T24n1471_沙彌十戒法並威儀
大正藏第 24 冊 No. 1471 沙彌十戒法並威儀
No. 1471◎
沙彌十戒法並威儀序
夫乾坤覆載以人為貴，立身處世以禮儀之。本君臣父子非禮不立，防邪止姦非禮不禁，和國崇婚非禮不定，遜悌鄉邑非禮不通，師徒朋友非禮不敬，弔喪問疾非禮不行。昔先賢垂範，永以為軌則。喪祭之儀，世務之急，是以信行之機旦夕之要。今世浮游，或輕或重、或深或淺，不諧法則以致譏論。
沙彌十戒法並威儀一卷
失譯附東晉錄
佛語舍利弗：「汝去，度羅睺羅出家。」舍利弗言：「我當云何度？」佛教言：「我羅睺羅，歸依佛、歸依法、歸依僧。(如是三說)我某甲，歸依佛竟、歸依法竟、歸依僧竟。(如是三說)盡形壽不殺生、盡形壽不盜、盡形壽不邪淫、盡形壽不妄語、盡形壽不飲酒，佛婆伽婆出家，我某甲因和上某甲，隨佛出家。(如是三說)佛婆伽婆出家，舍俗服著袈裟，我某甲因和上某甲，隨佛出家，舍俗服著袈裟。
「盡形壽不殺生，持沙彌戒。
「盡形壽不盜，持沙彌戒。
「盡形壽不淫，持沙彌戒。
「盡形壽不妄語，持沙彌戒。
「盡形壽不飲酒，持沙彌戒。
「盡形壽不著香華鬘不香涂身，持
【現代漢語翻譯】 現代漢語譯本 大正藏第24冊 No. 1471 沙彌十戒法並威儀
No. 1471
沙彌十戒法並威儀序
天地覆蓋承載，以人為尊貴；立身處世，以禮儀為根本。君臣父子關係，沒有禮儀就無法確立；防止邪惡制止奸佞，沒有禮儀就無法禁止；調和國家重視婚姻，沒有禮儀就無法安定；謙遜友愛鄉里，沒有禮儀就無法溝通；師徒朋友之間，沒有禮儀就無法尊敬；弔唁喪事探望疾病，沒有禮儀就無法進行。過去先賢的垂範，永遠作為準則。喪事祭祀的禮儀，是世俗事務的要務，因此信仰和實踐的機會是早晚都要面對的。現在世風浮躁，人們對禮儀或者輕視或者重視、或者理解深刻或者膚淺，不符合法則，以至於招來譏諷議論。
沙彌十戒法並威儀一卷
失譯，附東晉錄
佛告訴舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）：「你去，度羅睺羅（Rāhula，佛陀的兒子）出家。」舍利弗說：「我應當如何度他出家呢？」佛陀教導說：「我羅睺羅，歸依佛（Buddha，覺悟者）、歸依法（Dharma，佛法）、歸依僧（Saṃgha，僧團）。（這樣說三遍）我某甲，歸依佛完畢、歸依法完畢、歸依僧完畢。（這樣說三遍）盡形壽不殺生、盡形壽不盜取、盡形壽不邪淫、盡形壽不妄語、盡形壽不飲酒，佛婆伽婆（Bhagavān，世尊）出家，我某甲因為和尚某甲，跟隨佛出家。（這樣說三遍）佛婆伽婆出家，捨棄世俗的服裝穿上袈裟，我某甲因為和尚某甲，跟隨佛出家，捨棄世俗的服裝穿上袈裟。
『盡形壽不殺生，持沙彌戒。
『盡形壽不盜取，持沙彌戒。
『盡形壽不淫，持沙彌戒。
『盡形壽不妄語，持沙彌戒。
『盡形壽不飲酒，持沙彌戒。
『盡形壽不佩戴香花鬘，不用香塗抹身體，持
【English Translation】 English version Taisho Tripitaka Volume 24 No. 1471 Śrāmaṇera's Ten Precepts and Rules of Conduct
No. 1471
Preface to Śrāmaṇera's Ten Precepts and Rules of Conduct
Heaven and earth cover and sustain, valuing humans as the most noble; establishing oneself in the world, one should base oneself on propriety and ritual. The relationship between ruler and subject, father and son, cannot be established without propriety; preventing evil and stopping treachery cannot be forbidden without propriety; harmonizing the country and valuing marriage cannot be settled without propriety; being humble and fraternal in the village cannot be communicated without propriety; the relationship between teacher and disciple, friend, cannot be respected without propriety; attending funerals and inquiring about illnesses cannot be done without propriety. The examples set by the wise men of the past should be forever regarded as the standard. The rituals of funerals and sacrifices are urgent matters of worldly affairs, therefore the opportunity for faith and practice is essential morning and evening. Nowadays, the world is frivolous, and people either belittle or value propriety, either understand it deeply or superficially, failing to comply with the rules, leading to ridicule and criticism.
Śrāmaṇera's Ten Precepts and Rules of Conduct, one volume
Lost in translation, appended to the Eastern Jin record
The Buddha said to Śāriputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom): 'Go and ordain Rāhula (羅睺羅, the Buddha's son) as a novice monk.' Śāriputra said: 'How should I ordain him?' The Buddha taught: 'I, Rāhula, take refuge in the Buddha (佛, the Awakened One), take refuge in the Dharma (法, the teachings), take refuge in the Saṃgha (僧, the monastic community). (Say this three times) I, so-and-so, have completed taking refuge in the Buddha, have completed taking refuge in the Dharma, have completed taking refuge in the Saṃgha. (Say this three times) For the rest of my life, I will not kill, for the rest of my life, I will not steal, for the rest of my life, I will not engage in sexual misconduct, for the rest of my life, I will not lie, for the rest of my life, I will not drink alcohol. The Buddha, the Bhagavan (婆伽婆, the World-Honored One), has left home, I, so-and-so, because of the Upadhyaya (和上, preceptor) so-and-so, follow the Buddha to leave home. (Say this three times) The Buddha, the Bhagavan, has left home, abandoning worldly clothes and wearing the袈裟 (kasaya, monastic robe), I, so-and-so, because of the Upadhyaya so-and-so, follow the Buddha to leave home, abandoning worldly clothes and wearing the kasaya.'
'For the rest of my life, I will not kill, observing the Śrāmaṇera's precept.'
'For the rest of my life, I will not steal, observing the Śrāmaṇera's precept.'
'For the rest of my life, I will not engage in sexual misconduct, observing the Śrāmaṇera's precept.'
'For the rest of my life, I will not lie, observing the Śrāmaṇera's precept.'
'For the rest of my life, I will not drink alcohol, observing the Śrāmaṇera's precept.'
'For the rest of my life, I will not wear fragrant garlands or use fragrant oils on my body, observing
沙彌戒。
「盡形壽不歌舞倡妓不往觀聽，持沙彌戒。
「盡形壽不坐高廣大床，持沙彌戒。
「盡形壽不非時食，持沙彌戒。
「盡形壽不捉持生像金銀寶物，持沙彌戒。
「汝今已受沙彌十戒竟，當盡形壽頂戴奉持，終身不得犯。應供養三寶，和上阿阇梨一切如法教，不得違逆。上中下坐，心常恭敬。勤求方便坐禪、誦經學問、勸助作福，閉三惡道、開涅槃門。于比丘法中增長正業，得四道果。
「沙彌之戒，盡形壽不得殘殺傷害人物。當念所生及師友恩，精進行道欲度父母。慎無慍訟，推直於人，引曲向己。蠉飛蠕動蚑行之類，無所克傷，施恩濟乏使其得安。心念為人，言無及殺，見殺不食、聞聲不食、疑殺不食。若見殺時，當起慈心，誓吾得道國無殺者。草木不用，慎無毀傷。有犯斯戒，非沙彌也。
「沙彌之戒，盡形壽不得偷盜。圭合銖兩一無欺人，心存於義口不教取。販賣僕使奴婢、借賃僮客、或有惠施，一不得取。無服飾珍玩、高床幃帳，衣趣蔽形無以文彩。食趣支命，不得嗜味。無得貯畜谷糧、藏積穢寶，人與不受、受則不留轉濟窮乏。常為人說不貪之德，寧就斷手不取非財。有犯斯戒，非沙彌也。
「沙彌之戒，盡形壽不得取婦畜養繼嗣。防遠
【現代漢語翻譯】 現代漢語譯本 沙彌戒。
『盡形壽不歌舞倡妓不往觀聽，持沙彌戒。』（盡形壽：終身。歌舞倡妓：歌舞表演和從事歌舞的藝人。沙彌戒：佛教出家男子受持的戒律，是成為比丘前的階段。）
『盡形壽不坐高廣大床，持沙彌戒。』（高廣大床：指過分高大華麗的床。）
『盡形壽不非時食，持沙彌戒。』（非時食：指不在規定的時間進食，即過午不食。）
『盡形壽不捉持生像金銀寶物，持沙彌戒。』（生像：指未經過處理的金銀等貴重金屬。金銀寶物：指金銀等貴重物品。）
『汝今已受沙彌十戒竟，當盡形壽頂戴奉持，終身不得犯。應供養三寶（佛、法、僧），和上（戒師）阿阇梨（導師）一切如法教，不得違逆。上中下坐，心常恭敬。勤求方便坐禪、誦經學問、勸助作福，閉三惡道（地獄、餓鬼、畜生）、開涅槃門（通往解脫的道路）。于比丘法中增長正業，得四道果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）。』
『沙彌之戒，盡形壽不得殘殺傷害人物。當念所生及師友恩，精進行道欲度父母。慎無慍訟，推直於人，引曲向己。蠉飛蠕動蚑行之類，無所克傷，施恩濟乏使其得安。心念為人，言無及殺，見殺不食、聞聲不食、疑殺不食。若見殺時，當起慈心，誓吾得道國無殺者。草木不用，慎無毀傷。有犯斯戒，非沙彌也。』
『沙彌之戒，盡形壽不得偷盜。圭合銖兩一無欺人，心存於義口不教取。販賣僕使奴婢、借賃僮客、或有惠施，一不得取。無服飾珍玩、高床幃帳，衣趣蔽形無以文彩。食趣支命，不得嗜味。無得貯畜谷糧、藏積穢寶，人與不受、受則不留轉濟窮乏。常為人說不貪之德，寧就斷手不取非財。有犯斯戒，非沙彌也。』
『沙彌之戒，盡形壽不得取婦畜養繼嗣。防遠
【English Translation】 English version Śrāmaṇera Precepts.
'For the rest of your life, abstain from singing, dancing, and attending theatrical performances, uphold the Śrāmaṇera precepts.' (Śrāmaṇera: a novice monk. Śrāmaṇera precepts: the precepts observed by a novice monk, a stage before becoming a Bhikṣu.)
'For the rest of your life, abstain from sitting on high and large beds, uphold the Śrāmaṇera precepts.' (High and large beds: refers to excessively luxurious beds.)
'For the rest of your life, abstain from eating at improper times, uphold the Śrāmaṇera precepts.' (Eating at improper times: refers to eating outside of the prescribed time, i.e., not eating after noon.)
'For the rest of your life, abstain from holding raw (unprocessed) gold, silver, and treasures, uphold the Śrāmaṇera precepts.' (Raw: refers to unprocessed precious metals like gold and silver. Gold, silver, and treasures: refers to valuable items like gold and silver.)
'Now that you have received the ten Śrāmaṇera precepts, you should respectfully uphold them for the rest of your life and never violate them. You should make offerings to the Three Jewels (Buddha, Dharma, Sangha), and obey all the lawful teachings of your Upadhyaya (preceptor) and Acharya (teacher), without disobedience. Always be respectful to those of higher, equal, or lower standing. Diligently seek means for meditation, reciting scriptures, learning, encouraging meritorious deeds, closing the three evil paths (hell, hungry ghosts, animals), and opening the gate of Nirvana (the path to liberation). Increase right livelihood in the Bhikṣu Dharma and attain the four stages of enlightenment (Srotaapanna, Sakrdagamin, Anagamin, Arhat).'
'The Śrāmaṇera precept is that for the rest of your life, you must not kill or harm any living beings. You should remember the kindness of your parents and teachers, diligently practice the path to liberate your parents. Be careful not to be angry or litigious, attribute righteousness to others, and take the blame upon yourself. Do not harm any kind of creatures, such as flying insects, wriggling worms, or crawling beings; give kindness and help the needy so that they may have peace. Think of others in your heart, do not speak of killing, do not eat what you see being killed, do not eat what you hear being killed, do not eat what you suspect being killed. If you see killing, you should arouse compassion and vow that when you attain enlightenment, there will be no killing in my country. Do not use or damage plants and trees carelessly. Whoever violates this precept is not a Śrāmaṇera.'
'The Śrāmaṇera precept is that for the rest of your life, you must not steal. Do not deceive people in the slightest amount, keep righteousness in your heart, and do not teach others to take what is not given. Do not take advantage of selling servants, lending laborers, or receiving charitable gifts. Do not have clothes, ornaments, precious items, high beds, or curtains; let your clothes only cover your body without any decoration. Let your food only sustain your life, without indulging in flavors. Do not store up grains or hoard dirty treasures; do not accept what people give, and if you do, do not keep it but pass it on to the poor. Always tell people about the virtue of non-greed, and rather have your hand cut off than take what is not rightfully yours. Whoever violates this precept is not a Śrāmaṇera.'
'The Śrāmaṇera precept is that for the rest of your life, you must not marry or raise offspring to continue the family line. Keep far away
女色禁閉六情，莫睹美色。目不瞻眄、心無念淫、口無言調。華香脂粉無以近身，好聲邪色一無視聽。寧破骨碎心焚燒身體，不得為淫。雖淫妷而生垢穢，不如貞潔而死。有犯斯戒，非沙彌也。
「沙彌之戒，盡形壽誠信為本，不得兩舌、惡罵、妄言、綺語。前譽后毀、證人入罪，徐言持政無宣人短，為人說法思合議理，見有諍者兩說和善。夫士處世，斧在口中，所以斬身由其惡言。不慎言者，非沙彌也。
「沙彌之戒，盡形壽不得飲酒。無得嘗酒、無得嗅酒、亦無粥酒、無以酒飲人、無飲藥酒、無止酒舍。酒為毒水，眾失之原，殘賢毀聖招致禍殃。四等枯朽去福就罪，靡不由之。寧飲洋銅，慎無犯酒。有犯斯戒，非沙彌也。
「沙彌之戒，盡形壽不得習弄兵仗手執利器、畜養六畜籠系飛鳥、車輿騎乘快心恣意、馳騁遊獵彈射禽獸。無得放火焚燒山林傷害眾生、無得破決湖池堰塞派瀆、鉤釣魚網殘害水性。有犯斯戒，非沙彌也。
「沙彌之戒，盡形壽不得習弄棋局摴蒲博塞，諍于勝負弄舞調戲，吟詠歌音手執樂器，琴瑟箜篌箏笛竽笙以亂道意。無得墾掘山澤耕犁田畝，修治園圃種殖五穀，船車賈作於市販買，與百姓諍利。有犯斯戒，非沙彌也。
「沙彌之戒，盡形壽不得學習奇技巫醫
【現代漢語翻譯】 現代漢語譯本： 女色禁錮六根，不要觀看美色。眼睛不斜視，心中沒有淫念，口中不說調情的話。華麗的裝飾、香氣、脂粉都不要接近身體，美好的聲音和邪惡的色彩一概不看、不聽。寧願骨頭破碎、心被焚燒，身體受苦，也不可有淫慾行為。即使因淫慾而茍且偷生，產生污穢，也不如保持貞潔而死。如果違反這條戒律，就不是沙彌（Śrāmaṇera，佛教術語，指出家修行的年輕僧人）。
『沙彌的戒律，終身以誠信為根本，不得兩舌（挑撥離間）、惡罵（惡語傷人）、妄言（說謊）、綺語（花言巧語）。不在人前讚譽，背後詆譭；不作偽證陷害他人。說話要慢條斯理，秉持公正，不宣揚別人的缺點。為人說法要思考是否合乎義理，見到有爭執的人，要用兩種說法使他們和好。人活在世上，禍從口出，所以會招致殺身之禍都是因為惡語。不謹慎說話的人，就不是沙彌。
『沙彌的戒律，終身不得飲酒。不得品嚐酒的味道，不得嗅酒的氣味，也不得喝用酒製作的粥，不得用酒勸人，不得喝藥酒，不得停留在賣酒的場所。酒是毒水，是各種過失的根源，會摧殘賢人，詆譭聖人，招致禍殃。使人墮落，失去福報，走向罪惡，沒有不是因為酒的緣故。寧願喝滾燙的銅水，也要謹慎，不要觸犯酒戒。如果違反這條戒律，就不是沙彌。
『沙彌的戒律，終身不得練習使用兵器，手持鋒利的武器；不得畜養六畜，籠養飛鳥；不得乘坐車輿，騎乘牲畜，隨心所欲地奔馳；不得馳騁遊獵，用彈弓射殺禽獸。不得放火焚燒山林，傷害眾生；不得破壞湖泊水池，堵塞河堰溝渠；不得用魚鉤魚網殘害水生動物。如果違反這條戒律，就不是沙彌。
『沙彌的戒律，終身不得玩弄棋局、樗蒲（古代一種賭博遊戲）、博塞（古代一種棋類遊戲），爭論勝負，嬉戲打鬧，吟唱歌曲，手持樂器，用琴瑟、箜篌（古代一種絃樂器）、箏、笛、竽、笙等樂器擾亂修道之心。不得開墾山澤，耕種田地，修整園圃，種植五穀，不得用船車在市場上經商販賣，與百姓爭奪利益。如果違反這條戒律，就不是沙彌。
『沙彌的戒律，終身不得學習奇異的方術、巫術醫術。
【English Translation】 English version: The allure of women confines the six senses; do not gaze upon beautiful forms. The eyes should not wander, the mind should be free from lustful thoughts, and the mouth should not utter flirtatious words. Do not allow ornate decorations, fragrances, or cosmetics to come near the body. Disregard beautiful sounds and evil sights. Rather break bones, shatter the heart, and burn the body than engage in lustful acts. Though one may live a defiled life through lust, it is better to die in chastity. Whoever violates this precept is not a Śrāmaṇera (a novice monk).
