T24n1472_沙彌威儀
大正藏第 24 冊 No. 1472 沙彌威儀
No. 1472
沙彌威儀
宋罽賓三藏求那跋摩譯
已受沙彌十戒，為賢者道人。次教之當用，漸積從小起。當知威儀施行；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、若至迦夷羅越家時、若至婆羅門家時，若連坐飯時、若別坐飯時；若俱入城乞食時、若俱還至故處時；若日晚過止水邊飯時、若共于樹下飯時；若自先去往相待時；若合缽食時、轉貿缽時；若其對飯時、若前後飯時；若飯已澡漱時、若澡缽去時。若當具知給眾僧作直日時，有當知有幾事。年滿二十欲受戒時，習悉當知之。設為賢者，比丘所問不具對者，不應與具足戒。何以故？作沙彌乃不知沙彌所施行。沙門事大難作、甚微妙。賢者沙彌！卿且去熟學，當悉聞知，乃應授具足。所以卿不知沙彌事悉者，俱來諦知，身善故；不知，不伏意耳。而返欲返受具足戒，今授卿具足戒，人謂佛法易行、沙門易作，不知佛道致深、罪福執行法律互動。以是日中數相之，是故當先問。設其主具對
【現代漢語翻譯】 現代漢語譯本 No. 1472 沙彌威儀 宋 罽賓（Kashmir）三藏 求那跋摩（Guṇabhadra）譯 已經受了沙彌十戒，成爲了賢善的修行人。接下來教導他應當如何行持，逐漸從小事開始積累。應當知道威儀的施行；應當知道和上（Upadhyaya，親教師）的年齡，三師（授戒時的三位主要僧人）的名字；應當教導他知曉初次受戒時的年份、月份和日期；應當知道侍奉和上有哪些事情，也應當知道跟隨阿阇梨（Acharya，導師）有哪些事情，也應當知道供養楊枝（牙籤）和澡水有哪些事情，也應當知道授予袈裟和攝持缽有哪些事情，也應當知道拄著錫杖和拿著鞋子有哪些事情。與和上、阿阇梨一同應邀赴請時，如果是到國王家時、如果是到迦夷羅越（Kapilavastu）家時、如果是到婆羅門家時，如果是連在一起坐著吃飯時、如果是分開坐著吃飯時；如果是一同進入城中乞食時、如果是一同返回原來住處時；如果是傍晚在水邊吃飯時、如果是共同在樹下吃飯時；如果是自己先去前往等待時；如果是合用一個缽吃飯時、如果是交換缽吃飯時；如果是面對面吃飯時、如果是前後吃飯時；如果是飯後洗漱時、如果是洗缽后離開時。如果應當完全知曉為眾僧做值日時，應當知道有哪些事情。年齡滿二十歲想要受具足戒時，詳細地應當知曉這些。如果作為賢善的沙彌，被比丘詢問卻不能完整回答，不應當給他授具足戒。為什麼呢？做了沙彌卻不知道沙彌應當做的事情。沙門的事情非常難做、非常微妙。賢善的沙彌！你且去好好學習，應當全部聞知，才能授予具足戒。之所以你不知道沙彌的事情，是因為沒有仔細瞭解，身行雖然來了，但心意並沒有信服。反而想要接受具足戒，現在授予你具足戒，人們會認為佛法容易修行、沙門容易做，卻不知道佛道深奧、罪福的執行和法律的互動。因此在日中之前多次詢問，所以應當先詢問。如果他能夠完整地回答。
【English Translation】 English version No. 1472 Śrāmaṇera (novice monk) Vinaya Translated by Tripiṭaka Guṇabhadra from Kashmir of the Song Dynasty Having received the ten precepts of a Śrāmaṇera (novice monk), one becomes a virtuous practitioner. Next, teach him what he should practice, gradually accumulating from small things. He should know the implementation of conduct; he should know the age of his Upadhyaya (preceptor), and the names of the three teachers (during ordination); he should be taught to know the year, month, and day when he first received the precepts; he should know what matters concern serving the Upadhyaya, and also what matters concern following the Acharya (teacher), and also what matters concern providing toothpicks and washing water, and also what matters concern receiving the Kashaya (robe) and holding the bowl, and also what matters concern holding the Khakkhara (staff) and carrying shoes. When invited together with the Upadhyaya and Acharya, if it is to the house of a king, if it is to the house of a Kapilavastu (name of a city) person, if it is to the house of a Brahmin, if it is sitting together to eat, if it is sitting separately to eat; if it is going into the city together to beg for food, if it is returning together to the original place; if it is eating by the water's edge in the evening, if it is eating together under a tree; if it is going ahead to wait; if it is eating from a shared bowl, if it is exchanging bowls; if it is eating face to face, if it is eating one after the other; if it is washing after eating, if it is leaving after washing the bowl. If one should fully know when serving as the day's duty for the Sangha (community), one should know how many matters there are. When one reaches the age of twenty and wishes to receive full ordination, one should know these in detail. If, as a virtuous Śrāmaṇera, one is asked by a Bhikṣu (monk) and cannot answer completely, one should not be given full ordination. Why? Having become a Śrāmaṇera, one does not know what a Śrāmaṇera should do. The affairs of a Śramaṇa (ascetic) are very difficult to do, very subtle. Virtuous Śrāmaṇera! You should go and study diligently, you should hear and know everything, then you should be given full ordination. The reason why you do not know all the affairs of a Śrāmaṇera is because you have not understood carefully; your body has come, but your mind has not submitted. Instead, you want to receive full ordination. If I now give you full ordination, people will think that the Buddha's Dharma is easy to practice, and being a Śramaṇa is easy to do, but they do not know that the Buddha's path is profound, and the operation of merit and demerit and the interaction of laws. Therefore, ask many times before noon, so you should ask first. If he can answer completely.
能如法者，三師易得。
師教沙彌有五事：一者當敬大沙門；二者不得喚大沙門字；三者大沙門說戒經不得盜聽；四者不得求大比丘長短；五者大比丘誤時不得轉行說。是為威儀法。
當教行五事：一者不得於屏處罵大比丘。二者不得輕易大比丘，於前戲笑、效其語言形相行步。三者見大比丘過，則當起住若讀經；若飯時者、作眾事，不應起。四者行與大比丘相逢，當止住下道避之。五者若調戲，若見大比丘，即當止謝言不及。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；五者掃地更益澡水；六者當辟掃拭牀蓆；七者師出未還不得中舍戶去，師還逆取袈裟內襞之；八者若有過，和上阿阇梨教誡之，不得還逆語；九者當低頭受師語去，當思惟念行之；十者出戶當還牽戶閉之。是為事和上法。
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；四者若使出不凈器，不唾不得怒惡恚；五者暮宿當按摩之。是為事阿阇梨法也。
沙彌事師當早起具楊枝澡水有六事：一者斷折楊枝當隨度；二者當破頭；三者當澡使凈；四者當易故宿水；五者當凈澡罐；六者當滿中水持入，不得使
【現代漢語翻譯】 現代漢語譯本： 能夠如法修行的人，找到三位良師益友並不難。
師父教導沙彌（Śrāmaṇera，佛教出家男子）有五件事：第一，應當尊敬大沙門（Śrāmaṇa，佛教出家修行者）；第二，不得直呼大沙門的名字；第三，大沙門誦戒時不得偷聽；第四，不得議論大比丘（Bhikṣu，受過具足戒的佛教出家男子）的缺點；第五，大比丘犯錯時不得四處宣揚。 這是沙彌應有的威儀。
應當教導沙彌的五種行為：第一，不得在私下場合辱罵大比丘。第二，不得輕視大比丘，不得當面戲弄、模仿他們的言語、形態和走路姿勢。第三，見到大比丘有過失，應當起身讓座，如果正在讀經或吃飯，或者正在做其他事情，則不必起身。第四，在路上與大比丘相遇，應當停下來，靠邊讓路。第五，如果正在開玩笑，或者見到大比丘，應當立即停止並道歉，不再提及剛才的事情。 這是沙彌在行為上應該做到的。
沙彌侍奉和上（Upadhyaya，戒師）有十件事：第一，應當早起；第二，進入房間前應當先彈指三次；第三，準備好楊枝（齒木）和洗漱用水；第四，遞上袈裟（Kāṣāya，佛教僧侶所穿的法衣）后遞上鞋子；第五，掃地后更換洗漱用水；第六，應當打掃擦拭床鋪；第七，師父外出未歸時不得擅自離開，師父回來時應當迎上去接過袈裟併疊好；第八，如果犯了錯誤，和上或阿阇梨（Ācārya，導師）教誡時，不得頂撞；第九，應當低頭聽從師父的教誨，然後思考並付諸行動；第十，出門后應當隨手關門。 這是侍奉和上的規矩。
沙彌侍奉阿阇梨有五件事：第一，看待阿阇梨應當像看待自己一樣恭敬；第二，不得戲弄阿阇梨；第三，即使阿阇梨呵斥責罵你，也不得還嘴；第四，如果阿阇梨讓你清理不乾淨的器物，不得心生厭惡和憤怒；第五，晚上睡覺前應當侍奉阿阇梨。 這是侍奉阿阇梨的規矩。
沙彌侍奉師父，應當早起準備楊枝和洗漱用水，有六件事：第一，折斷楊枝的長度應當適宜；第二，應當咬開楊枝的一頭；第三，應當清洗乾淨；第四，應當更換舊的洗漱用水；第五，應當清洗乾淨洗漱用的水罐；第六，應當裝滿水，然後拿進去，不得...
