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大正藏第 85 册 No. 2780 温室经疏 No. 2780 [cf. No. 701] 温室经疏 温室序 夫温室经者。斯乃积净业之善基。荡尘累之津泽。跨天堂之梯橙越苦海之舟航。囊括因果包举福惠。理丰言约文遒旨婉。生一念净信终隔四流。起一支善行则卒登十地。医王由是创业。法将所以室通。庶得异世共观津流远代。佛说温室洗浴众僧经者。夫以炬暗生死之中。独秀昏眠之外。既朗万法。爰悟四生。觉行圆满。故称为佛。畅四辩于舌端。流八音听□□□七阶之胜福。发四道之良田。班自我口通之彼心。故称为□□□调神为趣。室用𦿔形为理。外荡八尘称为洗浴。内修名曰众僧经。虽五义略二举二条。一曰涌泉。二称绳墨。□□则注而无竭。此义可以目常绳墨乃楷定正耶。兹理□□□其法故曰佛说温室洗浴众僧经也。 经曰阿难曰□□□□□如是一时佛在摩竭提国因沙崛山中 通曰。三□二序□□□□□□文势起尽。临章别断。此则证信序也。阿□□□□□□□□□□佛昆季。宿着因缘。名标起愿之初。生交□□□□□□□□□□目类。青莲能令见者悦神。复使父王□□□□□□□□□□阿难。吾从佛闻者。证闻亲承曰我闻。傅受□□□□□□□□ 现代汉语译本： 大正藏第八十五册，编号2780，《温室经疏》 编号2780 [参见编号701] 《温室经疏》 《温室序》 《温室经》啊，是积累清净善业的基础，涤荡尘世烦恼的渡口。是跨越天堂的阶梯，超越苦海的舟船。它囊括因果，包举福慧。义理丰富，言辞简约，文笔遒劲，旨意婉转。生起一念清净的信心，最终就能隔断四种瀑流（四种烦恼）。发起一次善行，最终就能登上十地（菩萨修行的十个阶段）。医王（指佛陀）由此开创事业，法将（指护法神）因此通达温室的妙用。希望能在异世共同观览，让津梁流传到遥远的时代。《佛说温室洗浴众僧经》啊，好比在黑暗的生死轮回之中，独自挺立于昏昧沉睡之外。既已明朗万法，于是觉悟四生（四种生命形态）。觉悟和修行圆满，所以被称为佛。在舌端流畅地宣说四辩（四种辩才），流淌出八种妙音。听闻七阶的殊胜福报，开垦四道的良田。从我的口中传达，通达他们的内心。所以称为……调和精神为旨趣，温室以……为理。向外涤荡八尘（八种世俗的欲望），称为洗浴；向内修行，名叫众僧经。虽然五义简略，二举二条。一是涌泉，二是绳墨。……则注入而没有穷尽。此义可以作为常理，绳墨乃是楷定正道的准绳啊。这个道理……它的法则，所以叫做《佛说温室洗浴众僧经》啊。 经文说：阿难（Ananda，佛陀的十大弟子之一）说……像这样，一时佛在摩竭提国（Magadha，古印度十六大国之一）因沙崛山（因陀罗崛山，山名）中。通曰：三……二序……文势的起止。临章别断。这是证信序啊。阿……佛的昆季。宿世就结下了因缘。名字标在起愿的最初。生……目连（目犍连，佛陀的十大弟子之一）一类。青莲能让见者喜悦精神。又使父王……阿难。我从佛那里听闻的。证明亲自听闻，叫做‘我闻’。传授……
English
English version: Taisho Tripitaka Volume 85, No. 2780, Commentary on the Greenhouse Sutra No. 2780 [cf. No. 701] Commentary on the Greenhouse Sutra Preface to the Greenhouse Sutra The Greenhouse Sutra is the foundation for accumulating pure karma and the ferry for washing away worldly burdens. It is the ladder across heaven and the boat beyond the sea of suffering. It encompasses cause and effect, embracing both blessings and wisdom. Its principles are rich, its words concise, its writing vigorous, and its meaning subtle. Generating a single thought of pure faith ultimately severs the four streams (four types of afflictions). Initiating a single good deed ultimately ascends to the ten grounds (ten stages of a Bodhisattva's practice). The Healing King (referring to the Buddha) thus initiated his work, and the Dharma General (referring to the Dharma protectors) thus understood the function of the greenhouse. It is hoped that it can be commonly viewed in different worlds and that the ferry can be passed down to distant ages. The 'Buddha Speaks the Greenhouse Bathing the Sangha Sutra' is like standing alone outside of the darkness and slumber of birth and death. Having illuminated all dharmas, one awakens to the four forms of life (four types of living beings). Enlightenment and practice are complete, hence the name Buddha. Fluently expounding the four kinds of