Chinese
房偷兰；十瞋恚破塔偷兰。是名自性偷兰。 “突吉罗者，名为恶作。犯身口律仪，名为恶作。恶语二种：一者妄语、二者非时语。非时语者，释摩男释子作平等心持药布施众僧，六群比丘谤言：‘好者与上座，恶者与我等。’施主答言：‘我当市上更买好药与尊者。’六群比丘谤他，故名恶语。所说不当时，名非时语。 “应初夜受用者，一甘蔗浆、二水和甘蔗浆。复有八种浆：一庵罗果浆、二瞻波浆、三拘罗浆、四咒提浆、五元提浆、六舍林毗浆、七破楼尸浆、八蒲桃浆。如此等浆气味未变，至初夜得饮；变不得饮。 “二日二夜相应者，受具足人与未受具足者共宿，至第三夜，具足者明相未现时应起坐。复有二夜相应者，若犯罪者应发露，别住别住处，有畏难不得住者，听二夜覆藏。复有二时相应法，初夜时、后夜时，应翘勤坐禅经行。何故不劝三时行者，中夜一时以自消息，是故不得教竟夜行。所以劝初夜后夜者，欲令行道不懈。是名二时相应。 “夜应作者，夜中露地得卧，昼日不得。欲晓时还入房中眠卧。若夜中经行时，为热故不得具着衣者，直被袈裟得经行。若竭支大者，不着泥洹僧袈裟亦得。着革屣取水与人，若池边取水，夜得昼不得。 “中前所应者，从明相现至 现代汉语译本：房偷兰（Fang Toulan）：十种瞋恚（Chenhui，愤怒）破坏佛塔，犯偷兰罪。这被称为自性偷兰。 突吉罗（Tu Jiluo）是指恶作（Ezuo，不良行为）。身口律仪（Shenkou Luyi，身语意行为规范）上的违犯，称为恶作。恶语有两种：一是妄语（Wangyu，谎言），二是非时语（Feishi Yu，不合时宜的话）。所谓非时语，例如释摩男（Shimo Nan）的释子（Shizi，弟子）以平等心持药布施众僧，六群比丘（Liuqun Biqiu）诽谤说：‘好的给上座（Shangzuo，资深僧侣），差的给我们。’施主回答说：‘我当在市场上再买好药给尊者（Zunzhe，尊敬的人）。’六群比丘诽谤他人，所以称为恶语。所说的话不合时宜，称为非时语。 应在初夜受用的，一是甘蔗浆（Ganzhe Jiang，甘蔗汁），二是水和甘蔗浆。还有八种浆：一是庵罗果浆（Anluo Guo Jiang，芒果汁），二是瞻波浆（Zhanbo Jiang，鸡蛋花果汁），三是拘罗浆（Juluo Jiang），四是咒提浆（Zhouti Jiang），五是元提浆（Yuan Ti Jiang），六是舍林毗浆（Shelin Pi Jiang），七是破楼尸浆（Poloushi Jiang），八是蒲桃浆（Putao Jiang，葡萄汁）。这些浆的气味未变质时，在初夜可以饮用；变质后不得饮用。 二日二夜相应的情况是，受具足戒（Shou Juzu Jie，正式出家）的人与未受具足戒的人一同住宿，到第三夜，具足戒者在天亮前就应该起身。还有二夜相应的情况是，如果犯戒者应该发露（Falu，坦白），别住（Biezhu，分开居住），如果因为畏惧困难而不能别住，允许隐瞒二夜。还有二时相应法，初夜时、后夜时，应该勤奋地坐禅经行（Zuocan Jingxing，禅修和行走）。为什么不劝人三时都修行呢？因为中夜一时用来休息，所以不得教人整夜修行。之所以劝人初夜后夜修行，是为了使修行不懈怠。这称为二时相应。 夜间应该做的事情，是在夜里可以在露天的地方睡觉，白天不可以。快天亮时就回到房间里睡觉。如果在夜里经行时，因为热的缘故不能穿戴整齐，只披着袈裟（Jiasha，僧袍）就可以经行。如果下体大的，不穿泥洹僧袈裟（Nihuan Seng Jiasha，一种内衣）也可以。穿着革屣（Gexi，鞋子）取水给人，如果在池边取水，夜里可以白天不可以。 中前所应做的事情，是从天亮开始到...
