Chinese
第五，当其他比丘劝诫自己的时候，听到劝诫者说“你不懂，不问别人就不学”之类贬低的话语；第六，自己和争论的对手比丘两人以上商议事情时，为了再次提升争论者而偷听，从而了解自己的事情；第七，在适合自己补充的衣服缝补等如法的事业行列中聚集，在没有仅仅作祈请之前，没有献上成就僧众和合的意愿，或者上下比丘没有罪过却什么也不说就离开，这是超过了听闻的罪过之轮；听到祈请后离开则有罪行；不适合自己补充等就没有堕罪。第八，导师佛陀或者僧众或者僧众的代表，对于自己如法的教诲，以我不能做到的方式，不加遮掩地以不恭敬的态度违抗；第九，用发酵的谷物酿造的酒，以及葡萄酒等调制过的酒，以及这些酒糟等具有致醉能力的东西，想要喝或者吃而吞咽到喉咙里；如果煮沸后酒的味道和能力消失，或者为了治疗疾病而稍微混合在口中，或者稍微涂抹在身上，就没有罪过。第十，在不适当的时间，从自己地方的太阳落山后到第二天黎明之前，没有必要的理由，没有告诉在那里的朋友，在俗人的村庄里游荡，超过了自己的门禁和附近的地方，就会成为堕罪。第九个十条的法类是关于讲法等：包含食物的下午游荡和超过三家；在国王和妃子嬉戏的床上睡觉；念诵经等时说现在才知道；制造超过尺寸的珍贵床、破损的床、椅子腿；怀着恶意在木棉床上铺开坐卧；坐垫、粗布、大块布、法衣超过尺寸。这就是说，这个十条的第一个是：比丘在早上用自己的话语邀请僧众到俗人家里用餐后，没有告诉施主以欢喜心按时分发，自己从一家到三家游荡，损害了僧众的威仪和福
English
Fifth, when other monks admonish oneself, hearing the admonisher say words of belittlement such as "You don't understand, you won't learn without asking others"; Sixth, when oneself and the opposing monk are discussing matters with two or more people, eavesdropping in order to further elevate the opponent, thereby understanding one's own affairs; Seventh, gathering in the ranks of righteous activities such as mending clothes that are suitable for oneself to supplement, without offering the intention to accomplish the harmony of the Sangha before even making a request, or leaving without saying anything when the monks above and below have no fault, this is exceeding the wheel of faults of hearing; leaving after hearing the request is a transgression; not being suitable for oneself to supplement, etc., there is no transgression. Eighth, the teacher Buddha or the Sangha or the representative of the Sangha, regarding the righteous teachings for oneself, resisting in a disrespectful manner without concealment, in a way that I cannot do; Ninth, alcohol made from fermented grains, and wine and other modified alcohols, and the dregs of these, etc., which have the ability to intoxicate, swallowing into the throat wanting to drink or eat; if the taste and ability of the alcohol disappear after boiling, or if it is slightly mixed in the mouth for the purpose of treating illness, or if it is slightly applied to the body, there is no transgression. Tenth, at an inappropriate time, from sunset in one's own region until dawn the next day, without necessary reason, without telling the friend who is there, wandering in the village of laypeople, exceeding one's own curfew and the vicinity, it will become a transgression. The ninth set of ten categories is about teaching the Dharma, etc.: Wandering in the afternoon with food and exceeding three houses; sleeping in the bed where the king and queen are playing; saying that one only knows now when reciting sutras, etc.; making precious beds, broken beds, chair legs that exceed the size; spreading out and sitting on a kapok bed with malice; cushions, coarse cloth, large pieces of cloth, Dharma robes exceeding the size. That is to say, the first of these ten categories is: In the morning, the monk invites the Sangha to eat at the house of a layperson with his own words, without telling the benefactor to distribute it on time with joy, wandering from one house to three houses, harming the dignity and merit of the Sangha.
