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45。 我不会一口一口的吃一件食物 （水果等等除外）。Sekhiya。
46。 I will not eat stuffing out the cheeks： a training to be observed。
46。 我不会狼吞虎咽的进食。Sekhiya。
47。 I will not eat shaking （food off） the hand： a training to be observed。
47。 我进食时不会用手甩掉食物。Sekhiya。
48。 I will not eat scattering rice about： a training to be observed。
48。 我进食时不会撒落饭粒。Sekhiya。
49。 I will not eat sticking out the tongue： a training to be observed。
49。 我进食时不会把舍头伸出来。Sekhiya。
50。 I will not eat smacking the lips： a training to be observed。
50。 我进食时不会把嘴唇互击出来。Sekhiya。
51。 I will not eat making a slurping noise： a training to be observed。
51。 我进食时不会发出噪音。Sekhiya。
52。 I will not eat licking the hands： a training to be observed。
52。 我进食时不会舔我的手。Sekhiya。
53。 I will not eat licking the bowl： a training to be observed。
53。 我进食时不会舔我的钵。Sekhiya。
54。 I will not eat licking the lips： a training to be observed。
54。 我进食时不会舔我的嘴唇。Sekhiya。
55。 I will not accept a water vessel with a hand soiled by food： a training to be observed。
55。 我手被食物弄脏时不会接过杯子。Sekhiya。
56。 I will not； in an inhabited area； throw away bowl…rinsing water that has grains of rice in it： a training to be observed。
56。 我在有人住的地方不会洒清理钵的水 （有饭粒在里面）。Sekhiya。
第三章： 十六条关于说法
57。 I will not teach Dhamma to a person with an umbrella in his hand and who is not ill： a training to be observed。
57。 我不会对一位无病且手中拿着雨伞的人说法。Sekhiya。
58。 I will not teach Dhamma to a person with a staff in his hand and who is not ill： a training to be observed。
58。 我不会对一位无病且手中拿着拐杖的人说法。Sekhiya。
59。 I will not teach Dhamma to a person with a knife in his hand and who is not ill： a training to be observed。
59。 我不会对一位无病且手中拿着刀的人说法。Sekhiya。
60。 I will not teach Dhamma to a person with a weapon in his hand and who is not ill： a training to be observed。
60。 我不会对一位无病且手中拿着武器的人说法。Sekhiya。
61。 ＇62＇ I will not teach Dhamma to a person wearing non…leather ＇leather＇ footwear who is not ill： a training to be observed。
61。 ＇62＇ 我不会对一位无病且脚穿着皮 ＇非皮＇ 鞋的人说法。Sekhiya。
63。 I will not teach Dhamma to a person in a vehicle and who is not ill： a training to be observed。
63。 我不会对一位无病且在车上的人说法。Sekhiya。
64。 I will not teach Dhamma to a person lying down who is not ill： a training to be observed。
64。 我不会对一位无病且躺着的人说法。Sekhiya。
65。 I will not teach Dhamma to a person who sits holding up his knees and who is not ill： a training to be observed。
65。 我不会对一位无病且坐着抱着膝盖的人说法。Sekhiya。
66。 I will not teach Dhamma to a person wearing headgear who is not ill： a training to be observed。
66。 我不会对一位无病且戴着头饰的人说法。Sekhiya。
67。 I will not teach Dhamma to a person whose head is covered （with a robe or scarf） and who is not ill： a training to be observed。
67。 我不会对一位无病且头盖着袍或丝巾的人说法。Sekhiya。
68。 Sitting on the ground； I will not teach Dhamma to a person sitting on a seat who is not ill： a training to be observed。
68。 我 （坐在地上） 不会对一位无病且坐在座位上的人说法。Sekhiya。
69。 Sitting on a low seat； I will not teach Dhamma to a person sitting on a high seat who is not ill： a training to be observed。
69。 坐在低的座位，我不会对一位无病且坐在高的座位上的人说法。Sekhiya。
70。 Standing； I will not teach Dhamma to a person sitting who is not ill： a training to be observed。
70。 我 （站着） 不会对一位无病且坐着的人说法。Sekhiya。
71。 Walking behind； I will not teach Dhamma to a person walking ahead who is not ill： a training to be observed。
71。 我 （走在后面） 不会对一位无病且走在前面的人说法。Sekhiya。
72。 Walking beside a path； I will not teach Dhamma to a person walking on the path and who is not ill： a training to be observed。
72。 我 （走在道路旁） 不会对一位无病且走在道路上的人说法。Sekhiya。
第四章： 三条各样的规定
73。 Not being ill； I will not defecate or urinate while standing： a training to be observed。
