English
English version: A Bhikkhu (monk) who wishes to ordain a Shramanera (novice) should possess five qualities: first, he should know the four Agamas (original Buddhist scriptures); second, he should know the precepts; third, he should know the Sutras; fourth, he should possess wisdom; fifth, he should possess virtue. There are also five qualities: first, he should uphold the precepts; second, he should not violate the precepts; third, he should be able to understand the Sutras; fourth, he should be patient; fifth, he should guard all his actions. A person who possesses these qualities may ordain a Shramanera; if he does not fully understand these, he should not ordain a Shramanera. When a Bhikkhu has a Shramanera, he should teach him five things: first, when the Shramanera has not finished the collective affairs, he should not call him for private matters; second, he should not allow the Shramanera to inquire about the shortcomings of virtuous people; third, he should not believe the Shramanera's words; fourth, he should not scold the Shramanera loudly in front of the assembly; fifth, he should not send the Shramanera alone, but should assign him to collective affairs. There are three situations in which one should not live with a Shramanera: first, loving a handsome appearance; second, wanting to be angry when seeing the Shramanera; third, when sick. There are three situations in which a Shramanera should be expelled: first, saying that there is no fault in violating the precepts; second, saying that there are no Three Jewels of Buddha (Buddha), Dharma (Dharma), and Sangha (Sangha); third, going around telling people about the good and bad of his Upadhyaya (preceptor) and Acarya (teacher). If one wants to travel far and entrusts the Shramanera to someone else's home, there are five things to explain clearly: first, ask the Shramanera if he is willing; second, ask the Shramanera if he can please the host; third, even if the host scolds you, you must not say, 'This is not my Acarya, it is wrong to scold me.' Fourth, serve the host as you would serve me. Fifth, if the host teaches you according to the Dharma, you must not leave without permission. When taking the Shramanera to someone else's home and the host agrees to the entrustment, there are five things to explain clearly: first, teach the Shramanera to perform the head-bowing ritual; second, teach the Shramanera to take refuge in the Three Jewels; third, say, 'You should treat my Shramanera as you would treat your own Shramanera'; fourth, when I return from afar, the Shramanera will naturally return to my side; fifth, if I pass away, the Shramanera will belong to you forever. When accepting a Shramanera entrusted by someone else, there are five things to do: first, teach the Shramanera to read the Sutras; second, teach the Shramanera not to violate the precepts; third, teach the Shramanera to follow the assembly; fourth, teach the Shramanera the rules of walking; fifth, teach the Shramanera to respect everyone. When the Bhikkhu Sangha (monastic community) is eating, there are five things to pay attention to: first, one should not sit down before the senior monks have sat down; second --------------------------------------------------------------------------------
Chinese