『The precepts of a Śrāmaṇera are based on lifelong sincerity and trustworthiness. One must not engage in double-tongued speech (divisive speech), abusive language, false speech, or frivolous talk. Do not praise someone in their presence and slander them behind their back; do not falsely accuse others. Speak slowly and deliberately, uphold justice, and do not publicize the shortcomings of others. When teaching the Dharma, consider whether it aligns with reason and principle. When witnessing disputes, use two approaches to reconcile them. People in this world often bring misfortune upon themselves through their words; therefore, be cautious in speech. One who is not careful with their words is not a Śrāmaṇera.
『The precepts of a Śrāmaṇera prohibit the consumption of alcohol for life. One must not taste alcohol, smell alcohol, consume porridge made with alcohol, offer alcohol to others, drink medicinal alcohol, or stay in places where alcohol is sold. Alcohol is a poisonous liquid, the source of all faults, destroying the wise and slandering the holy, leading to misfortune. It causes one to decay, lose blessings, and embrace sin. All of this stems from alcohol. Rather drink molten copper than violate the precept against alcohol. Whoever violates this precept is not a Śrāmaṇera.
『The precepts of a Śrāmaṇera prohibit the practice of using weapons, holding sharp instruments, raising livestock, caging birds, riding in carriages or on animals with unrestrained indulgence, engaging in hunting and shooting animals with slingshots. One must not set fire to forests, harm living beings, destroy lakes and ponds, block rivers and streams, or use hooks and nets to harm aquatic life. Whoever violates this precept is not a Śrāmaṇera.
『The precepts of a Śrāmaṇera prohibit the practice of playing chess, chūpú (an ancient gambling game), bósè (an ancient board game), arguing over winning and losing, engaging in playful teasing, singing songs, holding musical instruments, and using instruments such as qin (a zither-like instrument), se (another zither-like instrument), konghou (an ancient harp-like instrument), zheng (a zither), dizi (flute), yu (a reed instrument), and sheng (a mouth organ) to disturb the mind's focus on the path. One must not cultivate mountains and marshes, plow fields, cultivate gardens, plant grains, engage in trade and commerce in the marketplace, or compete with the people for profit. Whoever violates this precept is not a Śrāmaṇera.
『The precepts of a Śrāmaṇera prohibit the study of strange arts, witchcraft, and medicine for life.
蠱道、時日卜筮占相吉兇、仰觀歷數推步盈虛、日月薄蝕星宿變怪、山崩地動風雨旱澇、歲熟不熟有疫無疫，一不得知。不得論說，國家政事平量優劣、出軍行師攻伐勝負。有犯斯戒，非沙彌也。
「沙彌之戒，盡形壽男女有別，居不同寺跡不相尋。無同船車俱載、逢無道談，若持異物無察視之，遠嫌避疑。無書䟽往來，假借裁割浣濯衣服及所乞求。彼若惠己，亦不宜受。若欲往時必須耆年，慎無獨行、無止坐宿。有犯斯戒，非沙彌也。
「沙彌之戒，盡形壽非賢不友、非聖不宗。不孝之子、屠兒獵者、偷盜嗜酒之徒，志趣邪僻、履行兇險，不得交遊，往來之藝濁虧損道行。法服應器常與身俱，非時不食、非法不言。食則無語、臥則無談。精勤思義，溫故知新。坐則禪思、起則諷誦。戒行如是，真佛弟子。(說戒已竟，次說威儀)
「已受沙彌十戒，為賢者道人。次教之，當用漸漸稍從小起，當知威儀施行所應，當知和上幾歲、三師名字，當教識知初受戒時歲日月數，當知事和上有幾事，亦當知隨事阿阇梨有幾事，亦當知給楊枝澡水有幾事，亦當知授袈裟攝袈裟及持缽有幾事，亦當知捉錫杖持履有幾事。與和上阿阇梨俱應請時，若至國王家時、若至迦羅越家時、若至婆羅門家時、若連坐飯時、若別
【現代漢語翻譯】 現代漢語譯本： 關於蠱道、用時日進行卜筮占卜吉兇、仰觀天象曆法推算日月盈虧、日月發生薄蝕以及星宿出現變異怪象、山崩地動颳風下雨以及乾旱洪澇、年成豐收與否以及是否有瘟疫，這些事情一概不能探知。 不得議論國家政事的優劣，以及出兵征戰的勝負。如果違反此戒，就不是沙彌（Śrāmaṇera，意為「勤策男/女」，指出家修行的佛教徒）。 沙彌的戒律是終身遵守的，男女有別，居住的寺廟不同，行跡不互相尋訪。不同乘同一條船或車，相遇時不要談論不正當的話題，如果對方持有奇怪的物品，不要去觀察，要遠離嫌疑，避免猜疑。不要有書信往來，不要借用、裁剪、洗滌對方的衣服以及所乞求的物品。對方如果想施捨給自己，也不應該接受。如果要前往某地，必須有年長的人陪伴，切記不要獨自前往，不要停留住宿。如果違反此戒，就不是沙彌。 沙彌的戒律是終身遵守的，不以賢德之人為友，不以聖人為宗。不孝順父母的子女、屠夫獵人、偷盜成性以及嗜酒之徒，志向邪惡偏頗、行為兇險，不得與他們交往，因為交往的技藝會污濁並虧損道行。法衣和應器要經常隨身攜帶，不到吃飯的時間不吃東西，不符合佛法的話不說。吃飯的時候不說話，睡覺的時候不交談。要精勤地思考佛法的意義，溫習舊的知識從而獲得新的領悟。坐著的時候要禪思，站起來的時候要諷誦經典。戒行如果能夠如此，才是真正的佛弟子。（說戒完畢，接下來講解威儀） 已經受了沙彌十戒，成爲了賢善的道人。接下來教導他，應當循序漸進，從小事做起，應當知道威儀的施行以及所應遵循的規矩，應當知道和尚（Upādhyāya，意為「親教師」）的年齡、三師（三位戒師）的名字，應當知道最初受戒時的年份、月份和日期，應當知道侍奉和尚有幾件事，也應當知道跟隨阿阇梨（Ācārya，意為「軌範師」）有幾件事，也應當知道給予楊枝和澡水有幾件事，也應當知道授予袈裟、收攝袈裟以及持缽有幾件事，也應當知道拿著錫杖、穿著鞋子有幾件事。與和尚、阿阇梨一同應邀赴請時，如果去國王家、居士（Kulapati，意為「家主」）家、婆羅門家時，或者連坐吃飯時，或者單獨……
【English Translation】 English version: One must not inquire into matters of divination using insects (Gu), or fortune-telling based on auspicious or inauspicious days, observing celestial phenomena to calculate the waxing and waning of the sun and moon, solar and lunar eclipses, unusual changes in constellations, mountain collapses, earthquakes, wind, rain, droughts, floods, good or bad harvests, and the presence or absence of epidemics. One must not discuss the merits or demerits of state affairs, or the victories or defeats of military campaigns. If one violates this precept, one is not a Śrāmaṇera (novice monk/nun). The precepts of a Śrāmaṇera are to be observed for life, with distinctions between men and women, residing in different temples, and not seeking each other's whereabouts. One must not travel in the same boat or carriage, and upon encountering each other, one must not engage in improper conversations. If the other person possesses strange objects, one must not observe them, avoiding suspicion and doubt. There should be no correspondence, and one must not borrow, cut, or wash the other's clothes or requested items. If the other person wishes to give something, one should not accept it. If one must go somewhere, one must be accompanied by an elder, and one must not travel alone or stay overnight. If one violates this precept, one is not a Śrāmaṇera. The precepts of a Śrāmaṇera are to be observed for life, not befriending the non-virtuous, and not revering the non-holy. One must not associate with unfilial children, butchers, hunters, thieves, or those addicted to alcohol, those with evil and perverse intentions, or those who engage in dangerous conduct, because the skills of association will defile and diminish one's practice. One's Dharma robes and appropriate utensils should always be carried with oneself, one must not eat at inappropriate times, and one must not speak of unlawful things. One must not speak while eating, and one must not converse while sleeping. One must diligently contemplate the meaning of the Dharma, and review old knowledge to gain new insights. When sitting, one should meditate; when standing, one should recite the scriptures. If one's conduct is in accordance with these precepts, one is a true disciple of the Buddha. (The precepts have been explained; next, the deportment will be explained.) Having received the ten precepts of a Śrāmaṇera, one has become a virtuous practitioner of the Way. Next, one should be taught gradually, starting with small matters, one should know the proper deportment and conduct, one should know the age of the Upādhyāya (preceptor), the names of the three teachers (three preceptors), one should know the year, month, and day of one's initial ordination, one should know the matters of serving the Upādhyāya, one should also know the matters of following the Ācārya (teacher), one should also know the matters of providing toothpicks and bathing water, one should also know the matters of receiving and putting away the Kāsāya (袈裟, monastic robe) and holding the bowl, one should also know the matters of holding the Khakkhara (錫杖, mendicant's staff) and wearing shoes. When invited to a gathering with the Upādhyāya and Ācārya, whether going to the house of a king, a Kulapati (lay devotee), or a Brahmin, or when sitting together for a meal, or separately...
坐飯時、若俱入城乞食時、若俱還時、至故處時、若日晚時、若止水邊飯時、若道邊時、若樹下飯時、若自先去住相待時、若合缽食時、若轉貿缽時、若俱共對飯時、若前後飯時、若飯已澡漱時、若澡缽去時，各當具知有幾事。當知給眾僧作直日時，各當知有幾事。年滿二十欲受具足戒時，皆悉當知。設為賢者比丘所問，不具對者，不應與受具足戒。何以故？作沙彌乃不知沙彌事所應施行，沙門事大難作甚微妙。賢者沙彌，卿且去熟學。當悉聞知，乃應授與具足戒。所以卿不知沙彌法者，但未諦知身苦故、不伏意耳，而反欲受具足戒。今授卿具足戒者，人謂佛法易行、沙門易作，不知佛道至妙、罪福執行法律互動，以是數日之中相之，是故當先問。設能具對能如法者，三師易得耳。
「師教沙彌有五事：一者當敬大沙門；二者不得呼大沙門名字；三者大沙門說戒經時不得盜聽；四者不得求大沙門長短；五者大沙門誤失時不得轉行說。是為沙彌威儀。
「又教沙彌有五事：一者不得屏處罵大沙門。二者不得輕易大沙門，於前戲笑、效其語言形相行步。三者見大沙門過，即當起住、若讀誦經；若飯時、若作眾事，不應得起。四者行與大沙門相逢，當下道止住避之。五者若調戲時，若見大沙門即當止謝言不及。
【現代漢語翻譯】 現代漢語譯本 吃飯的時候，如果一起進城乞食的時候，如果一起返回的時候，到達原來的地方的時候，如果天色已晚的時候，如果在止水邊吃飯的時候，如果在路邊的時候，如果在樹下吃飯的時候，如果自己先去在某處等待的時候，如果合用一個缽吃飯的時候，如果交換缽吃飯的時候，如果一起面對面吃飯的時候，如果前後吃飯的時候，如果吃完飯洗漱的時候，如果洗完缽離開的時候，各自應當完全知道有幾件事。應當知道給眾僧安排做值日的時候，各自應當知道有幾件事。年滿二十歲想要受具足戒的時候，都應當知道這些事。如果被賢明的比丘詢問，不能完整回答的，不應該給他授具足戒。為什麼呢？做沙彌卻不知道沙彌應該做的事情，沙門的事情非常難做，非常微妙。賢明的沙彌，你先去好好學習。應當全部聞知，才應該授予具足戒。之所以你不知道沙彌的法，只是因為沒有真正體會到身體的苦，不順服自己的心意罷了，卻反而想要受具足戒。現在如果授予你具足戒，人們會認為佛法容易修行、沙門容易做，不知道佛道至為精妙，罪與福的執行、法律的互動作用，用這幾天的時間來觀察他，所以應當先詢問。如果能夠完整回答，能夠如法行事，三師（Upadhyaya，羯磨師，教授師）就容易得到了。
『師父教導沙彌有五件事：第一，應當尊敬大沙門（Mahasramana，年長或德高望重的比丘）；第二，不得直呼大沙門的名字；第三，大沙門說戒經的時候不得偷聽；第四，不得探求大沙門的缺點；第五，大沙門犯錯的時候不得到處宣揚。這是沙彌的威儀。
『又教導沙彌有五件事：第一，不得在私下場合辱罵大沙門。第二，不得輕視大沙門，在他們面前嬉戲嘲笑、模仿他們的語言、形態和走路姿勢。第三，見到大沙門的過失，應當立即起身離開，如果正在讀誦經文；如果正在吃飯；如果正在做集體事務，都不應該起身。第四，行走時與大沙門相遇，應當下道停住避讓。第五，如果正在嬉戲，見到大沙門應當立即停止並道歉，不再提及此事。
【English Translation】 English version When eating, if going into the city together to beg for food, if returning together, when arriving at the usual place, if it is late in the day, if eating by still water, if by the roadside, if eating under a tree, if going ahead to wait for others, if eating from a shared bowl, if exchanging bowls, if eating face to face together, if eating one after another, if washing after eating, if leaving after washing the bowl, each should fully know how many things are involved. One should know how many things are involved when assigned to be the day's attendant for the Sangha (community of monks). When one reaches the age of twenty and wishes to receive the full monastic precepts (Bhikkhu ordination), all these things should be known. If questioned by a wise Bhikkhu (monk), and one cannot answer completely, one should not be given the full ordination. Why? If one is a Sramanera (novice monk) and does not know the duties of a Sramanera, the duties of a Sramana (monk) are very difficult and subtle. Wise Sramanera, you should go and study diligently. You should hear and know everything before being given the full ordination. The reason you do not know the Dharma (teachings) of a Sramanera is that you have not truly understood the suffering of the body and have not subdued your mind, yet you want to receive the full ordination. If I were to give you the full ordination now, people would think that the Buddha's Dharma is easy to practice and being a Sramana is easy to do, not knowing that the Buddha's path is extremely subtle, the workings of merit and demerit, and the interaction of laws. Observing him over these few days, therefore, one should ask first. If one can answer completely and act according to the Dharma, the three teachers (Upadhyaya, Karma teacher, and Preceptor) are easily obtained.
『The teacher instructs the Sramanera in five things: First, one should respect the Mahasramana (senior or virtuous Bhikkhu); second, one should not call the Mahasramana by name; third, one should not eavesdrop when the Mahasramana is reciting the precepts; fourth, one should not seek the faults of the Mahasramana; fifth, one should not spread stories when the Mahasramana makes a mistake. This is the proper conduct of a Sramanera.
『Furthermore, the Sramanera is taught five things: First, one should not privately scold the Mahasramana. Second, one should not belittle the Mahasramana, joking and laughing in front of them, imitating their speech, appearance, and gait. Third, upon seeing the faults of the Mahasramana, one should immediately rise and leave, whether one is reciting scriptures, eating, or doing communal work, one should not remain. Fourth, when walking and encountering a Mahasramana, one should step off the path and stop to give way. Fifth, if one is playing, upon seeing a Mahasramana, one should immediately stop and apologize, and not mention the matter again.
