T39n1793_溫室經義記
大正藏第 39 冊 No. 1793 溫室經義記
No. 1793 [cf. No. 701]
溫室經義記
沙門釋慧遠撰
此經開首。須知六要。一知教大小。教有二藏。備如常辨。此經大乘菩薩藏收。二須知教局漸及頓。小教名局。大乘法中從小入者名之為漸。不藉小入名之為頓。此經是漸。三知教有三藏之別。此經是其修多羅藏。四知經宗趣。此經福德檀行為宗。五知經名字。經名不同。備如常釋。今此經者人法為名。佛是人也。說洗僧經是其法也。六知說人。說有五種。一者佛說。二聖弟子說。三諸天說。四神仙等說。五變化說。此經是其佛所說也。
佛說溫室洗浴眾僧經
後漢安息三藏安世高譯
次釋其名。初言佛者標別說人。佛外國語。此翻名覺。覺有兩義。一者覺察。如人覺賊。二者覺悟。如人睦窹。自覺覺他覺行窮滿故稱為佛。陳唱名說。溫室洗浴是所說也。和曘名溫。蔭障名室。此明洗處。備具七物。沐湯形垢故曰洗浴。但言洗浴即攝七物。此是說具。眾僧所洗。外國正音名曰僧伽。此雲和眾。行德無乖名之為和。和者非一目之為眾。眾是漢名。僧是胡稱。胡漢並舉故曰眾僧。問曰。耆域請佛及僧溫室洗浴。今此何故
【現代漢語翻譯】 現代漢語譯本 《溫室經義記》
大正藏第 39 冊 No. 1793 溫室經義記
No. 1793 [cf. No. 701]
溫室經義記
沙門釋慧遠撰
此經開首，須知六要。一知教大小。教有二藏（指經藏和律藏）。備如常辨。此經大乘菩薩藏收。二須知教局漸及頓。小教名局。大乘法中從小入者名之為漸。不藉小入名之為頓。此經是漸。三知教有三藏（經藏、律藏、論藏）之別。此經是其修多羅藏（經藏）。四知經宗趣。此經福德檀行（佈施）為宗。五知經名字。經名不同。備如常釋。今此經者人法為名。佛是人也。說洗僧經是其法也。六知說人。說有五種。一者佛說。二聖弟子說。三諸天說。四神仙等說。五變化說。此經是其佛所說也。
佛說溫室洗浴眾僧經
後漢安息三藏安世高譯
次釋其名。初言佛者標別說人。佛外國語。此翻名覺。覺有兩義。一者覺察。如人覺賊。二者覺悟。如人睦窹。自覺覺他覺行窮滿故稱為佛。陳唱名說。溫室洗浴是所說也。和曘名溫。蔭障名室。此明洗處。備具七物。沐湯形垢故曰洗浴。但言洗浴即攝七物。此是說具。眾僧所洗。外國正音名曰僧伽（僧團）。此雲和眾。行德無乖名之為和。和者非一目之為眾。眾是漢名。僧是胡稱。胡漢並舉故曰眾僧。問曰。耆域（醫生名）請佛及僧溫室洗浴。今此何故
【English Translation】 English version 《Commentary on the Ullambana Sutra》
Taisho Tripitaka Volume 39, No. 1793 Commentary on the Ullambana Sutra
No. 1793 [cf. No. 701]
Commentary on the Ullambana Sutra
Composed by Shramana Shi Huiyuan
At the beginning of this sutra, six essentials must be known. First, know the size of the teachings. There are two collections of teachings (referring to the Sutra Pitaka and the Vinaya Pitaka), as usually distinguished. This sutra is collected in the Mahayana Bodhisattva Pitaka. Second, know whether the teachings are gradual or sudden. The Small Vehicle teachings are called 'gradual'. In the Mahayana Dharma, those who enter from the Small Vehicle are called 'gradual'. Those who do not rely on the Small Vehicle to enter are called 'sudden'. This sutra is 'gradual'. Third, know the distinction of the three Pitakas (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka). This sutra belongs to the Sutra Pitaka. Fourth, know the purpose of the sutra. This sutra takes meritorious almsgiving as its purpose. Fifth, know the name of the sutra. The names of sutras differ, as usually explained. Now, this sutra takes person and dharma as its name. 'Buddha' is the person. 'Saying the bathing of the Sangha Sutra' is its dharma. Sixth, know the speaker. There are five kinds of speakers. First, the Buddha speaks. Second, holy disciples speak. Third, devas speak. Fourth, immortals and others speak. Fifth, transformation bodies speak. This sutra is spoken by the Buddha.
The Buddha Speaks the Ullambana Bathing the Sangha Sutra
Translated by An Shigao, An息 Tripiṭaka Master of the Later Han Dynasty
Next, explain the name. The initial word 'Buddha' distinguishes the speaker. 'Buddha' is a foreign word. It is translated as '覺' (awakening). 'Awakening' has two meanings. First, '覺察' (awareness), like a person being aware of a thief. Second, '覺悟' (enlightenment), like a person awakening. Because of self-awakening, awakening others, and the perfection of awakened conduct, one is called 'Buddha'. '陳唱' (proclaiming) is called 'saying'. 'Ullambana bathing' is what is said. '和曘' is called '溫' (warm). '蔭障' is called '室' (room). This clarifies the bathing place, fully equipped with seven items. Washing away physical dirt with hot water is called 'bathing'. But saying 'bathing' includes the seven items. This is the saying of the equipment. The Sangha is what is being bathed. The correct foreign pronunciation is 'Sangha' (僧伽, monastic community). This is called '和眾' (harmonious assembly). Having conduct and virtue without deviation is called 'harmony'. 'Harmony' refers to not being one, and is called 'assembly'. 'Assembly' is a Chinese name. '僧' (Sangha) is a foreign term. Using both Chinese and foreign terms, it is called '眾僧' (Sangha). Question: Qiyu (耆域, name of a doctor) invited the Buddha and the Sangha to bathe in the Ullambana. Why is this now