【English Translation】 English version: He who can practice according to the Dharma, it is easy to find three good teachers.
The teacher instructs the Śrāmaṇera (novice monk) in five matters: first, he should respect the great Śrāmaṇa (ascetic); second, he must not call the great Śrāmaṇa by name; third, he must not eavesdrop when the great Śrāmaṇa recites the precepts; fourth, he must not seek the faults of the Bhikṣu (fully ordained monk); fifth, he must not spread rumors when the Bhikṣu makes a mistake. This is the proper demeanor.
He should be taught five practices: first, he must not scold the great Bhikṣu in private. Second, he must not belittle the great Bhikṣu, and must not mock, imitate their speech, appearance, or gait in front of them. Third, if he sees the great Bhikṣu make a mistake, he should stand up and give way, unless he is reading scriptures, eating, or doing other things, in which case he need not stand up. Fourth, if he meets the great Bhikṣu on the road, he should stop and give way to the side. Fifth, if he is joking, or sees the great Bhikṣu, he should immediately stop and apologize, and not mention what he was just doing. This is what he should do in practice.
The Śrāmaṇera serves the Upadhyaya (preceptor) in ten matters: first, he should get up early; second, he should snap his fingers three times before entering the room; third, he should prepare the tooth wood (twig used for brushing teeth) and washing water; fourth, he should offer the Kāṣāya (robe) and then the shoes; fifth, he should sweep the floor and replenish the washing water; sixth, he should sweep and wipe the bed; seventh, he must not leave without permission when the teacher is out and has not returned, 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 Upadhyaya or Ācārya (teacher) admonishes him, he must not argue back; ninth, he should bow his head and listen to the teacher's words, then contemplate and act on them; tenth, he should close the door after leaving. This is the way to serve the Upadhyaya.
The Śrāmaṇera serves the Ācārya in five matters: first, he should regard the Ācārya as he regards himself; second, he must not joke with the Ācārya; third, even if the Ācārya scolds him, he must not talk back; fourth, if the Ācārya asks him to clean unclean vessels, he must not be disgusted or angry; fifth, he should serve the Ācārya before going to bed at night. This is the way to serve the Ācārya.
The Śrāmaṇera serves the teacher, he should get up early and prepare the tooth wood and washing water, there are six matters: first, the length of the broken tooth wood should be appropriate; second, he should fray the end of the tooth wood; third, he should wash it clean; fourth, he should replace the old washing water; fifth, he should clean the washing water pot; sixth, he should fill it with water and bring it in, he must not...
有聲。是為給楊枝澡水法。
授袈裟有四事：一者當徐徐一手捉下授之；二者當次視上下；三者當正住持師衣已；四者當上著肩上。是為袈裟法。
褻袈裟有四事：一者當視上下；二者不得使著地；三者當著常處；四者覆上。是為褻袈裟法。
持缽有四事：一者當洗令凈；二者拭令澡；三者帶令堅；四者不得有聲。是為持缽法。
持履有四事：一者先抖擻之；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。
持錫杖有四事：一者當取拭去生垢；二者當取不得著地使有聲；三者師出戶乃當授；四者師出還當逆取，若俱行、若入眾、若禮佛，當取持。是為持錫杖法。
俱應請連坐飯時有四事：一者若坐，當離師六尺；二者視師大嚫竟乃授缽；三者不得先師食；四者食已當起取缽自近。是為連坐飯時法。
別坐飯時法有四事：一者當立住師邊；二者教飯乃當坐去；三者頭面著地作禮；四者去飯不得倨坐上戲。飯已竟，當至師邊住，師教還坐乃應坐。是為別坐飯時法。
入城乞食時有四事：一者當持師缽；二者當隨，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。是為行乞食法。俱還至故處飯時有四事：一者當先徐徐開
【現代漢語翻譯】 現代漢語譯本 有聲。這是關於楊枝凈水法的規定。
授予袈裟（Kāṣāya，佛教僧侶所穿的法衣）有四件事需要注意：第一，應當緩緩地用一隻手托著遞給對方；第二，應當依次檢查袈裟的上下；第三，應當扶正住持的法衣；第四，應當搭在對方的肩膀上。這些是關於授予袈裟的規定。
穿戴袈裟有四件事需要注意：第一，應當檢查袈裟的上下；第二，不得讓袈裟接觸地面；第三，應當放在固定的地方；第四，用其他衣物覆蓋在上面。這些是關於穿戴袈裟的規定。
持缽（Pātra，佛教僧侶用以乞食的食器）有四件事需要注意：第一，應當清洗乾淨；第二，擦拭乾凈；第三，繫緊缽帶；第四，不得發出聲響。這些是關於持缽的規定。
持履（鞋子）有四件事需要注意：第一，先抖掉鞋上的灰塵；第二，應當按順序擺放好；第三，應當洗手后再拿袈裟；第四，師父坐下後，應當按順序擺放好鞋子。這些是關於持履的規定。
持錫杖（Khakkhara，佛教僧侶所持的杖，上有錫環）有四件事需要注意：第一，應當擦拭掉錫杖上的污垢；第二，拿起錫杖時，不得讓其接觸地面發出聲響；第三，師父出門時才應當遞上錫杖；第四，師父回來時應當迎上去接過錫杖，如果一起行走、進入人群、或禮拜佛像，都應當拿著錫杖。這些是關於持錫杖的規定。
一起應邀連坐吃飯時有四件事需要注意：第一，如果坐下，應當離師父六尺遠；第二，看著師父接受了大供養后才遞上缽；第三，不得在師父之前食用；第四，吃完后應當起身拿回自己的缽靠近自己。這些是一起連坐吃飯時的規定。
單獨應邀坐著吃飯時有四件事需要注意：第一，應當站立在師父旁邊；第二，師父允許吃飯後才應當坐下；第三，頭面著地行禮；第四，去吃飯時不得傲慢地坐在上位嬉戲。飯後，應當到師父身邊站立，師父允許坐下後才應當坐下。這些是單獨應邀坐著吃飯時的規定。
進入城中乞食時有四件事需要注意：第一，應當拿著師父的缽；第二，應當跟隨在師父身後，不得用腳踩到師父的影子；第三，在城外應當將缽交給師父；第四，進入城中想要分開行走時應當稟告師父。這些是關於行乞食的規定。一起回到原來的地方吃飯時有四件事需要注意：第一，應當先慢慢地打開
【English Translation】 English version There is sound. This is the rule for the Yangzhi (willow branch) bathing water method.