Chinese
早上也挨家挨户地游走，超过三家，安住于僧众的财物受用中。第二种情况是：为了有法者的缘故呼唤等，在没有特殊必要的情况下，国王与妃子嬉戏，即在与妃子同寝的房间里，从太阳完全落山到最后一丝曙光未升起之间前往，到达超出其附近的范围，或者白天去晚上睡。第三种情况是：念诵别解脱经等时，已经听过两次以上，并且先前就知道该经中有那个意义，却说“这个意义现在才知道”，说轻蔑属于律藏的学处的话语，被他人听到。第四种情况是：用象牙等贵重物品损坏或让人损坏家具，并且已经完成。第五种情况是：比丘制作或让人制作床或小床的腿超过一肘的长度，并且已经制作完成。第六种情况是：比丘以恶心将木棉铺在僧众的床或小床上，并且已经分完。第七种情况是：坐垫的长度为三肘，宽度为两肘零六指。第八种情况是：盖垫的长度为六肘，宽度为三肘。第九种情况是：大布的长度为九肘，宽度为三肘零十八指是标准。第十种情况是：我们没有如来佛的身体的尺寸，却让人制作相当于或超过其法衣的尺寸，并且已经完成，这些是堕罪。其中，如来法衣的尺寸是长度为如来自己的五肘，相当于普通人的十五肘，宽度为如来的三肘，相当于普通人的九肘。这样，坐垫、盖垫、大布、法衣等超过了尺寸，就必须忏悔。那时，折断象牙，收集木棉，截断床腿和超过尺寸的衣服后，询问忏悔者是否折断、收集、截断了，如果没有忏悔，就是恶作。第五、个别忏悔的类别分为两种：简略地说明和详细地解说。第一、简略地说明是：应个别忏悔的类别有四种，即以哀叹的形态个别忏悔的类别，所说的是由出家和在家两种基础所产生的。
English
In the morning, wandering from house to house, exceeding three houses, abiding in the monastic enjoyment of Dharma. The second case is: calling for the sake of the Dharma-holder, etc., without any special need, the king plays with the queen, that is, going to the room with the queen from the time the sun has completely set until the last ray of dawn has not risen, reaching beyond its vicinity, or going during the day and sleeping at night. The third case is: when reciting the Pratimoksha Sutra, etc., having heard it more than twice, and having known beforehand that the sutra has that meaning, but saying "I only know this meaning now," saying words of contempt for the precepts belonging to the Vinaya, and being heard by others. The fourth case is: damaging or causing damage to furniture with valuable items such as ivory, and it has been completed. The fifth case is: a monk making or causing to be made the legs of a bed or small bed exceeding one cubit in length, and it has been completed. The sixth case is: a monk spreading cotton wool on the Sangha's bed or small bed with malicious intent, and it has been divided. The seventh case is: the length of the cushion is three cubits, and the width is two cubits and six fingers. The eighth case is: the length of the coverlet is six cubits, and the width is three cubits. The ninth case is: the length of the large cloth is nine cubits, and the width is three cubits and eighteen fingers is the standard. The tenth case is: we do not have the size of the body of the Buddha, but we cause to be made the size of his Dharma robe or more, and it has been completed, these are offenses of downfall. Among them, the size of the Buddha's Dharma robe is five cubits in length of the Buddha's own cubit, which is equivalent to fifteen cubits of ordinary people, and the width is three cubits of the Buddha, which is equivalent to nine cubits of ordinary people. Thus, if the cushion, coverlet, large cloth, and Dharma robe exceed the size, one must confess. At that time, after breaking the ivory, collecting the cotton wool, and cutting off the bed legs and the clothes that exceed the size, ask the confessor whether he has broken, collected, or cut them off. If he has not confessed, it is a misdeed. Fifth, the category of individual confession is divided into two: briefly explaining and explaining in detail. First, the brief explanation is: there are four categories of individual confession, that is, the categories of individual confession in the form of lamentation, which are said to arise from the two foundations of monastic and lay life.