English
English version: Fang Toulan: Destroying a stupa (pagoda) with ten kinds of Chenhui (anger) constitutes a Toulan offense. This is called self-nature Toulan. Tu Jiluo refers to 'evil deeds'. Violations of the discipline of body, speech, and mind (Shenkou Luyi) are called 'evil deeds'. There are two kinds of evil speech: one is Wangyu (false speech), and the other is Feishi Yu (untimely speech). Untimely speech refers to a situation where the disciples (Shizi) of Shimo Nan, with an equal mind, offered medicine to the Sangha (community of monks). The group of six monks (Liuqun Biqiu) slandered, saying, 'The good medicine is given to the senior monks (Shangzuo), and the bad medicine is given to us.' The donor replied, 'I will buy better medicine at the market for the venerable ones (Zunzhe).' The group of six monks slandered others, hence it is called evil speech. Speech that is not appropriate for the time is called untimely speech. Those that should be consumed in the first night are: one, sugarcane juice (Ganzhe Jiang); two, sugarcane juice mixed with water. There are also eight kinds of juice: one, Anluo fruit juice (mango juice); two, Zhanbo juice (frangipani fruit juice); three, Juluo juice; four, Zhouti juice; five, Yuan Ti juice; six, Shelin Pi juice; seven, Poloushi juice; eight, Putao juice (grape juice). If the flavor of these juices has not changed, they can be drunk in the first night; if they have changed, they cannot be drunk. The situation corresponding to two days and two nights is when someone who has received the full precepts (Shou Juzu Jie) stays overnight with someone who has not received the full precepts. On the third night, the one who has received the full precepts should get up before dawn. Another situation corresponding to two nights is that if someone has violated the precepts, they should confess (Falu) and live separately (Biezhu). If they cannot live separately due to fear or difficulty, they are allowed to conceal it for two nights. There are also two times corresponding to the Dharma: the first night and the last night. One should diligently practice meditation and walking meditation (Zuocan Jingxing). Why are people not encouraged to practice during all three times? Because the middle of the night is used for rest, so one should not be taught to practice all night. The reason for encouraging practice in the first and last nights is to prevent laziness in practice. This is called corresponding to two times. What should be done at night is that one can sleep in the open at night, but not during the day. One should return to the room to sleep when it is almost dawn. If one is walking meditation at night and cannot wear full clothing due to the heat, one can walk meditation wearing only the Kasaya (monk's robe). If the genitals are large, one does not need to wear the Nihuan Seng Kasaya (a type of underwear). One can wear leather shoes (Gexi) to fetch water for others. If one is fetching water by the pond, it is allowed at night but not during the day. What should be done before noon is from dawn until... --------------------------------------------------------------------------------