There are four matters regarding the giving of the Kāṣāya (袈裟, monastic robe): First, it should be slowly handed over with one hand; second, one should examine the top and bottom in order; third, one should straighten the abbot's robe; fourth, it should be placed on the shoulder. These are the rules for the Kāṣāya.
There are four matters regarding the wearing of the Kāṣāya: First, one should examine the top and bottom; second, it should not be allowed to touch the ground; third, it should be placed in a fixed place; fourth, it should be covered. These are the rules for wearing the Kāṣāya.
There are four matters regarding holding the Pātra (缽, alms bowl): First, it should be washed clean; second, it should be wiped clean; third, the belt should be fastened securely; fourth, there should be no sound. These are the rules for holding the Pātra.
There are four matters regarding holding shoes: First, one should shake them out; second, one should arrange them in order; third, one should wash one's hands before holding the Kāṣāya; fourth, when the teacher sits down, one should arrange the shoes in order. These are the rules for holding shoes.
There are four matters regarding holding the Khakkhara (錫杖, mendicant's staff): First, one should wipe away any accumulated dirt; second, when picking it up, one should not let it touch the ground and make a sound; third, it should be handed over when the teacher leaves the door; fourth, one should meet and take it back when the teacher returns. Whether walking together, entering a crowd, or bowing to the Buddha, one should take and hold it. These are the rules for holding the Khakkhara.
There are four matters to be observed when invited to sit together for a meal: First, if sitting, one should be six feet away from the teacher; second, one should present the bowl after seeing the teacher receive the great offering; third, one should not eat before the teacher; fourth, after eating, one should rise, take one's own bowl, and move closer to oneself. These are the rules for eating together.
There are four matters regarding eating separately when invited: First, one should stand by the teacher; second, one should sit down only after being instructed to eat; third, one should prostrate with head and face to the ground; fourth, when going to eat, one should not sit arrogantly in a high position and play around. After the meal, one should stand by the teacher, and one should sit down only after being instructed to do so. These are the rules for eating separately when invited.
There are four matters to be observed when entering the city to beg for food: 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 hand the bowl to the teacher outside the city; fourth, one should inform the teacher when entering the city and wanting to go separately. These are the rules for begging for food. There are four matters to be observed when returning together to the original place for a meal: First, one should slowly open
戶出布坐具；二者澡師手已乃卻自澡；三者授師缽卻自叉手住；四者當預具澡豆手巾。是為還歸飯時法。
還水邊飯時有四事：一者當求凈處；二者當求草作座；三者當取水澡師手乃卻授缽；四者師教使飯當作禮卻坐。是為水邊飯時法。
止於樹下飯時有四事：一者持缽著樹枝取葉作座；二者取水還當澡師手，設不得水，求取凈草授師；三者還取師缽授師；四者當預具凈草，凈師缽已，卻熟拭缽乃去。是為樹下飯時法。
住于道中相待有三事：一者持缽著凈地作禮如事說；二者當視日早晚，可自還歸、若道上；三者當取師缽並持隨後去。是為道中相待法。
合缽食時有三事：一者若師缽中無酪酥漿，當自取所得缽授師；不受，且當卻住。二者徐取缽中半飯出著樹葉上。三者卻自取缽中半飯著師缽中卻住。是為合缽食時法。
轉貿缽時有三事：一者師缽中得善、自取不如者，便當授師；二者師欲貿缽，當讓不受；三者師堅呼貿缽，當取一再食，便當拭缽還授師。是為貿缽時法。
對飯時有三事：一者當授師缽乃卻自飯；二者數視師所欲得，即當起取與；三者食不得大疾亦不得后，已起，當復問欲得何等？師言持去，乃當持去。是為對飯時法。
前後飯時有三事：一者持師缽
【現代漢語翻譯】 現代漢語譯本 戶外出，鋪設坐具；第二，洗浴師洗完手后，自己再洗；第三，將缽交給師父后，自己叉手站立；第四，應該事先準備好澡豆和手巾。這是歸來吃飯時的規矩。
在水邊吃飯時有四件事：第一，應當尋找乾淨的地方；第二，應當尋找草來作為座位；第三，應當取水洗浴師父的手，然後才接過缽；第四，師父教導吃飯時，應當行禮然後坐下。這是在水邊吃飯時的規矩。
停留在樹下吃飯時有四件事：第一，拿著缽放在樹枝上，取樹葉作為座位；第二，取水后應當先洗浴師父的手，如果沒有水，就尋找乾淨的草交給師父；第三，將師父的缽還給師父；第四，應當事先準備好乾淨的草，擦乾淨師父的缽后，再仔細地擦拭自己的缽然後離開。這是在樹下吃飯時的規矩。
在道路中等待時有三件事：第一，拿著缽放在乾淨的地方，行禮並如實稟告；第二，應當觀察太陽的早晚，可以自己返回，或者在道路上等待；第三，應當拿著師父的缽並跟隨在後面。這是在道路中等待的規矩。
合缽吃飯時有三件事：第一，如果師父的缽中沒有乳酪、酥油或飲料，應當從自己得到的缽中取出食物交給師父；師父不接受，就先放在一邊。第二，慢慢地從自己的缽中取出半份飯放在樹葉上。第三，再從自己的缽中取出半份飯放在師父的缽中，然後站在一邊。這是合缽吃飯時的規矩。
交換缽時有三件事：第一，師父的缽中得到好的食物，自己得到不好的食物，就應當交給師父；第二，師父想要交換缽，應當謙讓不接受；第三，師父堅持要交換缽，應當吃一兩口，然後擦乾淨缽還給師父。這是交換缽時的規矩。
面對面吃飯時有三件事：第一，應當先將師父的缽遞上，然後自己再吃飯；第二，經常觀察師父想要得到什麼，就應當起身取來給他；第三，吃飯不能太快也不能太慢，吃完后，應當再次詢問師父想要什麼？師父說拿走，才可以拿走。這是面對面吃飯時的規矩。
前後吃飯時有三件事：第一，拿著師父的缽
【English Translation】 English version Setting out a seat when going outdoors; secondly, washing oneself after the bathing master has washed his hands; thirdly, handing the bowl to the teacher and then standing with hands clasped; fourthly, one should prepare bathing powder and a towel beforehand. These are the rules for returning to eat.
There are four things to do when eating by the water: first, one should seek a clean place; second, one should seek grass to make a seat; third, one should take water to wash the teacher's hands and then receive the bowl; fourth, when the teacher instructs to eat, one should bow and then sit down. These are the rules for eating by the water.
There are four things to do when stopping to eat under a tree: first, holding the bowl and placing it on a tree branch, taking leaves to make a seat; second, taking water to wash the teacher's hands, and if water is not available, seeking clean grass to give to the teacher; third, returning the teacher's bowl to the teacher; fourth, one should prepare clean grass beforehand, clean the teacher's bowl, and then carefully wipe one's own bowl before leaving. These are the rules for eating under a tree.
There are three things to do when waiting on the road: first, holding the bowl and placing it on a clean place, bowing and reporting truthfully; second, one should observe the time of day, whether it is early or late, and may return on one's own, or wait on the road; third, one should take the teacher's bowl and follow behind. These are the rules for waiting on the road.
