T24n1470_大比丘三千威儀
大正藏第 24 冊 No. 1470 大比丘三千威儀
No. 1470
大比丘三千威儀捲上
後漢安息國三藏安世高譯
佛弟子者，有二種：一者在家，二者出家。在家者，初受五戒為本，遮三惡趣、求人天福。以未能永舍家眷屬緣累故，更加三戒助前五戒，一日一夜種未來世永出因緣。出家者，行有始終，上中下業。下出家者，先以十戒為本，盡形受持；雖舍家眷屬因緣執作，于俗人等是出家，于具戒者故是在家，是名下出家。其中出家者，次應舍執作緣務，具受八萬四千向道因緣；雖舍作業緣務，身口行意業未能具足清凈，心結猶存未得出要，上及不足、下比有餘，是名中出家。上出家者，根心猛利，次應舍結使纏縛。舍結使纏縛者，要得禪定慧力。得禪定慧力，心得解脫。得解脫者，名凈身口意業，出於緣務煩惱之家，永處閑靜清涼之室，是名上出家。
中出家者，始受具戒，沙門儀法未能周悉，要須依止長宿有德行者。是以優波離問佛：「成就幾法盡令不依止耶？」佛答：「凡成就二十五法，不依止。」廣而言之二十五法，取要言之，但能知二部戒為本，今但成就十法。
一者，不知廣利二部戒共議。共議者，當一篇中，或同或異，或僧戒中輕、尼戒中
【現代漢語翻譯】 現代漢語譯本 大比丘三千威儀捲上 後漢安息國三藏安世高譯 佛弟子有兩種：一是在家弟子，二是在家弟子。在家弟子，最初以受持五戒為根本，遮止墮入三惡趣，求得人天福報。因為還不能永遠捨棄家庭眷屬的牽絆，所以增加三戒來輔助之前的五戒，一日一夜種下未來世永遠出離輪迴的因緣。出家弟子，修行有始有終，分為上、中、下三種。下等出家者，先以十戒為根本，盡形壽受持；雖然捨棄了家庭眷屬的因緣和執著，對於世俗之人來說是出家，但對於受持具足戒的人來說仍然是在家，這叫做下等出家。 中等出家者，接下來應當捨棄執著和事務的牽絆，具足受持八萬四千種趨向解脫的因緣；雖然捨棄了作業和事務的牽絆，但身口意的行為還沒有完全清凈，心中的煩惱還在，沒有得到解脫的關鍵，比上不足，比下有餘，這叫做中等出家。 上等出家者，根器和心性都非常猛利，接下來應當捨棄煩惱的纏縛。要捨棄煩惱的纏縛，必須得到禪定和智慧的力量。得到禪定和智慧的力量，心才能得到解脫。得到解脫的人，就能夠清凈身口意的行為，脫離事務和煩惱的束縛，永遠安住在閑靜清涼的境界中，這叫做上等出家。 中等出家者，剛剛受持具足戒，對於沙門的儀軌和法則還不能完全熟悉，必須依止年長的、有德行的人。因此，優波離（Upali，佛陀十大弟子之一，持戒第一）問佛陀：『成就多少種法才能完全不依止他人呢？』佛陀回答：『凡是成就二十五種法，就可以不依止他人。』詳細來說是二十五種法，簡要來說，只要能通達比丘和比丘尼二部的戒律為根本，現在只說成就十種法。 第一，不知道廣泛地學習比丘和比丘尼二部戒律共同討論的內容。共同討論的內容，是指在同一個篇章中，或者相同或者不同，或者在比丘戒中是輕罪，在比丘尼戒中是重罪。
【English Translation】 English version The Great Bhikshu Three Thousand Rules of Conduct, Scroll 1 Translated by An Shih-kao, Tripitaka Master from the An息 Kingdom of the Later Han Dynasty Disciples of the Buddha are of two kinds: those who are householders and those who are renunciates. Householders initially take the five precepts as their foundation, preventing them from falling into the three evil realms and seeking blessings in the realms of humans and gods. Because they are unable to permanently relinquish the entanglements of family and relatives, they add three precepts to assist the previous five, planting the seeds for permanently escaping the cycle of rebirth in future lives for one day and one night. Renunciates, their practice has a beginning and an end, with superior, intermediate, and inferior levels. Inferior renunciates first take the ten precepts as their foundation, upholding them for the rest of their lives; although they have relinquished the entanglements and attachments of family and relatives, they are considered renunciates in relation to laypeople, but are still considered householders in relation to those who have taken the full precepts. This is called inferior renunciation. Intermediate renunciates should next relinquish attachments and the entanglements of affairs, fully receiving the eighty-four thousand conditions that lead to enlightenment; although they have relinquished the entanglements of work and affairs, their actions of body, speech, and mind are not yet fully purified, and the knots in their hearts still remain, preventing them from attaining the key to liberation. They are insufficient compared to the superior, but have more than the inferior. This is called intermediate renunciation. Superior renunciates have sharp faculties and minds, and should next relinquish the entanglements of afflictions. To relinquish the entanglements of afflictions, one must obtain the power of dhyana (禪定, meditative absorption) and prajna (慧, wisdom). By obtaining the power of dhyana and prajna, the mind can attain liberation. Those who attain liberation are said to have purified the actions of body, speech, and mind, escaping from the bonds of affairs and afflictions, and dwelling forever in a tranquil and cool abode. This is called superior renunciation. Intermediate renunciates, having just received the full precepts, are not yet fully familiar with the rules and regulations of a shramana (沙門, ascetic); they must rely on elders who possess virtue and conduct. Therefore, Upali (優波離, one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the Buddha: 'How many qualities must one possess to be completely independent?' The Buddha replied: 'One who possesses twenty-five qualities does not need to rely on others.' To speak in detail, there are twenty-five qualities, but to speak concisely, it is essential to understand the precepts of both the bhikshus (比丘, monks) and bhikshunis (比丘尼, nuns) as the foundation. Now, I will only speak of possessing ten qualities. First, not knowing the content of the joint discussions on the precepts of both the bhikshus and bhikshunis extensively. The content of the joint discussions refers to that within the same chapter, they are either the same or different, or what is a minor offense in the bhikshu precepts is a major offense in the bhikshuni precepts.
重，或尼戒中輕、僧戒中重，或前篇中有、或後篇中無，或戒本中有、或余戒中無，或余戒中無或余戒中有、或戒本中無。如是等戒不知分部，是名不知戒。
二者，不知是罪非罪。或是佛法罪非世界罪，或世界罪非佛法罪，或亦佛法罪亦世界罪，或非佛法罪非世界罪。佛法罪非世界罪者，制戒后長財離衣等是。世界罪非佛法罪，未制戒前殺盜等是。亦佛法罪亦世界罪者，制戒前制戒后犯淫欺戒等是。或非佛法罪非世界罪，制戒前殺草木等是。若比丘觸食夜食、比丘失食宿，觀能作此三事：若食此食，是罪。若可信人共食宿食，是非罪。如是等事不知，是名不知是罪非罪。
三者，不知輕不知重。不知輕者，如與戒沙彌一犯淫戒，極慚愧，死不更犯，終身易位，不受人請。眾中慨惻：「愿聽我為比丘、終身勸化作福。」如是人等，現世雖不得道種，將來世受罪輕微，是名不知輕。不知重者，如掐樹葉比丘，迦葉佛時墮龍中，至今受報未盡。不知犯輕戒而罪重，是名不知重。
四者，不知有殘無殘罪。如盜一人五錢，后還主；如殺旃陀羅等，是不知無殘罪中有殘，是名不知有殘。不知無殘者，如三十事中，親厚意中索好衣，衣主還索，若不還，五錢以上犯波羅夷。不知如是比丘中有殘無殘，是名不知
【現代漢語翻譯】 現代漢語譯本 重罪，或者尼姑戒律中的輕罪、比丘戒律中的重罪，或者在戒律的前面部分有、或者在後面的部分沒有，或者在戒本中有、或者在其他的戒律中沒有，或者在其他的戒律中沒有、或者在其他的戒律中有、或者在戒本中沒有。像這樣的戒律，不知道它們的分類和部分，這叫做不知戒。
第二，不知道什麼是罪、什麼不是罪。或者，什麼是佛法上的罪而不是世俗上的罪，或者什麼是世俗上的罪而不是佛法上的罪，或者什麼是佛法上的罪也是世俗上的罪，或者什麼既不是佛法上的罪也不是世俗上的罪。佛法上的罪而不是世俗上的罪，比如制定戒律后，對於長財（長時積蓄的財物）、離衣（隔夜衣）等的規定就是。世俗上的罪而不是佛法上的罪，比如在未制定戒律之前，殺生、偷盜等就是。既是佛法上的罪也是世俗上的罪，比如在制定戒律之前和之後，犯邪淫、欺騙等戒律就是。既不是佛法上的罪也不是世俗上的罪，比如在制定戒律之前，殺害草木等就是。如果比丘觸控食物、晚上吃東西、比丘丟失食物過夜，觀察是否能造成這三種情況：如果吃了這些食物，就是罪。如果可信的人一起吃過夜的食物，就不是罪。像這樣的事情不知道，這叫做不知道什麼是罪、什麼不是罪。
第三，不知道什麼是輕、什麼是重。不知道什麼是輕，比如一個受戒的沙彌（Śrāmaṇera，佛教出家男子）第一次犯邪淫戒，極其慚愧，寧死也不再犯，終身改變自己的位置，不接受別人的邀請。大眾中有人慨嘆：『希望允許我成為比丘（Bhikṣu，佛教出家男子），終身勸人向善、積德行善。』像這樣的人，現世雖然不能得到道種，將來世所受的罪會輕微，這叫做不知道什麼是輕。不知道什麼是重，比如掐樹葉的比丘，在迦葉佛（Kāśyapa Buddha，過去七佛之一）時期墮入龍道中，至今還在受報沒有結束。不知道犯輕戒而罪很重，這叫做不知道什麼是重。
第四，不知道是有殘罪還是無殘罪。比如偷盜一個人的五錢，後來還給了主人；比如殺害旃陀羅（Caṇḍāla，古印度社會中的賤民）等，這是不知道無殘罪中有殘罪，這叫做不知道有殘罪。不知道無殘罪，比如在三十事中，因為親厚的關係索要好的衣服，衣服的主人又索要回去，如果不還，五錢以上就犯了波羅夷（Pārājika，比丘戒中最重的罪）。不知道像這樣的比丘是有殘罪還是無殘罪，這叫做不知道。
【English Translation】 English version A grave offense, or a minor offense in the nuns' precepts, or a grave offense in the monks' precepts, or present in the earlier part of the precepts, or absent in the later part, or present in the Prātimokṣa (戒本, the book of monastic rules), or absent in other precepts, or absent in other precepts or present in other precepts, or absent in the Prātimokṣa. Not knowing the divisions and parts of such precepts is called not knowing the precepts.
Second, not knowing what is a sin and what is not. Or, what is a sin according to the Buddha's Dharma (佛法) but not a sin in the world, or what is a sin in the world but not a sin according to the Buddha's Dharma, or what is both a sin according to the Buddha's Dharma and a sin in the world, or what is neither a sin according to the Buddha's Dharma nor a sin in the world. A sin according to the Buddha's Dharma but not a sin in the world refers to things like the rules regarding long-term possessions (長財) and keeping robes overnight (離衣) after the precepts were established. A sin in the world but not a sin according to the Buddha's Dharma refers to things like killing and stealing before the precepts were established. Both a sin according to the Buddha's Dharma and a sin in the world refers to things like violating the precepts against sexual misconduct and deception both before and after the precepts were established. Neither a sin according to the Buddha's Dharma nor a sin in the world refers to things like killing plants before the precepts were established. If a Bhikṣu (比丘, Buddhist monk) touches food, eats at night, or loses food overnight, observe whether these three things can occur: if he eats this food, it is a sin. If a trustworthy person eats leftover food together, it is not a sin. Not knowing such things is called not knowing what is a sin and what is not.
Third, not knowing what is light and what is heavy. Not knowing what is light, for example, a Śrāmaṇera (沙彌, novice monk) who commits the sexual misconduct precept for the first time is extremely ashamed, would rather die than commit it again, changes his position for life, and does not accept invitations from others. Someone in the assembly sighs, 'I hope to be allowed to become a Bhikṣu (比丘, Buddhist monk), to persuade people to do good and accumulate merit for life.' Such a person, although he may not attain the seed of enlightenment in this life, will receive light punishment in future lives. This is called not knowing what is light. Not knowing what is heavy, for example, a Bhikṣu (比丘, Buddhist monk) who plucks leaves from a tree fell into the dragon realm during the time of Kāśyapa Buddha (迦葉佛, one of the past seven Buddhas) and is still suffering the consequences. Not knowing that committing a minor precept can result in a heavy punishment is called not knowing what is heavy.
Fourth, not knowing whether there is a remaining offense or no remaining offense. For example, stealing five coins from someone and then returning them to the owner; for example, killing a Caṇḍāla (旃陀羅, an outcast in ancient Indian society), etc., this is not knowing that there is a remaining offense in a non-remaining offense. This is called not knowing that there is a remaining offense. Not knowing that there is no remaining offense, for example, in the thirty matters, asking for good clothes out of affection, and the owner of the clothes asks for them back, if they are not returned, more than five coins constitutes a Pārājika (波羅夷, the heaviest offense for a Bhikṣu). Not knowing whether such a Bhikṣu (比丘, Buddhist monk) has a remaining offense or no remaining offense is called not knowing.
無殘。
五者，不知一制者，有戒始終不開，或有一因緣一開，是名不知一制。
六者，不知二制。或有戒二三因緣合為一戒，或有因緣二開乃至六開，是名不知二制。
七者，不知偏制。是名凈國不受食，如事外國不洗大小行便，如寒雪國聽著復衣，如是比不犯、余國便犯，是為不知偏制。
八者不知一切制。如殺等無國不遮，是名不知一切制。
九者，不知布薩羯磨。布薩者，秦言凈住，義言長養比丘和合。若作百一羯磨而不知和合，是名不知布薩。
十者，不知請歲羯磨。請歲者，求人出己之過，若見聞疑語我。若五人以上作百一羯磨，廣自恣要差二人。所以二人者，僧自恣竟自相向出罪，不得求餘人自恣，餘人僧不差故。二三四人三語自恣，一人心念口言。若不知是者，名不知請歲。
若成就十法不知上事者，雖滿五歲若過，盡令依止宿長有德者。若不依止，日日犯突吉羅。若知上下十法者，若滿五歲，得離依止師。離依止師已，當學作師法，滿十歲當得度人。若不知五法，盡令不得度人。
五法者，一者廣利二部戒；二者能決弟子疑罪；三者弟子遠方力能使弟子來；四者能破弟子惡邪見，及教誡勿使作惡；五者若弟子病，能好看視如父養子。若有五法成
【現代漢語翻譯】 現代漢語譯本： 無殘。
五、不知一制：有的戒律從始至終都不能開許，或者因為某種因緣可以開許一次，這叫做不知一制。
六、不知二制：有的戒律因為兩三種因緣合在一起才能開許為一戒，或者因為某種因緣可以開許兩次乃至六次，這叫做不知二制。
七、不知偏制：例如在清凈國土不接受食物，如同在外國不清洗大小便，如同在寒冷下雪的國家允許穿多層衣服，這些情況在某些國家不犯戒，在其他國家則犯戒，這叫做不知偏制。
八、不知一切制：例如殺生等行為在任何國家都不允許，這叫做不知一切制。
九、不知布薩羯磨（Upavasatha-karma）：布薩，用秦語來說是『凈住』，用義語來說是『長養比丘和合』。如果做了百一羯磨（karma）卻不知道和合的意義，這叫做不知布薩。
十、不知請歲羯磨（Pravāraṇā-karma）：請歲，就是請求別人指出自己的過失，無論是見、聞、疑的方式。如果五人以上做百一羯磨，在自恣（Pravāraṇā）時要指定兩個人。之所以要兩個人，是因為僧團自恣結束后，彼此互相指出罪過，不能請求其他人自恣，因為其他人沒有被僧團指定。二、三、四個人用三次語言自恣，一個人用心念口說。如果不知道這些，就叫做不知請歲。
如果成就了這十種不知上事的條件，即使滿了五夏（五年），也要讓他依止宿臘長、有德行的人。如果不依止，每天都犯突吉羅（Duṣkṛta）。如果知道上下十法，滿了五夏，就可以離開依止師。離開依止師后，應當學習做師父的方法，滿了十夏才能度人。如果不知道五法，就不能度人。
五法是：一、廣泛利益比丘、比丘尼二部戒；二、能夠解決弟子對戒律的疑問；三、弟子在遠方時，有能力讓弟子前來；四、能夠破除弟子的惡邪見，並且教誡他們不要作惡；五、如果弟子生病，能夠好好照顧，如同父親養育兒子。如果具備這五種條件。
【English Translation】 English version: No remainder.
Fifth, not knowing a single rule: Some precepts are never allowed to be opened from beginning to end, or they may be opened once due to a certain condition. This is called not knowing a single rule.
Sixth, not knowing two rules: Some precepts require two or three conditions combined to be opened as one precept, or they may be opened twice or even six times due to a certain condition. This is called not knowing two rules.
Seventh, not knowing a partial rule: For example, not accepting food in a pure land, like not washing after urinating or defecating in a foreign country, or allowing wearing multiple layers of clothing in a cold and snowy country. These situations are not offenses in some countries but are offenses in others. This is called not knowing a partial rule.
Eighth, not knowing all rules: For example, killing is prohibited in all countries. This is called not knowing all rules.
Ninth, not knowing the Upavasatha-karma (布薩羯磨): Upavasatha (布薩), in Qin language (秦言, Chinese) it means 'pure dwelling' (凈住), and in meaning language (義言) it means 'nurturing the harmony of Bhikshus' (長養比丘和合). If one performs the hundred and one karmas (百一羯磨) but does not know the meaning of harmony, this is called not knowing Upavasatha.
Tenth, not knowing the Pravāraṇā-karma (請歲羯磨): Pravāraṇā (請歲) is asking others to point out one's faults, whether through seeing, hearing, or suspicion. If five or more people perform the hundred and one karmas, two people must be designated during Pravāraṇā (自恣). The reason for two people is that after the Sangha (僧) finishes Pravāraṇā, they point out each other's faults and cannot ask others to perform Pravāraṇā, because others have not been designated by the Sangha. Two, three, or four people perform Pravāraṇā with three utterances, and one person performs it with mental thought and verbal expression. If one does not know these, it is called not knowing Pravāraṇā.
If one fulfills these ten conditions of not knowing the above matters, even if one has completed five years (five Vassa), one must still rely on those who are senior in monastic age and virtuous. If one does not rely, one commits a Duṣkṛta (突吉羅) every day. If one knows the above and below ten dharmas, and has completed five years, one can leave the reliance teacher. After leaving the reliance teacher, one should learn the methods of being a teacher, and after completing ten years, one can ordain others. If one does not know the five dharmas, one must not ordain others.
The five dharmas are: first, extensively benefiting the two assemblies of Bhikshus and Bhikshunis (比丘、比丘尼二部戒); second, being able to resolve disciples' doubts about the precepts; third, when disciples are far away, having the ability to bring them back; fourth, being able to break disciples' evil and wrong views, and admonishing them not to do evil; fifth, if disciples are sick, being able to take good care of them, like a father raising a son. If one possesses these five conditions.
就滿十歲，得與人作和上。若不知事者，終身不得度人。度人者，得突吉羅罪。
既離依止已得度人，度人者當與徒眾者應知聚眾法。眾中無知法者，百人千人不得一處住。是以優波離問師：「云何比丘寓一處住如啞羊？」佛言：「若比丘不知四法。一者不知說戒。不知戒事者，未知廣利共議決定順經。二者不知說戒事，十四日十五日宜廣宜略，四人以上行籌廣說，二人三人三說戒，一人心念口言。若說戒時有事難起，始說戒序第二第三篇竟，應作一白羯磨：『今有事起。已說戒序竟，餘者僧常聞。』若僧問不知上事者，是名不知說戒事。三者不知羯磨。應白一更白二、應白二更白四、非法、別眾。非法者，先羯磨后白，有事人不現前、設現前不語有此事便唱。別眾者，應囑授不囑授，有事人界外羯磨。界內眾僧亦爾，結內界竟方結外界，是非法別眾。或非法眾聚一處、或眾和合布薩非法。如是比，是名不知會羯磨。四者不知會坐。說戒自恣時，有客比丘來，應更說、不應更說，應次第聽、不使次第聽，先比丘應出界，而出客比丘。或時客來少，雖不應更說。設客有重德，若剛強能作斗亂事，應更說而不說。如是比，是名不知會坐。若眾中不知上四法，不得一處住，應當請知法人來。若請不能得，應舉眾依他知
【現代漢語翻譯】 現代漢語譯本 年滿十歲，就可以做和尚的依止師。如果還不懂事理，終身都不能度人出家。度人出家者，犯突吉羅罪（Dukkata，輕罪）。 已經離開依止師后，就可以度人出家，度人出家者應當與徒眾一起，應當知道聚眾的方法。僧眾中如果沒有懂佛法的人，即使有一百人、一千人也不能住在一起。因此優波離（Upali，佛陀十大弟子之一，持戒第一）問佛陀：『為什麼比丘（Bhikkhu，佛教出家男眾）像啞羊一樣住在一起？』佛陀說：『如果比丘不知道四種法。第一，不知道說戒（recitation of precepts）。不知道戒律之事，不知道廣泛利益，共同商議決定，順應佛經。第二，不知道說戒之事，十四日、十五日應該詳細或簡略，四人以上行籌（drawing lots）詳細說戒，二人、三人三次說戒，一人心中默唸口中說出。如果說戒時有事發生，剛說完說戒序（preamble），第二篇、第三篇結束，應該作一白羯磨（formal act of declaration）：『現在有事發生。已經說完說戒序，其餘的僧眾經常聽聞。』如果僧眾問起不知道上述事情的人，這叫做不知道說戒之事。第三，不知道羯磨（Karma，業）。應該白一更白二（motion once and announcement twice）、應該白二更白四（motion twice and announcement four times）、非法、別眾（separate assembly）。非法，先羯磨后稟告，有事的人不出現，即使出現也不說這件事便唱誦。別眾，應該囑咐而不囑咐，有事的人在界外羯磨。界內的僧眾也是這樣，結內界結束后才結外界，這是非法別眾。或者非法之眾聚在一起，或者僧眾和合布薩（Uposatha，每半月舉行的誦戒儀式）非法。像這些，這叫做不知道集會羯磨。第四，不知道集會坐次。說戒自恣（Pavarana，僧眾自省並互相指出過失的儀式）時，有客比丘來，應該重新說、不應該重新說，應該按順序聽、不應該按順序聽，先來的比丘應該出界，讓客比丘進來。或者有時客人來得少，即使不應該重新說。如果客人有很高的德行，如果剛強能製造爭鬥，應該重新說而不說。像這些，這叫做不知道集會坐次。如果僧眾中不知道上述四種法，不得住在一起，應當請知道佛法的人來。如果請不到，應當舉眾依靠他人的智慧。』
【English Translation】 English version At the age of ten, one can be a preceptor. If one does not understand matters, one should not ordain others for life. One who ordains others commits a Dukkata (minor offense). Having left one's preceptor, one can ordain others. One who ordains others should be with the Sangha (community), and should know the methods of gathering the Sangha. If there are no Dharma-knowing people in the Sangha, even a hundred or a thousand people cannot live together. Therefore, Upali (one of the ten great disciples of the Buddha, foremost in discipline) asked the Buddha: 'Why do Bhikkhus (Buddhist monks) live together like dumb sheep?' The Buddha said: 'If Bhikkhus do not know the four Dharmas. First, not knowing the recitation of precepts. Not knowing the matters of precepts, not knowing the broad benefits, jointly discussing and deciding, following the Sutras (Buddhist scriptures). Second, not knowing the matters of reciting precepts, on the fourteenth and fifteenth days, it should be detailed or brief, with four or more people drawing lots to recite the precepts in detail, two or three people reciting the precepts three times, one person reciting silently in their heart and speaking it out. If something happens during the recitation of precepts, after just finishing the preamble of the recitation of precepts, after the second and third sections, one should make a formal act of declaration: 'Now something has happened. The preamble of the recitation of precepts has been completed, the rest of the Sangha often hears it.' If the Sangha asks and does not know the above matters, this is called not knowing the matters of reciting precepts. Third, not knowing Karma (action). One should motion once and announce twice, one should motion twice and announce four times, illegal, separate assembly. Illegal, first Karma then reporting, the person with the matter does not appear, even if they appear, they do not speak of this matter and chant. Separate assembly, one should instruct but not instruct, the person with the matter performs Karma outside the boundary. The Sangha within the boundary is also like this, after concluding the inner boundary then concluding the outer boundary, this is an illegal separate assembly. Or an illegal assembly gathers together, or the Sangha harmoniously performs Uposatha (fortnightly recitation of precepts) illegally. Like these, this is called not knowing how to assemble for Karma. Fourth, not knowing how to assemble and sit. During the recitation of precepts and Pavarana (self-examination and mutual pointing out of faults), if a guest Bhikkhu comes, one should recite again, one should not recite again, one should listen in order, one should not listen in order, the Bhikkhu who came first should leave the boundary, and let the guest Bhikkhu enter. Or sometimes few guests come, even if one should not recite again. If the guest has great virtue, if they are strong and can create strife, one should recite again but does not recite. Like these, this is called not knowing how to assemble and sit. If the Sangha does not know the above four Dharmas, they should not live together, they should invite a Dharma-knowing person to come. If they cannot invite one, they should rely on the wisdom of others as a Sangha.'
法眾住。若不請不依他知法眾住者，舉眾得突吉羅罪。」
已得離依止、復得度人、徒眾使得，次應凈身口凈衣食。凈身者，洗大小便、剪十指爪。凈口者，嚼楊枝漱口刮舌。若不洗大小便，得突吉羅罪，亦不得僧凈坐具上坐及禮三寶，設禮無福德。若不嚼楊枝，若食若服藥若飲，得三突吉羅罪。若不凈衣向聚落，得突吉羅罪。凈食者，非大僧觸，非是不可信人共食宿，非是不凈器者，非不澡豆洗缽器，不用木器及以內食，亦不自種作及販賣得，如是等是凈衣。所以凈衣者，踞坐。食者，佛始成道，食糜家女糜竟，自念：「若有出家弟子者，云何坐？云何食？」觀諸佛法，皆著凈衣偏踞坐、食一坐食。「我弟子法亦如是。」所以著凈衣者，欲作限礙，能防眾戒故。所以踞坐，為凈衣故，亦反俗法，亦為草坐食易故。因踞坐不如法，得九突吉羅罪：一者腳前卻、二者闊腳、三者搖動、四者豎立、五者交、六者垂三衣覆足、七翹、八累腳、九累髀，盡皆犯突吉羅。因不踞坐，得三突吉羅罪。所以坐受香者，達波國有比丘住處，婦女行香觸比丘手，因起欲心即時罷道。師問所以，即說因緣。因是白佛，佛即制戒：若立受香者，得突吉羅罪。所以不得數數食一食者，若作若乞及以蕩器，即妨半日之功，亦長淫怒癡結，復
【現代漢語翻譯】 現代漢語譯本： 法眾住。若不請不依他知法眾住者，舉眾得突吉羅罪。（如果僧團居住，沒有經過邀請，也不依靠其他知法者而居住，那麼舉眾者會犯突吉羅罪。）
已得離依止、復得度人、徒眾使得，次應凈身口凈衣食。凈身者，洗大小便、剪十指爪。凈口者，嚼楊枝漱口刮舌。若不洗大小便，得突吉羅罪，亦不得僧凈坐具上坐及禮三寶，設禮無福德。若不嚼楊枝，若食若服藥若飲，得三突吉羅罪。若不凈衣向聚落，得突吉羅罪。凈食者，非大僧觸，非是不可信人共食宿，非是不凈器者，非不澡豆洗缽器，不用木器及以內食，亦不自種作及販賣得，如是等是凈衣。所以凈衣者，踞坐。食者，佛始成道，食糜家女糜竟，自念：「若有出家弟子者，云何坐？云何食？」觀諸佛法，皆著凈衣偏踞坐、食一坐食。「我弟子法亦如是。」所以著凈衣者，欲作限礙，能防眾戒故。所以踞坐，為凈衣故，亦反俗法，亦為草坐食易故。（已經脫離依止，又能夠度化他人，徒眾也能夠獲得，接下來應當清潔身口，以及清潔衣服和食物。清潔身體，就是清洗大小便，剪十個手指的指甲。清潔口，就是嚼楊枝漱口刮舌。如果不清洗大小便，會犯突吉羅罪，也不得在僧眾清凈的坐具上坐，以及禮拜三寶，即使禮拜也沒有福德。如果不嚼楊枝，無論是吃飯、服藥還是飲用，會犯三種突吉羅罪。如果不穿乾淨的衣服前往村落，會犯突吉羅罪。清凈的食物，不是被大僧觸控過的，不是和不可信的人一起吃飯住宿的，不是用不乾淨的器皿盛放的，不是沒有用澡豆清洗過的缽，不用木製的器皿以及在裡面吃飯，也不是自己種植製作以及販賣得來的，這些都是清凈的衣服。所以要穿乾淨的衣服，是爲了端正坐姿。關於食物，佛陀剛成道時，接受了供養米粥的女子供養的米粥后，自己想：「如果有出家的弟子，應該如何坐？應該如何吃？」觀察諸佛的法則，都是穿著乾淨的衣服，偏袒右肩端正坐著，一次吃完。『我的弟子也應該這樣。』所以要穿乾淨的衣服，是爲了設定限制，能夠防止違犯各種戒律。所以要端正坐姿，是爲了配合乾淨的衣服，也是爲了反對世俗的習慣，也是爲了方便在草地上坐著吃飯。）
因踞坐不如法，得九突吉羅罪：一者腳前卻、二者闊腳、三者搖動、四者豎立、五者交、六者垂三衣覆足、七翹、八累腳、九累髀，盡皆犯突吉羅。因不踞坐，得三突吉羅罪。所以坐受香者，達波國（Daboguo）有比丘住處，婦女行香觸比丘手，因起欲心即時罷道。師問所以，即說因緣。因是白佛，佛即制戒：若立受香者，得突吉羅罪。所以不得數數食一食者，若作若乞及以蕩器，即妨半日之功，亦長淫怒癡結，復（因為端正坐姿不如法，會犯九種突吉羅罪：一是腳向前伸，二是兩腳分開太寬，三是搖動身體，四是豎起膝蓋，五是雙腿交叉，六是垂下袈裟蓋住腳，七是翹起腳，八是疊起雙腳，九是疊起大腿，這些都會犯突吉羅罪。因為不端正坐姿，會犯三種突吉羅罪。所以要坐著接受香，是因為達波國（Daboguo）有比丘居住的地方，婦女散發香氣時觸碰到比丘的手，因此生起慾望之心，立即放棄了修行。老師問他原因，他說了事情的經過。因此稟告佛陀，佛陀就制定戒律：如果站著接受香，會犯突吉羅罪。所以不能多次吃一頓飯，如果要做事、乞食以及清洗器皿，就會妨礙半天的時間，也會增長淫慾、憤怒、愚癡的煩惱，又）
【English Translation】 English version: The Dharma assembly dwells. If one dwells in a Dharma assembly without being invited and without relying on others who know the Dharma, the assembly that accuses him incurs a Dukkhata offense. (If the Sangha resides, and they reside without being invited or relying on other knowledgeable people, then those who accuse them will commit a Dukkhata offense.)