Chinese
中，此时中应食无犯。有中所应食，五种正食是，非余不正食也。不正食中，前得数数食。 “中前入聚落食法。若无檀越请，不语比座得入聚落乞食无过。若受请者，不语比座去有过。何以故？如拔难陀释子，处受请不语比座，晨朝向一受请处去。后更余处请檀越来至，唤拔难陀兼唤余比丘。比丘待拔难陀，日时已过不得中食。以是因缘佛制：‘比丘有请处，应语比座令知。’中前病比丘得食粥。复有中前应入聚落，不应语比座：为佛、为法、为四方僧、为塔、为病，得入聚落。 “共行弟子一切入聚落，皆应白和尚。若有比丘入聚落见檀越者，应语比座令知。 “后食者，食已竟，后更得食。日时未过作残食法食，是名后食。病者，后食得数数食无过。看病者，作残不作残皆得食后食。若有檀越请，应语比座。若无檀越请，不语无过。若比丘昼相应夜不相应者、教授比丘尼时，昼日应教、夜不应教。 “若比丘尼受教诫法。十五日语教诫师，若即得白僧者，十五日暮尼得布萨。若昼日僧不集不得白僧者，至暮布萨时当白僧。得教诫已至十六日，比丘尼教诫师边取教诫，取教诫已即得布萨。若十五日比丘尼就大僧中受教诫，僧集时即乞教诫，更不须后时来乞。若比丘尼，比丘尼僧中受具足 现代汉语译本：中午，此时不应该吃任何违规的食物。所谓应该吃的食物，指的是五种正食，而不是其他不正当的食物。在不正当的食物中，之前可以多次食用。 ‘中午之前进入村落乞食的方法。如果没有施主邀请，不告知同座的比丘就可以进入村落乞食，这没有过错。如果接受了邀请，不告知同座的比丘就离开，这就有过错。为什么呢？就像拔难陀（Balananda，人名，释迦族人）释子，他接受了邀请却不告知同座的比丘，早上前往一个接受邀请的地方。后来又有其他地方的施主前来，呼唤拔难陀并呼唤其他比丘。比丘们等待拔难陀，结果时间过了，错过了中午的用餐时间。因为这个缘故，佛制定：‘比丘如果接受了邀请，应该告知同座的比丘，让他们知道。’中午之前，生病的比丘可以吃粥。还有，中午之前应该进入村落，但不应该告知同座比丘的情况：为了佛、为了法、为了四方僧众、为了佛塔、为了病人，可以进入村落。 ‘一同修行的弟子，所有进入村落的人，都应该禀告和尚（Upadhyaya，亲教师）。如果有比丘进入村落见到施主，应该告知同座的比丘，让他们知道。 ‘过后食，指的是用餐完毕后，又再次进食。如果时间还没过中午，通过作残食法（将食物视为残食）来食用，这叫做过后食。生病的人，过后食可以多次食用，没有过错。照顾病人的人，无论是否作残食法，都可以食用过后食。如果有施主邀请，应该告知同座的比丘。如果没有施主邀请，不告知也没有过错。如果比丘白天相应而夜晚不相应，教授比丘尼（Bhikkhuni，女性出家人）时，白天应该教导，夜晚不应该教导。 ‘如果比丘尼接受教诫法。在十五日告知教诫师，如果当天能够禀告僧众，那么十五日晚上比丘尼就可以举行布萨（Posadha，每半月举行的集会）。如果白天僧众没有聚集，无法禀告僧众，那么到了晚上举行布萨时，应当禀告僧众。接受教诫后，到了十六日，比丘尼从教诫师那里接受教诫，接受教诫后就可以举行布萨。如果在十五日，比丘尼在大僧众中接受教诫，僧众聚集时就请求教诫，不需要之后再来请求。如果比丘尼在比丘尼僧团中受具足戒（Upasampada，佛教出家仪式）’
English
English version: At noon, one should not consume any prohibited food. What is considered appropriate to eat refers to the five proper foods, not other improper foods. Among improper foods, one could previously eat them repeatedly. 'The method of entering a village for alms before noon: If there is no donor's invitation, it is permissible to enter the village for alms without informing the fellow monks. If one accepts an invitation, it is a fault to leave without informing the fellow monks. Why? It is like Balananda (Balananda, a name, a member of the Shakya clan), who, having accepted an invitation, did not inform the fellow monks and went to the place of invitation in the morning. Later, donors from other places came, calling for Balananda and other monks. The monks waited for Balananda, but the time passed, and they missed the midday meal. Because of this, the Buddha established the rule: 'If a monk receives an invitation, he should inform the fellow monks so that they know.' Before noon, a sick monk may eat porridge. Furthermore, there are circumstances where one should enter the village before noon but should not inform the fellow monks: for the sake of the Buddha, for the sake of the Dharma, for the sake of the Sangha (community) from all directions, for the sake of a stupa, or for the sake of a sick person, one may enter the village. 'All disciples traveling together who enter a village should inform the Upadhyaya (Upadhyaya, preceptor). If a monk entering a village sees a donor, he should inform the fellow monks so that they know. 