是為施行所應爾。
「沙彌事和上有十事：一者當早起；二者欲入戶當先三彈指；三者具楊枝澡水；四者當授袈裟卻授履；五者當掃地益澡水；六者當襞被𣏞拂拭牀蓆；七者師出未還不得舍房中去，師還當逆取袈裟內襞之；八者若有過，和上阿阇梨教誡，不得還逆語；九者當低頭受師語去，當思念行之；十者出戶當還牽戶閉之。是為事和上法。
「教沙彌事阿阇梨有五事：一者視阿阇梨一切當如視我；二者不得調戲；三者設呵罵汝，不得還語；四者若使汝出不凈器，不得唾惡怒；五者暮當按摩之。是為事阿阇梨法也。
「事阿阇梨法，沙彌事師，當早起具楊枝澡水。有六事：一者斷楊枝當隨度數；二者當破頭；三者當洗使令凈；四者當易故宿水；五者當凈澡軍持。六者當滿中水持入，不得使有污湔有聲。是為具楊枝澡水法。
「授袈裟有四事：一者當徐徐一手排一手捉下授之；二者當次視上下；三者當止住持師衣已；四者當上著師肩上。是為授袈裟法。
「攝袈裟有四事：一者當視上下；二者不得使著地；三者當著安常處；四者覆上。是為攝袈裟法。
「持缽有四事：一者當洗令凈；二者拭令燥；三者帶令堅；四者不得使有聲。是為持缽法。
「持錫杖有四事：一者取拭
【現代漢語翻譯】 現代漢語譯本： 這是爲了施行所應該做的。
『沙彌（Śrāmaṇera，佛教術語，指出家受十戒的男子）侍奉和尚（Upādhyāya，佛教術語，指親教師）有十件事：一是應當早起；二是想要進入房間時應當先彈指三次；三是準備好楊枝（一種清潔牙齒的工具）和澡水；四是應當遞上袈裟（kasaya，佛教僧侶所穿的法衣）然後遞上鞋子；五是應當掃地並新增澡水；六是應當疊被子並拂拭床鋪；七是師父外出未歸不得擅自離開房間，師父回來時應當迎上去取袈裟併疊好；八是如果犯了過錯，和尚或阿阇梨（Ācārya，佛教術語，指教授師）教誡時，不得還嘴頂撞；九是應當低頭聽從師父的教誨離開，應當思考並照著去做；十是出門時應當關好門。這是侍奉和尚的規矩。
『教導沙彌侍奉阿阇梨有五件事：一是看待阿阇梨一切應當如同看待自己；二是不可以戲弄調笑；三是即使呵斥責罵你，也不得還嘴；四是如果讓你清理不乾淨的器具，不得厭惡發怒；五是晚上應當按摩肢體。這是侍奉阿阇梨的規矩。
『侍奉阿阇梨的規矩，沙彌侍奉師父，應當早起準備好楊枝和澡水。有六件事：一是折斷楊枝應當按照規定的數量；二是應當破開頭；三是應當清洗使之乾淨；四是應當更換陳舊的宿水；五是應當清潔澡罐（軍持，kuṇḍikā）；六是應當裝滿水拿進去，不得使其有污垢或濺出水聲。這是準備楊枝和澡水的規矩。
『遞袈裟有四件事：一是應當慢慢地一手托著一手拿著遞下去；二是應當依次檢視上下；三是應當停止拿著師父的衣服；四是應當搭在師父的肩膀上。這是遞袈裟的規矩。
『收袈裟有四件事：一是應當檢視上下；二是不可以使其掉在地上；三是應當放在固定的地方；四是覆蓋好。這是收袈裟的規矩。
『持缽（patra，佛教僧侶所用的食器）有四件事：一是應當洗乾淨；二是擦乾；三是繫牢；四是不可以使其發出聲音。這是持缽的規矩。
『持錫杖（khakkhara，佛教僧侶所持的杖）有四件事：一是取來擦拭
【English Translation】 English version: This is what should be done for practice.
'A Śrāmaṇera (novice monk) has ten duties towards his Upādhyāya (preceptor): first, he should rise early; second, when entering a room, he should first snap his fingers three times; third, he should prepare the tooth-cleaning twig (Yangzhi) and bathing water; fourth, he should offer the kasaya (robe) and then the shoes; fifth, he should sweep the floor and add bathing water; sixth, he should fold the bedding and dust the bed and mats; seventh, if the teacher goes out and has not returned, he should not leave the room without permission, and when the teacher returns, he should go to meet him, take the robe, and fold it; eighth, if he makes a mistake and the Upādhyāya or Ācārya (teacher) admonishes him, he should not talk back; ninth, he should lower his head and listen to the teacher's words and leave, and he should think about them and act accordingly; tenth, when leaving the room, he should close the door. These are the rules for serving the Upādhyāya.'
'There are five things in teaching a Śrāmaṇera to serve the Ācārya: first, he should regard the Ācārya as he regards himself in everything; second, he should not joke or tease; third, even if he scolds or rebukes you, you should not talk back; fourth, if he asks you to clean unclean utensils, you should not be disgusted or angry; fifth, he should massage the limbs in the evening. These are the rules for serving the Ācārya.'
'The rules for serving the Ācārya, the Śrāmaṇera serving the teacher, should rise early and prepare the tooth-cleaning twig and bathing water. There are six things: first, breaking the tooth-cleaning twig should be according to the prescribed number; second, he should break the head; third, he should wash it to make it clean; fourth, he should change the old overnight water; fifth, he should clean the bathing pot (kuṇḍikā); sixth, he should fill it with water and bring it in, and should not allow it to be dirty or splash water. These are the rules for preparing the tooth-cleaning twig and bathing water.'
'There are four things in offering the kasaya: first, he should slowly hold it with one hand supporting the other and hand it down; second, he should check the top and bottom in order; third, he should stop holding the teacher's robe; fourth, he should put it on the teacher's shoulder. These are the rules for offering the kasaya.'
'There are four things in collecting the kasaya: first, he should check the top and bottom; second, he should not let it fall on the ground; third, he should put it in a fixed place; fourth, he should cover it. These are the rules for collecting the kasaya.'
'There are four things in holding the patra (bowl): first, he should wash it clean; second, he should wipe it dry; third, he should fasten it securely; fourth, he should not let it make a sound. These are the rules for holding the bowl.'
'There are four things in holding the khakkhara (staff): first, take it and wipe it'
去生垢；二者不得著地使有聲；三者師出戶乃當授；四者師出還當受取。若俱行若入眾、若禮佛，亦當取持。是為持錫杖法。
「持履有四事：一者當先抖擻之；二者當視次比之；三者當澡手，不得便持袈裟；四者師坐，當取次比之。是為持履法。
「若俱應請，連坐飯時有四事：一者坐當離師六尺；二者當視師達嚫竟乃應授缽；三者不得先師食飯；四者師飯已當起取缽自近。是為連坐飯時法也。
「別坐飯時有四事：一者當立住師邊；二者師教食去乃當坐去；三者頭面著地作禮；四者食飯不得倨坐上戲。飯已當至師邊住，師教還坐乃應坐。是為別坐飯時法也。
「入城乞食時有四事：一者當持師缽；二者當隨師后，不得以足蹈師影；三者于城外當取缽授師；四者入城欲別行當報師。是為行乞食時法。
「俱行還至故處有四事：一者當先徐開戶出坐具敷之；二者澡師手已乃卻自澡；三者當授師缽，自卻叉手住；四者當豫具澡豆手巾等。是為還歸飯時法。
「過水邊飯時有四事：一者當求凈地；二者當求草作坐；三者當取水澡師手已，還自洗手已乃卻授師缽；四者師教使飯，當作禮卻坐。是為水邊飯時法。
「止陰樹下飯時法，有四事：一者當持缽掛著樹上，採取葉作坐；
【現代漢語翻譯】 現代漢語譯本 去除污垢；二是不讓錫杖著地發出聲音；三是師傅出門時才應該遞給錫杖；四是師傅回來時應當接回錫杖。如果一起行走、進入人群、或者禮佛，也應當拿好錫杖。這些是關於持錫杖的方法。
拿著鞋子有四件事要注意：一是應當先抖掉鞋子上的灰塵；二是應當按順序擺放好鞋子；三是應當洗手，不能直接拿著袈裟；四是師傅坐下後，應當按順序擺放好鞋子。這些是關於拿鞋子的方法。
如果一同應邀赴宴，連在一起坐著吃飯時有四件事要注意：一是坐的位置應當離師傅六尺遠；二是應當看著師傅接受供養完畢后才應該接過缽；三是不能比師傅先吃飯；四是師傅吃完飯後應當起身拿回自己的缽靠近師傅。這些是一起坐著吃飯時的方法。
如果分開坐著吃飯時有四件事要注意：一是應當站立在師傅旁邊；二是師傅讓去吃飯時才應當坐下；三是頭面著地行禮；四是吃飯時不能傲慢地坐在上面嬉戲。吃完飯後應當到師傅旁邊站著，師傅讓回去坐才應該坐下。這些是分開坐著吃飯時的方法。
進入城裡乞食時有四件事要注意：一是應當拿著師傅的缽；二是應當跟在師傅後面，不能用腳踩師傅的影子；三是在城外應當接過缽遞給師傅；四是進入城裡想要分開行走時應當稟告師傅。這些是關於乞食時的方法。
一起行走回到原來的地方有四件事要注意：一是應當先慢慢打開門，拿出坐具鋪好；二是洗完師傅的手后自己再洗；三是應當遞給師傅缽，自己退後叉手站立；四是應當預先準備好澡豆、手巾等。這些是關於回到住處吃飯時的方法。
經過水邊吃飯時有四件事要注意：一是應當尋找乾淨的地方；二是應當尋找草來做座位；三是應當取水洗完師傅的手后，再洗自己的手，然後遞給師傅缽；四是師傅讓吃飯時，應當行禮後退下坐好。這些是水邊吃飯時的方法。
在樹蔭下吃飯的方法，有四件事要注意：一是應當把缽掛在樹上，採摘樹葉來做座位；
【English Translation】 English version To remove dirt; second, the staff should not touch the ground and make noise; third, the staff should be handed over when the teacher goes out; fourth, the staff should be taken back when the teacher returns. If walking together, entering a crowd, or paying homage to the Buddha, the staff should also be held properly. These are the rules for holding the Khakkhara (Buddhist monk's staff).
There are four things to pay attention to when handling shoes: first, one should shake off the dust from the shoes; second, one should arrange the shoes in order; third, one should wash one's hands and not directly hold the Kasaya (monk's robe); fourth, after the teacher sits down, one should arrange the shoes in order. These are the rules for handling shoes.
If invited together for a meal, there are four things to pay attention to when sitting together: first, one should sit six feet away from the teacher; second, one should wait until the teacher has received the offerings before taking the bowl; third, one should not eat before the teacher; fourth, after the teacher has finished eating, one should get up, take one's own bowl, and approach the teacher. These are the rules for eating while sitting together.
If sitting separately for a meal, there are four things to pay attention to: first, one should stand beside the teacher; second, one should sit down only when the teacher instructs one to eat; third, one should prostrate with one's head to the ground; fourth, one should not sit arrogantly and play around while eating. After eating, one should stand beside the teacher, and sit down only when the teacher instructs one to return to one's seat. These are the rules for eating while sitting separately.
When entering a city to beg for food, there are four things to pay attention to: first, one should carry the teacher's bowl; second, one should follow behind the teacher and not step on the teacher's shadow; third, one should take the bowl and hand it to the teacher outside the city; fourth, one should inform the teacher when one wants to go separately in the city. These are the rules for begging for food.
When returning to the original place together, there are four things to pay attention to: first, one should slowly open the door and spread out the sitting mat; second, one should wash the teacher's hands before washing one's own; third, one should hand the bowl to the teacher and stand back with hands clasped; fourth, one should prepare bathing powder, towels, etc. in advance. These are the rules for returning home for a meal.
When eating by the water's edge, there are four things to pay attention to: first, one should find a clean place; second, one should find grass to make a seat; third, one should take water to wash the teacher's hands, then wash one's own hands, and then hand the bowl to the teacher; fourth, when the teacher instructs one to eat, one should bow and sit down. These are the rules for eating by the water's edge.
The rules for eating under the shade of a tree include four things: first, one should hang the bowl on the tree and gather leaves to make a seat;
二者取水澡師手，設不得水，取凈草授與師；三者還取缽授師；四者當豫具凈草澡師缽已，卻以草熟拭缽乃去。是為樹下飯時法。
「道中相待有三事：一者持缽著凈地，作禮如事說；二者當視日早晚，可疾還歸、若道止；三者當取師缽並持隨師後去。是為道中相待時法。
「合缽飯時有二事：一者若師缽中無酪酥漿，當自取所得缽飯授師；若師不取，旦當卻住。二者徐取師缽中半飯，出著凈地樹葉上，卻自取缽中半飯，著師缽中卻住。是為合缽飯時法。
「轉貿缽飯時有三事：一者若師缽中得美膳者、自得不如者，便當授師；二者師欲貿缽，當讓不受；三者師堅呼貿缽，當取再餐，便當拭缽還授師。是為貿缽飯時法。
「對飯時有三事：一者當授師缽乃卻坐飯；二者當數視師所欲得，即當起取與；三者食不得大疾亦不得后，竟以起，當復問欲得何等？師言持去乃當取去。是為對飯時法。
「前後飯時有三事：一者授師缽具已，當卻至屏處住，聽師呼聲即當應之。二者當豫取澡水著一邊。三者師飯畢，當澡師手卻住；師教去飯，乃當作禮去飯。是為前後飯時法。
「飯已澡缽有三事：一者澡漱已，當先取師缽澡令凈已，著樹葉上；二者卻自澡缽已，亦著樹葉上，先取師缽已手摩
【現代漢語翻譯】 現代漢語譯本 給老師取水洗手時，有以下步驟：第一，洗浴師（澡師，提供洗浴服務的人）遞給老師水的時候，如果沒水了，就拿乾淨的草遞給老師；第二，把缽（bō，僧人使用的食器）還給老師；第三，應該事先準備好乾淨的草和洗浴用的缽，然後用草仔細擦拭缽后再離開。這是在樹下吃飯時的規矩。
『在路上相遇時，有三件事要做：第一，把缽放在乾淨的地方，恭敬地行禮並說明情況；第二，要觀察時間早晚，判斷是應該儘快返回，還是就地休息；第三，要拿好老師的缽，跟在老師後面。這是在路上相遇時的規矩。
『一起用缽吃飯時，有兩件事要做：第一，如果老師的缽里沒有乳酪、酥油或飲料，應該把自己缽里的飯分給老師；如果老師不接受，早上應該留在原地。第二，慢慢地從老師的缽里取出半份飯，放在乾淨的地方或樹葉上，然後從自己的缽里取出半份飯，放在老師的缽里，然後留在原地。這是一起用缽吃飯時的規矩。
『交換缽里的飯時，有三件事要做：第一，如果老師的缽里有美味的食物，而自己的缽里沒有，就應該把自己的飯給老師；第二，如果老師想交換缽，應該謙讓不受；第三，如果老師堅持要交換缽，就應該取一些再吃，然後擦乾淨缽還給老師。這是交換缽里的飯時的規矩。
『面對面一起吃飯時，有三件事要做：第一，應該先把缽遞給老師，然後再坐下吃飯；第二，要經常觀察老師想要什麼，立刻起身去拿給他；第三，吃飯時不要太快也不要太慢，吃完後起身，應該再問老師想要什麼？老師說拿走，才可以拿走。這是面對面一起吃飯時的規矩。
『前後吃飯時，有三件事要做：第一，把老師的缽和餐具準備好后，應該退到僻靜的地方，聽到老師的呼喚立刻迴應。第二，應該事先準備好洗手的水放在一邊。第三，老師吃完飯後，應該給老師洗手，然後留在原地；老師讓去吃飯，才可以行禮後去吃飯。這是前後吃飯時的規矩。
『飯後洗缽時，有三件事要做：第一，洗漱完畢后，應該先拿老師的缽洗乾淨，放在樹葉上；第二，然後自己洗缽，也放在樹葉上，先拿老師的缽，用手擦拭
【English Translation】 English version When fetching water for the teacher to wash their hands, there are the following steps: First, if the bathing attendant (the person providing bathing services) runs out of water when handing it to the teacher, they should offer clean grass instead; second, return the bowl (bō, a monk's eating utensil) to the teacher; third, one should prepare clean grass and a bathing bowl in advance, and then carefully wipe the bowl with the grass before leaving. This is the proper etiquette when eating under a tree.
'When encountering each other on the road, there are three things to do: First, place the bowl on a clean spot, respectfully bow, and explain the situation; second, observe the time of day to determine whether to return quickly or rest on the spot; third, hold the teacher's bowl and follow behind the teacher. This is the proper etiquette when encountering each other on the road.'
'When eating together from the same bowl, there are two things to do: First, if the teacher's bowl does not contain yogurt, ghee, or beverages, one should offer food from their own bowl to the teacher; if the teacher does not accept, one should remain in place in the morning. Second, slowly take half of the food from the teacher's bowl and place it on a clean spot or a leaf, then take half of the food from one's own bowl and place it in the teacher's bowl, then remain in place. This is the proper etiquette when eating together from the same bowl.'
'When exchanging food in bowls, there are three things to do: First, if the teacher's bowl contains delicious food while one's own bowl does not, one should offer their own food to the teacher; second, if the teacher wants to exchange bowls, one should politely decline; third, if the teacher insists on exchanging bowls, one should take some more food to eat, then wipe the bowl clean and return it to the teacher. This is the proper etiquette when exchanging food in bowls.'
'When eating face-to-face, there are three things to do: First, one should hand the bowl to the teacher before sitting down to eat; second, one should frequently observe what the teacher wants and immediately get up to fetch it for them; third, one should not eat too quickly or too slowly, and after finishing eating, one should ask the teacher if they want anything else. Only when the teacher says to take it away can one take it away. This is the proper etiquette when eating face-to-face.'
'When eating before or after the teacher, there are three things to do: First, after preparing the teacher's bowl and utensils, one should retreat to a secluded place and respond immediately when hearing the teacher's call. Second, one should prepare water for washing hands in advance and place it aside. Third, after the teacher finishes eating, one should wash the teacher's hands and remain in place; only when the teacher allows one to eat can one bow and go to eat. This is the proper etiquette when eating before or after the teacher.'
