Chinese
门相近； 或为多教授， 日没并无伤。 尼可作供养， 应随自己能； 尊人当受食， 令其福增长。 谤他为饮食故教授学处 若以嫌嫉意， 轻毁教授人； 由生不善心， 当遭狱火焰。 彼有贪染心， 教尼求饮食； 见实而说者， 此诚无有过。 与非亲尼衣学处 若是非亲尼， 不合与衣服； 由彼心贪觅， 来处不筹量。 与非亲尼作衣学处 于非亲尼处， 不应为作衣； 由作恶形仪， 令俗生讥丑。 与尼同道行学处 苾刍向余处， 共尼同伴行； 贼等多怖时， 共行无有过。 若病无人持， 不应弃于路； 苾刍苾刍女， 展转互相舁。 尼自将路粮， 苾刍得为净； 苾刍持尼净， 此并勿生疑。 与苾刍尼同乘一船学处 苾刍若与尼， 乘船或上下， 于斯便不许， 直渡者无愆。 独与女人屏处坐学处 缘彼邬陀夷， 共女屏处坐； 因招众讥谤， 圣制不应然。 独与尼屏处坐学处 又与笈多尼， 独在屏处坐； 据缘但道一， 余三并堕愆。 知苾刍尼赞叹得食学处 苾刍知彼尼， 赞叹故得食； 除 现代汉语译本 门彼此相邻； 或者作为众多导师，日落时分也没有妨碍。 可以对尼（尼姑）进行供养，应该根据自己的能力； 尊敬的人应当接受食物，使他们的福报增长。 诽谤他人为了饮食而教授学处 如果以嫌弃嫉妒的心意，轻视诋毁教授的人； 由于产生不善的心，应当遭受地狱的火焰。 他们有贪婪染着的心，教尼（尼姑）去寻求饮食； 见到实情而说出来的人，这实在没有过错。 给予非亲属的尼（尼姑）衣服学处 如果是非亲属的尼（尼姑），不应该给予衣服； 因为她们内心贪求，对于衣服的来处不加考虑。 为非亲属的尼（尼姑）做衣服学处 对于非亲属的尼（尼姑），不应该为她们做衣服； 因为制作不好的形状仪容，让世俗之人产生讥讽丑陋之感。 与尼（尼姑）一同走路学处 比丘（出家男众）前往其他地方，与尼（尼姑）一同结伴而行； 在盗贼等多种恐怖情况下，一同行走没有过错。 如果尼（尼姑）生病没有人扶持，不应该丢弃在路边； 比丘（出家男众）和比丘尼（出家女众），轮流互相抬着走。 尼（尼姑）自己携带路上的粮食，比丘（出家男众）可以为她做净食； 比丘（出家男众）为尼（尼姑）持净食，这些都不必产生怀疑。 与比丘尼（出家女众）同乘一条船学处 比丘（出家男众）如果与尼（尼姑）同乘船只，或者上下船， 在这种情况下是不允许的，直接渡河的人没有罪过。 独自与女人在隐蔽的地方坐学处 因为邬陀夷（Udayi，人名）的缘故，与女人在隐蔽的地方坐； 因此招致大众的讥讽诽谤，圣制规定不应该这样做。 独自与尼（尼姑）在隐蔽的地方坐学处 又与笈多尼（Guptani，尼姑名）独自在隐蔽的地方坐； 根据因缘只说了一件事，其余三件事都犯戒。 知道比丘尼（出家女众）赞叹而获得食物学处 比丘（出家男众）知道那些尼（尼姑）因为赞叹的缘故而获得食物； 除了
English
English version The doors are close to each other; Or as many professors, there is no harm at sunset. Nuns (Nis) can be offered alms, according to one's ability; Respected people should receive food, so that their blessings increase. Slandering others for teaching the precepts for the sake of food If with a mind of aversion and jealousy, one despises and slanders the teacher; Due to generating an unwholesome mind, one should suffer the flames of hell. They have a greedy and attached mind, teaching nuns (Nis) to seek food; Those who speak the truth, this is truly without fault. The precept of giving clothes to non-relatives nuns (Nis) If they are non-relative nuns (Nis), clothes should not be given; Because their hearts are greedy, they do not consider the source of the clothes. The precept of making clothes for non-relative nuns (Nis) For non-relative nuns (Nis), clothes should not be made for them; Because making bad shapes and appearances causes the laity to generate ridicule and ugliness. The precept of walking on the road with nuns (Nis) If a Bhikshu (ordained male) goes to another place, walking with a nun (Ni) as a companion; In times of many fears such as thieves, there is no fault in walking together. If a nun (Ni) is sick and no one is supporting her, she should not be abandoned on the road; Bhikshus (ordained males) and Bhikshunis (ordained females) should take turns