English
English version Next, when receiving food, one should observe the bowl and wait for the food to arrive. Before the food arrives, one should not prematurely extend the bowl, and even more so, one should not expect to receive excessive food. One should not cover vegetables with food, nor should one cover food with vegetables. If receiving food, one should not place the bowl on top of the food, but should eat with a proper and focused mind. One should not make extremely small morsels to eat, nor should one make extremely large morsels to eat; one should make medium-sized morsels to eat. If the food has not yet arrived, one should not open one's mouth to wait for the food. One should not speak with food in one's mouth, nor should one eat with a frown. One should not eat with a [口*专]㗱 sound, nor should one breathe on the food, nor should one blow on the food, nor should one extend one's tongue to lick the food, nor should one take the food one grain at a time. When receiving food, one should not scold or laugh at others. When receiving food, one should not chew the food on alternating sides of the mouth. One should not click one's tongue while eating. One should not bite the food in half. One should not lick one's fingers. One should not shake one's hands. One should not scrape the bowl with one's tongue. One should not shake the food inside the bowl, piling the food into a tower shape. One should not damage the food while eating. One should not belittle or laugh at the bowl of a fellow Bhiksu (Buddhist monk) sitting nearby. One should not touch the clean water bottle with dirty hands. One should not sprinkle water with rice grains on a fellow Bhiksu sitting nearby. Without asking the householder for rice water, one should not discard it inside the home of a layperson (white-clad person); one should discard leftover food in a designated place. If there is no substitute on the ground, one should not place the bowl by the stream. One should not place the bowl in a dangerous place. One should not place the bowl on a steep cliff. One should not place the bowl. One should not stand by the stream to wash the bowl. One should not wash the bowl in a dangerous place. One should not wash the bowl on a steep cliff. One should not wash the bowl against a strong current. One should not use the bowl to scoop water. One should learn: When another person is sitting and oneself is standing, one should not preach the Dharma to them. When another person is lying down and oneself is sitting, one should not preach the Dharma to them. When another person is sitting on a high seat and oneself is sitting on a low seat, one should not preach the Dharma to them. When another person is walking in front and oneself is walking behind, one should not preach the Dharma to them. When another person is walking on the correct path and oneself is walking on an incorrect path, one should not preach the Dharma to them. One should not preach the Dharma to a person who is covering their head. One should not preach the Dharma to a person who is gathering up their clothes. One should not preach the Dharma to a person who is arranging their clothes and patting their shoulders. One should not preach the Dharma to a person who has both hands crossed over their neck. One should not preach the Dharma to a person who has both hands crossed behind their head. One should not preach the Dharma to a person who has their hair styled into a topknot. One should not preach the Dharma to a person who is wearing a hat. One should not preach the Dharma to a person who is wearing a crown. One should not preach the Dharma to a person who is wearing a garland. --------------------------------------------------------------------------------
Chinese
说法。不应为缠头人说法。不应为乘象人说法。不应为乘马人说法。不应为乘舆人说法。不应为乘坐诸物人说法。不应为着靴人说法。不应为持杖人说法。不应为持刀人说法。不应为持盖人说法。不应为持剑人说法。不应为持兵器人说法。不应为披铠人说法。不得立大小便。不得水中大小便及涕唾呕吐等。不得青草上大小便及洟唾呕吐等。从说法为首。此三十九应当学。中除有病苾刍无犯。除难缘。不得上树过人头。应当学。一百一十二种应当学突吉罗竟。 已上四波罗夷篇。十三僧伽婆尸沙篇。三十尼萨祇波逸底迦。并九十单波逸底迦。共为一百二十波逸底迦篇。四波罗底提舍尼篇。一百一十二应当学篇。总为二百五十三律仪法。受近圆苾刍精进护持者。此是第三了知。应舍相违护持。 第四净自戒律护持者 为净自戒故作布萨法。又为除灭自他身命恶灾难等。结夏安居三月安居竟。作自恣。此三种者是第四净自戒律护持。此广差别义应看余律。 第五依安乐住缘护持者 衣服饮食住处医药。于此四中远离奢乐极苦二边。应以处中而住。此是第五依安乐住缘护持。此有差别义。余略羯磨仪范文中。或广毗奈耶中应看。 第三若有所犯令修补法者 欲除覆藏罪应须发露。 现代汉语译本 不应为缠头人（用布缠头的人）说法。不应为乘象人说法。不应为乘马人说法。不应为乘舆人（乘坐车辆的人）说法。不应为乘坐诸物人说法。不应为着靴人说法。不应为持杖人说法。不应为持刀人说法。不应为持盖人说法。不应为持剑人说法。不应为持兵器人说法。不应为披铠人说法。不得站立着大小便。不得在水中大小便及涕唾呕吐等。不得在青草上大小便及涕唾呕吐等。从说法开始，这三十九条应当学习。其中生病的苾刍（bhiksu，比丘）没有犯戒，除非有困难的因缘。不得上树超过人的头顶。应当学习。一百一十二种应当学习的突吉罗（dukkhata，恶作罪）到此结束。 以上是四条波罗夷（parajika，断头罪）篇，十三条僧伽婆尸沙（sanghavasesa，僧残罪）篇，三十条尼萨祇波逸底迦（nissaggiya pacittiya，舍堕罪），以及九十条单波逸底迦（pacittiya，单堕罪），总共一百二十条波逸底迦（pacittiya，堕罪）篇，四条波罗底提舍尼（patidesaniya，悔过罪）篇，一百一十二条应当学习篇，总共二百五十三条律仪法。受过近圆戒的苾刍（bhiksu，比丘）精进护持这些戒律，这是第三种了知，应当舍弃相违背的行为并护持戒律。 第四，清净自己的戒律并护持： 为了清净自己的戒律，应当举行布萨（uposatha，斋戒）法。又为了消除自己和他人身命的恶灾难等，结夏安居（vassa，雨季安居）三个月，安居结束后，举行自恣（pravarana，解夏）法。这三种是第四种清净自己的戒律并护持。这些广泛的差别意义应当参考其他的律藏。 第五，依靠安乐的住缘来护持： 衣服、饮食、住处、医药，在这四种之中，远离奢华享乐和极端困苦两种极端，应当以中道而住。这是第五种依靠安乐的住缘来护持。这些差别意义，在其他的略式羯磨（karma，业）仪范文中，或者广大的毗奈耶（vinaya，律）中应当参考。 第三，如果有所违犯，应当进行修补的方法： 想要消除覆藏罪，应当需要发露（apatti-desana，忏悔）。
English
English version One should not preach the Dharma to a person with a wrapped head. One should not preach the Dharma to a person riding an elephant. One should not preach the Dharma to a person riding a horse. One should not preach the Dharma to a person riding in a vehicle. One should not preach the Dharma to a person riding on various objects. One should not preach the Dharma to a person wearing boots. One should not preach the Dharma to a person carrying a staff. One should not preach the Dharma to a person carrying a knife. One should not preach the Dharma to a person carrying a parasol. One should not preach the Dharma to a person carrying a sword. One should not preach the Dharma to a person carrying weapons. One should not preach the Dharma to a person wearing armor. One should not urinate or defecate while standing. One should not urinate, defecate, spit, or vomit in the water. One should not urinate, defecate, spit, or vomit on the green grass. Starting with preaching the Dharma, these thirty-nine should be learned. Among them, a sick bhiksu (monk) is not at fault, unless there is a difficult circumstance. One should not climb a tree higher than a person's head. One should learn. The one hundred and twelve types of dukkhata (wrongdoing) that should be learned end here. The above are the four parajika (defeat) rules, the thirteen sanghavasesa (formal meeting) rules, the thirty nissaggiya pacittiya (expiation involving forfeiture) rules, and the ninety pacittiya (expiation) rules, totaling one hundred and twenty pacittiya rules, the four patidesaniya (confession) rules, and the one hundred and twelve rules that should be learned, totaling two hundred and fifty-three rules of discipline. A bhiksu (monk) who has received full ordination should diligently uphold these precepts. This is the third understanding: one should abandon actions that contradict the precepts and uphold them. Fourth, purifying one's own precepts and upholding them: In order to purify one's own precepts, one should perform the uposatha (observance day) practice. Also, in order to eliminate evil disasters to oneself and others' lives, one should observe the vassa (rainy season retreat) for three months. After the retreat, one should perform the pravarana (invitation) ceremony. These three are the fourth way to purify one's own precepts and uphold them. The extensive differences in meaning should be consulted in other Vinaya texts. Fifth, upholding the precepts by relying on comfortable living conditions: Clothing, food, lodging, and medicine: among these four, one should avoid the two extremes of luxurious enjoyment and extreme hardship, and should live in the middle way. This is the fifth way to uphold the precepts by relying on comfortable living conditions. These differences in meaning should be consulted in other abbreviated karma (action) ceremony texts, or in the extensive Vinaya (discipline). Third, if there is a violation, the method for making amends: If one wants to eliminate a concealed offense, one needs to make a apatti-desana (confession). --------------------------------------------------------------------------------