'When washing the bowl after eating, there are three things to do: First, after washing and rinsing, one should first take the teacher's bowl and wash it clean, placing it on a leaf; second, then wash one's own bowl and also place it on a leaf, first taking the teacher's bowl and wiping it with one's hands.'
令凈燥，內著囊中付師；三者還自取缽拭令燥，亦內著囊中帶之止住。是為燥缽時法。
「澡缽去時法，有三事：一者師言：『我今欲過某許，賢者某自先歸。』二者頭面著地作禮便去；三者獨還去，不得過余聚落中戲笑，直歸故處誦經。是為澡缽去時法。
「沙彌入眾有五事：一者當明學；二者當習事；三者當給眾；四者當授大沙門物；五者欲受大戒時三師易得耳。
「復有五事：一者當禮佛；二者當禮比丘僧；三者當問訊上下坐；四者當留上座坐處；五者不得諍坐處。
「復有五事：一者不得於坐上遙相呼語笑；二者不得數起出；三者若眾中呼沙彌某甲，即當起應；四者當隨眾僧命；五者摩摩帝呼有所作，當還白師。是名入眾時法用。
「沙彌作直日有五事：一者當惜眾僧物；二者不得當道作事；三者作事未訖不得中起捨去；四者若和上阿阇梨呼，不得便往，應當報摩摩帝；五者當隨摩摩帝教令不得違戾。是為作直日法。
「擇菜有五事：一者當卻根；二者當齊頭；三者不得使有青黃合；四者洗菜，當三易水令凈已，當三振去水；五者作事畢竟當掃處令凈。
「復有五事：一者不得私取眾僧物；二者若有所欲取當報摩摩帝；三者盡力作眾僧事；四者當掃除食堂中，乃
【現代漢語翻譯】 現代漢語譯本： 『乾燥缽的方法有以下幾點：第一，將缽清洗乾淨並擦乾；第二，將缽放入缽囊中交給師父；第三，自己取回缽，擦拭乾凈，也放入缽囊中隨身攜帶。這就是乾燥缽的方法。』
『洗缽離開時有以下幾點：第一，師父說：『我現在要到某個地方去，賢者某某你自己先回去吧。』第二，頭面著地行禮后離開；第三，獨自回去，不得在其他村落中嬉戲打鬧，直接回到原來的地方誦經。這就是洗缽離開時的方法。』
『沙彌（Śrāmaṇera，佛教術語，指已出家但尚未受具足戒的男性修行者）進入僧團有五件事要做：第一，應當努力學習；第二，應當學習各種事務；第三，應當為大眾服務；第四，應當將大沙門（Mahā-Śrāmaṇa，指已受具足戒的比丘）的物品交還；第五，想要受具足戒時，三師（Upādhyāya，戒師；Karmācārya，羯磨師；Śikṣācārya，教授師）容易找到。』
『還有五件事：第一，應當禮拜佛；第二，應當禮拜比丘僧（Bhikṣu-saṃgha，佛教僧團）；第三，應當問候上座和下座；第四，應當為上座留出座位；第五，不得爭搶座位。』
『還有五件事：第一，不得在座位上遙遠地互相呼喚、說話、嬉笑；第二，不得頻繁地起身離開；第三，如果大眾中呼喚沙彌某某的名字，就應當起身迴應；第四，應當聽從僧眾的命令；第五，摩摩帝（Māmaka，沙彌的老師）呼喚去做事，應當先稟告師父。這些是進入僧團時應遵守的規矩。』
『沙彌做值日有五件事：第一，應當愛惜僧眾的物品；第二，不得在道路上做事；第三，做事沒有完成不得中途起身離開；第四，如果和上（Upādhyāya，親教師）或阿阇梨（Ācārya，軌範師）呼喚，不得立刻前去，應當先稟告摩摩帝；第五，應當聽從摩摩帝的教令，不得違背。這是做值日應遵守的規矩。』
『擇菜有五件事：第一，應當去除根部；第二，應當切齊菜頭；第三，不得使青菜和黃菜混在一起；第四，洗菜時，應當換三次水，洗乾淨后，應當抖三次去除水分；第五，做事完畢后，應當打掃乾淨場地。』
『還有五件事：第一，不得私自拿取僧眾的物品；第二，如果想要拿取什麼東西，應當稟告摩摩帝；第三，盡力做僧眾的事情；第四，應當打掃食堂，乃至
【English Translation】 English version: 『The method for drying the bowl involves three things: first, wash the bowl clean and dry it; second, put the bowl in its bag and give it to the teacher; third, take the bowl back yourself, wipe it dry, and also put it in its bag to carry with you. This is the method for drying the bowl.』
『The method for leaving after washing the bowl involves three things: first, the teacher says, 『I now wish to go to such and such a place; worthy one, you may return first.』 Second, prostrate with your head to the ground and then leave; third, return alone, and do not play or laugh in other villages, but return directly to your original place to recite scriptures. This is the method for leaving after washing the bowl.』
『A Śrāmaṇera (Buddhist term for a male novice who has left home but has not yet received full ordination) entering the Sangha (Buddhist monastic community) has five things to do: first, he should diligently study; second, he should learn various tasks; third, he should serve the community; fourth, he should return the belongings of the Mahā-Śrāmaṇa (a fully ordained monk); fifth, when he wishes to receive full ordination, the three teachers (Upādhyāya, preceptor; Karmācārya, instructor in rituals; Śikṣācārya, instructor in discipline) will be easy to find.』
『There are also five things: first, he should pay homage to the Buddha; second, he should pay homage to the Bhikṣu-saṃgha (Buddhist monastic community of monks); third, he should greet those of senior and junior standing; fourth, he should reserve seats for the seniors; fifth, he should not爭搶seats.』
『There are also five things: first, he should not call out to each other from afar, speak, or laugh while seated; second, he should not get up and leave frequently; third, if a Śrāmaṇera's name is called in the assembly, he should stand up and respond; fourth, he should follow the orders of the Sangha; fifth, if the Māmaka (the Śrāmaṇera's teacher) calls him to do something, he should first report to his teacher. These are the rules to be followed when entering the Sangha.』
『A Śrāmaṇera on duty has five things to do: first, he should cherish the belongings of the Sangha; second, he should not do things on the road; third, he should not get up and leave in the middle of unfinished work; fourth, if the Upādhyāya (preceptor) or Ācārya (instructor) calls him, he should not go immediately, but should first report to the Māmaka; fifth, he should follow the Māmaka's instructions and not disobey. These are the rules to be followed when on duty.』
『There are five things to do when selecting vegetables: first, remove the roots; second, trim the tops evenly; third, do not mix green and yellow vegetables together; fourth, when washing vegetables, change the water three times, and after washing them clean, shake them three times to remove the water; fifth, after finishing the work, clean the area.』
『There are also five things: first, do not take the Sangha's belongings privately; second, if you want to take something, report to the Māmaka; third, do your best to do the Sangha's work; fourth, clean the dining hall, and even
卻布席空案；五者當朝暮掃除舍后，益水棄灰土。
「汲水有十事：一者手不凈不得便用汲水，當先澡手；二者不得大投罐井中使有聲；三者當徐徐下罐，不得大挑擊左右著使有聲；四者不得使繩頭還入井中使有聲；五者不得持履覆井欄上；六者不得持罐水著入釜中；七者不得持罐置地；八者當洗澡器令凈；九者舉水入當徐徐行；十者著屏處不得妨人道中。
「澡釜有五事：一者當澡釜緣口上；二者當澡釜緣里；三者當洗腰腹；四者澡里底；五者當三易水。
「吹灶有五事：一者不得蹲吹火；二者不得然生薪；三者不得倒然濕薪；四者不得然腐薪；五者不得以熱湯澆火滅。
「掃地有五事：一者當順行；二者灑地不得有厚薄；三者不得有污湔四壁；四者不得蹈濕地壞；五者掃已即當自撮草糞棄之。
「比丘僧飯時沙彌掃地，有五事：一者常卻行；二者不得挑手持；三者過六人土作聚；四者悉掃令遍為善；五者即當自手掃除持出棄之。
「持水澡罐瀉水，有五事：一者一手持上、一手持下，不得轉易。二者當近左面堅持直視前。三者當視人手澆下水，不得多不得少，正當投人手中。四者下水當去人手四寸，不得高不得下，當相視水多少；設水少不足一人，當益水，不得住人手。五
【現代漢語翻譯】 現代漢語譯本： 『整理床鋪和空桌子有五件事：一是經常拂拭牀蓆，去除塵垢；二是經常擦拭床腳；三是經常擦拭床頭；四是整理床鋪和空桌子；五是每天早晚打掃房舍後面，把污水和灰土倒掉。』
『汲水有十件事：一是手不乾淨不能直接汲水，應當先洗手；二是不可以把水罐猛地投入井中，發出聲響；三是應當慢慢地放下水罐，不可以大力挑動，撞擊井壁左右，發出聲響；四是不可以使繩子的末端掉入井中，發出聲響；五是不可以把鞋子放在井欄上；六是不可以把取水的水罐直接放入鍋中；七是不可以把水罐放在地上；八是應當清洗取水器具，使之乾淨；九是提水進入時應當慢慢地行走；十是放在隱蔽的地方，不要妨礙他人通行。』
『清洗浴釜有五件事：一是應當清洗浴釜的邊緣上方；二是應當清洗浴釜的內緣；三是應當清洗腰腹；四是清洗浴釜的底部；五是應當更換三次水。』
『吹灶有五件事：一是不可以蹲著吹火；二是不可以燒燃生的柴火；三是不可以倒著燒燃濕的柴火；四是不可以燒燃腐爛的柴火；五是不可以用熱水澆滅火焰。』
『掃地有五件事：一是應當順著方向掃；二是灑水時地面不應有厚薄不均；三是不可以把污水濺到四壁上；四是不可以踩踏濕地，破壞地面；五是掃完后應當立即自己撿起草和糞便，丟棄掉。』
『比丘（bhiksu，佛教出家男眾）僧人吃飯時，沙彌（sramanera，佛教出家男眾見習生）掃地，有五件事：一是經常倒退著走；二是不可以用手挑著拿；三是超過六個人的地方，把土堆積起來；四是全部掃乾淨，做到最好；五是應當親自掃除，拿出去丟棄掉。』
『拿著水罐倒水洗手，有五件事：一是一隻手拿著上面，一隻手拿著下面，不可以轉動或交換。二是應當靠近左邊，堅持拿著，眼睛直視前方。三是應當看著對方的手倒水，不可以多也不可以少，正好倒在對方手中。四是倒水時應當距離對方的手四寸，不可以高也不可以低，應當看著水的多少；如果水少了不夠一個人用，應當加水，不可以停留在對方的手上。五』
【English Translation】 English version: 'There are five things to do when arranging the bed and empty table: first, frequently dust the bed mat to remove dirt; second, frequently wipe the bed legs; third, frequently wipe the head of the bed; fourth, arrange the bed and empty table; fifth, sweep the back of the house every morning and evening, and discard the sewage and ash.'
'There are ten things to do when drawing water: first, one's hands must be clean before drawing water, one should wash one's hands first; second, one must not throw the water jar into the well with a loud sound; third, one should slowly lower the jar, and not vigorously stir it, hitting the well walls on the left and right, making a sound; fourth, one must not let the end of the rope fall into the well, making a sound; fifth, one must not place shoes on the well railing; sixth, one must not put the water jar directly into the pot; seventh, one must not put the water jar on the ground; eighth, one should wash the water drawing utensils to make them clean; ninth, when carrying water in, one should walk slowly; tenth, place it in a secluded place, so as not to obstruct others' passage.'
'There are five things to do when cleaning the bathing pot: first, one should clean the upper edge of the bathing pot; second, one should clean the inner edge of the bathing pot; third, one should wash the waist and abdomen; fourth, clean the bottom of the bathing pot; fifth, one should change the water three times.'
'There are five things to do when blowing the stove: first, one must not squat down to blow the fire; second, one must not burn raw firewood; third, one must not burn wet firewood upside down; fourth, one must not burn rotten firewood; fifth, one must not extinguish the fire with hot water.'
'There are five things to do when sweeping the floor: first, one should sweep in the proper direction; second, when sprinkling water, the ground should not be unevenly wet; third, one must not splash dirty water on the four walls; fourth, one must not step on wet ground and damage it; fifth, after sweeping, one should immediately pick up the grass and manure and discard them.'
'When the bhiksu (Buddhist monk) is eating, the sramanera (novice monk) sweeps the floor, there are five things to do: first, always walk backwards; second, one must not pick it up with one's hands; third, if there are more than six people, pile up the soil; fourth, sweep everything clean and do the best; fifth, one should personally sweep it away and discard it.'
'When holding a water jar to pour water for washing hands, there are five things to do: first, hold the top with one hand and the bottom with the other, do not rotate or exchange them. Second, one should be close to the left side, hold it firmly, and look straight ahead. Third, one should watch the other person's hand when pouring water, not too much and not too little, just pour it into the other person's hand. Fourth, when pouring water, it should be four inches away from the other person's hand, not too high and not too low, one should look at the amount of water; if there is not enough water for one person, one should add water, and not stop in the other person's hand. Fifth'
者以澡手還著袈裟如法。
「持當盤有五事：一者不得曳盤使有聲；二者當兩手堅持左面；三者當隨人手高下，不得左右顧視；四者澡盤中水滿當出棄之，不得澆人前地；五者已當過澡手還著袈裟如法。
「持手巾有五事：一者當左手持下頭、右手持上頭授人；二者去坐二尺，不得倚人膝；三者持手巾，不得隨障人口；四者人拭手未放巾不得引去，以下竟當持付主、若著故處；五者已當澡手還著袈裟如法。
「布履有五事：一者當先抖擻去中所有；二者當從上座起；三者當從澡盤后示主令自識；四者不得持左著右，皆當下意沙彌。五者已竟當還澡手著袈裟如法。
「沙彌澡缽有七事：一者缽中有餘飯，不得便取棄之；二者欲棄中飯當著凈地；三者當用澡豆若草葉；四者澡缽不得於凈地當人道中；五者澡缽當使下有枝；六者當更益凈水，不得遠棄污湔人；七者欲棄缽中水，當去地四寸，不得使有高下。
「拭缽有五事：一者當更澡手拭令燥；二者當持凈手巾著膝上；三者當拭里使燥；四者手已拭表，不復得拭里；五者缽已燥，即當持凈手巾並覆，著囊中安常處。
「行會飯時教沙彌持缽，有五事：一者不得置地；二者不得累使有聲；三者不得持楊枝著缽中；四者人來授案，不得持
【現代漢語翻譯】 現代漢語譯本：然後用洗過的手重新穿上袈裟，按照規矩行事。
『拿著澡盤有五件事要注意：第一，不得拖動澡盤使其發出聲音；第二，應當用雙手端正地拿著澡盤的左側；第三，應當隨著對方手的高度調整，不得左顧右盼；第四，澡盤中的水滿了應當倒掉，不得潑灑在別人面前的地上；第五，洗完手后應當重新穿上袈裟，按照規矩行事。』
『拿著手巾有五件事要注意：第一，應當用左手拿著手巾的下端，右手拿著上端遞給別人；第二，離開座位兩尺遠，不得靠著別人的膝蓋；第三，拿著手巾時，不得遮擋別人的嘴；第四，別人擦完手未放下手巾時，不得抽走，用完后應當交給主人，或者放回原處；第五，洗完手后應當重新穿上袈裟，按照規矩行事。』
『穿鞋有五件事要注意：第一，應當先抖動鞋子，去除裡面的東西；第二，應當從上座開始；第三，應當在澡盤後向主人示意，讓其自己辨認；第四，不得左腳穿右鞋，這些都應當告知沙彌。第五，結束后應當重新洗手，穿上袈裟，按照規矩行事。』
『沙彌洗缽有七件事要注意：第一，缽中還有剩餘的飯，不得立即拿去倒掉；第二，想要倒掉缽中的飯時，應當倒在乾淨的地方；第三，應當使用澡豆或者草葉；第四，洗缽不得在乾淨的地方或者人行道上；第五，洗缽時應當使缽下有支撐；第六，應當再加入乾淨的水，不得遠處傾倒污水濺到別人；第七，想要倒掉缽中的水時，應當距離地面四寸，不得使水有高低落差。』
『擦拭缽有五件事要注意：第一，應當重新洗手擦乾；第二，應當拿著乾淨的手巾放在膝蓋上；第三，應當擦拭缽的裡面使其乾燥；第四，手已經擦拭過缽的外面，不得再擦拭裡面；第五，缽已經乾燥后，就應當用乾淨的手巾蓋住，放在囊中安放在原來的地方。』
『齋僧時教沙彌拿缽，有五件事要注意：第一，不得放在地上；第二，不得碰撞使其發出聲音；第三，不得把楊枝放在缽中；第四，別人來遞送食物時，不得拿著』
【English Translation】 English version: Then, with hands washed, he should put on the kasaya (袈裟, monastic robe) again, according to the rules.
'Holding the bathing bowl requires attention to five things: First, one must not drag the bowl, making noise; second, one should hold the left side of the bowl firmly with both hands; third, one should adjust to the height of the person's hands, without looking around; fourth, when the water in the bathing bowl is full, it should be emptied, without splashing it on the ground in front of others; fifth, after washing the hands, one should put on the kasaya (袈裟, monastic robe) again, according to the rules.'
