English
That is to say, in the absence of reasons such as waste, for any food, before giving and receiving, the bhikkhu himself touches it 1; the bhikkhu cooks raw food within or near his own jurisdiction 2; stores expired food within that jurisdiction 3; the bhikkhu cooks raw food inside or outside the jurisdiction 4. Likewise, if it is eaten not for healing or in times of famine, a minor offense is committed. Ninth, in the absence of reasons such as fasting or healing, knowing that it has not been given and received, swallowing more than one mouthful of any of the four medicines, except for water and toothpicks. Giving and receiving means: the giver should not face the receiver's chest and back, the giver gives with both hands open in front, and the receiver also receives with both hands upturned, with no other boundaries in between. After giving and receiving in this way, the reasons for destruction are stated in the Vinayavibhaṅga: Seizing, rolling, touching, and, offering, non-bhikkhu, and, essence changing and birth changing, discarding will destroy giving and receiving. If it is not for healing or other reasons, for good foods such as milk, which are considered delicacies in the local area at that time, even if laypeople who are not close do not give them casually, begging and eating them without being content will result in a downfall. The fifth group of ten, the category of water, etc., is: together with living beings. Using water with living beings, sleeping in the remains of those who have had sex, standing and walking naked in a secluded refuge, watching the army, staying in the battlefield for more than two nights, deploying the army and beating the bhikkhu, merely beating conceals the downfall of the evil place. That is to say, the first of this group is: for one's own benefit, using water with living beings without checking, i.e., washing the body and clothes, etc., blocking and changing, etc., and drinking, etc., and cutting and burning grass and trees with living beings, etc., even seeing the death of living beings, using them indifferently, as many deaths as there are, that many downfalls are committed. For this purpose, one should carry a classification of water filters, such as hanging filters, bottle filters, and ball-bottom filters, etc. It is also necessary to have lamps and lighting rooms. The second is: lay men and women engage in sexual activity in their own homes or in
Chinese
躺卧或坐在靠近那个地方的地方，那些是僧侣在那里所感受到的。第三，感受到独自站在寂静的庇护所。第四，在没有特殊需要的情况下，例如病人、亲属或与善行相关的事情，用自己的手将适当的食物给予裸体行走的耆那教出家人，无论男女，并由此获得食物。第五，在没有国王召唤等原因和需要的情况下，僧侣离开自己住所的附近去观看军队，被看到。第六，在没有原因和需要的情况下，在军队所在的地方停留超过一两天。第七，如果因为原因和需要必须待在军队中，也随意触摸武器，或进行军队的部署等。第八，自己生气而殴打其他僧侣或让人殴打，被打到时，殴打的程度和数量。第九，因为生气而开始殴打其他僧侣，即做出殴打的样子，这就能理解。第十，在具有忏悔条件的场所中，如果知道或怀疑其他僧侣犯了堕落的根本罪或剩余罪，在没有特殊需要的情况下隐瞒，超过时限就会犯堕落罪。如果隐瞒根本罪和剩余罪以外的其他堕落罪，则犯轻罪。第六个十条，关于家庭等的类别是：僧侣断食，让人接触火。为了僧团的事业，拒绝奉献而说反话。与未受比丘尼戒者和两个夜晚以上同睡。不放弃邪见教义，说“来了”。沙弥不放弃邪见，一起睡。穿非许可颜色的衣服。触摸珍宝、武器、乐器。热的时候随意洗澡。这就是说，这个十条的第一个是：当在家居士为其他僧侣带来适当的食物时，以恶意说阻止的话，让人断食，被在家居士理解。第二个是：以轻率的想法接触或让人接触火。这里认为是为了符合佛法的行为而允许的，所以需要遵循时节。第三个是：僧团为了僧侣而做事，并且
English
Lying down or sitting in a place near that, those are the feelings of the monks there. Third, feeling standing alone in a secluded refuge. Fourth, without special needs, such as the sick, relatives, or things related to good deeds, giving appropriate food with one's own hands to naked wandering Jaina renunciants, whether male or female, and obtaining food from it. Fifth, without reasons and needs such as being summoned by the king, the monk leaves the vicinity of his residence to watch the army, being seen. Sixth, staying in a place where the army is for more than one or two nights without reason and need. Seventh, if it is necessary to stay in the army due to reasons and needs, also touching weapons at will, or making deployments of the army, etc. Eighth, being angry and beating other monks or having them beaten, when beaten, the degree and number of beatings. Ninth, starting to beat other monks because of anger, that is, making a beating gesture, this can be understood. Tenth, in a place with confession conditions, if one knows or suspects that other monks have committed a fundamental or remaining transgression of downfall, concealing it without special