carrying each other. If the nun (Ni) carries her own food for the journey, the Bhikshu (ordained male) can purify it for her; If the Bhikshu (ordained male) holds pure food for the nun (Ni), there is no need to doubt these things. The precept of riding in the same boat with Bhikshunis (ordained females) If a Bhikshu (ordained male) rides in a boat with a nun (Ni), or gets on or off the boat, In this situation it is not allowed, those who cross directly have no fault. The precept of sitting alone with a woman in a secluded place Because of Udayi (Udayi, a person's name), sitting with a woman in a secluded place; Therefore, inviting public ridicule and slander, the Holy One has prescribed that this should not be done. The precept of sitting alone with a nun (Ni) in a secluded place Also, sitting alone with Guptani (Guptani, a nun's name) in a secluded place; According to the circumstances, only one thing was said, the other three are offenses. Knowing that Bhikshunis (ordained females) obtain food through praise, the precept If a Bhikshu (ordained male) knows that those nuns (Nis) obtain food because of praise; Except for
Chinese
其先有意， 食便招堕罪。 赞叹有二种， 具戒及多闻： 具戒从预流， 乃至阿罗汉； 多闻苏呾罗， 毗奈耶母论； 实有如斯德， 赞食许无愆。 若实无有德， 为利受尼赞； 知而啖食者， 即招其本罪。 展转食学处 苾刍无疹病， 非衣作行时； 足已更生贪， 食时便得罪。 一食不能安， 此说名为病； 但获衣方肘， 是谓施衣时。 僧房制底处， 其地如小席； 扫拭及洒涂， 此名为作务。 若半瑜缮那， 苾刍去还返； 斯名道行事， 更食者无罪。 若得有衣请， 更受无衣者； 受后招恶作， 食时便获本。 先得无衣请， 后有支伐罗； 两处纵俱餐， 此食非遮限。 前得有衣请， 后请亦有衣； 两处食随情， 此皆无有过。 若弃无衣处， 行就有衣家； 开难缘及衣， 非余事应识。 若知于俗舍， 普请尽僧伽； 授事及余人， 至时鸣健稚。 苾刍于自党， 若客新来至； 请处应教示， 默去不应为。 施一食过受学处 外道所居处， 苾刍在彼停； 无病一日餐， 异斯便不合。 无病别日住， 便得恶作罪； 现代汉语译本 如果事先已经有进食的意图，那么进食就会招致堕罪。 赞叹有两种情况，一是赞叹持戒清净者，二是赞叹博学多闻者： 持戒清净者，从预流（Srotapanna，须陀洹，入流者）到阿罗汉（Arhat，应供），都可赞叹； 博学多闻者，精通苏呾罗（Sutra，经）、毗奈耶（Vinaya，律）和母论（Matrika，论母）； 如果确实具有这样的功德，赞叹他们并供养食物，就没有过失。 如果实际上没有这些功德，为了获得利益而接受尼（尼姑）的赞叹和供养； 明知如此还去食用，就会招致原本的罪过。 展转食学处 比丘（Bhikkhu，出家男众）没有疾病，不在非着衣时行走； 如果已经满足，又生起贪欲，进食时便会犯戒得罪。 一次进食不能满足，这被称为病； 仅仅获得一肘之宽的布料，这被称为施衣时。 僧房、制底（Caitya，塔）等处，其地如同一张小席子； 扫地、擦拭和洒水，这被称为作务。 如果半瑜缮那（Yojana，由旬，古印度长度单位）之内，比丘往返； 这被称为道行之事，再次进食就没有罪过。 如果得到有衣服的邀请，再去接受没有衣服者的邀请； 接受之后会招致恶作（Dukkata，突吉罗，轻罪），进食时便会犯根本的罪过。 先前得到没有衣服的邀请，之后又有支伐罗（Civara，袈裟）的供养； 两处即使都去用餐，这种进食也不在禁止之列。 先前得到有衣服的邀请，之后得到的邀请也有衣服； 两处进食可以随意，这些都没有过错。 如果放弃没有衣服的地方，前往有衣服的人家； 开许在危难情况和为了衣服的情况下，而非其他事情，应当知晓。 如果知道在俗家，普遍邀请整个僧伽（Samgha，僧团）； 授事者和其他人，到时敲击健稚（Ghanta，犍椎，钟）。 比丘对于自己的同伴，或者有新来的客人； 应该告知邀请的地点，默默离开是不应该做的。 施一食过受学处 外道所居住的地方，比丘在那里停留； 没有疾病的情况下，一天只能进食一次，超过这个限制就不合规矩。 没有疾病，在不同的日子居住，便会得到恶作罪。
English