'Holding the hand towel requires attention to five things: First, one should hold the lower end of the towel with the left hand and the upper end with the right hand to hand it to others; second, one should be two feet away from the seat, without leaning on people's knees; third, when holding the hand towel, one should not obstruct people's mouths; fourth, one must not pull the towel away while the person is still wiping their hands, and after use, it should be given to the host or returned to its original place; fifth, after washing the hands, one should put on the kasaya (袈裟, monastic robe) again, according to the rules.'
'Wearing shoes requires attention to five things: First, one should shake the shoes to remove anything inside; second, one should start from the highest seat; third, one should indicate to the host behind the bathing bowl so they can recognize their own shoes; fourth, one must not put the left shoe on the right foot, and all of this should be taught to the Shramanera (沙彌, novice monk). Fifth, after finishing, one should wash the hands again, put on the kasaya (袈裟, monastic robe), according to the rules.'
'When a Shramanera (沙彌, novice monk) washes the alms bowl, there are seven things to pay attention to: First, if there is leftover rice in the bowl, one must not immediately discard it; second, when wanting to discard the rice in the bowl, one should discard it in a clean place; third, one should use soapberry or grass leaves; fourth, washing the bowl should not be done in a clean place or in the middle of a path; fifth, when washing the bowl, there should be a support underneath; sixth, one should add clean water again, and not discard dirty water far away, splashing people; seventh, when wanting to discard the water in the bowl, one should be four inches above the ground, without creating a height difference.'
'Wiping the alms bowl requires attention to five things: First, one should wash the hands again and wipe them dry; second, one should hold a clean towel on the lap; third, one should wipe the inside of the bowl to make it dry; fourth, if the hand has already wiped the outside of the bowl, one must not wipe the inside again; fifth, after the bowl is dry, one should cover it with a clean towel and place it in the bag in its usual place.'
'When attending a meal, teaching the Shramanera (沙彌, novice monk) to hold the alms bowl requires attention to five things: First, one must not place it on the ground; second, one must not bump it, making noise; third, one must not put the tooth-cleaning twig (楊枝, yangzhi) in the bowl; fourth, when someone comes to offer food, one must not hold'
缽榰著人案上；五者不得從人後授缽，當正從前，亦不行眾中，視師飯已當起取缽還坐。是為持缽法。
「為師遣行答謝人，有七事：一者當直往；二者當直還；三者當識師所語，亦當識人報語；四者不得妄有所過；五者若所索不得止留宿；六者不得調譺；七者出行當有法則。
「沙彌給比丘僧使未竟，不得妄入大沙門戶。有三事得入：一者若和上阿阇梨暫使往；二者若倩有所取；三者欲往問經應得入。
「欲入門戶有七事：一者當三彈指乃得入；二者不得當人道住坐、若障火光；三者不得妄語他事；四者當叉手如法說；五者若教坐不得交腳；六者不得調譺；七者不得障人先，欲出戶當向戶出，回面向戶卻行而出，不得背去。
「獨使沙彌遠出行，當教上頭，有三事：一者彼人問卿和上名何等，便報言字某甲。二者復問卿和上作沙門來幾歲，便報言若干歲。三者復問卿和上是何許人，便報言某郡縣人。設復問卿阿阇梨名何等人，便報言字某甲。復問卿阿阇梨年幾許，便報言年若干。復問卿阿阇梨是何許人，便報言是某國縣人。若復問賢者名何等字，便報言字某甲。復問卿作沙彌已來幾時，便報言若干歲若干月若干日若干時。是為知和上、阿阇梨亦自知時名字歲日月數。
「入浴室有五
【現代漢語翻譯】 現代漢語譯本： 『拿著缽時，不要放在人的桌子上；第五，不要從人的身後接過缽，應當從前面端正地接過，也不要在人群中行走，看到師父吃完飯後，應當起身取回缽，然後坐下。這是持缽的方法。』
『被師父派遣去答謝他人，有七件事要注意：第一，應當直接前往；第二，應當直接返回；第三，應當記住師父所說的話，也要記住對方回覆的話；第四，不得隨意增添或減少內容；第五，如果對方沒有要求，不得停留住宿；第六，不得戲笑喧譁；第七，出行應當有規矩。』
『沙彌（Śrāmaṇera，意為勤策男，佛教出家男子）給比丘僧（Bhikṣu，意為乞士，佛教出家男子）辦事未完成時，不得隨意進入大沙門（Śrāmaṇa，意為勤策，佛教出家修行者）的住所。有三種情況可以進入：第一，如果是和上（Upādhyāya，意為親教師）或阿阇梨（Ācārya，意為軌範師）暫時派遣前往；第二，如果是請託取東西；第三，想要去請教經義，才可以進入。』
『想要進入住所，有七件事要注意：第一，應當彈指三次才可以進入；第二，不得在人行道上坐臥，或者遮擋火光；第三，不得隨意談論其他事情；第四，應當合掌，如法地說話；第五，如果被允許坐下，不得交疊雙腿；第六，不得戲笑喧譁；第七，不得阻礙他人先行，想要出門時，應當面向門口出去，轉身面向門口，後退著走出去，不得背對著離開。』
『單獨派遣沙彌遠行，應當教導他一些話，有三件事：第一，如果對方問你和上的名字是什麼，就回答說字某甲。第二，如果又問你和上做沙門多少年了，就回答說若干年。第三，如果又問你和上是哪裡人，就回答說某郡縣人。如果又問你阿阇梨的名字是什麼，就回答說字某甲。又問你阿阇梨多少歲了，就回答說若干歲。又問你阿阇梨是哪裡人，就回答說是某國縣人。如果又問賢者的名字是什麼字，就回答說字某甲。又問你做沙彌以來多久了，就回答說若干年若干月若干日若干時。這是爲了瞭解和上、阿阇梨，也瞭解自己的時間和名字歲數日月。』
『進入浴室有五件事需要注意……』
【English Translation】 English version: 『When holding the bowl, do not place it on someone's table; fifth, do not receive the bowl from behind someone, but should receive it properly from the front, and do not walk among the crowd. After seeing the teacher has finished eating, one should rise, take the bowl back, and sit down. This is the method of holding the bowl.』
『When being sent by the teacher to thank someone, there are seven things to pay attention to: first, one should go directly; second, one should return directly; third, one should remember what the teacher said, and also remember the other person's reply; fourth, one should not arbitrarily add or subtract content; fifth, if the other person does not request it, one should not stay overnight; sixth, one should not joke or make noise; seventh, going out should have rules.』
『When a Śrāmaṇera (沙彌, meaning 'male novice') is serving a Bhikṣu (比丘僧, meaning 'Buddhist monk') and has not finished, he should not arbitrarily enter the residence of a great Śrāmaṇa (沙門, meaning 'ascetic'). There are three situations in which one may enter: first, if the Upādhyāya (和上, meaning 'preceptor') or Ācārya (阿阇梨, meaning 'teacher') temporarily sends him; second, if he is asked to fetch something; third, if he wants to ask about the meaning of the scriptures, then he may enter.』
『When wanting to enter a residence, there are seven things to pay attention to: first, one should snap one's fingers three times before entering; second, one should not sit or lie in the path of people, or block the firelight; third, one should not arbitrarily talk about other matters; fourth, one should put one's palms together and speak according to the Dharma; fifth, if one is told to sit, one should not cross one's legs; sixth, one should not joke or make noise; seventh, one should not obstruct others from going first. When wanting to leave, one should face the door and go out, turn around to face the door, and walk backwards out, and should not turn one's back to leave.』
『When sending a Śrāmaṇera on a long journey alone, one should teach him some things, there are three things: first, if the other person asks what your Upādhyāya's name is, then answer that his style name is so-and-so. Second, if they ask again how many years your Upādhyāya has been a Śrāmaṇa, then answer so many years. Third, if they ask again where your Upādhyāya is from, then answer from such-and-such county. If they ask again what your Ācārya's name is, then answer that his style name is so-and-so. If they ask again how old your Ācārya is, then answer so many years. If they ask again where your Ācārya is from, then answer from such-and-such country and county. If they ask again what the worthy one's name and style name are, then answer that his style name is so-and-so. If they ask again how long you have been a Śrāmaṇera, then answer so many years, so many months, so many days, so many hours. This is to know the Upādhyāya, the Ācārya, and also to know one's own time, name, age, years, months, and days.』
『When entering the bathroom, there are five things to pay attention to...』
事：一者低頭入；二者入當避上座處；三者上座讀經時不得狂語；四者不得以水互相澆；五者不得以水澆火滅。
「復有五事：一者不得調譺；二者不得破中瓫㼜；三者用水不得大費；四者不得潘中澡豆麻油；五者當疾出去不得止中浣衣。
「沙彌至舍後行，有十事：一者欲大小便即當行；二者行不得左右顧視；三者至當三彈指；四者不得迫促中人使出；五者已至上覆三彈指；六者不得大咽；七者不得低頭視陰；八者不得弄上灰土；九者不得持水澆壁；十者已還當澡手，未澡手不應持物。
「復有五事：一者不得正唾前壁；二者不得左右顧視望；三者不得持草畫壁地；四者不得持火㷮畫地及壁；五者不得久固圊廁上。當自下去，設當逢人不得為作禮，當避道去。」
說沙彌威儀式竟。
沙彌七十二威儀，總有十四事。
師與語：有二事：一者不得報語；二者不得自理。
沙彌為師作禮，有十事：一者師頭前有盤不應作禮；二者師坐禪不應作禮；三者師經行不應作禮；四者師食不應作禮；五者師說經不應作禮；六者與師相逢，左面不應作禮；七者師梳齒不應作禮；八者欲入戶作禮，應彈指三返，師不應應去；九者不得離師七步；十者師戶開應作禮。
早起入戶，有五
【現代漢語翻譯】 現代漢語譯本： 事：第一，要低頭進入（寺院等場所）；第二，進入時應當避開上座的位置；第三，上座讀經時不得喧譁吵鬧；第四，不得用水互相潑灑；第五，不得用水澆滅火。
又有五事：第一，不得調戲嬉鬧；第二，不得打破器皿（中瓫㼜）；第三，用水不得過度浪費；第四，不得在水中加入澡豆（一種清潔用品）或麻油；第五，應當快速離開，不得在洗衣的地方停留。
沙彌到達住所后，有十件事：第一，想要大小便時應當立即去；第二，行走時不得左顧右盼；第三，到達時應當彈指三次；第四，不得催促他人離開；第五，已經到達后再次彈指三次；第六，不得大聲吞嚥；第七，不得低頭看自己的陰部；第八，不得玩弄上面的灰塵；第九，不得拿水潑灑墻壁；第十，回來后應當洗手，未洗手不應拿取物品。
又有五事：第一，不得正對著前面的墻壁吐痰；第二，不得左右張望；第三，不得用草在墻壁或地上亂畫；第四，不得用火在地上或墻壁上亂塗亂畫；第五，不得長時間停留在廁所里。應當自己下去，如果遇到人，不得向其作禮，應當避開道路離開。
《沙彌威儀式》講解完畢。
沙彌七十二威儀，總共有十四件事。
師父與沙彌說話，有兩件事：第一，不得反駁師父的話；第二，不得擅自整理自己的東西。
沙彌向師父作禮，有十件事：第一，師父頭前有盤子時不應作禮；第二，師父坐禪時不應作禮；第三，師父經行（散步）時不應作禮；第四，師父吃飯時不應作禮；第五，師父說經時不應作禮；第六，與師父相遇，在師父左邊時不應作禮；第七，師父梳頭時不應作禮；第八，想要進入房間作禮時，應彈指三次，師父不迴應就離開；第九，不得離開師父七步遠；第十，師父打開門時應作禮。
早起進入房間，有五件事：
【English Translation】 English version: Matters: First, one should enter with head bowed; second, when entering, one should avoid the seat of the senior monk; third, one should not speak wildly when the senior monk is reading the scriptures; fourth, one should not splash water on each other; fifth, one should not extinguish fire with water.
Furthermore, there are five matters: First, one should not engage in frivolous teasing; second, one should not break the middle-sized earthenware pots (中瓫㼜); third, one should not waste water excessively; fourth, one should not mix cleansing powder (澡豆) or sesame oil into the water; fifth, one should leave quickly and not linger in the place for washing clothes.
After a Shramanera (沙彌, novice monk) arrives at his dwelling, there are ten matters: First, when one needs to urinate or defecate, one should go immediately; second, when walking, one should not look around to the left and right; third, upon arriving, one should snap one's fingers three times; fourth, one should not urge others to leave; fifth, after arriving, one should snap one's fingers three more times; sixth, one should not swallow loudly; seventh, one should not look down at one's genitals; eighth, one should not play with the dust above; ninth, one should not splash water on the walls; tenth, after returning, one should wash one's hands, and one should not handle objects before washing one's hands.
Furthermore, there are five matters: First, one should not spit directly at the wall in front; second, one should not look around to the left and right; third, one should not draw on the walls or ground with grass; fourth, one should not draw on the ground or walls with fire; fifth, one should not stay in the toilet for a long time. One should go down by oneself, and if one encounters someone, one should not bow to them, but should avoid the path and leave.
The explanation of the 'Rules of Conduct for Shramaneras' is complete.
The seventy-two rules of conduct for Shramaneras consist of fourteen matters in total.
When the teacher speaks to the Shramanera, there are two matters: First, one should not argue back to the teacher; second, one should not tidy up one's own things without permission.
When a Shramanera bows to the teacher, there are ten matters: First, one should not bow when there is a tray in front of the teacher; second, one should not bow when the teacher is meditating (坐禪); third, one should not bow when the teacher is walking (經行, walking meditation); fourth, one should not bow when the teacher is eating; fifth, one should not bow when the teacher is lecturing on the scriptures; sixth, one should not bow when meeting the teacher on the left side; seventh, one should not bow when the teacher is combing their hair; eighth, when wanting to enter a room to bow, one should snap one's fingers three times, and if the teacher does not respond, one should leave; ninth, one should not be more than seven steps away from the teacher; tenth, one should bow when the teacher opens the door.
When getting up early and entering the room, there are five matters:
事：一者整理衣被；二者出甌；三者掃地；四者問經；五者與物。
襞三衣，有五事：一者不得當前；二者當於左面；三者當識衣表裡；四者不得倒襞；五者當置常處。
隨師行，有五事：一者不得過歷人家；二者不得止住道與人共語；三者不得左右顧視；四者當低頭隨師后；五者到檀越家當住一面，師教應坐。
給師所須，有五事：一者當得楊枝；二者當得澡豆；三者不得宿水；四者當更汲；五者手巾用應浣凈。
沙彌洗有五事：一者不得向塔；二者不得向和上；三者不得向阿阇梨；四者當於屏處；五者當自取水，不得取他人成事水。
暮入戶，有五事：一者當掃除床；二者當理衣被；三者當內甌；四者當然燈；五者教臥應去；出者當背向牽戶閉。
沙彌從師受經，有五事：一者整衣服；二者當叉手作禮；三者不得前卻；四者兩足當齊；五者當小僂。
沙彌授師三衣，有五事：一者當洗手；二者當與安陀衛；三者當與憂多羅僧；四者當與僧伽梨；五者當與手巾。
沙彌洗缽，有五事：一者當得牛糞灰；二者當得澡豆；三者去地七寸；四者不得有聲，三易水，欲捐水不得灑地；五者當令燥。
沙彌掃地，有五事：一者不得背師；二者不得逆掃；三者當令凈；
【現代漢語翻譯】 現代漢語譯本 事：一、整理衣物；二、拿出缽（bō，佛教僧侶用以乞食的器皿）；三、掃地；四、請教經文；五、給予物品。
疊三衣，有五件事：一、不得在面前疊；二、應當在左面疊；三、應當知道衣服的表裡；四、不得倒著疊；五、應當放置在固定的地方。
跟隨師父行走，有五件事：一、不得經過別人家；二、不得停留在路上與人交談；三、不得左右張望；四、應當低頭跟隨在師父後面；五、到達施主家應當站在一邊，師父指示坐下才坐。
供給師父所需，有五件事：一、應當準備楊枝（yáng zhī，一種用來清潔牙齒的樹枝）；二、應當準備澡豆（zǎo dòu，古代的洗滌用品）；三、不得留過夜的水；四、應當重新汲水；五、手巾用后應當洗乾淨。
沙彌（shā mí，佛教中出家未成年的男子）洗漱有五件事：一、不得面向塔（tǎ，佛教建築，通常存放佛舍利）；二、不得面向和尚（hé shàng，佛教寺院的住持或僧人）；三、不得面向阿阇梨（ā shé lí，佛教中傳授戒律的老師）；四、應當在隱蔽的地方；五、應當自己取水，不得取他人用過的水。
晚上進入房間，有五件事：一、應當打掃床鋪；二、應當整理衣物；三、應當放入缽；四、應當點燈；五、師父就寢后應當離開；出門時應當背對著門，拉上關好。
沙彌跟隨師父學習經文，有五件事：一、整理衣服；二、應當合掌作禮；三、不得向前或後退；四、兩腳應當並齊；五、應當稍微彎腰。
沙彌遞給師父三衣，有五件事：一、應當洗手；二、應當遞給安陀衛（ān tuó wèi，佛教僧侶所穿的五條衣）；三、應當遞給郁多羅僧（yù duō luó sēng，佛教僧侶所穿的七條衣）；四、應當遞給僧伽梨（sēng qié lí，佛教僧侶所穿的九條衣）；五、應當遞給手巾。
沙彌洗缽，有五件事：一、應當準備牛糞灰；二、應當準備澡豆；三、距離地面七寸高；四、不得發出聲音，換三次水，想要倒水時不得灑在地上；五、應當使缽乾燥。
沙彌掃地，有五件事：一、不得背對師父；二、不得逆著方向掃；三、應當打掃乾淨；
【English Translation】 English version Matters: 1. Tidying up clothes and bedding; 2. Taking out the bowl (bō, a vessel used by Buddhist monks for begging); 3. Sweeping the floor; 4. Asking about scriptures; 5. Giving items.