eloquence (four kinds of eloquence) at the tip of the tongue, flowing with eight kinds of wonderful sounds. Hearing the supreme blessings of the seven stages, cultivating the good fields of the four paths. Transmitting from my mouth, reaching their hearts. Therefore, it is called... harmonizing the spirit as the purpose, the greenhouse takes... as the principle. Outwardly washing away the eight dusts (eight worldly desires) is called bathing; inwardly cultivating is called the Sangha Sutra. Although the five meanings are brief, two are mentioned and two are listed. One is the gushing spring, and the other is the plumb line. ... then it pours without end. This meaning can be regarded as constant, and the plumb line is the standard for determining the right path. This principle... its law, hence it is called 'Buddha Speaks the Greenhouse Bathing the Sangha Sutra'. The Sutra says: Ananda (one of the Buddha's ten great disciples) said... Like this, at one time the Buddha was in Mount Indrakila (mountain name) in the country of Magadha (one of the sixteen great kingdoms of ancient India). Generally speaking: three... two prefaces... the beginning and end of the literary style. Separately judging each chapter. This is the testimonial preface. A... the Buddha's kinsmen. They had formed karmic connections in previous lives. Their names are marked at the beginning of the vow. Born... Maudgalyayana (one of the Buddha's ten great disciples) and others. The blue lotus can make those who see it rejoice in spirit. It also made the father king... Ananda. What I heard from the Buddha. Proving that I personally heard it is called 'I heard'. Transmission... --------------------------------------------------------------------------------
Chinese
□□□义决定有二。一□。二心。心决定为信体。□决□□□□□□□□□□初宗智为究竟之玄述初称如是。表信□□□□□□□□□□□者化辰也。即法王启运之日。大众嘉之时□□□□□□□□□□□亦以如上释。摩竭提国因沙崛山中者。化□□□□□□□□之境。山是依止之处。住国为化。在俗之徒。住山为□□□□□□众。摩竭提。此云善胜国。因沙崛山。此云灵鹫山。□□。 □□□舍城内有大长者奈女之子名曰祇域为大医王。□□□□□ 通曰。下发起序。自有三节。一序祇域名。二叙祇域□□□□□事。叙名有五。一明处胜。二显位尊。三明种贵。四指□□□□□王舍城显处胜也。有大长者显位尊也。祇域名高八国□□□人王于此立舍。法王于中成道。医王生在其中处。所以为胜也。有大长者显位尊也祗域。名高八国。道冠百王。恩洽幼童之下。德秀朋僚之上。既以长者为号。其位所以特尊也。奈女之子明种贵也。奈女者从奈生也。此女禀质异凡。降神亦圣托鲜花。而受气坼妙。实以呈形。美艳绝伦。瑰姿盖世。由此义故。称之奈女。祗域既是奈女之子种。所以为贵也。祗域者指名字也。祈域梵音。此云能活。善解四病之原。妙通八术之要。下针定若投药必愈。有此之能故称能活也。为大医王善 现代汉语译本： □□□义决定有二：一是□，二是心。心的决定以信为本体。□决□□□□□□□□□□最初以宗智为究竟，玄述最初称‘如是’。表示信□□□□□□□□□□□是化辰。即法王开始弘法之日，大众欢喜之时。□□□□□□□□□□□也可以像上面那样解释。摩竭提国（Magadha，古代印度的一个国家）因沙崛山（Grdhrakuta，又名灵鹫山）中，是化□□□□□□□□之境。山是依止之处，住在国都为了教化在俗之人，住在山中为了□□□□□□众。摩竭提，这里翻译为善胜国。因沙崛山，这里翻译为灵鹫山。□□。 □□□王舍城内有一位大长者，是奈女的儿子，名叫祇域（Jivaka，古印度著名医生），是大医王。□□□□□通曰：下面是发起序，自有三个小节。一是叙述祇域的名字，二是叙述祇域□□□□□的事迹。叙述名字有五点：一是说明处所殊胜，二是显示地位尊贵，三是说明种族高贵，四是指□□□□□王舍城（Rajagrha，古印度摩揭陀国首都）显示处所殊胜。有大长者显示地位尊贵。祇域的名字响彻八国。□□□人王在这里建立都城，法王在这里成道，医王出生在其中，所以处所殊胜。有大长者显示地位尊贵。祇域，名声响彻八国，道行超越百王，恩惠普及幼童，德行超越同僚。既然以长者为称号，他的地位就特别尊贵。奈女之子说明种族高贵。奈女是从奈而生。这位女子禀赋异于常人，降生也显圣迹，托生于鲜花，承受天地之气，绽放奇妙，真实地呈现形体。美艳绝伦，瑰丽的姿容盖世无双。因为这个缘故，称她为奈女。祇域既然是奈女的儿子，种族自然高贵。祇域是指名字。祇域是梵语，这里翻译为能活。善于了解四种疾病的根源，精通八种医术的要领。下针必定有效，用药必定痊愈。因为有这样的能力，所以称为能活。是大医王，善