偏言洗僧不論佛也。釋有三義。一義釋云。僧有二種。一三歸僧。簡因異果。二應供僧。佛亦在中。今此所謂是應供僧。通攝如來。故不別說。第二義者。所集之經流通末代。未來無佛故不說之。第三義者。據施主心。佛僧通洗。論其受者。僧有所須。佛則無假。今就受者故云洗僧。經者外國名修多羅。此翻名綖。綖義似經。故存經稱。
此經三分。初明由序。一心聽下是其正宗。阿難白佛當何名下是其流通。序有二種。一發起序。佛將說經。先托時處。集眾起說。二證信序。阿難將傳。先對眾生。言如是法我從佛聞。證成可信。初阿難曰吾聞如是。是證信序。一時已下義有兩兼。當時起說名發起序。阿難引來證成信。名證信序。
阿難曰。吾從佛聞如是。一時。佛。在摩竭提國因沙崛山中。王舍城內。有大長者。奈女之子。名曰耆域。為大醫王。療治眾病。少小好學。才藝過通。智達五經。天文地理。其所治者。莫不除愈。死者更生。喪車得還。其德甚多。不可具陳。八國宗仰。見者歡喜。於是耆域夜欻生念。明至佛所。當問我疑。晨且敕家大小眷屬。嚴至佛所。到精舍門。見佛炳然光照天地。眾生四輩數千萬人。佛為說法。一心靜聽。耆域眷屬下車直進。為佛作禮。各坐一面。佛慰勞曰。善來醫王。
【現代漢語翻譯】 現代漢語譯本： 偏袒地說洗僧，而不說洗佛也是可以的。『釋』有三種含義。第一種解釋是，僧有二種：一是三歸僧（指皈依三寶的僧人），區分了因和果的不同；二是應供僧（值得供養的僧人），佛也包含在其中。現在這裡所說的就是應供僧，普遍包括如來，所以沒有另外說明。第二種含義是，所收集的經典要流傳到末法時代，未來沒有佛，所以不說佛。第三種含義是，從施主的心意來說，佛和僧都可以洗。但從接受供養的人來說，僧有所需，而佛則沒有需求。現在就接受供養的人來說，所以說洗僧。『經』在外國叫做修多羅（Sūtra），這裡翻譯成『綖』，『綖』的含義與『經』相似，所以保留了『經』的稱呼。
這部經分為三分。首先說明緣起序分，『一心聽』以下是正宗分，『阿難白佛當何名』以下是流通分。序分有兩種：一是發起序，佛將要說經，先依託時間、地點，聚集大眾開始宣說；二是證信序，阿難將要傳經，先對大眾說『如是法我從佛聞』，證明其可信。開始的『阿難曰吾聞如是』，是證信序。『一時已下』兼具兩種含義，當時開始宣說，是發起序；阿難引用來說明其可信，是證信序。
阿難說：『我阿難從佛那裡聽到是這樣的：在某個時候，佛在摩竭提國（Magadha）因沙崛山（Gijjhakuta）中，王舍城（Rajagaha）內。有一位大長者，是奈女（Nata）的兒子，名叫耆域（Jivaka），是一位偉大的醫王，醫治各種疾病。他從小就好學，才藝非常精通，智慧通達五經，精通天文地理，他所醫治的，沒有不痊癒的，死人能夠復生，喪車能夠返回。他的德行非常多，無法一一陳述，受到八個國家的敬仰，見到他的人都非常歡喜。』於是耆域在夜裡忽然生起一個念頭：『明天到佛那裡，應當請問我心中的疑問。』早晨就吩咐家裡的所有眷屬，莊嚴地前往佛的住所。到達精舍門口，看見佛光芒四射，照耀天地，眾生四眾有數千萬人，佛正在為他們說法，大家都一心靜聽。耆域和他的眷屬下了車，逕直走上前去，向佛作禮，各自坐在一旁。佛慰勞他們說：『善來，醫王。』
【English Translation】 English version: It is permissible to speak of washing the Sangha without mentioning washing the Buddha. 『釋』 (Shi, explanation) has three meanings. The first explanation is that there are two types of Sangha: first, the Threefold Refuge Sangha (referring to those who have taken refuge in the Three Jewels), distinguishing between cause and effect; second, the Sangha worthy of offerings (應供僧, Yinggong Seng), which includes the Buddha. What is being referred to here is the Sangha worthy of offerings, which universally includes the Tathagata (如來, Rulai), so it is not mentioned separately. The second meaning is that the collected Sutras are to be circulated to the degenerate age, and there will be no Buddha in the future, so the Buddha is not mentioned. The third meaning is that from the perspective of the donor, both the Buddha and the Sangha can be 『washed』 (referring to making offerings). However, from the perspective of the recipient, the Sangha has needs, while the Buddha has no needs. Now, focusing on the recipient, it is said that the Sangha is being 『washed』. 『經』 (Jing, Sutra) is called Sūtra in foreign countries, and is translated here as 『綖』 (Yan), the meaning of 『綖』 is similar to 『經』, so the term 『經』 is retained.
This Sutra is divided into three parts. First, it explains the introductory section (序分, Xufen), from 『一心聽』 (Yi xin ting, Listen with one mind) onwards is the main section (正宗分, Zhengzongfen), and from 『阿難白佛當何名』 (Ananda asked the Buddha what it should be named) onwards is the transmission section (流通分, Liutongfen). There are two types of introductory sections: first, the initiating introduction, where the Buddha is about to speak the Sutra, first relying on the time and place, gathering the assembly to begin speaking; second, the certifying introduction, where Ananda is about to transmit the Sutra, first telling the assembly 『如是法我從佛聞』 (Thus I have heard), certifying its credibility. The beginning 『阿難曰吾聞如是』 (Ananda said, Thus I have heard) is the certifying introduction. 『一時已下』 (From 『At one time』 onwards) has both meanings, at that time beginning to speak is the initiating introduction; Ananda quoting it to certify its credibility is the certifying introduction.