Folding the three robes involves five matters: 1. It should not be folded in front; 2. It should be folded on the left side; 3. One should know the front and back of the robe; 4. It should not be folded upside down; 5. It should be placed in a fixed location.
When following the teacher, there are five matters: 1. One should not pass by other people's houses; 2. One should not stop on the road to talk with people; 3. One should not look around left and right; 4. One should lower one's head and follow behind the teacher; 5. Upon arriving at the benefactor's house, one should stand to one side, and sit only when instructed by the teacher.
Providing for the teacher's needs involves five matters: 1. One should obtain a toothbrush twig (yáng zhī, a twig used for cleaning teeth); 2. One should obtain soap beans (zǎo dòu, ancient washing products); 3. Water should not be left overnight; 4. One should draw fresh water; 5. The hand towel should be washed clean after use.
A Śrāmaṇera (shā mí, a novice monk in Buddhism) has five matters when washing: 1. One should not face the Stupa (tǎ, a Buddhist structure, usually containing relics); 2. One should not face the Abbot (hé shàng, the head of a Buddhist monastery or a monk); 3. One should not face the Acarya (ā shé lí, a teacher who transmits precepts in Buddhism); 4. One should be in a secluded place; 5. One should fetch water oneself, and not use water that others have already used.
Entering the room in the evening involves five matters: 1. One should sweep the bed; 2. One should tidy up clothes and bedding; 3. One should put away the bowl; 4. One should light the lamp; 5. One should leave after the teacher has gone to bed; When leaving, one should face away from the door and pull it closed.
When a Śrāmaṇera learns scriptures from the teacher, there are five matters: 1. Tidy up clothes; 2. One should put palms together and salute; 3. One should not move forward or backward; 4. Both feet should be aligned; 5. One should slightly bend the back.
When a Śrāmaṇera hands the three robes to the teacher, there are five matters: 1. One should wash one's hands; 2. One should hand over the Antarvāsa (ān tuó wèi, the five-strip robe worn by Buddhist monks); 3. One should hand over the Uttarāsaṅga (yù duō luó sēng, the seven-strip robe worn by Buddhist monks); 4. One should hand over the Saṃghāti (sēng qié lí, the nine-strip robe worn by Buddhist monks); 5. One should hand over the hand towel.
When a Śrāmaṇera washes the bowl, there are five matters: 1. One should obtain cow dung ash; 2. One should obtain soap beans; 3. Keep it seven inches above the ground; 4. One should not make noise, change the water three times, and when wanting to discard the water, one should not spill it on the ground; 5. One should make sure the bowl is dry.
When a Śrāmaṇera sweeps the floor, there are five matters: 1. One should not turn one's back to the teacher; 2. One should not sweep in the opposite direction; 3. One should sweep cleanly;
四者不得有跡；五者當即時棄卻。
沙彌隨師至檀越家，有五事：一者當持缽；二者當持手巾；三者當搏戶；四者到檀越家索凈水洗缽；五者師坐，捉手巾缽授與師，乃應還自坐。
沙彌入浴室，有五事：一者不得先師入；二者不得在坐前；三者師未獲水不得動；四者設欲揩背先當擬之；五者浴已當先取可著衣。
沙彌禮節威儀，又朝晡問訊禮敬，有十三事：一者當早起澡漱；二者當整頓衣服；三者問訊起居；四者師若在內欲進之法，當先脫頭上所著物及足所著物；五者不得躡跡；六者當住外立三彈指，呼前乃進入；七者當頭面著地稽首為禮；八者若命令坐，三讓乃坐；九者坐必端嚴；十者有問即對，應聲分明；十一者無雲即默；十二者事必宜退，稽首如初；十三者欲出戶時，當回身還向去。
沙彌又持師澡罐，有十五事：一者凈洗澡瓶；二者當有常處；三者當令凈水滿器；四者不得宿水；五者豫具楊枝；六者治楊枝當令如法；七者澡瓶去膝一尺；八者執澡瓶，當左手持上、右手捧下；九者瀉水調適當得其多少；十者不得令有聲；十一者手巾必有常處；十二者持巾，左執其手巾、右以授師；十三者棄不凈水當有常處；十四者無令澆濽凈地；十五者用巾已當復常處。
又灑掃拂拭床，有
【現代漢語翻譯】 現代漢語譯本 四者不得留下痕跡；五者應當立即丟棄。
沙彌跟隨師父到施主（檀越，dànyuè，施捨財物給僧侶的人）家，有五件事：一是應當拿著缽（bō，僧侶用具，一種碗）；二是應當拿著手巾；三是應當敲門；四是到了施主家要請求乾淨的水洗缽；五是師父坐下後，拿著手巾和缽交給師父，然後才應該回到自己的座位。
沙彌進入浴室，有五件事：一是不得比師父先進入；二是不得到師父前面坐；三是師父沒有得到水不得動；四是如果要擦背，先要詢問師父；五是洗完澡后，應當先拿可以穿的衣服。
沙彌的禮節威儀，以及早晚問候禮敬，有十三件事：一是應當早起洗漱；二是應當整理好衣服；三是問候起居；四是師父如果在裡面，想要進去，應當先脫掉頭上戴的和腳上穿的；五是不得踩著師父的腳印；六是應當站在外面，彈指三次，呼喚后才進入；七是應當頭面著地，行稽首禮（qíshǒu lǐ，古代最隆重的禮節）；八是如果師父命令坐下，要三次推讓才坐下；九是坐姿必須端正莊嚴；十是有問題就回答，聲音要清晰明白；十一是沒有問題就保持沉默；十二是事情完畢后一定要退下，行稽首禮如同開始時一樣；十三是想要出門的時候，應當轉身面向室內再離開。
沙彌又拿著師父的澡罐（zǎo guàn，洗澡用的罐子），有十五件事：一是乾淨地清洗澡瓶；二是要有固定的放置處；三是應當讓凈水裝滿容器；四是不得留宿水；五是預先準備好楊枝（yángzhī，一種清潔牙齒的樹枝）；六是修整楊枝應當如法；七是澡瓶距離膝蓋一尺；八是拿著澡瓶，應當左手托上面、右手捧下面；九是倒水時調節適當，掌握好水量；十是不得發出聲音；十一是手巾必須有固定的放置處；十二是拿著手巾，左手拿著手巾，右手遞給師父；十三是丟棄不乾淨的水應當有固定的地方；十四是不要讓水澆到乾淨的地上；十五是用完手巾后應當放回原處。
又要灑掃拂拭床，有
【English Translation】 English version The four should not leave any traces; the five should be discarded immediately.
When a Śrāmaṇera (沙彌, novice monk) accompanies his teacher to a donor's (檀越, Dānavati, a person who donates to monks) house, there are five things to observe: first, he should carry the bowl (缽, bō, a monk's utensil, a type of bowl); second, he should carry a hand towel; third, he should knock on the door; fourth, upon arriving at the donor's house, he should request clean water to wash the bowl; fifth, after the teacher sits down, he should hand the towel and bowl to the teacher, and then return to his own seat.
When a Śrāmaṇera enters the bathroom, there are five things to observe: first, he should not enter before the teacher; second, he should not sit in front of the teacher; third, he should not move until the teacher has obtained water; fourth, if he wishes to scrub the teacher's back, he should first ask; fifth, after bathing, he should first retrieve clothes that can be worn.
The Śrāmaṇera's etiquette and demeanor, as well as morning and evening greetings and respects, involve thirteen things: first, he should rise early and wash; second, he should tidy his clothes; third, he should inquire about the teacher's well-being; fourth, if the teacher is inside and he wishes to enter, he should first remove anything worn on his head and feet; fifth, he should not step in the teacher's footprints; sixth, he should stand outside, snap his fingers three times, and call out before entering; seventh, he should prostrate himself with his head and face touching the ground in a full bow (稽首禮, qíshǒu lǐ, the most respectful bow in ancient times); eighth, if the teacher orders him to sit, he should decline three times before sitting; ninth, his posture must be upright and dignified; tenth, he should answer questions clearly and distinctly; eleventh, he should remain silent if there are no questions; twelfth, after finishing the matter, he must retreat, bowing as at the beginning; thirteenth, when leaving the room, he should turn around to face the room before departing.
When a Śrāmaṇera carries the teacher's bathing pot (澡罐, zǎo guàn, a pot for bathing), there are fifteen things to observe: first, he should clean the bathing pot thoroughly; second, it should have a fixed place; third, it should be filled with clean water; fourth, the water should not be left overnight; fifth, he should prepare a willow twig (楊枝, yángzhī, a twig used for cleaning teeth); sixth, the preparation of the willow twig should be done according to the rules; seventh, the bathing pot should be one foot away from the knees; eighth, when holding the bathing pot, he should hold the top with his left hand and support the bottom with his right hand; ninth, when pouring water, he should adjust it appropriately and control the amount; tenth, he should not make any noise; eleventh, the towel must have a fixed place; twelfth, when holding the towel, he should hold the towel with his left hand and hand it to the teacher with his right hand; thirteenth, the disposal of unclean water should have a fixed place; fourteenth, he should not splash water on clean ground; fifteenth, after using the towel, he should return it to its original place.
Also, sweeping and dusting the bed, there are
八事：一者常向于尊；二者不得背；三者灑地當輕手裁水多少；四者用糞箕當以自向；五者棄糞當有常處；六者掃拭牀蓆；七者襞衣被𣏞；八者掃拭床不令有聲。
又持師食，有十四事：一者當具凈巾；二者所欲進食，皆當兩手捧下；三者當直進；四者跪以授師；五者不得道中與人言笑；六者進食不得有聲；七者凡所進飲食當適其寒溫；八者匙𣛰當令凈潔；九者若有所益必令調均；十者住必有常處；十一者宜端嚴；十二者食畢斂器務令徐徐；十三者隨次所舉；十四者掃灑澡器一如常法。
又取法衣及履，有十事：一者當左執其上、右執其下；二者當跪以授師；三者當襞袈裟，不得以口銜之；四者不得振令有聲；五者還復其常處；六者以巾覆上；七者取履當先抖擻之；八者不得使有大聲；九者著地當令端正；十者還當復其常處。
若取應器及澡瓶，有八事：一者先摩拭令凈；二者當兩手捧其下；三者跪取師缽；四者洗當用皂莢豆末；五者畢令于手中澡；六者有急事當行，宜著日中；七者若向火令其燥；八者畢令復其常處。
若取錫杖，有七事：一者當掃拭令凈；二者不得下拄地；三者不得以有所指擬；四者無使有聲；五者當兩手捧之；六者當跪以授師；七者畢還復常處。
又侍師沐浴剃
【現代漢語翻譯】 現代漢語譯本 八件事：第一，要經常尊敬師長；第二，不得違背師長；第三，灑水掃地時要輕手輕腳，控制水量；第四，使用糞箕時要面向自己；第五，倒垃圾要有固定的地方；第六，要清掃擦拭床鋪；第七，疊好衣服被褥；第八，清掃床鋪時不要發出聲音。
侍奉師長用餐，有十四件事：第一，要準備乾淨的餐巾；第二，要呈上食物時，都要雙手捧著；第三，要直接呈上；第四，跪著遞給師長；第五，不得在途中與人交談嬉笑；第六，呈上食物時不得發出聲音；第七，凡是呈上的飲食，都要溫度適宜；第八，湯匙等餐具要保持乾淨；第九，如果需要新增食物，一定要調配均勻；第十，站立要有固定的位置；第十一，儀容要端莊；第十二，用餐完畢收拾餐具時要緩慢輕柔；第十三，按照順序收起餐具；第十四，清掃洗漱用具要像平常一樣。
取法衣和鞋子，有十件事：第一，要左手拿著法衣的上部，右手拿著下部；第二，要跪著遞給師長；第三，要疊好袈裟（Jiasha），不得用口咬；第四，不得抖動發出聲音；第五，放回原來的地方；第六，用布蓋在上面；第七，拿鞋子時要先抖掉灰塵；第八，不得發出大的聲音；第九，放在地上要端正；第十，放回原來的地方。
如果取缽（bo）和澡瓶，有八件事：第一，先擦拭乾凈；第二，要雙手捧著底部；第三，跪著取師長的缽；第四，清洗時要用皂莢（Zaojia）豆末；第五，洗完后要在手中洗凈；第六，有急事要走時，要放在陽光下；第七，如果靠近火，要使其乾燥；第八，完畢後放回原來的地方。
如果取錫杖（Xizhang），有七件事：第一，要清掃乾淨；第二，不得用錫杖拄地；第三，不得用錫杖指指點點；第四，不要發出聲音；第五，要雙手捧著；第六，要跪著遞給師長；第七，完畢後放回原來的地方。
侍奉師長沐浴剃頭
【English Translation】 English version Eight matters: First, always respect the elders; second, do not disobey them; third, when sprinkling water and sweeping the floor, be gentle and control the amount of water; fourth, when using a dustpan, face yourself; fifth, there should be a fixed place to discard garbage; sixth, clean and wipe the bed; seventh, fold clothes and bedding neatly; eighth, do not make noise when cleaning the bed.
When serving the teacher's meal, there are fourteen matters: First, prepare a clean napkin; second, when presenting food, hold it with both hands; third, present it directly; fourth, kneel and hand it to the teacher; fifth, do not talk or laugh with others on the way; sixth, do not make noise when presenting food; seventh, all food presented should be at a suitable temperature; eighth, spoons and other utensils should be kept clean; ninth, if adding food, be sure to mix it evenly; tenth, stand in a fixed position; eleventh, be dignified; twelfth, when cleaning up utensils after the meal, be slow and gentle; thirteenth, put away the utensils in order; fourteenth, clean the washing utensils as usual.
When taking the Dharma robe and shoes, there are ten matters: First, hold the upper part of the Dharma robe with the left hand and the lower part with the right hand; second, kneel and hand it to the teacher; third, fold the Kasaya (Jiasha), do not hold it with your mouth; fourth, do not shake it to make noise; fifth, return it to its original place; sixth, cover it with a cloth; seventh, shake off the dust before taking the shoes; eighth, do not make loud noises; ninth, place them on the ground properly; tenth, return them to their original place.
If taking the alms bowl (bo) and water bottle, there are eight matters: First, wipe it clean; second, hold the bottom with both hands; third, kneel to take the teacher's alms bowl; fourth, use soapberry (Zaojia) bean powder for washing; fifth, wash it in your hands after washing; sixth, if you have urgent business to leave, place it in the sun; seventh, if near the fire, dry it; eighth, return it to its original place after finishing.
If taking the Khakkhara (Xizhang), there are seven matters: First, clean it; second, do not use it to lean on the ground; third, do not point with it; fourth, do not make noise; fifth, hold it with both hands; sixth, kneel and hand it to the teacher; seventh, return it to its original place after finishing.
