯曲腿、张开腿坐着，露出下体，这些都要避免。
English
That is to say, regarding the way of wearing the lower garment, it is not round because the upper and lower edges are uneven; it is too high and does not reach the knees; it is too low and touches the ankles; like an elephant's trunk, the lower corner hangs in front; it is folded like a palm leaf on the belt; it bulges like a pile of grain in the middle of the belt; it is uneven like a snake's head above the belt, these seven situations should not occur. Regarding the way of wearing the upper garment, the monastic robe and the Dharma garment are not round; too long; too short, these three situations should not occur. Therefore, one should learn these ten dignities. Second, regarding the code of conduct for entering a dwelling: not restraining, not dressing properly, making noise, looking around with the eyes, staring for a long time, the head being covered by a hat, lifting the skirt to expose the lower body, the clothes slipping from both shoulders, crossing the hands in front of the neck, crossing the hands behind the head, walking while jumping, walking while stretching and contracting the legs, walking on the instep, walking on tiptoes, hands on hips, twisting the body, waving the arms, shaking the head, putting arms around others' shoulders, holding hands with others. Do not do these, these are twenty improper behaviors when entering a dwelling. That is to say, when entering a dwelling, not restraining body and speech with mindfulness and awareness, not dressing properly in monastic robes and Dharma garments, making loud noises, looking around with the eyes to the left and right, looking beyond the length of the neck brace, the head being covered by a hat, lifting the skirt to expose the lower body, the clothes slipping from both shoulders, crossing the hands in front of the neck, crossing the hands behind the head, walking while jumping at will, walking while stretching and contracting the legs due to taking too large steps, lifting the heels and walking on the instep, walking on tiptoes, walking with hands on hips like a bent bow, walking while twisting the body, walking while shaking the head, walking with arms around others' shoulders, walking while holding hands with others. Therefore, do not do these twenty faults, avoid these behaviors, and enter the dwelling with peaceful and subdued dignity, one should learn in this way. Third, regarding the code of conduct for sitting on a seat: sitting down abruptly without arranging or checking, making a sound when the buttocks touch the ground, sitting with legs stretched out, cross-legged, legs crossed, ankles crossed, stretching legs under the bed, bending legs, sitting with legs spread apart, exposing the lower body, these should be avoided.
Chinese
是九种姿势。即：未经主人允许，在别人家坐在垫子上；同样，不检查垫子上是否有生物；身体下压时臀部撞击；伸直双腿交叉；大腿交叉；小腿叠放在小腿上；以胡坐的姿势将脚弯曲在床下；双脚互相张开；露出下体而坐。因此，应避免这九种不良坐姿，在家中以跏趺坐的禅定姿势坐着。第四部分是关于接受食物：不善取，取食物时边缘不齐；不按顺序取，斜眼看钵；用钵垫着，隐藏先前取到的食物又取；将钵放在其他容器上取食物，这是八种取食物的过失。即：在城镇和寺院等所有地方，不违背戒律，不善于接受食物；取食物时，容器的边缘不齐；米饭和蔬菜，即食物和菜肴一起取；不按等级顺序取食物；不专注于钵而斜眼看；食物未送来之前用钵垫着；因为想要剩余的食物，隐藏先前取到的食物又取；将钵放在其他食物容器上取食物。因此，应学习避免这八种接受食物的过失。第五部分是关于吃食物：违背戒律而吃，食物太大太小，以及不适中；张着嘴吃，边吃边说话，以及发出啧啧声；发出嚼嚼、呼呼、噗噗的声音，伸出舌头吃；将青稞、大麦等谷物分开吃；挑剔食物的缺点，说酸等；一口食物在两腮之间移动着吃；发出咯吱咯吱的声音吃；像牲畜一样咬断食物；手上的食物残渣
English
These are the nine postures. Namely: sitting on a cushion in another's house without the owner's permission; likewise, not checking whether there are creatures on the cushion; striking the buttocks when lowering the body; stretching the legs and crossing them; crossing the thighs; stacking the shins on top of each other; bending the legs under the bed in the manner of a "Hor" seat; spreading the legs apart; sitting with the genitals exposed. Thus, one should avoid these nine faults of sitting posture and sit in the meditative posture of crossed legs at home. The fourth section is about receiving food: not taking it well, taking food with uneven edges; not taking it in order, glancing sideways at the bowl; using the bowl as a cushion, hiding previously taken food and taking more; placing the bowl on top of other containers to take food, these are the eight faults of taking food. That is: in all places such as towns and monasteries, without contradicting the discipline, not taking food well; taking food with uneven edges of the container; taking rice and vegetables, that is, food and dishes together; not taking food in order of rank; not focusing on the bowl but glancing sideways; using the bowl as a cushion before the food is served; because wanting leftover food, hiding previously taken food and taking more; placing the bowl on top of other food containers to take food. Therefore, one should learn to avoid these eight faults of receiving food. The fifth section is about eating food: eating in contradiction to the discipline, food that is too big or too small, and not moderate; eating with the mouth open, speaking while eating, and making clicking sounds; eating with chewing, whooshing, and puffing sounds, sticking out the tongue; separating barley, wheat, etc., from the grain and eating it; finding fault with the food, saying it is sour, etc.; moving one mouthful of food between the cheeks while eating; eating with a crunching sound; breaking off food like a beast; food residue on the hands