Ananda said: 『Thus I, Ananda, have heard from the Buddha: At one time, the Buddha was in the country of Magadha (摩竭提國), in the Gijjhakuta Mountain (因沙崛山), within the city of Rajagaha (王舍城). There was a great elder, the son of Nata (奈女), named Jivaka (耆域), who was a great physician, curing all kinds of diseases. From a young age, he was fond of learning, and his talents were very proficient, his wisdom penetrated the Five Classics, and he was skilled in astronomy and geography. Those he treated, none were not cured, the dead could be revived, and the funeral carriage could return. His virtues were very many, impossible to enumerate, and he was revered by eight countries, and those who saw him were very happy.』 Then Jivaka suddenly had a thought in the night: 『Tomorrow I shall go to the Buddha, and I should ask the questions in my mind.』 In the morning, he instructed all his family members to solemnly go to the Buddha's residence. Arriving at the gate of the monastery, he saw the Buddha radiating light, illuminating heaven and earth, and the four assemblies of beings numbered in the thousands and millions, and the Buddha was expounding the Dharma for them, and everyone was listening attentively. Jivaka and his family got out of the carriage and went straight forward, bowed to the Buddha, and sat on one side. The Buddha comforted them, saying: 『Welcome, King of Physicians.』
欲有所問。莫得疑難。耆域長跪白佛言。雖得生世。為人疏野。隨俗眾流。未曾為福。今欲請佛及僧菩薩大士人溫室澡浴。愿令眾生長夜清凈。穢垢消除。不遭眾患。惟佛聖旨不忽所愿。佛告醫王。善哉妙意。治眾人病。皆蒙除愈。遠近慶賴。莫不復歡喜。今請佛及諸眾僧。人室洗浴。愿及十方眾藥療疾洗浴除垢。其福無量
就初段中。言阿難者標人別序。此名歡喜。曰猶辭也。吾聞如是是證信辭。吾猶我也。阿難彰已是能聞人。言從佛者出得聞處。如是者是所聞法。餐教曰聞。佛語如法名之為如。如法之言是當道理。故稱如是。一時已下雖有兩兼。對前證信。自下偏就發超以釋。舍中人二。文別有六。言人二者。一是化主。二耆域請主。文別六者。一明化主。二王舍城下明耆域請主。三夜欻念下明其耆域啟請方便。四佛慰勞下明佛化主安慰聽問。五耆域白下耆域正請。六佛告醫下如來述贊。六中初二以為一對。次二一對。后二一對。就初段中。言一時者為化時也。化時寬濫。簡別余時。是故言一。所言佛者為化人也。佛如前釋。在摩竭下為化處也。摩竭提國就寬通舉。此云不害。因沙崛山隨別以指。此猶經中祇阇崛山。傳之音異。此方名為靈鷲山也。第二段中。先標其人。后嘆其德。前標人中。王舍城內出其
【現代漢語翻譯】 現代漢語譯本：
（耆域（Jivaka），一位醫生）想要有所請問，沒有疑難。（耆域）長跪稟告佛陀說：『雖然得以出生為人，但（我）粗疏鄙陋，隨波逐流，從未修福。如今想要邀請佛陀以及僧眾、菩薩、大士到溫室洗浴，愿令眾生長夜清凈，穢垢消除，不遭受各種疾病。唯愿佛陀聖旨，不要忽略我的願望。』
佛陀告訴醫王（耆域）：『好啊，你的心意很好，能醫治眾人的疾病，都蒙受痊癒，遠近的人都慶幸依賴，沒有不歡喜的。如今你邀請佛陀以及各位僧眾，進入溫室洗浴，愿你以及十方眾藥療疾洗浴除垢，這福報無量。』
在最初的段落中，提到阿難（Ananda，佛陀的十大弟子之一）是爲了標明人物，作為序言的區分。阿難的意思是歡喜。『曰』是語氣詞。『吾聞如是』是證明可信的語句。『吾』就是我。阿難表明自己是能夠聽聞佛法的人。『從佛』表明聽聞佛法的地方。『如是』是所聽聞的佛法。領受教誨叫做『聞』。佛陀所說符合正法，稱為『如』。符合正法的話是合乎道理的，所以稱為『如是』。『一時』以下雖然兼顧了兩者，但相對於前面的證明可信，下面則偏重於闡釋發起和超越。在『舍中人二』中，文句分別有六個方面。提到『人二』，一是教化之主（佛陀），二是耆域這位邀請之主。文句分別有六個方面：一是闡明教化之主，二是『王舍城下』闡明耆域這位邀請之主，三是『夜欻念下』闡明耆域啟請的方便，四是『佛慰勞下』闡明佛陀這位教化之主安慰並聽取詢問，五是『耆域白下』耆域正式請求，六是『佛告醫下』如來敘述讚揚。六個方面中，最初兩個為一對，其次兩個為一對，最後兩個為一對。在最初的段落中，提到『一時』是爲了說明教化的時間。教化的時間寬泛而雜亂，爲了區分其他時間，所以說『一』。所說的『佛』是教化的人，佛的解釋如前所述。『在摩竭下』是教化的地點。摩竭提國（Magadha）是總的說法，意思是『不害』。因陀沙崛山（Indrakila-guha）是具體的指稱，類似於經文中的祇阇崛山（Grdhrakuta）。翻譯的音譯不同。此地（中國）稱為靈鷲山。
第二段中，先標明人物，后讚歎其德行。前面標明人物中，王舍城（Rajagrha）內指出其……
【English Translation】 English version:
(Jivaka, a physician) wished to ask something, without any doubts. (Jivaka) knelt down and reported to the Buddha, 'Although I was born as a human, I am crude and unrefined, following the common trends, and have never cultivated blessings. Now I wish to invite the Buddha and the Sangha, Bodhisattvas, and great beings to bathe in a hot spring room, wishing to bring long-lasting purity to sentient beings, eliminating filth and defilement, and preventing them from suffering from various diseases. I only hope that the Buddha's holy will will not neglect my wish.'
The Buddha told the physician king (Jivaka), 'Excellent, your intention is wonderful, able to cure the diseases of all people, and all are healed. People near and far are grateful and reliant, and there is no one who is not happy. Now you invite the Buddha and all the Sangha to enter the room for bathing, wishing that you and the medicines of the ten directions can cure diseases, bathe, and remove defilement. This merit is immeasurable.'
In the initial section, mentioning Ananda (Ananda, one of the Buddha's ten great disciples) is to identify the person, as a distinction in the introduction. The meaning of Ananda is joy. '曰' is a modal particle. 'Thus have I heard' is a statement of verification. 'I' is myself. Ananda indicates that he is the one who can hear the Dharma. 'From the Buddha' indicates the place where the Dharma is heard. 'Thus' is the Dharma that is heard. Receiving teachings is called 'hearing'. What the Buddha says conforms to the Dharma, and is called 'thus'. Words that conform to the Dharma are reasonable, so they are called 'thus'. Although 'at one time' encompasses both aspects, compared to the previous verification, the following focuses on explaining the initiation and transcendence. In 'two people in the monastery', the sentences have six aspects. Mentioning 'two people', one is the teaching master (the Buddha), and the other is Jivaka, the inviting master. The sentences have six aspects: first, clarifying the teaching master; second, 'below Rajagrha' clarifying Jivaka, the inviting master; third, 'below at night suddenly thinking' clarifying the convenience of Jivaka's request; fourth, 'below the Buddha comforting' clarifying the Buddha, the teaching master, comforting and listening to the inquiry; fifth, 'below Jivaka reporting' Jivaka formally requesting; sixth, 'below the Buddha telling the doctor' the Tathagata narrating and praising. Among the six aspects, the first two form a pair, the next two form a pair, and the last two form a pair. In the initial section, mentioning 'at one time' is to explain the time of teaching. The time of teaching is broad and mixed, so to distinguish it from other times, it is said 'one'. The 'Buddha' mentioned is the person who teaches, and the explanation of the Buddha is as mentioned before. 'Below in Magadha' is the location of teaching. Magadha (Magadha) is a general term, meaning 'non-harming'. Indrakila-guha (Indrakila-guha) is a specific reference, similar to Grdhrakuta (Grdhrakuta) in the scriptures. The transliteration of the translation is different. This place (China) is called Vulture Peak.
In the second section, first identify the person, then praise their virtue. In the previous identification of the person, Rajagrha (Rajagrha) indicates that...