Serving the teacher in bathing and shaving
頭朝當著法衣，有十二事：一者務當恭敬執所宜作；二者隨時寒溫；三者拂除浴室；四者具凈湯水；五者當先具皂莢澡豆及麻油；六者豫取凈手巾；七者寒具爐火；八者當端住于外無令人入；九者若去發必令有常處；十者若曝法衣當待乾燥；十一者急事行，當有所付，不得使忘去；十二者執事必宜復其常處。
又持香賦花，有七事：一者當凈拭香爐；二者當捨去宿花；三者當裁火多少；四者賦香花從上座始；五者賦香時手相離五寸；六者執香爐無以自薰；七者畢竟當著常處。
又然燈，有八事：一者去故炷；二者梳洗燈爐令凈；三者當調適盛油；四者求凈炷；五者不令欲盡數往益之；六者朝當早起視護；七者油未盡，當扶出余炷，聚著倚處別然令盡；八者畢竟徐還著本處。
若行採花及取楊枝，有九事：一者有主問其主；二者無主當咒愿山澤樹神；三者取花及楊枝不得拔其根株；四者于道路當直往還；五者不得慢惰語戲；六者設為人所犯，慎無與人交通；七者低頭內自克責，勿令有恨心；八者若欲賦花當於上座始；九者當去萎花。
凡所施行不得自用，有十八事：一者出入行來當先白師；二者若欲宿行當先白師；三者若作新法衣當先白師；四者若欲著新法衣當先白師從受；五者若欲浣法衣裳
【現代漢語翻譯】 現代漢語譯本： 關於照料法衣，有十二件事需要注意：第一，必須恭敬地執行應做之事；第二，隨時注意寒暖變化；第三，拂拭清理浴室；第四，準備乾淨的洗澡水；第五，應該事先準備好皂莢、澡豆以及麻油；第六，預先取出乾淨的手巾；第七，寒冷時準備好爐火；第八，應當端正地在外面守護，不讓人進入；第九，如果剃髮，必須要有固定的場所；第十，如果晾曬法衣，應當等待乾燥；第十一，緊急事務離開時，應當有所交代，不得忘記；第十二，處理完事務后，必須放回原處。
關於持香供花，有七件事需要注意：第一，應當擦拭乾凈香爐；第二，應當清理掉殘花；第三，應當裁量用火的多少；第四，供香花從上座開始；第五，供香時手與香爐相離五寸；第六，拿著香爐不要用香薰自己；第七，結束后應當放回原處。
關於點燈，有八件事需要注意：第一，去除舊燈芯；第二，梳洗乾淨燈爐；第三，應當適量地新增燈油；第四，尋找乾淨的燈芯；第五，不要等到油快盡了才去新增；第六，早上應當早起檢視維護；第七，油未盡時，應當取出剩餘的燈芯，集中放在一邊點完；第八，結束后慢慢地放回原處。
關於採花和取楊枝，有九件事需要注意：第一，有主人的要詢問主人；第二，沒有主人的應當唸咒祝願山澤樹神；第三，採花和取楊枝不得拔其根株；第四，在道路上應當直接往返；第五，不得懈怠嬉戲；第六，如果被人冒犯，切記不要與人爭執；第七，低頭自我反省，不要心懷怨恨；第八，如果想要供花，應當從上座開始；第九，應當去除枯萎的花。
凡是所做的事情不得擅自行動，有十八件事：第一，出入行走應當先稟告師父；第二，如果想要夜行應當先稟告師父；第三，如果製作新的法衣應當先稟告師父；第四，如果想要穿新的法衣應當先稟告師父請求允許；第五，如果想要洗法衣裳
【English Translation】 English version: Regarding attending to the Dharma robe, there are twelve matters: First, one must respectfully perform what should be done; second, be mindful of the changes in temperature; third, sweep and clean the bathroom; fourth, prepare clean bathing water; fifth, one should prepare soap beans, bath powder, and sesame oil in advance; sixth, take out a clean hand towel beforehand; seventh, prepare a brazier for warmth in cold weather; eighth, one should stand upright outside, preventing anyone from entering; ninth, if shaving hair, there must be a fixed place; tenth, if drying the Dharma robe, one should wait until it is dry; eleventh, when leaving for urgent matters, one should inform someone, not forgetting; twelfth, after handling matters, one must return everything to its original place.
Regarding holding incense and offering flowers, there are seven matters: First, one should wipe the incense burner clean; second, one should remove the old flowers; third, one should measure the amount of incense to burn; fourth, offering incense and flowers should begin with the senior seat; fifth, when offering incense, the hand should be five inches away from the incense burner; sixth, do not use the incense burner to fumigate oneself; seventh, after all, one should return it to its original place.
Regarding lighting lamps, there are eight matters: First, remove the old wick; second, clean the lamp thoroughly; third, one should add oil appropriately; fourth, seek a clean wick; fifth, do not wait until the oil is almost exhausted before adding more; sixth, one should get up early in the morning to check and maintain; seventh, when the oil is not exhausted, one should remove the remaining wick, gather it aside, and burn it completely; eighth, after all, slowly return it to its original place.
Regarding picking flowers and taking willow branches, there are nine matters: First, if there is an owner, ask the owner; second, if there is no owner, one should chant a blessing for the mountain, marsh, and tree spirits; third, when picking flowers and taking willow branches, one must not uproot them; fourth, one should go straight back and forth on the road; fifth, one must not be lazy or jest; sixth, if one is offended by someone, be careful not to argue with them; seventh, lower one's head and reflect internally, do not harbor resentment; eighth, if one wants to offer flowers, one should start from the senior seat; ninth, one should remove withered flowers.
In all actions, one must not act on one's own, there are eighteen matters: First, when going in and out, one should first inform the teacher; second, if one wants to travel at night, one should first inform the teacher; third, if making a new Dharma robe, one should first inform the teacher; fourth, if one wants to wear a new Dharma robe, one should first inform the teacher and ask for permission; fifth, if one wants to wash the Dharma robe
當先白師；六者若欲剃頭先當白師；七者若疾病服藥當先白師；八者若作眾僧事當先白師去；九者若欲私有具紙筆之輩當先白師；十者若諷起經唄當先白師；十一者若人以物惠施，先白師已受取；十二者己物惠施人，當先白師，師聽然後與；十三者人從己假借，一一當先白師，師聽然後有與；十四者己欲從人假借，皆當白師，師聽得去；十五者欲白之儀，先整衣服稽首為禮；十六者若其聽或不聽，皆當恭敬稽首作禮；十七者陳所欲知；十八者不得有恨意有所應辭報。
又從師行先後還，有十六事：一者當整衣服；二者識所言趣常報應答，隨持錫杖手巾之輩；三者尋師后；四者無躡其影；五者無錫杖戲其前；六者不得道中與人語；七者不得惡師有過；八者師若遣還有所取，當尋其來道；九者即當如其教行；十者慎無淹留；十一者師若使住為檀越說經，即當稽首承受節度；十二者暮當早還；十三者慎無留宿；十四者還到請禮問事，先整衣服；十五者當五體投地稽首作禮；十六者禮師自如常法。
若獨行送死問疾，有九事：一者當主人門，當相進退之儀，有異座當坐，設無異座不宜雜坐；二者當視其座席，無犯宜忌端坐；三者人若欲問經，當宜知時；四者慎無為非時之說；五者主人設食，雖非時法會之食，無令
【現代漢語翻譯】 現代漢語譯本： 當先稟告師父的事項有：六、如果想要剃頭，應當先稟告師父；七、如果生病需要服藥，應當先稟告師父；八、如果要做關於僧眾的事情，應當先稟告師父再去；九、如果想要私自擁有紙筆之類的東西，應當先稟告師父；十、如果想要諷誦經典，應當先稟告師父；十一、如果有人贈送物品，先稟告師父之後再接受；十二、如果自己要贈送物品給別人，應當先稟告師父，師父允許之後再給；十三、如果有人向自己借東西，每一件都應當先稟告師父，師父允許之後才能借出；十四、如果自己想要向別人借東西，都應當稟告師父，師父允許才能去借；十五、稟告的禮儀是，先整理好衣服，稽首行禮；十六、無論師父允許或不允許，都應當恭敬稽首作禮；十七、陳述想要知道的事情；十八、不得有怨恨之意，應當迴應師父的教誨。 跟隨師父出行，先後返回，有十六件事項：一、應當整理好衣服；二、瞭解師父所說的話的意趣，經常回應師父，隨身攜帶錫杖、手巾等物；三、跟在師父身後；四、不要踩到師父的影子；五、不要用錫杖在師父前面嬉戲；六、不要在路上與人交談；七、不要說師父的過錯；八、師父如果派遣返回取東西，應當沿著師父來的路返回；九、應當按照師父的教導去做；十、切勿拖延；十一、師父如果讓留下來為施主說法，應當稽首接受並遵守；十二、傍晚應當早點返回；十三、切勿留宿；十四、返回后請安問候，先整理好衣服；十五、應當五體投地稽首作禮；十六、向師父行禮如同平常的禮儀。 如果獨自前往送終、問候疾病，有九件事項：一、到達主人家門口，應當有進退的禮儀，有不同的座位應當坐下，如果沒有不同的座位，不應該隨便亂坐；二、應當注意座位的清潔，沒有冒犯禁忌，端正坐好；三、如果有人想要問經，應當知道時機；四、切勿在不適當的時候說法；五、主人如果準備食物，即使不是按時舉辦法會的食物，也不要...
【English Translation】 English version: The following matters should be reported to the teacher first: Six, if one wants to shave their head, they should first report to the teacher; Seven, if one is sick and needs to take medicine, they should first report to the teacher; Eight, if one wants to do something concerning the Sangha (community of monks), they should first report to the teacher before proceeding; Nine, if one wants to privately possess items such as paper and pens, they should first report to the teacher; Ten, if one wants to chant scriptures, they should first report to the teacher; Eleven, if someone offers gifts, one should report to the teacher before accepting them; Twelve, if one wants to give something to someone else, one should first report to the teacher, and give it only after the teacher permits; Thirteen, if someone wants to borrow something from oneself, one should report each instance to the teacher, and only lend it after the teacher permits; Fourteen, if one wants to borrow something from someone else, one should report it to the teacher, and only go after the teacher permits; Fifteen, the proper etiquette for reporting is to first tidy one's clothes and bow respectfully; Sixteen, whether the teacher permits or does not permit, one should respectfully bow; Seventeen, state what one wants to know; Eighteen, one should not harbor resentment and should respond to the teacher's instructions. When following the teacher on a journey, returning before or after, there are sixteen matters: One, one should tidy one's clothes; Two, understand the meaning of the teacher's words, respond frequently, and carry items such as the khakkhara (staff), and hand towel; Three, follow behind the teacher; Four, do not step on the teacher's shadow; Five, do not play with the khakkhara in front of the teacher; Six, do not talk to others on the road; Seven, do not speak ill of the teacher's faults; Eight, if the teacher sends one back to retrieve something, one should return along the same path the teacher came from; Nine, one should act according to the teacher's instructions; Ten, be careful not to delay; Eleven, if the teacher asks one to stay and explain the scriptures to the donors (dānas), one should respectfully accept and follow the instructions; Twelve, one should return early in the evening; Thirteen, be careful not to stay overnight; Fourteen, upon returning, greet and inquire, first tidy one's clothes; Fifteen, one should prostrate oneself with the five limbs touching the ground (pañcāṅga-pratiṣṭhā); Sixteen, greet the teacher as usual. If going alone to attend a death or inquire about an illness, there are nine matters: One, upon arriving at the host's door, one should observe the etiquette of advancing and retreating, if there is a separate seat, one should sit there, if there is no separate seat, one should not sit indiscriminately; Two, one should pay attention to the cleanliness of the seat, avoid violating taboos, and sit upright; Three, if someone wants to ask about the scriptures, one should know the appropriate time; Four, be careful not to speak at an inappropriate time; Five, if the host prepares food, even if it is not food prepared for a regularly scheduled Dharma assembly, do not...
失其儀軌；六者宜還及日；七者無犯夜行；八者若逼暮疾風雨，臨時制宜；九者還畢如舊。
若於道路與師相逢，有六事：一者當先整衣服；二者當脫革屣；三者禮師當稽首足下；四者身尋師后；五者師若自別去，當稽首承受節度；六者雖不與師相隨，所行禮節必令如常。
若眾僧食飯時，十六事：一者聞揵稚聲即當整衣服；二者當務脫革往住塔下；三者住必端嚴；四者若從師後到便位住，慎勿言笑有所及；五者若上人說經咒愿，皆當恭敬慎無失儀；六者欲食之初，當先瞻望上下；七者食無眾人前、食止無後眾；八者無訶食好惡；九者不得大餐小餐；十者慎無大咽；十一者不得大撓刮缽中；十二者不得𣛰叩案上；十三者不得求益；十四者不得以食私所與若摘與狗；十五者有來益食，不得言不用；十六者說已飽，當以手讓卻之。
又眾僧說經，有十三事，若法會說經、在溫室及清涼室、若浴室：一者當整理衣服；二者當平視直進；三者無得道中與人語笑；四者以次禮所尊；五者卻入偶坐席；六者上座說經，及位便坐；七者坐必端嚴；八者慎無亂語；九者無大欬唾；十者無唾凈地違禮律；十一者若次應說經，即當說；十二者為眾人所差上高座，當先審所舉措，慎莫失儀；十三者若坐中有失義，當遏惡揚
【現代漢語翻譯】 現代漢語譯本：
失去應有的儀軌；六、應該及時歸還借用的物品；七、不要違反規定在夜間出行；八、如果遇到傍晚時分突然颳起大風或下起暴雨，應根據當時的情況靈活應變；九、歸還物品后要恢復原狀。
如果在路上與師父相遇，有六件事要注意：一、應當首先整理好自己的衣服；二、應當脫掉皮鞋；三、向師父行禮時應當五體投地，頭面接觸師父的腳；四、緊隨師父身後；五、如果師父自己離開，應當五體投地接受師父的指示；六、即使沒有與師父同行，所行的禮節也必須像平常一樣。
如果眾僧一起吃飯時，有十六件事要注意：一、聽到犍稚（ghanta，寺院中敲擊的報時器）的聲音，就應當整理好衣服；二、務必脫掉皮鞋前往塔下；三、站立時必須端莊嚴肅；四、如果跟在師父後面到達座位，就坐后要謹慎，不要說話或嬉笑；五、如果上座說法或誦經祈福，都應當恭敬，謹慎不要失去禮儀；六、在開始吃飯時，應當先觀察周圍；七、吃飯時不要搶在別人前面，停止吃飯時不要落在別人後面；八、不要批評食物的好壞；九、不要大口吞嚥或小口細品；十、謹慎不要大聲吞嚥；十一、不要在缽中大聲攪拌或刮擦；十二、不要敲擊桌子；十三、不要要求增加食物；十四、不要把食物私自給別人，或者摘下來餵狗；十五、如果有人給你增加食物，不要說『不用』；十六、如果已經吃飽，應當用手推讓。
另外，眾僧一起聽講經時，有十三件事要注意，如果在法會講經、在溫室或清涼室、或浴室：一、應當整理好衣服；二、應當平視前方，逕直走入；三、不要在路上與人說話或嬉笑；四、依次向所尊敬的人行禮；五、退到座位上端正坐好；六、上座開始講經后，按照座位順序就坐；七、坐姿必須端正嚴肅；八、謹慎不要亂說話；九、不要大聲咳嗽或吐痰；十、不要在乾淨的地方吐痰，違背禮儀和戒律；十一、如果輪到自己講經，就應當講；十二、如果被大眾推舉到高座上講經，應當事先考慮好所要講的內容，謹慎不要失去禮儀；十三、如果座位中有人言語不當，應當制止錯誤，宣揚正確的道理。
【English Translation】 English version:
Losing the proper conduct; sixth, borrowed items should be returned promptly; seventh, do not violate the rules by traveling at night; eighth, if encountering a sudden strong wind or heavy rain in the evening, adapt accordingly to the situation; ninth, after returning the items, restore them to their original state.
If you encounter your teacher on the road, there are six things to pay attention to: first, you should first tidy up your clothes; second, you should take off your leather shoes; third, when bowing to the teacher, you should prostrate yourself with your head and face touching the teacher's feet; fourth, follow closely behind the teacher; fifth, if the teacher leaves on their own, you should prostrate yourself to receive the teacher's instructions; sixth, even if you are not traveling with the teacher, the etiquette you observe must be as usual.
If the Sangha (community of monks) are eating together, there are sixteen things to pay attention to: first, upon hearing the sound of the ghanta (temple bell), you should tidy up your clothes; second, be sure to take off your leather shoes and go to the pagoda; third, stand with dignity and solemnity; fourth, if you arrive at your seat after following the teacher, be cautious after sitting down, do not speak or laugh; fifth, if the senior monk is giving a Dharma talk or chanting blessings, you should be respectful and careful not to lose your manners; sixth, when starting to eat, you should first observe your surroundings; seventh, do not eat before others, and do not stop eating after others have finished; eighth, do not criticize the food as good or bad; ninth, do not swallow large mouthfuls or nibble small mouthfuls; tenth, be careful not to swallow loudly; eleventh, do not stir or scrape the bowl loudly; twelfth, do not tap on the table; thirteenth, do not ask for more food; fourteenth, do not give food privately to others, or pick it off and feed it to dogs; fifteenth, if someone offers you more food, do not say 'no, thank you'; sixteenth, if you are already full, you should decline with a gesture of your hand.
In addition, when the Sangha are listening to a lecture, there are thirteen things to pay attention to, whether it is a Dharma assembly, in a warm room or a cool room, or a bathroom: first, you should tidy up your clothes; second, you should look straight ahead and walk directly in; third, do not talk or laugh with others on the way; fourth, bow in turn to those you respect; fifth, retreat to your seat and sit properly; sixth, after the senior monk begins the lecture, sit down according to the order of your seat; seventh, your posture must be upright and solemn; eighth, be careful not to talk nonsense; ninth, do not cough or spit loudly; tenth, do not spit in a clean place, violating etiquette and precepts; eleventh, if it is your turn to give a lecture, you should do so; twelfth, if you are elected by the assembly to give a lecture from a high seat, you should consider in advance what you are going to say, and be careful not to lose your manners; thirteenth, if someone in the assembly speaks improperly, you should stop the error and promote the correct principles.