need, exceeding the time limit will result in a transgression of downfall. If other transgressions of downfall other than fundamental and remaining transgressions are concealed, a minor offense is committed. The sixth ten, the category of family etc. is: The monk fasts, let him touch the fire. For the cause of the Sangha, refuse to dedicate and speak against it. Sleeping with the unordained and more than two nights. Not abandoning heretical doctrines, saying "come". Shramanera does not abandon heretical views, sleeps together. Wearing clothes of non-permissible colors. Touching jewels, weapons, musical instruments. Bathing at will when it is hot. That is to say, the first of this ten is: When a householder brings appropriate food to other monks, speaking words of obstruction with malice, causing them to fast, understood by the householder. The second is: Touching or letting touch fire with a frivolous thought. Here it is considered permissible for the sake of Dharma-compliant behavior, so it is necessary to follow the seasons. The third is: The Sangha does things for the monks, and
Chinese
理解首先提出请求，之后又说“请把请求还给我”这种反悔的话语。第四，与未受具足戒者在同一处所无必要地过夜超过两晚，即过了三晚，第四天黎明升起。如果睡在同一房间，但相隔九肘尺，则没有堕落。第五，说饮酒和下午进食等没有罪过，即不把宣说恶见宗义者置于五种遮止的边际。第六，与被僧团驱逐的比丘一同交谈等，因行为一致而超过了结界的期限。第七，与不放弃恶见而被僧团驱逐的沙弥一同睡觉等，因行为一致而超过了结界的期限。第八，除了用滤水器过滤过的染料之外，如果穿着用三种染料未染过的白色布料一肘尺以上的衣服，且没有被其他东西遮盖，则会犯堕罪；如果穿黑色或杂色，或用八种大染料染过的衣服，则会犯恶作。第九，在不是为了完成特殊目的，如化缘、应施主请求赐福、讲经说法等情况下，轻率地自己或派人触摸自己不拥有的摩尼宝珠、珍珠等珍宝，以及弓箭等武器、大鼓等乐器。第十，在不是夏季三个月和生病等允许的时间，而是在稍微有点热的时候，以前洗过澡后不久，自己随意洗澡，身体一半浸入水中，就会犯堕罪。第七组十事，即思维等类：杀害旁生，对比丘生起后悔，嚼碎骨头，在水中嬉戏，与女子同处一室而眠，使比丘惊慌，藏匿他的用具，先前给予却无信心地取回使用，无根据地诽谤，与女子一同，无男子陪伴而行路。这就是说，这组十事的第一条是：以杀害之心杀害旁生，或者教唆他人杀害，有多少死亡，就有多少堕落。第二条是：对比丘说“你没有生起戒律”，或者说“你已经破戒”等，使之生起后悔。
English
Understanding the meaning of first making a request and then saying words of reversal like, "Please return the request to me." Fourth, staying in the same place with someone who has not taken full ordination for more than two nights without necessary cause, that is, after three nights have passed and the dawn of the fourth day has risen. If sleeping in the same room but separated by nine cubits, there is no transgression. Fifth, saying that there is no fault in drinking alcohol and eating in the afternoon, etc., that is, not placing those who speak of doctrines with evil views at the edge of the five prohibitions. Sixth, speaking with a monk who has been expelled from the Sangha, etc., because of similar conduct, exceeding the limit of the boundary. Seventh, sleeping with a novice who does not abandon evil views and has been expelled by the Sangha, etc., because of similar conduct, exceeding the limit of the boundary. Eighth, if one wears a white cloth of one cubit or more that has not been dyed with three colors, except for dye that has been filtered through a water strainer, and is not covered by anything else, it is a downfall; if one wears black or variegated cloth, or cloth dyed with the eight major dyes, it is a misdeed. Ninth, not for the purpose of accomplishing special things such as begging for alms, being requested by a benefactor to bestow blessings, or teaching the Dharma, but out of recklessness, oneself or having someone else touch precious jewels such as mani jewels and pearls that one does not own, as well as weapons such as bows and arrows, and musical instruments such as large drums. Tenth, not during the three months of summer or times of illness, etc., when it is allowed, but when it is slightly warm, having bathed before and not long after, one bathes at will, and half of one's body is submerged in water, one will incur a downfall. The seventh set of ten, the category of thoughts, etc.: Killing animals, causing regret to a monk, chewing bones, playing in the water, sleeping in the same place with a woman, frightening a monk, hiding his belongings, taking back and using what was given without confidence, falsely accusing, being with a woman, traveling on the road without a man. That is to say, the first of this set of ten is: with the intention to kill, killing animals, or causing others to kill, as many as die, that many downfalls. The second is: causing regret to another monk by saying, "You have not generated vows," or "You have broken your vows," etc.