住處。此城古昔多有王住。名王舍城。有大長者彰其人。德標時望故號長者。㮈女之子片其休。此事如彼㮈女經說。名曰耆域辨其諱。此名長命。長命因緣亦如經說。下嘆其德。初先正嘆。八國宗下舉世驚喜顯德高勝。前正嘆中。文別有四。一嘆醫能。二少學下嘆其餘德。三其所治下顯前第一。曰其德多下顯前第二。初嘆醫中。為大醫王醫自在也。治眾人病醫療廣也。嘆余德中。先嘆學心。后嘆所成。少小好學嘆學心也。幼而玩道名少小學。才藝過等嘆所成也。于中有二。初才藝過通嘆其能。外國具有六十四能。今略舉之。匡時之德名歲。隨身之伎曰藝。才謂三才。行上應天。下狹于地。中和人情。藝是六藝。謂書數等。於此才藝博練有餘。故曰過通。二智達下嘆其智。智達五經善其文。五明論法名為五經。非書詩等。天文地理識其事。下重顯前第一段中。其所治者莫不除愈明醫善也。廣如律經。死者更生喪車得還略顯一相。如律中。𤘽睒彌國有長者子。輪上游戲。腳跌倒地。腹結而死。家命耆域為之救療。耆域未至。童子已死。其家親屬。車載哭隨。送至殯所。耆域善聲論。遙聞哭音即知不死。呼之令還。破腹解脹。繚合藥拊。少時還活。故今舉之以醫善。下重顯前第二段中。其德甚多不可陳者。彼才藝等隨別廣論
【現代漢語翻譯】 現代漢語譯本 住所。這座城市在古代有很多國王居住，因此被稱為王舍城（Rājagṛha，意為國王的住所）。有一位偉大的長者（Gṛhapati，意為家主）名叫耆域（Jīvaka），他的德行和聲望在當時非常顯著，所以被稱為長者。他是㮈女（Nanda）的兒子，他的美名廣為流傳。這件事就像㮈女經中所說的那樣。他的名字叫耆域，這個名字的意思是『長命』。關於他長命的因緣，也像經中所說的那樣。下面讚歎他的德行。首先是正面讚歎。他在八個國家都享有盛名，舉世都為之驚歎，這顯示了他的德行高尚卓越。在前面的正面讚歎中，內容分為四個方面。一是讚歎他的醫術高明。二是『少學下』讚歎他的其他德行。三是『其所治下』彰顯前面所說的第一點。四是『曰其德多下』彰顯前面所說的第二點。首先在讚歎醫術方面，他是偉大的醫王，醫術非常精湛，能夠治療各種疾病，醫療範圍非常廣泛。在讚歎其他德行方面，先讚歎他的學習精神，后讚歎他所取得的成就。『少小好學』是讚歎他的學習精神。從小就喜歡研究道義，這叫做『少小學』。『才藝過等』是讚歎他所取得的成就。在這其中，分為兩個方面。一是『才藝過通』是總的讚歎他的才能。外國有六十四種才能，這裡只簡單地列舉一些。匡扶時世的德行叫做『歲』，隨身的技藝叫做『藝』。『才』指的是三才，行為上應合天道，下能適應地理，中能調和人情。『藝』指的是六藝，包括書法、算術等。對於這些才能和技藝，他都博學精通，所以說『過通』。二是『智達下』是讚歎他的智慧。智慧通達五經，精通其中的文義。五明論法被稱為五經，不是指《詩經》等書籍。他通曉天文地理，瞭解其中的事理。下面再次彰顯前面第一段的內容，『其所治者莫不除愈』，說明他的醫術高明。詳細的內容可以參考律經。『死者更生喪車得還』，這裡簡單地顯示一個例子。就像律經中記載的，𤘽睒彌國（Kauśāmbī）有一位長者的兒子，在輪子上玩耍時，腳跌倒在地，腹部腫脹而死。家人請耆域為他救治。耆域還沒到，這個童子就已經死了。他的家人親屬用車載著屍體，哭著送往殯葬的地方。耆域精通聲論，遠遠地聽到哭聲，就知道這個童子還沒有死。他叫他們回來，剖開腹部，解除腫脹，用藥包紮敷裹。一會兒，童子就活了過來。所以現在舉這個例子來說明他的醫術高明。下面再次彰顯前面第二段的內容，『其德甚多不可陳者』，他的德行非常多，無法一一陳述。他的才能和技藝等，可以分別詳細地論述。
【English Translation】 English version Residence. In ancient times, many kings resided in this city, hence it is named Rājagṛha (meaning 'House of Kings'). There was a great householder (Gṛhapati) named Jīvaka, whose virtue and reputation were prominent at the time, so he was called a householder. He was the son of Nanda, and his good name was widely spread. This matter is as described in the Nanda Sutra. His name is Jīvaka, which means 'long life'. The circumstances of his long life are also as described in the sutra. Below, his virtues are praised. First, there is direct praise. He was famous in eight countries, and the world was amazed, which shows his virtue was noble and outstanding. In the preceding direct praise, the content is divided into four aspects. First, praise for his excellent medical skills. Second, '少學下' (shǎo xué xià, 'from a young age learning') praises his other virtues. Third, '其所治下' (qí suǒ zhì xià, 'those whom he treated') highlights the first point mentioned earlier. Fourth, '曰其德多下' (yuē qí dé duō xià, 'it is said his virtues are many') highlights the second point mentioned earlier. First, in praising his medical skills, he was a great physician king, his medical skills were very refined, able to treat all kinds of diseases, and the scope of medical treatment was very broad. In praising his other virtues, first praise his spirit of learning, then praise his achievements. '少小好學' (shǎo xiǎo hǎo xué, 'loved learning from a young age') praises his spirit of learning. From a young age, he liked to study the principles of the Way, this is called '少小學' (shǎo xiǎo xué, 'from a young age learning'). '才藝過等' (cái yì guò děng, 'talents and skills surpassing others') praises his achievements. Among these, it is divided into two aspects. First, '才藝過通' (cái yì guò tōng, 'talents and skills surpassing all') is a general praise of his talents. Foreign countries have sixty-four talents, here only a few are briefly listed. The virtue of supporting the times is called '歲' (suì, 'year'), the skill that accompanies the body is called '藝' (yì, 'art'). '才' (cái, 'talent') refers to the three talents, behavior should correspond to the way of heaven, be able to adapt to the geography below, and be able to reconcile human feelings in the middle. '藝' (yì, 'art') refers to the six arts, including calligraphy, arithmetic, etc. For these talents and skills, he was learned and proficient, so it is said '過通' (guò tōng, 'surpassing all'). Second, '智達下' (zhì dá xià, 'wisdom reaching') praises his wisdom. Wisdom reaches the five scriptures, proficient in the meaning of the text. The five bright discussions of the Dharma are called the five scriptures, not referring to the Book of Songs and other books. He understood astronomy and geography, and understood the principles. Below, it highlights the content of the first paragraph again, '其所治者莫不除愈' (qí suǒ zhì zhě mò bù chú yù, 'those whom he treated were all cured'), indicating that his medical skills were excellent. Detailed content can be found in the Vinaya Sutra. '死者更生喪車得還' (sǐ zhě gēng shēng sàng chē dé huán, 'the dead were revived and the funeral carriage returned'), here is a simple example. Just as recorded in the Vinaya Sutra, in Kauśāmbī, there was the son of a householder who fell to the ground while playing on a wheel, and his abdomen swelled and he died. The family asked Jīvaka to treat him. Before Jīvaka arrived, the boy had already died. His family members carried the body in a car, crying and sending it to the funeral place. Jīvaka was proficient in phonology, and heard the crying from afar, and knew that the boy was not dead. He told them to come back, cut open the abdomen, relieve the swelling, and wrapped it with medicine. After a while, the boy came back to life. So now this example is given to illustrate his excellent medical skills. Below, it highlights the content of the second paragraph again, '其德甚多不可陳者' (qí dé shèn duō bù kě chén zhě, 'his virtues are many and cannot be stated one by one'), his virtues are very many and cannot be stated one by one. His talents and skills, etc., can be discussed in detail separately.
