English
English version: The Dharma assembly dwells. If one dwells in a Dharma assembly without being invited and without relying on others who know the Dharma, the assembly that accuses him incurs a Dukkhata offense. (If the Sangha resides, and they reside without being invited or relying on other knowledgeable people, then those who accuse them will commit a Dukkhata offense.) Having attained independence, being able to liberate others, and having disciples, one should then purify body, speech, clothing, and food. To purify the body is to wash after urinating and defecating, and to cut the nails of the ten fingers. To purify the mouth is to chew a twig of the tooth-cleaning tree, rinse the mouth, and scrape the tongue. If one does not wash after urinating and defecating, one incurs a Dukkhata offense, and one is not allowed to sit on the clean seats of the Sangha, nor to prostrate to the Three Jewels; even if one prostrates, there is no merit. If one does not chew a twig of the tooth-cleaning tree before eating, taking medicine, or drinking, one incurs three Dukkhata offenses. If one goes to a village without clean clothes, one incurs a Dukkhata offense. Clean food is that which has not been touched by a senior monk, is not eaten or lodged with untrustworthy people, is not in unclean vessels, is not in bowls that have not been washed with soapberry, does not use wooden vessels or eat inside them, and is not obtained by self-cultivation or selling. Such are clean clothes. The reason for clean clothes is to sit properly. Regarding food, when the Buddha first attained enlightenment, after a woman who offered rice porridge finished offering the porridge, he thought to himself, 'If there are ordained disciples, how should they sit? How should they eat?' Observing the Dharma of all Buddhas, they all wear clean clothes, sit with one shoulder exposed, and eat in one sitting. 'My disciples should also follow this Dharma.' The reason for wearing clean clothes is to create a boundary, which can prevent violations of various precepts. The reason for sitting properly is for the sake of clean clothes, to oppose worldly customs, and to make it easier to eat while sitting on the grass. Because of sitting improperly, one incurs nine Dukkhata offenses: first, extending the feet forward; second, spreading the feet wide; third, shaking the body; fourth, raising the knees; fifth, crossing the legs; sixth, letting the Sanghati robe hang down and cover the feet; seventh, raising the feet; eighth, piling up the feet; ninth, piling up the thighs—all of these incur Dukkhata offenses. Because of not sitting properly, one incurs three Dukkhata offenses. The reason for sitting to receive incense is that in the country of Daboguo (达波国), where monks resided, women touched the monks' hands while offering incense, causing them to develop lust and immediately abandon the path. The teacher asked the reason, and they explained the cause. Because of this, it was reported to the Buddha, and the Buddha then established a precept: if one stands to receive incense, one incurs a Dukkhata offense. The reason for not eating one meal multiple times is that if one has to work, beg for food, or wash utensils, it hinders half a day's work and increases the bonds of lust, anger, and delusion, and further -------------------------------------------------------------------------------- 不异于俗人，是以一食。