Having attained independence, being able to liberate others, and having disciples, one should then purify body, speech, clothing, and food. To purify the body is to wash after urinating and defecating, and to cut the nails of the ten fingers. To purify the mouth is to chew a twig of the tooth-cleaning tree, rinse the mouth, and scrape the tongue. If one does not wash after urinating and defecating, one incurs a Dukkhata offense, and one is not allowed to sit on the clean seats of the Sangha, nor to prostrate to the Three Jewels; even if one prostrates, there is no merit. If one does not chew a twig of the tooth-cleaning tree before eating, taking medicine, or drinking, one incurs three Dukkhata offenses. If one goes to a village without clean clothes, one incurs a Dukkhata offense. Clean food is that which has not been touched by a senior monk, is not eaten or lodged with untrustworthy people, is not in unclean vessels, is not in bowls that have not been washed with soapberry, does not use wooden vessels or eat inside them, and is not obtained by self-cultivation or selling. Such are clean clothes. The reason for clean clothes is to sit properly. Regarding food, when the Buddha first attained enlightenment, after a woman who offered rice porridge finished offering the porridge, he thought to himself, 'If there are ordained disciples, how should they sit? How should they eat?' Observing the Dharma of all Buddhas, they all wear clean clothes, sit with one shoulder exposed, and eat in one sitting. 'My disciples should also follow this Dharma.' The reason for wearing clean clothes is to create a boundary, which can prevent violations of various precepts. The reason for sitting properly is for the sake of clean clothes, to oppose worldly customs, and to make it easier to eat while sitting on the grass.
Because of sitting improperly, one incurs nine Dukkhata offenses: first, extending the feet forward; second, spreading the feet wide; third, shaking the body; fourth, raising the knees; fifth, crossing the legs; sixth, letting the Sanghati robe hang down and cover the feet; seventh, raising the feet; eighth, piling up the feet; ninth, piling up the thighs—all of these incur Dukkhata offenses. Because of not sitting properly, one incurs three Dukkhata offenses. The reason for sitting to receive incense is that in the country of Daboguo (達波國), where monks resided, women touched the monks' hands while offering incense, causing them to develop lust and immediately abandon the path. The teacher asked the reason, and they explained the cause. Because of this, it was reported to the Buddha, and the Buddha then established a precept: if one stands to receive incense, one incurs a Dukkhata offense. The reason for not eating one meal multiple times is that if one has to work, beg for food, or wash utensils, it hinders half a day's work and increases the bonds of lust, anger, and delusion, and further
不異於俗人，是以一食。
上雖知沙門儀法種種別異，未論出家人所作業務。業務者，一者坐禪、二者誦經法、三者勸化眾事。若具足作三業者，是應出家人法。若不行者，徒生徒死，或有受苦之因。
若比丘成就是十法，得度人授人具足戒，成就威儀畏慎小罪，多聞能持師所說法，善誦二部律分別其義，能教弟子增戒學、增心學、增慧學，能除弟子疑亦能使人除其疑，能治弟子病亦能使人治其病，若弟子生惡邪見，能教令舍亦能教人使令舍，若弟子國土覺起，能回其意亦能使人回之。若滿十歲、若過十歲，有成就十法，應授人具足戒。知重罪、知輕罪、知粗罪、知有餘罪、知無餘罪、知有羯磨罪、知無羯磨罪因緣，滿十歲、若過十歲，有成就五法，應授人具足戒，能教弟子增戒學、增心學、增慧學，所行審諦繫念在前。有成就五法：三法如上，聰明、辯才。有成就五法：戒成就、定成就、慧成就、解脫成就、解脫知見成就。有成就五法：自住戒教人住戒、自住定教他住定、自住慧教他住慧、自住解脫教他住解脫、自住解脫知見教他住解脫知見。又成就五法：成就無學戒眾、無學定眾、無學慧眾、無學解脫眾、無學解脫知見眾。又成就五法：能教弟子增上戒、增上梵行、知犯不犯、知悔過未悔過、滿十歲
【現代漢語翻譯】 現代漢語譯本：和普通人沒什麼區別，所以只吃一頓飯。
皇上雖然知道沙門（Śrāmaṇa，指佛教出家修行者）的儀軌法度種種不同，但還沒有討論出家人所應做的事務。這些事務包括：一是坐禪（dhyāna，佛教禪定修行），二是誦經說法，三是勸導教化眾生。如果能圓滿地做到這三件事，才符合出家人的身份。如果不能做到，就只是徒勞地活著和死去，甚至可能種下受苦的因。
如果比丘（bhikkhu，佛教出家男眾）成就了以下十種功德，就可以度人並授予具足戒（upasampadā，佛教出家戒）：成就威儀，對小罪也心懷畏懼謹慎；博學多聞，能夠記住師父所說的法；能夠熟練背誦兩部律（Vinaya，佛教戒律），並能分辨其中的含義；能夠教導弟子增進戒學（śīla-śikṣā，戒律方面的學習）、增進心學（citta-śikṣā，禪定方面的學習）、增進慧學（prajñā-śikṣā，智慧方面的學習）；能夠消除弟子的疑惑，也能幫助其他人消除疑惑；能夠治療弟子的疾病，也能幫助其他人治療疾病；如果弟子產生了錯誤的邪見，能夠教導他捨棄，也能教導其他人捨棄；如果弟子對自己的國土產生執著，能夠轉變他的想法，也能幫助其他人轉變想法。如果年滿十歲或超過十歲，具備這十種功德，就可以授予具足戒。瞭解重罪、瞭解輕罪、瞭解粗罪、瞭解有餘罪、瞭解無餘罪、瞭解有羯磨（karma，佛教業力）罪的因緣、瞭解沒有羯磨罪的因緣，年滿十歲或超過十歲，具備這五種功德，就可以授予具足戒：能夠教導弟子增進戒學、增進心學、增進慧學，所作所為審慎諦實，繫念于當下。具備這五種功德：前三種功德如上所述，再加上聰明、辯才。具備這五種功德：戒成就（śīla-sampadā，戒律方面的成就）、定成就（samādhi-sampadā，禪定方面的成就）、慧成就（prajñā-sampadā，智慧方面的成就）、解脫成就（vimutti-sampadā，從煩惱中解脫的成就）、解脫知見成就（vimutti-ñāṇa-dassana-sampadā，對解脫的知見方面的成就）。具備這五種功德：自己安住于戒律，教導他人安住于戒律；自己安住于禪定，教導他人安住于禪定；自己安住于智慧，教導他人安住于智慧；自己安住于解脫，教導他人安住于解脫；自己安住于解脫知見，教導他人安住于解脫知見。又具備這五種功德：成就無學戒眾（aśaikṣa-śīla-gaṇa，不再需要學習的戒律團體）、無學定眾（aśaikṣa-samādhi-gaṇa，不再需要學習的禪定團體）、無學慧眾（aśaikṣa-prajñā-gaṇa，不再需要學習的智慧團體）、無學解脫眾（aśaikṣa-vimutti-gaṇa，不再需要學習的解脫團體）、無學解脫知見眾（aśaikṣa-vimutti-ñāṇa-dassana-gaṇa，不再需要學習的解脫知見團體）。又具備這五種功德：能夠教導弟子增上戒（adhisīla，更高的戒律）、增上梵行（adhibrahmacariya，更高的清凈行為），知道什麼是犯戒、什麼是不犯戒，知道什麼是已經懺悔過、什麼是尚未懺悔過，年滿十歲。
【English Translation】 English version: No different from ordinary people, therefore eating only one meal.
Although the Emperor knows that the Śrāmaṇa's (Buddhist renunciates) rituals and rules are different in various ways, he has not yet discussed the duties that renunciates should perform. These duties include: first, sitting in meditation (dhyāna, Buddhist meditative practice); second, reciting scriptures and expounding the Dharma; and third, encouraging and converting sentient beings. If one can fully accomplish these three tasks, then one is worthy of being a renunciate. If one cannot do so, one is merely living and dying in vain, and may even sow the seeds of suffering.
If a bhikkhu (Buddhist monk) has accomplished these ten qualities, he may ordain others and grant them the full ordination (upasampadā, Buddhist ordination): he has accomplished deportment, and is fearful and cautious of even minor offenses; he is learned and able to remember the Dharma spoken by his teacher; he is able to recite the two Vinayas (Buddhist monastic rules) fluently and distinguish their meanings; he is able to teach his disciples to increase their learning in morality (śīla-śikṣā, training in ethics), increase their learning in mind (citta-śikṣā, training in concentration), and increase their learning in wisdom (prajñā-śikṣā, training in wisdom); he is able to dispel his disciples' doubts, and also able to help others dispel their doubts; he is able to heal his disciples' illnesses, and also able to help others heal their illnesses; if his disciples develop wrong views, he is able to teach them to abandon them, and also able to teach others to abandon them; if his disciples become attached to their own country, he is able to change their minds, and also able to help others change their minds. If he is ten years old or older, and possesses these ten qualities, he may grant full ordination. He knows the grave offenses, knows the minor offenses, knows the coarse offenses, knows the offenses with remainder, knows the offenses without remainder, knows the causes and conditions of offenses with karma (Buddhist concept of action and consequence), knows the causes and conditions of offenses without karma, if he is ten years old or older, and possesses these five qualities, he may grant full ordination: he is able to teach his disciples to increase their learning in morality, increase their learning in mind, and increase their learning in wisdom, and his actions are careful and mindful, with attention focused on the present. He possesses these five qualities: the first three qualities are as above, plus intelligence and eloquence. He possesses these five qualities: accomplishment in morality (śīla-sampadā, accomplishment in ethics), accomplishment in concentration (samādhi-sampadā, accomplishment in meditation), accomplishment in wisdom (prajñā-sampadā, accomplishment in wisdom), accomplishment in liberation (vimutti-sampadā, accomplishment in freedom from afflictions), and accomplishment in the knowledge and vision of liberation (vimutti-ñāṇa-dassana-sampadā, accomplishment in the knowledge and vision of freedom). He possesses these five qualities: he dwells in morality himself and teaches others to dwell in morality, he dwells in concentration himself and teaches others to dwell in concentration, he dwells in wisdom himself and teaches others to dwell in wisdom, he dwells in liberation himself and teaches others to dwell in liberation, and he dwells in the knowledge and vision of liberation himself and teaches others to dwell in the knowledge and vision of liberation. He also possesses these five qualities: he has accomplished a community of those with no more to learn in morality (aśaikṣa-śīla-gaṇa, community of those who have completed their training in ethics), a community of those with no more to learn in concentration (aśaikṣa-samādhi-gaṇa, community of those who have completed their training in concentration), a community of those with no more to learn in wisdom (aśaikṣa-prajñā-gaṇa, community of those who have completed their training in wisdom), a community of those with no more to learn in liberation (aśaikṣa-vimutti-gaṇa, community of those who have completed their training in freedom), and a community of those with no more to learn in the knowledge and vision of liberation (aśaikṣa-vimutti-ñāṇa-dassana-gaṇa, community of those who have completed their training in the knowledge and vision of freedom). He also possesses these five qualities: he is able to teach his disciples higher morality (adhisīla, higher ethics), higher pure conduct (adhibrahmacariya, higher pure conduct), knows what is an offense and what is not an offense, knows what has been repented and what has not been repented, and is ten years old.
若過十歲，應授人具足戒，度沙彌、為作依止亦如是。
上下比丘僧皆明聽！今日歲節四方皆會，佛難得見、法難得聞、賢者會難，歲節易竟。今諸賢者，自見若干生若干死，已得生法中、已得受戒、已得聞法、已得好行。從前歲中至今所犯，若貪淫、若瞋恚、若愚癡，今日皆當說所犯罪過，相忍愚癡，不得匿藏。所犯罪人于眾人中，因欺便為妄言，墮不中止罪，便輕戒自毀。犯淫比丘字迦留多，犯殺比丘字迦留，犯盜比丘字迦留桓，犯妄語比丘字迦桓，皆在舍衛國中。起室比丘字迦留，在舍衛國中；弄陰出精比丘字迦留多，在羅閱祇國中。有比丘字迦留多，將五百弟子在尼衍國中。
十三事中，有三事不應懺。何等三？抱持匿地不應懺、不真相助不應懺、淫戲檀越婦女及青衣不應懺，是為三不應懺。其餘十事皆應懺。若犯過一日即悔，應作三日懺。若過三日不悔，應作七日懺。過七日不悔，應作十五日懺。若過十五日不悔，應作三十日懺。若過三十日不悔，當更受戒；不者非沙門。若欲懺者，當得二十人，不滿二十人不應懺。(言過三十日更受戒者，律無此文，竟不知出何典)
三十事皆應懺，當滿七人比丘，少一人不應懺。若犯一日即悔，應作三日懺。若過三日不悔，應作七日懺。若過七日不
【現代漢語翻譯】 現代漢語譯本：如果超過十歲，應該授予具足戒（Bhikkhu ordination），度（ordain）沙彌（Śrāmaṇera），為他們做依止（spiritual mentor），也應該這樣做。
在座的比丘僧眾都仔細聽！今天正值歲節，四方僧眾都聚集在此，佛（Buddha）難得一見，佛法（Dharma）難得聽聞，賢者相會也難得，歲節很快就會過去。如今各位賢者，自己想想已經經歷了多少生死輪迴，已經得以生於佛法之中，已經得以受戒，已經得以聽聞佛法，已經得以好好修行。從去年到今天所犯的過錯，無論是貪淫、瞋恚還是愚癡，今天都應當坦白所犯的罪過，互相寬容彼此的愚癡，不得隱瞞。犯了罪的人在眾人面前，因為欺騙就會說妄語，會墮入無法停止的罪過，輕易地毀壞戒律。犯淫戒的比丘，名字叫迦留多（Kālu-da）；犯殺戒的比丘，名字叫迦留（Kālu）；犯盜戒的比丘，名字叫迦留桓（Kālu-van）；犯妄語的比丘，名字叫迦桓（Kālu-van），他們都在舍衛國（Śrāvastī）中。建造房子的比丘，名字叫迦留（Kālu），在舍衛國中；玩弄陰莖射精的比丘，名字叫迦留多（Kālu-da），在羅閱祇國（Rāmagrāma）中。有位比丘名字叫迦留多（Kālu-da），帶領五百名弟子在尼衍國（Nīlāvartana）中。
在十三件事中，有三件事不應該懺悔。是哪三件呢？擁抱並藏匿在隱蔽的地方不應該懺悔、不互相幫助真相不應該懺悔、與施主的婦女和年輕女子淫戲不應該懺悔，這就是三件不應該懺悔的事。其餘十件事都應該懺悔。如果犯了過錯一天就後悔，應該進行三天的懺悔。如果過了三天不後悔，應該進行七天的懺悔。如果過了七天不後悔，應該進行十五天的懺悔。如果過了十五天不後悔，應該進行三十天的懺悔。如果過了三十天還不後悔，就應當重新受戒；否則就不是沙門（Śrāmaṇera）。如果想要懺悔，應當有二十個人在場，不滿二十個人不應該懺悔。（說到過了三十天重新受戒，律藏中沒有這樣的條文，實在不知道出自哪部經典）
三十件事都應該懺悔，應當有七位比丘在場，少一位比丘都不應該懺悔。如果犯了一天就後悔，應該進行三天的懺悔。如果過了三天不後悔，應該進行七天的懺悔。如果過了七天不
【English Translation】 English version: If someone is older than ten years, they should be given the Bhikkhu ordination (full monastic vows), ordain Śrāmaṇeras (novice monks), and act as their spiritual mentor; it should be done in this way.
All the assembled Bhikkhu monks, listen carefully! Today is the seasonal festival, and monks from all directions have gathered here. It is rare to see a Buddha (Buddha), rare to hear the Dharma (teachings), and rare for virtuous people to meet. The seasonal festival will soon be over. Now, all you virtuous ones, consider how many cycles of birth and death you have already experienced, and that you have been born into the Dharma, have received the precepts, have heard the Dharma, and have been able to practice well. From the past year until today, any transgressions you have committed, whether of greed, hatred, or delusion, today you should confess all the sins you have committed, and tolerate each other's ignorance, and not conceal anything. If someone who has committed a sin lies before the assembly, they will fall into a sin that cannot be stopped, and will easily destroy the precepts. A Bhikkhu who committed sexual misconduct is named Kālu-da; a Bhikkhu who committed murder is named Kālu; a Bhikkhu who committed theft is named Kālu-van; a Bhikkhu who committed false speech is named Kālu-van, and they are all in Śrāvastī. A Bhikkhu who built a house is named Kālu, and is in Śrāvastī; a Bhikkhu who played with his penis and ejaculated is named Kālu-da, and is in Rāmagrāma. There is a Bhikkhu named Kālu-da, who leads five hundred disciples in Nīlāvartana.
Among the thirteen matters, there are three matters that should not be confessed. What are the three? Embracing and hiding in a concealed place should not be confessed, not helping each other with the truth should not be confessed, and engaging in sexual play with the wives of donors and young women should not be confessed. These are the three matters that should not be confessed. The remaining ten matters should all be confessed. If one repents of a transgression on the same day it is committed, one should perform three days of confession. If one does not repent after three days, one should perform seven days of confession. If one does not repent after seven days, one should perform fifteen days of confession. If one does not repent after fifteen days, one should perform thirty days of confession. If one does not repent after thirty days, one should receive the precepts again; otherwise, one is not a Śrāmaṇera. If one wishes to confess, there should be twenty people present; one should not confess if there are fewer than twenty people present. (Regarding the statement that one should receive the precepts again after thirty days, there is no such passage in the Vinaya, and it is not known from which scripture it comes.)
All thirty matters should be confessed, and there should be seven Bhikkhus present; one should not confess if there is one Bhikkhu less. If one repents on the same day a transgression is committed, one should perform three days of confession. If one does not repent after three days, one should perform seven days of confession. If one does not repent after seven days, one should
悔，應作十五日懺。若過十五日不悔，應作三十日懺。若過三十日不悔者，當作九十日懺。
九十事皆應懺，若犯過一日即悔，應作三日懺。過三日不悔，應作七日懺。過七日不悔，應作十五日懺。過十五日不悔，應作三十日懺。過三十日不悔，應作九十日懺。若懺，當滿四人。
有十事應作羯磨。羯磨德：一者久正戒、二者名聞、三者智慧、四者方便、五者能起功德、六者有德、七者當可比丘僧、八者可檀越、九者能致檀越、十者當滿十歲。
復有四事應行：一者舍屋敗、二者無檀越、三者饒蚊虻毒蟲、四者國君嫉妒道。
復有四事應行：一者塔使；二者比丘僧使；三者三師使；四者學盡三師所知，應從師求盡至明者。
所有四事到他國不著袈裟無罪：一者無塔寺、二者無比丘僧、三者有盜賊、四者國君不樂道。
有七事不應止：一者鬧門間、二者屠殺處、三者祠祀處、四者橋下、五者橋頭、六者四徼道、七者空閑處。此七處，惡鬼所止處。
臥起欲出戶有五事：一者起下床不得使床有聲；二者著履先當抖擻；三者正住著法衣；四者欲開戶先三彈指，不得使戶有聲；五者戶中有佛像不得背出，當還向戶而出，出不得住與人言。
澡嗽有五事：一者不得蹲、二者不
【現代漢語翻譯】 現代漢語譯本： 如果犯了錯誤，應該進行為期十五天的懺悔。如果超過十五天不懺悔，應該進行為期三十天的懺悔。如果超過三十天不懺悔，應該進行為期九十天的懺悔。 這九十件事都應該懺悔，如果犯了錯誤后立即懺悔，應該進行為期三天的懺悔。超過三天不懺悔，應該進行為期七天的懺悔。超過七天不懺悔，應該進行為期十五天的懺悔。超過十五天不懺悔，應該進行為期三十天的懺悔。超過三十天不懺悔，應該進行為期九十天的懺悔。如果進行懺悔，應當有四個人蔘與。 有十件事應該進行『羯磨』（Karma，佛教術語，指行為、業力）。『羯磨』的功德：一是長期持守戒律，二是名聲遠揚，三是具有智慧，四是善於方便，五是能夠發起功德，六是具有德行，七是應當成為比丘僧團的一員，八是受檀越（Dānapati，佛教術語，指施主）尊敬，九是能夠吸引檀越，十是應當年滿十歲。 還有四件事應該離開：一是房屋破敗，二是缺乏檀越，三是蚊蟲毒蟲眾多，四是國王嫉妒佛法。 還有四件事應該做：一是侍奉佛塔，二是侍奉比丘僧團，三是侍奉三位老師，四是學完三位老師所知的一切，應該向老師求教直到完全明白。 有四種情況到其他國家可以不穿袈裟而沒有罪過：一是沒有佛塔寺廟，二是沒有比丘僧團，三是有盜賊，四是國王不喜歡佛法。 有七個地方不應該停留：一是喧鬧的門口，二是屠宰場所，三是祭祀場所，四是橋下，五是橋頭，六是四通八達的道路，七是空曠的地方。這七個地方，是惡鬼停留的地方。 睡覺起床要出門有五件事要注意：一是起床下床時不得使床發出聲音；二是穿鞋之前應當抖擻；三是端正地穿好法衣；四是想要開門時先彈指三次，不得使門發出聲音；五是門中有佛像不得背對佛像出門，應當轉身面向門再出門，出門后不得停留在那裡與人說話。 洗漱有五件事要注意：一是不可以蹲著，二是不可...
【English Translation】 English version: If one commits a transgression, one should perform repentance for fifteen days. If one does not repent after fifteen days, one should perform repentance for thirty days. If one does not repent after thirty days, one should perform repentance for ninety days. All ninety transgressions should be repented for. If one repents immediately after committing a transgression, one should perform repentance for three days. If one does not repent after three days, one should perform repentance for seven days. If one does not repent after seven days, one should perform repentance for fifteen days. If one does not repent after fifteen days, one should perform repentance for thirty days. If one does not repent after thirty days, one should perform repentance for ninety days. If one repents, it should be done with four people present. There are ten matters for which 『Karma』 (Karma, Buddhist term referring to action, deed, or volition) should be performed. The merits of 『Karma』 are: first, long-term adherence to the precepts; second, widespread reputation; third, wisdom; fourth, skillful means; fifth, the ability to generate merit; sixth, virtuous conduct; seventh, being worthy of becoming a member of the Bhikkhu (Buddhist monk) Sangha (community); eighth, being respected by Dānapati (Dānapati, Buddhist term referring to a benefactor or patron); ninth, the ability to attract Dānapati; tenth, being at least ten years old. Furthermore, there are four situations in which one should depart: first, a dilapidated dwelling; second, a lack of Dānapati; third, an abundance of mosquitoes and poisonous insects; fourth, a king who is jealous of the Dharma. Furthermore, there are four duties that should be performed: first, serving the Stupa (Buddhist shrine); second, serving the Bhikkhu Sangha; third, serving the three teachers; fourth, after learning all that the three teachers know, one should seek further instruction from the teachers until one fully understands. There are four situations in which one can travel to another country without wearing the Kasaya (Buddhist robe) without incurring fault: first, there are no Stupas or temples; second, there is no Bhikkhu Sangha; third, there are thieves; fourth, the king does not rejoice in the Dharma. There are seven places where one should not linger: first, noisy doorways; second, slaughterhouses; third, places of sacrifice; fourth, under bridges; fifth, at the head of bridges; sixth, crossroads; seventh, deserted places. These seven places are where evil spirits dwell. There are five things to be mindful of when getting up from bed and going out: first, when getting out of bed, one should not make any noise with the bed; second, before putting on shoes, one should shake them out; third, one should properly put on the Dharma robe; fourth, before opening the door, one should snap one's fingers three times, and not make any noise with the door; fifth, if there is a Buddha image in the doorway, one should not turn one's back to the image when exiting, but should turn to face the door before exiting, and one should not stop there to speak with others. There are five things to be mindful of when washing: first, one should not squat; second, one should not...
得向佛塔亦莫背、三者不得向和上阿阇梨諸師亦莫背、四者不得於瀆上若凈地、五者不得中與人共語亦莫受人禮。
用楊枝有五事：一者斷當如度、二者破當如法、三者嚼頭不得過三分、四者疏齒當中三嚙、五者當汁澡自用。
刮舌有五事：一者不得過三返、二者舌上血出當止、三者不得大振手污僧伽梨若足、四者棄楊枝莫當人道、五者常當著屏處。
取袈裟著時有五事：一者手搔身不得便著，當更澡手；二者手未澡不得便持袈裟；三者袈裟不得從上牽下，當以右手逆排左手從下受；四者以下持袈裟，當先抖擻之乃申著；五者不得從前掉著臂上。
復有五事：一者當先到等，不得令下著地；二者當下兩頭，不得令著足；三者著袈裟不得正向佛塔亦莫背；四者不得向上坐，若三師亦莫背；五者襞袈裟不得以口銜，亦不得以兩手奮。
繞塔有五事：一者低頭視地、二者不得蹈蟲、三者不得左右顧視、四者不得唾塔前地上、五者不得中住與人語。
當念有五事：一者當唸佛功德、二者當唸佛經戒、三者當唸佛智慧、四者當唸佛恩大難報、五者當唸佛精進乃至泥洹。
復有五事：一者當念比丘僧、二者當念師恩、三者當念父母恩、四者當念同學恩、五者當念一切人皆使解脫離一切
【現代漢語翻譯】 現代漢語譯本：
背對佛塔是不允許的；同樣，也不允許背對和尚（He Shang，指僧侶）阿阇梨（A She Li，梵文 आचार्य，意為導師）以及其他老師；第四，不應在不潔凈的地方或潔凈的土地上進行；第五，不應在公共場合與人交談，也不應接受他人的禮拜。
使用楊枝（Yang Zhi，一種用於清潔牙齒的樹枝）有五個注意事項：第一，折斷時應掌握好長度；第二，咬開時應遵循正確的方法；第三，咀嚼的頭部不應超過三分之一；第四，清潔牙齒時，應在中間咬合三次；第五，應使用汁液清潔自己。
刮舌有五個注意事項：第一，刮的次數不應超過三次；第二，如果舌頭出血，應立即停止；第三，不應大幅度揮動手臂，以免弄髒僧伽梨（Seng Qie Li，梵文 Saṃghāti，指僧侶的上衣）或腳；第四，丟棄楊枝時不應扔在人行道上；第五，應始終將其放置在隱蔽的地方。
取袈裟（Jia Sha，梵文 Kasaya，指僧侶的法衣）穿戴時有五個注意事項：第一，手搔過身體后，不應立即穿戴，應先洗手；第二，手未洗凈時，不應觸控袈裟；第三，不應從上往下拽袈裟，而應用右手向上推，左手從下接住；第四，拿起袈裟時，應先抖擻一下，然後再展開穿戴；第五，不應從前面甩到手臂上。
還有五個注意事項：第一，應先將其放置在適當的位置，不要讓它掉在地上；第二，放下時應放下兩頭，不要讓它接觸到腳；第三，穿袈裟時，不應正對著佛塔，也不應背對著佛塔；第四，不應坐在上方，也不應背對著三位老師；第五，摺疊袈裟時，不應用嘴咬，也不應用雙手用力抖動。
繞塔（Rao Ta，指繞佛塔行走）有五個注意事項：第一，低頭看地面；第二，不要踩到蟲子；第三，不要左顧右盼；第四，不要在塔前或地上吐痰；第五，不要中途停下來與人交談。
應當憶念五個方面：第一，應當憶念佛的功德；第二，應當憶念佛的經書和戒律；第三，應當憶念佛的智慧；第四，應當憶念佛的恩情深重難以報答；第五，應當憶念佛的精進，直至涅槃（Ni Huan，梵文 Nirvāṇa，指解脫）。
還有五個方面：第一，應當憶念比丘僧（Bi Qiu Seng，梵文 Bhiksu Sangha，指僧團）；第二，應當憶念老師的恩情；第三，應當憶念父母的恩情；第四，應當憶念同學的恩情；第五，應當憶念所有人，使他們都能解脫一切苦難。
【English Translation】 English version:
One should not turn one's back to a Stupa (Fo Ta, a Buddhist monument); similarly, one should not turn one's back to the Upadhyaya (He Shang, a Buddhist monk), Acarya (A She Li, Sanskrit आचार्य, meaning teacher), or other teachers; fourth, it should not be done in unclean places or on unclean ground; fifth, one should not converse with others in public or receive salutations from others.