不可盡也。上來正嘆。下舉八國同共驚喜顯德高勝。八國宗仰顯前文中其德多也。見者歡喜顯前所治莫不愈也。有患皆類。誰見不喜。自下第三明其耆域啟請方便。于中初意次口後身。夜欻生念明問我疑意方便也。盡昏靜托彼靜時以興福心。故夜生念。福心先無。今時迅起。故云欻生。遲曉請決故自念言明至佛所當問我疑。晨旦敕家口方便也。耆域善巧。欲以道法齊潤家親。故演敕家。大小眷屬嚴至已下身方便也。于中三句。一嚴駕詣佛。佛僧住處精靜之室通名精舍。二到已得見佛。佛炳然光照天地正見佛身。身相顯著故曰炳然。神暉洞朗名照天地。眾坐四輩數千萬人兼睹其眾。佛為說法見佛所為。一心靜聽睹眾所作。三見已設敬下車直進趣佛心專。到已作禮申已受敬。各坐一面自然安而聽。自下第四明其如來安慰聽問。佛慰勞曰善來醫王安其心也。慰是安慰。勞是勞睞。嘆其來好故曰善來。欲問莫疑聽其問也。自下第五耆域正請。于中四句。一展情疏。二請洗事。三因事興愿。四請佛述成。從初乃至未曾為福是第一句。言雖得者得生人中而無福善。辨得兼失故曰雖矣。情禾親道目之為疏。常流俗里說之為野。隨俗眾流顯前野。未曾為福彰前疏。今欲請佛及僧洗浴是第二句。愿令已下是第三句。愿令眾生長夜清凈離煩
【現代漢語翻譯】 不可窮盡啊。上面是讚歎，下面是八國共同驚喜地彰顯佛陀的德行高尚殊勝。八國宗仰，是說前面的經文中已經多次提到佛陀的德行。見到佛陀的人都歡喜，說明佛陀之前的治理沒有不好的地方。有疾病的人都痊癒了，誰見了會不歡喜呢？從下面第三部分開始，說明耆域（Jivaka）（名醫）啟請佛陀的方便。其中先是意念，然後是口說，最後是身體的行動。夜晚忽然生起念頭，說明佛陀能解答我的疑惑，這是一種方便。在昏暗寂靜的時候，託付于寂靜之時，是爲了興起福德之心，所以在夜晚生起念頭。福德之心先前沒有，現在迅速生起，所以說是『欻生』。遲至天亮才去請求決斷，所以自己想說明天到佛陀那裡去，應當問我的疑惑。早晨告訴家人，這也是一種方便。耆域很善巧，想要用佛法來共同滋潤家人親屬，所以演說了告誡家人的話。大小眷屬莊嚴地前往，以下是身體的行動。其中有三句：一是莊嚴地駕車前往佛陀那裡。佛陀和僧眾居住的地方，清凈的房間，都通稱為精舍（Vihara）（僧院）。二是到達后得見佛陀。佛陀光明照耀天地，這是正見佛身。身相顯著，所以說是『炳然』。神聖的光輝洞徹明亮，名為照耀天地。大眾坐在那裡，有四種身份的人，數千萬人，都一起看到了大眾。佛陀為他們說法，這是見到佛陀所做的事情。一心靜聽，這是看到大眾所做的事情。三是見到佛陀后，恭敬地禮拜，下車直接走向佛陀，心意專一。到達後作禮，表達了已經受到尊敬。各自坐在一旁，自然安穩地聽法。從下面第四部分開始，說明如來安慰並聽取耆域的請求。佛陀慰勞他說：『善來醫王（King of Doctors）』，安定他的心。慰是安慰，勞是慰問。讚歎他來得好，所以說『善來』。想要問什麼就問，不要疑惑，聽他發問。從下面第五部分開始，是耆域正式請求。其中有四句：一是展示心意，二是請求洗浴的事情，三是因事而興起願望，四是請佛陀述說成就。從最初乃至未曾為福，是第一句。說雖然得到了人身，卻沒有福德善行。辨別得到和失去，所以說是『雖矣』。情意和親近佛道，稱之為疏遠。常常在世俗中流轉，稱之為鄙野。隨順世俗大眾，彰顯了之前的鄙野。未曾為福，彰顯了之前的疏遠。現在想要請佛陀和僧眾洗浴，這是第二句。愿令以下是第三句。愿令眾生長夜清凈，遠離煩惱。 English version: It cannot be exhausted. The above is praise. Below, the eight kingdoms together rejoice, manifesting the Buddha's virtues as lofty and supreme. The eight kingdoms revere and admire, indicating that the previous texts have repeatedly mentioned the Buddha's virtues. Those who see the Buddha rejoice, indicating that the Buddha's previous governance had no shortcomings. Those with illnesses are all healed, who would not rejoice upon seeing this? Starting from the third part below, it explains Jivaka's (the physician) request for the Buddha's convenience. Among them, first is the thought, then the spoken word, and finally the action of the body. The sudden arising of a thought at night indicates that the Buddha can answer my doubts, which is a convenience. Entrusting oneself to the time of darkness and stillness is to arouse the heart of merit and virtue, so the thought arises at night. The heart of merit and virtue was not there before, but now arises rapidly, so it is said to 'arise suddenly'. Delaying until dawn to request a decision, so one thinks to oneself that tomorrow, upon going to the Buddha, I should ask my doubts. Telling the family in the morning is also a convenience. Jivaka is very skillful, wanting to use the Dharma to jointly nourish family and relatives, so he speaks words of admonishment to the family. The great and small family members solemnly proceed, and what follows is the action of the body. Among them are three sentences: First, solemnly driving to where the Buddha is. The place where the Buddha and the Sangha reside, a clean and quiet room, is generally called a Vihara (monastery). Second, upon arriving, one sees the Buddha. The Buddha's light illuminates heaven and earth, which is the correct view of the Buddha's body. The physical appearance is prominent, so it is said to be 'radiant'. The divine radiance penetrates and illuminates, called illuminating heaven and earth. The assembly sits there, with people of four different statuses, tens of millions of people, all seeing the assembly together. The Buddha speaks the Dharma for them, which is seeing what the Buddha does. Listening attentively with one mind is seeing what the assembly does. Third, after seeing the Buddha, one respectfully bows, gets out of the carriage, and goes directly to the Buddha, with a focused mind. Upon arriving, one pays respects, expressing that one has already received respect. Each sits on one side, naturally and peacefully listening to the Dharma. Starting from the fourth part below, it explains how the Tathagata comforts and listens to Jivaka's request. The Buddha comforts him, saying, 'Welcome, King of Doctors', settling his heart. Comfort is consolation, and labor is inquiry. Praising him for coming well, so it is said 'Welcome'. Ask whatever you want, do not doubt, listen to him ask. Starting from the fifth part below, it is Jivaka's formal request. Among them are four sentences: First, displaying one's intention, second, requesting the matter of bathing, third, arising a vow because of the matter, and fourth, requesting the Buddha to describe the accomplishment. From the beginning to never having made merit, is the first sentence. Saying that although one has obtained a human body, one has no merit or good deeds. Distinguishing between gaining and losing, so it is said 'although'. Affection and closeness to the Buddha's path are called estrangement. Often flowing in the mundane world is called vulgarity. Following the mundane masses highlights the previous vulgarity. Never having made merit highlights the previous estrangement. Now wanting to invite the Buddha and the Sangha to bathe is the second sentence. May it be so below is the third sentence. May all beings be pure in the long night, away from afflictions.