'Post-meal refers to eating again after having finished the meal. If the time has not yet passed noon, consuming food by treating it as leftover food is called post-meal. For a sick person, post-meal can be consumed repeatedly without fault. A caregiver, whether or not treating the food as leftover, may consume post-meal. If there is a donor's invitation, one should inform the fellow monks. If there is no donor's invitation, there is no fault in not informing them. If a monk is compatible during the day but not at night, when teaching Bhikkhunis (Bhikkhuni, female monastic), one should teach during the day and not at night. 'If a Bhikkhuni receives the precepts. On the fifteenth day, she should inform the precept teacher, and if she can inform the Sangha (community) on the same day, then on the evening of the fifteenth day, the Bhikkhuni may hold the Posadha (Posadha, bi-monthly assembly). If the Sangha does not gather during the day and she cannot inform the Sangha, then when the time for the Posadha arrives in the evening, she should inform the Sangha. After receiving the precepts, on the sixteenth day, the Bhikkhuni should receive the precepts from the precept teacher, and after receiving the precepts, she may hold the Posadha. If on the fifteenth day, the Bhikkhuni receives the precepts in the great Sangha, she should request the precepts when the Sangha gathers, and she does not need to come later to request them again. If a Bhikkhuni receives full ordination (Upasampada, Buddhist ordination) in the Bhikkhuni Sangha.' --------------------------------------------------------------------------------
Chinese
竟，即昼日大僧中受具足，不应夜来也。 “若比丘尼得长钵，即日施人及作净施，至明相未现不犯。 “若比丘尼得所用器，听畜。十六种器中各畜一，若长者亦即日施人及作净施，至明相未现已来不犯。 “复有昼日相应者，若比丘贪乐坐禅，坐处无有依止师。依止师住处但使一日得往还，遥依止不失。若两寺相去一日得往还、若有守僧伽蓝者，亦得遥依止不失。若比丘同布萨结大界处，极远听一日往还结大界。是名昼相应法也。 “昼夜所应作法，受具、布萨、自恣、与欲、与清净欲、自恣欲、受安居、受功德衣、受三衣不离宿，是名昼夜相应法也。 “复有二日二夜相应法。受具足人与未受具人，二日二夜同宿，第三夜受具者明相未现时应起坐。若客比丘到他寺上，请房舍卧具受已，不语旧住者出外再宿，至第三夜明相未现时，若自来、若遣人来语旧住者善，若不语至明相现得罪。 “若比丘在军中再宿，至第三夜明相未现时，若有时，可与相识者别；若无时，直去出军外明相现不犯。若与相识者辞知不放者，可直去不须辞也。是名二日二夜相应法也。 “三夜相应法者，受具足者与未受具足者三夜同房，至第四夜明相未现时，未受具足者应出界外。若不能出， 现代汉语译本 如果，在白天僧众中接受具足戒，就不应该在晚上进行。 如果比丘尼得到新的钵，可以在当天布施给他人或做为净施，只要在第二天黎明到来之前完成，就不算违犯。 如果比丘尼得到所用的器具，可以允许持有。在十六种器具中，每种可以持有一个。如果器具过多，也可以在当天布施给他人或做为净施，只要在第二天黎明到来之前完成，就不算违犯。 还有与白天相应的规定：如果比丘喜欢坐禅，但坐禅的地方没有依止师（Upajjhaya，戒师）。如果依止师居住的地方，一天之内可以往返，那么遥依止也不算失去依止。如果两个寺庙相距一天之内可以往返，或者有守护僧伽蓝（Sangharama，僧园）的人，也可以遥依止而不算失去依止。如果比丘在同一处举行布萨（Posadha，每半月诵戒仪式）并结大界（Mahasima，大结界），允许最远一天往返的距离来结大界。这些被称为与白天相应的法。 昼夜都应该做的法事包括：受具足戒（Upasampada，比丘戒），布萨（Posadha，每半月诵戒仪式），自恣（Pravarana，僧众互相检举过失的仪式），与欲（Chanda，同意票），与清净欲（Parisuddhi-chanda，声明自己清净的同意票），自恣欲（Pravarana-chanda，请求他人为自己自恣的同意票），受安居（Varsa-upanayika，进入雨季安居），受功德衣（Kathina-astara，接受功德衣），受三衣不离宿（Tikacivara-avippavasa，持有三衣过夜），这些被称为昼夜相应的法。 还有与两日两夜相应的规定：受过具足戒的人与未受过具足戒的人，可以同住两日两夜，到第三夜，受具足戒的人在黎明到来之前应该起身离开。如果客比丘到达其他寺庙，请求房舍卧具并得到允许后，没有告诉原来的住客就出去再住一晚，到第三夜黎明到来之前，如果自己来或派人来告诉原来的住客，这样做是好的；如果不告诉原来的住客，直到黎明到来，就犯戒。 如果比丘在军队中再住一晚，到第三夜黎明到来之前，如果有机会，可以与相识的人告别；如果没有机会，可以直接离开军队，在军队外面等到黎明到来就不算违犯。如果与相识的人告别，但对方不允许离开，可以直接离开，不需要告别。这些被称为两日两夜相应的法。 三夜相应的法是指，受过具足戒的人与未受过具足戒的人同住三夜，到第四夜黎明到来之前，未受具足戒的人应该离开结界之外。如果不能离开，