English
English version: A corner of the land, while the Chakravartin (ideal universal ruler) governs the four quarters. Some are born in Brahmaloka (the highest heaven in the Form Realm), receiving the reward of meditative concentration; others become Bodhisattvas (beings who strive for enlightenment to save all sentient beings), gradually attaining the fruits of transcending the world. Thus, 'arising of intention' (generating Bodhicitta) is the stage of joyful dwelling, governing the land is the stage of seeing, the arrival of merit is the stage of cultivation, the fulfillment of aspiration is the ultimate stage, and finally, becoming a Buddha is the stage of liberation. The sutra says: 'Therefore, due to this cause, offering to the Sangha (Buddhist monastic community) brings immeasurable fields of merit, unharmed by drought or flood.' Tong says: This explains obtaining an increasing result. Offering to the Sangha is a field of merit, thereby sowing seeds, and being unharmed by drought or flood is receiving the reward. Even the fire that melts metal and scorches stone cannot burn it; how can the great floods on the mountains drown it? Since there is no drought or flood, what harm is there? Tong says: The prose is for explaining the meaning of the sutra, and the verses are for summarizing and maintaining the key points of the sutra. There are twenty verses, divided into three major sections. The first verse is a general introduction to admonish the listeners; the next eighteen verses are the holy declarations according to the events; the last verse uses the analogy of a good field to bring joy and inspiration. In the general introduction, 'shadow of merit' means that the blessings follow the causes, just as the shadow follows the form. In the holy declarations, the verses elaborate on the rewards of past lives in nine sections. The first verse praises the people, the second and third verses praise the ministers, the fourth and fifth verses praise the kings, the sixth verse praises the Four Heavenly Kings (Caturmaharajika, the four guardian deities in Buddhist mythology), the seventh verse praises the sun and moon, the eighth and ninth verses praise Indra (the lord of the Trāyastriṃśa Heaven), the tenth and eleventh verses praise the Chakravartin, the twelfth and thirteenth verses praise the Transformation Heaven, and the fourteenth and fifteenth verses praise the Brahma Heaven. The thirteenth verse praises the names of the Bodhisattva Indra. 'Cause' is the name of Indra called Indri. The sixth Transformation Heaven, the fifth heaven feels its own transformation, without external response, so it is not called Transformation Heaven. The sixth heaven feels the transformation of others, which is an external response, so it is called Transformation King. 'Four Paths of Good Fortune' refers to the four Sramana (Buddhist practitioners) paths as good fields. The sutra says: 'After the Buddha finished speaking the verses, Jin (possibly a name of a person or deity) told Yaksa (a type of spirit), observe the categories of gods and humans in the three realms (Trailokya, the realm of desire, the realm of form, and the realm of formlessness), their high and low status, their tall and short stature, and the amount of their blessings, all of which are due to the different intentions in their past lives, so the rewards they receive are also different.' Tong says: Next is to dispel doubts. First, dispel doubts about actions, and second, dispel doubts about vows. Here, dispel doubts about actions, saying that principle is the cause, and result is the appearance. Since the same cause is practiced, the same result should be obtained. Now that the cause that can wash away is one. --------------------------------------------------------------------------------