Chinese
上虽知沙门仪法种种别异，未论出家人所作业务。业务者，一者坐禅、二者诵经法、三者劝化众事。若具足作三业者，是应出家人法。若不行者，徒生徒死，或有受苦之因。 若比丘成就是十法，得度人授人具足戒，成就威仪畏慎小罪，多闻能持师所说法，善诵二部律分别其义，能教弟子增戒学、增心学、增慧学，能除弟子疑亦能使人除其疑，能治弟子病亦能使人治其病，若弟子生恶邪见，能教令舍亦能教人使令舍，若弟子国土觉起，能回其意亦能使人回之。若满十岁、若过十岁，有成就十法，应授人具足戒。知重罪、知轻罪、知粗罪、知有余罪、知无余罪、知有羯磨罪、知无羯磨罪因缘，满十岁、若过十岁，有成就五法，应授人具足戒，能教弟子增戒学、增心学、增慧学，所行审谛系念在前。有成就五法：三法如上，聪明、辩才。有成就五法：戒成就、定成就、慧成就、解脱成就、解脱知见成就。有成就五法：自住戒教人住戒、自住定教他住定、自住慧教他住慧、自住解脱教他住解脱、自住解脱知见教他住解脱知见。又成就五法：成就无学戒众、无学定众、无学慧众、无学解脱众、无学解脱知见众。又成就五法：能教弟子增上戒、增上梵行、知犯不犯、知悔过未悔过、满十岁 现代汉语译本：和普通人没什么区别，所以只吃一顿饭。 皇上虽然知道沙门（Śrāmaṇa，指佛教出家修行者）的仪轨法度种种不同，但还没有讨论出家人所应做的事务。这些事务包括：一是坐禅（dhyāna，佛教禅定修行），二是诵经说法，三是劝导教化众生。如果能圆满地做到这三件事，才符合出家人的身份。如果不能做到，就只是徒劳地活着和死去，甚至可能种下受苦的因。 如果比丘（bhikkhu，佛教出家男众）成就了以下十种功德，就可以度人并授予具足戒（upasampadā，佛教出家戒）：成就威仪，对小罪也心怀畏惧谨慎；博学多闻，能够记住师父所说的法；能够熟练背诵两部律（Vinaya，佛教戒律），并能分辨其中的含义；能够教导弟子增进戒学（śīla-śikṣā，戒律方面的学习）、增进心学（citta-śikṣā，禅定方面的学习）、增进慧学（prajñā-śikṣā，智慧方面的学习）；能够消除弟子的疑惑，也能帮助其他人消除疑惑；能够治疗弟子的疾病，也能帮助其他人治疗疾病；如果弟子产生了错误的邪见，能够教导他舍弃，也能教导其他人舍弃；如果弟子对自己的国土产生执着，能够转变他的想法，也能帮助其他人转变想法。如果年满十岁或超过十岁，具备这十种功德，就可以授予具足戒。了解重罪、了解轻罪、了解粗罪、了解有余罪、了解无余罪、了解有羯磨（karma，佛教业力）罪的因缘、了解没有羯磨罪的因缘，年满十岁或超过十岁，具备这五种功德，就可以授予具足戒：能够教导弟子增进戒学、增进心学、增进慧学，所作所为审慎谛实，系念于当下。具备这五种功德：前三种功德如上所述，再加上聪明、辩才。具备这五种功德：戒成就（śīla-sampadā，戒律方面的成就）、定成就（samādhi-sampadā，禅定方面的成就）、慧成就（prajñā-sampadā，智慧方面的成就）、解脱成就（vimutti-sampadā，从烦恼中解脱的成就）、解脱知见成就（vimutti-ñāṇa-dassana-sampadā，对解脱的知见方面的成就）。具备这五种功德：自己安住于戒律，教导他人安住于戒律；自己安住于禅定，教导他人安住于禅定；自己安住于智慧，教导他人安住于智慧；自己安住于解脱，教导他人安住于解脱；自己安住于解脱知见，教导他人安住于解脱知见。又具备这五种功德：成就无学戒众（aśaikṣa-śīla-gaṇa，不再需要学习的戒律团体）、无学定众（aśaikṣa-samādhi-gaṇa，不再需要学习的禅定团体）、无学慧众（aśaikṣa-prajñā-gaṇa，不再需要学习的智慧团体）、无学解脱众（aśaikṣa-vimutti-gaṇa，不再需要学习的解脱团体）、无学解脱知见众（aśaikṣa-vimutti-ñāṇa-dassana-gaṇa，不再需要学习的解脱知见团体）。又具备这五种功德：能够教导弟子增上戒（adhisīla，更高的戒律）、增上梵行（adhibrahmacariya，更高的清净行为），知道什么是犯戒、什么是不犯戒，知道什么是已经忏悔过、什么是尚未忏悔过，年满十岁。
English
English version: No different from ordinary people, therefore eating only one meal. Although the Emperor knows that the Śrāmaṇa's (Buddhist renunciates) rituals and rules are different in various ways, he has not yet discussed the duties that renunciates should perform. These duties include: first, sitting in meditation (dhyāna, Buddhist meditative practice); second, reciting scriptures and expounding the Dharma; and third, encouraging and converting sentient beings. If one can fully accomplish these three tasks, then one is worthy of being a renunciate. If one cannot do so, one is merely living and dying in vain, and may even sow the seeds of suffering. If a bhikkhu (Buddhist monk) has accomplished these ten qualities, he may ordain others and grant them the full ordination (upasampadā, Buddhist ordination): he has accomplished deportment, and is fearful and cautious of even minor offenses; he is learned and able to remember the Dharma spoken by his teacher; he is able to recite the two Vinayas (Buddhist monastic rules) fluently and distinguish their meanings; he is able to teach his disciples to increase their learning in morality (śīla-śikṣā, training in ethics), increase their learning in mind (citta-śikṣā, training in concentration), and increase their learning in wisdom (prajñā-śikṣā, training in wisdom); he is able to dispel his disciples' doubts, and also able to help others dispel their doubts; he is able to heal his disciples' illnesses, and also able to help others