There are five things to note when using a tooth-cleaning twig (Yang Zhi, a twig used for cleaning teeth): first, it should be broken to the appropriate length; second, it should be split open in the proper manner; third, the chewed end should not exceed one-third of the twig; fourth, when cleaning the teeth, one should bite down three times in the middle; fifth, one should use the juice to cleanse oneself.
There are five things to note when scraping the tongue: first, the number of scrapes should not exceed three; second, if the tongue bleeds, one should stop immediately; third, one should not wave one's arms wildly, so as not to soil the Sanghati (Seng Qie Li, Sanskrit Saṃghāti, the upper robe of a monk) or one's feet; fourth, when discarding the tooth-cleaning twig, one should not throw it on the path where people walk; fifth, it should always be placed in a secluded spot.
There are five things to note when taking and wearing the Kasaya (Jia Sha, Sanskrit Kasaya, the robe of a monk): first, one should not wear it immediately after scratching the body, one should wash one's hands first; second, one should not touch the Kasaya before washing one's hands; third, one should not pull the Kasaya down from above, but should use the right hand to push it upwards and receive it from below with the left hand; fourth, when picking up the Kasaya, one should first shake it out and then unfold it to wear; fifth, one should not fling it over one's arm from the front.
There are also five things to note: first, it should be placed in a suitable place first, and not be allowed to fall on the ground; second, when placing it down, one should place down both ends, and not allow it to touch the feet; third, when wearing the Kasaya, one should not face the Stupa directly, nor should one turn one's back to it; fourth, one should not sit above it, nor should one turn one's back to the three teachers; fifth, when folding the Kasaya, one should not bite it with one's mouth, nor should one shake it vigorously with both hands.
There are five things to note when circumambulating a Stupa (Rao Ta, walking around a Stupa): first, one should lower one's head and look at the ground; second, one should not step on insects; third, one should not look around to the left or right; fourth, one should not spit in front of the Stupa or on the ground; fifth, one should not stop midway to converse with others.
There are five things one should contemplate: first, one should contemplate the merits of the Buddha; second, one should contemplate the Buddha's scriptures and precepts; third, one should contemplate the Buddha's wisdom; fourth, one should contemplate the Buddha's great kindness, which is difficult to repay; fifth, one should contemplate the Buddha's diligence, even unto Nirvana (Ni Huan, Sanskrit Nirvāṇa, liberation).
There are also five things: first, one should contemplate the Bhiksu Sangha (Bi Qiu Seng, Sanskrit Bhiksu Sangha, the monastic community); second, one should contemplate the kindness of one's teachers; third, one should contemplate the kindness of one's parents; fourth, one should contemplate the kindness of one's fellow students; fifth, one should contemplate all people, so that they may all be liberated from all suffering.
苦。
復有五事：一者當自念學慧；二者當念除三毒；三者當念求要道；四者視塔上草生，念以手去之不得捉拔；五者見有不凈即分除。
復有五事：一者天雨當脫履塔下乃上禮佛；二者已當從次第坐依大小坐當問訊；三者僧有眾事，若使行即當行；四者欲出行，當有所報師令知；五者聞揵槌聲即當出會。
暮入戶有五事：一者欲入當住，三彈指入，不得使戶有聲；二者履污泥當於外脫去；三者當如法解袈裟著常處；四者當取履拭持著屏處；五者已當澡洗卻住隨意所愿。
欲上床有五事：一者當徐卻踞床、二者不得匍匐上、三者不得使床有聲、四者不得大拂拭牀蓆使有聲、五者洗足未燥當拭之。
在床上有五事：一者不得大欠、二者不得吒𠽾(普寸)喈、三者不得嘆息思念世間事、四者不得倚壁臥、五者欲起坐當以時。若意走不定，當自責本即起。
經行有五事：一者當於閑處、二者當於戶前、三者當於講堂前、四者當於塔下、五者當於閣下。
復有五事：一者不得於閣上坐、二者不得持杖寺中行、三者不得臥誦經、四者不得著屐、五者不得大舉足蹈地使有聲。
臥有五事：一者當頭首向佛、二者不得臥視佛、三者不得雙申兩足、四者不得向壁臥亦不得伏臥、五者
【現代漢語翻譯】 現代漢語譯本 苦（Dukkha，佛教術語，指痛苦或不滿足）。
還有五件事：第一，應當常常思考學習的智慧；第二，應當常常思考去除貪嗔癡三毒；第三，應當常常思考尋求達到涅槃的正道；第四，看到佛塔上長草，要想著用手去除，但不要直接抓拔；第五，見到有不乾淨的地方，就應當主動清理。
還有五件事：第一，下雨天應當脫掉鞋子在塔下，然後再上塔禮佛；第二，已經坐下後應當按照次序，依據年齡大小就坐，應當互相問候；第三，僧團有公共事務，如果需要去做，就應當去做；第四，想要外出，應當告知師父，讓他知道；第五，聽到犍槌（Ghandi，寺院中用以報時或集眾的器具）的聲音，就應當立即前往集合。
傍晚進入房間有五件事：第一，想要進入房間時應當站定，彈三下指頭再進入，不要讓門發出聲音；第二，鞋子沾染了污泥，應當在外面脫掉；第三，應當如法地解下袈裟，放在固定的地方；第四，應當拿起鞋子擦拭乾凈，放在隱蔽的地方；第五，做完這些后，應當洗漱乾淨，然後隨意休息。
想要上床有五件事：第一，應當慢慢地退著坐到床上；第二，不要爬著上床；第三，不要讓床發出聲音；第四，不要大力拂拭床鋪，使其發出聲音；第五，洗完腳后，在腳未乾之前應當擦乾。
在床上有五件事：第一，不要大聲打哈欠；第二，不要發出吒𠽾(普寸)喈的聲音；第三，不要嘆息思念世間的事情；第四，不要靠著墻壁躺臥；第五，想要起身或坐起，應當選擇適當的時機。如果思緒紛亂不定，應當自我責備，立刻起身。
經行（Cankrama，指有規律地行走以幫助冥想）有五個適宜的場所：第一，應當在安靜的地方；第二，應當在門前；第三，應當在講堂前；第四，應當在塔下；第五，應當在樓閣下。
還有五件事：第一，不應當在樓閣上坐臥；第二，不應當拄著枴杖在寺院中行走；第三，不應當躺著誦經；第四，不應當穿著木屐；第五，不應當大步走路，使腳踩在地上發出聲音。
臥睡有五件事：第一，應當頭朝向佛像；第二，不應當躺著看佛像；第三，不應當雙腿伸直；第四，不應當面朝墻壁躺臥，也不應當俯臥；第五，應當...
【English Translation】 English version Suffering (Dukkha, a Buddhist term referring to suffering or unsatisfactoriness).
There are also five things: First, one should constantly contemplate the wisdom of learning; second, one should constantly contemplate removing the three poisons of greed, hatred, and delusion; third, one should constantly contemplate seeking the right path to reach Nirvana; fourth, when seeing grass growing on a pagoda, one should think of removing it by hand, but not directly grasp and pull it out; fifth, when seeing unclean places, one should take the initiative to clean them.
There are also five things: First, on rainy days, one should take off one's shoes under the pagoda before going up to pay homage to the Buddha; second, after sitting down, one should sit in order according to age and seniority, and should greet each other; third, if the Sangha (community) has public affairs, one should go if asked to do so; fourth, if one wants to go out, one should inform the teacher so that he knows; fifth, upon hearing the sound of the Ghandi (a tool used in monasteries to tell time or gather people), one should immediately go to assemble.
There are five things to do when entering a room in the evening: First, when wanting to enter a room, one should stand still and snap one's fingers three times before entering, without making any noise with the door; second, if one's shoes are stained with mud, one should take them off outside; third, one should properly remove the Kesa (袈裟, monastic robe) and place it in its designated place; fourth, one should pick up the shoes, wipe them clean, and place them in a hidden place; fifth, after doing these things, one should wash up and then rest as one wishes.
There are five things to do when wanting to get into bed: First, one should slowly back onto the bed; second, one should not crawl onto the bed; third, one should not make any noise with the bed; fourth, one should not vigorously dust the bedding, making it noisy; fifth, after washing one's feet, one should wipe them dry before they are dry.
There are five things to do when in bed: First, one should not yawn loudly; second, one should not make sounds of '吒𠽾(普寸)喈'; third, one should not sigh and think about worldly matters; fourth, one should not lie leaning against the wall; fifth, one should choose an appropriate time to get up or sit up. If one's thoughts are scattered and unsettled, one should blame oneself and get up immediately.
There are five suitable places for Cankrama (經行, walking meditation): First, one should do it in a quiet place; second, one should do it in front of the door; third, one should do it in front of the lecture hall; fourth, one should do it under the pagoda; fifth, one should do it under the pavilion.
There are also five things: First, one should not sit or lie down in the pavilion; second, one should not walk around the monastery with a cane; third, one should not recite scriptures while lying down; fourth, one should not wear clogs; fifth, one should not walk with large steps, making noise when one's feet hit the ground.
There are five things to do when sleeping: First, one should face one's head towards the Buddha image; second, one should not lie down looking at the Buddha image; third, one should not stretch out both legs; fourth, one should not lie facing the wall, nor should one lie face down; fifth, one should...
不得豎兩膝更上下足。要當枕手、撿兩足、累兩膝。
夜起讀經有五事：一者不得念我經戒利，餘人不如我；二者設不利，不得言我經戒不利，正為某比丘事故亂我意；三者不得坐念人惡；四者設明日欲問所疑，不得說余，直當說不解者所知而已；五者不得念言，當持是經中語以行問人使窮，但有是念非賢者法。
在寺中有五事：一者不得持舍后履上塔上、二者不得逆塔行、三者不得背佛出門戶、四者不得唾塔上、五者不得行塔欄木坐上。
復有五事：一者不得取非物著非處；二者舍后還不得過用摩摩德水澡手；三者不得妄用眾家手巾；四者不得於眾家井上澡足；五者不得妄取眾家一切人物，有所取當報主。復有五事：一者不得與白衣共調譺相罵、二者與人共語不得頷頭、三者不得於上座床上坐、四者不得於上座前踞、五者不得與和上阿阇梨並坐。
復有五事：一者不得上樹；二者不得持梨擲與人；三者不得持水灑人；四者水中有蟲不得飲若洗；五者人罵比丘，比丘不得報。
復有五事：一者不得瞋恚撾罵畜生；二者不得惡口罵人作畜生；三者不得坐臥令使有畫床上；四者不得花香脂粉自著身上；五者不得歌詠作唱伎，若有音樂不得觀聽。
飯時有五事：一者比丘以飯不得言：
【現代漢語翻譯】 現代漢語譯本 不要雙膝豎起，雙腳上下交疊。應該用手枕著頭，併攏雙腳，疊起雙膝。
夜晚起來讀經有五件事需要注意：第一，不要想著我的經戒精妙，別人不如我；第二，即使遇到不順利，也不要說我的經戒不好，而是因為某個比丘的事情擾亂了我的心意；第三，不要坐著唸叨別人的壞處；第四，如果明天想請教疑惑之處，不要說其他的，只應當說自己不理解的地方，讓知曉的人解答；第五，不要想著，要用這部經中的話去詰問別人，使他們理屈詞窮，有這種想法不是賢者的行為。
在寺廟中有五件事需要注意：第一，不要穿著在廁所穿的鞋子上塔；第二，不要逆著塔的方向行走；第三，不要背對著佛像走出門戶；第四，不要往塔上吐唾沫；第五，不要在塔的欄桿上行走或坐臥。
還有五件事需要注意：第一，不要拿不屬於自己的東西放在不該放的地方；第二，上完廁所回來，不要過度使用摩摩德水（māmó dé shuǐ，一種清潔用水）洗手；第三，不要隨意使用僧團的公用手巾；第四，不要在僧團的水井上洗腳；第五，不要隨意拿取僧團的一切物品，如果有所取用，應當告知物主。還有五件事需要注意：第一，不要和在家居士一起爭吵謾罵；第二，和人交談時不要點頭哈腰；第三，不要在上座（shàngzuò，資歷高的僧人）的床上坐；第四，不要在上座面前蹲著；第五，不要和和尚（héshang，主持）阿阇梨（āshélí，導師）並排坐。
還有五件事需要注意：第一，不要爬樹；第二，不要拿梨子扔人；第三，不要用水潑人；第四，水中有蟲子，不要飲用或洗滌；第五，別人謾罵比丘（bǐqiū，出家男子），比丘不要還口。
還有五件事需要注意：第一，不要生氣地毆打謾罵畜生；第二，不要惡語罵人是畜生；第三，不要在有圖畫的床上坐臥，以致損壞圖畫；第四，不要用花香脂粉塗抹自己身體；第五，不要唱歌跳舞，如果有音樂，不要觀看聽聞。
吃飯時有五件事需要注意：第一，比丘拿到飯食，不要說：
【English Translation】 English version Do not raise both knees, crossing the feet up and down. One should pillow the head with the hand, gather the feet together, and stack the knees.
There are five things to be mindful of when rising at night to read the scriptures: First, do not think that my precepts and discipline are superior, and others are not as good as me; second, even if things are unfavorable, do not say that my precepts and discipline are not good, but that it is because the affairs of a certain Bhiksu (bǐqiū, monk) disturb my mind; third, do not sit and dwell on the evils of others; fourth, if you wish to ask about doubts tomorrow, do not speak of other things, but only speak of what you do not understand, so that those who know can answer; fifth, do not think of using the words in this scripture to question others and make them speechless, having such thoughts is not the way of the wise.
There are five things to be mindful of in the monastery: First, do not wear shoes used after going to the toilet onto the stupa; second, do not walk against the direction of the stupa; third, do not turn your back to the Buddha image when exiting the gate; fourth, do not spit on the stupa; fifth, do not walk or sit on the railings of the stupa.
There are also five things to be mindful of: First, do not take things that do not belong to you and put them in the wrong place; second, after returning from the toilet, do not excessively use māmó dé shuǐ (māmó dé shuǐ, cleansing water) to wash your hands; third, do not misuse the community's towels; fourth, do not wash your feet on the community's well; fifth, do not take anything from the community without permission, if you take something, you should inform the owner. There are also five things to be mindful of: First, do not quarrel and scold with laypeople; second, do not nod obsequiously when talking to people; third, do not sit on the seat of a senior monk (shàngzuò, senior monk); fourth, do not squat in front of a senior monk; fifth, do not sit side by side with the Abbot (héshang, abbot) or Acarya (āshélí, teacher).
There are also five things to be mindful of: First, do not climb trees; second, do not throw pears at people; third, do not splash water on people; fourth, if there are insects in the water, do not drink or wash with it; fifth, if someone scolds a Bhiksu (bǐqiū, monk), the Bhiksu should not retaliate.
There are also five things to be mindful of: First, do not angrily beat or scold animals; second, do not curse people as animals; third, do not sit or lie down on beds with paintings, so as not to damage the paintings; fourth, do not apply fragrant flowers or cosmetics to your body; fifth, do not sing or dance, and if there is music, do not watch or listen.
There are five things to be mindful of during meals: First, when a Bhiksu receives food, he should not say:
「我知何時當死？但復自飽飯來。」二者比丘飯已，飽人復持飯來與，比丘不得受。三者比丘飯有餘，不得持擲人，亦不得以擲草上。四者飯有餘，當持瀉凈地。五者人有少所餘，請比丘去飯，不應住行應請飯。
復有十事：一者住當彈指直入；二者當視席坐；三者席下有錢刀果蓏不應坐；四者若兵器衣物在坐下，若承塵土，不得坐上；五者若金銀好漆器在前，不得把持形相；六者不得數顧視檀越家婦女；七者當如法坐；八者未食不得為人說法；九者不得飯上有所求索；十者飯未飽不得語。
不應作禮有五事：一者至舍后還，不得中道為人作禮，亦莫受人禮；二者上座臥不得為作禮，亦莫受人禮；三者上座澡嗽口不得為作禮，自嗽口亦莫受人禮；四者上座收槃未竟不得為作禮，自前槃未收亦莫受人禮；五者上座飯不得為作禮，自飯亦莫受人禮。
不應作禮有五事：一者若讀經若持經，不應為上座作禮；二者上座在下處、自在高處，不應作禮；三者上座在前若已去，不應從後作禮；四者不得座上為上座作禮；五者不得著帽為佛作禮。若三師比丘僧上座，其罪重。
比丘著泥洹僧有五事：一者不得到持下著上、二者當使四邊等、三者襞頭當近左面、四者結帶當於右面、五者帶當三繞不得垂兩頭。
【現代漢語翻譯】 現代漢語譯本： 『我知道什麼時候會死嗎？』只是再次吃飽飯而已。如果兩位比丘已經吃飽了，有人又拿著飯來給他們，比丘不應該接受。第三，比丘如果飯有剩餘，不可以拿去扔給別人，也不可以扔到草地上。第四，飯有剩餘，應當倒在乾淨的地上。第五，如果有人剩下少量食物，請比丘去吃飯，不應該停留在原地，應該接受邀請去吃飯。
又有十件事：第一，進入住所時應當彈指，逕直走入；第二，應當看著座位坐下；第三，座位下面如果有錢、刀、水果等，不應該坐下；第四，如果兵器、衣物在座位下面，或者座位上有灰塵，不可以坐在上面；第五，如果金銀或精美的漆器在面前，不可以把玩或評論其形狀；第六，不可以頻繁地回頭看施主家的婦女；第七，應當如法坐下；第八，沒有吃飯不可以為人說法；第九，不可以吃飯時有所求索；第十，飯沒有吃飽不可以說話。
有五種情況不應該作禮：第一，到達住所后返回，不可以在半路為人作禮，也不要接受別人的禮拜；第二，上座（長老）正在睡覺，不可以為他作禮，也不要接受他的禮拜；第三，上座正在洗漱，不可以為他作禮，自己洗漱時也不要接受別人的禮拜；第四，上座還沒有收拾完餐具，不可以為他作禮，自己面前的餐具沒有收拾完也不要接受別人的禮拜；第五，上座正在吃飯，不可以為他作禮，自己吃飯時也不要接受別人的禮拜。
有五種情況不應該作禮：第一，如果正在讀經或拿著經書，不應該為上座作禮；第二，上座在低處，自己在高處，不應該作禮；第三，上座在前面已經離開，不應該從後面作禮；第四，不可以在座位上為上座作禮；第五，不可以戴著帽子為佛作禮。如果對象是三師（Upadhyaya，戒師），比丘僧（Bhiksu Sangha，僧團），上座，罪過嚴重。
比丘穿著泥洹僧（nivāsana，內衣）有五個要點：第一，不可以把下部向上提著穿；第二，應當使四邊平整；第三，衣褶應當靠近左邊；第四，繫帶應當在右邊；第五，帶子應當纏繞三圈，不可以讓兩頭垂下來。
【English Translation】 English version: 'Do I know when I will die?' It's just eating a full meal again. If two Bhikshus (monks) are already full, and someone brings them more food, the Bhikshus should not accept it. Third, if a Bhikshu has leftover food, he should not throw it to others, nor should he throw it on the grass. Fourth, if there is leftover food, it should be poured onto clean ground. Fifth, if someone has a small amount of food left and invites a Bhikshu to eat, he should not stay where he is; he should accept the invitation to eat.
There are also ten things: First, when entering a dwelling, one should snap one's fingers and enter directly; second, one should look at the seat before sitting down; third, if there is money, knives, fruit, or the like under the seat, one should not sit down; fourth, if weapons or clothing are under the seat, or if there is dust on the seat, one should not sit on it; fifth, if gold, silver, or fine lacquerware is in front of one, one should not handle or comment on its shape; sixth, one should not frequently look back at the women of the donor's family; seventh, one should sit down properly; eighth, one should not preach the Dharma to others without having eaten; ninth, one should not make requests while eating; tenth, one should not speak until one has finished eating.
There are five situations in which one should not offer a salutation: First, when returning after arriving at a dwelling, one should not offer a salutation to others on the way, nor should one receive salutations from others; second, when a senior monk (elder) is sleeping, one should not offer a salutation to him, nor should one receive salutations from him; third, when a senior monk is washing his face and rinsing his mouth, one should not offer a salutation to him, nor should one receive salutations from others while washing one's own face and rinsing one's mouth; fourth, when a senior monk has not finished clearing his dishes, one should not offer a salutation to him, nor should one receive salutations before one's own dishes have been cleared; fifth, when a senior monk is eating, one should not offer a salutation to him, nor should one receive salutations while eating.
There are five situations in which one should not offer a salutation: First, if one is reading or holding a scripture, one should not offer a salutation to a senior monk; second, if a senior monk is in a lower place and one is in a higher place, one should not offer a salutation; third, if a senior monk has already left in front, one should not offer a salutation from behind; fourth, one should not offer a salutation to a senior monk while seated; fifth, one should not offer a salutation to the Buddha while wearing a hat. If the object of the salutation is the three teachers (Upadhyaya, preceptor), the Bhiksu Sangha (monastic community), or a senior monk, the offense is serious.
There are five points to observe when a Bhikshu wears the nivāsana (undergarment): First, one should not pull the lower part upwards when wearing it; second, one should ensure that all four sides are even; third, the pleats should be close to the left side; fourth, the belt should be on the right side; fifth, the belt should be wrapped three times, and the two ends should not be left hanging down.
露著泥洹僧有十事：一者上無僧迦支不得著袈裟、二者不得持上塔佛像前、三者不得持入講堂中、四者不得持三師前住、五者不得上座共說經、六者不得持與上座共並坐、七者不得持至摩波利床上坐、八者不得持入上座室中、九者不得持入食堂中若僧前、十者上無僧迦支不應出門下樓三尺。
著三法衣有五事：一者著泥洹僧，上無中尼衛，不得著安陀會；二者著中尼衛，上無安陀會，不得著郁多羅僧；三者著安陀會，上無郁多羅僧，不得著僧伽梨；四者三衣當令中外等；五者不得過三色。如法行步，是為道法。
持缽有五事：一者當令帶堅、二者當著左腋下、三者行時當使外向、四者不得使下扈相近、五者飯已持缽當還使自向。
澡缽有五事：一者當用澡豆若皂莢、二者不得於凈地、三者不得向塔比丘僧若三師、四者不得跳擲棄水、五者不得以污巾拭中外。各當有常巾，手摩燥為善。急欲出會時，當著日中使燥向火。
持戶鑰有五事：一者欲出時，常當先所披貫臂著指；二者欲閉戶，不得並持鑰，牽大戶當諦視；三者欲開戶，不得並持鑰大排戶，當徐脫之；四者著常處取持自近；五者至七日當拭去鉎持。
復有五事：一者不得與女人連席坐；二者若賢明醫師不得從問諸藥諸事
【現代漢語翻譯】 現代漢語譯本
穿著泥洹僧（Nivasa，內衣）有十條禁忌：一是沒有僧迦支（Samghati，大衣）時，不得穿著袈裟；二是不得拿著它到佛塔或佛像前；三是不得拿著它進入講堂；四是不得拿著它站在三師（Upadhyaya，戒師；Acharya，教授師；Karmacharya，羯磨師）面前；五是不得與上座（長老）一起討論經典；六是不得拿著它與上座並排坐；七是不得拿著它到摩波利（Mahaprajapati，大愛道）的床上坐；八是不得拿著它進入上座的房間；九是不得拿著它進入食堂或僧眾面前；十是沒有僧迦支時，不應出門或下樓超過三尺。
穿著三法衣有五條規定：一是穿著泥洹僧，沒有中尼衛（Antaravasaka，中衣），不得穿著安陀會（Samghati，大衣）；二是穿著中尼衛，沒有安陀會，不得穿著郁多羅僧（Uttarasanaga，上衣）；三是穿著安陀會，沒有郁多羅僧，不得穿著僧伽梨（Samghati，重衣）；四是三衣應當內外長短相等；五是不得超過三種顏色。如法行走，這才是正道。
持缽有五條規定：一是缽帶應當結實；二是應當放在左腋下；三是行走時應當使缽口朝外；四是不得使缽底互相靠近；五是飯後拿著缽應當使其朝向自己。
洗缽有五條規定：一是應當用澡豆或皂莢；二是不應當在乾淨的地方；三是不應當面向佛塔、比丘僧或三師；四是不應當跳擲潑水；五是不應當用臟巾擦拭缽的內外。各自應當有專用的擦手巾，擦乾為好。如果急著要出門，應當放在陽光下曬乾或對著火烤乾。
持戶鑰有五條規定：一是想要出門時，常常應當先把鑰匙穿在臂上，套在手指上；二是想要關門時，不得同時拿著鑰匙，拉大門時應當仔細看清楚；三是想要開門時，不得同時拿著鑰匙大力推門，應當慢慢地取下鑰匙；四是放在固定的地方，拿取時靠近自己；五是每隔七天應當擦拭去除鐵銹。
還有五件事：一是不可以與女人同席而坐；二是如果是賢明的醫師，不可以向他詢問各種藥物的事情。
【English Translation】 English version
There are ten prohibitions regarding wearing the Nivasa (undergarment): First, one should not wear the Kasaya (袈裟，robe) without the Samghati (僧迦支，outer robe); second, one should not carry it before a stupa or Buddha image; third, one should not carry it into the lecture hall; fourth, one should not stand before the three teachers (Upadhyaya, Acharya, Karmacharya) while holding it; fifth, one should not discuss the scriptures with senior monks while holding it; sixth, one should not sit alongside senior monks while holding it; seventh, one should not sit on Mahaprajapati's (摩波利，Buddha's foster mother) bed while holding it; eighth, one should not carry it into the senior monk's room; ninth, one should not carry it into the dining hall or before the Sangha (僧團，monastic community); tenth, one should not go out or descend more than three feet without the Samghati.
There are five rules regarding wearing the three robes: First, when wearing the Nivasa, without the Antaravasaka (中尼衛，inner robe), one should not wear the Samghati (安陀會，outer robe); second, when wearing the Antaravasaka, without the Samghati, one should not wear the Uttarasanaga (郁多羅僧，upper robe); third, when wearing the Antaravasaka, without the Uttarasanaga, one should not wear the Samghati (僧伽梨，double layered robe); fourth, the three robes should be equal in length inside and out; fifth, they should not exceed three colors. Walking according to the Dharma, this is the path.
There are five rules regarding carrying the bowl: First, the bowl strap should be secure; second, it should be placed under the left armpit; third, when walking, the bowl's opening should face outward; fourth, the bottom of the bowl should not be close to each other; fifth, after eating, the bowl should face towards oneself.
There are five rules regarding washing the bowl: First, one should use soap beans or soap pods; second, one should not do it in a clean place; third, one should not face the stupa, the Bhikkhu (比丘，monk), or the three teachers; fourth, one should not throw or splash water; fifth, one should not wipe the inside and outside of the bowl with a dirty cloth. Each should have a dedicated hand towel, and drying it is good. If one needs to leave urgently, one should dry it in the sun or by the fire.
There are five rules regarding holding the door key: First, when wanting to go out, one should always first thread the key onto the arm and put it on the finger; second, when wanting to close the door, one should not hold the key at the same time, and when pulling the big door, one should look carefully; third, when wanting to open the door, one should not hold the key and push the door hard, one should slowly remove the key; fourth, put it in a fixed place and take it close to oneself; fifth, every seven days, one should wipe away the rust.
There are also five things: First, one should not sit on the same mat with a woman; second, if it is a wise doctor, one should not ask him about various medicines.