There are three things to do when combining bowls to eat: first, if there is no cheese, ghee, or beverage in the teacher's bowl, one should take food from one's own bowl and give it to the teacher; if the teacher does not accept it, then set it aside. Second, slowly take half of the rice from one's own bowl and place it on a leaf. Third, then take half of the rice from one's own bowl and place it in the teacher's bowl, and then stand aside. These are the rules for combining bowls to eat.
There are three things to do when exchanging bowls: first, if the teacher's bowl contains good food and one's own contains inferior food, one should give it to the teacher; second, if the teacher wants to exchange bowls, one should decline politely; third, if the teacher insists on exchanging bowls, one should eat a bite or two, then wipe the bowl clean and return it to the teacher. These are the rules for exchanging bowls.
There are three things to do when eating face to face: first, one should offer the teacher's bowl and then eat oneself; second, frequently observe what the teacher desires and then get up and give it to him; third, one should not eat too quickly or too slowly, and after finishing, one should ask again what the teacher wants? If the teacher says to take it away, then one may take it away. These are the rules for eating face to face.
There are three things to do when eating before or after: first, holding the teacher's bowl
具已當卻至屏處住，聽師呼聲即當應之；二者當預取澡水著一邊；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。
飯已澡漱有三事：一者澡漱已當先取師缽澡令清凈已著樹葉上；二者卻自澡缽已亦著樹葉上，先取師缽以手摩令澡，內著囊中付師；三者還自取缽拭令燥，內著囊中帶之止住。是為澡缽時法。
澡缽去時有三事：一者言我今欲過某許賢者某甲；二者頭面著地作禮便去；三者獨還去；不得過余聚落中戲笑；直歸故處讀經。是為澡缽去時法。
沙彌入眾有五事：一者當明學；二者當習諸事；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；三者當問訊上座；四者當留上座處；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；三者若眾僧喚沙彌某甲即當起應；四者當隨眾僧教令；五者若摩摩諦喚有所作，當還白師。是為入眾法。
沙彌作直日有五事：一者當惜眾僧物；二者不得當道作事；三者事未竟已不得中起捨去；四者若和上阿阇梨喚，不得便往，應當報摩摩諦；五者當隨摩摩諦教令，不得違戾。是為作直日法。
擇菜有五事：一者當卻根；二者當
【現代漢語翻譯】 現代漢語譯本：
當侍者需要暫時離開去屏風後面時，要住在那裡，聽到師父呼喚自己的聲音，立即迴應；第二，要事先準備好洗澡水放在一邊；第三，師父用飯完畢，侍者要清洗師父的手，然後站在一邊，師父允許去吃飯，才能作禮後去吃飯。這些是飯前飯後的規矩。
用飯完畢后洗手漱口有三件事：第一，洗手漱口完畢后，應當先取來師父的缽，洗乾淨後放在樹葉上；第二，再洗自己的缽，也放在樹葉上，先拿師父的缽，用手擦拭乾凈，放入囊中交給師父；第三，再取回自己的缽，擦拭乾凈，放入囊中隨身攜帶。這些是清洗缽的規矩。
拿著缽離開時有三件事：第一，要說『我現在要經過某某賢者某甲那裡』；第二，頭面著地行禮然後離開；第三，獨自返回；不得在其他村落中嬉戲打鬧；直接回到原來的地方讀經。這些是拿著缽離開時的規矩。
沙彌進入僧團有五件事：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，應當接受大沙門（Dasha-samana，指具足戒的比丘）的物品；第五，想要受具足戒時，三師（Tisrah，指戒和尚，羯磨阿阇梨，教授阿阇梨）容易找到。
還有五件事：第一，應當禮敬佛；第二，應當禮敬比丘僧；第三，應當問候上座；第四，應當留在上座處；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，如果眾僧呼喚沙彌某甲，應當立即起身迴應；第四，應當服從眾僧的教導；第五，如果摩摩諦（Mamatte，沙彌的老師）呼喚有事要做，應當先稟告師父。這些是進入僧團的規矩。
沙彌做值日時有五件事：第一，應當愛惜眾僧的物品；第二，不得在道路上做事；第三，事情沒有做完，不得中途起身離開；第四，如果和尚（Upadhyaya，指受戒時的親教師）或阿阇梨（Acarya，指教授師）呼喚，不得立刻前往，應當先稟告摩摩諦（Mamatte，沙彌的老師）；第五，應當服從摩摩諦（Mamatte，沙彌的老師）的教導，不得違背。這些是做值日的規矩。
擇菜有五件事：第一，應當去掉根；第二，應當 English version:
When the attendant needs to temporarily leave to go behind the screen, they should stay there, and upon hearing the teacher's voice calling them, they should respond immediately; second, they should prepare bathing water in advance and place it aside; third, after the teacher has finished eating, the attendant should wash the teacher's hands and stand aside, and only after the teacher permits them to eat, should they bow and go to eat. These are the rules for before and after meals.
There are three things to do after eating when washing hands and rinsing the mouth: first, after washing hands and rinsing the mouth, one should first take the teacher's bowl, wash it clean, and place it on a leaf; second, then wash one's own bowl and also place it on a leaf, first taking the teacher's bowl, wiping it clean with one's hand, placing it in a bag, and giving it to the teacher; third, then take back one's own bowl, wipe it dry, place it in a bag, and carry it with oneself. These are the rules for washing the bowl.
There are three things to do when leaving with the bowl: first, one should say, 'I am now going past so-and-so, the worthy so-and-so (name)'; second, one should prostrate with one's head to the ground and then leave; third, one should return alone; one should not play and joke in other villages; one should return directly to one's original place to read the scriptures. These are the rules for leaving with the bowl.
There are five things for a Shramanera (Sramanera, novice monk) entering the Sangha (Sangha, monastic community): first, one should diligently study; second, one should learn various tasks; third, one should serve the community; fourth, one should receive the belongings of the senior Dasha-samana (Dasha-samana, fully ordained monk); fifth, when one wants to receive full ordination, the three teachers (Tisrah, preceptor, Karmacarya, and instructor) are easy to find.
There are also five things: first, one should pay homage to the Buddha; second, one should pay homage to the Bhikshu Sangha (Bhikshu Sangha, community of monks); third, one should greet the senior monks; fourth, one should stay in the senior monks' place; fifth, one should not爭搶seats.
There are also five things: first, one should not call out to each other, speak, or joke from afar while seated; second, one should not get up and leave frequently; third, if the Sangha (Sangha, monastic community) calls Shramanera (Sramanera, novice monk) so-and-so, one should immediately get up and respond; fourth, one should obey the teachings of the Sangha (Sangha, monastic community); fifth, if Mamatte (Mamatte, the Shramanera's teacher) calls for something to be done, one should first report to the teacher. These are the rules for entering the Sangha (Sangha, monastic community).
There are five things for a Shramanera (Sramanera, novice monk) doing duty for the day: first, one should cherish the belongings of the Sangha (Sangha, monastic community); second, one should not do things on the road; third, one should not get up and leave halfway through before the task is finished; fourth, if the Upadhyaya (Upadhyaya, preceptor) or Acarya (Acarya, instructor) calls, one should not go immediately, but should first report to Mamatte (Mamatte, the Shramanera's teacher); fifth, one should obey the teachings of Mamatte (Mamatte, the Shramanera's teacher) and not disobey. These are the rules for doing duty for the day.