【English Translation】 It cannot be exhausted. The above is praise. Below, the eight kingdoms together rejoice, manifesting the Buddha's virtues as lofty and supreme. The eight kingdoms revere and admire, indicating that the previous texts have repeatedly mentioned the Buddha's virtues. Those who see the Buddha rejoice, indicating that the Buddha's previous governance had no shortcomings. Those with illnesses are all healed, who would not rejoice upon seeing this? Starting from the third part below, it explains Jivaka's (a famous doctor) request for the Buddha's convenience. Among them, first is the thought, then the spoken word, and finally the action of the body. The sudden arising of a thought at night indicates that the Buddha can answer my doubts, which is a convenience. Entrusting oneself to the time of darkness and stillness is to arouse the heart of merit and virtue, so the thought arises at night. The heart of merit and virtue was not there before, but now arises rapidly, so it is said to 'arise suddenly'. Delaying until dawn to request a decision, so one thinks to oneself that tomorrow, upon going to the Buddha, I should ask my doubts. Telling the family in the morning is also a convenience. Jivaka is very skillful, wanting to use the Dharma to jointly nourish family and relatives, so he speaks words of admonishment to the family. The great and small family members solemnly proceed, and what follows is the action of the body. Among them are three sentences: First, solemnly driving to where the Buddha is. The place where the Buddha and the Sangha reside, a clean and quiet room, is generally called a Vihara (monastery). Second, upon arriving, one sees the Buddha. The Buddha's light illuminates heaven and earth, which is the correct view of the Buddha's body. The physical appearance is prominent, so it is said to be 'radiant'. The divine radiance penetrates and illuminates, called illuminating heaven and earth. The assembly sits there, with people of four different statuses, tens of millions of people, all seeing the assembly together. The Buddha speaks the Dharma for them, which is seeing what the Buddha does. Listening attentively with one mind is seeing what the assembly does. Third, after seeing the Buddha, one respectfully bows, gets out of the carriage, and goes directly to the Buddha, with a focused mind. Upon arriving, one pays respects, expressing that one has already received respect. Each sits on one side, naturally and peacefully listening to the Dharma. Starting from the fourth part below, it explains how the Tathagata comforts and listens to Jivaka's request. The Buddha comforts him, saying, 'Welcome, King of Doctors', settling his heart. Comfort is consolation, and labor is inquiry. Praising him for coming well, so it is said 'Welcome'. Wanting to ask, do not doubt, listen to him ask. Starting from the fifth part below, it is Jivaka's formal request. Among them are four sentences: First, displaying one's intention, second, requesting the matter of bathing, third, arising a vow because of the matter, and fourth, requesting the Buddha to describe the accomplishment. From the beginning to never having made merit, is the first sentence. Saying that although one has obtained a human body, one has no merit or good deeds. Distinguishing between gaining and losing, so it is said 'although'. Affection and closeness to the Buddha's path are called estrangement. Often flowing in the mundane world is called vulgarity. Following the mundane masses highlights the previous vulgarity. Never having made merit highlights the previous estrangement. Now wanting to invite the Buddha and the Sangha to bathe is the second sentence. May it be so below is the third sentence. May all beings be pure in the long night, away from afflictions.
惱也。穢垢消除離惡業也。不遭眾患離苦報也。唯佛聖下是第四句。唯者是其專獨之辭。旨謂意旨。忽謂忽輕。耆域啟請專愿佛意不輕已愿。自下第六如來述贊。善載總嘆。耆域前作唯好名善。載是助辭。妙意下別。別中三句。一者妙意嘆前願心。此乃菩薩廣大之意。超出余愿故曰妙意。二治病皆愈嘆前醫療。前諸德中。醫救物苦。濟世之要。故偏嘆之。三複請佛及僧洗浴嘆前所請洗浴之事。下牒結嘆。愿及十方牒前妙意。眾藥療疾牒上治病。洗浴除垢牒前洗僧。其福無量總結嘆也。上來序說。下次正宗。
一心聽法。吾當為汝先說澡浴眾僧及報之福。佛告耆域。澡浴之法。當用七物。除去七病。得七福報。何謂七物。一者然火。二者凈水。三者澡豆。四者酥膏。五者淳灰。六者楊枝。七者內衣。此是澡浴之法。何謂除七病。一者四大安隱。二者除風病。三者除濕痹。四者除寒冰。五者除熱氣。六者除垢穢。七者身體輕便眼目精明。是為除眾僧七病。如是供養。便得七福。何謂七福。一者四大無病。所生常安。勇武丁健。眾所敬仰。二者所生清凈。面貌端正。塵水不著。為人所敬。三者身體常香。衣服潔凈。見者歡喜。莫不欽敬。四者肌體潤澤。威光德大。莫不敬嘆。獨步無雙。五者多饒人從。拂拭塵垢。自然
