English
English version: No one carries provisions for the road; Carry your own to exchange for hope, do not waste when eating. If there is no one to exchange with, one should not eat for a day; Eating more than needed for survival is like eating a tiger's fist, it is not appropriate. Eat two 'tiger fists' (meaning appropriate amount of food) in three days, after that it can be arbitrary; Food made by oneself should be eaten in moderation, hoping to preserve life. Roots can be dug from the ground, fruits can be picked from trees; A Bhiksu (bhiksu, a Buddhist monk) should obtain food himself to relieve hunger and prolong life. These are preventive precepts (śīla, precepts to prevent transgression), temporarily allowed in difficult situations; If it is an intrinsically evil action, it should not be done even if facing death. Relatives and friends come from afar, they can eat together in a secluded place; Śrāmaṇera (Śrāmaṇera, novice monk), eating together can eliminate fear. After receiving food, do not put down the bowl, quickly hold it firmly with your left hand; Food at hand level can be eaten, one must be mindful when eating. If the bowl is not covered, and the food is eaten by crows; The area near the fence should be cleaned, the remaining food can be eaten as desired. The Sangha (saṃgha, monastic community) or others, offer ghee, sugar, etc.; If accidentally touched, it should not be discarded immediately. If it is food offered to monks from all directions, or food of other people; If it is known to be pure, it should be accepted, otherwise it should not be. If the food is mixed with sugar, it should be washed with water before eating; Even if eaten at the wrong time (after noon), there is no impurity. If sugar and roasted flour are mixed together, clean water should be added; A Bhiksu (bhiksu, a Buddhist monk) must filter it with a clean water filter, drinking clean water at the wrong time is allowed. A Bhiksu (bhiksu, a Buddhist monk) stores sugar for himself; It can be allowed to five people, who know each other to eat in turns. Fasting or reducing food intake due to illness, hot weather or on a journey; For these five situations, it is allowed to eat stored sugar, other situations are not allowed. Excellent fruits are hard to come by, as well as superior food, etc.; Even if a Bhiksu (bhiksu, a Buddhist monk) is already full, he can eat without adding more. If a Bhiksu (bhiksu, a Buddhist monk) is begging for food, going from house to house; If someone invites you into their home, do as they say to seek blessings.
Chinese
增。 舍中食余饭， 施主遣将归； 纵触还应食， 俭岁听非过。 寺三时设食， 祭彼护寺神； 时非时药叉， 住彼须应食。 诃利底母儿， 佛遣多祭食； 为护于住处， 令教法光辉。 别众食学处 不餐别众食， 唯除病等缘； 僧中取少多， 或此送无犯。 乃至一匕盐， 或一握草叶； 送向于余处， 亦得表情和。 有人不尽情， 四人名别众； 病作道行时， 事如前已说。 若是乘船去， 至半逾膳那； 或可覆还来， 食皆无有过。 若众多施主， 别别供苾刍； 随彼施主心， 此谓时差别。 诸外道沙门， 彼若施僧食； 悲心应为受， 由彼不信故。 界中别众食， 有苾刍想疑； 得罪若三人， 食便无有过。 有别定属利， 食时与众乖； 此顺施主心， 纵食非成犯。 非时食学处 从过中已后， 至明相未出； 苾刍不应食， 若食罪侵身。 有病在非时， 医人令遣食； 当于隐密处， 无令俗见讥。 食曾触食学处 苾刍触食等， 此则不应餐； 食前食后殊， 说触有两别。 若在食前受， 食后啖便愆； 若 现代汉语译本 增。 在僧侣住所中吃剩下的饭，施主让人送回去；即使（食物）被触碰了也应该吃，在饥荒的年份这样做不算过错。 寺庙在三个时辰设置食物，祭祀那些护寺神；无论是应时还是非时的药叉（Yaksa，一种守护神），住在那里都需要食物。 诃利底母（Hariti，鬼子母，一位保护儿童的女神）的儿子们，佛陀让他们多祭祀食物；为了保护居住的地方，使教法光辉。 别众食学处 不应该吃别众食，除非有疾病等原因；从僧团中取少量食物，或者把（自己的食物）送给别人，没有罪过。 哪怕是一小勺盐，或者一小把草叶；送到其他地方，也可以表达和睦之情。 如果有人不尽心尽力，四个人一起（私自聚餐）就叫做别众食；生病或者在路上行走时，情况如前面已经说过的。 如果是乘船离开，到达了半个逾膳那（Yojana，古印度长度单位）的地方；或者可能会返回，吃东西都没有过错。 如果有很多施主，分别供养比丘（Bhiksu，佛教僧侣）；随顺那些施主的心意，这叫做时间的差别。 那些外道沙门（Sramana，修行者），如果他们施舍僧团食物；应该以慈悲心接受，因为他们不信佛法。 在戒律范围内吃别众食，有比丘怀疑；如果只有三个人有罪，那么吃东西就没有过错。 有特别指定的利益，吃饭时与大众不一致；这是顺应施主的心意，即使吃了也不会构成违犯。 非时食学处 从中午过后，到黎明到来之前；比丘不应该吃东西，如果吃了就会犯戒。 如果生病了，在非时的时候，医生让吃东西；应当在隐蔽的地方，不要让世俗之人看见而讥笑。 食曾触食学处 比丘接触过的食物等，这些就不应该再吃；食前和食后不同，（对于）接触（食物）有两种区别。 如果在吃饭前接触了（食物），吃饭后吃就会有过错；如果