There are five things for selecting vegetables: first, one should remove the roots; second, one should
【English Translation】 When the attendant needs to temporarily leave to go behind the screen, they should stay there, and upon hearing the teacher's voice calling them, they should respond immediately; second, they should prepare bathing water in advance and place it aside; third, after the teacher has finished eating, the attendant should wash the teacher's hands and stand aside, and only after the teacher permits them to eat, should they bow and go to eat. These are the rules for before and after meals. There are three things to do after eating when washing hands and rinsing the mouth: first, after washing hands and rinsing the mouth, one should first take the teacher's bowl, wash it clean, and place it on a leaf; second, then wash one's own bowl and also place it on a leaf, first taking the teacher's bowl, wiping it clean with one's hand, placing it in a bag, and giving it to the teacher; third, then take back one's own bowl, wipe it dry, place it in a bag, and carry it with oneself. These are the rules for washing the bowl. There are three things to do when leaving with the bowl: first, one should say, 'I am now going past so-and-so, the worthy so-and-so (name)'; second, one should prostrate with one's head to the ground and then leave; third, one should return alone; one should not play and joke in other villages; one should return directly to one's original place to read the scriptures. These are the rules for leaving with the bowl. There are five things for a Shramanera (Sramanera, novice monk) entering the Sangha (Sangha, monastic community): first, one should diligently study; second, one should learn various tasks; third, one should serve the community; fourth, one should receive the belongings of the senior Dasha-samana (Dasha-samana, fully ordained monk); fifth, when one wants to receive full ordination, the three teachers (Tisrah, preceptor, Karmacarya, and instructor) are easy to find. There are also five things: first, one should pay homage to the Buddha; second, one should pay homage to the Bhikshu Sangha (Bhikshu Sangha, community of monks); third, one should greet the senior monks; fourth, one should stay in the senior monks' place; fifth, one should not爭搶seats. There are also five things: first, one should not call out to each other, speak, or joke from afar while seated; second, one should not get up and leave frequently; third, if the Sangha (Sangha, monastic community) calls Shramanera (Sramanera, novice monk) so-and-so, one should immediately get up and respond; fourth, one should obey the teachings of the Sangha (Sangha, monastic community); fifth, if Mamatte (Mamatte, the Shramanera's teacher) calls for something to be done, one should first report to the teacher. These are the rules for entering the Sangha (Sangha, monastic community). There are five things for a Shramanera (Sramanera, novice monk) doing duty for the day: first, one should cherish the belongings of the Sangha (Sangha, monastic community); second, one should not do things on the road; third, one should not get up and leave halfway through before the task is finished; fourth, if the Upadhyaya (Upadhyaya, preceptor) or Acarya (Acarya, instructor) calls, one should not go immediately, but should first report to Mamatte (Mamatte, the Shramanera's teacher); fifth, one should obey the teachings of Mamatte (Mamatte, the Shramanera's teacher) and not disobey. These are the rules for doing duty for the day. There are five things for selecting vegetables: first, one should remove the roots; second, one should
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，當還掃除使凈。
復有五事：一者不得私取眾僧物；二者若有所欲取當報摩摩諦；三者盡力作眾僧事；四者當掃除食堂中，乃卻布空案；五者當朝暮掃除舍后益水。
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；五者不得持履伏井欄上；六者不得持罐水入著釜中；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：一者當先澡釜緣上；二者當洗釜里；三者當澡中腰腹；四者當澡里底；五者皆當三易水。
吹灶有五事：一者不得蹲吹火；二者不得燃生薪；三者不得倒吹濕薪；四者不得然腐薪；五者不得熱湯澆火滅。
掃地有五事：一者順行；二者灑地不得有厚薄；三者不得污濺四壁；四者不得蹈濕上壞地；五者掃已即當自擇草分棄之。
比丘僧飯食沙彌掃地有五事：一者卻行；二者不得掉臂手；三者過六人止作一聚；四者悉掃遍為善；五者即當自手除持出棄之。
持水澡罐瀉水有五事：一者一手持上、一手持下，不得轉易。二
【現代漢語翻譯】 現代漢語譯本 齊頭：切菜時要切齊。 三者不得使有青黃合：三種蔬菜不要混在一起，以免顏色互相影響。 四者洗菜當三易水，令凈已當三振去水：洗菜時要換三次水，確保洗乾淨，洗凈后要抖三次，去除多餘的水分。 五者作事畢竟，當還掃除使凈：事情做完后，要打掃乾淨。
復有五事：還有五件事要注意。 一者不得私取眾僧物：不得私自拿取僧眾的物品。 二者若有所欲取當報摩摩諦（Momo Di）：如果想要拿取什麼東西，應當告知摩摩諦（負責人）。 三者盡力作眾僧事：盡力做僧眾的事情。 四者當掃除食堂中，乃卻布空案：應當打掃食堂，然後擺放好空的桌案。 五者當朝暮掃除舍后益水：應當早晚打掃住所後面，並潑水保持清潔。
汲水有十事：打水有十件事要注意。 一者手不凈不得便用汲水，當先澡手：手不乾淨的時候，不能直接打水，應當先洗手。 二者不得大投罐井中使有聲：不要用力把水罐扔進井裡，發出很大的聲音。 三者當徐徐下罐，不得大挑擊左右著使有聲：應當慢慢地放下水罐，不要大力挑動，撞擊井壁，發出聲音。 四者不得使繩頭還入井中：不要讓繩子的末端掉回井裡。 五者不得持履伏井欄上：不要穿著鞋子趴在井欄上。 六者不得持罐水入著釜中：不要直接用水罐里的水倒入鍋里。 七者不得持罐置地：不要直接把水罐放在地上。 八者當洗澡器令凈：應當清洗水桶等取水器具，保持乾淨。 九者舉水入當徐徐行：提著水進入時，應當慢慢地走。 十者著屏處，不得妨人道中：把水放在隱蔽的地方，不要妨礙別人通行。
澡釜有五事：清洗鍋有五件事要注意。 一者當先澡釜緣上：應當先清洗鍋的邊緣。 二者當洗釜里：應當清洗鍋的內部。 三者當澡中腰腹：應當清洗鍋的中間部分。 四者當澡里底：應當清洗鍋的底部。 五者皆當三易水：每次清洗都要換三次水。
吹灶有五事：吹灶有五件事要注意。 一者不得蹲吹火：不要蹲著吹火。 二者不得燃生薪：不要燒未乾的柴火。 三者不得倒吹濕薪：不要倒過來吹濕柴。 四者不得然腐薪：不要燒腐爛的柴火。 五者不得熱湯澆火滅：不要用熱水澆滅火。
掃地有五事：掃地有五件事要注意。 一者順行：順著方向掃。 二者灑地不得有厚薄：灑水時要均勻，不要有的地方多，有的地方少。 三者不得污濺四壁：不要把水濺到墻壁上。 四者不得蹈濕上壞地：不要踩在潮濕或破損的地面上。 五者掃已即當自擇草分棄之：掃完后，要自己撿出垃圾並分類丟棄。
比丘僧飯食沙彌掃地有五事：比丘僧吃飯時，沙彌掃地有五件事要注意。 一者卻行：倒退著走。 二者不得掉臂手：不要甩動胳膊。 三者過六人止作一聚：每經過六個人，停下來把垃圾掃成一堆。 四者悉掃遍為善：全部掃乾淨才好。 五者即當自手除持出棄之：掃完后，要自己把垃圾拿出去丟掉。
持水澡罐瀉水有五事：拿著水罐倒水有五件事要注意。 一者一手持上、一手持下，不得轉易：一隻手扶著上面，一隻手扶著下面，不要換手。
【English Translation】 English version Cutting vegetables: They should be cut evenly. Three types of vegetables should not be mixed together, to avoid color interference. When washing vegetables, change the water three times to ensure they are clean, and shake them three times to remove excess water. After finishing a task, clean up the area.
There are five more things to note: Do not take items belonging to the Sangha (community of monks) without permission. If you want to take something, you should inform Momo Di (the person in charge). Do your best in Sangha affairs. Clean the dining hall and then set up the empty tables. Clean behind the residence in the morning and evening, and sprinkle water to keep it clean.