；三者不得與世人諍語；四者母人與比丘對坐，不得妄說不急事；五者設見因緣不可意，即當起去。
行至人家讀經有五事：一者當四人俱。二者往當隨次如法坐。三者當視因緣，可讀經不？不可讀經不？四者若坐席人不欲聞經，當退止。五者若座中有醉者、惡言形相經者，不應復讀。
比丘至郡國縣長吏，有三事應往：一者為三師事故；二者為病死亡來呼比丘讀經故；三者請比丘飯故。
有七事不應往：一者不得妄往候事；二者不得事事往到；三者不得強往從請事；四者設往不得為說諸藥事；五者若呼比丘問世間事、若難異經；六者呼比丘教相星宿、視歲善惡；七者比國起兵，欲呼比丘宜軍事。如賢者不應往。
上高座讀經有五事：一者當先禮佛；二者當禮經法上座；三者當先一足躡阿僧提上正住坐；四者當還向上座；五者先手安座乃卻坐已。
坐有五事：一者當正法衣安坐；二者犍捶聲絕當先贊偈唄；三者當隨因緣讀；四者若有不可意人，不得於座上瞋恚；五者若有持物施者，當排下著前。
不應說經有五事：一者人不敬三師；二者人犯戒；三者誹謗佛道；四者比丘問經不如法；五者不應為白衣說比丘戒經，得罪。
復有五事：一者相牽連臂；二者同小床；三者人知
【現代漢語翻譯】 現代漢語譯本： 不得與世人爭辯；不得與婦女和比丘對坐時，隨意說些不重要的事情；如果看到不好的情況，就應該離開。 到別人家誦經有五件事要注意：一是應當四個人一起去。二是去的時候應當按照次序如法就坐。三是應當觀察情況，是否適合誦經？如果不適合就不要誦經。四是如果座位上的人不想聽經，就應當停止。五是如果座位上有喝醉的人、說粗話的人、或者對經典不敬的人，就不應該再誦經。 比丘到郡國縣長官那裡，有三種情況可以去：一是為三師（指戒和尚、羯磨和尚、教授和尚）的事情；二是有人生病或死亡，請比丘去誦經；三是邀請比丘吃飯。 有七種情況不應該去：一是不得隨意去拜訪；二是不得事事都去；三是不得強行去請求事情；四是即使去了，也不得為他們說各種藥物的事情；五是如果他們叫比丘去問世間的事情、或者刁難其他經典；六是叫比丘去講解星相、占卜吉兇；七是國家發生戰爭，想要叫比丘去參與軍事。像這些情況，賢明的比丘都不應該去。 上高座誦經有五件事要注意：一是應當先禮拜佛；二是應當禮拜經法和上座；三是應當先用一隻腳踩在阿僧提（座位）上，然後端正地坐好；四是應當回頭向上座致意；五是先用手扶著座位，然後再坐下。 坐下有五件事要注意：一是應當整理好法衣再坐下；二是聽到犍稚（敲擊聲）停止后，應當先讚頌偈語；三是應當根據具體情況誦經；四是如果有不喜歡的人，不得在座位上生氣；五是如果有人拿東西來佈施，應當放在前面。 有五種情況不應該講經：一是人不尊敬三師；二是人犯戒；三是誹謗佛法；四是比丘問經不如法；五是不應該為在家居士說比丘戒經，這樣會犯戒。 還有五件事不應該做：一是互相牽著手臂；二是同坐一張小床；三是別人知道
【English Translation】 English version: They should not argue with worldly people; they should not sit with women and Bhikkhus and speak carelessly about unimportant matters; if they see an unfavorable situation, they should leave immediately. There are five things to be mindful of when going to someone's house to recite scriptures: First, it should be done with four people together. Second, when going, they should sit in order and according to the Dharma. Third, they should observe the circumstances to see if it is appropriate to recite the scriptures. If it is not appropriate, they should not recite. Fourth, if the people in the seats do not want to hear the scriptures, they should stop. Fifth, if there are drunk people, people who speak rudely, or people who disrespect the scriptures in the seats, they should not recite any further. When a Bhikkhu goes to the magistrate of a prefecture, state, or county, there are three reasons for going: First, for the sake of the three teachers (Upadhyaya [preceptor], Karmacharya [teacher of actions], and Acharya [teacher]). Second, because someone is sick or has died and they have called the Bhikkhu to recite scriptures. Third, because they have invited the Bhikkhu for a meal. There are seven situations in which one should not go: First, one should not go casually to inquire about matters. Second, one should not go for every little thing. Third, one should not forcefully go to request things. Fourth, even if one goes, one should not talk about various medicines. Fifth, if they call the Bhikkhu to ask about worldly matters or to challenge other scriptures. Sixth, they call the Bhikkhu to teach about astrology and to predict good or bad fortune. Seventh, if the country is at war and they want to call the Bhikkhu to participate in military affairs. A wise Bhikkhu should not go in such situations. There are five things to be mindful of when ascending the high seat to recite scriptures: First, one should first bow to the Buddha. Second, one should bow to the scriptures and the senior Bhikkhu. Third, one should first place one foot on the Asandi (seat) and then sit upright. Fourth, one should turn back to face the senior Bhikkhu. Fifth, one should first steady oneself with one's hand on the seat before sitting down. There are five things to be mindful of when sitting: First, one should arrange one's Dharma robe properly before sitting. Second, after the sound of the Ghandi (wooden clapper) has stopped, one should first chant verses of praise. Third, one should recite according to the circumstances. Fourth, if there are people one dislikes, one should not become angry in the seat. Fifth, if someone offers something as alms, one should place it down in front. There are five situations in which one should not expound the scriptures: First, if people do not respect the three teachers. Second, if people have violated the precepts. Third, if they slander the Buddha's teachings. Fourth, if a Bhikkhu asks about the scriptures improperly. Fifth, one should not explain the Bhikkhu's precepts to laypeople, as this is an offense. Furthermore, there are five things one should not do: First, holding each other's arms. Second, sharing a small bed. Third, others knowing
少所經，欲來難比丘；四者說經人不聽；五者人病酒。皆不應為說法。
欲坐禪復有五事：一者當隨時、二者當得安床、三者當得端坐、四者當得閑處、五者當得善知識。
復有五事：一者當得好善檀越、二者當有善意、三者當有善藥、四者當能服藥、五者當得助爾乃得猗。
隨時者，謂四時。安床者，謂繩床。軟座者，謂毛坐。閑處者，謂山中樹下，亦謂私寺中不與人共。善知識者，謂同居。善檀越者，謂令人無所求。善意者，謂能觀善。善藥者，謂能伏意。能服藥者，謂不念萬物。善助者，謂禪帶。
禪帶有五事：一者當廣一尺；二者當長八尺；三者當頭有鉤；四者當三重；五者不得用生草，亦不得用金鉤。
有五事不應用坐：一者眾坐時；二者入城時；三者九十日竟時；四者與三師同處為恭敬；五者至白衣家若客舍，皆不應獨自一室中，安隱時得用作私匿。
有五事：一者當用熟韋；二者當如法作；三者不過再重；四者不得絲綴之；五者著當如法，不得使濕著。
有五事：一者不得著禮佛、二者不得著入眾坐、三者不得著上佛塔上、四者不得著經行、五者天雨不得著自得分衛。
復有五事：一者不得著入三師室、二者不得持問經、三者不得著持為和上阿阇梨
作禮、四者不得著為眾僧作禮、五者日暮不得用洗。
有五事應相入室：一者問訊、二者病瘦往瞻視、三者問經、四者有所借、五者眾人使往呼。
住有五事：一者當於外彈指、二者入當脫帽、三者當作禮、四者當正住人教坐乃坐、五者不得忘持入經。
問經有五事：一者當如法下床問；二者不得共坐問；三者有不解直當問；四者不得持意念外因緣；五者設解，頭面著地作禮反向出戶。
復有五事：一者不得教買某來我欲飯之；二者不得持果蓏與沙彌，汝持授我，我欲食之；三者不得調譺臥人床上；四者不得唾人凈地；五者人如法呵之，不得怒去。是為恭敬。
和上當有十五德：一者當知戒；二者當持戒；三者當不犯戒；四者當知經；五者當自守；六者當教經；七者當教誡；八者當教習意；九者當教稍稍受；十者當教法則；十一者當自有隱德；十二者能致檀越；十三者不得有獨匿心；十四者人持物來，當言皆為眾人物；十五者占視病瘦當令差。
復有十五事：一者有弟子當能衣食；二者當能經紀；三者當能解經令知義；四者有深經好語，皆悉當教弟子；五者有所問當能報語；六者當能分別，為說三惡道罪；七者當能教黠慧如我勝我；八者當教持戒分別知所行；九者當教曉戒隨說
；十者當審弟子意節度與。
阿阇梨當有五德：一者當有四阿含、二者當有戒具德、三者當有慧德、四者當有大德、五者當自守。
復有五事：一者作師當自持戒；二者設弟子衣被破敗，當能給與；三者弟子病瘦，當能瞻視；四者當致佈施，分別為說罪福；五者十歲應作和上，所知當具悉。
復有五事：一者當教學慧、二者當教多誦經、三者當教能解經、四者當教深經、五者當教莫與人諍經。
復有五事：一者當教誡；二者當教稍稍受；三者當教知戒；四者當教持戒；五者當教隨和上，十歲盡所知事。
事師有五事：一者當畏敬師、二者當隨師教誡、三者當隨順師意、四者當識師語、五者不得違師教。
復有五事：一者朝暮往問訊安否。二者往當著袈裟脫帽。三者往至戶前當三彈指，不得縱橫入。四者當頭面著地作禮，前長跪問訊息。五者若師言：「賢者！某人來說卿所作不如法。汝自知犯過不？」設有，即當悔過言：「某實愚癡。」若無有，不得還語。師教去，即起作禮，還向出戶。
復有五事：一者當爲師取賓揵澡槃出凈洗，著水持還。二者當拂拭牀蓆次襞被杭。三者當爲師襞袈裟著常處。四者自卻住，師教坐不得便坐，師三言坐乃應坐。若問：「卿經利不？」若不
【現代漢語翻譯】 現代漢語譯本：十、應當審察弟子的意願和節操。
阿阇梨（Acharya，導師）應當具備五種德行：一、應當通達四阿含（Agama，佛教經典）; 二、應當具備持戒的德行; 三、應當具備智慧的德行; 四、應當具備高尚的品德; 五、應當自我約束。
還有五件事：一、作為老師應當自己持戒; 二、如果弟子的衣服破舊，應當能夠給予供給; 三、弟子生病時，應當能夠照顧; 四、應當勸導佈施，分別解說罪與福的道理; 五、十歲時應當可以作為和尚（Upadhyaya，親教師），所知道的應當全部具備。
還有五件事：一、應當教導智慧; 二、應當教導多多誦經; 三、應當教導能夠理解經義; 四、應當教導精深的經典; 五、應當教導不要與人爭論經典。
還有五件事：一、應當教導戒律; 二、應當教導逐漸接受（戒律）; 三、應當教導瞭解戒律; 四、應當教導遵守戒律; 五、應當教導跟隨和尚（Upadhyaya），在十歲時學盡所知的事情。
侍奉老師有五件事：一、應當敬畏老師; 二、應當聽從老師的教誨; 三、應當順從老師的意願; 四、應當理解老師的話; 五、不得違背老師的教導。
還有五件事：一、早晚前往問候老師的安好。二、前往時應當穿著袈裟，脫下帽子。三、到達門前應當彈指三次，不得隨意進入。四、應當頭面著地行禮，然後長跪問候起居。五、如果老師說：『賢者！某人說你所做的不如法。你自己知道犯錯了嗎？』如果確實有，就應當懺悔說：『我的確愚癡。』如果沒有，不得反駁。老師讓離開，就起身作禮，然後向後退出門外。
還有五件事：一、應當為老師取來賓館（用於洗漱的）水罐和澡盆，取出乾淨的水，然後拿回來。二、應當拂拭床鋪，整理被褥。三、應當為老師疊好袈裟，放在固定的地方。四、自己退後站立，老師讓坐才能坐下，老師說了三次『坐』才應該坐下。如果問：『你對經典熟悉嗎？』如果
【English Translation】 English version: 10. One should examine the disciple's intentions and conduct.
An Acharya (teacher) should possess five virtues: 1. They should be versed in the four Agamas (Buddhist scriptures); 2. They should possess the virtue of upholding precepts; 3. They should possess the virtue of wisdom; 4. They should possess great virtue; 5. They should be self-disciplined.
There are also five matters: 1. As a teacher, one should uphold the precepts oneself; 2. If the disciple's robes are worn out, one should be able to provide for them; 3. When the disciple is sick, one should be able to care for them; 4. One should encourage giving and explain the principles of sin and merit; 5. At the age of ten, one should be qualified as an Upadhyaya (preceptor), possessing all the necessary knowledge.
There are also five matters: 1. One should teach wisdom; 2. One should teach the recitation of many sutras; 3. One should teach the understanding of the meaning of sutras; 4. One should teach profound sutras; 5. One should teach not to argue with others about sutras.
There are also five matters: 1. One should teach the precepts; 2. One should teach gradual acceptance (of the precepts); 3. One should teach the knowledge of the precepts; 4. One should teach the upholding of the precepts; 5. One should teach to follow the Upadhyaya (preceptor), learning all that is known by the age of ten.
There are five matters in serving a teacher: 1. One should revere the teacher; 2. One should follow the teacher's instructions; 3. One should comply with the teacher's wishes; 4. One should understand the teacher's words; 5. One should not disobey the teacher's teachings.
There are also five matters: 1. One should go to inquire about the teacher's well-being morning and evening. 2. When going, one should wear the kasaya (robe) and remove the hat. 3. Upon arriving at the door, one should snap the fingers three times and not enter randomly. 4. One should prostrate oneself with the head touching the ground, then kneel and inquire about their health. 5. If the teacher says, 'Virtuous one! So-and-so said that what you are doing is not in accordance with the Dharma. Do you know that you have made a mistake?' If there is indeed a mistake, one should repent and say, 'I am indeed foolish.' If there is no mistake, one should not argue back. If the teacher tells one to leave, one should rise, bow, and then back out of the door.
There are also five matters: 1. One should fetch the guest's (for washing) water pitcher and bathing basin for the teacher, take out clean water, and then bring them back. 2. One should dust the bed and arrange the bedding. 3. One should fold the teacher's kasaya (robe) and place it in its usual place. 4. One should stand back, and only sit down when the teacher tells one to sit, and only after the teacher has said 'sit' three times. If asked, 'Are you familiar with the sutras?' If not
教誦不應便誦。五者若自問經戒，視時可問不應問。
復有五事當報：一者沐浴剃頭；二者澡洗；三者出行、若近讀；四者若作眾事；五者病瘦服藥，有弟子事師二十事。若比丘作法衣服有五事：一者當頭面著地作禮。二者當如事說，某到、某今持作、某白如是。三者師默然不報，當起作禮去。四者若聽使作，當如法受教。五者師若言：「是未可作，某使廣若干、長若干。」當隨師教不得違。
復有五事：一者三衣不具，急當具足。二者已具，不復多作。三者法衣破敗，應當作。四者衣未極敗，不應作。五者作法衣當如度，得作三色青黃木蘭，是為衣服。
染法衣有五事：一者當用凈器、二者當屏處、三者當令竿堅、四者不得離去、五者當數持視。
著法衣有五事：一者至檀越家，不得開胸前入門；二者不得以法衣掛肘入；三者不得摸法衣入門；四者不得擔法衣入門；五者不得左右顧視。
行到時著法衣有五事：一者道中見三師，當出右肩；二者覆兩肩，當從喉下出右手；三者覆兩肩，得從下出右手；四者行泥中，得持一手斂衣；五者還入戶恐污衣，得兩手斂衣。
不應著僧伽梨有三事：一者作塔事、二者作招提僧事、三者作比丘僧事。
復有十事：一者補未訖、二者浣
【現代漢語翻譯】 現代漢語譯本 教誦時不應該立刻誦讀。五、如果自己有關於經律的問題，要看時機是否合適，不應該不分時機地提問。
又有五件事應該告知（師父）：一、沐浴剃頭之後；二、洗漱之後；三、要出遠門或者要開始閱讀（經書）的時候；四、要做集體事務的時候；五、生病服藥的時候。以上是弟子侍奉師父的二十件事。如果比丘製作法衣，有五件事要注意：一、應該頭面著地行禮。二、應該如實稟報，『某某已經來到，某某現在開始製作，某某稟告如是。』三、如果師父沉默不迴應，就應該起身行禮離開。四、如果師父允許製作，應該如法接受教導。五、如果師父說：『現在還不能做，某處要加寬多少，加長多少。』應該遵從師父的教導，不得違背。
又有五件事：一、如果三衣（Tricivara）不齊全，要儘快備齊。二、已經備齊，就不要再多做。三、法衣破損，應該修補。四、法衣沒有嚴重破損，不應該製作新的。五、製作法衣應該按照尺寸，可以使用青、黃、木蘭三種顏色，這就是關於衣服的規定。
染法衣有五件事要注意：一、應該使用乾淨的容器；二、應該在僻靜的地方；三、應該讓晾衣竿堅固；四、不得離開；五、應該經常檢視。
穿法衣有五件事要注意：一、到施主（檀越，Danyue）家，不得敞開胸襟入門；二、不得將法衣搭在手肘上入門；三、不得用手摸著法衣入門；四、不得扛著法衣入門；五、不得左顧右盼。
行走時穿法衣有五件事要注意：一、路上遇到三師（指和尚，尼姑，居士），應該露出右肩；二、覆蓋雙肩時，應該從喉嚨下伸出右手；三、覆蓋雙肩時，可以從下方伸出右手；四、在泥濘中行走，可以用一隻手提起衣角；五、回到室內，擔心弄髒衣服，可以用兩隻手提起衣角。
有三種情況不應該穿僧伽梨（Sanghali）：一、做塔相關的事情；二、做招提僧（常住僧眾）相關的事情；三、做比丘僧（Biqiu Seng）相關的事情。
又有十件事：一、修補未完成；二、洗...
【English Translation】 English version One should not immediately recite when taught to recite. Fifth, if one has questions about the scriptures and precepts, one should consider the timing; one should not ask without considering the timing.
Furthermore, there are five matters that should be reported: First, after bathing and shaving the head; second, after washing; third, when going on a journey or about to read (scriptures); fourth, when doing communal tasks; fifth, when sick and taking medicine. These are the twenty matters of a disciple serving the teacher. If a Bhikshu (Biqiu, monk) is making Dharma robes, there are five matters to pay attention to: First, one should prostrate with head and face to the ground. Second, one should report truthfully, 'So-and-so has arrived, so-and-so is now making, so-and-so reports thus.' Third, if the teacher remains silent and does not respond, one should rise, bow, and leave. Fourth, if the teacher permits the making, one should receive the instruction according to the Dharma. Fifth, if the teacher says, 'It is not yet time to make it; make such-and-such wider by so much, longer by so much,' one should follow the teacher's instruction and not disobey.
Furthermore, there are five matters: First, if the three robes (Tricivara) are not complete, one should complete them quickly. Second, having completed them, one should not make more. Third, if the Dharma robe is torn, it should be repaired. Fourth, if the robe is not extremely worn, one should not make a new one. Fifth, when making a Dharma robe, it should be according to the proper measurements, and one may use the three colors of blue, yellow, and magnolia; these are the regulations concerning robes.
There are five matters to pay attention to when dyeing Dharma robes: First, one should use clean containers; second, one should be in a secluded place; third, one should ensure the drying rack is sturdy; fourth, one must not leave; fifth, one should frequently check on it.
There are five matters to pay attention to when wearing Dharma robes: First, when arriving at the home of a donor (Danyue, benefactor), one must not enter with the chest open; second, one must not enter with the Dharma robe draped over the elbow; third, one must not touch the Dharma robe while entering; fourth, one must not carry the Dharma robe over the shoulder while entering; fifth, one must not look around left and right.
There are five matters to pay attention to when wearing Dharma robes while walking: First, when seeing the three teachers (referring to monks, nuns, and lay practitioners) on the road, one should expose the right shoulder; second, when covering both shoulders, one should extend the right hand from below the throat; third, when covering both shoulders, one may extend the right hand from below; fourth, when walking in mud, one may hold up the robe with one hand; fifth, when returning indoors, fearing soiling the robe, one may hold up the robe with both hands.
There are three situations in which one should not wear the Sanghati (Sanghali): First, when doing tasks related to stupas; second, when doing tasks related to the Sangharama (monastery); third, when doing tasks related to the Bhikshu Sangha (Biqiu Seng, monastic community).
Furthermore, there are ten matters: First, the repair is not completed; second, washing...
未燥、三者沙彌持鑰出未入、四者大風、五者雨墮、六者大水、七者大火、八者縣官、九者盜賊、十者與女人事。
復有五事：一者泥濕、二者霜露、三者大陰、四者入出、五者遠行。
曝法衣有五事：一者風起不得曝、二者六日當還一曝、三者不得當人徑、四者不得太久、五者不得即襞且當盡起。
浣法衣有五事：一者不得持足蹋、二者不得兩手著擩、三者不得兩手捉提、四者不得持衣披戲人、五者不得襞著席下居。
復有五事：一者著凈巾上、二者欲襞持入當從人受、三者持入當著常處、四者不得持余衣著上、五者不得襞法衣臥上。
復有五事：一者不得無三法衣入眾僧坐、二者法衣不具不得入寺中止、三者至舍后未凈手不得著衣、四者至舍后未用水不得上塔、五者至舍后當脫袈裟僧迦支。
沐浴剃頭報有五事：一者從十五日至十五日報，具沐浴剃頭應報；二者澡洗當報；三者除手足爪應報；四者自知常，若小小不應報；五者自知不應時，皆不應報。
欲出行報有五事：一者當頭面作禮；二者當正住如事說；三者已可當禮；四者若師可止，不得違；五者欲還入室讀經。
入浴室有二十五事：一者當低頭入，不得上向；二者當隨次踞，勿當日前；三者不得讀經狂
【現代漢語翻譯】 現代漢語譯本： 未乾透、二者沙彌（佛教用語，指出家后未滿20歲的男子）持鑰匙外出未歸、三者大風、四者下雨、五者洪水、六者大火、七者官府徵調、八者盜賊、九者與女人有染。
又有五種情況：一是泥濘潮濕、二是霜露、三是天氣陰沉、四是進出（指不必要地移動法衣）、五是遠行。
晾曬法衣有五件事要注意：一是颳風時不能晾曬、二是每隔六天應該晾曬一次、三是不能在人來人往的地方晾曬、四是不能晾曬太久、五是不能立即摺疊，應該儘量展開。
洗滌法衣有五件事要注意：一是不能用腳踩踏、二是不應用雙手浸入水中揉搓、三是不應用雙手提起甩動、四是不能拿著法衣披在身上戲耍、五是不能摺疊後放在座位下。
又有五件事要注意：一是放在乾淨的布上、二是想要摺疊拿入時應該從別人手中接過、三是拿入后應該放在固定的地方、四是不能把其他衣服放在上面、五是不能把法衣摺疊后躺在上面。
又有五件事要注意：一是不能不穿全三件法衣就進入僧眾的座位、二是法衣不齊全不能在寺廟裡過夜、三是回到住所后未洗凈手不能穿法衣、四是回到住所后未用水不能上塔、五是回到住所后應該脫下袈裟（佛教僧侶所穿的一種長方形的披在身上的法衣）和僧伽支（比袈裟略小的一種法衣）。
沐浴剃頭稟報有五件事：一是每月十五日到十五日稟報，需要沐浴剃頭應該稟報；二是洗澡時應該稟報；三是修剪手腳指甲應該稟報；四是自己知道是常事，或者小事不應該稟報；五是自己知道不應該做的時候，都不應該稟報。
要外出稟報有五件事：一是應該頭面作禮；二是應該端正站立如實稟報；三是允許后應該作禮；四是如果師父讓停止，不得違背；五是想要回到房間讀經。
進入浴室有二十五件事：一是應該低頭進入，不得向上看；二是應該按照次序坐下，不要正對著太陽；三是不得讀經喧譁。
【English Translation】 English version: Not dried, second, the Shami (Buddhist term, referring to a male who has left home but is under 20 years old) goes out with the key and has not returned, third, strong wind, fourth, rain, fifth, flood, sixth, great fire, seventh, government conscription, eighth, thieves, ninth, having affairs with women.
There are also five situations: first, muddy and wet, second, frost and dew, third, gloomy weather, fourth, entering and exiting (referring to unnecessary movement of the Dharma robe), fifth, traveling far.
There are five things to pay attention to when drying the Dharma robe: first, it should not be dried when the wind is strong, second, it should be dried once every six days, third, it should not be dried in a place where people pass by, fourth, it should not be dried for too long, fifth, it should not be folded immediately, but should be spread out as much as possible.
There are five things to pay attention to when washing the Dharma robe: first, it should not be trampled with feet, second, it should not be rubbed with both hands immersed in water, third, it should not be lifted and shaken with both hands, fourth, it should not be worn as a costume for fun, fifth, it should not be folded and placed under the seat.
There are also five things to pay attention to: first, place it on a clean cloth, second, when you want to fold it and take it in, you should receive it from someone else, third, after taking it in, it should be placed in a fixed place, fourth, do not put other clothes on top of it, fifth, do not fold the Dharma robe and lie on it.
There are also five things to pay attention to: first, one should not enter the assembly of monks without wearing all three Dharma robes, second, one should not stay overnight in a temple if the Dharma robes are not complete, third, one should not wear the Dharma robe after returning to the residence without washing hands, fourth, one should not go to the pagoda after returning to the residence without using water, fifth, one should take off the Kasaya (a rectangular robe worn by Buddhist monks) and Sanghati (a smaller robe than the Kasaya) after returning to the residence.
There are five things to report regarding bathing and shaving: first, report from the 15th to the 15th of the month, and report if bathing and shaving are needed; second, report when taking a bath; third, report when trimming fingernails and toenails; fourth, if you know it is a common occurrence or a small matter, you should not report it; fifth, if you know it is not the right time, you should not report it.
There are five things to report when going out: first, one should bow with head and face; second, one should stand upright and report truthfully; third, one should bow after permission is granted; fourth, if the teacher asks to stop, one should not disobey; fifth, one wants to return to the room to read scriptures.
There are twenty-five things to observe when entering the bathroom: first, one should enter with head lowered, not looking up; second, one should sit down in order, not facing the sun; third, one should not read scriptures loudly.
語；四者日達嚫，不得以水洗；五者不得取日水用；六者不得持水澆火；七者不得呵火多少；八者不得多用人水；九者不得於中浣手巾衣；十者浴已即出去；十一者和上阿阇梨在中不得入；十二者三師浴，當入回之；十三者三師浴，當持衣住外待；十四者已出易衣，當取浴布浣之；十五者自入浴當報；十六者入當著麻油；十七者當用土；十八者用澡豆；十九者當用灰；二十者當用湯已乃用水；二十一者當多少誦經；二十二者當持水澡浴處；二十三者不得住上座前；二十四者設無日當達嚫禮越主；二十五者出不得當風住，急入室。
入溫室有二十五事：一者當隨次坐；二者各自讀經；三者當思惟念道；四者不得妄起至上座前；五者不得與下座共說世事；六者聞揵槌聲當先禮佛；七者當禮比丘僧；八者不得至上座處坐；九者不得左右顧視語；十者不得唾污凈地；十一者不得呵叱下座；十二者不得呵人火；十三者不得數起出入；十四者行不得使足有聲；十五者出當牽戶反閉之；十六者設戶已閉當彈指；十七者不得大排戶使有聲；十八者已彈指安心讀經；十九者自讀經，不得中語；二十者人讀經，不得妄語；二十一者讀經未竟，不得數起，使床有聲亂人意；二十二者讀經未竟，不得先去臥；二十三者達嚫未已，不得便開
【現代漢語翻譯】 現代漢語譯本： 關於浴室的規定有二十五條：第一，每天都要供養（達嚫，Dāqìn，供養）；第二，洗澡時不得唱歌；第三，洗澡后不得與人交談；第四，每天都要供養，不得用水洗供養物；第五，不得取用曬過的水；第六，不得用水澆火；第七，不得對火的大小評頭論足；第八，不得過多使用別人的水；第九，不得在水中洗手巾和衣服；第十，洗完澡后立即離開；第十一，和尚（和上，Héshàng，指師父）和阿阇梨（Āchélí， आचार्य，規範師）在裡面時不得進入；第十二，三位師父洗澡時，應當進去照看；第十三，三位師父洗澡時，應當拿著衣服在外面等候；第十四，師父出來換好衣服后，應當拿走浴布清洗；第十五，自己進去洗澡時應當告知；第十六，進去時應當塗抹麻油；第十七，應當使用泥土；第十八，使用澡豆；第十九，應當使用灰；第二十，應當先用熱水再用水；第二十一，應當適量誦經；第二十二，應當拿著水到洗澡的地方；第二十三，不得站在上座（指資歷高的僧人）前面；第二十四，如果沒有太陽，應當供養並禮拜越主（Yuèzhǔ，可能是指浴室的管理者）；第二十五，出來后不得站在風口，迅速進入房間。
進入溫室（浴室）有二十五件事：第一，應當按照次序坐好；第二，各自誦讀經文；第三，應當思考唸誦佛法；第四，不得隨意起身走到上座前面；第五，不得與下座（指資歷淺的僧人）一起談論世俗之事；第六，聽到揵槌（qiánchuí，犍椎，召集僧眾的法器）的聲音應當先禮佛；第七，應當禮拜比丘僧（Bǐqiūsēng，bhikkhu-saṃgha，出家男眾僧團）；第八，不得在上座的位置坐；第九，不得左顧右盼說話；第十，不得吐痰污染干凈的地面；第十一，不得呵斥下座；第十二，不得對別人的火評頭論足；第十三，不得頻繁起身出入；第十四，行走時不得讓腳發出聲音；第十五，出去時應當拉動門並反鎖；第十六，如果門已經關上，應當彈指；第十七，不得用力推門發出聲音；第十八，彈指后安心誦讀經文；第十九，自己誦讀經文時，不得中途說話；第二十，別人誦讀經文時，不得隨意插話；第二十一，誦讀經文未結束，不得頻繁起身，使床發出聲音擾亂他人；第二十二，誦讀經文未結束，不得先去睡覺；第二十三，供養（達嚫，Dāqìn，供養）未結束，不得擅自打開
【English Translation】 English version: There are twenty-five rules regarding the bathhouse: First, one should make daily offerings (Dāqìn, offering); second, one should not sing while bathing; third, one should not converse with others after bathing; fourth, one should make daily offerings and not wash the offerings with water; fifth, one should not use sun-dried water; sixth, one should not use water to extinguish fire; seventh, one should not comment on the size of the fire; eighth, one should not use too much of others' water; ninth, one should not wash hand towels and clothes in the water; tenth, one should leave immediately after bathing; eleventh, one should not enter when the preceptor (Héshàng, teacher) and Āchélí (Āchélí, आचार्य, disciplinarian) are inside; twelfth, when the three teachers are bathing, one should go in to look after them; thirteenth, when the three teachers are bathing, one should hold their clothes and wait outside; fourteenth, after the teachers come out and change clothes, one should take the bath towels and wash them; fifteenth, one should inform others when entering to bathe; sixteenth, one should apply sesame oil when entering; seventeenth, one should use soil; eighteenth, use soap beans; nineteenth, one should use ash; twentieth, one should use hot water first and then water; twenty-first, one should recite scriptures appropriately; twenty-second, one should take water to the bathing place; twenty-third, one should not stand in front of the senior monks; twenty-fourth, if there is no sun, one should make offerings and prostrate to the manager (Yuèzhǔ, possibly the manager of the bathhouse); twenty-fifth, one should not stand in the wind after coming out, but quickly enter the room.