English
English version Furthermore: Leftover food from meals in the monastery should be sent back by the donor; even if (the food) has been touched, it should be eaten, and this is not a transgression in famine years. Temples provide food at three times of the day, offering sacrifices to the guardian deities of the temple; whether it is the proper time or not, the Yakshas (a type of guardian spirit) who reside there need food. The sons of Hariti (a goddess who protects children) were instructed by the Buddha to offer more food as sacrifices; in order to protect the dwelling place and make the Dharma shine brightly. Rules Regarding Separate Group Meals One should not partake in separate group meals, unless there are reasons such as illness; taking a small amount of food from the Sangha (Buddhist monastic community), or giving (one's own food) to others, is not a transgression. Even a small spoonful of salt, or a handful of grass leaves; sending it to another place can also express harmonious feelings. If someone is not wholeheartedly devoted, four people together (eating privately) is called a separate group meal; when sick or traveling, the situation is as previously described. If leaving by boat, reaching a place half a Yojana (an ancient Indian unit of distance) away; or if one might return, eating is not a transgression. If there are many donors, offering food separately to Bhikshus (Buddhist monks); following the donors' intentions, this is called a difference in time. If those non-Buddhist Sramanas (ascetics) donate food to the Sangha; one should accept with compassion, because they do not believe in the Dharma. Eating separate group meals within the boundary of the precepts, if a Bhikshu is doubtful; if only three people are at fault, then eating is not a transgression. If there are specially designated benefits, differing from the assembly during meals; this is in accordance with the donor's intention, and even if one eats, it does not constitute a violation. Rules Regarding Untimely Meals From after noon until before the dawn appears; a Bhikshu should not eat, and if one eats, one commits an offense. If one is sick, and at an untimely hour, the doctor instructs one to eat; one should do so in a hidden place, so as not to be ridiculed by worldly people. Rules Regarding Eating Food That Has Been Touched Food that has been touched by a Bhikshu, etc., should not be eaten again; before and after a meal are different, and there are two distinctions (regarding) touching (food). If one touches (the food) before the meal, eating it after the meal is a transgression; if
Chinese