73。 我无病时不会站着大便或小便。Sekhiya。
74。 Not being ill； I will not defecate； urinate； or spit on living crops： a training to be observed。
74。 我无病时不会站着大便，小便，或吐口水在有人栽种的植物上。Sekhiya。
75。 Not being ill； I will not defecate； urinate； or spit in water： a training to be observed。
75。 我无病时不会站着大便，小便，或吐口水在下面有土的水里。Sekhiya。
七灭诤法（Adhikarana…Samatha）
比丘须依此解决争论的问题。
1。 A verdict 〃in the presence of〃 should be given。 This means that the formal act settling the issue must be carried out in the presence of the munity； in the presence of the individuals； and in the presence of the Dhamma and Vinaya。
1。 必须有僧团的判决，当事人须在场，经法和律藏须在场。Adhikarana…Samatha。
2。 A verdict of mindfulness may be given。 This is the verdict of innocence given in an accusation； based on the fact that the accused remembers fully that he did not mit the offense in question。
2。 可用专心的判决来解决 （被无辜控告）。Adhikarana…Samatha。
3。 A verdict of past insanity may be given。 This is another verdict of innocence given in an accusation； based on the fact that the accused was out of his mind when he mitted the offense in question and so is absolved of any responsibility for it。
3。 可用过去的疯狂行为来判决解决 （被无辜控告，当时是不用心，无心的）。Adhikarana…Samatha。
4。 Acting in accordance with what is admitted。 This refers to the ordinary confession of offenses； where no formal interrogation is involved。 The confession is valid only if in accord with the facts； e。g。，a bhikkhu actually mits a pacittiya offense and then confesses it as such； and not as a stronger or lesser offense。 If he were to confess it as a dukkata or a sanghadisesa； that would be invalid。
4。 和被允许的作为相符 （如犯 Pacittiya 只需告白，而如果是 Sanghadisesa 在此则不能用）。Adhikarana…Samatha。
5。 Acting in accordance with the majority。 This refers to cases in which bhikkhus are unable to settle a dispute unanimously； even after all the proper procedures are followed； and in the words of the Canon are 〃wounding one another with weapons of the tongue。〃 In cases such as these； decisions can be made by majority vote。
5。 以多数表决。Adhikarana…Samatha。
6。 Acting in accordance with the accused's further misconduct。 This refers to cases where a bhikkhu admits to having mitted the offense in question only after being formally interrogated about it。 He is then to be reproved for his actions； made to remember the offense and to confess it； after which the munity carries out a formal act of 〃further misconduct〃 against him as an added punishment for being so uncooperative as to require the formal interrogation in the first place。
6。 若比丘一直到僧团集合才承认错误，僧团以 「更多行为不端」 表决 （因之前不合作和不承认）。Adhikarana…Samatha。
7。 Covering over as with grass。 This refers to situations in which both sides of a dispute realize that； in the course of their dispute； they have done much that is unworthy of a contemplative。 If they were to deal with one another for their offenses； the only result would be greater divisiveness。 Thus if both sides agree； all the bhikkhus gather in one place。 （According to the mentary； this means that all bhikkhus in the sima must attend。 No one should send his consent； and even sick bhikkhus must go。） A motion is made to the entire group that this procedure will be followed。 One member of each side then makes a formal motion to the members of his faction that he will make a confession for them。 When both sides are ready； the representative of each side addresses the entire group and makes the blanket confession； using the form of a motion and one announcement （ natti…dutiya…kamma ）。
7。 两边皆发现争论只会造成分离，并用仪式告白解决。Adhikarana…Samatha。