Chinese
五事：一者不得倚壁、二者不得以两手前据、三者不得以肘据床、四者不得伏卧以两手捧头、五者不得以手指拄颊。 复有五事：一者不得倚左右人肩、二者不得妄起至上座前边坐、三者不得妄咄叱摩波利若下坐、四者不得解袈裟着上座舍出、五者不得坐自摇使床有声。 复有五事：一者欲出当先正袈裟，不得参差；二者欲正袈裟，视左右不得令拂人面；三者起时视地，不得过六尺；四者起出不得使袈裟被地；五者行直视前，不得左右顾视。 复有五事：一者上座说经，不得从下是正。二者设有上座自共诤语，不得从下有所助。三者下座共诤语，若有所白，不得强呵止。四者摩波利来前，有所白使行，上座者即当起下床坐，当言诺。五者不得言上座某次当行，下座某常示，为我前自以作某。 复有五事：一者已白彼去，不得于后说某今日所作为强自用耳。二者不得言我今日欲难某，但欲用某故置之耳。三者和尚阿阇梨有所过当随，若教先去有所取，当如教受语。四者若自共归，不得先归入门，当随后倚右面，若行日中不得蹈师影。五者人欲止留饭者，当报师以去，不得使留止饭。 复有五事：一者设人坚坐留饭不得报师，饭已即当求去，不得坐至冥。二者若至冥归，当如事自说悔过。 现代汉语译本 五事：第一，不得倚靠墙壁；第二，不得用双手支撑身体前倾；第三，不得用手肘支撑在床上；第四，不得脸朝下趴着，用双手捧着头；第五，不得用手指支撑脸颊。 又有五事：第一，不得倚靠左右的人的肩膀；第二，不得随意起身到上座（资历高的僧人）前面坐；第三，不得随意呵斥摩波利（年少的沙弥）或下座（资历低的僧人）；第四，不得解下袈裟放在上座的住所后离开；第五，不得坐着摇动身体，使床发出声音。 又有五事：第一，要出去时，应当先整理好袈裟，不得使其参差不齐；第二，要整理袈裟时，看左右，不得让袈裟拂到别人的脸；第三，起身时看着地面，视线不得超过六尺；第四，起身离开时，不得让袈裟拖到地上；第五，行走时，眼睛直视前方，不得左右张望。 又有五事：第一，上座（资历高的僧人）在讲解经文时，不得在下面纠正或评判。第二，即使上座之间发生争论，不得在下面帮助任何一方。第三，下座（资历低的僧人）之间发生争论，如果有人来禀告，不得强行呵斥制止。第四，摩波利（年少的沙弥）来到前面，禀告事情并被安排去做事，上座应当立即起身下床坐到座位上，并回答‘好的’。第五，不得说上座某次应当去做什么，下座某人经常做什么，为我之前自己已经做了什么。 又有五事：第一，已经禀告过要离开，不得在之后说某人今天所做作为是逞强自用。第二，不得说我今天想要为难某人，只是想利用某人所以才那样做。第三，和尚（Upādhyāya）或阿阇梨（Ācārya）有所过失应当顺从，如果教导先去拿什么东西，应当按照教导接受。第四，如果一起回去，不得先进入门，应当随后倚靠右边，如果行走在太阳底下，不得踩到师父的影子。第五，有人想要留下来吃饭，应当禀告师父后再离开，不得让人家留下来吃饭。 又有五事：第一，如果有人坚持留下来吃饭，不得禀告师父，吃完饭后就应当请求离开，不得坐到天黑。第二，如果到天黑才回去，应当如实地说出情况并忏悔过错。
English
English version Five matters: First, one must not lean against the wall; second, one must not support oneself forward with both hands; third, one must not support oneself on the bed with one's elbows; fourth, one must not lie face down with both hands holding one's head; fifth, one must not prop one's cheeks with one's fingers. Again, there are five matters: First, one must not lean on the shoulders of the people to one's left and right; second, one must not presumptuously rise and sit in front of the senior monks (Upādhyāya); third, one must not presumptuously scold the Mopāli (young Śāmaṇera) or junior monks; fourth, one must not take off one's Kaśāya (袈裟, monastic robe) and leave it in the senior monk's dwelling; fifth, one must not sit and rock oneself, causing the bed to make noise. Again, there are five matters: First, when about to go out, one should first adjust one's Kaśāya (袈裟, monastic robe) so that it is not uneven; second, when adjusting one's Kaśāya (袈裟, monastic robe), one should look to the left and right to avoid brushing against people's faces; third, when rising, one should look at the ground, not beyond six feet; fourth, when rising and leaving, one must not let the Kaśāya (袈裟, monastic robe) drag on the ground; fifth, when walking, one should look straight ahead and not look to