There are ten things to note when drawing water: If your hands are not clean, do not draw water directly; wash your hands first. Do not throw the water pot into the well with force, making a loud noise. Lower the pot slowly, and do not hit the sides of the well, making noise. Do not let the end of the rope fall back into the well. Do not lie on the well railing with shoes on. Do not pour water directly from the pot into the cooking pot. Do not place the water pot directly on the ground. Wash the water-drawing utensils to keep them clean. When carrying water, walk slowly. Place the water in a secluded place, so as not to obstruct people's passage.
There are five things to note when washing the pot: First, wash the edge of the pot. Wash the inside of the pot. Wash the middle part of the pot. Wash the bottom of the pot. Change the water three times each time you wash.
There are five things to note when blowing the stove: Do not squat down to blow the fire. Do not burn green (unseasoned) firewood. Do not blow on wet firewood from the wrong direction. Do not burn rotten firewood. Do not extinguish the fire with hot water.
There are five things to note when sweeping the floor: Sweep in the correct direction. Sprinkle water evenly, not too much in some places and too little in others. Do not splash water on the walls. Do not step on wet or damaged ground. After sweeping, pick out the trash and dispose of it properly.
There are five things to note when a novice monk (Shami) sweeps the floor while the monks (Bhikkhus) are eating: Walk backwards. Do not swing your arms. Stop and gather the trash into a pile after every six people. It is good to sweep everything clean. After sweeping, take out the trash and dispose of it yourself.
There are five things to note when holding a water pot to pour water: Hold the top with one hand and the bottom with the other, and do not switch hands.
者當近左面堅持直視前。三者當視人手澆下水，不得多亦不得少，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；設水少不能足一人，當益，不得住人手。五者已澡手還著袈裟。
持澡盤有五事：一者不得使盤有聲；二者當兩手堅持當倚右面；三者當隨人手高下，不得左右顧視；四者澡盤中滿當出棄之，不得澆人前地；五者已當過澡手還著袈裟。
手巾有五事：一者當右手持上、左手持下，一頭授人；二者當去坐二尺，不得前倚人膝；三者當持巾，不得隨障人口；四者人拭未放巾，不得引去，已下竟當報主、若著故處；五者已當澡手還著袈裟。
授履有五事：一者當先抖擻去中所有；二者當從上座起；三者當隨澡缽后示主令自識；四者不得持左著右，皆當下竟沙彌。五者已竟當還澡手還著袈裟。
沙彌缽有七事：一者缽中有餘飯，不得便取棄之；二者欲棄飯當著凈地；三者當用澡豆若草葉；四者澡缽不得於凈地當人道中；五者澡缽當使下有榰；六者當更益凈水，水不遠棄污濺人地；七者欲倒棄缽中水，當去地四寸，不得高下。
拭缽有三事：一者當澡手拭使燥；二者當持凈手巾著膝上；三者當拭里使燥，即當持凈巾並覆，著囊中著常處。
行會飯時教沙
【現代漢語翻譯】 現代漢語譯本： 關於洗手時的注意事項有五點：第一，應當靠近左側，保持目光直視前方。第二，應當注視著他人用手接水，水量不宜過多也不宜過少，恰好倒入他人手中。第三，倒水時應當距離他人手部四寸，高度不宜過高也不宜過低，應當觀察水量多少；如果水量不足以供一人使用，應當增加，不要停留在他人手中。第五，洗完手后應當穿回袈裟（kāshā，佛教僧侶所穿的法衣）。 關於持澡盤（zǎo pán，洗手用的盤子）的注意事項有五點：第一，不得使盤子發出聲音；第二，應當雙手端持，靠近右側；第三，應當隨著他人手的高度調整，不要左右張望；第四，澡盤中的水滿了應當倒掉，不要潑灑在他人面前的地上；第五，洗完手后應當穿回袈裟。 關於遞送手巾的注意事項有五點：第一，應當右手持手巾的上端，左手持下端，將一頭遞給他人；第二，應當距離座位二尺，不要向前倚靠他人的膝蓋；第三，拿著手巾時，不要遮擋他人的口部；第四，他人擦拭完畢尚未放回手巾時，不要拉走，擦拭完畢后應當歸還主人，或者放回原處；第五，洗完手后應當穿回袈裟。 關於遞送鞋子的注意事項有五點：第一，應當先抖動鞋子，去除其中的東西；第二，應當從上座（shàng zuò，指座位排列中較高或較重要的位置）的人開始；第三，應當跟隨在澡缽（zǎo bō，洗手用的缽）之後，向主人示意，讓其自己辨認；第四，不得拿左邊的鞋子給右腳穿，這些都應當讓沙彌（shāmí，佛教中出家受十戒的男子）來做。第五，完畢后應當洗手並穿回袈裟。 關於沙彌缽（shāmí bō，沙彌使用的缽）的注意事項有七點：第一，缽中如有剩餘的飯，不得隨意丟棄；第二，想要丟棄飯時，應當放在乾淨的地方；第三，應當使用澡豆（zǎo dòu，古代洗滌用品）或者草葉；第四，洗缽不得在乾淨的地方或者人行道上；第五，洗缽時應當使其下方有支撐物；第六，應當再加入乾淨的水，水不要倒在遠處，以免濺污他人或地面；第七，想要倒掉缽中的水時，應當距離地面四寸，高度不宜過高也不宜過低。 關於擦拭缽的注意事項有三點：第一，應當洗手並擦乾；第二，應當將乾淨的手巾放在膝蓋上；第三，應當擦拭缽的內部使其乾燥，然後用乾淨的手巾覆蓋，放入囊中，放在通常放置的地方。 在舉行齋飯時教導沙彌
【English Translation】 English version: There are five things to be mindful of when washing hands: First, one should approach from the left side and maintain a direct gaze forward. Second, one should watch the person receiving the water with their hands, ensuring the amount is neither too much nor too little, but just right to pour into their hands. Third, when pouring water, one should maintain a distance of four inches from the person's hand, neither too high nor too low, and observe the amount of water; if the water is insufficient for one person, it should be increased, without pausing in the person's hand. Fifth, after washing hands, one should put the kāshā (the monastic robe worn by Buddhist monks) back on. There are five things to be mindful of when holding the zǎo pán (hand-washing basin): First, one should not make any noise with the basin; second, one should hold it with both hands, close to the right side; third, one should adjust to the height of the person's hand, without looking around; fourth, when the basin is full, one should empty it, without splashing it on the ground in front of others; fifth, after washing hands, one should put the kāshā back on. There are five things to be mindful of when handing over a towel: First, one should hold the upper end of the towel with the right hand and the lower end with the left hand, handing one end to the person; second, one should maintain a distance of two feet from the seat, without leaning forward on the person's knees; third, when holding the towel, one should not obstruct the person's mouth; fourth, one should not pull the towel away while the person is still wiping, and after they are finished, one should return it to the owner or put it back in its place; fifth, after washing hands, one should put the kāshā back on. There are five things to be mindful of when handing over shoes: First, one should shake the shoes to remove anything inside; second, one should start from the person in the shàng zuò (the higher or more important seat); third, one should follow after the zǎo bō (hand-washing bowl) and indicate to the owner so they can recognize their own; fourth, one should not give the left shoe for the right foot, all of which should be done by the shāmí (a male novice in Buddhism