English
English version: □□□ meaning is determined by two things: one is □, and the other is mind. The determination of the mind takes faith as its essence. □ decides □□□□□□□□□□ Initially, Zongzhi (宗智) was taken as the ultimate, and Xuan Shu (玄述) initially called it 'Thus'. Represents faith □□□□□□□□□□□ is the transformation time. That is, the day when the Dharma King (法王) began to promote the Dharma, and the time when the masses rejoiced. □□□□□□□□□□□ can also be explained as above. Magadha (摩竭提国) because of Grdhrakuta Mountain (因沙崛山), is the realm of transformation □□□□□□□□. The mountain is a place of reliance. Living in the country is for teaching the laity, and living in the mountains is for □□□□□□ the Sangha. Magadha, here translated as the country of Good Victory. Because of Grdhrakuta Mountain, here translated as Vulture Peak Mountain. □□. □□□ In Rajagrha (王舍城), there was a great elder who was the son of Na's daughter, named Jivaka (祇域), who was a great physician. □□□□□ Tong said: The following is the introductory preface, which has three sections. The first is to describe Jivaka's name, and the second is to describe Jivaka's □□□□□ deeds. There are five points in describing the name: first, to explain the superiority of the place; second, to show the nobility of the position; third, to explain the nobility of the race; fourth, to point to □□□□□ Rajagrha shows the superiority of the place. Having a great elder shows the nobility of the position. Jivaka's name resounded throughout the eight countries. □□□ The human king established the capital here, the Dharma King attained enlightenment here, and the medical king was born in it, so the place is superior. Having a great elder shows the nobility of the position. Jivaka, his reputation resounds throughout the eight countries, his Taoist practice surpasses hundreds of kings, his grace extends to young children, and his virtue surpasses his colleagues. Since he is called an elder, his position is particularly noble. Na's daughter explains the nobility of the race. Na's daughter was born from Na. This woman's endowment is different from ordinary people, and her birth also shows sacred signs. She was born in fresh flowers, received the breath of heaven and earth, bloomed wonderfully, and truly presented her form. Her beauty is