English version If there is a prior intention to eat, then eating will incur a transgression. There are two kinds of praise, one is praising those who uphold the precepts purely, and the other is praising those who are learned and knowledgeable: Those who uphold the precepts purely, from Srotapanna (stream-enterer) to Arhat (worthy one), can be praised; Those who are learned and knowledgeable are proficient in Sutra (discourses), Vinaya (discipline), and Matrika (matrices); If one truly possesses such virtues, praising them and offering food is without fault. If one does not actually have these virtues, but accepts praise and offerings from nuns for the sake of gain; Knowing this and still consuming the food, one will incur the original transgression. Rules Concerning Eating Successively A Bhikkhu (monk) without illness, not walking at a time when robes are not worn; If already satisfied, and greed arises again, then eating will incur a transgression. Not being satisfied with one meal, this is called illness; Merely obtaining a cloth the width of an elbow, this is called the time of giving robes. Monasteries, Caityas (stupas), and such places, their ground is like a small mat; Sweeping, wiping, and sprinkling water, this is called work. If within half a Yojana (ancient Indian unit of distance), a Bhikkhu goes and returns; This is called an act of walking the path, eating again is without transgression. If one receives an invitation with robes, and then accepts an invitation from one without robes; After accepting, one will incur a Dukkata (minor offense), and eating will incur the original transgression. If one receives an invitation without robes first, and then there is an offering of Civara (robes); Even if one dines at both places, this eating is not prohibited. If one receives an invitation with robes first, and the subsequent invitation also has robes; Eating at both places is at will, all of these are without fault. If one abandons a place without robes, and goes to a house with robes; It is permitted in cases of difficulty and for the sake of robes, not other matters, one should know. If one knows that in a layperson's house, the entire Samgha (community) is invited; The one assigning duties and others, strike the Ghanta (bell) when the time comes. A Bhikkhu, for his own companions, or if there are new guests arriving; One should inform them of the location of the invitation, leaving silently is not to be done. Rules Concerning Receiving More Than One Offering of Food A place where non-Buddhists reside, a Bhikkhu stays there; Without illness, one may eat only once a day, exceeding this limit is not in accordance. Without illness, residing on separate days, one will incur a Dukkata offense.
