English
English version: One washes to obtain peaceful and secure practice of the path. This is called the Dharma practice performed by the senior monk in the bathhouse. Disciples who practice together, disciples who live together, serve the Upadhyaya (preceptor) and Acarya (teacher). The methods by which the Upadhyaya and Acarya nurture disciples are all as described above. The rules for a Sramanera (novice monk). A Sramanera may remove grass and clean the ground, may fetch toothpicks (twig for cleaning teeth), and may fetch flowers and fruits. After fetching them, he should report to the Upadhyaya, who should accept and use them. A Sramanera should know shame and remorse, should dwell well in the practice of serving the teacher, should not be lazy or indulgent, should be careful of his body and speech, be humble and respectful to others, should always delight in upholding the precepts and not delight in teasing, and should not rely on his own talent and strength. Furthermore, do not be rash, and should know shame. Furthermore, one should not speak unfounded or chaotic words, and if one speaks, it should be orderly and reasonable. One should always know what is pure and impure Dharma, and should always follow the Upadhyaya and Acarya in reciting the scriptures. In all matters of the Sangha (community), one must not disobey. One should know these things extensively. When walking together, the Bhiksu (monk) walking in front should do this: He should look back at those behind him to see if their clothes are neat, not uneven, not shrunken, not composed, and if their behavior is dignified. If entering another's home, does he not give rise to defiled thoughts towards beautiful sights? If seeing rare and precious treasures, does he not give rise to thoughts of theft? If a Bhiksu Sangha sends a Bhiksu to a Dānpati (donor) to repent, the Bhiksu sent by the Sangha, upon entering the donor's house, should say to the donor: 'This Bhiksu has completed his punishment by the Sangha, and you may accept this Bhiksu's repentance.' This is called the practice of the Bhiksu walking in front. The reason for saying 'walking in front' is that he is sent by the Sangha to enter the donor's house first to inform them, which is called 'walking in front.' Also, when coming together, if the Sangha sends this Bhiksu to lead the way to the donor's place, it is also called 'walking in front.' The Bhiksu walking behind should accomplish five qualities: First, when walking, he should not walk in front. Second, he should not lag far behind, but should walk in order behind. Third, if the Bhiksu in front is the Upadhyaya, Acarya, or senior monk, he must not disobey their words. If asked about practice, reciting scriptures, or the work he is cultivating, he should answer truthfully and not conceal anything. --------------------------------------------------------------------------------
Chinese
隐，除得禅得圣果。若前有所说善法胜者，应随喜赞叹。四若有不达忘误处，应语此处所说不合佛意。夫欲语，不是处者，要屏猥语。五若得如法财及投钵中所得，皆应为取料理。是名后比丘五德。 “若比丘为在家人作师教化作福田者，有五事不得：一不应依此檀越舍止住。二不应系心贪其利养。三不应为檀越总说法示教利喜，应别教转修余法。余法者，布施持戒受八斋法，如是一一说之。四不得与在家人戏乐共相娱乐。五不得系心常欲相见。复有五事不得：一若檀越未亲旧处，不得强作旧意而往；二复不得求其形势料理檀越家业；三不得私共檀越窃言；四不中语檀越良时吉日祠祀鬼神；五不得于亲旧檀越处过度所求。比丘应成就五法，当为檀越尊重恭敬。何者为五？一者非亲旧处不应往返；二不自求形势料理檀越家业；三不共檀越窃言令他家中生疑；四不教檀越良时吉日祠祀鬼神；五不过度所求。 “比丘入檀越家，应成就五法：一入时小语；二敛身口意业；三摄心卑恭而行；四收摄诸根；五威仪庠序发人善心。是名入檀越舍五法用。 “比丘有九事：一知檀越心，不应坐说法。若比丘入他舍时，檀越虽为礼拜，知不实生恭敬心者，不应坐。二虽往迎逆，心不殷重亦不应坐。三虽让令坐，知心 现代汉语译本： 隐居，通过修行禅定获得圣果。如果之前有人说了更好的善法，应该随喜赞叹。四、如果有人不理解或遗漏错误的地方，应该指出此处所说不符合佛意。如果要说，对于不合适的地方，要私下委婉地说。五、如果得到如法的财物以及钵中所得的食物，都应该负责处理。这叫做后来的比丘应具备的五种德行。 ‘如果比丘为在家居士做导师，教化他们，作为他们的福田，有五件事是不可以做的：一、不应该依赖这位施主的住所居住。二、不应该心思放在贪图他的供养上。三、不应该为施主全面地说法，开示教导，令其欢喜，应该分别教导他们修习其他法门。其他的法门，比如布施、持戒、受八斋戒等，像这样一一解说。四、不可以与在家居士嬉戏玩乐，互相娱乐。五、不可以心思放在经常想要相见上。’ 又有五件事是不可以做的：一、如果施主不是亲近的老朋友，不可以强行装作老朋友的样子前往；二、不可以谋求自己的势力，去料理施主家的产业；三、不可以私下与施主窃窃私语；四、不可以告诉施主良辰吉日，让他们祭祀鬼神；五、不可以在亲近的施主那里过度索取。比丘应该成就五种法，才能被施主尊重恭敬。哪五种呢？一、不是亲近的老朋友，不应该经常往返；二、不自己谋求势力，料理施主家的产业；三、不与施主窃窃私语，让施主家中产生怀疑；四、不教导施主良辰吉日，让他们祭祀鬼神；五、不过度索取。 ‘比丘进入施主家，应该成就五种法：一、进入时小声说话；二、收敛身口意三业；三、摄持内心，谦卑恭敬地行走；四、收摄诸根；五、威仪庄重有序，引发他人的善心。’这叫做进入施主家的五种方法。 ‘比丘有九件事要注意：一、知道施主心不在焉，不应该坐下来说法。如果比丘进入他人家中时，施主虽然行礼拜，但知道他不是真心恭敬，不应该坐下。二、虽然前来迎接，但内心不殷勤，也不应该坐下。三、虽然让座，知道内心...
English
English version: To dwell in seclusion, and through the practice of meditation, to attain the holy fruit. If someone has previously spoken of a superior good Dharma, one should rejoice and praise it. Fourth, if there are misunderstandings or omissions, one should point out that what is said here does not accord with the Buddha's intention. If one is to speak, regarding inappropriate matters, one should speak privately and discreetly. Fifth, if one receives lawful wealth and food obtained in the alms bowl, one should take responsibility for managing it. These are called the five virtues that a later Bhikshu should possess. 'If a Bhikshu acts as a teacher for laypeople, educating them and serving as a field of merit for them, there are five things that are not permissible: First, one should not rely on the residence of this donor to live. Second, one should not fix one's mind on greed for their offerings. Third, one should not give comprehensive Dharma talks to the donor, instructing and delighting them; one should separately teach them to cultivate other practices. Other practices, such as giving, upholding precepts, and observing the eight precepts, should be explained one by one in this way. Fourth, one should not engage in playful amusement and entertainment with laypeople. Fifth, one should not fix one's mind on constantly wanting to see them.' There are also five things that are not permissible: First, if the donor is not a close old friend, one should not forcibly act like an old friend and go to them; Second, one should not seek one's own influence to manage the donor's family affairs; Third, one should not privately whisper with the donor; Fourth, one should not tell the donor auspicious times and dates for them to make offerings to ghosts and spirits; Fifth, one should not make excessive demands on close donors. A Bhikshu should accomplish five Dharmas in order to be respected and revered by donors. What are the five? First, one should not frequently visit places where one is not a close old friend; Second, one should not seek one's own influence to manage the donor's family affairs; Third, one should not whisper with the donor, causing suspicion within the donor's family; Fourth, one should not teach the donor auspicious times and dates for them to make offerings to ghosts and spirits; Fifth, one should not make excessive demands. 'When a Bhikshu enters a donor's home, one should accomplish five Dharmas: First, speak softly when entering; Second, restrain one's body, speech, and mind; Third, maintain a humble and respectful demeanor; Fourth, restrain the senses; Fifth, conduct oneself with dignified order, inspiring good thoughts in others.' These are called the five methods for entering a donor's home. 'A Bhikshu should be mindful of nine things: First, knowing that the donor is not attentive, one should not sit down to give a Dharma talk. If a Bhikshu enters someone's home and the donor performs a bow but one knows that they are not genuinely respectful, one should not sit down. Second, even if they come to greet one, if their heart is not earnest, one should not sit down. Third, even if they offer a seat, knowing that their heart... --------------------------------------------------------------------------------
Chinese
不实，亦不应坐。四虽请令坐，安不恭敬处，复不应坐。五设有所说，法言及非法言，心不采录，亦不应坐。六虽闻有德，不信受之，亦不应坐。七若有所求索，知有甚多而少与者，亦不应坐。八到其舍时，设有美食不施设之而办粗食，亦不应坐。九虽供给所须，如市易法与，亦不应坐。复有九事，知檀越心应坐说法。一者知有敬心而礼；二知敬心迎逆；三知敬心故请入；四知重心故敷坐处高；五知心受教故，法言及非法言皆摄受用；六知闻其德生信；七知少难得而更得多；八知先有粗食而更为办细美之食；九知有所欲好心施与。用此九事因缘知檀越心者，应坐为说法。 “比丘若入白衣舍时，如月光喻摄心。若入聚落行时，应卑恭惭愧而行，不应高心放逸无有惭愧散乱而行。摄心之法，譬如人足蹈高山悬岩绝险方寸之处，念念生怖更无余念。亦如有人于峻极之处临于深渊，但生怖心更无余念。入聚落时摄心不散亦应如此。‘诸比丘！汝等摄心入聚落时，如迦叶入聚落行也。’佛问比丘：‘汝等入聚落，如月徐行不？有惭愧不？汝自忆念心中所念行不？如高岩深渊喻生怖心不？摄身口意不？令放逸不？汝不如深毛羊入荆棘中随着而住不？为六尘利养所牵住不？入聚落时如怖畏牢狱枷锁不？汝入聚落时不生着心， 如着弶鹿得脱不？忆念本处不？’是故比丘入聚落时，如上种种喻应行。入聚落时，如蜂采华，不损色香而饵其味。入聚落时，不着色声香味触法，但为其善而行聚落。如世尊说：‘若有比丘欲入聚落时，生如是念：“檀越所有尽施于我，莫与余人。愿多与我，莫与我少。愿施好者，莫与我恶。心恭敬故施，莫不恭敬而与。”作是念已入聚落中，所求种种皆不如愿。于所求处皆生退心，愁忧惭愧苦恼不乐。若有比丘，欲入聚落乞时，不作如此念：“檀越所有尽施于我，莫与余人。愿多与我，莫与我少。愿施好者，莫与我恶。乃至不恭敬而与。”不作此念入聚落时，所得多少好恶如此等，不生愁忧惭愧苦恼之心。诸比丘！迦叶入聚落时，终不生如此等念。不生此念故，于好恶多少一切事中不生退心。乃至不生苦恼不乐之心。 “‘汝行时恒常， 如蜂采花木， 所获好恶中， 或迟或疾得。 如蜂取花味， 不坏其色香， 仙人行世间， 修善亦如是。 彼此不相违， 正观其过患， 应自观其身， 好恶作不作。 汝敷具有不？ 家系缚脱未？ 犹座而自缠， 如蚕虫处茧。’ “是故如蜂喻入聚落而行，于六尘不取其味。如空中手无有碍处，入聚落时心无所 现代汉语译本 ‘就像被绳索束缚的鹿能够脱身吗？还能忆念原来的地方吗？’因此，比丘进入村落时，应当像上面所说的各种比喻那样行事。进入村落时，要像蜜蜂采花一样，不损害花朵的颜色和香味，只是摄取它的味道。进入村落时，不要执着于色、声、香、味、触、法，只是为了行善而进入村落。正如世尊所说：‘如果有比丘想要进入村落时，生起这样的念头：“信徒所有的东西都应该全部布施给我，不要给其他人。希望多给我，不要给我少。希望布施好的东西，不要给我坏的。因为恭敬心而布施，不要不恭敬地给我。”这样想之后进入村落中，所求的种种都不能如愿。在所求之处都生起退却之心，愁苦忧虑、惭愧苦恼、不快乐。如果有比丘，想要进入村落乞食时，不生起这样的念头：“信徒所有的东西都应该全部布施给我，不要给其他人。希望多给我，不要给我少。希望布施好的东西，不要给我坏的。乃至不恭敬地给我。”不这样想而进入村落时，所得的多少好坏等等，不生起愁苦忧虑、惭愧苦恼之心。诸位比丘！迦叶（Kasyapa，人名，佛教中的一位重要弟子）进入村落时，始终不生起这样的念头。不生起这样的念头，所以在好坏多少一切事情中不生起退却之心。乃至不生起苦恼不快乐之心。 ‘你行走时要恒常，像蜜蜂采花木，所获得的无论是好是坏，或者迟或早得到。像蜜蜂摄取花的味道，不破坏它的颜色和香味，修行者行走在世间，修习善行也应该像这样。彼此不互相违背，正确地观察其中的过患，应该自我观察自身，好的应该做，坏的不要做。你的坐具准备好了吗？家族的束缚解脱了吗？就像蚕虫一样把自己缠绕在茧里。’ 因此，要像蜜蜂的比喻那样进入村落而行，对于六尘（色、声、香、味、触、法）不摄取它的味道。就像在空中用手一样，没有阻碍的地方，进入村落时心中没有执着。