【現代漢語翻譯】 現代漢語譯本： 『惱』是指煩惱。『穢垢消除離惡業』是指消除污穢和罪惡的業力。『不遭眾患離苦報』是指不會遭遇各種災禍，脫離痛苦的果報。『唯佛聖下是第四句』，『唯』是專一的意思，『旨』是指意旨，『忽』是指輕忽。耆域（Jivaka，名醫）的啟請是專心希望佛陀的意旨不要輕忽他的願望。從第六段開始，如來（Tathagata，佛陀的稱號）敘述並讚歎。『善哉總嘆』，耆域之前所作的唯好之事被稱為『善』，『載』是助詞。『妙意下別』，下面分別說明，其中有三句。第一句，『妙意嘆前願心』，這是菩薩廣大之心意，超出其他願望，所以說是『妙意』。第二句，『治病皆愈嘆前醫療』，在之前的各種功德中，醫治救助眾生脫離痛苦，是濟世的重要方法，所以特別讚歎。第三句，『復請佛及僧洗浴嘆前所請洗浴之事』，再次請求佛陀和僧眾洗浴，讚歎之前請求洗浴之事。下面總結讚歎，『愿及十方』是總結之前的妙意，『眾藥療疾』是總結之前的治病，『洗浴除垢』是總結之前為僧眾洗浴，『其福無量』是總結讚歎功德無量。以上是序說，下面是正宗。
『一心聽法。吾當為汝先說澡浴眾僧及報之福。』要一心聽法。我應當先為你解說洗浴眾僧以及所得的福報。佛告耆域（Jivaka，名醫）：洗浴的方法，應當用七種物品，除去七種疾病，得到七種福報。什麼是七種物品？一是燃火，二是凈水，三是澡豆（清潔用品），四是酥膏（乳製品），五是淳灰（草木灰），六是楊枝（牙刷），七是內衣。這是洗浴的方法。什麼是除去七種疾病？一是四大（地、水、火、風）安穩，二是除去風病，三是除去濕痹（風濕病），四是除去寒冰（寒癥），五是除去熱氣（熱癥），六是除去垢穢，七是身體輕便眼目精明。這是為眾僧除去七種疾病。如此供養，便能得到七種福報。什麼是七種福報？一是四大無病，所生之處常常安穩，勇猛強健，受人敬仰。二是所生之處清凈，面貌端正，塵水不沾，為人所敬。三是身體常常散發香氣，衣服潔凈，見者歡喜，無不欽敬。四是肌膚潤澤，威光德大，無不敬嘆，獨步無雙。五是多有隨從之人，拂拭塵垢，自然
【English Translation】 English version: 'Nao' refers to afflictions. 'Eliminating filth and impurities removes evil karma' means eradicating defilements and sinful actions. 'Not encountering various calamities avoids suffering retribution' means not experiencing various misfortunes and escaping painful consequences. 'Only the Buddha's holy words are the fourth line,' where 'only' signifies exclusivity, 'zhi' means intention, and 'hu' means neglect. Jivaka's (Jivaka, a famous physician) request is a sincere hope that the Buddha's intention will not disregard his wish. From the sixth paragraph onwards, the Tathagata (Tathagata, an epithet of the Buddha) narrates and praises. 'Excellent, a general exclamation,' Jivaka's previous good deeds are called 'excellent,' and 'zai' is an auxiliary word. 'Subtle intention, separate explanation,' below are separate explanations, with three sentences. The first sentence, 'Subtle intention praises the previous wish,' this is the vast intention of a Bodhisattva, surpassing other wishes, hence it is called 'subtle intention.' The second sentence, 'Curing all illnesses praises the previous medical treatment,' among the previous virtues, healing and rescuing beings from suffering is an important method of benefiting the world, so it is particularly praised. The third sentence, 'Again requesting the Buddha and Sangha to bathe praises the previous request for bathing,' again requesting the Buddha and Sangha to bathe, praising the previous request for bathing. Below is a summary of praise, 'Wish and the ten directions' summarizes the previous subtle intention, 'Various medicines heal diseases' summarizes the previous healing, 'Bathing removes impurities' summarizes the previous bathing of the Sangha, 'Its merit is immeasurable' summarizes and praises the immeasurable merit. The above is the introduction, below is the main text.
'Listen attentively to the Dharma. I shall first explain to you the merit of bathing the Sangha and the resulting blessings.' The Buddha told Jivaka (Jivaka, a famous physician): 'The method of bathing should use seven items, remove seven diseases, and obtain seven blessings. What are the seven items? First, fire; second, clean water; third, bath powder (cleansing products); fourth, ghee (dairy product); fifth, pure ash (wood ash); sixth, tooth sticks (toothbrush); seventh, undergarments. This is the method of bathing. What are the seven diseases to be removed? First, the four elements (earth, water, fire, wind) are stable; second, wind disorders are removed; third, rheumatism (rheumatic diseases) is removed; fourth, cold ailments (cold symptoms) are removed; fifth, heat ailments (heat symptoms) are removed; sixth, filth and impurities are removed; seventh, the body becomes light and the eyes become clear. This is removing the seven diseases of the Sangha. Offering in this way will obtain seven blessings. What are the seven blessings? First, the four elements are without disease, and one is always peaceful wherever one is born, courageous and strong, and respected by all. Second, one is born in a pure place, with a dignified appearance, free from dust and water, and respected by all. Third, the body always emits fragrance, the clothes are clean, those who see it are happy, and all respect it. Fourth, the skin is smooth and radiant, with great virtue and power, all admire and praise it, unparalleled and unique. Fifth, there are many followers who dust off the dirt, naturally.'