食后受持， 夜分过不合。 若手有杂腻， 谓除众难缘； 不触于钥匙， 及以触衣钵。 不受食学处 饮食若不受， 怖罪者不餐； 食咽罪便伤， 除水及齿木。 叶及净齿木， 有汁还须受； 若是生种者， 仍须将火净。 苾刍行乞饭， 有余仍未熟； 宜应自煮食， 受取取应餐。 得鱼肉果等， 先煮已色变； 牛乳等三沸， 更自煮非愆。 他人来设食， 有事便弃去； 应为北洲想， 观时自取食。 以药灌鼻时， 若咽当须受； 若能不咽者， 不受亦无伤。 食有蝇蚁等， 附近不成触； 触处除应食， 鼠鸟受应知。 若手与手受， 或物与手请； 或手与物请， 或物与物受。 若入厌贱国， 远置亦成受； 更有余成受， 谓象马猕猴。 索美食学处 苾刍身无病， 为己不应乞； 生酥并乳酪， 诸肉及以鱼。 为病故乞求， 纵食而非犯； 无病乞恶作， 若食罪便中。 俗舍巡行乞， 执钵默然住； 他问何所须？ 欲者随情说。 受用虫水学处 若知水有虫， 受用全不合； 谓外内二种， 洗浴饮应知。 有虫无虫水， 现代汉语译本 饭后不应再接受食物，夜晚时分过后也不应再进食。 如果手上沾有污垢，就说是为了去除各种困难的因缘；不应该触摸钥匙，也不应该触摸袈裟和钵。 不受食学处 如果饮食没有经过接受的仪式，心怀对罪恶恐惧的人不应该食用；食物咽下后罪过就成立，除非是水和齿木（清洁牙齿的木片）。 树叶和干净的齿木，如果含有汁液，仍然需要经过接受的仪式；如果是生的种子，仍然需要用火净化。 比丘（bhiksu）乞讨食物，如果有多余的但还没有煮熟的食物；应该自己煮熟食用，接受后才能食用。 得到鱼、肉、水果等食物，先煮熟使颜色改变；牛奶等煮沸三次，再自己煮就没有过失。 他人来供养食物，有事离开；应该想象成北俱卢洲（Uttarakuru）的情况，观察时机自己取食。 用药物灌鼻时，如果咽下就必须经过接受的仪式；如果能够不咽下，不接受也没有妨碍。 食物上有苍蝇蚂蚁等，靠近但不接触不算犯戒；接触的地方去除后就可以食用，老鼠和鸟接触过的食物也应该知道不能食用。 如果是手与手传递接受，或者物品与手请求给予；或者手与物品请求给予，或者物品与物品传递接受。 如果进入令人厌恶的国家，远远放置也算完成接受的仪式；还有其他情况也算完成接受的仪式，比如大象、马、猕猴传递食物。 索美食学处 比丘（bhiksu）身体没有疾病，不应该为了自己乞讨；生酥、乳酪、各种肉类以及鱼。 为了治病而乞讨，即使食用也没有犯戒；没有疾病而乞讨则犯恶作罪，如果食用罪过就成立。 在俗人家巡回乞讨时，拿着钵默默站立；他人问需要什么？想要什么就随自己的意愿说。 受用虫水学处 如果知道水中有虫，使用就完全不合规定；这里指外部和内部两种情况，洗浴和饮用都应该知道。
English
English version It is not appropriate to receive food after eating, nor is it appropriate to eat after midnight. If your hands are greasy, say it is to remove the causes of various difficulties; you should not touch keys, nor should you touch your robes and bowl. The precept of not receiving food If food has not been received through the proper ritual, one who fears sin should not eat it; the sin is incurred as soon as the food is swallowed, except for water and tooth wood (a piece of wood for cleaning teeth). Leaves and clean tooth wood, if they contain juice, still need to be received; if they are raw seeds, they still need to be purified with fire. If a bhiksu (monk) begs for food and has leftover food that is not yet cooked; he should cook it himself and eat it after receiving it. If you get fish, meat, fruit, etc., cook them first to change their color; boiling milk three times and then cooking it yourself is not a transgression. If someone comes to offer food and leaves for some reason; you should imagine it as being in Uttarakuru (Northern Continent), observe the timing and take the food yourself. When irrigating the nose with medicine, if you swallow it, you must receive it; if you can avoid swallowing it, there is no harm in not receiving it. If there are flies, ants, etc. on the food, being near but not touching is not a violation; the place where it touches should be removed before eating, and you should know that food touched by rats and birds should not be eaten. If it is hand-to-hand receiving, or an object is requested to be given to the hand; or the hand requests an object to be given, or an object is passed to another object. If you enter a disgusting country, placing it far away also counts as receiving; there are other situations that also count as receiving, such as elephants, horses, and monkeys passing food. The precept of requesting delicious food A bhiksu (monk) who is not sick should not beg for himself; for fresh ghee, cheese, various meats, and fish. Begging for the sake of curing illness, even if you eat it, is not a violation; begging without illness is a dukka (wrongdoing), and if you eat it, the sin is incurred. When walking around begging in laypeople's houses, stand silently holding your bowl; if others ask what you need? Say what you want according to your wishes. The precept of using water with insects If you know there are insects in the water, using it is completely inappropriate; this refers to both external and internal situations, and you should know this for both bathing and drinking.