There are twenty-five things to observe when entering the warm room (bathhouse): First, one should sit in order; second, each should recite scriptures; third, one should contemplate and recite the Dharma; fourth, one should not arbitrarily get up and go in front of the senior monks; fifth, one should not talk about worldly matters with junior monks; sixth, one should first pay homage to the Buddha upon hearing the sound of the gavel (qiánchuí, gavel, an instrument to summon the Sangha); seventh, one should pay homage to the Bhikkhu Sangha (Bǐqiūsēng, bhikkhu-saṃgha, monastic community of ordained men); eighth, one should not sit in the seat of the senior monks; ninth, one should not look around and talk; tenth, one should not spit and pollute the clean ground; eleventh, one should not scold junior monks; twelfth, one should not comment on others' fire; thirteenth, one should not frequently get up and go in and out; fourteenth, one should not make noise with one's feet when walking; fifteenth, one should pull the door and lock it when leaving; sixteenth, one should snap one's fingers if the door is already closed; seventeenth, one should not slam the door loudly; eighteenth, one should calm one's mind and read the scriptures after snapping one's fingers; nineteenth, one should not speak in the middle of reciting scriptures; twentieth, one should not interrupt when others are reciting scriptures; twenty-first, one should not frequently get up before finishing reciting the scriptures, making noise with the bed and disturbing others; twenty-second, one should not go to sleep before finishing reciting the scriptures; twenty-third, one should not open
戶去；二十四者當禮佛；二十五者當禮上座。
入堂室有五事；一者當禮上坐、二者不得解袈裟著上座前舍起、三者不得大聲、四者不得聚語笑、五者上座說經當一意聽。
復有五事：一者人說經時，有是非不得中斷人語；二者已竟，徐起問疑；三者不得諍經以惡意相向；四者不得瞋恚臥人坐上；五者當思惟自責。
對問經，有三事應問、三事不應問：一者人身安隱應問；二者人歡喜時應問；三者人自說經，隨時因緣應問。人身不安隱不應問；若不歡喜不應問；人說他事不應問。
大比丘三千威儀捲上 大正藏第 24 冊 No. 1470 大比丘三千威儀
大比丘三千威儀卷下
後漢安息國三藏安世高譯
十二頭陀者：一者不受人請，日行乞食，亦不受比丘僧一飯食分錢財。二者止宿山上，不宿人舍郡縣聚落。三者不得從人乞衣被，人與衣被亦不受，但取丘冢間死人所棄衣補治衣之。四者止宿野田中樹下。五者一日一食，一名僧迦僧泥。六者晝夜不臥但坐，睡來起經行，一名僧泥沙者傴。七者有三領衣，無有餘衣，亦不臥被中。八者在冢間，不在佛寺中，亦不在人間，目視死人骸骨，坐禪求道。九者但欲獨處不欲見人，亦不欲與人共臥。十者先食果蓏卻食飯，食
【現代漢語翻譯】 現代漢語譯本
二十四、不應前往；二十四、應當禮佛；二十五、應當禮敬上座（資歷高的僧人）。 進入堂室有五件事應當注意：一、應當禮敬上座；二、不得解下袈裟放在上座面前就起身離開；三、不得大聲喧譁；四、不得聚在一起談笑；五、上座說法時應當專心聽講。 還有五件事：一、別人說法時，即使有不同意見也不得打斷別人說話；二、等別人說完后，慢慢起身提問疑問；三、不得爭論經典，以惡意的態度相對；四、不得生氣地躺在別人座位上；五、應當反思自我，責備自己的不足。 對於提問經典，有三種情況應該提問，三種情況不應該提問：一、對方身體安好時應該提問；二、對方心情愉快時應該提問；三、對方自己正在說法，可以隨時根據因緣提問。對方身體不適時不應該提問；如果對方不高興時不應該提問；對方正在說其他事情時不應該提問。 《大比丘三千威儀捲上》 《大正藏》第24冊 No. 1470 《大比丘三千威儀》 《大比丘三千威儀卷下》 後漢安息國三藏 安世高 譯 十二頭陀（佛教的一種苦行）行：一、不接受別人的邀請，每天外出乞食，也不接受比丘僧（出家男子）的一份飯食錢財。二、住在山上，不住在別人的房屋或郡縣聚落。三、不得向人乞討衣服被子，別人給的衣服被子也不接受，只取墳墓間死人丟棄的衣服，修補后穿。四、住在野外的田地裡或樹下。五、一天只吃一頓飯，這叫做僧迦僧泥（一種飲食方式）。六、白天晚上不睡覺，只是坐著，困了就起來經行（繞佛行走），這叫做僧泥沙者傴（一種修行方式）。七、只有三件袈裟，沒有多餘的衣服，也不蓋被子睡覺。八、住在墳墓間，不在佛寺中，也不在人間，眼睛看著死人的骸骨，坐禪求道。九、只想獨自一人，不想見人，也不想和人一起睡覺。十、先吃水果蔬菜，再吃飯，吃飯
【English Translation】 English version
Twenty-four, one should not go; twenty-four, one should pay homage to the Buddha; twenty-five, one should pay respect to the senior monks (those with seniority). There are five things to observe when entering the hall: first, one should pay respect to the senior monks; second, one should not take off one's kasaya (monk's robe) and place it in front of the senior monk before getting up and leaving; third, one should not speak loudly; fourth, one should not gather and talk and laugh; fifth, when the senior monk is expounding the Dharma, one should listen attentively. There are also five things: first, when others are expounding the Dharma, one should not interrupt them even if one has different opinions; second, after they have finished speaking, one should slowly rise and ask questions; third, one should not argue about the scriptures with malicious intent; fourth, one should not angrily lie down on another's seat; fifth, one should reflect on oneself and blame one's own shortcomings. Regarding asking about the scriptures, there are three situations in which one should ask, and three situations in which one should not ask: first, one should ask when the other person is in good health; second, one should ask when the other person is in a good mood; third, one should ask when the other person is expounding the Dharma, according to the circumstances. One should not ask when the other person is unwell; one should not ask if the other person is unhappy; one should not ask when the other person is talking about other matters. 《The Great Bhikshu's Three Thousand Rules of Conduct, Volume 1》 T24 No. 1470 《The Great Bhikshu's Three Thousand Rules of Conduct》 《The Great Bhikshu's Three Thousand Rules of Conduct, Volume 2》 Translated by An Shih-kao, Tripitaka Master from the Parthian Kingdom of the Later Han Dynasty The twelve dhuta (ascetic practices in Buddhism): first, one does not accept invitations from others, but goes out to beg for food every day, and does not accept a portion of food or money from the bhikshu sangha (ordained monks). Second, one stays on the mountain, not in other people's houses or in towns and villages. Third, one does not beg for clothes or bedding from others, and does not accept clothes or bedding given by others, but only takes clothes discarded by the dead in tombs, mends them, and wears them. Fourth, one stays in fields or under trees in the wilderness. Fifth, one eats only one meal a day, which is called sangha senni (a type of diet). Sixth, one does not sleep day or night, but only sits, and when sleepy, one gets up and walks around, which is called sangha nisajja (a type of practice). Seventh, one has only three kasayas, no extra clothes, and does not sleep under a blanket. Eighth, one stays in the cemetery, not in the Buddhist temple, nor among people, one looks at the bones of the dead, and meditates to seek the Way. Ninth, one only wants to be alone, does not want to see people, and does not want to sleep with people. Tenth, one eats fruits and vegetables first, then eats rice, eats
已不得復食果。十一者但欲露臥，不在樹下屋宿。十二者不食肉亦不食醍醐，麻油不塗身。
持錫杖有二十五事：一者為地蟲故。二者為年老故。三者為分衛故。四者出入見佛像，不得使頭有聲。五者不得持杖入眾。六者日中后不得復持杖出。七者不得擔著肩上。八者不得橫著肩上以手懸兩頭。九者不得手掉前卻。十者不得持杖至舍后。十一者三師已持杖出，不得復持杖隨出。十二者若四人共行，一人以持杖出，不得復持杖隨後。十三者至檀越家，應杖不得離身。十四者至人門時，當三欬嗽不出，應當便去至余處。十五者設人出，應當杖著左肘挾之。十六者杖在室中，不得使著地。十七者當持自近臥床。十八者當取拭之。十九者不得使頭有生。二十者欲持杖出，當從沙彌受、若白衣受。二十一者至病瘦家宿，應得暮杖。二十二者遠送過去，當得暮杖。二十三者遠請行宿，應得暮杖。二十四者行阿其云，應得暮杖。二十五者常當以自近，不得指人若畫地作字。
至優婆塞家有五事應往：一者為僧使、二者分衛、三者阿其云、四者請飯、五者疾病死亡。其餘一切皆不應往。
比丘為優婆夷說經有五事：一者優婆夷抱小兒來問經，不應持淫意向說。二者設淫意起，不得前取小兒摩弄。三者不得牽坐著邊。
四者優婆夷使比丘說麻油術經，當令男子持楊枝與比丘，當持男子手中楊枝者善不應說。五者若優婆塞與優婆夷俱來問經，若優婆塞先去，比丘亦應出，不者非法。
新至比丘有十德：一者禮佛已，當卻住問摩摩德姓字、比丘僧幾人、日持為姓字。二者上座當禮、下座問訊。三者不得問所止處。四者人與比丘牀蓆臥具，不得呵好醜。五者當求依止阿阇梨。六者當亦供養。七者不得呵經。八者不得自在出入。九者欲掃塔上當報摩波梨。十者欲出去，有臥具當寄主人。
復有五事：一者當憂眾事、二者不得妄用寺中凈水、三者不得妄至人戶、四者不得逆行、五者不得逾越寺中杖木上。
當以十事待新至比丘：一者當避與房。二者當給所須。三者當朝暮往問訊。四者當語國土習俗。五者當教避諱。六者當語乞丐處。七者當語僧教令。八者當語其可食。九者當語縣官禁忌。十者當語賊盜，某許可逃、某許不可逃。
新至比丘欲到賢者所自歸持作依止阿阇梨，當先自說言：「今我為某遠離三師，各去是若干里。今某獨來在此，本意欲學，連遇國君不安，故來到是。今自歸賢者，當爲我作依止阿阇梨。賢者用某自歸故，受某甲為弟子，當與某甲共止作弟子，當依某甲與共居，為某甲弟子。賢者當用法故，
【現代漢語翻譯】 現代漢語譯本 四、如果一位優婆夷（Upasika，女居士）想讓比丘（bhikkhu，出家男眾）傳授關於麻油的咒術，當有男子拿著楊枝（一種清潔牙齒的樹枝）給比丘時，如果拿著楊枝的男子是善良之人，比丘就不應該傳授此術。五、如果優婆塞（Upasaka，男居士）和優婆夷一同來請教佛法，如果優婆塞先離開，比丘也應該離開，否則就是不如法的行為。
新來的比丘有十種應遵守的規矩：一、禮佛完畢后，應當退到一旁，詢問寺院住持（摩摩德）的姓名、寺中比丘的數量，以及日常持誦的經文。二、應當禮敬上座比丘，向下座比丘問候。三、不得打聽他人居住的地方。四、別人給比丘床鋪坐具等物品時，不得挑剔好壞。五、應當尋求一位可以依止的阿阇梨（Acariya，導師）。六、應當供養阿阇梨。七、不得詆譭經文。八、不得隨意出入。九、想要清掃佛塔時，應當稟告寺院管理者（摩波梨）。十、要離開時，如果有臥具寄放在寺院，應當寄放在主人處。
還有五件事需要注意：一、應當關心大眾的事情；二、不得隨意使用寺院中的凈水；三、不得隨意到別人家去；四、不得逆著行走；五、不得跨越寺院中的木杖等物。
應當用十件事來對待新來的比丘：一、應當讓出房間給他居住。二、應當供給其所需之物。三、應當早晚前去問候。四、應當告訴他當地的風俗習慣。五、應當教他避諱。六、應當告訴他乞食的地方。七、應當告訴他僧團的規矩。八、應當告訴他什麼可以吃。九、應當告訴他官府的禁忌。十、應當告訴他關於盜賊的情況，哪些情況可以逃跑，哪些情況不可以逃跑。
新來的比丘想要到賢者那裡，表示歸依，請求作為依止的阿阇梨，應當先自己說明：『我現在爲了某事離開了三位師父，各自相距若干里。現在我獨自來到這裡，本意是想學習佛法，但又遇到國家動盪不安，所以來到這裡。現在我歸依賢者，希望您能作為我的依止阿阇梨。賢者因為我歸依的緣故，接受我某甲作為弟子，應當與我某甲一同居住，作為弟子，應當依止我某甲一同生活，作為我某甲的弟子。賢者應當爲了佛法，』
【English Translation】 English version Fourth, if a Upasika (female lay devotee) wants a bhikkhu (monk) to recite a spell for sesame oil, and a man brings a tooth-cleaning twig (Yangzhi) to the bhikkhu, the bhikkhu should not recite the spell if the man holding the twig is a good person. Fifth, if a Upasaka (male lay devotee) and a Upasika come together to ask about the Dharma, and the Upasaka leaves first, the bhikkhu should also leave, otherwise it is not in accordance with the Dharma.
A newly arrived bhikkhu has ten rules to follow: First, after paying respects to the Buddha, he should step aside and ask the name of the abbot (摩摩德, Mo Mo De), the number of bhikkhus in the monastery, and the scriptures they recite daily. Second, he should pay respects to senior bhikkhus and greet junior bhikkhus. Third, he should not inquire about where others live. Fourth, when others give the bhikkhu beds, mats, or other items, he should not be picky about whether they are good or bad. Fifth, he should seek an Acariya (阿阇梨, teacher) to rely on. Sixth, he should make offerings to the Acariya. Seventh, he should not criticize the scriptures. Eighth, he should not enter or leave freely. Ninth, if he wants to clean the pagoda, he should report to the monastery manager (摩波梨, Mo Bo Li). Tenth, when leaving, if he has bedding stored in the monastery, he should leave it with the owner.
There are also five things to be mindful of: First, he should be concerned about the affairs of the community; second, he should not use the monastery's clean water carelessly; third, he should not visit people's homes casually; fourth, he should not walk against the flow of traffic; fifth, he should not step over sticks or other objects in the monastery.
One should treat a newly arrived bhikkhu with ten considerations: First, one should give up a room for him to live in. Second, one should provide him with what he needs. Third, one should visit him morning and evening to inquire about his well-being. Fourth, one should tell him about local customs. Fifth, one should teach him what to avoid saying. Sixth, one should tell him where to beg for food. Seventh, one should tell him the rules of the Sangha. Eighth, one should tell him what is edible. Ninth, one should tell him the taboos of the local government. Tenth, one should tell him about thieves, which situations allow escape and which do not.
When a newly arrived bhikkhu wants to go to a virtuous person to take refuge and request to be his Acariya, he should first explain himself: 'I have now left three teachers for a certain reason, each separated by a certain distance. Now I have come here alone, with the intention of studying the Dharma, but I have encountered national unrest, so I have come here. Now I take refuge in the virtuous one, hoping that you can be my Acariya. Because of my refuge, may the virtuous one accept me, so-and-so, as a disciple, and live with me, so-and-so, as a disciple, and rely on me, so-and-so, to live together, as my disciple. The virtuous one should, for the sake of the Dharma,'
當爲某甲作阿阇梨師。」已頭面作禮，因言：「阿阇梨！為用三尊故，已受某甲為師作，當教某甲所行出入法。若有強共某諍某，阿阇梨當有某甲作弟子。若阿阇梨若某欲去止，俱得自在。設某去後，復從彼面來還，阿阇梨故當受某為弟子。」如是說至三。師當言報：「賢者某聽今我所說，令卿得道，常當行如佛語，當護戒、當忍辱、當精進、當一心念道、當念慧、當止身口意滅毒、當爲三法事。已作佛弟子，不得念行世間事。能如法行者，會當得道度世耳。」說竟。起作禮，持頭面著師足去，還取衣缽往上師從受衣。若比丘受衣缽三衣，阿阇梨比丘當自說亡失，若水火盜賊壞敗因緣。比丘先自歸言：「明賢者！慧行凈戒是某三師。」為某如是便三說本因緣已，三說便上若缽若衣受阿阇梨，便說教誡：「某賢者聽！人有六情，當護當念清凈。雖世間凈潔，不能到清凈，行慧者道當護內外清凈，不垢不漏內外相應，是為能致清凈道者，是故當依當攝當護。是為缽事依者，當言數持視數著以時浣。比丘譬如賢者，亦世間處身，樂沐浴薰香衣服臥具，寧欲令身不安隱、意不安隱。所有可意有破服。不設具堅安隱。亦不能致清凈慧者道中。若漏濕為蟲所食腐，譬身若一處腐爛，從是不安隱、不致慧者道。譬身若一處為蟲所食瘡
【現代漢語翻譯】 現代漢語譯本：當[某甲]（某人的名字）的阿阇梨（梵語，意為導師）。』[某甲]（某人的名字）已經頭面作禮，因此說：『阿阇梨（梵語，意為導師）！因為尊敬三寶的緣故，已經接受[某甲]（某人的名字）為弟子，請您教導我日常的修行規範。如果有人欺負我，阿阇梨（梵語，意為導師）應當把我當作您的弟子來維護。如果阿阇梨（梵語，意為導師）或者我想離開，都可以自由決定。即使我離開后，又從其他地方回來，阿阇梨（梵語，意為導師）仍然應當接受我為弟子。』這樣說了三次。導師應當回答說：『賢者[某]（某人的名字）聽著，現在我所說的話，是爲了讓你能夠得道，要常常按照佛陀的教導去修行，要守護戒律、要忍辱、要精進、要一心念道、要修習智慧、要止息身口意的惡行、要為三寶服務。既然已經做了佛的弟子，就不能再想著去做世俗的事情。能夠這樣如法修行的人，終將會得道，脫離輪迴的苦海。』說完，[某甲]（某人的名字）起身作禮，以頭面觸碰導師的腳，然後離開，回去取自己的衣缽，去上師那裡接受袈裟。如果比丘（梵語，佛教出家男眾）接受衣缽和三衣，阿阇梨（梵語，意為導師）比丘（梵語，佛教出家男眾）應當親自說明這些物品的遺失情況，或者是因為水災、火災、盜賊而損壞的原因。比丘（梵語，佛教出家男眾）首先自己說：『明智的賢者！具有慧行和清凈戒律的人是我的三位導師。』像這樣為[某]（某人的名字）說了三次本來的因緣之後，三次奉上缽或者袈裟，從阿阇梨（梵語，意為導師）那裡接受，然後說教誡：『[某]（某人的名字）賢者聽著！人有六根，應當守護，應當常常保持清凈。即使世間的清潔，也不能達到真正的清凈，修行智慧的人應當守護內外清凈，不被污染，不漏失，內外相應，這樣才能達到清凈的道路，所以應當依靠、應當攝持、應當守護。關於缽的使用，應當經常拿出來看看，經常擦拭，按時清洗。比丘（梵語，佛教出家男眾）就像賢者一樣，也生活在世間，喜歡沐浴、薰香、衣服和臥具，難道想要讓身體不安穩、意念不安穩嗎？所有喜歡的東西都有可能破損。如果不設定堅固的保護措施，也不能達到清凈智慧的道路。如果漏水潮濕，被蟲子咬食腐爛，就像身體的某個地方腐爛一樣，從此就會不安穩，不能達到智慧者的道路。就像身體的某個地方被蟲子咬食生瘡一樣。
【English Translation】 English version: 'To be [Someone's Name]'s Acarya (Sanskrit, meaning teacher).' [Someone's Name] having bowed with head to the ground, then says: 'Acarya (Sanskrit, meaning teacher)! Because of the sake of the Three Jewels, I have accepted [Someone's Name] as my teacher, please teach me the proper conduct for daily life. If someone bullies me, Acarya (Sanskrit, meaning teacher) should treat me as your disciple and protect me. If Acarya (Sanskrit, meaning teacher) or I want to leave, both are free to decide. Even if I leave and then return from elsewhere, Acarya (Sanskrit, meaning teacher) should still accept me as a disciple.' This is said three times. The teacher should reply: 'Worthy [Someone's Name], listen to what I say now, so that you may attain enlightenment, always practice according to the Buddha's teachings, protect the precepts, practice patience, be diligent, concentrate on the path, cultivate wisdom, stop the evil deeds of body, speech, and mind, and serve the Three Jewels. Since you have become a disciple of the Buddha, you must not think about doing worldly things. Those who can practice in accordance with the Dharma will eventually attain enlightenment and escape the suffering of samsara.' After saying this, [Someone's Name] rises, bows, touches the teacher's feet with his head, and then leaves, returning to take his robes and bowl to the master to receive the robe. If a Bhiksu (Sanskrit, Buddhist monk) receives robes and the three robes, the Acarya (Sanskrit, meaning teacher) Bhiksu (Sanskrit, Buddhist monk) should personally explain the loss of these items, or the reasons for damage due to floods, fires, or thieves. The Bhiksu (Sanskrit, Buddhist monk) first says: 'Wise worthy one! Those with wise conduct and pure precepts are my three teachers.' After saying the original causes and conditions three times for [Someone's Name] like this, he offers the bowl or robe three times, receives it from the Acarya (Sanskrit, meaning teacher), and then says the precepts: '[Someone's Name], worthy one, listen! People have six senses, which should be guarded and kept pure. Even worldly cleanliness cannot achieve true purity, those who cultivate wisdom should guard inner and outer purity, not be defiled, not leak, and inner and outer should correspond, so that they can reach the path of purity, so they should rely on, hold, and guard. Regarding the use of the bowl, it should be taken out and looked at frequently, wiped frequently, and washed on time. The Bhiksu (Sanskrit, Buddhist monk) is like a worthy one, also living in the world, likes bathing, incense, clothes, and bedding, does he want to make the body uneasy and the mind uneasy? All the things he likes may be damaged. If no solid protection measures are set up, he cannot reach the path of pure wisdom. If it leaks and is damp, and is eaten and rotted by insects, it is like a part of the body rotting, and from then on it will be uneasy and unable to reach the path of the wise. It is like a part of the body being eaten by insects and developing sores.
、若痛若癢、從是不安隱、不致慧者道。從上至竟依、護內外洗凈、是為除貪亦少欲、使致賢者清凈。是為依事。」
依止阿阇梨教弟子有十五事：一者比丘僧會時，當教如法視上下。二者比丘僧有令語，使莫犯。三者當教隨順僧上下。四者當教令恭敬。五者當語國土方俗忌諱，所可食飯、應爾不應爾。六者當語丐處，某處可往、某許不可往。七者若有賊盜，某處可逃、某處不可逃。八者病瘦，當占視之。九者衣被破壞，當給與。十者若有去住不得留難。十一者當相視人意。十二者當隨方便所住。十三者來有問當答讓。十四者欲澆灑地常當謙讓。十五者有過，不得言我不復與卿語。是為依止阿阇梨法。
弟子依止阿阇梨有五事：一者當數往、二者往至戶當三彈指、三者入當頭面禮、四者長跪問訊息、五者去當還出戶。
復有五事：一者旦夕往問訊；二者師呼即著袈裟往應，不得單身著屐入；三者當掃地具澡水拂拭牀蓆；四者若自有所作、若出入行止當報；五者往受經問解，得不得不應有恐意。是為五事，自依止阿阇梨法。
賢者比丘不應畜七種藥：一者辟榖藥、二者消谷藥、三者吐下藥、四者強中藥、五者服食藥、六者毒藥、七者兵瘡藥。無有病，一切不應服藥，亦不得與他人使服，墮罪。
【現代漢語翻譯】 現代漢語譯本： '如果感到疼痛或瘙癢，這會讓人不安寧，無法達到智者的境界。從始至終都要依靠、守護，內外都要洗凈，這就是去除貪慾、減少慾望，使自己達到賢者的清凈境界。這就是依靠所應做的事。'
'阿阇梨（老師）教導弟子有十五件事：一、在比丘僧團集會時，應當教導弟子如法地觀察上下尊卑。二、比丘僧團有命令時，要教導弟子不要違犯。三、應當教導弟子隨順僧團的上下秩序。四、應當教導弟子恭敬。五、應當告知弟子國土的風俗禁忌，哪些食物可以吃，哪些不可以吃。六、應當告知弟子乞食的地方，哪些地方可以去，哪些地方不可以去。七、如果發生盜賊事件，哪些地方可以逃避，哪些地方不可以逃避。八、弟子生病時，應當去探視。九、弟子的衣服破損時，應當給予補給。十、弟子想要離開或留下，不得加以阻攔。十一、應當觀察他人的心意。十二、應當隨順方便安住。十三、有人來詢問時，應當回答並謙讓。十四、想要灑掃地面時，常常應當謙讓。十五、弟子有過錯，不得說『我不再和你說話』。這些是依止阿阇梨的法則。'
'弟子依止阿阇梨有五件事：一、應當經常前往。二、到達門口時應當彈指三次。三、進入后應當頭面禮拜。四、長跪問候起居。五、離開時應當退到門外。'
'還有五件事：一、早晚前往問候。二、老師呼喚時，立即穿上袈裟前往應答，不得光著身子穿著木屐進入。三、應當掃地，準備洗漱用水，擦拭床鋪。四、如果自己有所作為，或者出入行走，應當稟告。五、前往接受經文，請教疑難，即使有所得或不得，都不應心懷恐懼。這是五件事，是自身依止阿阇梨的法則。'
'賢明的比丘不應當儲存七種藥物：一、辟榖藥（用於斷食的藥物）。二、消谷藥（幫助消化的藥物）。三、吐下藥（催吐或瀉藥）。四、強中藥（增強性功能的藥物）。五、服食藥（長期服用的滋補藥物）。六、毒藥。七、兵瘡藥（治療刀傷的藥物）。如果沒有生病，一切都不應當服藥，也不得給他人服用，否則會犯戒。'
【English Translation】 English version: 'If there is pain or itching, this causes unease and does not lead to the path of the wise. From beginning to end, rely on and protect, cleanse both internally and externally, this is to eliminate greed and reduce desires, enabling one to reach the purity of the virtuous. This is attending to what should be done.'
'An Acariya (teacher) teaches the disciple fifteen things: First, when the Bhikkhu Sangha (monk community) gathers, the disciple should be taught to observe the hierarchy properly. Second, when the Bhikkhu Sangha has an order, the disciple should be taught not to violate it. Third, the disciple should be taught to follow the hierarchy of the Sangha. Fourth, the disciple should be taught to be respectful. Fifth, the disciple should be informed of the customs and taboos of the country, what foods are permissible and what are not. Sixth, the disciple should be informed of the places for alms-seeking, which places are permissible and which are not. Seventh, in the event of theft, which places are safe to flee to and which are not. Eighth, when the disciple is sick, one should visit and care for him. Ninth, when the disciple's clothes are torn, one should provide replacements. Tenth, the disciple should not be hindered if he wishes to leave or stay. Eleventh, one should observe the intentions of others. Twelfth, one should dwell conveniently. Thirteenth, when someone comes to inquire, one should answer and be humble. Fourteenth, when one wishes to sweep the ground, one should always be humble. Fifteenth, when the disciple has a fault, one should not say, 'I will no longer speak to you.' These are the rules for relying on an Acariya.'
'A disciple relies on an Acariya in five ways: First, one should visit frequently. Second, upon arriving at the door, one should knock three times. Third, upon entering, one should bow one's head to the ground. Fourth, one should kneel and inquire about their well-being. Fifth, upon leaving, one should retreat out the door.'
'There are also five things: First, one should visit and greet them morning and evening. Second, when the teacher calls, one should immediately put on the kasaya (robe) and go to respond, one should not enter barefoot wearing sandals. Third, one should sweep the floor, prepare water for washing, and wipe the bed and seats. Fourth, if one has something to do, or when going in and out, one should inform them. Fifth, one should go to receive the scriptures and ask about difficulties, whether one gains or does not gain, one should not have fear in one's mind. These are the five things, the rules for oneself relying on an Acariya.'
'A virtuous Bhikkhu should not store seven types of medicine: First, fasting medicine (medicine for abstaining from food). Second, digestion medicine (medicine to aid digestion). Third, emetic and purgative medicine (medicine to induce vomiting or diarrhea). Fourth, aphrodisiac medicine (medicine to enhance sexual function). Fifth, tonic medicine (medicine for long-term nourishment). Sixth, poison. Seventh, wound medicine (medicine for treating cuts). If one is not sick, one should not take any medicine, nor should one give it to others to take, otherwise one will commit an offense.'
