English
English version If the seating is not in accordance with the Dharma, and there are those who **(the original text is missing here, referring to non-compliant behavior)**, the senior monk should snap his fingers to inform the middle and junior monks. If they still do not realize, a messenger should be sent to inform them. The senior monk should manage all matters in the Sangha. When the middle-ranking monks are seated in the Sangha, they should observe whether the senior and junior monks are seated in accordance with the Dharma, and whether their robes cover their bodies properly. If it is not in accordance with the Dharma, they should snap their fingers to inform them. If they still do not realize, they should inform the person in charge of Dharma, and have them send a messenger to inform them. When the senior monk realizes it himself, he should tell the junior monks: 'Elder, be aware of yourself.' Towards the senior monk, one should offer, respect, revere, and praise. This is the duty of the middle-ranking monk. The rules for junior monks sitting in the Sangha. After the assembly is seated, they should observe the senior and middle-ranking monks, whether their seating and robes are in accordance with the Dharma. If it is not in accordance with the Dharma, they should snap their fingers to inform them. If they still do not know, they should also send the person in charge of Dharma to inform them: 'Virtuous One, be aware of yourself.' Towards the senior and middle-ranking monks, one should also offer, respect, revere, and praise. The junior monks in the Sangha should fetch water to sprinkle the ground and sweep it clean, and light a fire in the Sangha's bathroom. All the duties that the Buddha has prescribed for the junior monks should be performed. This is the duty of the junior monk. From zero to nine years of monastic seniority (戒腊, jiè là), they are called junior monks. From ten to nineteen years of monastic seniority, they are called middle-ranking monks. From twenty to forty-nine years of monastic seniority, they are called senior monks. Those with more than fifty years of monastic seniority, who are respected by kings, elders, and renunciants, are called venerable elders (耆旧长宿, qí jiù cháng xiǔ). All the practices that monks should follow should be learned, learning to uphold the precepts purely. Those who uphold the precepts purely are able to uphold all the precepts established by the Buddha, without the slightest violation, therefore they are called upholders of pure precepts. The mind precept (心戒, xīn jiè) refers to the dhyana (禅, chán) precept, maintaining the mind without distraction, in accordance with samadhi (定, dìng), therefore it is called attaining the mind precept. The pure wisdom precept (净慧戒, jìng huì jiè) refers to guarding this wisdom without letting it be scattered, attaining the sight of the Four Noble Truths (四谛, sì dì), it is called the pure wisdom precept. All people who have faith and uphold the precepts should think like this: 'If one violates even a subtle precept, one should generate a fearful mind, no different from violating a major precept.' Those who uphold the precepts in this way have pure conduct (梵行, fàn xíng), and the Pratimoksha (波罗提木叉, bō luó tí mù chā) precepts that they uphold are also pure, and all should cultivate body karma and speech --------------------------------------------------------------------------------