Chinese
。云何所得之果大异。遂有人天凡圣之别好之心多少之殊限□□以作短长不色形而定高下耶。佛为断此疑故。曰皆由先世用心不等皆由也。何者。行业虽同。而愿心有异。行则能者。愿则能引。行则能令有无。愿则能令胜劣。若愿心祈乎出世。即得出世之果。若愿心求于世间。即得世间之报。由此义故所受不同。 经曰如此受法福报皆从洗浴众圣僧得之耳 通曰。此断疑愿。疑曰。若行虽是一。由愿参差。则但应发愿自阶胜果。何须修行强致劳苦耶。今明愿难能引者。由行力如其无行则愿何所行。所引之行即是洗僧故。曰如此福报皆从洗浴圣众得之耳。 经曰佛说经已阿难白佛当何名此经以何劝诲之 通曰。此明下第三明流通。自有二意。先明侍者诸劝诲之法。后明祇域申永奉之旨。此即初章自有二问。约文以求目。此文以何为名。后问约义以闻持。此义云何劝诲 经曰佛告阿难此经名曰温室洗浴众僧经 通曰。此答初问。此经既以洗僧为实。即从此实为名也。 经曰诸佛所记非我独造行者得度非神受与求清净福自当奉行 通曰。此答后问。诸佛所记故可以劝。行者得度故可以诲。可以劝故。同行者必同入。可斯诲故。自作者还自受。故曰非神受也。 经曰佛说是已祇域眷属闻经欢喜得须陀 现代汉语译本：为什么获得的果报会有如此大的差异，以至于有人、天、凡、圣的差别，以及好心有多少的差别？是谁在其中限定，以作为短长，不以颜色形状而定高下呢？佛为了断除这个疑惑，说：‘都是由于前世用心不同造成的。’为什么呢？行业虽然相同，但愿心却有差异。行为是能够实现的，愿力是能够引导的。行为能够使有变成无，愿力能够使劣变成胜。如果愿心祈求出世，就能得到出世的果报；如果愿心追求世间，就能得到世间的报应。由于这个原因，所接受的果报才会有所不同。 经文说：‘如此接受佛法的福报，都是从洗浴众圣僧（指受人尊敬的出家人）那里得到的。’通曰：这是为了断除对愿力的疑惑。有人疑惑说：‘如果行为虽然一样，但由于愿力有差异，那么只需要发愿就能自己达到殊胜的果报，何必修行，强行去做劳苦的事情呢？’现在说明愿力之所以能够引导，是因为有行为的力量。如果没有行为，愿力又在哪里施行呢？所引导的行为就是洗僧，所以说：‘如此福报都是从洗浴圣众（指受人尊敬的出家人）那里得到的。’ 经文说：‘佛说完经后，阿难（佛陀的十大弟子之一）问佛：‘这部经应该叫什么名字？用什么来劝导教诲呢？’’通曰：这是下面第三部分，说明流通。自有两种意思：先说明侍者劝诲的方法，后说明祇域（地名）申述永远奉行的宗旨。这即是第一章，自有两个问题：根据经文来求经名，这部经用什么作为名字？后问根据经义来闻持，这部经的意义应该如何劝导教诲？经文说：‘佛告诉阿难：‘这部经名叫《温室洗浴众僧经》。’’通曰：这是回答第一个问题。这部经既然以洗僧为实际内容，就从此实际内容来命名。 经文说：‘诸佛所记，非我独造，行者得度，非神受与，求清净福，自当奉行。’通曰：这是回答后面的问题。诸佛所记，所以可以劝导；行者得度，所以可以教诲。可以劝导，所以同行者必定一同进入；可以教诲，所以自己做的人还自己承受，所以说不是神所给予的。 经文说：‘佛说完经后，祇域（地名）的眷属听了经文，欢喜地证得了须陀洹（小乘四果中的初果）。’
English
English version: Why are the resulting consequences so vastly different, leading to distinctions between humans, gods, ordinary beings, and sages, and variations in the amount of good intentions? Who sets these limits, determining length and shortness, and establishing superiority and inferiority without regard to color or form? To dispel this doubt, the Buddha said, 'It is all due to the different intentions held in past lives.' Why is that? Although the actions may be the same, the aspirations differ. Actions have the power to manifest, while aspirations have the power to guide. Actions can cause existence to become non-existence, while aspirations can cause inferiority to become superiority. If the aspiration seeks liberation from the world, one will attain the fruit of liberation. If the aspiration seeks worldly gains, one will receive worldly rewards. It is for this reason that the consequences received are different. The sutra says: 'The blessings received from practicing the Dharma in this way all come from bathing the venerable Sangha (referring to respected monks and nuns).' Commentary: This is to dispel doubts about aspiration. Someone might doubt, saying, 'If the actions are the same, but the aspirations differ, then one only needs to make aspirations to attain superior results. Why bother with cultivation and force oneself to do laborious things?' Now it is explained that the reason aspiration can guide is because of the power of action. If there is no action, where will the aspiration be applied? The action being guided is the bathing of the Sangha, so it is said, 'These blessings all come from bathing the venerable Sangha (referring to respected monks and nuns).' The sutra says: 'After the Buddha finished speaking the sutra, Ananda (one of the Buddha's ten principal disciples) asked the Buddha, 'What should this sutra be called? And what should be used to encourage and teach others?' Commentary: This is the third part below, explaining the dissemination. It has two meanings: first, to explain the methods of encouragement and teaching by the attendant; second, to explain the purpose of Ghiyavata (a place name) in expressing eternal adherence. This is the first chapter, with two questions: to seek the title based on the text, what is the name of this sutra? The second question is to hear and uphold based on the meaning, how should the meaning of this sutra be used to encourage and teach? The sutra says: 'The Buddha told Ananda, 'This sutra is called the *Warm Bathing of the Sangha Sutra*.' Commentary: This answers the first question. Since this sutra takes the bathing of the Sangha as its actual content, it is named after this actual content. The sutra says: 'What the Buddhas have recorded is not my own creation alone; those who practice attain liberation, it is not bestowed by gods; seeking pure blessings, one should practice it oneself.' Commentary: This answers the latter question. What the Buddhas have recorded can be used to encourage; those who practice attain liberation, so it can be used to teach. Because it can be encouraged, those who practice together will surely enter together; because it can be taught, those who do it themselves will also receive the benefits themselves, so it is said that it is not bestowed by gods. The sutra says: 'After the Buddha finished speaking the sutra, the family members of Ghiyavata (a place name), upon hearing the sutra, rejoiced and attained the state of Srotapanna (the first fruit of the four stages of enlightenment in Theravada Buddhism).' --------------------------------------------------------------------------------
Chinese
洹道礼佛而退严辨洗具 通曰。此即祇域申承奉之旨也。祇域道根已来故闻经护果。然请不虚辞故。求退严辨。 经曰众坐大小各得道迹皆共稽首作礼而去 通曰。请既同来。则果不独证。故祇域见迹。爰沾大小。然听法既竟。获道复周。事须表肃。呈恭振衣旋变故曰作礼而去也。 温室经疏 释惠净撰 现代汉语译本： 洹道礼佛后退下，严辨准备洗浴用具。通解释说：‘这正是祇域（Jetavana，佛陀居住的精舍）申述秉承奉行的旨意。祇域的道根由来已久，所以听闻佛经，守护果报。然而他的请求并非虚言，所以请求退下准备洗浴。’ 经文说：‘大众无论大小，各自获得道之踪迹，都一起稽首作礼后离去。’通解释说：‘既然是共同前来请法，那么果报就不是独自证得。所以祇域显现道之踪迹，大小都蒙受恩泽。既然听法已经完毕，获得道果也已周全，事情需要表达肃敬，呈现恭敬，振动衣袖转身变化，所以说作礼后离去。’ 《温室经疏》 释惠净 撰
English
English version: Huan Dao retreated after paying homage to the Buddha, while Yan Bian prepared the bathing utensils. Tong explained, 'This is precisely the meaning that Jetavana (祇域, the monastery where the Buddha resided) declared and upheld. Jetavana's roots in the Dharma are long-standing, so he hears the scriptures and protects the karmic fruits. However, his request is not empty words, so he requests to withdraw and prepare for bathing.' The sutra says, 'The assembly, both great and small, each attained traces of the Path, and together bowed their heads, paid homage, and departed.' Tong explained, 'Since they came together to request the Dharma, the fruits are not attained alone. Therefore, Jetavana manifested traces of the Path, and both great and small received grace. Since the Dharma hearing is complete, and the attainment of the Dharma fruit is also complete, the matter requires expressing solemnity, presenting reverence, shaking the sleeves, and turning away, hence it is said that they paid homage and departed.' Commentary on the Uṣṇā Sutra (温室经疏) Written by Shi Huijing (释惠净) --------------------------------------------------------------------------------