比丘欲起沙彌法有五事：一者當知四阿含、二者當知戒、三者當知經、四者當知有慧、五者當有德。
復有五事：一者當持戒、二者當不犯戒、三者當能解經、四者當忍辱、五者當自守一切。具有是行者，乃可舉沙彌；不悉知，不應起沙彌。
比丘有沙彌，當教行五事：一者沙彌作眾事未竟，不得呼使；二者不得令沙彌求賢者長短；三者不得信沙彌語；四者不得於眾中大聲罵沙彌；五者不得獨使令，當給眾事。
有三事不應與沙彌共居：一者愛端正好、二者見之慾瞋、三者疾病。
有三事應逐去：一者言犯戒無罪、二者言無佛法僧、三者行向人說和上阿阇梨善惡。
若欲遠行，持沙彌寄人，有五事：一者先問沙彌某可汝意不？二者汝承事主能可人意不？三者設呵罵汝，不得言非我阿阇梨，罵我為非。四者承事主如視我。五者如法教汝，不得捨去。
持沙彌至，主許寄時，有五事：一者當教頭面禮；二者教自歸；三者當言卿視我沙彌如卿沙彌；四者我從彼來還，自當歸我；五者若我無常，長屬卿。
受人寄沙彌有五事：一者當教讀經、二者教莫犯戒、三者當教隨眾上下、四者當教行步法則、五者教恭敬眾人。
比丘僧飯時有五事：一者上座未坐不得先坐、二
【現代漢語翻譯】 現代漢語譯本：
比丘想要收沙彌為徒，需要具備五種條件：第一，應當通曉四阿含（Agama，原始佛教經典）；第二，應當懂得戒律；第三，應當通曉經文；第四，應當具有智慧；第五，應當具有德行。
還有五種條件：第一，應當持守戒律；第二，應當不違犯戒律；第三，應當能夠理解經文；第四，應當忍辱；第五，應當守護自己的一切行為。具備這些行為的人，才可以收沙彌；如果不完全瞭解這些，不應該收沙彌。
比丘有了沙彌，應當教導他五件事：第一，沙彌做集體事務還沒有完成時，不得呼喚他做私事；第二，不得讓沙彌去探聽賢者的缺點；第三，不得相信沙彌的話；第四，不得在眾人面前大聲斥責沙彌；第五，不得單獨差遣沙彌，應當分配給他集體事務。
有三種情況不應該與沙彌共同居住：第一，喜愛端正美好的外貌；第二，見到沙彌就想發怒；第三，生病的時候。
有三種情況應該驅逐沙彌：第一，說犯戒沒有罪；第二，說沒有佛（Buddha）、法（Dharma）、僧（Sangha）三寶；第三，到處向人說和上（Upadhyaya，親教師）阿阇梨（Acarya，導師）的善惡。
如果想要遠行，把沙彌寄託在別人家，有五件事要交代清楚：第一，先問沙彌是否願意；第二，問沙彌是否能讓主人滿意；第三，即使主人呵斥責罵你，也不得說：『這不是我的阿阇梨，罵我就是不對的。』第四，侍奉主人要像侍奉我一樣。第五，主人如法教導你，不得擅自離開。
帶著沙彌到別人家，主人答應寄託時，有五件事要交代清楚：第一，應當教沙彌行頭面禮；第二，教沙彌自歸三寶；第三，應當說：『您看待我的沙彌要像看待您的沙彌一樣』；第四，我從遠方回來時，沙彌自然會回到我身邊；第五，如果我去世了，沙彌就永遠屬於您了。
接受別人寄託的沙彌，有五件事要做：第一，應當教沙彌讀經；第二，教沙彌不要犯戒；第三，應當教沙彌隨眾行動；第四，應當教沙彌行走的規矩；第五，教沙彌恭敬眾人。
比丘僧團吃飯時有五件事要注意：第一，上座（長老）沒有坐下，不得先坐；第二
【English Translation】 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
者上座未受案不得先受、三者上座未飯不得先飯、四者上座飯未訖不得先止、五者上座未起不得先起。
受案有五事：一者當持手巾並受、二者當決闊尺六、三者當持手巾連案若機足、四者當卻膝、五者兩肘不得離膝。
復有五事：一者已受莫離；二者不得狂左右顧視；三者已離當從上座受；四者設人不應不得食；五者若人宿與不相便，可當自作方便、若自呼人。
復有五事：一者左右手不得有所攜持、二者不得大呼有所求索、三者授人缽當視上下相前人、四者授缽當右手撫上、五者當護所受。
復有五事：一者人來授物，手近當更澡手；二者不得持上著缽中；三者若見不可意不應食，亦不得使左右人知；四者食中不得唾上座前；五者不應飯而飯之，墮罪。
復有五事：一者不得以手摩抆面目、二者左手已污不得近右手、三者若手已污不得獲缽水、四者不得已污手正袈裟、五者不得持手巾拭膩手。
復有五事：一者前杯著設橫當正之，不正者不得食；二者食具已墮不應復食；三者若人來有所益，常當以指墮柱之；四者不見來時不應食；五者飯食在前不得嘗味。
復有五事：一者飯時不得於坐上失風；二者飯未已不得中唾前地；三者急欲唾，唾履下；四者已澡手不得復持履
【現代漢語翻譯】 現代漢語譯本： 關於僧團用餐的禮儀，有五個方面需要注意：第一，如果上座（長老）還沒有接受供養，其他僧人不得先接受；第二，如果上座還沒有開始用餐，其他僧人不得先用餐；第三，如果上座還沒有用餐完畢，其他僧人不得先停止用餐；第四，如果上座還沒有起身，其他僧人不得先起身；第五，上座沒有允許，不可擅自行動。
接受供養的餐具（案）時，有五個要點：第一，應當拿著手巾一起接受；第二，應當確定餐具的寬度尺寸（闊尺六）；第三，應當用手巾連線餐具的案面或桌腿；第四，應當屈膝表示恭敬；第五，兩肘不得離開膝蓋。
還有五個方面需要注意：第一，接受餐具后不要離開；第二，不要隨意向左右張望；第三，如果離開座位，回來時應當從上座處重新接受餐具；第四，如果沒有得到允許，不得食用；第五，如果有人事先安排好但不方便，可以自己想辦法，或者自己叫人幫忙。
還有五個方面需要注意：第一，左右手不得拿著其他東西；第二，不得大聲呼喊要求什麼；第三，遞給別人缽（bō，僧人使用的食器）時，應當注意上下對齊；第四，遞缽時應當右手扶著缽的上部；第五，應當保護好自己接受的缽。
還有五個方面需要注意：第一，如果有人來遞東西，手靠近時應當重新洗手；第二，不得把食物放在缽的上面；第三，如果看到不合心意的食物，不應當食用，也不得讓左右的人知道；第四，用餐時不得往上座面前吐唾沫；第五，不應該在沒有得到允許的情況下吃飯，否則會犯戒。
還有五個方面需要注意：第一，不得用手摩擦擦拭面部；第二，左手已經髒了，不得靠近右手；第三，如果手已經髒了，不得用缽里的水洗手；第四，不得用臟手整理袈裟（jiā shā，僧侶所穿的法衣）；第五，不得用手巾擦拭油膩的手。
還有五個方面需要注意：第一，如果杯子放歪了，應當擺正，沒有擺正就不得食用；第二，如果餐具掉在地上，不應當再食用；第三，如果有人來給予幫助，經常應當用手指點一下柱子表示感謝；第四，沒有看見來者，不應當食用；第五，飯食擺在面前，不得先嚐味道。
還有五個方面需要注意：第一，吃飯時不得在座位上放屁；第二，飯還沒有吃完，不得往地上吐唾沫；第三，如果急著想吐唾沫，應當吐在鞋子下面；第四，已經洗過手，不得再拿鞋子。
【English Translation】 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.
；五者已持履自知手污，不取拭者不得以持袈裟。右飯食四十條事。
飯食上澡漱有五事：一者不得挼手杯上、二者不得手指挑撩口中、三者不得涕鼻大唾缽中、四者漱口不得令有飯吐缽中、五者不得大奮手污濺左右人。
復有五事：一者持手巾不得教軟，當先熟歷手；二者不得奮濕取燥；三者不得以手拭面目鼻口；四者不得言我自有，不取持去；五者當如法用之。
復有五事：一者以拭手燥即當藏棄膝上巾；二者已即當正袈裟，不得羅左右人；三者下座澡未已，不得呵令使來；四者日達嚫不得亂語；五者達嚫未竟不得妄起。
復有五事：一者若上座為檀越說經，當正坐聽；二者若急欲去作眾事，當過白摩波利；三者急欲東西使，當語下坐人；四者若得錢分即當撿藏之；五者若有所還、若欲寄人，不得以足推徙，亦不得遙擲與。
飯上有十事，左右顧視無不有罪：一者當視上座受案未；二者當視上座前具未；三者視下座亦爾；四者人皆飯，當複視之，上座前少，何等有盡者為呼益；五者視下座亦爾；六者飯未已，當復中止視，上座欲得何等；七者視下座亦爾；八者當視上座已未，設自先已，以手持前所有，不得坐視人；九者視下座亦爾；十者不得先取案，當排之、當持待人。
比丘持賓揵澡槃有二十五事：一者手不凈不得護上飾手；二者手不凈不得護上蓋；三者手不凈不得護前口；四者手不凈不得使益水；五者手不凈不得護前頸；六者當從下捧腹；七者水少但當小洗手使凈；八者當出益水、還入善澆；九者欲益澡水，當先澆水三洗令凈；十者欲著水，當三倒易水滿持入；十一者欲持入，不得當道住；十二者安著屏處；十三者下常當使有枝；十四者安正上蓋；十五者當宿盛水令滿；十六者持澡槃不得曳有聲；十七者不得使上邊污；十八者不得使中有飯；十九者棄不凈水；二十者棄水不得遠，手徐徐瀉之；二十一者澡槃當先澡內外使澡凈；二十二者持澡槃手不凈，不得中止持漱口；二十三者持澡槃手污，不得護賓揵上拭若口；二十四者不得取灶下水用澡賓揵；二十五者中外各當三更水澡乃得持入。欲持賓揵著槃中，不得大投使有聲。
當用手巾有五事：一者當拭上下頭；二者當用一頭拭手，以一頭拭面目；三者不得持拭鼻；四者以用拭膩污當即浣之；五者不得拭身體，若澡浴各當自有巾。
若著僧伽梨時，持手巾有五事：一者不得使巾頭垂見；二者不得持白巾；三者當敗色令黑；四者不得拭面；五者飯當用覆膝上，飯已當下去。設不去，若有來作禮、若起去，先取襞去之。
【現代漢語翻譯】 現代漢語譯本 比丘在使用賓犍澡槃（Bhin-jian bath basin，比丘洗浴用的器皿）時，有二十五件事需要注意：一，手不乾淨時，不能用手去整理或觸控澡槃的上沿裝飾；二，手不乾淨時，不能用手去整理澡槃的蓋子；三，手不乾淨時，不能用手去遮擋口部；四，手不乾淨時，不能使用益水（用於清潔的水）；五，手不乾淨時，不能用手去觸控頸部；六，應當從下方托住腹部；七，水少時，只需稍微洗手使之乾淨即可；八，倒出益水時，要輕輕地澆灑；九，想要加入澡水時，應當先用清水洗手三次使之乾淨；十，想要盛水時，應當換水三次，盛滿后拿進去；十一，拿進去的時候，不能在路中間停留；十二，安置在隱蔽的地方；十三，下方常常應當有支撐的樹枝；十四，正確地安放上蓋；十五，應當提前盛滿水；十六，拿著澡槃時，不能拖動發出聲音；十七，不能使澡槃的上沿邊沿沾染污垢；十八，不能使澡槃中有飯粒等食物殘渣；十九，倒掉不乾淨的水；二十，倒水時不能倒太遠，要用手慢慢地傾倒；二十一，澡槃應當先清洗內外，使之乾淨；二十二，拿著澡槃的手不乾淨時，不能停止拿著澡槃去漱口；二十三，拿著澡槃的手是髒的，不能用拿著澡槃的手去擦拭賓犍或口部；二十四，不能取灶臺下的水來清洗賓犍；二十五，內外各用三次水清洗后才能拿進去。想要把賓犍放入澡槃中時，不能大力投擲，使其發出聲音。
使用手巾時，有五件事需要注意：一，應當擦拭頭部的上下；二，應當用手巾的一頭擦手，用另一頭擦拭面部；三，不能用手巾擦拭鼻子；四，如果用來擦拭油膩污垢，應當立即清洗；五，不能用手巾擦拭身體，洗澡時應當各自有自己的手巾。
穿著僧伽梨（Samghati，比丘所穿的袈裟）時，拿著手巾有五件事需要注意：一，不能讓手巾的頭垂下來被看見；二，不能拿白色的手巾；三，應當將手巾染色使其變黑；四，不能用手巾擦臉；五，吃飯時應當用手巾覆蓋在膝蓋上，飯後應當拿下去。如果沒拿下去，如果有人來作禮、或者起身離開，先拿走疊好。
【English Translation】 English version A Bhikkhu (Buddhist monk) should observe twenty-five things when using a Bhin-jian bath basin (Bhin-jian bath basin, a vessel used by monks for bathing): 1. When the hands are unclean, one should not touch or adjust the upper decorations of the basin; 2. When the hands are unclean, one should not adjust the lid of the basin; 3. When the hands are unclean, one should not cover the mouth with the hands; 4. When the hands are unclean, one should not use the 'yi shui' (water for cleaning); 5. When the hands are unclean, one should not touch the neck; 6. One should support the abdomen from below; 7. When there is little water, one should only wash the hands slightly to make them clean; 8. When pouring out the 'yi shui', one should pour it gently; 9. When wanting to add bathwater, one should first wash the hands three times with clean water to make them clean; 10. When wanting to fill the basin with water, one should change the water three times, fill it up, and then take it inside; 11. When taking it inside, one should not stop in the middle of the road; 12. Place it in a secluded place; 13. There should always be supporting branches underneath; 14. Place the lid correctly; 15. One should fill the basin with water in advance; 16. When carrying the basin, one should not drag it, making noise; 17. One should not allow the upper edge of the basin to become stained; 18. One should not allow rice grains or other food residue to be in the basin; 19. Pour out the unclean water; 20. When pouring water, one should not pour it too far away, but slowly pour it out with the hand; 21. The basin should first be cleaned inside and out to make it clean; 22. When the hands holding the basin are unclean, one should not stop holding the basin to rinse the mouth; 23. When the hands holding the basin are dirty, one should not use the hands holding the basin to wipe the Bhin-jian or the mouth; 24. One should not take water from under the stove to wash the Bhin-jian; 25. One must wash the inside and outside three times with water before taking it inside. When wanting to put the Bhin-jian into the basin, one should not throw it in with great force, making noise.
When using a hand towel, there are five things to pay attention to: 1. One should wipe the top and bottom of the head; 2. One should use one end of the towel to wipe the hands, and the other end to wipe the face; 3. One should not use the towel to wipe the nose; 4. If it is used to wipe greasy dirt, it should be washed immediately; 5. One should not use the towel to wipe the body; one should each have their own towel for bathing.
When wearing the Samghati (Samghati, the robe worn by a Bhikkhu), there are five things to pay attention to when holding a hand towel: 1. One should not let the end of the towel hang down and be seen; 2. One should not hold a white towel; 3. One should dye the towel to make it black; 4. One should not use the towel to wipe the face; 5. One should cover the knees with the towel when eating, and take it away after the meal. If it is not taken away, if someone comes to pay respects, or gets up to leave, first take it away and fold it.
比丘僧有七人，不應作摩波利及直日：一者年老不任事、二者病疹瘡不凈潔、三者久病羸極、四者眾人共使養病、五者上座日、六者摩摩德、七者直歲。是七人皆不應作，若有強揵，如反不欲作者，不應訶問。自是後世珍寶藏也。
作缽泥僧摩波利，當行百六十德。作直月，當行六十德。作直日，當行十德。作摩摩德，當行三十德。作直歲，當行十德。此上五人如上行者，久會至無為度世道矣。
缽泥僧摩波利，有十五德：一者用佛故；二者用法故；三者用比丘僧故；四者當惜眾物；五者當惜招提僧物；六者當惜比丘僧物；七者當知佛事；八者當知招提僧事；九者當知比丘僧事；十者不得持塔物著招提僧物中；十一者不得持塔物著比丘僧物中；十二者不得持招提僧物著塔物中；十三者不得持招提僧物著比丘僧物中；十四者不得持比丘僧物著塔物中；十五者不得持比丘僧物著招提。
僧物中復有十五德：一者欲有所作，當白報眾人。二者不得割奪眾物獨匿自入。三者不得持眾人物私意饒益親厚。四者不得斷取眾家物以匿施用作名字。五者當數護理眾家臥具。六者若有病痛當占視，隨所思持與之。七者當恭敬瞻視比丘僧。八者為比丘僧作飯食當令凈潔。九者當隨婆羅門意。十者譬如事鬼神無有異。十
【現代漢語翻譯】 現代漢語譯本：有七種比丘僧不應該被委派擔任摩波利（寺院執事）和直日（值日僧）：第一種是年老體衰無法勝任事務的；第二種是身患疾病、長有瘡疹，身體不潔凈的；第三種是長期患病，身體極度虛弱的；第四種是需要大眾共同供養照料疾病的；第五種是上座日（資深僧侶）；第六種是摩摩德（具體含義未知）；第七種是直歲（值年僧）。這七種人不應該被委派擔任這些職務。如果有人強行委派，如同違背那些不願擔任職務者意願一樣，不應該責備詢問。這本身就是後世的珍寶和寶藏啊。
擔任缽泥僧摩波利（具體含義未知），應當奉行一百六十種德行。擔任直月（值月僧），應當奉行六十種德行。擔任直日（值日僧），應當奉行十種德行。擔任摩摩德（具體含義未知），應當奉行三十種德行。擔任直歲（值年僧），應當奉行十種德行。以上五種人如果能夠按照上述要求奉行，最終將會達到無為的境界，度化世人。
缽泥僧摩波利（具體含義未知），有十五種德行：第一，爲了佛的緣故；第二，爲了法的緣故；第三，爲了比丘僧的緣故；第四，應當愛惜大眾的財物；第五，應當愛惜招提僧（四方僧侶）的財物；第六，應當愛惜比丘僧的財物；第七，應當瞭解佛事；第八，應當瞭解招提僧的事；第九，應當瞭解比丘僧的事；第十，不得將佛塔的財物混入招提僧的財物中；第十一，不得將佛塔的財物混入比丘僧的財物中；第十二，不得將招提僧的財物混入佛塔的財物中；第十三，不得將招提僧的財物混入比丘僧的財物中；第十四，不得將比丘僧的財物混入佛塔的財物中；第十五，不得將比丘僧的財物混入招提僧的財物中。
管理僧眾財物的人，還有十五種德行：第一，想要有所作為，應當稟告大眾。第二，不得侵吞大眾財物，私自藏匿。第三，不得將大眾財物私下用來饒益親近的人。第四，不得擅自取用眾家的財物，隱瞞起來，用作自己的名義。第五，應當經常清點護理眾家的臥具。第六，如果有人生病，應當關心照看，根據他的需要給予幫助。第七，應當恭敬瞻視比丘僧。第八，為比丘僧準備飯食應當保持乾淨。第九，應當順從婆羅門的意願。第十，譬如侍奉鬼神一樣，沒有區別。
【English Translation】 English version: There are seven types of Bhikkhu Sangha (monk community) who should not be appointed as Mopaali (monastery caretaker) and Direct Day (day duty monk): First, those who are old and frail and unable to handle affairs; second, those who are sick with sores and unclean; third, those who are chronically ill and extremely weak; fourth, those whose illness requires the community to support and care for them; fifth, those who are senior monks; sixth, those who are Moma De (specific meaning unknown); seventh, those who are Direct Year (year duty monk). These seven types of people should not be appointed to these positions. If someone is forced to be appointed, just as it is against the will of those who do not want to be appointed, they should not be blamed or questioned. This in itself is a treasure and storehouse for future generations.
Those who serve as Patini Sangha Mopaali (specific meaning unknown) should practice one hundred and sixty virtues. Those who serve as Direct Month (month duty monk) should practice sixty virtues. Those who serve as Direct Day (day duty monk) should practice ten virtues. Those who serve as Moma De (specific meaning unknown) should practice thirty virtues. Those who serve as Direct Year (year duty monk) should practice ten virtues. If the above five types of people can practice according to the above requirements, they will eventually reach the state of non-action and save the world.
Patini Sangha Mopaali (specific meaning unknown) has fifteen virtues: First, for the sake of the Buddha; second, for the sake of the Dharma; third, for the sake of the Bhikkhu Sangha; fourth, one should cherish the property of the community; fifth, one should cherish the property of the Chatudissa Sangha (monks from the four directions); sixth, one should cherish the property of the Bhikkhu Sangha; seventh, one should understand the affairs of the Buddha; eighth, one should understand the affairs of the Chatudissa Sangha; ninth, one should understand the affairs of the Bhikkhu Sangha; tenth, one should not mix the property of the stupa with the property of the Chatudissa Sangha; eleventh, one should not mix the property of the stupa with the property of the Bhikkhu Sangha; twelfth, one should not mix the property of the Chatudissa Sangha with the property of the stupa; thirteenth, one should not mix the property of the Chatudissa Sangha with the property of the Bhikkhu Sangha; fourteenth, one should not mix the property of the Bhikkhu Sangha with the property of the stupa; fifteenth, one should not mix the property of the Bhikkhu Sangha with the property of the Chatudissa Sangha.
Those who manage the property of the Sangha also have fifteen virtues: First, if you want to do something, you should report it to the community. Second, you must not embezzle the property of the community and hide it for yourself. Third, you must not use the property of the community privately to benefit close relatives. Fourth, you must not take the property of the community without permission, hide it, and use it in your own name. Fifth, you should regularly check and care for the bedding of the community. Sixth, if someone is sick, you should care for them and give them help according to their needs. Seventh, you should respectfully look after the Bhikkhu Sangha. Eighth, you should keep the food clean when preparing meals for the Bhikkhu Sangha. Ninth, you should follow the wishes of the Brahmins. Tenth, it is no different than serving ghosts and gods.
一者不得自瞋喜。十二者欲行清凈，不得露身於灶下作事。十三者日暮常當自起按行門戶，視諸比丘戶皆閉不？設見異人，不得即呵，問言：「卿為是沙門？」許當復待明日。十四者不得掃寒著熱。十五者不得掃熱著寒。是為十五事。
營事維那，飯時于堂中當行二十五德：一者已布空案，當自身行遍視下竟皆遍凈不。二者不得先布空案。三者上座已有應分飯。四者一切有所分佈，皆當至沙彌，若白衣受。五者三師在中不得持增益。六者作分上下當使平等。七者分飯自當更手令平。八者欲分羹當三回杓乃斟。九者令汁滓調。十者不得即以釜中羹著人缽中，皆當先更分著器中。十一者所有分不得於上語笑。十二者不得遙大呼言取某來。十三者眾中有不食羹者，為取所便與之。十四者若眾中有不相便可者，不得即于坐中呵罵。十五者急當念養病。十六者飯時人持物來，當即分佈盡之，不得言當遺後日。十七者急先益羹。十八者急當益中飯盡。十九者不得中止踞視僧。二十者不得遠離僧於前捨出。二十一者皆已飯，當自視中所不具者，複視多少益。二十二者不得住大呼從人撿挍食具去。二十三者蓋藏無令有聲、捐棄著地。二十四者當教人豫具掃帚澡水手巾。二十五者當住待僧達嚫竟，自當白畢竟乃出去。
灶下
【現代漢語翻譯】 現代漢語譯本 一、不得因自身情緒而喜怒無常。 二、如果想要保持清凈的行為，不應在灶臺附近裸露身體做事。 三、每天傍晚應該親自起身巡視門戶，檢視各位比丘（bhikkhu，佛教出家男眾）的房門是否都已關閉？如果看到陌生人，不要立刻呵斥，應該詢問：『您是沙門（śrāmaṇa，佛教出家人的通稱）嗎？』如果對方承認，就等到第二天再說。 四、不應該在身體寒冷時立即穿上過熱的衣服。 五、不應該在身體過熱時立即穿上過冷的衣服。 以上是十五件事。
負責事務的維那（karmadāna，寺院中負責管理事務的僧人），齋飯時在齋堂中應當奉行二十五種德行： 一、已經擺放好空桌案后，應當親自巡視一遍，檢視下面是否都乾淨。 二、不得先擺放空桌案。 三、上座（長老）已經有應得的飯食。 四、一切有所分配的食物，都應當分到沙彌（śrāmaṇera，佛教出家男眾的預備階段）乃至在家居士。 五、三師（親教師、羯磨阿阇黎、教授阿阇黎）在場時，不得私自增加（食物）。 六、分配食物時，上下都要公平。 七、分配飯食時，自己應當用手使之平整。 八、想要分羹時，應當用勺子攪拌三次後再舀取。 九、使湯汁和食物殘渣調和均勻。 十、不得直接從鍋里舀羹放到別人的缽中，都應當先分到器皿中。 十一、所有分配的食物，不得在上座面前談笑。 十二、不得遙遠大聲呼喊某人過來取餐。 十三、大眾中有不吃羹的人，為他取方便的食物給他。 十四、如果大眾中有不方便告知的人，不得立即在座位中呵斥謾罵。 十五、要時刻想著供養病人。 十六、齋飯時有人拿東西來，應當立即分發完畢，不得說留到以後再分。 十七、趕緊先新增羹湯。 十八、趕緊新增中間已經吃完的飯食。 十九、不得停止下來，高高在上地看著僧眾。 二十、不得遠離僧眾，跑到前面的屋舍外面。 二十一、大家都已經吃完飯後，應當自己檢視所缺少的食物，再根據多少進行新增。 二十二、不得站在那裡大聲呼喊，讓別人收拾餐具離開。 二十三、蓋好餐具，不要發出聲音，不要亂扔在地上。 二十四、應當教人預先準備好掃帚、洗手水和手巾。 二十五、應當留在那裡等待僧眾接受供養完畢，自己應當稟告完畢后才能離開。
灶下
【English Translation】 English version 1. One should not be happy or angry based on one's own emotions. 2. If one wishes to maintain pure conduct, one should not expose one's body while working near the stove. 3. Every evening, one should personally get up and inspect the doors, checking if the doors of all the bhikkhus (Buddhist monks) are closed. If one sees a stranger, one should not immediately scold them, but ask: 'Are you a śrāmaṇa (Buddhist renunciate)?' If they admit to it, then wait until the next day. 4. One should not immediately put on overly warm clothes when feeling cold. 5. One should not immediately put on overly cold clothes when feeling hot. These are the fifteen matters.
The karmadāna (monk in charge of affairs), during mealtime in the dining hall, should practice twenty-five virtues: 1. After setting out the empty tables, one should personally inspect them to see if the area underneath is clean. 2. One should not set out the empty tables first. 3. The elders already have their share of food. 4. All distributed food should be given to the śrāmaṇeras (novice monks) and even laypeople. 5. When the three teachers (preceptor, karmācārya, and upādhyāya) are present, one should not add (food) privately. 6. When distributing food, one should be fair to both superiors and inferiors. 7. When distributing rice, one should use one's hand to make it even. 8. When wanting to distribute soup, one should stir it three times with the ladle before scooping. 9. Make the soup and food residue evenly mixed. 10. One should not directly scoop soup from the pot into someone's bowl, but should first distribute it into a container. 11. When distributing food, one should not talk and laugh in front of the superiors. 12. One should not shout loudly from afar to call someone to come and get food. 13. If there are people in the assembly who do not eat soup, take convenient food for them. 14. If there are people in the assembly who are not convenient to tell, one should not immediately scold and curse them in their seats. 15. One should always think of providing for the sick. 16. If someone brings something during mealtime, one should distribute it immediately and not say to leave it for later. 17. Quickly add more soup first. 18. Quickly add more rice to those who have finished their meal in the middle. 19. One should not stop and look down upon the Sangha (Buddhist monastic community). 20. One should not leave the Sangha and go outside to the front building. 21. After everyone has finished eating, one should check what is lacking and add more according to the amount. 22. One should not stand there shouting loudly, telling people to clear away the eating utensils and leave. 23. Cover the eating utensils well, do not make noise, and do not throw them on the ground. 24. One should teach people to prepare brooms, washing water, and hand towels in advance. 25. One should stay there and wait for the Sangha to finish receiving offerings, and one should report that it is finished before leaving.