who has taken the ten precepts). Fifth, after finishing, one should wash hands and put the kāshā back on. There are seven things to be mindful of regarding the shāmí bō (the bowl used by a shāmí): First, if there is leftover rice in the bowl, one should not discard it casually; second, when wanting to discard the rice, one should put it in a clean place; third, one should use zǎo dòu (ancient washing product) or grass leaves; fourth, one should not wash the bowl in a clean place or on a public road; fifth, when washing the bowl, one should ensure there is a support underneath; sixth, one should add clean water again, and not discard the water far away to avoid splashing others or the ground; seventh, when wanting to pour out the water from the bowl, one should maintain a distance of four inches from the ground, neither too high nor too low. There are three things to be mindful of when wiping the bowl: First, one should wash hands and wipe them dry; second, one should place a clean towel on the knees; third, one should wipe the inside of the bowl to make it dry, then cover it with a clean towel, put it in a bag, and place it in its usual spot. Instructing the shāmí during a communal meal
彌持缽有五事：一者不得置地；二者不得累使有聲；三者倩下著地；四者人未授缽，不得持缽置案上；五者不得從人後授缽當正從前，亦不得眾中。視師飯已，當起取缽還坐。
沙彌為師持書行答謝人有七事：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；五者若有所借，不得止留宿；六者不得調譺；七者行出當有法則。
沙彌給眾僧使未竟，不得妄入大沙門戶。有三事得入：一者和上阿阇梨暫使往；二者若倩有所取；三者自往問經應得入。
欲入戶有七事：一者當三彈指乃得入；二者不得當人道作；三者不得妄說他事；四者當叉手如法說；五者教倨不得交腳；六者不得調譺；七者不得障人先，欲出當還向牽戶。
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，便報言和上字某甲。二者復問言卿和上作沙門幾歲，便報言若干歲。三者復問卿和上何許人，便報言某郡縣人。設復問阿阇梨名何等，便報言字某甲。復問卿阿阇梨年幾何，便報言年若干。復問阿阇梨是何許人，便報言某郡國人。若復問賢者何許人，便報言某郡縣人。復問賢者名何等，便報言字某甲。復問卿作沙彌已來幾何時，便報言已若干歲若干日月若干時節。是為知和上阿阇梨，亦自
【現代漢語翻譯】 現代漢語譯本 關於彌持缽（patra，僧人使用的食器）有五件事需要注意：第一，不得將缽直接放在地上；第二，持缽時不得使其發出聲響；第三，放置缽時要輕放；第四，在他人未授缽之前，不得將缽放在桌案上；第五，授缽應當從正面接受，不得從人後或在眾人之中接受。觀察師父用飯完畢后，應當起身取回缽，然後回到座位。
沙彌（śrāmaṇera，佛教出家男子）為師父傳遞書信，代為答謝他人時，有七件事需要注意：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，也要記住對方的迴應；第四，不得隨意增添或刪改內容；第五，如果借了東西，不得滯留過夜；第六，不得戲笑喧譁；第七，出行時應當遵守規矩。
沙彌為眾僧服務尚未完成時，不得擅自進入大沙門（bṛhat-śrāmaṇa，比丘）的住所。有三種情況可以進入：第一，和尚（upādhyāya，親教師）或阿阇梨（ācārya，軌範師）臨時派遣前往；第二，需要借取物品時；第三，爲了請教經文時。
想要進入房間有七件事需要注意：第一，應當彈指三次才能進入；第二，不得擋住他人的道路；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，師長就座后，不得翹二郎腿；第六，不得戲笑喧譁；第七，不得阻礙他人先行，離開時應當轉身面向門口。
單獨派遣沙彌遠行時，應當教導他如何回答問題，有三件事：第一，如果對方問你的和尚叫什麼名字，就回答說和尚字某甲。第二，如果對方問你的和尚做沙門多少年了，就回答說若干年。第三，如果對方問你的和尚是哪裡人，就回答說某郡縣人。如果對方問阿阇梨叫什麼名字，就回答說字某甲。如果對方問你的阿阇梨多少歲了，就回答說若干歲。如果對方問阿阇梨是哪裡人，就回答說某郡國人。如果對方問賢者是哪裡人，就回答說某郡縣人。如果對方問賢者叫什麼名字，就回答說字某甲。如果對方問你做沙彌以來有多久了，就回答說已經若干年若干月若干時節。這樣就是了解和尚、阿阇梨，也瞭解自己。
【English Translation】 English version Regarding holding the patra (bowl, a monk's eating utensil), there are five things to observe: First, it must not be placed directly on the ground; second, it must not be held in a way that makes noise; third, it should be placed gently on the ground; fourth, before someone has handed you the bowl, it must not be placed on a table; fifth, the bowl should be received from the front, not from behind or in a crowd. After observing the teacher has finished eating, one should rise, take back the bowl, and return to one's seat.
When a śrāmaṇera (novice monk) is sent to deliver a letter or express gratitude on behalf of the teacher, there are seven things to observe: 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 response; fourth, one must not arbitrarily add or omit anything; fifth, if something is borrowed, one must not stay overnight; sixth, one must not joke or make noise; seventh, one should follow the rules when going out.
When a śrāmaṇera has not finished serving the sangha (community of monks), he must not enter the residence of a bṛhat-śrāmaṇa (fully ordained monk) without permission. There are three situations in which he may enter: First, if the upādhyāya (preceptor) or ācārya (teacher) temporarily sends him; second, if he needs to borrow something; third, if he is going to ask about the scriptures.
When entering a room, there are seven things to observe: First, one should snap one's fingers three times before entering; second, one must not block the path of others; third, one must not casually talk about other matters; fourth, one should put one's palms together and speak according to the Dharma; fifth, one must not cross one's legs when the teacher is seated; sixth, one must not joke or make noise; seventh, one must not obstruct others from going first, and when leaving, one should turn to face the door.
When a śrāmaṇera is sent on a long journey alone, he should be taught how to answer questions, there are three things: First, if the person asks what your upādhyāya's name is, then answer that the upādhyāya's style name is so-and-so. Second, if the person asks how many years your upādhyāya has been a śrāmaṇa, then answer that it has been so many years. Third, if the person asks where your upādhyāya is from, then answer that he is from such-and-such county. If the person asks what the ācārya's name is, then answer that the style name is so-and-so. If the person asks how old your ācārya is, then answer that he is so many years old. If the person asks where the ācārya is from, then answer that he is from such-and-such country. If the person asks where the worthy one is from, then answer that he is from such-and-such county. If the person asks what the worthy one's name is, then answer that the style name is so-and-so. If the person asks how long you have been a śrāmaṇa, then answer that it has been so many years, so many months, and so many seasons. This is how to know the upādhyāya, the ācārya, and also oneself.