the left or right. Again, there are five matters: First, when the senior monk (Upādhyāya) is explaining the scriptures, one must not correct or judge from below. Second, even if the senior monks are arguing among themselves, one must not assist any side from below. Third, if the junior monks are arguing among themselves, and someone comes to report it, one must not forcibly scold and stop them. Fourth, if a Mopāli (young Śāmaṇera) comes forward to report something and is instructed to do something, the senior monk should immediately rise, step down from the bed, sit on the seat, and say 'Yes.' Fifth, one must not say that the senior monk should do something at some time, or that the junior monk always does something, or that I have already done something myself before. Again, there are five matters: First, having already reported one's intention to leave, one must not later say that someone's actions today were merely showing off. Second, one must not say that I wanted to make things difficult for someone today, but only wanted to use them, so I did that. Third, if the preceptor (Upādhyāya) or Ācārya (阿阇梨) has made a mistake, one should follow along; if instructed to go and fetch something first, one should accept the instruction as taught. Fourth, if returning together, one must not enter the gate first, but should follow behind, leaning to the right; if walking in the sun, one must not step on the teacher's shadow. Fifth, if someone wants to stay for a meal, one should report to the teacher before leaving, and not allow the person to stay for the meal. Again, there are five matters: First, if someone insists on staying for a meal, one must not report to the teacher; after eating, one should immediately ask to leave, and not sit until dark. Second, if returning only at dark, one should truthfully explain the situation and confess one's fault. --------------------------------------------------------------------------------
Chinese
三者不得屏处自誉言：“某今日独留我止饭，无所不有。”四者不得于人前言：“我今日自当还饭，某强留我饭，使我腹中不安隐。”五者还且当经行入室思惟念道，不得妄至人室中说世间事。 布萨时入众有五事：一者不得着靼䩽入众、二者不得拄锡杖入众、三者不得持入竹扇持白手巾入众、四者不得白履入众、五者不得着屐入众。 复有五事：一者比丘僧会，不得但着结袈裟入行众中。二者不得当讲堂户中观僧。三者不得踞户外听僧语。四者不得住户中大呼留上人。五者设讲堂户已闭，不得排开，急欲入当三弹指。 复有五事：一者已读经戒，不应复作礼。二者当低头从上下至坐。三者不得排夺人处。四者勿道口说外因缘事。五者已安坐，不得语比丘僧今日会何大早。 复有五事：一者众人议事不得戏语、二者不得妄唾前地、三者不得持手捧膝、四者不得持手捧头睡卧、五者不得大张口欠。 至舍后有二十五事：一者欲大小便当行时，不得道上为上座作礼。二者亦莫受人礼。三者往时当直低头视地。四者往当三弹指。五者已有人弹指，不得逼。六者已止住，三弹指乃踞。七者正踞中。八者不得一足前一足却。九者不得令身倚。十者敛衣不得使垂圊中。十一者不得大咽使而赤。十二 现代汉语译本： 不得在隐蔽的地方自我夸耀说：‘今天只有我被留下吃饭，什么都有。’不得在别人面前说：‘我今天本来应该自己回去吃饭的，某人硬要留我吃饭，使我肚子不舒服。’回去后应当经行，进入房间思维念道，不得随意进入别人房间说世俗的事情。 在布萨（uposatha，佛教一种宗教仪式）时进入僧团有五件事需要注意：一是不可以穿着皮鞋进入僧团；二是不可以拄着锡杖（khakkhara，比丘所持的杖）进入僧团；三是不可以拿着竹扇或拿着白手巾进入僧团；四是不可以穿着白色鞋子进入僧团；五是不可以穿着木屐进入僧团。 还有五件事需要注意：一是比丘（bhikkhu，佛教出家男众）僧众集会时，不可以只穿着结袈裟（kasaya，佛教僧侣所穿的法衣）进入行列中。二是不可以在讲堂门口观看僧众。三是不可以靠在门外听僧众说话。四是不可以站在门口大声呼喊，叫住上座（长老）。五是如果讲堂的门已经关闭，不可以推开，如果急着要进去，应当弹指三次。 还有五件事需要注意：一是已经读诵经戒，不应该再作礼。二是应当低头从上位走到座位。三是不可以推挤抢夺别人的座位。四是不要在道场中说世俗的因缘事情。五是已经安稳坐下，不可以对比丘僧众说今天集会怎么这么早。 还有五件事需要注意：一是众人在议事的时候不可以戏言；二是不可以随意向前吐痰；三是不可以用手托着膝盖；四是不可以用手托着头睡觉；五是不可以大张着嘴打哈欠。 到达厕所后有二十五件事需要注意：一是想要大小便行走时，不可以在路上为上座作礼。二是不可以接受别人的作礼。三是前往时应当一直低头看地。四是前往时应当弹指三次。五是已经有人弹指，不可以靠近。六是已经停止行走，弹指三次后才坐下。七是端正地坐在中间。八是不可以一只脚在前一只脚在后。九是不可以让身体倚靠。十是整理衣服，不要让衣服垂到厕所中。十一是不可以大声吞咽，使得面色发红。十二
English
English version: One should not praise oneself in a secluded place, saying, 'Today, I alone was kept for the meal, and there is everything.' One should not say in front of others, 'Today, I was supposed to return to my own meal, but so-and-so insisted on keeping me for the meal, making my stomach uncomfortable.' After returning, one should walk and enter the room to contemplate the Dharma, and should not casually enter other people's rooms to talk about worldly matters. When entering the Sangha (Buddhist monastic community) during Uposatha (a Buddhist religious observance), there are five things to be mindful of: first, one should not enter the Sangha wearing leather shoes; second, one should not enter the Sangha leaning on a khakkhara (a monk's staff); third, one should not enter the Sangha holding a bamboo fan or a white handkerchief; fourth, one should not enter the Sangha wearing white shoes; fifth, one should not enter the Sangha wearing wooden clogs. There are also five things to be mindful of: first, when bhikkhus (Buddhist monks) gather, one should not enter the assembly wearing only a tied kasaya (Buddhist robe). Second, one should not watch the Sangha from the doorway of the lecture hall. Third, one should not lean against the outside of the door to listen to the Sangha's speech. Fourth, one should not stand in the doorway and shout loudly to stop the senior monks. Fifth, if the door of the lecture hall is already closed, one should not push it open; if one urgently wants to enter, one should snap one's fingers three times. There are also five things to be mindful of: first, having already recited the sutras and precepts, one should not bow again. Second, one should lower one's head and walk from the upper seat to one's own seat. Third, one should not push or snatch other people's seats. Fourth, one should not talk about worldly causes and conditions in the Dharma hall. Fifth, having sat down comfortably, one should not say to the bhikkhus, 'Why is the assembly so early today?' There are also five things to be mindful of: first, one should not joke when people are discussing matters; second, one should not spit on the ground in front of oneself; third, one should not hold one's knees with one's hands; fourth, one should not hold one's head with one's hands while sleeping; fifth, one should not yawn with one's mouth wide open. After arriving at the latrine, there are twenty-five things to be mindful of: first, when walking to relieve oneself, one should not bow to the senior monks on the road. Second, one should not accept bows from others. Third, one should always lower one's head and look at the ground when going. Fourth, one should snap one's fingers three times when going. Fifth, if someone has already snapped their fingers, one should not approach. Sixth, having stopped walking, one should snap one's fingers three times before sitting down. Seventh, one should sit upright in the middle. Eighth, one should not have one foot in front and one foot behind. Ninth, one should not lean one's body. Tenth, one should arrange one's clothes so that they do not hang down into the latrine. Eleventh, one should not swallow loudly, causing one's face to turn red. Twelfth --------------------------------------------------------------------------------
Chinese
者当直视前不得顾听。十三者不得唾污四壁。十四者不得低头视圊中。十五者不得视阴。十六者不得以手持阴。十七者不得持草画地作字。十八者不得持草画壁作字。十九者用水不得大费。二十者不得污溅。二十一者用水不得使前手着后手。二十二者用土当三过。二十三者当澡豆。二十四者三过水。二十五者设见水草土尽，当语直日主者，若自手取为善。 不应用水有十事：一者作塔事、二者作比丘僧事、三者大寒、四者行道、五者不与女人共圊、六者欲起经、七者写经、八者作法衣、九者染衣、十者远行应请，是皆不得用水；若有香草得用水。 阴起有十事、五事有罪、五事无罪：一者见色起、二者闻因缘起、三者思念女人端正、四者思念故宿因缘、五者手持起，有罪。无罪：一者谓卧膑申、二者常习、三者卧频申、四者体有疮手把近、五者欲行小便逼捉不得，阴起无罪。 从八月十六日至腊月十五日为一时，百二十日属冬。从腊月十六日至四月十五日为一时，百二十日属春。从四月十六日至八月十五日为一时，百二十日属夏，为长岁尽。从八月十六日至腊月十五日即属冬。作沙门不更夏，虽得钵和兰不得岁。或有十五日得岁者，或十六日得岁者沙门。 萨和多部者，博通敏智导利法化， 现代汉语译本：应当注视前方，不得回头顾盼。第十三，不得往墙壁上吐痰。第十四，不得低头看厕所里面。第十五，不得看自己的阴部。第十六，不得用手触摸阴部。第十七，不得拿草在地上画字。第十八，不得拿草在墙上画字。第十九，用水不得过度浪费。第二十，不得弄脏溅湿。第二十一，用水时不得让前面的手碰到后面的手。第二十二，用土应当经过三次。第二十三，应当用澡豆（一种清洁用品）。第二十四，三次用水清洗。第二十五，如果发现水、草、土用完了，应当告诉值日的人，如果自己取用更好。 不应当用水有十种情况：第一，建造佛塔的事情；第二，为比丘僧（bhiksu-samgha）服务的事情；第三，天气非常寒冷的时候；第四，行走在道路上；第五，不与女人共用厕所；第六，想要开始诵经；第七，抄写经书；第八，制作法衣；第九，染衣服；第十，远行应邀，这些情况都不应当用水；如果有香草，就可以用水。 阴茎勃起有十种情况，五种情况有罪，五种情况无罪：第一，见到美色而勃起；第二，听到因缘（hetu-pratyaya）而勃起；第三，思念女人的美丽容貌；第四，思念过去的性行为；第五，用手触摸而勃起，这些是有罪的。无罪的情况：第一，认为是躺着伸展身体；第二，是经常的习惯；第三，躺着伸展身体；第四，身体有疮，手靠近；第五，想要小便憋不住，阴茎勃起没有罪。 从八月十六日到腊月十五日为一个时节，一百二十天属于冬季。从腊月十六日到四月十五日为一个时节，一百二十天属于春季。从四月十六日到八月十五日为一个时节，一百二十天属于夏季，为一个长岁结束。从八月十六日到腊月十五日就属于冬季。作为沙门（sramana），不经历夏季，即使得到钵和兰（patra-varana，钵的覆盖物）也不能算作一年。或者有十五日算作一年的，或者十六日算作一年的沙门（sramana）。 萨和多部（Sarvastivada）：博学通达，聪敏有智慧，引导利益，弘扬佛法。