善，慎無茍且現之過。
又眾僧說經十三事，若番次、直日、朝晡行禮：一者聞揵稚聲豫具香火；二者賦香如舊；三者整所宜次；四者凈拂牀蓆；五者掃灑如法；六者若法會出所領，分明付授檀越諸宜用；七者事畢領受畢，令如初；八者門鑰相付，早關晚開一以為常；九者若有異賓，當師邊聽，所須當付；十者若有賓宿，皆當整衣服住其常位；十一者有即對，應聲分明；十二者住必端嚴無令失儀；十三者若欲暫出輒者，令人自代，無令處空重呼。
又直日所領知后十事，若為直日宜軌所修，其有眾事功夫：一者起塔；二者講堂設僧諸事；三者若作佛像，常早起憂識事；四者當選所宜，用錯斧鋸必使常處；五者若所畫朱彩膠墨豫具所得，無令臨時有乏；六者畢宜選錄復有常處；(經本元少七者)八者數所領受，分明付授無令差趺；九者居有所市求，皆問于摩摩帝；十者出用令余宣陳列令有本末。
又獨行分衛十六事：若行分衛，一者務與人俱；二者若無人俱，當知所可行處；三者應器常在左脅；四者帶應器之宜，出時當以外向；五者以食來還，當以內向；六者到人門戶宜審舉措；七者家無男子慎無入門；八者若欲坐，當先瞻視座席；九者設座有刀兵，不應坐；十者設有寶物，不應坐；十一者若設有婦
【現代漢語翻譯】 現代漢語譯本： 善哉，務必謹慎，不要草率地顯露出過失。
還有眾僧誦經的十三件事，關於輪值、值日、早晚行禮：一、聽到犍稚（ghanta，寺院中用於報時或集眾的打擊樂器）的聲音，預先準備好香和燈火；二、上香如常；三、整理好自己應在的位置；四、清潔拂拭床鋪坐席；五、掃灑要如法如儀；六、如果是法會，拿出自己所負責的物品，清楚地交付給檀越（dān yuè，施主）以便使用；七、事情完畢后，領回所有物品，使其恢復原狀；八、門鑰匙相互交接，早關晚開，始終如一；九、如果有特殊的客人，應當在師父旁邊聽候吩咐，所需之物應當交付；十、如果有客人留宿，都應當整理好衣服，住在他們通常的位置；十一、有人提問要立即回答，應聲要清晰明白；十二、居住時必須端莊嚴肅，不要失去儀態；十三、如果想要暫時離開，要找人代替自己，不要讓位置空著，以免需要時重複呼喚。
還有值日所要了解的后十件事，關於作為值日應該遵循的規範，以及各種事務工作：一、建造佛塔；二、講堂布置僧眾事務；三、如果製作佛像，經常早起關心瞭解相關事宜；四、應當選擇合適的工具，用錯斧頭鋸子必須放回原處；五、如果需要繪畫，硃砂顏料膠水墨水預先準備好，不要等到臨時缺少；六、完畢后應當選擇記錄，恢復原位；（經本原文缺少第七條）八、清點所領受的物品，清楚地交付，不要有差錯遺漏；九、居住的地方需要購買東西，都要詢問摩摩帝（長老）；十、拿出使用的東西，要詳細陳列，使其有始有終。
還有獨自乞食的十六件事：關於獨自乞食，一、務必與人同行；二、如果沒有人同行，應當知道可以前往的地方；三、應器（缽）經常放在左邊脅下；四、攜帶應器時，出去的時候應當使缽口朝外；五、拿著食物回來時，應當使缽口朝內；六、到達別人家門口時，應當謹慎舉止；七、如果家中沒有男子，切勿進入；八、如果想要坐下，應當先觀察座位；九、如果座位旁邊有刀劍兵器，不應該坐；十、如果座位旁邊有寶物，不應該坐；十一、如果座位旁邊有婦女
【English Translation】 English version: Excellent, be sure to be cautious and do not carelessly reveal faults.
Furthermore, there are thirteen matters concerning the Sangha reciting scriptures, regarding turns, duty days, and morning and evening rituals: 1. Upon hearing the sound of the ghanta (a percussion instrument used in monasteries to announce time or gather the assembly), prepare incense and lamps in advance; 2. Offer incense as usual; 3. Arrange oneself in the proper order; 4. Clean and dust the beds and seats; 5. Sweep and sprinkle water according to the Dharma; 6. If it is a Dharma assembly, take out what you are responsible for and clearly hand it over to the dānapati (donor) for their use; 7. After the event is over, take back all the items and restore them to their original state; 8. Hand over the door keys to each other, closing early and opening late, consistently; 9. If there are special guests, listen to the instructions of the teacher, and provide what is needed; 10. If there are guests staying overnight, everyone should tidy their clothes and stay in their usual place; 11. Answer immediately when asked, and respond clearly and distinctly; 12. When residing, one must be dignified and solemn, without losing decorum; 13. If you want to leave temporarily, find someone to replace you, do not leave the place empty, lest you be called repeatedly when needed.
Furthermore, there are ten matters that the duty officer should know, regarding the norms that should be followed when on duty, and various tasks: 1. Building pagodas; 2. Arranging the Sangha affairs in the lecture hall; 3. If making Buddha images, frequently get up early to be concerned about the related matters; 4. Select the appropriate tools, and if the wrong axe or saw is used, it must be returned to its original place; 5. If painting is needed, prepare vermilion pigments, glue, and ink in advance, so that there is no shortage at the time; 6. After completion, select and record, and restore to the original place; (The original scripture is missing the seventh item) 8. Count the items received, and hand them over clearly, without any errors or omissions; 9. If there is a need to buy something in the place of residence, ask the Mahamati (elder); 10. When taking out items for use, display them in detail, so that they have a beginning and an end.
Furthermore, there are sixteen matters concerning solitary alms-begging: Regarding solitary alms-begging, 1. Be sure to go with others; 2. If no one is going with you, you should know where you can go; 3. The alms bowl is always placed on the left side of the body; 4. When carrying the alms bowl, the mouth of the bowl should face outward when going out; 5. When returning with food, the mouth of the bowl should face inward; 6. When arriving at someone's door, be careful in your actions; 7. If there is no man in the house, do not enter; 8. If you want to sit down, you should first observe the seat; 9. If there are swords or weapons next to the seat, you should not sit; 10. If there are treasures next to the seat, you should not sit; 11. If there is a woman next to the seat
女衣被嚴具之輩不應坐，都無此者然有及坐；十二者主人設食；十三所食者便當咒愿；十四者不得問食好醜；十五者不先食說經；十六者雖欲說經，當知所應說時、不宜說時。
又市所求有九事：一者當低頭直往直還；二者若睹異物慎無察視；三者無諍貴賤；四者無坐女肆；五者若為人所犯，方便避之，勿從求直；六者賣買若於誠諦送直，無言來取，致及反覆；七者已許某甲物，雖復更賤，無舍彼取此，令主有恨；八者若見四輩人有賣買賤直，不令己任，如當言法不得爾；九者慎無保任致愆負。
又到比丘尼寺中有九事，若師使到比丘尼寺中，一者當與俱；二者繞塔作禮一如常法；三者若有異座訖無異座不得坐；四者疾病欲問經，當說所宜說；五者不得為非時之說；六者不得反人之非；七者若坐以珍異衣服巾履施惠，一不得受；八者若還不得說其好醜；九者餘人不得言但用供養某。
又講經誦法有八事：一者必令詳審，所見不同、或左右各有所習；二者慎無專知據言此是彼非；三者同學變諍，務令和解無令頗；四者眾事役勞，慎無自代顯己之功；五者大沙門說戒，慎無矚之；六者知己有過犯于眾人，即當言悔與共和解；七者師若問言：「某說卿有過。」即當如事道之；八者無得隱蔽以成愆負
【現代漢語翻譯】 現代漢語譯本： 關於女性的衣物和床上用品等物品，不應該坐在上面。如果沒有其他選擇，必須坐時也要小心。 十二、主人準備了食物。 十三、食用食物時，應當唸誦祝願。 十四、不得詢問食物的好壞。 十五、不得在未食用食物前就開始講經說法。 十六、即使想要講經說法，也應當知道何時適宜講說，何時不適宜講說。 在市場上購物時，有九件事需要注意： 一、應當低頭，逕直前往，逕直返回。 二、如果看到奇異的物品，切勿仔細觀看。 三、不要爭論價格的高低。 四、不要坐在妓女開設的店舖里。 五、如果被人冒犯，想辦法避開，不要尋求報復。 六、買賣時，如果已經誠實地支付了貨款，就不要再要求送貨上門，以免引起反覆。 七、已經答應賣給某人的東西，即使後來有更便宜的，也不要捨棄前者而選擇後者，以免讓前者心生怨恨。 八、如果看到其他出家人在買賣時壓低價格，不要自己也這樣做，應當說『按照佛法，不應該這樣做』。 九、切勿做擔保人，以免招致過失和債務。 前往比丘尼（bhikkhuni，女性出家人）寺廟時，有九件事需要注意： 如果師父派你前往比丘尼寺廟， 一、應當與師父一同前往。 二、繞塔禮拜，如同平常的規矩一樣。 三、如果有多餘的座位，可以坐下；如果沒有多餘的座位，就不要坐下。 四、如果生病了，想要請教佛經，應當說適合說的話。 五、不得進行不合時宜的說法。 六、不得揭露他人的過失。 七、如果有人贈送珍貴的衣服、毛巾或鞋子，一概不得接受。 八、返回后，不得談論比丘尼寺廟的好壞。 九、其他人不得說『只用這些東西供養某某』。 在講經說法時，有八件事需要注意： 一、必須詳細審慎，因為每個人的見解不同，或者左右兩邊的學法各有側重。 二、切勿自以為是，斷言『這個是對的，那個是錯的』。 三、同學之間發生爭執，務必努力調解，不要讓爭端擴大。 四、大眾事務繁重勞累，切勿主動代替他人，以顯示自己的功勞。 五、大沙門（mahasramana，偉大的出家人）說戒時，切勿注視。 六、如果知道自己對大眾有過錯，應當立即坦白懺悔，與大眾和解。 七、如果師父問『某某說你犯了過錯』，應當如實回答。 八、不得隱瞞過錯，以免造成更大的過失。
【English Translation】 English version: One should not sit on women's clothing, bedding, or similar items. If there is no other option and one must sit, one should do so carefully. 12. When the host provides food. 13. When eating, one should recite blessings. 14. One should not inquire about the quality of the food. 15. One should not begin teaching the Dharma before eating. 16. Even if one wishes to teach the Dharma, one should know when it is appropriate and when it is not. When shopping in the market, there are nine things to be mindful of: 1. One should lower one's head and go straight to the destination and return directly. 2. If one sees unusual items, one should not examine them closely. 3. Do not argue about the price. 4. Do not sit in shops run by prostitutes. 5. If someone offends you, find a way to avoid them and do not seek revenge. 6. In buying and selling, if you have honestly paid the price, do not ask for delivery, lest it lead to complications. 7. If you have promised something to someone, even if there is a cheaper option later, do not abandon the former for the latter, lest the former feel resentment. 8. If you see other monks or nuns lowering prices in buying and selling, do not do the same yourself; you should say, 'According to the Dharma, this should not be done.' 9. Be careful not to be a guarantor, lest you incur faults and debts. When visiting a bhikkhuni (female monastic) monastery, there are nine things to be mindful of: If the teacher sends you to a bhikkhuni monastery, 1. You should go with the teacher. 2. Circumambulate the stupa and pay respects as usual. 3. If there are extra seats, you may sit; if there are no extra seats, do not sit. 4. If you are sick and want to ask about the scriptures, you should say what is appropriate to say. 5. Do not give untimely teachings. 6. Do not expose the faults of others. 7. If someone offers valuable clothes, towels, or shoes, you must not accept them. 8. Upon returning, do not talk about the good or bad aspects of the bhikkhuni monastery. 9. Others should not say, 'Just use these things to make offerings to so-and-so.' When lecturing on the scriptures and reciting the Dharma, there are eight things to be mindful of: 1. You must be thorough and careful, because everyone's views are different, or those on the left and right may have different focuses in their practice. 2. Be careful not to be self-righteous, asserting 'This is right, that is wrong.' 3. If fellow students have disputes, strive to reconcile them and do not let the disputes escalate. 4. If there are heavy and tiring communal tasks, do not volunteer to replace others to show off your merit. 5. When the mahasramana (great renunciate) is reciting the precepts, do not stare. 6. If you know that you have committed a fault against the community, you should immediately confess and reconcile with the community. 7. If the teacher asks, 'So-and-so said you committed a fault,' you should answer truthfully. 8. Do not conceal faults, lest you create greater transgressions.
。有論語有十事，常晝夜三時誦經行道，一者整衣服；二者若經行必令有常處；三者當於中；四者講堂中；五者或於塔下；六者亦飯堂中；七者不得躡革屣；八者不得木履；九者不得持杖；十者慎無臥誦經。
又誦經行有十事，房室中常法，一者寢息各異不相涉入；二者受經句讀；三者論經義；四者問訊疾病；五者或為便往；六者不得說不急之事；七者不得示人之非；八者不得轉相評論；九者借取與必分明；十者無違期約以失道信。
沙彌十戒法並威儀一卷
五德者：一者發心離俗，懷佩道故；二者毀其形好，應法服故；三者永割親愛，無適莫故；四者委棄身命，遵崇道故；五者志求大乘，為度人故。十數者：一者一切眾生皆依飲食而存；二者名色；三者三受；四者四諦；五者五陰；六者六入；七者七覺分；八者八正道；九者九眾生居；十者十一切入。
【現代漢語翻譯】 現代漢語譯本： 關於誦讀佛經有十件事需要注意，無論白天黑夜都要在三個時段誦經修行：第一，整理好衣物；第二，如果經行（Cankrama，指一種行走禪修）必須要有固定的場所；第三，應當在中間的位置；第四，在講堂中；第五，或者在佛塔下；第六，也可以在飯堂中；第七，不得穿著皮鞋；第八，不得穿著木屐；第九，不得拄著枴杖；第十，切記不要躺著誦經。
還有誦經修行時在房室中應遵守的十件事：第一，睡覺休息時各自不同，互不干擾；第二，接受經文的句讀；第三，討論經文的意義；第四，問候疾病；第五，或者爲了方便前往；第六，不得說不緊急的事情；第七，不得揭示別人的過錯；第八，不得互相評論；第九，借取東西必須分清楚；第十，不要違背約定而失去道義上的信用。
《沙彌十戒法並威儀》一卷
五德是指：第一，發心離開世俗，因為懷有道心；第二，毀壞自己的美好形貌，爲了適應僧侶的服裝；第三，永遠割捨親情愛戀，沒有親疏之分；第四，捨棄身命，遵從崇高的佛道；第五，立志追求大乘佛法，爲了普度眾生。十數是指：第一，一切眾生都依靠飲食而生存；第二，名色（Nāmarūpa，佛教術語，指精神和物質）；第三，三受（三種感受，苦受、樂受、不苦不樂受）；第四，四諦（Catvāri-āryasatyāni，佛教基本教義，苦、集、滅、道）；第五，五陰（Pañca-skandha，佛教術語，色、受、想、行、識）；第六，六入（Ṣaḍāyatana，佛教術語，眼、耳、鼻、舌、身、意）；第七，七覺分（Sapta-bodhyaṅga，又稱七菩提分，佛教修行方法）；第八，八正道（Aṣṭāṅga-mārga，佛教修行方法，正見、正思惟、正語、正業、正命、正精進、正念、正定）；第九，九眾生居（佛教術語，指眾生居住的九種境界）；第十，十一切入（佛教術語，指十種禪定境界）。
【English Translation】 English version: There are ten things to consider when reciting scriptures, one should recite scriptures and practice the Dharma during three periods, day and night: First, tidy up your clothes; Second, if practicing Cankrama (walking meditation), there must be a fixed place; Third, one should be in the middle position; Fourth, in the lecture hall; Fifth, or under the pagoda; Sixth, also in the dining hall; Seventh, one must not wear leather shoes; Eighth, one must not wear wooden clogs; Ninth, one must not carry a staff; Tenth, be careful not to recite scriptures while lying down.
There are also ten things to observe in the room when reciting scriptures and practicing: First, sleeping and resting should be separate and not interfere with each other; Second, receive the phrases and pauses of the scriptures; Third, discuss the meaning of the scriptures; Fourth, inquire about illnesses; Fifth, or go for convenience; Sixth, do not talk about non-urgent matters; Seventh, do not point out the faults of others; Eighth, do not comment on each other; Ninth, borrowing and lending must be clear; Tenth, do not violate the agreement and lose moral credibility.
《Śrāmaṇera (novice monk) Ten Precepts and Dignified Conduct》, one volume
The five virtues are: First, aspiring to leave the secular world, because of cherishing the path; Second, destroying one's beautiful appearance, to conform to monastic robes; Third, forever severing affection and love, without discrimination; Fourth, abandoning life, following and honoring the noble Dharma; Fifth, aspiring to seek the Mahāyāna (Great Vehicle), in order to liberate all beings. The ten numbers are: First, all sentient beings depend on food for survival; Second, Nāmarūpa (name and form, mind and matter); Third, three feelings (three kinds of feelings, painful, pleasant, neither painful nor pleasant); Fourth, Four Noble Truths (Catvāri-āryasatyāni, the basic teachings of Buddhism, suffering, origin, cessation, path); Fifth, five Skandhas (Pañca-skandha, form, feeling, perception, mental formations, consciousness); Sixth, six Āyatanas (Ṣaḍāyatana, eye, ear, nose, tongue, body, mind); Seventh, seven Bodhyaṅgas (Sapta-bodhyaṅga, also known as seven factors of enlightenment, Buddhist practice methods); Eighth, eightfold Noble Path (Aṣṭāṅga-mārga, Buddhist practice methods, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration); Ninth, nine abodes of beings (Buddhist term, referring to the nine realms where beings reside); Tenth, ten Kasinas (Buddhist term, referring to ten meditation realms).