Under the stove
有二十五德：一者為缽泥僧盡力忍辱。二者當佛法行恭敬等視上下。三者若人從有所索，有即當一切與，不得逆言無有。四者當早起行，視當一切具。五者一切使人行，若有所買不得施乞之。六者欲呼使不得遙大作聲呼。七者一切有所作，不得使物器大有聲。八者一切當可眾人意，不得自在直行強。九者若人持飯來、若余物多少，即當白眾人使達嚫，不得獨受便遣令去。十者即分佈令遍，設使過時當藏棄，不得便先當視。十一者若檀越來言欲作飯，未見所有，不得即對人說；若主人持錢來作比丘僧飯，若缽泥僧與主人，若白賢者，共議所當兩作，不得獨自可。十二者汲水不得大投瓶井中令水濁。十三者不得自擇米。十四者澡釜三易水令凈。十五者勿持釜中熱湯澆瀆中。十六者不得自然灶。十七者不得自掃生草斷去根。十八者不得以生菜根葉著火中。十九者不得持食飯注瀆中。二十者一切飯具當覆上，不得使受塵坌。二十一者不得教人作長分，設僧不食當自置棄之。二十二者不得持眾物猗身以作恩惠。二十三者蓋藏自當行視令堅。二十四者不得分今日食遺旦日。二十五者不得持旦食遺今日。
有七事以待新至比丘：一者來至即當問訊息、二者當爲次座上下、三者當給與房室、四者當給臥具被枕、五者當給與燈火、
【現代漢語翻譯】 現代漢語譯本 有二十五種德行：第一，作為缽泥僧（指負責僧團事務的人）要盡力忍辱。第二，對於佛法修行要恭敬，平等看待上上下下。第三，如果有人來索取東西，只要有，就應當全部給予，不得拒絕說沒有。第四，應當早起巡視，檢視一切是否齊備。第五，使喚他人做事，如果購買了東西，不得私自施捨或乞討。第六，想要呼喚他人時，不得在遠處大聲呼喊。第七，做任何事情，不得使器物發出很大的聲響。第八，一切應當順應眾人的心意，不得我行我素，強行己意。第九，如果有人送來飯食或其它物品，無論多少，都應當告知眾人，使之普遍施捨，不得獨自接受后就讓人離開。第十，應當將物品分發給每一個人，即使過了食用時間，也應當妥善存放或丟棄，不得先自己享用。第十一，如果施主來說要供養齋飯，在沒有看到供養品之前，不得立即當著眾人的面說；如果主人拿錢來供養比丘僧飯，無論是缽泥僧還是主人，都應當與賢者商議如何共同舉辦，不得獨自決定。第十二，汲水時不得大力投入瓶或井中，使水渾濁。第十三，不得自己挑選米。第十四，澡浴用的鍋要換三次水，保持清潔。第十五，不要把鍋里的熱水倒在水溝里。第十六，不得私自生火做飯。第十七，不得自己掃除生長的草，並將其根拔斷。第十八，不得將生的菜根或葉子放在火中。第十九，不得將食物或飯倒在水溝里。第二十，一切飯食用具應當蓋好，不得使其沾染灰塵。第二十一，不得教人做過多的食物，如果僧眾吃不完，應當自己存放或丟棄。第二十二，不得用眾人的物品來施恩惠。第二十三，倉庫的蓋子要經常巡視，確保堅固。第二十四，不得把今天的食物留到明天吃。第二十五，不得把明天的食物留到今天吃。
有七件事用來招待新來的比丘：第一，新來的比丘到達后，應當詢問他的情況；第二，應當為他安排座位，分清上下；第三，應當給他提供房間；第四，應當給他提供臥具被褥枕頭；第五，應當給他提供燈火。
【English Translation】 English version There are twenty-five virtues: First, as a Patni Seng (referring to the person in charge of the Sangha's affairs), one should strive to be patient and tolerant. Second, one should be respectful in the practice of the Buddha's teachings and treat everyone equally, regardless of their status. Third, if someone asks for something, one should give it if one has it, and not refuse by saying one does not have it. Fourth, one should rise early and inspect to see if everything is prepared. Fifth, when employing others to do things, if something is bought, one should not give it away or beg for it privately. Sixth, when wanting to call someone, one should not shout loudly from afar. Seventh, when doing anything, one should not make loud noises with utensils. Eighth, one should comply with the wishes of the majority and not act independently or impose one's own will. Ninth, if someone brings food or other items, regardless of the amount, one should inform everyone so that it can be distributed widely, and not accept it alone and then send the person away. Tenth, one should distribute the items to everyone, and even if they are past their expiration date, one should store them properly or discard them, and not consume them first. Eleventh, if a donor says they want to offer a meal, one should not immediately say it in front of everyone before seeing the offerings; if the donor brings money to offer a meal to the Bhikkhu Sangha, whether it is the Patni Seng or the donor, one should discuss with the wise on how to hold it together, and not decide alone. Twelfth, when drawing water, one should not throw it forcefully into the bottle or well, making the water muddy. Thirteenth, one should not choose the rice oneself. Fourteenth, the pot used for bathing should have the water changed three times to keep it clean. Fifteenth, one should not pour hot water from the pot into the drain. Sixteenth, one should not cook food privately. Seventeenth, one should not sweep away growing grass oneself and cut off its roots. Eighteenth, one should not put raw vegetable roots or leaves into the fire. Nineteenth, one should not pour food or rice into the drain. Twentieth, all food utensils should be covered to prevent them from getting dusty. Twenty-first, one should not teach people to make too much food; if the Sangha cannot finish it, one should store it or discard it oneself. Twenty-second, one should not use the Sangha's belongings to bestow favors. Twenty-third, one should regularly inspect the lid of the warehouse to ensure it is secure. Twenty-fourth, one should not save today's food for tomorrow. Twenty-fifth, one should not save tomorrow's food for today.
There are seven things to do to welcome newly arrived Bhikkhus: First, when a new Bhikkhu arrives, one should ask about his situation; second, one should arrange a seat for him, distinguishing between superiors and inferiors; third, one should provide him with a room; fourth, one should provide him with bedding, quilts, and pillows; fifth, one should provide him with lamps and fire.
六者當語比丘僧教令、七者當語國土習俗。
教人市買有五事：一者當教莫與人諍、二者當教買凈者、三者莫使侵人、四者不得走促人、五者當護人意。
買肉有五事：一者設見肉完，未斷不應便買；二者人已斷，余乃應買；三者設見肉少，不得盡買；四者若肉少，不得妄增錢取；五者設肉已盡，不得言當多買。
教人汲水有五事：一者當使先凈澡器、二者當使著屏處、三者當覆上令凈、四者不得持膩汁污、五者若人有污不得複用。
教人破薪有五事：一者莫當道、二者先視斧柄令堅、三者不得使破有青草薪、四者不得妄破塔材、五者積著燥處。
教人擇米有五事：一者當自量視多少、二者不得有草、三者擇去鼠屎、四者不得令有穬、五者向凈地。
教人洮米有五事：一者當用堅器、二者用凈水、三者五易水令凈、四者內著屏處、五者覆上令密。
澡釜有五事：一者不得持汁大沖釜底、二者當使蓋器受污水出棄之、三者當添滿水、四者凈澡木蓋覆上、五者日暮覆上看令堅。
燃灶有五事：一者燃火不得橫薪、二者不得燃生薪、三者不得燃釜倒逆薪、四者不得自以口吹火燃、五者不得持熱湯澆火滅。
教人炊米有五事：一者當教待氣出而莊之；二者隨氣上米稍
【現代漢語翻譯】 現代漢語譯本： 六、應當告知比丘僧團的教令和規定；七、應當告知當地的風俗習慣。
教導他人進行買賣有五件事需要注意：一、應當教導不要與人爭執；二、應當教導購買乾淨的物品；三、不要侵佔他人利益；四、不得催促他人；五、應當體諒他人的感受。
購買肉類有五件事需要注意：一、如果看到整塊肉尚未分割，不應立即購買；二、他人分割后，剩餘的才可以購買；三、如果肉很少，不得全部買走；四、如果肉很少，不得虛報價格抬高價格；五、如果肉已經賣完，不得謊稱要大量購買。
教導他人打水有五件事需要注意：一、應當先清洗乾淨取水器具；二、應當放置在隱蔽的地方；三、應當蓋好保持清潔；四、不得用油膩的汁水污染；五、如果有人弄髒了，就不能再使用。
教導他人劈柴有五件事需要注意：一、不要在道路上劈柴；二、先檢查斧柄是否牢固；三、不得劈帶有青草的木柴；四、不得隨意劈砍佛塔的木材；五、堆放在乾燥的地方。
教導他人擇米有五件事需要注意：一、應當自己衡量米的多少；二、不得有雜草；三、揀去老鼠屎；四、不得有秕穀；五、放在乾淨的地方。
教導他人淘米有五件事需要注意：一、應當使用堅固的器皿；二、使用乾淨的水；三、換五次水使米乾淨；四、放置在隱蔽的地方；五、蓋好使其密封。
清洗鍋有五件事需要注意：一、不得用湯汁猛衝鍋底；二、應當用帶蓋的器皿盛放污水倒掉；三、應當添滿水；四、用乾淨的木蓋蓋上；五、傍晚蓋好檢查是否牢固。
燒火做飯有五件事需要注意：一、點火時不得橫著放柴；二、不得燒未乾的柴；三、不得把鍋底朝上倒放柴火；四、不得用嘴吹火；五、不得用熱水澆滅火焰。
教導他人煮飯有五件事需要注意：一、應當教導等待蒸汽出來后再壓緊；二、隨著蒸汽上升，米飯會逐漸...
【English Translation】 English version: Six, one should instruct (dang yu) the Bhikshu Sangha (比丘僧伽, monastic community) regarding its teachings and regulations; seven, one should instruct regarding the local customs of the country.
Teaching others about buying and selling involves five things: one, one should teach not to argue with others; two, one should teach to buy clean items; three, do not encroach upon others' interests; four, do not rush others; five, one should be considerate of others' feelings.
Buying meat involves five things: one, if one sees a whole piece of meat that has not been cut, one should not buy it immediately; two, one should only buy what remains after someone else has cut a portion; three, if there is little meat, one should not buy it all; four, if there is little meat, one should not falsely increase the price; five, if the meat is sold out, one should not falsely claim to buy a large quantity.
Teaching others to draw water involves five things: one, one should first clean the water container; two, one should place it in a secluded place; three, one should cover it to keep it clean; four, one should not contaminate it with greasy juice; five, if someone has dirtied it, it should not be used again.
Teaching others to chop firewood involves five things: one, do not chop firewood on the road; two, first check that the axe handle is firm; three, do not chop firewood with green grass; four, do not recklessly chop wood from pagodas (塔材, pagoda materials); five, stack it in a dry place.
Teaching others to select rice involves five things: one, one should measure the amount of rice oneself; two, there should be no weeds; three, pick out mouse droppings; four, there should be no empty husks (穬, empty husks); five, place it in a clean place.
Teaching others to wash rice involves five things: one, one should use a sturdy container; two, use clean water; three, change the water five times to make the rice clean; four, place it in a secluded place; five, cover it tightly.
Washing the pot involves five things: one, do not use soup to forcefully rinse the bottom of the pot; two, one should use a covered container to hold the dirty water and discard it; three, one should fill it with water; four, cover it with a clean wooden lid; five, cover it in the evening and check that it is secure.
Lighting the stove involves five things: one, do not place firewood horizontally when lighting the fire; two, do not burn green firewood; three, do not place the firewood upside down with the bottom of the pot facing up; four, do not blow on the fire with one's mouth to ignite it; five, do not pour hot water on the fire to extinguish it.
Teaching others to cook rice involves five things: one, one should teach to wait for the steam to come out before pressing it down; two, as the steam rises, the rice will gradually...
稍炊之；三者安正甑不得令氣泄；四者著米甑中隨覆之；五者已熟下之，亦當覆上莫使露也。
擇菜有五事：一者當去根、二者當令等、三者不得令青黃合、四者當使澡凈、五者皆當令向火知之乃得布用。
作羹有五事：一者當教如次內物、二者當令熟、三者令味調適、四者當自視令凈潔、五者已熟當去下火覆之。
教人澡案一切食具有五事：一者皆當三易水使凈、二者拭使凈、三者布案使相去二尺、四者皆當案正下橙令堅、五者不得令污比丘僧衣。
揵椎有五事：一者常會時、二者旦食時、三者晝飯時、四者暮投槃時、五者一切無常。
復有七法：一者縣官、二者大火、三者大水、四者盜賊、五者會沙彌、六者會優婆塞、七者呼私兒。
當復知十二時揵椎。常會時先從小起稍至大，大下擊二十，稍小二十一下，小小十下，復大三下。旦食大下八，晝食一通，投槃亦一通。會沙彌三下，優婆塞三下，無常者隨視時。縣官、水火、盜賊亦隨時。呼私兒一下，持一通至比丘揵椎無後音。
有百六十事缽泥僧會，摩波利所當行。缽泥僧會時，有五事：一者當禮佛、二者當禮僧、三者隨次坐、四者不得大踞床有聲、五者遺上座處。
復有五事：一者不得諍坐上下；二者當恭
【現代漢語翻譯】 現代漢語譯本 煮飯有五件事：一是略微燒煮；二是安放好甑（zèng，古代蒸食用具），不要讓蒸汽泄漏；三是將米放入甑中，隨即蓋上；四是已經煮熟后取下，也應當蓋好，不要使其暴露。
擇菜有五件事：一是應當去除根部；二是應當使長短一致；三是不得使青菜和黃菜混雜；四是應當使其洗滌乾淨；五是都應當使其靠近火烤一下，知道烤熟了才能鋪開使用。
做羹有五件事：一是應當教導按照次序放入食物；二是應當使其煮熟；三是使其味道調和適宜；四是應當親自察看使其乾淨；五是已經煮熟后應當移開火併蓋上。
教導人們清洗桌案和一切食用器具有五件事：一是都應當換三次水使其乾淨；二是擦拭使其乾淨；三是鋪設桌案使其相距二尺；四是都應當使桌案擺正，放下橙子使其穩固；五是不得使其污染比丘僧的衣服。
敲椎（一種報時工具）有五件事：一是常會時（指僧眾集會）；二是早飯時；三是午飯時；四是傍晚投槃時（指僧眾放置缽盂）；五是一切無常（指發生意外情況）。
又有七種情況：一是縣官（指官府有事）；二是大火；三是大水；四是盜賊；五是召集沙彌（未成年出家男子）；六是召集優婆塞（在家男居士）；七是呼喚私生子。
應當再知道十二時辰敲椎的方法。常會時先從小聲開始，逐漸到大聲，大聲敲擊二十下，稍小聲二十一下，小小聲十下，再大聲三下。早飯時大聲敲擊八下，午飯時敲擊一通，投槃時也敲擊一通。召集沙彌敲擊三下，優婆塞敲擊三下，無常的情況則根據當時情況而定。縣官、水火、盜賊的情況也隨時而定。呼喚私生子敲擊一下，拿著椎敲擊一通直到比丘，敲椎沒有後續的聲音。
有一百六十件事是缽泥僧會（僧團會議）時，摩波利（可能是人名）應當做的。缽泥僧會時，有五件事：一是應當禮佛；二是應當禮僧；三是按照次序坐下；四是不得大聲地坐在床上有響聲；五是留出上座的位置。
又有五件事：一是不得爭論座位的高低；二是應當恭敬。
【English Translation】 English version There are five things to consider when cooking rice: first, cook it slightly; second, ensure the zeng (ancient steaming utensil) is properly placed to prevent steam leakage; third, put the rice into the zeng and immediately cover it; fourth, after it is cooked, take it down and cover it, do not expose it.
There are five things to consider when selecting vegetables: first, the roots should be removed; second, they should be of equal length; third, green and yellow vegetables should not be mixed; fourth, they should be washed clean; fifth, they should all be placed near the fire to know when they are cooked before being laid out for use.
There are five things to consider when making soup: first, one should be taught to put things in order; second, it should be cooked thoroughly; third, the taste should be properly adjusted; fourth, one should personally inspect it to ensure it is clean; fifth, after it is cooked, the fire should be removed and it should be covered.
There are five things to consider when teaching people to clean tables and all eating utensils: first, they should all be rinsed three times to make them clean; second, wipe them to make them clean; third, lay out the tables two chi (ancient Chinese unit of length) apart; fourth, all tables should be placed upright and oranges placed underneath to make them stable; fifth, do not let them stain the robes of the Bhikkhu (Buddhist monk) Sangha (community).
There are five occasions for striking the gavel (a time-telling instrument): first, during regular assemblies; second, at breakfast time; third, at lunchtime; fourth, at dusk when placing the bowls; fifth, for all impermanence (when unexpected events occur).
There are also seven situations: first, the county magistrate (official matters); second, a great fire; third, a great flood; fourth, thieves; fifth, summoning the Shramaneras (novice monks); sixth, summoning the Upasakas (lay male devotees); seventh, calling for illegitimate children.
One should also know the method of striking the gavel for the twelve time periods. For regular assemblies, start softly and gradually increase to a loud sound, strike loudly twenty times, then slightly softer twenty-one times, then very softly ten times, then loudly three times again. At breakfast, strike loudly eight times, at lunch strike once continuously, and at dusk when placing the bowls, also strike once continuously. Summoning the Shramaneras, strike three times, the Upasakas, strike three times, and for impermanence, adjust according to the situation. The situations of the county magistrate, fire, flood, and thieves are also adjusted according to the situation. Calling for illegitimate children, strike once, and continue striking until the Bhikkhus (monks), without any subsequent sound.
There are one hundred and sixty matters that Mopoli (possibly a name) should do during the Patisargha (monastic meeting). During the Patisargha, there are five things: first, one should pay homage to the Buddha; second, one should pay homage to the Sangha; third, sit down in order; fourth, do not sit loudly on the bed making noise; fifth, leave space for the senior monks.
There are also five things: first, do not argue about the seniority of seats; second, be respectful.
敬上座；三者當隨眾法令；四者若摩波利次直日，若使作即當如法受；五者已畢，起坐，當過白和上阿阇梨。
已受直日有五事：一者當先受戶鑰、二者當數銅佛像、三者當數銅香爐、四者當數銅燈、五者當正坐席自承比。
掃塔上有五事：一者不得著履上、二者不得背佛掃塔、三者不得取上墡土持下棄、四者當下佛像上故花、五者當且過澡手自持凈巾還。
拭佛像復有五事：一者當堅持、二者常拭令凈、三者不得以手摩近面目羅手指、四者當自出錢買花、五者當布與人令散佛上。
掃塔下有五事：一者當先灑地、二者當使調、三者當待燥、四者不得逆掃、五者不得逆風掃。
掃除又有五事：一者不得去墡土、二者當自手拾草、三者當取中土轉著下處、四者不得令四角掃處有跡、五者掃塔前六步使凈。
設大比丘僧會時，掃除講堂中有七事：一者當早起行視門戶開未；二者當撿空燈當摒之；三者當掃拭佛像去前宿花；四者當燒香著佛前；五者當作大燈火著堂中央，卻正比丘僧坐席；六者僧比丘事畢去，徐當灑地；七者當更凈掃地。
有五事灑地：一者當卻行、二者當輕手、三者當令遍、四者當待燥、五者不得濺人衣。
掃塔地有五事：一者不得背佛；二者不得不掉
【現代漢語翻譯】 現代漢語譯本 敬上座：第一，要尊敬上座（寺院中資歷較深的僧人）；第二，應當遵守僧團的規章制度；第三，如果被指派為摩波利次（可能指一種職務）值日，如果需要工作，就應當如法接受；第四，事情完畢后，起身離開座位，應當稟告和尚（Upadhyaya，親教師）和阿阇梨（Acharya，軌範師）。
已受直日有五事：第一，應當首先接受門戶的鑰匙；第二，應當清點銅佛像的數量；第三，應當清點銅香爐的數量；第四，應當清點銅燈的數量；第五，應當端正地鋪設坐席，親自承擔責任。
掃塔上有五事：第一，不得穿著鞋子上塔；第二，不得背對佛像掃塔；第三，不得取塔上的好土丟到下面；第四，應當取下佛像上的舊花；第五，應當先洗手，然後用乾淨的布擦拭。
拭佛像復有五事：第一，應當小心拿穩；第二，經常擦拭保持乾淨；第三，不得用手觸控佛像的面部和手指；第四，應當自己出錢買花供奉；第五，應當把花分給其他人，讓他們散在佛像上。
掃塔下有五事：第一，應當先灑水；第二，應當使地面濕潤均勻；第三，應當等待地面乾燥；第四，不得逆著掃；第五，不得逆風掃。
掃除又有五事：第一，不得去除好土；第二，應當親手撿拾雜草；第三，應當取中間的土移到低窪的地方；第四，不得讓四個角落的掃除處留下痕跡；第五，掃塔前六步的地方要保持乾淨。
設大比丘僧會時，掃除講堂中有七事：第一，應當早起檢視門戶是否打開；第二，應當檢查空燈，把它們清理掉；第三，應當擦拭佛像，取走之前的舊花；第四，應當在佛前燒香；第五，應當在講堂中央點燃大燈，擺正比丘僧的坐席；第六，僧眾比丘事情完畢離開后，慢慢地灑水；第七，應當再次徹底清掃地面。
有五事灑地：第一，應當倒退著走；第二，應當動作輕柔；第三，應當灑遍每個地方；第四，應當等待地面乾燥；第五，不得濺到別人衣服上。
掃塔地有五事：第一，不得背對佛像；第二，不得搖動（灰塵）
【English Translation】 English version Respect the senior monks: Firstly, respect the senior monks (those with more seniority in the monastery); Secondly, follow the rules and regulations of the Sangha (monastic community); Thirdly, if assigned as a Mopa Li Ci (possibly referring to a type of duty) for the day, if work is required, accept it according to the Dharma (teachings); Fourthly, after the task is completed, rise from the seat and report to the Upadhyaya (preceptor) and Acharya (teacher).
There are five things to do when assigned duty for the day: Firstly, receive the keys to the doors; Secondly, count the number of bronze Buddha statues; Thirdly, count the number of bronze incense burners; Fourthly, count the number of bronze lamps; Fifthly, arrange the seating properly and take responsibility personally.
There are five things to do when sweeping the stupa (pagoda): Firstly, do not go up wearing shoes; Secondly, do not sweep the stupa with your back to the Buddha statue; Thirdly, do not take the good soil from the top and throw it down below; Fourthly, remove the old flowers from the Buddha statue; Fifthly, wash your hands first, then use a clean cloth to wipe.
There are five things to do when wiping the Buddha statue: Firstly, hold it carefully; Secondly, wipe it regularly to keep it clean; Thirdly, do not touch the face, eyes, or fingers of the Buddha statue with your hands; Fourthly, buy flowers with your own money to offer; Fifthly, distribute the flowers to others so they can scatter them on the Buddha statue.
There are five things to do when sweeping the ground around the stupa: Firstly, sprinkle water first; Secondly, make the ground evenly moist; Thirdly, wait for the ground to dry; Fourthly, do not sweep against the grain; Fifthly, do not sweep against the wind.
There are five things to do when sweeping and cleaning: Firstly, do not remove the good soil; Secondly, pick up weeds by hand; Thirdly, take the soil from the middle and move it to the lower areas; Fourthly, do not leave traces in the swept corners; Fifthly, keep the area six steps in front of the stupa clean.
When holding a gathering of great Bhikkhus (monks), there are seven things to do when cleaning the lecture hall: Firstly, get up early and check if the doors are open; Secondly, check the empty lamps and clean them up; Thirdly, wipe the Buddha statue and remove the old flowers from before; Fourthly, burn incense in front of the Buddha; Fifthly, light a large lamp in the center of the hall and arrange the seats for the Bhikkhus properly; Sixthly, after the Sangha (community) of Bhikkhus has finished their business and left, slowly sprinkle water; Seventhly, sweep the ground thoroughly again.
There are five things to do when sprinkling water on the ground: Firstly, walk backwards; Secondly, move gently; Thirdly, sprinkle everywhere; Fourthly, wait for the ground to dry; Fifthly, do not splash water on other people's clothes.
There are five things to do when sweeping the ground around the stupa: Firstly, do not turn your back to the Buddha; Secondly, do not shake (dust)
手污人足；三者不得掃去墡土；四者當自手除出棄之；五者不得當人道，亦莫棄水中及圊中。
撿燈有五事：一者不得滅中炷、二者當瀉中餘膏作大燈燃著佛前、三者當取空燈內著常處、四者不得妄破碎、五者若亡物皆當應買償著常處。
燒香著佛前有三事：一者易中故火、二者當自出香、三者當布與人。
整頓比丘僧牀蓆有三事：一者當安隱視床足使堅；二者當下意掃拭令凈；三者拂拭席當使遍，不得令污比丘僧衣。
具香爐有三事：一者當先除去故火，拾取中香聚一面；二者當拭令凈乃著火，還取故香著中；三者著火不得大熾火、不得少，令灰火疾滅冥。
燃燈有五事：一者當持凈巾拭中外令凈；二者當作凈炷；三者當自作麻油；四者著膏不得令滿，亦不得令少；五者當護令堅，莫懸妨人道污人。是直日法，如上行之得福。右六十事直日所行。
摩摩德有十五德：一者用佛故；二者用法故；三者用比丘僧故；四者用和上阿阇梨故；五者用我棄家作沙門故；六者用作主人，耐忍四遠故；七者當待四遠故；八者眾中人有過，不得於前言當擅罰之；九者眾中一人有過，眾人慾罰，當下座請之，不得獨匿；十者當有德；十一者當能致檀越；十二者四遠比丘來，衣被破壞，當爲乞丐補
納之；十三者飯食一切當共用；十四者占視病瘦當等；十五者聞外有病比丘，當往看視之。
復有六事：一者不得招提僧物著塔物、二者不得持招提僧物著比丘物、三者不得塔物著招提僧物、四者不得塔物著比丘僧物、五者不得持比丘僧物著塔物、六者不得持比丘僧物著招提僧物。
復有三事：一者一切從如毛髮至無數，不得有匿。二者從沙彌上至日，若有疾病、衣被壞，當買與易，不得持作恩惠求名聞，皆當使作平等。三者一切塔有物、若招提僧所有物，不得行來出入，如此輩不得先受彼福。能護是事者，可為摩摩德。
復有四事：一者從四月十五日至七月十五日，當與比丘僧共對計，具視凡䟽白。如是已計眾人皆知要，當所餘視皆現在分明。二者槃泥僧從十五日至十五日，若摩波利若僧共計視䟽念非常，是為四行。三者若比丘欲到彼面設宿，從問三法事等，問塔、若佛像、若僧數雜物、若比丘僧、若日名檀越姓字一切所問，皆當報語使得具知。四者若國尊、長者、寺主、檀越持物多少來，即白僧令知具聞。如是四事，賢者所值已不惜，是為摩摩德功效，自凈得度世道。
直歲有十德：一者為三法盡力。二者若有比丘從遠方來，當逆安隱。三者當給與牀蓆若燈火三日至七日。四者設房皆滿
【現代漢語翻譯】 現代漢語譯本： 接受這些；第十三，所有飯食應當共同享用；第十四，照顧生病的人應當平等；第十五，聽說外面有生病的比丘（bhiksu，佛教出家男眾），應當前去探望。 還有六件事：第一，不得將招提僧（catuddisa-sangha，指來自四方的僧眾）的物品用於佛塔的物品；第二，不得將招提僧的物品用於比丘的物品；第三，不得將佛塔的物品用於招提僧的物品；第四，不得將佛塔的物品用於比丘的物品；第五，不得將比丘的物品用於佛塔的物品；第六，不得將比丘的物品用於招提僧的物品。 還有三件事：第一，一切事物，從小如毛髮到無數之多，都不得隱瞞。第二，從沙彌（sramanera，佛教出家男眾的預備階段）以上到負責齋食的人，如果有人生病、衣服破損，應當購買或更換，不得以此作為恩惠來求取名聲，都應當平等對待。第三，所有佛塔的物品、或者招提僧所有的物品，不得隨意挪用，這樣的人不得先享受這些福報。能夠守護這些事情的人，才可以做摩摩德（mamatva，執著）。 還有四件事：第一，從四月十五日到七月十五日，應當與比丘僧共同覈對賬目，詳細檢視所有的賬簿。這樣覈算完畢后，讓所有人都知道重要的事項，應當將剩餘的物品都公開分明地展示出來。第二，槃泥僧（pandita-sramana，有智慧的沙門）從十五日到十五日，如果摩波利（mahapala，大護法）或者僧眾共同覈算賬目，要考慮非常情況，這是四種行為。第三，如果有比丘想要到其他地方借宿，應當詢問三法事等，詢問佛塔、佛像、僧眾人數、雜物、比丘僧、負責齋食的人的名字、施主的姓氏等一切所問，都應當如實告知，使他完全知曉。第四，如果有國王、長者、寺院負責人、施主帶來財物，無論多少，都應當告知僧眾，讓他們都知道。像這四件事，賢者所重視的，已經不吝惜，這就是摩摩德的功效，自身清凈，得以度過世間之道。 直歲（daksina，佈施）有十種功德：第一，為三法（佛、法、僧）盡力。第二，如果有比丘從遠方來，應當迎接並使其安穩。第三，應當提供床鋪、坐席、燈火三到七天。第四，如果房間都滿了
【English Translation】 English version: Accept these; thirteenth, all food and drink should be shared; fourteenth, caring for the sick should be equal; fifteenth, upon hearing of a sick bhiksu (Buddhist monk) from afar, one should go to visit him. There are also six matters: first, one must not use the property of the catuddisa-sangha (the Sangha from the four directions) for the property of the stupa (reliquary mound); second, one must not use the property of the catuddisa-sangha for the property of the bhiksus; third, one must not use the property of the stupa for the property of the catuddisa-sangha; fourth, one must not use the property of the stupa for the property of the bhiksus; fifth, one must not use the property of the bhiksus for the property of the stupa; sixth, one must not use the property of the bhiksus for the property of the catuddisa-sangha. There are also three matters: first, everything, from as small as a hair to countless things, must not be concealed. Second, from the sramanera (novice monk) upwards to the one in charge of meals, if someone is sick or their clothes are torn, one should buy or replace them, and not use this as a favor to seek fame; all should be treated equally. Third, all property of the stupa, or all property belonging to the catuddisa-sangha, must not be moved arbitrarily; such people must not enjoy these blessings first. One who can protect these matters can be a mamatva (attachment). There are also four matters: first, from the fifteenth day of the fourth month to the fifteenth day of the seventh month, one should jointly audit the accounts with the bhiksu Sangha, and examine all the account books in detail. After such accounting is completed, let everyone know the important matters, and all remaining items should be displayed clearly and distinctly. Second, the pandita-sramana (wise ascetic) from the fifteenth day to the fifteenth day, if the mahapala (great protector) or the Sangha jointly audit the accounts, they should consider extraordinary circumstances; these are the four practices. Third, if a bhiksu wishes to stay overnight elsewhere, he should inquire about the three Dharma matters, etc., inquire about the stupa, Buddha images, the number of Sangha members, miscellaneous items, the bhiksu Sangha, the name of the person in charge of meals, the names of the donors, and everything asked should be reported truthfully so that he knows everything completely. Fourth, if a king, elder, temple head, or donor brings property, whether much or little, it should be reported to the Sangha so that they all know and hear about it. Like these four matters, what the wise value, they do not begrudge; this is the effect of mamatva, purifying oneself and being able to cross the path of the world. The daksina (offering) has ten virtues: first, to exert effort for the three jewels (Buddha, Dharma, Sangha). Second, if a bhiksu comes from afar, one should welcome him and make him feel secure. Third, one should provide beds, seats, and lamps for three to seven days. Fourth, if the rooms are all full
，當自避，持處與之。五者當數往問訊占視。六者當爲說國土習俗。七者當憂所不具足。八者若中有共諍者，不得有所助，常當和解令安隱。九者若宿與不相便安，不得於眾中呵罵，亦不得呼人使共作某，令主不可。十者不得與摩波利共諍求長短，數于眾中若行說之，亦不得取三法中所有物持行作恩惠。如法行者可作直歲。萬物何因緣生？有五事：一者四時五行、二者種性、三者自然、四者施與、五者功德。直歲以是五事，會當得佛。
都摩波利揵椎有五事：一者當會、二者常會讀經、三者布薩、四者會僧飯、五者一切非常。復有五事：一者撾揵椎時當先視早晚；二者常當報上座；三者當復待檀越視般泥僧具未；四者當可眾人意；五者當次僧坐處，不得數起僧。
復有五事：一者不得正對僧坐、二者不得先自檀罰人、三者語但順人意、四者白事不得增減人語、五者若有所分皆當調等。
復有五事：一者若僧中不如法者，不應便自於眾中呵罵；二者不得違僧正令；三者不得數舍僧出妄行；四者事畢當從僧悔，若語言不可、分佈不等，乞除罪；五者白彼已不得先出去。
復有五事：一者朝暮當行視病瘦；二者當日行問訊上座諸大人；三者當時往至檀越家勞問；四者若有遠許比丘來當安隱之；五者
【現代漢語翻譯】 現代漢語譯本： 當自己迴避，把位置讓給他。第五，應當經常去問候和探望。第六，應當為他講解當地的風俗習慣。第七，應當關心他是否缺少什麼。第八，如果有人發生爭執，不得偏袒任何一方，應當經常調解，使他們安定。第九，如果過去與人不和，不得在眾人面前指責謾罵，也不得叫人一起針對某人，使主人不高興。第十，不得與管理僧眾事務的人（摩波利）爭論長短，經常在眾人面前議論，也不得拿取僧團的財物去施恩惠。如法行事的人可以擔任直歲（寺院執事）。 萬物因何而生？有五種原因：一是四季五行，二是種性，三是自然，四是施捨，五是功德。直歲如果能做到這五點，終將成佛。 管理僧眾事務的人（都摩波利）有五件事要做：一是應當集會，二是經常集會誦經，三是舉行布薩（懺悔儀式），四是舉辦僧眾齋飯，五是處理一切非常事務。還有五件事：一是敲椎時應當先看早晚時間；二是經常向上座（長老）彙報；三是應當等待施主，看是否準備好僧眾用具；四是應當順應眾人的意願；五是安排僧眾座位時，不得多次起身走動。 還有五件事：一是不得正對著僧眾坐；二是不應當先自己處罰別人；三是說話要順應別人的意思；四是稟告事情不得增減別人的話；五是如果有什麼分配，都應當調勻。 還有五件事：一是如果僧團中有不如法的人，不應當就在眾人面前指責謾罵；二是不可以違背僧團正確的命令；三是不可以經常離開僧團，胡作非爲；四是事情完畢后，應當向僧團懺悔，如果言語不當、分配不均，請求免除罪過；五是稟告完畢后，不得先離開。 還有五件事：一是早晚應當去探望生病的人；二是每天應當去問候上座（長老）和各位大人；三是按時去施主家慰問；四是如果有遠道而來的比丘，應當妥善安排；五是……
【English Translation】 English version: 'One should withdraw oneself and offer the seat to him. Fifth, one should frequently visit and inquire after him. Sixth, one should explain to him the customs of the country. Seventh, one should be concerned about what he lacks. Eighth, if there are disputes among them, one should not assist any side, but should always reconcile them to ensure peace. Ninth, if one has past grievances with someone, one should not scold or curse him in public, nor should one call upon others to act against someone, causing the host displeasure. Tenth, one should not argue with the administrator of the Sangha (摩波利, Mabolli) about who is right or wrong, frequently discuss it in public, nor should one take the Sangha's property to bestow favors. One who acts according to the Dharma can serve as the director of the year (直歲, Zhi Sui, temple officer).' 'What is the cause of the origin of all things? There are five causes: first, the four seasons and five elements; second, lineage; third, nature; fourth, giving; fifth, merit. The director of the year, by fulfilling these five things, will eventually attain Buddhahood.' 'The administrator of the Sangha (都摩波利, Doumabolli) has five duties: first, to convene meetings; second, to regularly convene meetings for reciting scriptures; third, to hold the Posadha (布薩, Bu Sa, confession ceremony); fourth, to host meals for the Sangha; fifth, to handle all extraordinary matters. There are also five duties: first, when striking the gavel, one should first check the time of day; second, one should always report to the senior monk (上座, Shang Zuo, elder); third, one should wait for the donor to see if the Sangha's utensils are ready; fourth, one should be mindful of the wishes of the assembly; fifth, when arranging the seating of the Sangha, one should not get up and move around frequently.' 'There are also five duties: first, one should not sit directly facing the Sangha; second, one should not punish others oneself first; third, one's words should be agreeable to others; fourth, when reporting matters, one should not add to or subtract from others' words; fifth, if there is any distribution, it should be evenly distributed.' 'There are also five duties: first, if there are those in the Sangha who are not in accordance with the Dharma, one should not scold or curse them in public; second, one should not disobey the correct orders of the Sangha; third, one should not frequently leave the Sangha and act recklessly; fourth, after matters are completed, one should repent to the Sangha, and if one's words were inappropriate or the distribution was unequal, one should ask for forgiveness; fifth, after reporting, one should not leave first.' 'There are also five duties: first, one should visit the sick and infirm morning and evening; second, one should inquire after the senior monks (上座, Shang Zuo, elder) and great individuals every day; third, one should visit the donors' homes on time to offer condolences; fourth, if there are visiting Bhikkhus from afar, one should provide them with accommodation; fifth, ...'