Chinese
如更受他食， 咽便招本愆。 施主意平等， 或是亲族处： 假令多日食， 斯非是愆咎。 过三钵受食学处 施主非随意， 若得饭麨等； 二三持满钵， 若过招本罪。 大钵若取三， 二大及中一； 两大兼一小， 二中并一大； 二中兼一小， 满钵取持归； 斯皆得本愆， 三小咸无过。 亲族欢怀与， 受多无有过； 受已应持去， 平分与苾刍。 足食学处 苾刍足食竟， 不合更重食； 不作于余法， 咽咽罪随生。 五种珂但尼， 斯非是足限； 正食若足已， 此亦不应餐。 五种蒱膳尼， 米饭麦豆饭， 麨肉及诸饼， 是正食应知。 根茎叶花果， 名五珂但尼； 此据嚼啮义， 五正通含啖。 知是蒱膳尼， 有授者相近； 已作遮止法， 从座舍威仪。 于如是五处， 名足食苾刍； 此中随一无， 则不名为足。 足罢竟去休， 此说名遮足； 若道且言者， 圣说许无愆。 若作余食法， 非侧非背后； 不安在怀中， 非空非置地。 两手极净洗， 然后方受食； 食了不离座， 是未足应知。 执食可蹲踞， 对苾刍应告： 现代汉语译本 如果（比丘）已经接受了其他食物，每咽下一口都会招致根本的过失。 如果施主是出于平等的心意，或者是亲族提供的食物：即使多日食用，这也不是过错。 过三钵受食学处 如果施主不是随意布施，而是给予米饭、炒面等食物；用二三个钵盛满，如果超过这个量，就会招致根本的罪过。 如果用大钵，最多可以取三钵；或者两大钵加一中钵；或者两大钵加一小钵；或者两中钵加一大钵；或者两中钵加一小钵，盛满钵后拿走；这些都会招致根本的过失，但如果都是小钵，取三钵也没有过错。 如果是亲族欢喜地给予，接受再多也没有过错；接受后应该拿走，平均分给其他比丘。 足食学处 比丘已经吃饱后，不应该再重复食用；如果不按照规定的方法，每咽下一口都会产生罪过。 五种‘珂但尼’（khādaniya，可咀嚼的食物），不在此足食的限制之内；如果正餐已经吃饱，这些也不应该再吃。 五种‘蒱膳尼’（bhojanīya，正餐食物）是：米饭、麦饭、豆饭、炒面、肉以及各种饼，这些应该被认为是正餐食物。 根、茎、叶、花、果，被称为五种‘珂但尼’（khādaniya）；这是根据咀嚼的意义来定义的，五种正餐食物则包括吞咽。 如果知道是‘蒱膳尼’（bhojanīya），并且有布施者在附近；已经做了遮止法，就应该从座位上起身离开。 在以上五种情况下，才被称为‘足食’（吃饱）的比丘；如果其中任何一种情况不具备，就不能被称为吃饱。 吃饱后起身离开，这被称为‘遮足’（表示已经吃饱）；如果说‘且慢’或者其他类似的话，佛陀允许没有过失。 如果要做其他食用行为，不要侧身或背对（施主）；不要放在怀里，不要放在空中或地上。 用非常干净的两手洗净后，才能接受食物；吃完后不离开座位，这应该被认为是没有吃饱。 拿着食物可以蹲着，应该对比丘说：
English
English version If (a bhikkhu) has already received other food, each swallow will incur a fundamental transgression. If the donor offers food with an equal mind, or if it is provided by relatives: even if consumed for many days, this is not a fault. Training Rule on Receiving Food Beyond Three Bowls If the donor does not give arbitrarily, but provides rice, fried noodles, etc.; filling two or three bowls, exceeding this amount will incur a fundamental offense. If using large bowls, one may take up to three bowls; or two large bowls plus one medium bowl; or two large bowls plus one small bowl; or two medium bowls plus one large bowl; or two medium bowls plus one small bowl, taking the full bowls away; all these will incur a fundamental offense, but if all are small bowls, taking three bowls is without fault. If relatives give joyfully, accepting more is without fault; after accepting, it should be taken away and divided equally among the other bhikkhus. Training Rule on Sufficiency of Food A bhikkhu, having eaten his fill, should not eat again; if not done according to the prescribed method, each swallow will generate an offense. The five types of ‘khādaniya’ (chewable foods), are not within the limit of sufficiency; if the main meal is already sufficient, these should also not be consumed. The five types of ‘bhojanīya’ (staple foods) are: rice, barley rice, bean rice, fried noodles, meat, and various cakes; these should be recognized as staple foods. Roots, stems, leaves, flowers, and fruits are called the five types of ‘khādaniya’; this is defined according to the meaning of chewing, while the five staple foods include swallowing. If it is known to be ‘bhojanīya’, and there is a donor nearby; having made the act of refusal, one should rise from the seat and leave. In the above five situations, one is called a ‘sufficient’ (full) bhikkhu; if any of these conditions are not met, one cannot be called full. Rising and leaving after being full is called ‘ceasing sufficiency’ (indicating fullness); if one says ‘wait a moment’ or similar words, the Buddha allows it without offense. If performing other eating actions, do not turn sideways or back (to the donor); do not hold it in the bosom, do not hold it in the air or place it on the ground. Wash both hands very cleanly before accepting food; not leaving the seat after eating should be considered as not having eaten enough. Holding the food, one may squat, and should say to the bhikkhu: