English
English version The illnesses of the Sangha: Tong said: This reveals the function of the seven items (referring to seven kinds of items). The four elements (referring to earth, water, fire, and wind) are stable, which is the function of the inner garment. To remove wind-related illnesses, the function of pure ashes (ashes of plants and trees). To remove dampness and numbness (rheumatism), the function of Su ointment (ointment made from ghee). To remove cold ice, the function of burning fire. To remove heat, the function of willow branches (twigs used to clean teeth). To remove dirt and grime, the function of Shen Dou (bean flour). To make the body light and the eyes clear, the function of clean water. Why is this so? Because using clothes to cover the ugly form, the four limbs can be peaceful and stable; using ashes to remove wind-related diseases, the six roots (eyes, ears, nose, tongue, body, and mind) can be stable and pure; applying Su ointment can both remove numbness and regulate the body; burning fire can drive away cold and keep warmth; there is nothing better than willow branches to remove odors; to make the body clean and remove dirt, nothing can compare to Shen Dou. As for water, it contains eight virtues and possesses all kinds of beautiful characteristics, thoroughly washing inside and out, making the chest comfortable, brightening the eyes, making the clumsy body flexible, and washing away dirt. The function of the seven items is like fog, and the seven diseases also disappear like clouds. Therefore, it is said that this is to remove the seven diseases of the Sangha. The Sutra says: Offering in this way will obtain seven blessings. What are the seven blessings? Tong said: The following explains the retribution of the seven items. There are three stages: first, obtaining a similar result; second, obtaining the result of the result; and third, obtaining an increasing result. This explains obtaining a similar result, so it is marked with numbers and asked. The Sutra says: First, the four elements are stable, no diseases arise, the body is peaceful, brave, strong, and healthy, and everyone respects and admires. Tong said: This is the similar result of burning fire. Because warm air flows in the body, then the whole body is peaceful and stable; cold wind invades the bones, then the whole body trembles and grieves. Burning fire is used to increase warmth, so because of the cold, one obtains the result of a peaceful, brave, and healthy body. Being both peaceful and healthy, then everyone respects and admires. The Sutra says: Second, the place of birth is pure, the face is upright and correct, dust and water do not adhere, and one is respected by others. Tong said: This is the similar result of clean water. Because water, first, can purify other things, and second, its nature is clean. Purifying other things, so the face is upright and correct; its nature is clean, so dust and water do not adhere. The face is upright and correct like a bright moon, and dust and water do not adhere, like a red lotus. Since one obtains a face like the moon and like the lotus, those who see it will love and respect it. The Sutra says: Third, the body always has a fragrance, the clothes are clean and tidy, those who see it are happy, and no one is disrespectful. Tong said: This is the similar result of Shen Dou. Because the form and bones are dirty and greasy, then filth and stench come one after another; the quality and state are bright and clean, then --------------------------------------------------------------------------------
Chinese
馨香发越。渗豆之功次能光身而落垢。所得之报亦衣洁而身香。既洁且香则观者神赖。 经曰四肌体濡泽威光德大莫不敬叹独步无双 通曰。此是苏膏相似果。夫痹染四支则皮肤韧强。膏流百节则凑理和畅。摩膏既遣痹以调身故。得报亦威光而体润。既光且润则独步无双。既独步无双。谁不敬难。 经曰五者多饶人从拂拭尘垢自然受福常识宿命 通曰。此是淳灰相似果。夫尘垢秽身风便惛识。灰能落垢故。多人为之拂尘。复可排风。所以常识宿命。 经曰六者口齿香好方白齐平所说教教莫不肃用 通曰。此是杨枝相似果。夫杨枝者嚼则除热口。所以发香楷便莹朗齿光。所以致白口。既香无臭。齿白则所言妙而他受也。 经曰七者所生之处自然衣裳光饰珍宝见者悚息 通曰。此内衣相似果。夫内衣者。内则蔽丑。外则严容。以蔽丑故。生则自然衣服。以严容故。更加光饰珍宝。 经曰佛告祇域住是渗浴众僧开士七福如是 通曰。别叙既周。此更总结。 经曰从此因缘或为人臣或为帝王或为日月四天神王或为帝释转轮金王或生梵天受福无量或为菩萨发意治地功成志就遂致作佛 通曰。此明得果报也。或为人臣。则三公九卿之流。或为帝王则三皇五帝之类。或为日月四天神王。则各领 现代汉语译本：馨香散发，如同渗入豆子的功效，能够使身体光彩照人并去除污垢。所得到的果报是衣物洁净，身体散发香气。既洁净又香气扑鼻，那么见到的人都会心生敬仰。 经文说：‘四肢肌肤濡润光泽，威严光芒德行广大，没有人不敬佩赞叹，独一无二。’ 通俗解释：这就像苏膏（酥油制成的膏）相似的果报。如果四肢麻痹染病，那么皮肤就会变得坚硬强韧。膏油流遍全身关节，那么经络就会调和畅通。涂抹苏膏既能祛除麻痹又能调理身体，因此得到的果报是威严光芒，身体润泽。既光彩照人又润泽，那么就是独一无二的。既然独一无二，谁会不敬佩呢？ 经文说：‘第五种人，常常富饶，因为拂拭尘垢，自然获得福报，常常能知晓宿命。’ 通俗解释：这就像淳灰（纯净的灰）相似的果报。尘垢会污秽身体，风邪会使人神志昏聩。灰能去除污垢，所以很多人用它来拂拭尘埃。又可以抵御风邪，因此常常能知晓宿命。 经文说：‘第六种人，口齿清香美好，牙齿洁白整齐，所说教诲，没有谁不恭敬听从。’ 通俗解释：这就像杨枝（杨柳枝）相似的果报。用杨枝咀嚼可以去除口中热气，所以口气清新，牙齿光洁明亮，所以牙齿洁白。口中既香又没有臭味，牙齿洁白，那么所说的话精妙，他人也会乐于接受。 经文说：‘第七种人，所出生的地方，自然有光彩华丽的衣裳和珍宝，见到的人都感到敬畏。’ 通俗解释：这就像内衣相似的果报。内衣，在内可以遮蔽丑陋，在外可以庄严仪容。因为遮蔽丑陋，所以出生时自然有衣服。为了庄严仪容，更加有光彩华丽的衣裳和珍宝。 经文说：‘佛告诉祇域（Jivaka，人名）：安住于这种渗浴众僧的功德，修行菩萨道的七种福报就是这样。’ 通俗解释：分别叙述完毕，这里再次总结。 经文说：‘从此因缘，或者成为人臣，或者成为帝王，或者成为日月四天神王，或者成为帝释（Indra，帝释天）转轮金王（Cakravartin，转轮圣王），或者生于梵天（Brahma，色界天）享受无量福报，或者成为菩萨，发起菩提心，治理大地，功德圆满，最终成就佛果。’ 通俗解释：这说明得到的果报。或者成为人臣，就是三公九卿之流。或者成为帝王，就是三皇五帝之类。或者成为日月四天神王，那么各自统领一方。
English
English version: Fragrant scents emanate, like the effect of soaking in beans, capable of making the body radiant and removing dirt. The resulting reward is clean clothes and a fragrant body. Being both clean and fragrant, those who see it will feel reverence. The sutra says: 'The four limbs and skin are moist and lustrous, with majestic light and great virtue, no one does not admire and praise, unique and unparalleled.' Common explanation: This is like the fruit similar to *sugao* (clarified butter). If the four limbs are paralyzed and diseased, the skin will become hard and tough. If the ointment flows through all the joints, the meridians will be harmonized and smooth. Applying *sugao* can both remove paralysis and regulate the body, so the resulting reward is majestic light and a moist body. Being both radiant and moist, it is unique and unparalleled. Since it is unique and unparalleled, who would not admire it? The sutra says: 'The fifth type of person is often rich, because of wiping away dust and dirt, naturally obtaining blessings, and often knowing past lives.' Common explanation: This is like the fruit similar to pure ashes. Dust and dirt will defile the body, and wind evil will make people confused. Ashes can remove dirt, so many people use it to wipe away dust. It can also resist wind evil, so they often know past lives. The sutra says: 'The sixth type of person has fragrant and beautiful mouth and teeth, with white and even teeth, and no one does not respectfully listen to the teachings they speak.' Common explanation: This is like the fruit similar to *yangzhi* (willow branch). Chewing *yangzhi* can remove heat from the mouth, so the breath is fresh, and the teeth are clean and bright, so the teeth are white. The mouth is both fragrant and odorless, and the teeth are white, then the words spoken are exquisite, and others will be happy to accept them. The sutra says: 'The seventh type of person, in the place where they are born, naturally has bright and gorgeous clothes and treasures, and those who see them feel awe.' Common explanation: This is like the fruit similar to underwear. Underwear, on the inside, can cover up ugliness, and on the outside, can solemnize appearance. Because it covers up ugliness, there are naturally clothes at birth. In order to solemnize appearance, there are even more bright and gorgeous clothes and treasures. The sutra says: 'The Buddha told *Jivaka*: Abiding in the merit of this bathing of the Sangha, the seven blessings of cultivating the Bodhisattva path are like this.' Common explanation: After the separate narration is completed, here is a summary again. The sutra says: 'From this cause and condition, one may become a minister, or become an emperor, or become the Sun, Moon, and Four Heavenly Kings, or become *Indra* (Lord of Devas), a *Cakravartin* (Wheel-Turning King), or be born in *Brahma* (the Brahma Heaven) and enjoy immeasurable blessings, or become a Bodhisattva, generate the Bodhi mind, govern the earth, complete merits, and ultimately achieve Buddhahood.' Common explanation: This explains the resulting rewards. Or become a minister, that is, the flow of the Three Dukes and Nine Ministers. Or become an emperor, that is, the like of the Three Sovereigns and Five Emperors. Or become the Sun, Moon, and Four Heavenly Kings, then each leads one side. --------------------------------------------------------------------------------
Chinese
一隅。转轮圣王则总统于四镇。或生于梵天。得定之报。或为菩萨。阶出世之果。然则发意是愿乐住。治地是见位。功来是修。志就是究竟位。遂致作佛是解脱位。 经曰斯之因由供养众僧无量福田旱涝不伤 通曰。此明得增上果。供僧福田由是下种。旱涝不伤是得报也。纵使流金铄石之火。不可语其燋包。山上洪陵之水。岂得沦溺水火。既其不旱涝。何伤之有 通曰。长行为解义故。偈颂为摄持故。颂有二十偈。大开三节。初一偈总标以敕听。次十八偈随事以圣宣。后一偈谐田以欢发。总标中云影福者。福之随因犹影之形也。圣宣中颂前报果细开九段。初一偈颂人民。第二两偈颂人臣。第三两偈颂人王。第四一偈颂四天王。第五一偈颂日月。第六两偈颂帝释。第七两偈颂轮王。第八两偈颂化应。第九两偈颂梵天。第十三偈颂菩萨帝释名。因者帝释名曰因提黎也。第六化应天者。第五天自感自化无外来应故。不名化应天。第六天自感他化为外来应故。名化应王也。四道良福者。四沙门道为良田也。 经曰佛说偈已金告域祇观彼三界天人品类高下长短福德多少皆由先世用心不等所以受报各异不同 通曰。次明断疑。一断疑行。二断疑愿。此断疑行曰理而为因果相者。既同行一因应得一果。今既能洗之因是一 现代汉语译本： 一隅之地，转轮圣王（Chakravartin，统治世界的理想君主）则统治四方。或者生于梵天（Brahmaloka，色界最高的住所），获得禅定的果报；或者成为菩萨（Bodhisattva，为救度众生而修行成佛的人），逐步证得出世间的果位。那么，发意（发菩提心）是愿乐住位，治理地方是见位，功德到来是修位，志向成就就是究竟位，最终成佛是解脱位。 经文说：‘因此缘故，供养众僧，能得无量福田，旱涝不侵。’ 通曰：这说明得到增上的果报。供养僧众是福田，由此播下种子，旱涝不侵是得到果报。纵然有熔化金属、烧焦石头的火焰，也不能烧焦它；山上巨大的洪水，怎么能淹没它呢？既然没有旱涝，又有什么损害呢？ 通曰：长行是为了解释经文的意义，偈颂是为了概括和保持经文的要点。颂有二十个偈子，分为三大段。第一个偈子总标，用以告诫听众；接下来的十八个偈子，随事进行圣者的宣讲；最后一个偈子，用良田来比喻，使人欢喜和启发。总标中说‘影福’，是说福报跟随因缘，就像影子跟随形体一样。圣宣中，偈颂详细地分九段来阐述前世的报应果报。第一个偈子颂扬人民，第二、三两个偈子颂扬人臣，第四、五两个偈子颂扬人王，第六个偈子颂扬四天王（Caturmaharajika，佛教神话中的四位护世天神），第七个偈子颂扬日月，第八、九两个偈子颂扬帝释（Indra，忉利天之主），第十、十一两个偈子颂扬转轮王，第十二、十三两个偈子颂扬化应天，第十四、十五两个偈子颂扬梵天。第十三个偈子颂扬菩萨帝释的名字。‘因’是帝释的名字叫做因提黎（Indra）。第六化应天，第五天自己感受自己变化，没有外来的感应，所以不叫化应天。第六天自己感受他人变化，是外来的感应，所以叫做化应王。‘四道良福’，是指四沙门道（Sramana，佛教修行者）是良田。 经文说：‘佛说完偈颂后，金（可能是人名或神名）告诉域祇（Yaksa，夜叉，一种神），观察那三界（Trailokya，欲界、色界、无色界）的天人品类，高下长短，福德多少，都是由于前世用心不同，所以受到的果报也各不相同。’ 通曰：接下来是断除疑惑。一是断除对行为的疑惑，二是断除对愿望的疑惑。这里断除对行为的疑惑，说理是因，果是相。既然同行一个因，应该得到一个果。现在既然能洗涤的因是一个。