者上座未受案不得先受、三者上座未饭不得先饭、四者上座饭未讫不得先止、五者上座未起不得先起。 受案有五事：一者当持手巾并受、二者当决阔尺六、三者当持手巾连案若机足、四者当却膝、五者两肘不得离膝。 复有五事：一者已受莫离；二者不得狂左右顾视；三者已离当从上座受；四者设人不应不得食；五者若人宿与不相便，可当自作方便、若自呼人。 复有五事：一者左右手不得有所携持、二者不得大呼有所求索、三者授人钵当视上下相前人、四者授钵当右手抚上、五者当护所受。 复有五事：一者人来授物，手近当更澡手；二者不得持上着钵中；三者若见不可意不应食，亦不得使左右人知；四者食中不得唾上座前；五者不应饭而饭之，堕罪。 复有五事：一者不得以手摩抆面目、二者左手已污不得近右手、三者若手已污不得获钵水、四者不得已污手正袈裟、五者不得持手巾拭腻手。 复有五事：一者前杯着设横当正之，不正者不得食；二者食具已堕不应复食；三者若人来有所益，常当以指堕柱之；四者不见来时不应食；五者饭食在前不得尝味。 复有五事：一者饭时不得于坐上失风；二者饭未已不得中唾前地；三者急欲唾，唾履下；四者已澡手不得复持履 现代汉语译本： 关于僧团用餐的礼仪，有五个方面需要注意：第一，如果上座（长老）还没有接受供养，其他僧人不得先接受；第二，如果上座还没有开始用餐，其他僧人不得先用餐；第三，如果上座还没有用餐完毕，其他僧人不得先停止用餐；第四，如果上座还没有起身，其他僧人不得先起身；第五，上座没有允许，不可擅自行动。 接受供养的餐具（案）时，有五个要点：第一，应当拿着手巾一起接受；第二，应当确定餐具的宽度尺寸（阔尺六）；第三，应当用手巾连接餐具的案面或桌腿；第四，应当屈膝表示恭敬；第五，两肘不得离开膝盖。 还有五个方面需要注意：第一，接受餐具后不要离开；第二，不要随意向左右张望；第三，如果离开座位，回来时应当从上座处重新接受餐具；第四，如果没有得到允许，不得食用；第五，如果有人事先安排好但不方便，可以自己想办法，或者自己叫人帮忙。 还有五个方面需要注意：第一，左右手不得拿着其他东西；第二，不得大声呼喊要求什么；第三，递给别人钵（bō，僧人使用的食器）时，应当注意上下对齐；第四，递钵时应当右手扶着钵的上部；第五，应当保护好自己接受的钵。 还有五个方面需要注意：第一，如果有人来递东西，手靠近时应当重新洗手；第二，不得把食物放在钵的上面；第三，如果看到不合心意的食物，不应当食用，也不得让左右的人知道；第四，用餐时不得往上座面前吐唾沫；第五，不应该在没有得到允许的情况下吃饭，否则会犯戒。 还有五个方面需要注意：第一，不得用手摩擦擦拭面部；第二，左手已经脏了，不得靠近右手；第三，如果手已经脏了，不得用钵里的水洗手；第四，不得用脏手整理袈裟（jiā shā，僧侣所穿的法衣）；第五，不得用手巾擦拭油腻的手。 还有五个方面需要注意：第一，如果杯子放歪了，应当摆正，没有摆正就不得食用；第二，如果餐具掉在地上，不应当再食用；第三，如果有人来给予帮助，经常应当用手指点一下柱子表示感谢；第四，没有看见来者，不应当食用；第五，饭食摆在面前，不得先尝味道。 还有五个方面需要注意：第一，吃饭时不得在座位上放屁；第二，饭还没有吃完，不得往地上吐唾沫；第三，如果急着想吐唾沫，应当吐在鞋子下面；第四，已经洗过手，不得再拿鞋子。
English
English version: Regarding the etiquette of monastic meals, there are five points to note: First, if the senior monk (Elder) has not yet accepted the offering, other monks should not accept it first; second, if the senior monk has not yet started eating, other monks should not eat first; third, if the senior monk has not finished eating, other monks should not stop eating first; fourth, if the senior monk has not yet stood up, other monks should not stand up first; fifth, one should not act without the senior monk's permission. When receiving the offered tableware (àn), there are five key points: First, one should receive it while holding a hand towel; second, one should determine the width of the tableware (kuò chǐ liù); third, one should connect the surface or legs of the tableware with a hand towel; fourth, one should bend the knees to show respect; fifth, both elbows should not leave the knees. There are also five points to note: First, do not leave after receiving the tableware; second, do not look around randomly; third, if leaving the seat, one should receive the tableware again from the senior monk upon returning; fourth, one should not eat without permission; fifth, if someone has made arrangements beforehand but it is inconvenient, one can find a way to manage it oneself, or ask someone for help. There are also five points to note: First, one should not hold other things in either the left or right hand; second, one should not shout loudly to ask for anything; third, when handing a bowl (bō, a food container used by monks) to someone, one should pay attention to aligning the top and bottom; fourth, when handing the bowl, one should hold the top of the bowl with the right hand; fifth, one should protect the bowl one has received. There are also five points to note: First, if someone comes to hand something over, one should wash one's hands again when the hand gets close; second, one should not put food on top of the bowl; third, if one sees food that is not to one's liking, one should not eat it, nor should one let the people around know; fourth, one should not spit in front of the senior monk while eating; fifth, one should not eat without permission, otherwise one will break the precepts. There are also five points to note: First, one should not rub or wipe one's face with one's hands; second, if the left hand is dirty, one should not bring it close to the right hand; third, if the hand is dirty, one should not use the water in the bowl to wash it; fourth, one should not adjust the kāṣāya (jiā shā, the robe worn by monks) with a dirty hand; fifth, one should not wipe greasy hands with a hand towel. There are also five points to note: First, if the cup is placed crookedly, one should straighten it; one should not eat if it is not straightened; second, if the tableware falls on the ground, one should not eat from it again; third, if someone comes to offer help, one should often tap the pillar with one's finger to express gratitude; fourth, one should not eat if one has not seen the person coming; fifth, one should not taste the food before eating. There are also five points to note: First, one should not break wind while sitting during the meal; second, one should not spit on the ground before finishing the meal; third, if one urgently wants to spit, one should spit under one's shoes; fourth, one should not pick up the shoes again after washing one's hands. --------------------------------------------------------------------------------
Chinese
；五者已持履自知手污，不取拭者不得以持袈裟。右饭食四十条事。 饭食上澡漱有五事：一者不得挼手杯上、二者不得手指挑撩口中、三者不得涕鼻大唾钵中、四者漱口不得令有饭吐钵中、五者不得大奋手污溅左右人。 复有五事：一者持手巾不得教软，当先熟历手；二者不得奋湿取燥；三者不得以手拭面目鼻口；四者不得言我自有，不取持去；五者当如法用之。 复有五事：一者以拭手燥即当藏弃膝上巾；二者已即当正袈裟，不得罗左右人；三者下座澡未已，不得呵令使来；四者日达嚫不得乱语；五者达嚫未竟不得妄起。 复有五事：一者若上座为檀越说经，当正坐听；二者若急欲去作众事，当过白摩波利；三者急欲东西使，当语下坐人；四者若得钱分即当捡藏之；五者若有所还、若欲寄人，不得以足推徙，亦不得遥掷与。 饭上有十事，左右顾视无不有罪：一者当视上座受案未；二者当视上座前具未；三者视下座亦尔；四者人皆饭，当复视之，上座前少，何等有尽者为呼益；五者视下座亦尔；六者饭未已，当复中止视，上座欲得何等；七者视下座亦尔；八者当视上座已未，设自先已，以手持前所有，不得坐视人；九者视下座亦尔；十者不得先取案，当排之、当持待人。 比丘持宾揵澡槃有二十五事：一者手不净不得护上饰手；二者手不净不得护上盖；三者手不净不得护前口；四者手不净不得使益水；五者手不净不得护前颈；六者当从下捧腹；七者水少但当小洗手使净；八者当出益水、还入善浇；九者欲益澡水，当先浇水三洗令净；十者欲着水，当三倒易水满持入；十一者欲持入，不得当道住；十二者安着屏处；十三者下常当使有枝；十四者安正上盖；十五者当宿盛水令满；十六者持澡槃不得曳有声；十七者不得使上边污；十八者不得使中有饭；十九者弃不净水；二十者弃水不得远，手徐徐泻之；二十一者澡槃当先澡内外使澡净；二十二者持澡槃手不净，不得中止持漱口；二十三者持澡槃手污，不得护宾揵上拭若口；二十四者不得取灶下水用澡宾揵；二十五者中外各当三更水澡乃得持入。欲持宾揵着槃中，不得大投使有声。 当用手巾有五事：一者当拭上下头；二者当用一头拭手，以一头拭面目；三者不得持拭鼻；四者以用拭腻污当即浣之；五者不得拭身体，若澡浴各当自有巾。 若着僧伽梨时，持手巾有五事：一者不得使巾头垂见；二者不得持白巾；三者当败色令黑；四者不得拭面；五者饭当用覆膝上，饭已当下去。设不去，若有来作礼、若起去，先取襞去之。 现代汉语译本 比丘在使用宾犍澡槃（Bhin-jian bath basin，比丘洗浴用的器皿）时，有二十五件事需要注意：一，手不干净时，不能用手去整理或触摸澡槃的上沿装饰；二，手不干净时，不能用手去整理澡槃的盖子；三，手不干净时，不能用手去遮挡口部；四，手不干净时，不能使用益水（用于清洁的水）；五，手不干净时，不能用手去触摸颈部；六，应当从下方托住腹部；七，水少时，只需稍微洗手使之干净即可；八，倒出益水时，要轻轻地浇洒；九，想要加入澡水时，应当先用清水洗手三次使之干净；十，想要盛水时，应当换水三次，盛满后拿进去；十一，拿进去的时候，不能在路中间停留；十二，安置在隐蔽的地方；十三，下方常常应当有支撑的树枝；十四，正确地安放上盖；十五，应当提前盛满水；十六，拿着澡槃时，不能拖动发出声音；十七，不能使澡槃的上沿边沿沾染污垢；十八，不能使澡槃中有饭粒等食物残渣；十九，倒掉不干净的水；二十，倒水时不能倒太远，要用手慢慢地倾倒；二十一，澡槃应当先清洗内外，使之干净；二十二，拿着澡槃的手不干净时，不能停止拿着澡槃去漱口；二十三，拿着澡槃的手是脏的，不能用拿着澡槃的手去擦拭宾犍或口部；二十四，不能取灶台下的水来清洗宾犍；二十五，内外各用三次水清洗后才能拿进去。想要把宾犍放入澡槃中时，不能大力投掷，使其发出声音。 使用手巾时，有五件事需要注意：一，应当擦拭头部的上下；二，应当用手巾的一头擦手，用另一头擦拭面部；三，不能用手巾擦拭鼻子；四，如果用来擦拭油腻污垢，应当立即清洗；五，不能用手巾擦拭身体，洗澡时应当各自有自己的手巾。 穿着僧伽梨（Samghati，比丘所穿的袈裟）时，拿着手巾有五件事需要注意：一，不能让手巾的头垂下来被看见；二，不能拿白色的手巾；三，应当将手巾染色使其变黑；四，不能用手巾擦脸；五，吃饭时应当用手巾覆盖在膝盖上，饭后应当拿下去。如果没拿下去，如果有人来作礼、或者起身离开，先拿走叠好。