Chinese
业意业令成就善行，乃至能防身口意不作十恶。是名一切人所行法。 “尔时世尊在毗舍离。诸离车子等设食请僧，有种种美食。僧食过多皆患不乐。耆婆医王观病处药，若得浴室此病可差，复欲令祇桓精舍中浴室得立。以是因缘比丘往白世尊。佛听诸比丘作浴室。浴室法，应垒泥作，若土不可得处用木作之，当以泥涂。此浴室中一壁下燃火令热，余壁下敷床洗浴。入浴室洗法。随上座，须热当闭户、须冷当开，下座不得违上座。入浴室洗时，上座应先入，取好床洗浴。此入浴室中洗法，因六群比丘佛制也。又一时比丘共俗人入浴室洗，佛闻之不听，比丘不得与白衣一时浴室中共洗，若有笃信檀越听之。后一时诸比丘皆裸身入浴室中共洗，各各相视皆生惭愧。因此展转乃彻世尊。佛言：‘从今已去，不听裸身共入浴室洗，复不得相洗。若一有衣一无衣，有衣得与无衣者淋水亦得洗之，无衣者不得灌水洗他。若浴室去水远者，听浴室中安池水，亦得凿井。’入浴室洗法如是应广知。入浴室洗僧中上座，若见浴室中大热，小开户令暂冷。复应为入浴室众僧说洗因缘，洗者不为严身净洁故洗，当为说厌患身法，复为说调伏心法，当生慈心，为令得少欲知足而为说法。复更为说，此澡浴者不为余缘，但欲令除身中风冷病 现代汉语译本 通过专注行为和意图，从而成就善行，甚至能够防止身、口、意做出十种恶行。这被称为一切人应当奉行的法则。 当时，世尊在毗舍离城。当地的离车族人等准备了斋饭，邀请僧众，提供了各种美食。僧众食用过多，都感到身体不适。耆婆（Jivaka，著名医生）医王观察病情后开了药方，认为如果能有浴室，这种病就可以痊愈。他又想在祇桓精舍（Jetavana-vihara）中建造浴室。因为这个缘故，比丘们去禀告世尊。佛陀允许比丘们建造浴室。浴室的建造方法是，应该用泥土垒砌，如果无法获得泥土的地方，可以用木头建造，然后用泥土涂抹。这种浴室中，在一面墙下点火使其变热，在另一面墙下铺设床铺供人洗浴。进入浴室洗浴的方法是，要遵从上座（长老），需要热的时候就关上门，需要冷的时候就打开门，下座不得违背上座的意愿。进入浴室洗浴时，上座应该先进入，选择好的床铺洗浴。这种进入浴室洗浴的方法，是由于六群比丘（group of six monks）的缘故，佛陀才制定的。又一次，比丘和俗人一起进入浴室洗浴，佛陀听闻后不允许，比丘不得与在家居士同时在浴室中共浴，除非得到笃信的施主允许。后来，比丘们都裸身进入浴室中共浴，互相看到后都感到惭愧。这件事辗转传到了世尊那里。佛陀说：‘从今以后，不允许裸身一起进入浴室洗浴，也不得互相搓背。如果一人有衣服，一人没有衣服，有衣服的人可以给没有衣服的人淋水，也可以帮他洗浴，没有衣服的人不得给他人淋水洗浴。如果浴室离水源较远，允许在浴室中设置水池，也可以凿井。’进入浴室洗浴的方法应该广泛了解。进入浴室洗浴的僧众中的上座，如果看到浴室中太热，可以稍微打开门让它暂时凉快一下。还应该为进入浴室的僧众讲解洗浴的因缘，洗浴不是为了装饰身体、清洁身体，应当为他们讲解厌离身体的方法，还要为他们讲解调伏内心的方法，应当生起慈悲心，为了让他们少欲知足而为他们说法。还要为他们说，这种洗浴不是为了其他原因，只是为了去除身体中的风寒疾病。
English
English version By focusing intention and action, one can accomplish virtuous deeds, even preventing the body, speech, and mind from committing the ten evils. This is called the practice that all people should follow. At one time, the World Honored One was in Vaishali (a city in ancient India). The Licchavi (a clan in ancient India) people and others prepared food and invited the Sangha (Buddhist monastic order), offering various delicacies. The Sangha ate too much and felt unwell. Jivaka (a famous physician), the king of physicians, observed their condition and prescribed medicine, believing that if there were a bathhouse, the illness could be cured. He also wanted to build a bathhouse in Jetavana-vihara (a famous monastery). Because of this, the Bhikkhus (monks) went to inform the World Honored One. The Buddha allowed the Bhikkhus to build a bathhouse. The method of building a bathhouse is to build it with mud, and if mud is not available, use wood and then cover it with mud. In this bathhouse, a fire should be lit under one wall to heat it, and beds should be placed under the other wall for bathing. The method of entering the bathhouse is to follow the senior monks (elders). Close the door when heat is needed, and open the door when coolness is needed. Junior monks should not disobey the senior monks. When entering the bathhouse, the senior monks should enter first and choose a good bed to bathe. This method of entering the bathhouse was established by the Buddha because of the group of six monks (a group of troublesome monks). Another time, Bhikkhus and laypeople entered the bathhouse together. The Buddha forbade it upon hearing this, and Bhikkhus should not bathe together with laypeople in the bathhouse at the same time, unless permitted by devout donors. Later, the Bhikkhus all entered the bathhouse naked and felt ashamed when they saw each other. This matter was eventually reported to the World Honored One. The Buddha said, 'From now on, it is not allowed to enter the bathhouse naked together, nor to scrub each other's backs. If one person has clothes and the other does not, the person with clothes can pour water on the person without clothes and help them bathe, but the person without clothes should not pour water on others to wash them. If the bathhouse is far from the water source, it is allowed to set up a pool in the bathhouse, or to dig a well.' The method of entering the bathhouse should be widely understood. The senior monk in the Sangha who enters the bathhouse, if he sees that the bathhouse is too hot, can slightly open the door to let it cool down temporarily. He should also explain the causes and conditions of bathing to the Sangha who enter the bathhouse, that bathing is not for decorating the body or cleaning the body, but should explain to them the method of being disgusted with the body, and also explain to them the method of taming the mind, and should generate compassion, and speak Dharma (teachings) to them in order to make them have few desires and be content. He should also tell them that this bathing is not for other reasons, but only to remove the wind and cold diseases in the body. --------------------------------------------------------------------------------
Chinese
，得安隐行道故洗。是名浴室中上座所作法用。 “共行弟子共宿弟子奉事和尚阿阇梨，和尚阿阇梨畜弟子法，此皆如上文所说。 “沙弥法。沙弥得除草净地、取杨枝取花果，取来已应白和尚，和尚阿阇梨应当受取受用。沙弥法应知惭愧，应善住奉事师法中、不应懈怠放恣，应当自慎身口卑已敬人，应常乐持戒莫乐调戏，亦不应自恃才力。复莫轻躁，应知惭耻。复不应说无定乱言，敢有言说应庠序合理。常应自知净不净法，常应随逐和尚阿阇梨读诵经法，一切僧中有所作皆不得违逆。如是广知。 “共伴行时前行比丘法，在前应回顾看后者，所著衣齐整不？不参差不？不骞缩不？不摄心不？作不威仪行不？若入他家于妙色上不起染心不？若见珍琦异宝不起盗心不？有比丘僧遣比丘到檀越边忏悔，受使比丘到檀越舍，在前入应作如是语语檀越言：‘此比丘众僧已谪罚竟，可受此比丘忏悔。’是名前行比丘法。所以言前行者，受僧使往先入檀越舍语，名为前行。又复同道来时，僧遣此比丘引道在前到檀越处，亦名在前。 “后行比丘应成就五法：一行时不应在前而去。二不得远在后，要次后而行。三前比丘若是和尚阿阇梨若是上座，其所言说不得违逆，若问行道诵经所修之业，皆应实答不得藏 现代汉语译本： 得安稳地修行，所以要洗浴。这叫做浴室中上座所应做的法事。 共同修行的弟子、共同居住的弟子，侍奉和尚（Upadhyaya，亲教师）和阿阇梨（Acarya，轨范师），和尚和阿阇梨教养弟子的方法，这些都如上文所说。 沙弥（Sramanera，出家男子）的戒律。沙弥可以去除草、清理场地，可以取杨枝（齿木）、取花果，取来后应该禀告和尚，和尚和阿阇梨应当接受并使用。沙弥应当知惭愧，应当安住于奉事师长的戒律中，不应该懈怠放纵，应当谨慎自己的身口，谦卑恭敬他人，应当常常乐于持戒，不要喜欢调戏，也不应该自恃才力。不要轻率急躁，应当知道惭愧。也不应该说没有根据的胡言乱语，如果说话，应当有条理、合乎道理。常常应当知道什么是清净的法，什么是不清净的法，常常应当跟随和尚和阿阇梨读诵经法，僧团中有所作为都不得违逆。应当广泛地了解这些。 共同行走时，走在前面的比丘（Bhiksu，出家男子）应当这样做：在前面应当回头看后面的人，所穿的衣服是否整齐？是否不参差不齐？是否不卷缩？是否摄心？行为是否威仪？如果进入他人家中，对于美色是否不起贪染之心？如果见到珍奇的宝物是否不起盗窃之心？如果有比丘僧派遣比丘到施主（Dānpati，檀越）处忏悔，接受僧团派遣的比丘到达施主家，在前面进入时应当这样对施主说：‘这位比丘众僧已经惩罚完毕，可以接受这位比丘的忏悔。’这叫做走在前面的比丘应做的事。之所以说走在前面，是因为接受僧团的派遣，先进入施主家告知，叫做走在前面。又一同来的时候，僧团派遣这位比丘在前面引路到施主处，也叫做走在前面。 走在后面的比丘应当成就五种品德：一、行走时，不应该走在前面。二、不得远远地落在后面，要依次序在后面行走。三、前面的比丘如果是和尚、阿阇梨、上座，他们所说的话不得违逆，如果问及修行、诵经、所修的功课，都应当如实回答，不得隐瞒。