Chinese
欲除所犯罪。应须忏悔。身语未作意中。所有微细罪业。应须防护。为欲羯磨中不作障难。应须守持为令不复更犯。应须治罚。此是第三。若有犯者。再修补法。此广差别义。百一羯磨中应看。若作此受戒护持修补法时。应慎护诸恶。不令损害一切有情。愿获涅槃果。应须护持。 根本说一切有部苾刍习学略法 恭惟略本之始。乃大元世主今上明君。睿智日新。鸿慈天赋。万机之暇。释教是遵。爰有帝师。智慧备足。名称旌显于十方。教理洞明。威德普洽于万汇。能引三聚萨埵。径至三种菩提。复设近圆令正满觉。帝师盛德。心口匪穷。既具种种圣能。致使灯灯传授。有三藏苾刍法救。奉圣主出纶。蒙帝师挥麈集成略本。庶广流通。令含伊罗国人解三种声明。通法词二辩。翰林承旨弹压孙译成畏兀儿文字。宣授诸路释教都总统合台萨哩都通。翻作华言。至元八年上元有五日云。 现代汉语译本： 若要消除所犯的罪业，应当进行忏悔。对于身语意尚未造作，以及已经造作的微细罪业，应当防护，为了使羯磨（Karma，业）中不产生障碍，应当守护坚持，为了使罪业不再重复发生，应当进行惩治。这是第三点。如果有人违犯，再次进行修补的方法。这些广泛的差别意义，应当在《百一羯磨》中查看。如果进行这种受戒、护持、修补的方法时，应当谨慎守护各种恶行，不使其损害一切有情众生，愿获得涅槃（Nirvana，寂灭）的果实，应当护持。 《根本说一切有部苾刍习学略法》 恭敬地追溯此略本的开始，乃是大元世主当今圣明的君主，睿智日新，天生具有广大的慈悲。在处理万机政务的空闲之时，仍然遵奉佛教。于是有帝师，智慧完备充足，名称在十方世界都显著，教理通达明了，威德普遍施及万物。能够引导三聚萨埵（Sattva，有情），直接到达三种菩提（Bodhi，觉悟）。又设置近圆戒使人得以圆满觉悟。帝师的盛大功德，言语难以穷尽。既然具备种种圣妙的能力，以致使佛法之灯代代相传。有三藏苾刍法救，奉圣主的旨意，蒙帝师挥动拂尘集成此略本，希望广泛流通，使包含伊罗国的人民都能理解三种声明，通达法义和辞辩两种辩才。翰林承旨弹压孙将此译成畏兀儿文字，宣授给各路释教都总统合台萨哩都通，再翻译成华语。时间是至元八年上元节后的第五天。
English
English version: If you wish to eliminate the offenses you have committed, you should repent. For subtle sins that have not yet been committed by body, speech, and mind, as well as those that have already been committed, you should guard against them. In order to prevent obstacles in Karma (業), you should protect and uphold. In order to prevent sins from recurring, you should punish them. This is the third point. If someone violates these precepts, they should repeat the method of restoration. These extensive differences in meaning should be consulted in the 'Hundred and One Karmas'. When performing this method of receiving precepts, upholding them, and repairing transgressions, you should carefully guard against all evil deeds, preventing them from harming all sentient beings. May you attain the fruit of Nirvana (寂滅), you should uphold this. 'The Fundamental Sarvastivada Bhikshu's Concise Practice' Respectfully tracing the beginning of this concise text, it is due to the Great Yuan Emperor, the current wise ruler, whose wisdom is renewed daily and who is endowed with great compassion. In his spare time from managing myriad affairs of state, he still reveres Buddhism. Thus, there is the Imperial Teacher, whose wisdom is complete and abundant, whose name is renowned throughout the ten directions, whose teachings are thoroughly understood, and whose virtue universally benefits all beings. He can guide the three aggregates of Sattva (有情) directly to the three types of Bodhi (覺悟). He also established the near-perfect precepts to enable people to attain complete enlightenment. The Imperial Teacher's great merit is inexhaustible. Since he possesses all kinds of sacred abilities, he causes the lamp of the Dharma to be transmitted from generation to generation. There is the Tripitaka Bhikshu Dharma Rescue, who, upon the Holy Lord's decree, and under the Imperial Teacher's guidance, compiled this concise text, hoping to widely circulate it, so that the people including those of the Eluo country can understand the three sciences and master the two kinds of eloquence in Dharma and rhetoric. The Hanlin Compiler Sun translated this into Uyghur script and proclaimed it to the Buddhist General Controller of all routes, Hatai Saldotong, and then translated it into Chinese. The date is the fifth day after the Lantern Festival in the eighth year of Zhiyuan. --------------------------------------------------------------------------------