Chinese
就像把大米装在容器里，在没有完全供养的情况下，从四个方向用火稍微触碰；就像萝卜一样，用武器制造伤口；就像酸枣一样，把口切开。第二，即使侍者做了符合佛法的事情，僧团也因为这个人说“这个人让我的住所等任何东西变得糟糕”而诽谤他，并通过僧团的羯磨将其列入恶行之列。第三，对于自己发生的堕落，通过耳语的方式告知，是为了让其他比丘进行纠正，像这样特意谈论发生的堕落；对于符合佛法的告知和提问，装作没听到，或者以轻蔑的态度回答其他错误的话语，并且被他人听到。第四，使用僧团的床和矮床等住所，自己不收拾，也不委托他人，而是扔在没有遮盖的地方，造成浪费；或者即使没有浪费，也从其附近经过四十九肘后离开。第五，对于僧团的寺庙，在有生物出生危险的地方，使用草等铺垫物，用完后自己或被指派的人不收拾，而是铺着扔掉，造成浪费；或者即使没有浪费，也从其附近经过四十九肘后离开。第六，从寺庙中因愤怒而驱逐其他比丘，或者指使他人驱逐，导致其离开。第七，在寺庙中，对于先前进入的其他比丘，以伤害为目的，后来进行压制，通过身语进行压制。第八，在寺庙的柔软屋顶上，用床的尖锐脚插入，放下身体的重量坐着，从而造成孔洞。第九，对于有生物的水和草木等，明知故犯地将水浇在干燥的草木等地方，或者将草木等放在水中，导致多少动物死亡，就有多少堕落。第十，在基础不稳固、没有挖水井等有倒塌危险的地方，自己或指使他人建造能容纳四种威仪以上的寺庙，如果明知故犯地一天建造超过两三层砖瓦和泥土，就会导致堕落。以上是第三个十条，关于未被指派等类别。以下是比丘尼的戒律。
English
Like putting rice in a container and slightly touching it with fire from four directions without completing the offering; like creating wounds on a radish with a weapon; like cutting open the mouth of a jujube. Second, even if the attendant does something in accordance with the Dharma, the Sangha includes it in the list of misdeeds through the act of requesting because this person slanders by saying, "This person has made my dwelling, etc., bad in my opinion." Third, regarding the occurrence of a transgression to oneself, informing others through whispering in the ear, in order to have other monks correct it, like deliberately discussing the occurrence of that transgression; to inquiries and questions that are in accordance with the Dharma, speaking words that give other wrong answers as if not hearing them or with a contemptuous attitude, and being understood by others. Fourth, using the Sangha's thrones and small thrones, etc., as dwellings, without tidying up oneself or entrusting them to others, but throwing them away in a place without cover, causing waste; or even if not wasted, passing forty-nine cubits away from its vicinity and leaving. Fifth, regarding the Sangha's monastery, in a place where there is a danger of living beings being born, using bedding of grass, etc., and after using it, without tidying up oneself or having it tidied up by others, but throwing it away as it is spread out, causing waste; or even if not wasted, passing forty-nine cubits away from its vicinity and leaving. Sixth, expelling other monks from the monastery out of anger, or causing them to be expelled, causing them to leave. Seventh, in the monastery, with the intention of harming other monks who entered earlier, suppressing them later, suppressing them with body and speech. Eighth, on the soft roof of the monastery, inserting the sharp legs of a bed and sitting down, putting the weight of the body down, thereby making holes. Ninth, regarding water and grass, trees, etc., that contain living beings, knowingly watering the dry grass, etc., with water, or placing the grass, etc., in water, causing the death of as many animals as there are, there are as many causes for downfall. Tenth, in a place where the foundation is unstable and there are no wells dug, etc., where there is a danger of collapse, building a monastery that can accommodate more than four postures, either oneself or by commissioning others, if knowingly building more than two or three layers of bricks and mud in one day, it will lead to downfall. These are the third set of ten, concerning the category of not being commissioned, etc. From here onwards are the precepts for nuns.