若同學中有命盡，當占視遠送之。是都摩波利二十五德。
從是五德：一者後世在所從生，若有被病著床，當有自然持神藥往瞻視護汝。二者後世若在厄難處，無所聞知，當有自然呼者。三者後世若在無谷水漿之處，當有自然持香甘美食往與之。四者後世若在不安隱處地飢渴，當有自然持甘露與之。五者已受是福，後世會當得道神足。
當會揵椎，當先從小起，大下三十，次下二十，次下十，小小下五。如是至三，后大下三。會沙門時，便大下四十，次下三十，次下二十，次下十，小小下五。上三通，后三大下。若布薩時，先小小下七，大下五十，次四十，次三十，次二十，次小小下十。亦三通，大下三。僧飯時，先大下四，䟽直下二十，次下十，小小下亦十，次下五，后再通。先數隨時，趣三通當視因緣。非常時無數，先急后緩或時先緩后急，是都摩波利揵椎法。
當會有五事：一者聞揵椎聲即當著袈裟出戶如法；二者于講堂戶外當止住正袈裟脫帽乃入；三者有佛像者當頭面著地作禮卻禮僧；四者當隨次向上座；五者當遺上座處，上座隨坐踞隨踞。
踞坐有五事：一者不得交足、二者不得雙前兩足、三者不得卻踞兩手掉捎兩足、四者不得支柱一足申一足、五者不得上下足。
正坐有
【現代漢語翻譯】 現代漢語譯本：如果同學中有壽命將盡的，應當占視並遠送他。這是都摩波利（Dūmopolī，地名）的二十五種功德。
從這五種功德中：第一，後世在所往生之處，如果有人生病臥床，將會有自然的神持著神藥前去瞻視和保護你。第二，後世如果在厄難之處，沒有所聞所知，將會有自然的人呼喚你。第三，後世如果在沒有穀物和水漿的地方，將會有自然的人拿著香甜的美食前去給予你。第四，後世如果在不安穩的地方飢渴，將會有自然的人拿著甘露給予你。第五，已經接受這些福報，後世將會得到道的神足。
當敲擊揵椎（ghanta，鐘）時，應當先從小聲開始，大聲敲擊三十下，然後二十下，然後十下，小小聲敲擊五下。這樣重複三次，然後大聲敲擊三下。會集沙門（shramana，出家修行者）時，就大聲敲擊四十下，然後三十下，然後二十下，然後十下，小小聲敲擊五下。重複三次，然後大聲敲擊三下。如果布薩（uposatha，齋戒）時，先小小聲敲擊七下，大聲敲擊五十下，然後四十下，然後三十下，然後二十下，然後小小聲敲擊十下。也重複三次，大聲敲擊三下。僧眾吃飯時，先大聲敲擊四下，疏緩地直接敲擊二十下，然後十下，小小聲也敲擊十下，然後五下，然後再通報。先敲擊的次數隨時間而定，趨向三次時應當觀察因緣。非常規的時候沒有固定次數，先急后緩或者有時先緩后急，這是都摩波利敲擊揵椎的方法。
當會集時有五件事：第一，聽到揵椎的聲音就應當穿著袈裟（kasaya，僧侶的法衣）走出房門，如法而行；第二，在講堂門外應當止步，整理袈裟，脫下帽子才進入；第三，有佛像的地方應當頭面著地作禮，然後向僧眾作禮；第四，應當按照次序向上座（長老）走去；第五，應當讓出上座的位置，上座隨坐，自己隨之而坐。
坐下有五件事要注意：第一，不得交叉雙腿；第二，不得雙腿向前伸直；第三，不得向後仰坐，兩手搖擺，兩腿晃動；第四，不得用一條腿支撐，另一條腿伸直；第五，不得上下抖動雙腿。
正確的坐姿有……
【English Translation】 English version: If there are fellow students whose lives are about to end, one should observe and send them off from afar. These are the twenty-five virtues of Dūmopolī (place name).
From these five virtues: First, in the afterlife, wherever one is born, if there is someone sick and bedridden, there will be a natural spirit holding divine medicine to visit and protect you. Second, in the afterlife, if one is in a place of hardship, without any knowledge or awareness, there will be a natural person calling out to you. Third, in the afterlife, if one is in a place without grain or water, there will be a natural person bringing fragrant and delicious food to give to you. Fourth, in the afterlife, if one is in an insecure place, hungry and thirsty, there will be a natural person bringing nectar to give to you. Fifth, having received these blessings, in the afterlife, one will attain the divine feet of the path.
When striking the ghanta (bell), one should start softly, striking loudly thirty times, then twenty times, then ten times, and softly five times. Repeat this three times, then strike loudly three times. When gathering the shramanas (monks), strike loudly forty times, then thirty times, then twenty times, then ten times, and softly five times. Repeat three times, then strike loudly three times. If it is uposatha (day of fasting), first strike softly seven times, then loudly fifty times, then forty, then thirty, then twenty, then softly ten times. Also repeat three times, striking loudly three times. When the Sangha (community) eats, first strike loudly four times, then slowly and directly strike twenty times, then ten times, and softly also strike ten times, then five times, and then announce again. The initial number of strikes depends on the time, and when approaching three times, one should observe the conditions. In unusual circumstances, there is no fixed number, sometimes fast then slow, or sometimes slow then fast. This is the method of striking the ghanta of Dūmopolī.
When gathering, there are five things to do: First, upon hearing the sound of the ghanta, one should put on the kasaya (robe) and go out the door according to the Dharma (teachings); second, one should stop outside the lecture hall, arrange the kasaya, and take off the hat before entering; third, where there is a Buddha image, one should prostrate with head to the ground, then bow to the Sangha; fourth, one should proceed in order to the senior monk; fifth, one should yield the seat to the senior monk, and sit as the senior monk sits.
There are five things to pay attention to when sitting: First, one should not cross the legs; second, one should not stretch both legs forward; third, one should not lean back, swing the hands, and shake the legs; fourth, one should not support oneself with one leg and stretch out the other; fifth, one should not shake the legs up and down.
The correct posture for sitting is...
五事：一者不得倚壁、二者不得以兩手前據、三者不得以肘據床、四者不得伏臥以兩手捧頭、五者不得以手指拄頰。
復有五事：一者不得倚左右人肩、二者不得妄起至上座前邊坐、三者不得妄咄叱摩波利若下坐、四者不得解袈裟著上座捨出、五者不得坐自搖使床有聲。
復有五事：一者欲出當先正袈裟，不得參差；二者欲正袈裟，視左右不得令拂人面；三者起時視地，不得過六尺；四者起出不得使袈裟被地；五者行直視前，不得左右顧視。
復有五事：一者上座說經，不得從下是正。二者設有上座自共諍語，不得從下有所助。三者下座共諍語，若有所白，不得強呵止。四者摩波利來前，有所白使行，上座者即當起下床坐，當言諾。五者不得言上座某次當行，下座某常示，為我前自以作某。
復有五事：一者已白彼去，不得於后說某今日所作為強自用耳。二者不得言我今日欲難某，但欲用某故置之耳。三者和尚阿阇梨有所過當隨，若教先去有所取，當如教受語。四者若自共歸，不得先歸入門，當隨後倚右面，若行日中不得蹈師影。五者人慾止留飯者，當報師以去，不得使留止飯。
復有五事：一者設人堅坐留飯不得報師，飯已即當求去，不得坐至冥。二者若至冥歸，當如事自說悔過。
【現代漢語翻譯】 現代漢語譯本 五事：第一，不得倚靠墻壁；第二，不得用雙手支撐身體前傾；第三，不得用手肘支撐在床上；第四，不得臉朝下趴著，用雙手捧著頭；第五，不得用手指支撐臉頰。 又有五事：第一，不得倚靠左右的人的肩膀；第二，不得隨意起身到上座（資歷高的僧人）前面坐；第三，不得隨意呵斥摩波利（年少的沙彌）或下座（資歷低的僧人）；第四，不得解下袈裟放在上座的住所后離開；第五，不得坐著搖動身體，使床發出聲音。 又有五事：第一，要出去時，應當先整理好袈裟，不得使其參差不齊；第二，要整理袈裟時，看左右，不得讓袈裟拂到別人的臉；第三，起身時看著地面，視線不得超過六尺；第四，起身離開時，不得讓袈裟拖到地上；第五，行走時，眼睛直視前方，不得左右張望。 又有五事：第一，上座（資歷高的僧人）在講解經文時，不得在下面糾正或評判。第二，即使上座之間發生爭論，不得在下面幫助任何一方。第三，下座（資歷低的僧人）之間發生爭論，如果有人來稟告，不得強行呵斥制止。第四，摩波利（年少的沙彌）來到前面，稟告事情並被安排去做事，上座應當立即起身下床坐到座位上，並回答『好的』。第五，不得說上座某次應當去做什麼，下座某人經常做什麼，為我之前自己已經做了什麼。 又有五事：第一，已經稟告過要離開，不得在之後說某人今天所做作為是逞強自用。第二，不得說我今天想要為難某人，只是想利用某人所以才那樣做。第三，和尚（Upādhyāya）或阿阇梨（Ācārya）有所過失應當順從，如果教導先去拿什麼東西，應當按照教導接受。第四，如果一起回去，不得先進入門，應當隨後倚靠右邊，如果行走在太陽底下，不得踩到師父的影子。第五，有人想要留下來吃飯，應當稟告師父后再離開，不得讓人家留下來吃飯。 又有五事：第一，如果有人堅持留下來吃飯，不得稟告師父，吃完飯後就應當請求離開，不得坐到天黑。第二，如果到天黑才回去，應當如實地說出情況並懺悔過錯。
【English Translation】 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.
三者不得屏處自譽言：「某今日獨留我止飯，無所不有。」四者不得於人前言：「我今日自當還飯，某強留我飯，使我腹中不安隱。」五者還且當經行入室思惟念道，不得妄至人室中說世間事。
布薩時入眾有五事：一者不得著靼䩽入眾、二者不得拄錫杖入眾、三者不得持入竹扇持白手巾入眾、四者不得白履入眾、五者不得著屐入眾。
復有五事：一者比丘僧會，不得但著結袈裟入行眾中。二者不得當講堂戶中觀僧。三者不得踞戶外聽僧語。四者不得住戶中大呼留上人。五者設講堂戶已閉，不得排開，急欲入當三彈指。
復有五事：一者已讀經戒，不應復作禮。二者當低頭從上下至坐。三者不得排奪人處。四者勿道口說外因緣事。五者已安坐，不得語比丘僧今日會何大早。
復有五事：一者眾人議事不得戲語、二者不得妄唾前地、三者不得持手捧膝、四者不得持手捧頭睡臥、五者不得大張口欠。
至舍後有二十五事：一者欲大小便當行時，不得道上為上座作禮。二者亦莫受人禮。三者往時當直低頭視地。四者往當三彈指。五者已有人彈指，不得逼。六者已止住，三彈指乃踞。七者正踞中。八者不得一足前一足卻。九者不得令身倚。十者斂衣不得使垂圊中。十一者不得大咽使而赤。十二
【現代漢語翻譯】 現代漢語譯本： 不得在隱蔽的地方自我誇耀說：『今天只有我被留下吃飯，什麼都有。』不得在別人面前說：『我今天本來應該自己回去吃飯的，某人硬要留我吃飯，使我肚子不舒服。』回去后應當經行，進入房間思維念道，不得隨意進入別人房間說世俗的事情。 在布薩（uposatha，佛教一種宗教儀式）時進入僧團有五件事需要注意：一是不可以穿著皮鞋進入僧團；二是不可以拄著錫杖（khakkhara，比丘所持的杖）進入僧團；三是不可以拿著竹扇或拿著白手巾進入僧團；四是不可以穿著白色鞋子進入僧團；五是不可以穿著木屐進入僧團。 還有五件事需要注意：一是比丘（bhikkhu，佛教出家男眾）僧眾集會時，不可以只穿著結袈裟（kasaya，佛教僧侶所穿的法衣）進入行列中。二是不可以在講堂門口觀看僧眾。三是不可以靠在門外聽僧眾說話。四是不可以站在門口大聲呼喊，叫住上座（長老）。五是如果講堂的門已經關閉，不可以推開，如果急著要進去，應當彈指三次。 還有五件事需要注意：一是已經讀誦經戒，不應該再作禮。二是應當低頭從上位走到座位。三是不可以推擠搶奪別人的座位。四是不要在道場中說世俗的因緣事情。五是已經安穩坐下，不可以對比丘僧眾說今天集會怎麼這麼早。 還有五件事需要注意：一是眾人在議事的時候不可以戲言；二是不可以隨意向前吐痰；三是不可以用手托著膝蓋；四是不可以用手托著頭睡覺；五是不可以大張著嘴打哈欠。 到達廁所後有二十五件事需要注意：一是想要大小便行走時，不可以在路上為上座作禮。二是不可以接受別人的作禮。三是前往時應當一直低頭看地。四是前往時應當彈指三次。五是已經有人彈指，不可以靠近。六是已經停止行走，彈指三次後才坐下。七是端正地坐在中間。八是不可以一隻腳在前一隻腳在後。九是不可以讓身體倚靠。十是整理衣服，不要讓衣服垂到廁所中。十一是不可以大聲吞嚥，使得面色發紅。十二
【English Translation】 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
者當直視前不得顧聽。十三者不得唾污四壁。十四者不得低頭視圊中。十五者不得視陰。十六者不得以手持陰。十七者不得持草畫地作字。十八者不得持草畫壁作字。十九者用水不得大費。二十者不得污濺。二十一者用水不得使前手著後手。二十二者用土當三過。二十三者當澡豆。二十四者三過水。二十五者設見水草土盡，當語直日主者，若自手取為善。
不應用水有十事：一者作塔事、二者作比丘僧事、三者大寒、四者行道、五者不與女人共圊、六者欲起經、七者寫經、八者作法衣、九者染衣、十者遠行應請，是皆不得用水；若有香草得用水。
陰起有十事、五事有罪、五事無罪：一者見色起、二者聞因緣起、三者思念女人端正、四者思念故宿因緣、五者手持起，有罪。無罪：一者謂臥臏申、二者常習、三者臥頻申、四者體有瘡手把近、五者欲行小便逼捉不得，陰起無罪。
從八月十六日至臘月十五日為一時，百二十日屬冬。從臘月十六日至四月十五日為一時，百二十日屬春。從四月十六日至八月十五日為一時，百二十日屬夏，為長歲盡。從八月十六日至臘月十五日即屬冬。作沙門不更夏，雖得缽和蘭不得歲。或有十五日得歲者，或十六日得歲者沙門。
薩和多部者，博通敏智導利法化，
【現代漢語翻譯】 現代漢語譯本：應當注視前方，不得回頭顧盼。第十三，不得往墻壁上吐痰。第十四，不得低頭看廁所裡面。第十五，不得看自己的陰部。第十六，不得用手觸控陰部。第十七，不得拿草在地上畫字。第十八，不得拿草在墻上畫字。第十九，用水不得過度浪費。第二十，不得弄髒濺濕。第二十一，用水時不得讓前面的手碰到後面的手。第二十二，用土應當經過三次。第二十三，應當用澡豆（一種清潔用品）。第二十四，三次用水清洗。第二十五，如果發現水、草、土用完了，應當告訴值日的人，如果自己取用更好。
不應當用水有十種情況：第一，建造佛塔的事情；第二，為比丘僧（bhiksu-samgha）服務的事情；第三，天氣非常寒冷的時候；第四，行走在道路上；第五，不與女人共用廁所；第六，想要開始誦經；第七，抄寫經書；第八，製作法衣；第九，染衣服；第十，遠行應邀，這些情況都不應當用水；如果有香草，就可以用水。
陰莖勃起有十種情況，五種情況有罪，五種情況無罪：第一，見到美色而勃起；第二，聽到因緣（hetu-pratyaya）而勃起；第三，思念女人的美麗容貌；第四，思念過去的性行為；第五，用手觸控而勃起，這些是有罪的。無罪的情況：第一，認為是躺著伸展身體；第二，是經常的習慣；第三，躺著伸展身體；第四，身體有瘡，手靠近；第五，想要小便憋不住，陰莖勃起沒有罪。
從八月十六日到臘月十五日為一個時節，一百二十天屬於冬季。從臘月十六日到四月十五日為一個時節，一百二十天屬於春季。從四月十六日到八月十五日為一個時節，一百二十天屬於夏季，為一個長歲結束。從八月十六日到臘月十五日就屬於冬季。作為沙門（sramana），不經歷夏季，即使得到缽和蘭（patra-varana，缽的覆蓋物）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門（sramana）。
薩和多部（Sarvastivada）：博學通達，聰敏有智慧，引導利益，弘揚佛法。
【English Translation】 English version: One should look straight ahead and not look back. Thirteenth, one should not spit on the walls. Fourteenth, one should not look down into the toilet. Fifteenth, one should not look at one's own genitals. Sixteenth, one should not touch one's genitals with one's hands. Seventeenth, one should not draw words on the ground with grass. Eighteenth, one should not draw words on the wall with grass. Nineteenth, one should not waste water excessively. Twentieth, one should not make things dirty or splash water. Twenty-first, when using water, one should not let the front hand touch the back hand. Twenty-second, when using soil, it should be done three times. Twenty-third, one should use cleansing powder (澡豆, a type of cleansing product). Twenty-fourth, wash with water three times. Twenty-fifth, if one finds that the water, grass, and soil are used up, one should tell the person in charge for the day; it is better to take it oneself.
There are ten situations in which water should not be used: First, for the construction of stupas; second, for matters concerning the bhiksu-samgha (比丘僧, monastic community); third, when the weather is very cold; fourth, when walking on the road; fifth, not sharing a toilet with women; sixth, when wanting to start reciting scriptures; seventh, when copying scriptures; eighth, when making monastic robes; ninth, when dyeing clothes; tenth, when traveling far to accept an invitation, in these situations water should not be used; if there are fragrant herbs, then water can be used.
There are ten situations in which the penis becomes erect, five situations are sinful, and five situations are not sinful: First, erection upon seeing beauty; second, erection upon hearing about conditions (hetu-pratyaya, 因緣); third, thinking about the beauty of women; fourth, thinking about past sexual acts; fifth, erection from touching with the hand, these are sinful. Situations without sin: First, considering it stretching while lying down; second, it is a regular habit; third, stretching while lying down; fourth, having a sore on the body and the hand is near; fifth, wanting to urinate and being unable to hold it back, erection is without sin.
From the sixteenth day of the eighth month to the fifteenth day of the twelfth month is one season, one hundred and twenty days belonging to winter. From the sixteenth day of the twelfth month to the fifteenth day of the fourth month is one season, one hundred and twenty days belonging to spring. From the sixteenth day of the fourth month to the fifteenth day of the eighth month is one season, one hundred and twenty days belonging to summer, marking the end of a long year. From the sixteenth day of the eighth month to the fifteenth day of the twelfth month belongs to winter. As a sramana (沙門, ascetic), not experiencing summer, even if one obtains a patra-varana (缽和蘭, bowl cover) it does not count as a year. Or there are sramanas (沙門, ascetics) who count fifteen days as a year, or sixteen days as a year.
Sarvastivada (薩和多部): Learned and knowledgeable, intelligent and wise, guiding and benefiting, propagating the Dharma.
應著絳袈裟。曇無德部者，奉執重戒斷當法律，應著皂袈裟。迦葉維部者，精勤勇決拯護眾生，應著木蘭袈裟。彌沙塞部，禪思入微究暢玄幽，應著青袈裟。摩訶僧部者，勤學眾經敷演義理，應著黃袈裟。
昔佛在此時，眾被服唯純直，不衣雜白。自後起比丘羅旬逾，每行分衛輒饑空還，佛知其宿罪，欲視殃福示後世明戒故，眾僧分為五部，著五色袈裟，於是遂相承製。直至佛度世后，立號稱名舉取長名其被色。
諸人集會悉共忍聽！今比丘規度四方，諸可瑞應及施餘業，眾僧時會皆共和忍，於是同辭專精禁戒，修行平等凈護諸學。今者結界，此之言教悉共忍聽與並規度四方，以說禁戒結精舍界。堪能爾，咸共寂然；若能忍，便說不可。眾僧會，以共專精平等結界，已說禁戒。眾僧可之，便默然持。
大比丘三千威儀卷下
【現代漢語翻譯】 現代漢語譯本 應穿著絳紅色袈裟的是曇無德部（Dharmaguptaka），他們奉行嚴格的戒律，斷除世俗的法律，所以應穿著皂色袈裟。迦葉維部（Kasyapiya）的人，精進勇猛，救護眾生，應穿著木蘭色袈裟。彌沙塞部（Mahisasaka）的人，禪思入微，深入研究玄妙幽深的道理，應穿著青色袈裟。摩訶僧部（Mahasanghika）的人，勤奮學習各種經典，廣泛闡述經義，應穿著黃色袈裟。
過去佛陀在世時，僧眾所穿的衣服都是純正的顏色，不穿雜有白色的衣服。後來出現了比丘羅旬逾（Rahula），每次乞食都空手而歸，佛陀知道他有宿世的罪業，爲了顯示善惡報應，給後世明確的戒律，所以將僧眾分為五個部派，穿著五種顏色的袈裟，於是就互相沿襲成為制度。直到佛陀涅槃后，才開始立名號，稱呼部派的名稱，並以袈裟的顏色作為部派的標誌。
各位，請都耐心聽好！現在比丘們要規範四方，對於各種吉祥的徵兆以及佈施的剩餘物品，僧眾集會時都要共同認可，於是大家同心同德，專心致志地遵守戒律，修行平等，清凈地守護各種學處。現在要結界，這些言教大家都耐心聽好，並且共同規範四方，用來說明禁戒，結精舍的界限。如果可以這樣做，就請保持沉默；如果不能認可，就請說出來。僧眾集會，是爲了共同專心致志、平等地結界，已經說了禁戒。僧眾認可，就保持沉默。
《大比丘三千威儀卷下》
【English Translation】 English version Those who wear crimson robes are the Dharmaguptakas (Dharmaguptaka), who uphold strict precepts and sever worldly laws, so they should wear black robes. The Kasyapiyas (Kasyapiya), diligent and courageous, protect all beings, so they should wear magnolia-colored robes. The Mahisasakas (Mahisasaka), deeply immersed in meditation, thoroughly investigate profound and subtle principles, so they should wear blue robes. The Mahasanghikas (Mahasanghika), diligently study various scriptures and widely expound their meanings, so they should wear yellow robes.
In the past, when the Buddha was alive, the Sangha's robes were all of pure colors, without any mixed with white. Later, there was a Bhikkhu named Rahula (Rahula), who always returned empty-handed from alms rounds. The Buddha, knowing his past sins, wanted to show the consequences of good and evil and to provide clear precepts for future generations. Therefore, he divided the Sangha into five groups, wearing robes of five colors, which then became a mutually inherited system. It was not until after the Buddha's Nirvana that they began to establish names, call out the names of the schools, and use the color of the robes as a symbol of the school.
Everyone, please listen patiently! Now the Bhikkhus are regulating the four directions. For all auspicious signs and the remaining items of donations, the Sangha must collectively approve them during gatherings. Therefore, everyone should be of one mind and purpose, wholeheartedly observe the precepts, practice equality, and purely protect all the trainings. Now we are establishing boundaries. Everyone should listen patiently to these teachings and jointly regulate the four directions, using them to explain the prohibitions and establish the boundaries of the monastery. If this is acceptable, please remain silent; if you cannot approve, please speak up. The Sangha gathers to collectively, wholeheartedly, and equally establish boundaries, and the prohibitions have been stated. If the Sangha approves, then remain silent.
The Lower Volume of the Three Thousand Dignified Manners of Great Bhikkhus