Chinese
因此，（通过）分开而成为四种。第二，详细解释是：从比丘尼处在村中乞食而食，在（施主）家中比丘尼指定（食物）不退回而食，从戒律施舍中乞求允许与否而食，不巡视森林而在寺院乞食而食四种。这是说：第一种是，非亲属的比丘尼为了自己食用而准备的如法食物，从村庄或其附近以及大道等任何地方乞讨该食物而食；第二种是，施主邀请的家中，比丘尼不允许按顺序分发，而是指定“给我的客人这个”，这样指定后分发，一个比丘不阻止，众多比丘食用，因此会犯堕罪；第三种是，僧团意见一致，通过供养的工作，从各种各样的在家居士处，因为禁止和需要的原因而不乞讨食物的戒律施舍时，属于该戒律的比丘可以从中获取，乞讨如叶子等不多的如法食物而食；第四种是，在距离村庄一由旬的恐怖场所，僧团委派巡视森林的比丘，心想“通过守护僧团和施主的危害这件事该怎么办”，因此不巡视森林，而在寺院从在家居士处获取如法食物而食四种。第六，恶作罪分为两种：简略指示和详细解释。第一，简略指示是：被称为恶作一百一十二。这是说：因为是细微过错的自性，所以称为恶作，其数量总共有被称为一百一十二种，像这样。第二，详细解释分为九类，第一类是穿衣的类别：下裙非圆形，过长如象鼻，褶叠如门闩等七种，非圆形长短上衣三种，共十种衣服。这是说：下裙上下高低不平，因此不是圆形穿着，第一；非常长，到达膝盖，第二；非常宽大，接触到脚踝，第三；像象鼻一样，下摆的角前后拿着，第四；腰带上方像棕榈叶
English
Therefore, (it) becomes four by dividing. Second, the detailed explanation is: Eating food begged in the village from a Bhikshuni, eating (food) specified by a Bhikshuni in (a donor's) house without returning it, begging for what is permissible or not from the precepts of alms, and begging and eating in a monastery without patrolling the forest are the four. This means: The first is that a non-relative Bhikshuni begs for and eats the lawful food prepared for her own consumption from a village or its vicinity, or any major road; the second is that in a house invited by a donor, the Bhikshuni does not allow distribution in order, but specifies, "Give this to my guest," and after specifying it, distributes it, and one Bhikshu does not prevent it, and many Bhikshus eat it, and therefore it becomes a Patayantika offense; the third is that when the Sangha agrees and offers food from various householders through the work of offering, and the precepts of alms do not beg for food because of prohibition and need, a Bhikshu belonging to that precept can obtain from it, begging for and eating lawful food such as leaves that are not abundant; the fourth is that in a terrifying place one yojana away from the village, the Sangha appoints a Bhikshu to patrol the forest, thinking, "What should be done about protecting the Sangha and the harm of the donors?" Therefore, without patrolling the forest, he obtains lawful food from householders in the monastery and eats it, these are the four. Sixth, the category of Dushkrita is divided into two: a brief indication and a detailed explanation. First, the brief indication is: Known as one hundred and twelve Dushkritas. This means: Because it is the nature of a subtle fault, it is called Dushkrita, and its number is a total of one hundred and twelve, like this. Second, the detailed explanation is divided into nine categories, the first category is the category of wearing clothes: the lower garment is not round, too long like an elephant's trunk, folded like a latch, etc., are seven types, the upper garment is not round, long or short, are three types, totaling ten types of clothes. This means: The lower garment is uneven in height, so it is not worn round, first; it is very long, reaching the knees, second; it is very wide, touching the ankles, third; like an elephant's trunk, the corners of the hem are held in front and back, fourth; above the belt, like a palm leaf
Chinese
５、像褶皱一样重叠，６、从腰带之间像谷穗一样鼓起，７、腰带之上像蛇的头颈一样高低不平，以上这七种不应做。８、上下衣不裁剪成圆形，９、太长，１０、不太短，以上三种上衣的穿着方式，总共是着装方面的十种过失。第二，进入活动场所的类别是：不约束，不端正着装，发出嘈杂声，眼睛游移，长久注视，头戴帽子，撩起衣服，倾斜肩膀，双手在颈前交叉，双手在背后交叉，跳跃，伸展身体，用脚掌行走，蹲着行走，手扶腰部，扭动身体，挥舞手臂，转动头部，与人并肩，与人手牵手。以上二十种不应做的居家行为。也就是说，在家中行走时，不以正念和觉知约束身语，１、不穿或没有好好穿着上衣和裙子等，２、随意发出嘈杂的声音，３、眼睛向左右游移观看，４、眼睛注视超过轭木的长度，５、用衣服遮住头部，６、撩起裙子等暴露下体，７、上衣向两边肩膀倾斜，８、双手在颈前交叉，９、双手在背后交叉，１０、随意跳跃，１１、迈大步伸展臀部，１２、抬起脚后跟用脚掌行走，１３、踮起脚后跟蹲着行走，１４、手扶腰部伸直肘部行走，１５、扭动身体行走，１６、挥舞双手行走，１７、左右转动头部行走，１８、与他人并肩行走，１９、与他人手牵手行走，以上这些不应做，而应以平和的方式在家中行走的二十种行为，２０应当学习。第三，坐在座位上的类别是：未经允许不坐，不检查就坐，臀部猛坐，伸直腿，交叉腿，盘腿，小腿交叠，在床下伸腿，张开腿坐。避免暴露下体，以上是九种坐姿。也就是说，在别人家中，未经主人允许就坐在座位上，１、不检查是否有生物就坐下，２、身体猛然下沉，臀部