unparalleled, and her magnificent appearance is unmatched in the world. For this reason, she is called Na's daughter. Since Jivaka is the son of Na's daughter, his race is naturally noble. Jivaka refers to the name. Jivaka is Sanskrit, here translated as 'able to live'. He is good at understanding the origin of the four diseases, and is proficient in the essentials of the eight medical techniques. The needle will definitely be effective, and the medicine will definitely heal. Because of this ability, he is called 'able to live'. Is a great medical king, good --------------------------------------------------------------------------------
Chinese
疗众病释所以也。药病纵任名曰医王。治无不愈称为善疗。以善疗故名能活也。 经曰少小好学长而弥笃才艺过通智达五经天文地理 通曰。次明叙德自有三意。一美学功。二称治绩。三即总结。此美学功也。才谓三才。天地人也。艺谓六艺。礼乐射御书疏。五经即五明论。内论因论声论工巧论医方论也。天文谓景宿。地理即山川。然则幼而钦道故曰少小好学。长而弥笃故曰才艺过通。智达经成前好学。天文地理美上过通也。 经曰其所治者莫不除愈死者更生丧车得还 通曰。此明治绩也。上两句总叹。下两句别彰。其效昔有参差。中夭已登幽路。一逢祇域。再发神明。遂使魂魄寂已还苏。抑车动而旋驾。翻凶作吉回死就生。治验之灵莫斯为大也。 经曰其德多不可具陈八国宗仰见者欢喜 通曰。此总结也。祇域。道超心计。德杂覼缕。故使闻者钦风。见者神悦。 经曰于是祇域夜欻生念明至佛所当问我疑 通曰。下明叙事自有七意。一生心。二发引。三达所。四见佛。五都僧。六闻法。七作业。此明生心也。祇域以良辰夜静惊肃神衿。既悟入道之正因。遂结洗僧之念。然则念虽在已。法不自由。所以坐企有明就佛请决也。 经曰晨旦敕家大小眷属严至佛所 通曰。发引也。明星忽已 现代汉语译本： ‘疗众病释所以也’，意思是能够治疗各种疾病，解释了其中的原因。‘药病纵任名曰医王’，意思是根据病情恰当用药，可以被称为医王。‘治无不愈称为善疗’，意思是治疗没有不痊愈的，可以称为善于治疗。‘以善疗故名能活也’，因为善于治疗，所以被称为能够起死回生。 ‘经曰少小好学长而弥笃才艺过通智达五经天文地理’，经书上说，年少时就好学，长大后更加精进，才能技艺非常精通，智慧通达五经、天文、地理。 ‘通曰。次明叙德自有三意。一美学功。二称治绩。三即总结。此美学功也。才谓三才。天地人也。艺谓六艺。礼乐射御书疏。五经即五明论。内论因论声论工巧论医方论也。天文谓景宿。地理即山川。然则幼而钦道故曰少小好学。长而弥笃故曰才艺过通。智达经成前好学。天文地理美上过通也。’，通解说，接下来阐述功德，自然有三个方面的意义。一是美好的学识功底，二是称颂治理的功绩，三是总结。这里说的是美好的学识功底。‘才’指的是三才，即天、地、人。‘艺’指的是六艺，即礼、乐、射、御、书、数。五经就是五明论，包括内论、因论、声论、工巧论、医方论。天文指的是星象，地理指的是山川。因此，年幼时就敬佩道义，所以说‘少小好学’。长大后更加精进，所以说‘才艺过通’。智慧通达经书，成就了之前的‘好学’，天文地理的美好超过了‘精通’。 ‘经曰其所治者莫不除愈死者更生丧车得还’，经书上说，他所治疗的，没有不痊愈的，甚至能使死去的人复活，运送死者的丧车也能返回。 ‘通曰。此明治绩也。上两句总叹。下两句别彰。其效昔有参差。中夭已登幽路。一逢祇域（name of a person）.再发神明。遂使魂魄寂已还苏。抑车动而旋驾。翻凶作吉回死就生。治验之灵莫斯为大也。’，通解说，这是阐述治理的功绩。前面两句是总体的赞叹，后面两句是分别彰显。他的效果过去有差异，中途夭折已经走上黄泉路的人，一旦遇到祇域（name of a person），再次焕发神明，于是使已经寂灭的魂魄还阳复苏，甚至使已经开动的丧车调转方向。反凶为吉，回死向生，治疗的灵验没有比这更大的了。 ‘经曰其德多不可具陈八国宗仰见者欢喜’，经书上说，他的德行太多了，无法全部陈述，八个国家都敬仰他，见到他的人都欢喜。 ‘通曰。此总结也。祇域（name of a person）.道超心计。德杂覼缕。故使闻者钦风。见者神悦。’，通解说，这是总结。祇域（name of a person）的道行超越了心思的算计，德行繁多而细致，所以使听到他的人都敬佩他的风范，见到他的人都精神愉悦。 ‘经曰于是祇域（name of a person）夜欻生念明至佛所当问我疑’，经书上说，于是祇域（name of a person）在夜晚忽然产生一个念头，明天到佛陀那里，应当询问我的疑惑。 ‘通曰。下明叙事自有七意。一生心。二发引。三达所。四见佛。五都僧。六闻法。七作业。此明生心也。祇域（name of a person）以良辰夜静惊肃神衿。既悟入道之正因。遂结洗僧之念。然则念虽在已。法不自由。所以坐企有明就佛请决也。’，通解说，下面阐述事情的经过，自然有七个方面的意义。一是生起念头，二是出发引导，三是到达目的地，四是见到佛陀，五是普度僧众，六是听闻佛法，七是开始行动。这里说的是生起念头。祇域（name of a person）在美好的夜晚，夜深人静，内心敬畏而庄重。既然领悟了入道的真正原因，于是产生了斋僧的想法。然而，念头虽然在自己心中，但佛法不是自由的，所以坐着盼望天亮，到佛陀那里请求决断。 ‘经曰晨旦敕家大小眷属严至佛所’，经书上说，早晨，就告诫家里的所有眷属，庄严地前往佛陀那里。 ‘通曰。发引也。明星忽已’