Chinese
被指定讲法，即使被指定太阳也落山，为了食物讲法，缝制衣服，布施法衣，意见一致道路同行，船只逆流而上。在寂静处独自而坐和站立，安排供养食物都应舍弃。这是说，这以下的十条是依靠比丘尼而产生的。第一条是，没有被指定为比丘尼的讲法者，或者即使被指定了，不具备条件的比丘为比丘尼讲法而知晓。第二条是，即使被指定为比丘尼的讲法者，在有恐怖的地方，太阳落山之后也讲法而知晓。第三条是，适合并被指定为比丘尼的讲法者，为了获得利养而不讲法，却因为嫉妒，为了少许食物而讲法，被指责为这样，地方知晓。第四条是，为非亲属比丘尼缝制衣服而完成。第五条是，为了非亲属比丘尼，仅仅因为情面，而将自己如法的合格法衣布施给她，并且得到。第六条是，与非亲属比丘尼一起，因为意见一致，为了做客而一起走在路上，每超过一个距离，就犯一个堕罪，超过一半就犯一个恶作。第七条是，同样，与比丘尼一起乘船，船不直接行驶，而是逆流而上，像之前一样，每超过一个距离。第八条是，与非亲属妇女在寂静的、有依靠的地方，没有持律道友的情况下，在同一个地方，即使相隔一寻，两人都坐在地上。第九条是，在寂静处，与妇女，特别是与比丘尼一起站立。第十条是，比丘对比丘尼说施主在家人的功德，而此施主与自己没有关系，并且安排她去接受供养，在允许的时间吃食物时，会犯堕罪，这些都应舍弃。第四个十条，屡次等等的类别是：屡次吃食物，在外道居住的地方。停留超过一夜，吃食物和钵。吃食物和吃完之后吃零食，为了舍弃食物，为了产生堕罪而故意说谎。在不允许的界限内聚集在一起吃。不在规定的时间，过了中午吃和储藏食物吃。没有给予和接受，将四种药含在嘴里。福德
English
Appointed to teach the Dharma, even if appointed, the sun sets. Teaching for food, sewing clothes, giving Dharma robes. Agreeing in purpose, traveling together on the road, the boat goes upstream. Staying alone in a secluded place, standing, and arranging to eat food should all be abandoned. This means that the following ten are based on nuns. The first is that a monk who has not been appointed as a teacher of nuns, or even if appointed, does not possess the qualities, teaches the Dharma to nuns and understands. The second is that even if appointed as a teacher of nuns, he teaches the Dharma even after the sun has set in a place with fear, and understands. The third is that although he is suitable and appointed as a teacher of nuns, he does not teach the Dharma for the sake of gain, but out of jealousy, he teaches the Dharma for a small amount of food, and is accused of this, and the place understands. The fourth is that he sews clothes for a non-relative nun and completes it. The fifth is that for a non-relative nun, just for the sake of friendship, he gives his own suitable and qualified Dharma robe to her and receives it. The sixth is that together with a non-relative nun, because they agree in purpose, they travel together on the road for the sake of hospitality, and for each distance they exceed, they commit a downfall, and for half of that, they commit a misdeed. The seventh is that, similarly, they board a boat together with a nun, and the boat does not go directly, but goes upstream, and as before, for each distance they exceed. The eighth is that with a non-relative woman in a secluded, sheltered place, without a Dharma companion who upholds the precepts, in the same place, even if separated by a fathom, both sit on the ground. The ninth is standing in a secluded place with a woman, especially with a nun. The tenth is that a monk speaks of the merits of a householder who is a benefactor to a nun, and this benefactor has no relationship with himself, and arranges for her to receive offerings, and when eating food at the proper time, he will commit a downfall, and these should all be abandoned. The fourth set of ten, the category of repeatedly, etc., is: repeatedly eating food, in the place where heretics reside. Staying for more than one night, eating food and the alms bowl. Eating food and eating snacks after eating, deliberately lying in order to abandon food and cause downfall. Gathering together to eat within a forbidden boundary. Eating and storing food after noon at the wrong time. Swallowing four medicines without giving and receiving. Merit.