heal their illnesses; if his disciples develop wrong views, he is able to teach them to abandon them, and also able to teach others to abandon them; if his disciples become attached to their own country, he is able to change their minds, and also able to help others change their minds. If he is ten years old or older, and possesses these ten qualities, he may grant full ordination. He knows the grave offenses, knows the minor offenses, knows the coarse offenses, knows the offenses with remainder, knows the offenses without remainder, knows the causes and conditions of offenses with karma (Buddhist concept of action and consequence), knows the causes and conditions of offenses without karma, if he is ten years old or older, and possesses these five qualities, he may grant full ordination: he is able to teach his disciples to increase their learning in morality, increase their learning in mind, and increase their learning in wisdom, and his actions are careful and mindful, with attention focused on the present. He possesses these five qualities: the first three qualities are as above, plus intelligence and eloquence. He possesses these five qualities: accomplishment in morality (śīla-sampadā, accomplishment in ethics), accomplishment in concentration (samādhi-sampadā, accomplishment in meditation), accomplishment in wisdom (prajñā-sampadā, accomplishment in wisdom), accomplishment in liberation (vimutti-sampadā, accomplishment in freedom from afflictions), and accomplishment in the knowledge and vision of liberation (vimutti-ñāṇa-dassana-sampadā, accomplishment in the knowledge and vision of freedom). He possesses these five qualities: he dwells in morality himself and teaches others to dwell in morality, he dwells in concentration himself and teaches others to dwell in concentration, he dwells in wisdom himself and teaches others to dwell in wisdom, he dwells in liberation himself and teaches others to dwell in liberation, and he dwells in the knowledge and vision of liberation himself and teaches others to dwell in the knowledge and vision of liberation. He also possesses these five qualities: he has accomplished a community of those with no more to learn in morality (aśaikṣa-śīla-gaṇa, community of those who have completed their training in ethics), a community of those with no more to learn in concentration (aśaikṣa-samādhi-gaṇa, community of those who have completed their training in concentration), a community of those with no more to learn in wisdom (aśaikṣa-prajñā-gaṇa, community of those who have completed their training in wisdom), a community of those with no more to learn in liberation (aśaikṣa-vimutti-gaṇa, community of those who have completed their training in freedom), and a community of those with no more to learn in the knowledge and vision of liberation (aśaikṣa-vimutti-ñāṇa-dassana-gaṇa, community of those who have completed their training in the knowledge and vision of freedom). He also possesses these five qualities: he is able to teach his disciples higher morality (adhisīla, higher ethics), higher pure conduct (adhibrahmacariya, higher pure conduct), knows what is an offense and what is not an offense, knows what has been repented and what has not been repented, and is ten years old. --------------------------------------------------------------------------------