Chinese
理解所说之词。第三，为了使其他比丘的身体感到不适，触摸腋窝等处并摩擦污垢。第四，以轻浮的想法在半身浸没的水中嬉戏或让他人嬉戏。第五，在没有戒律同伴的情况下，与比丘尼同处一室而睡眠，超过了夜晚的界限。第六，为了使其他比丘感到害怕，展示或让他人展示各种恐怖景象，从而使他们感到害怕。第七，无论是比丘等五种出家众中的任何一种，想要偷取他们的法衣、钵等任何生活用品，或者并非出于善意而隐藏或让他人隐藏，并将其隐藏起来。第八，先前自己给予其他比丘的衣服，并非出于偷盗之心或违背其意愿，而是在未经其允许的情况下取回并随意使用。第九，毫无根据地以见、闻、疑三种方式，指责其他比丘犯了十三种残余罪中的任何一种。第十，与非亲属妇女一同行走在道路上，没有戒律同伴，每隔一遥呼之处便犯一次堕罪，一半的距离则犯一次恶作。以上是第八组，关于款待过多客人、盗贼等。盗贼也一样。未满二十岁者受具足戒。挖掘土地，超过施主邀请的四个月而食。听不懂所说之语，以及争斗的耳语。无罪之人不语，行走时不敬，违反戒律。饮酒，未经允许，下午在村中游荡。这就是说，这一组的第一个是：未经允许或与盗贼同行，也与之前的情况相同，超过一遥呼之处。第二个是：即使计算堕胎，未满二十岁者，如果以知或疑的心态授予具足戒，在完成三次羯磨的陈述后，开始进行行为陈述时，对于堪布来说是堕罪，对于阿阇梨和僧团来说是恶作。第三，没有特殊需要的情况下，挖掘或让人挖掘四指以上的土地。第四，超过施主邀请的时间而停留，或者没有约定时间，停留超过四个月并食用食物。
English
Understanding the words spoken. Third, to make another monk's body uncomfortable, touching armpits etc. and rubbing dirt. Fourth, playing or causing to play in water where half the body is submerged, with a frivolous intention. Fifth, sleeping in the same dwelling with a bhikkhuni without a monastic companion, exceeding the boundary of night. Sixth, showing or causing to show various frightening sights with the intention of frightening another monk, thereby causing them to be frightened. Seventh, wanting to steal any of the requisites for life, such as robes and bowls, of any of the five classes of renunciates, such as monks, or hiding or causing to hide them without good intention, and concealing them. Eighth, taking back and using as one pleases clothes previously given to another monk, not with the intention of stealing or against their will, but without their permission. Ninth, accusing another monk of any of the thirteen remaining offenses without basis in seeing, hearing, or suspicion. Tenth, walking on the road with a woman who is not a relative, without a monastic companion, incurring a downfall for each cry's distance, and a misdeed for half that distance. These are the eighth group, concerning entertaining too many guests, thieves, etc. Thieves are the same. Conferring full ordination on one who is not yet twenty. Digging earth, eating for more than four months beyond the host's invitation. Listening to unintelligible speech and the whispers of quarrels. Not speaking for the innocent, walking disrespectfully, violating the precepts. Drinking alcohol, wandering in the village in the afternoon without permission. That is to say, the first of this group is: going without permission or with a thief is the same as before, exceeding a cry's distance. The second is: even if abortion is taken into account, if full ordination is conferred on one who is not yet twenty with knowledge or doubt, when the statement of action begins after the completion of the three statements of karma, it is a downfall for the preceptor, and a misdeed for the acharya and the sangha. Third, digging or causing to dig earth more than four fingers wide without a special need. Fourth, staying longer than the time invited by the host, or staying and eating for more than four months if no time is agreed upon.