Chinese
请求美味的食物。 这就是说，这一组的第一个是：对于无法通过一次乞食来治愈的疾病的侵袭；僧团和佛塔的事业；饥荒时期；以及已经走了一半路程的情况。如果不是这些情况，并且没有铺设硬垫的僧人，向非亲属的在家居士，在合适的时间，即使一天之内在第一个家已经吃完食物，仍然反复地从第二个、第三个等家庭乞讨食物来吃；第二个是：在非亲属居士的住所，有外道居住的地方，没有施主邀请的情况下，停留超过一天，吃第二天的食物；第三个是：非亲属居士没有随意供养，而是乞讨超过合适时间食物的最大量——满钵，或中等量，或最小量——三个，即五又二分之一蒲式，然后带到其他地方去吃；第四个是：在非疾病时期和非饥荒时期，吃了合适时间的食物，心里已经决定，口里也已经说过，之后没有把任何食物留下，就吃之前的任何食物。留下食物的方法是：在没有放弃住所的当地僧人面前，蹲着拿着放弃的食物，发出请求，当地僧人拿走后，吃两口或三口，或精华，如果已经放弃食物，就不需要吃。无论如何，交给吃的人，就可以吃了。第五个是：其他僧人放弃的食物，在没有做成剩余的情况下，为了让那个人产生恶意的堕落，说谎说已经做成剩余，那个人听到后吃了，那么供养者就会产生堕落；第六个是：在没有生病等允许的情况下，在界内，因为想法不一致，从僧团共同的事业中分离出来，三个以上的僧人一起聚集起来吃合适时间的食物；第七个是：在没有生病等原因的情况下，不是吃合适时间食物的时间，即从自己所居住的自己地区的太阳过午到第一道曙光出现之间吃东西，咽下多少就会产生多少堕落。生病的人在吃的时候也必须记住时间。第八个是：在没有生病等原因的情况下，接受并给予任何四种药物，因为已经过了自己的时间，变成了储藏，并且吃没有腐烂的药物。这里有四种与储藏相关的。
English
Requesting delicious food. That is to say, the first of this set is: the affliction of a disease that cannot be cured by a single alms round; the work of the Sangha and stupas; times of famine; and not having traveled half a league. If it is not these situations, and a monk who has not laid out a hard mat, to a layperson who is not a relative, at the appropriate time, even if he has already eaten food in the first house in a day, still repeatedly begs for food from the second, third, etc. houses to eat; the second is: in the residence of a non-relative layperson, in a place where non-Buddhists reside, without being invited by the benefactor, staying for more than one night and eating the food of the second day; the third is: the non-relative layperson does not offer as he pleases, but begs for more than the appropriate amount of food—the maximum amount, a full bowl, or the medium amount, or the minimum amount—three, that is, five and a half bre, and then takes it to another place to eat; the fourth is: in non-disease times and non-famine times, having eaten food at the appropriate time, having decided in the mind and spoken in the mouth, after that, without leaving any food, eating any of the previous food. The way to leave food is: in front of the local monk who has not given up his residence, squatting down and holding the abandoned food, making a request, and the local monk takes it and eats two or three mouthfuls, or the essence, and if the food has been abandoned, there is no need to eat it. In any case, give it to the eater, and it can be eaten. The fifth is: the food abandoned by other monks, without making it into leftovers, in order to cause that person to have a malicious downfall, lying and saying that it has been made into leftovers, and if that person hears it and eats it, then the giver will have a downfall; the sixth is: without illness or other permission, within the boundary, because of disagreement, separating from the common affairs of the Sangha, three or more monks gathering together to eat food at the appropriate time; the seventh is: without illness or other reasons, not the time to eat food at the appropriate time, that is, eating from noon of one's own region where one resides until the first light of dawn appears, and as much as is swallowed, that much downfall will occur. A sick person must also remember the time when eating. The eighth is: without illness or other reasons, accepting and giving any of the four medicines, because it has passed its own time, it has become storage, and eating medicine that has not decayed. Here are four things related to storage.
Chinese
也就是说，在没有浪费等原因的情况下，对于任何食物，在没有给予和接受之前，比丘自己触摸1；比丘在自己管辖的范围内或附近煮生的食物2；在该范围内储存过期的食物3；比丘在管辖范围的内外煮生的食物4。同样，如果不是为了治病或饥荒时期而食用，则犯轻罪。第九，在没有因自己断食或治病等原因的情况下，明知没有给予和接受，除了水和牙签之外，将任何四种药物中的一种吞下一口以上。给予和接受是指：给予者不能对着接受者的胸部和背部，给予者在前方双手张开给予，接受者也双手仰面张开接受，中间没有其他界限阻隔。如此给予和接受之后，破坏的原因在《律分别》中说：抢夺、滚动、触摸和，供奉、非比丘和，本质改变和出生改变，丢弃会破坏给予和接受。如果不是为了治病等原因，对于在当地当时被认为是美味佳肴的牛奶等好食物，即使关系不近的在家人没有随意给予，也不知足而乞讨食用，则会犯堕罪。第五组十个，水等的类别是：连同生物。在有生物的水中使用，睡在做爱之人的遗迹中，在寂静的避难所站立和赤身裸体地行走，观看军队，在战场上停留超过两个晚上，进行军队的部署和殴打比丘，仅仅殴打就隐瞒恶处所的堕落。这就是说，这个组的第一个是：为了自己的利益，不加检查地使用有生物的水，即洗涤身体和衣服等，阻挡和改变等，以及饮用等，以及砍伐有生物的草木并放火等，即使看到生物死亡也无动于衷地使用，死亡多少就犯多少堕罪。为此，应该携带水过滤器的分类，如悬挂式过滤器、瓶式过滤器和球形底部过滤器等。还需要有灯和照明室。第二个是：在家男女在自己家中进行性行为或在