知時字歲日月數。
入浴室有五事：一者當低頭入；二者當避上座處；三者上座讀經不得狂語；四者不得以水更相洗；五者不得持水澆火滅。
復有五事：一者不得調譺；二者不得破中瓫甕；三者用水不得大費；四者不得濁中澡豆麻油；五者自出去不得止浣衣。
至舍後有十事；一者欲大小便即當行；二者行不得左右視；三者至當三彈指；四者不得迫促中人使出；五者已至復當三彈指；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；十者已當還澡手，未澡不得持物。
復有五事：一者不得正唾前壁；二者不得左右顧視；三者不得持草畫地；四者不得持火炷畫地及壁；五者不得久固，上已當疾下去。設逢人，不得為作禮，下道避之。
沙彌十數；一者一切眾生皆因飲食而存；二者二諦；三者三受；四者四諦；五者五陰；六者六入；七者七覺分；八者八聖道；九者九眾生居；十者十一切入。是名十數。
沙彌：一者發心離俗，懷[佩-一]佩道故；二者毀其形好，應法服故；三者永割親愛，無滴莫故；四者委棄身命，遵崇道故；五者志求大乘，為度人故。
「敬白四坐大德眾僧！沙彌某甲，合有爾許人等，稽首和南。蓋聞道，太陽垂暈則倉生蒙朗
【現代漢語翻譯】 現代漢語譯本 知曉時節在於年、月、日等數的推算。
進入浴室有五件事應當注意：第一，應當低頭進入；第二，應當避開上座的位置；第三，上座之人誦讀經文時不得喧譁；第四，不得用水互相潑灑；第五，不得用水澆滅火。
還有五件事應當注意：第一，不得戲弄調笑；第二，不得打破浴室中的陶罐；第三，用水不得過度浪費；第四，不得在澡豆或麻油中攪渾；第五，離開浴室后不得在此洗衣。
到達廁所後有十件事應當注意：第一，想要大小便時立即前往；第二，行走時不得左顧右盼；第三，到達后應當彈指三次；第四，不得催促他人離開；第五，如廁完畢后應當再次彈指三次；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，不得用水澆墻壁；第十，完畢后應當洗手，未洗手不得拿取物品。
還有五件事應當注意：第一，不得正對著前面的墻壁吐痰；第二，不得左右張望；第三，不得用草在地上亂畫；第四，不得用點燃的火把在地上或墻壁上亂畫；第五，不得久留，完畢后應當迅速離開。如果遇到他人，不得向其行禮，應當讓路避開。
沙彌（Śrāmaṇera，意為「勤策男」或「息慈」）應當瞭解的十個數：第一，一切眾生都依靠飲食而生存；第二，二諦（Dve Satya，俗諦和真諦）；第三，三受（Tri Vedanā，苦受、樂受、不苦不樂受）；第四，四諦（Catur Ārya Satya，苦、集、滅、道）；第五，五陰（Pañca Skandha，色、受、想、行、識）；第六，六入（Saḍāyatana，眼、耳、鼻、舌、身、意）；第七，七覺分（Sapta Bodhyaṅga，念、擇法、精進、喜、輕安、定、舍）；第八，八聖道（Aṣṭāṅga Ārya Mārga，正見、正思惟、正語、正業、正命、正精進、正念、正定）；第九，九眾生居（Nava Sattāvāsa，九種眾生居住之處）；第十，十一切入（Daśa Kṛtsnāyatana，十種一切處）。以上稱為十數。
沙彌（Śrāmaṇera，意為「勤策男」或「息慈」）應當做到：第一，發心離開世俗，懷抱修道的志向；第二，剃除頭髮，穿著符合佛法的僧服；第三，永遠斷絕親情愛戀，沒有絲毫留戀；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。
恭敬地稟告在座的各位大德眾僧！沙彌（Śrāmaṇera，意為「勤策男」或「息慈」）某甲，與我等若干人，稽首頂禮。聽聞佛道，猶如太陽散發光芒，則天下眾生都能得到光明。
【English Translation】 English version Knowing the seasons depends on the calculation of years, months, days, and numbers.
There are five things to be mindful of when entering the bathroom: First, one should enter with head bowed; second, one should avoid the seats of senior monks; third, one should not make loud noises when senior monks are reciting scriptures; fourth, one should not splash water on each other; fifth, one should not extinguish fire with water.
There are also five things to be mindful of: First, one should not engage in frivolous teasing; second, one should not break the pottery jars in the bathroom; third, one should not waste water excessively; fourth, one should not contaminate the bathing powder or sesame oil; fifth, one should not wash clothes after leaving the bathroom.
After arriving at the toilet, there are ten things to be mindful of: First, one should go immediately when the urge to urinate or defecate arises; second, one should not look around while walking; third, one should snap one's fingers three times upon arrival; fourth, one should not rush others to leave; fifth, one should snap one's fingers three times again after finishing; 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 pour water on the walls; tenth, one should wash one's hands after finishing, and one should not touch anything before washing one's hands.
There are also five things to be mindful of: First, one should not spit directly at the wall in front; second, one should not look around; third, one should not draw on the ground with grass; fourth, one should not draw on the ground or walls with burning torches; fifth, one should not linger, and one should leave quickly after finishing. If one encounters others, one should not greet them, but should yield the path.
Ten numbers that a Śrāmaṇera (沙彌, meaning 'novice monk') should know: First, all sentient beings depend on food for survival; second, the Two Truths (Dve Satya, conventional truth and ultimate truth); third, the Three Feelings (Tri Vedanā, painful feeling, pleasant feeling, and neutral feeling); fourth, the Four Noble Truths (Catur Ārya Satya, suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering); fifth, the Five Skandhas (Pañca Skandha, form, feeling, perception, mental formations, and consciousness); sixth, the Six Entrances (Saḍāyatana, eye, ear, nose, tongue, body, and mind); seventh, the Seven Factors of Enlightenment (Sapta Bodhyaṅga, mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, and equanimity); eighth, the Eightfold Noble Path (Aṣṭāṅga Ārya Mārga, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration); ninth, the Nine Abodes of Sentient Beings (Nava Sattāvāsa, nine kinds of places where sentient beings reside); tenth, the Ten All-Encompassing Spheres (Daśa Kṛtsnāyatana, ten kinds of all-encompassing spheres). These are called the ten numbers.
A Śrāmaṇera (沙彌, meaning 'novice monk') should: First, aspire to leave the secular world, cherishing the aspiration for the path; second, shave their head and wear monastic robes that conform to the Dharma; third, forever sever familial love and affection, without any lingering attachment; fourth, relinquish their life and body, following the noble path of Buddhism; fifth, aspire to seek the Mahayana Dharma, for the sake of universally liberating all sentient beings.
Respectfully informing the virtuous Sangha assembled here! Śrāmaṇera (沙彌, meaning 'novice monk') so-and-so, along with us, a certain number of people, bow our heads in reverence. Hearing the Buddha's teachings is like the sun radiating its light, so that all beings in the world can receive illumination.
、真尊演教有懷開悟，崇和時眾照陽聖化、洪法之遵博暈像運，皆僧集堂布薩說戒。戒能滅惡，為萬善之基，因生妙行解脫之本。沙彌聞之踴躍歡喜，意欲佈施，為無財寶。且持楊枝五百、凈籌一千，仰奉清眾，表心單誠，除癊去穢。幸煩德僧，慈納咒愿。」
沙彌威儀
【現代漢語翻譯】 現代漢語譯本： 真尊（指佛或菩薩）演說教法，懷著開啟智慧的願望，崇尚和諧的僧眾沐浴在佛法的聖潔光輝中，弘揚佛法的遵循像光環一樣廣泛傳播，所有僧人聚集在佛堂舉行布薩（一種懺悔儀式）說戒。戒律能夠滅除罪惡，是萬善的基礎，也是產生妙行和解脫的根本。沙彌（佛教中的出家男子）聽聞后，踴躍歡喜，想要佈施，卻因為沒有財寶。於是拿著楊枝五百根、凈籌一千根，恭敬地供奉給清凈的僧眾，以此表達自己真誠的心意，去除污垢。希望德高望重的僧人，慈悲地接受並給予咒愿。 沙彌威儀（指沙彌應有的行爲規範）
【English Translation】 English version: The True Honored One (referring to Buddha or Bodhisattva) expounds the Dharma, with the aspiration to enlighten wisdom. The harmonious Sangha (Buddhist community) is illuminated by the sacred transformation of the Dharma. The adherence to the propagation of the Dharma spreads widely like an aura. All monks gather in the hall to perform Posadha (a ceremony of repentance) and recite the precepts. Precepts can eliminate evil and are the foundation of all virtues, as well as the root of generating wonderful conduct and liberation. The Shramanera (a male novice in Buddhism), hearing this, rejoices and wishes to make offerings, but has no wealth or treasures. Therefore, he holds five hundred willow twigs and one thousand counting sticks, respectfully offering them to the pure Sangha, expressing his sincere intention to remove impurities. He hopes that the virtuous monks will compassionately accept and bestow blessings. Shramanera's Demeanor (referring to the proper conduct of a Shramanera)