受福。常識宿命。六者口齒好香。方白齊平。所說教令莫不肅用。七者所生之處自然衣裳光飾珍寶。見者悚息。佛告耆域。作此洗浴眾僧開士七福如是。從此因緣。或為人臣。或為帝王。或為日月四天神王。或為帝釋。或為轉輪聖王。或為梵天。受福難量。或為菩薩。發意治地。功成志就。遂致作佛。斯之因供養眾僧。無量福田旱澇不傷
于中初先敕聽許說。一心聽法是敕聽也。當爲汝說是許說也。先說洗僧及報福者。前說發願治病洗僧福皆無量。三種福中。今此先說洗僧之福。故曰先說。施功于僧。福還歸已。故曰反報。下正為說。先開三門。洗浴之法當用七物。是第一門洗僧之具。除去七病是第二門七物之能。得七福報是第三門洗僧之益。下廣辨之。廣初門中。先門起發。次列。后結。廣第二中。亦先牒問。次辨其相。四大安穩是內衣能。衣𦿔形丑故得安隱。除風病者是淳灰能。除濕痹者是蘇膏能。除寒水者是燃火能。能除熱氣者是楊枝能。除穢者是澡豆能。身體輕者是凈水能。是為下結。廣第三中。初先直說。次以偈頌。後重釋疑。前直說中。初先廣辨洗僧福報斯之因由。供養已下結嘆僧田。前中先明七種福報。從此因緣或為人已下明前七報受之處所。又復前段明七物果。後段明其洗心之果。就初段中。
【現代漢語翻譯】 現代漢語譯本 受福：因洗浴眾僧（sangha，僧團）和開士（bodhisattva，菩薩）而得到的福報。 常識宿命：對事物有正確的認識，並瞭解前世的因緣。 六者口齒好香：第六種福報是口齒清新，說話令人愉悅。 方白齊平：牙齒方正潔白且排列整齊。 所說教令莫不肅用：所說的話和教誨都能被人們恭敬地接受和採納。 七者所生之處自然衣裳光飾珍寶。見者悚息：第七種福報是出生的地方自然有華麗的衣裳、飾品和珍寶，見到的人都會感到敬畏。 佛告耆域（Jivaka，耆婆）：佛陀告訴耆婆，洗浴眾僧和開士能獲得以上七種福報。 從此因緣，或為人臣，或為帝王，或為日月四天神王，或為帝釋（Indra，因陀羅），或為轉輪聖王（cakravartin，統一世界的理想統治者），或為梵天（Brahma，色界天的統治者），受福難量：因為這些因緣，可能會成為大臣、帝王、日月四天神王、帝釋、轉輪聖王，甚至梵天，所受的福報難以衡量。 或為菩薩，發意治地，功成志就，遂致作佛：或者成為菩薩，發願治理一方，功德圓滿，最終成就佛果。 斯之因供養眾僧，無量福田旱澇不傷：這些都是因為供養眾僧，這無量的福田不會受到旱澇災害的影響。 于中初先敕聽許說。一心聽法是敕聽也。當爲汝說是許說也：首先是告誡聽眾，允許說法。專心聽法就是告誡聽眾，『我將為你們說法』就是允許說法。 先說洗僧及報福者。前說發願治病洗僧福皆無量。三種福中。今此先說洗僧之福。故曰先說：先說洗浴僧眾和回報福報。之前說過發願、治病、洗僧的福報都是無量的。在這三種福報中，現在先說洗僧的福報，所以說是『先說』。 施功于僧。福還歸已。故曰反報。下正為說。先開三門。洗浴之法當用七物。是第一門洗僧之具：將功德施予僧眾，福報最終會回到自己身上，所以說是『反報』。下面正式開始講述，首先開啟三扇門。洗浴的方法應當使用七種物品，這是第一扇門，即洗僧的用具。 除去七病是第二門七物之能。得七福報是第三門洗僧之益：除去七種疾病是第二扇門，即七種物品的功效。獲得七種福報是第三扇門，即洗僧的益處。 下廣辨之。廣初門中。先門起發。次列。后結：下面詳細辨析。在詳細闡述第一扇門時，先是開啟話題，然後列舉，最後總結。 廣第二中。亦先牒問。次辨其相。四大安穩是內衣能。衣𦿔形丑故得安隱：在詳細闡述第二扇門時，也是先提出問題，然後辨析其相狀。四大安穩是內衣的作用，因為衣服粗糙醜陋，所以能使身體安穩。 除風病者是淳灰能。除濕痹者是蘇膏能。除寒水者是燃火能。能除熱氣者是楊枝能。除穢者是澡豆能。身體輕者是凈水能：去除風病的是淳灰的作用，去除濕痹的是蘇膏的作用，去除寒氣的是燃燒的火的作用，去除熱氣的是楊枝的作用，去除污垢的是澡豆的作用，使身體輕盈的是凈水的作用。 是為下結。廣第三中。初先直說。次以偈頌。後重釋疑：這是下面的總結。在詳細闡述第三扇門時，首先直接說明，然後用偈頌，最後再次解釋疑惑。 前直說中。初先廣辨洗僧福報斯之因由。供養已下結嘆僧田：在前面的直接說明中，首先廣泛辨析洗僧福報的因由。『供養』以下是總結讚歎僧田。 前中先明七種福報。從此因緣或為人已下明前七報受之處所：前面先說明七種福報，『從此因緣，或為人』以下說明前面七種福報所能獲得的果報之處。 又復前段明七物果。後段明其洗心之果。就初段中：另外，前面一段說明七種物品的果報，後面一段說明洗滌內心的果報。就第一段中。
【English Translation】 English version Receiving Blessings: The blessings received from bathing the Sangha (monastic community) and Bodhisattvas (enlightenment beings). Common Sense and Destiny: Having a correct understanding of things and understanding the causes and conditions of previous lives. Sixth, Good Fragrance from Mouth and Teeth: The sixth blessing is having fresh breath and pleasant speech. Square, White, Even Teeth: Teeth that are square, white, and evenly aligned. Instructions and Teachings Spoken are Respectfully Followed: Words and teachings are respectfully accepted and adopted by people. Seventh, Natural Clothing, Ornaments, and Treasures in the Place of Birth; Those Who See are Awestruck: The seventh blessing is that the place of birth naturally has splendid clothing, ornaments, and treasures, and those who see it are filled with awe. The Buddha told Jivaka: The Buddha told Jivaka that bathing the Sangha and Bodhisattvas can bring the above seven blessings. From these causes, one may become a minister, an emperor, a Four Heavenly Kings of the Sun and Moon, Indra, a Chakravartin (ideal universal ruler), or Brahma (ruler of the Form Realm); the blessings received are immeasurable: Because of these causes, one may become a minister, an emperor, a Four Heavenly Kings of the Sun and Moon, Indra, a Chakravartin, or even Brahma; the blessings received are immeasurable. Or become a Bodhisattva, aspiring to govern a region, achieving merit and fulfilling aspirations, eventually attaining Buddhahood: Or become a Bodhisattva, vowing to govern a region, accomplishing merit and fulfilling aspirations, eventually attaining Buddhahood. These are due to offering to the Sangha, an immeasurable field of blessings unaffected by drought or flood: These are all because of offering to the Sangha, this immeasurable field of blessings will not be affected by drought or flood. Among these, first, there is the command to listen and the permission to speak. Listening attentively to the Dharma is the command to listen. 'I will speak for you' is the permission to speak. First, speaking of bathing the Sangha and the resulting blessings. Previously, it was said that the blessings of making vows, healing illnesses, and bathing the Sangha are all immeasurable. Among these three blessings, now we first speak of the blessings of bathing the Sangha, hence the term 'first speaking'. Applying merit to the Sangha, the blessings return to oneself, hence the term 'reciprocal reward'. Below is the formal explanation, first opening three doors. The method of bathing should use seven items, which is the first door, the tools for bathing the Sangha. Removing seven illnesses is the second door, the function of the seven items. Obtaining seven blessings is the third door, the benefits of bathing the Sangha. Below, a detailed analysis. In the detailed explanation of the first door, first the topic is initiated, then listed, and finally summarized. In the detailed explanation of the second door, first the question is stated, then its characteristics are analyzed. The stability of the four elements is the function of the inner clothing. Because the clothing is rough and ugly, it can bring stability. Removing wind diseases is the function of pure ashes. Removing damp paralysis is the function of ghee. Removing cold water is the function of burning fire. Removing heat is the function of willow branches. Removing impurities is the function of cleansing beans. Making the body light is the function of clean water. This is the conclusion below. In the detailed explanation of the third door, first a direct explanation, then verses, and finally a re-explanation of doubts. In the preceding direct explanation, first a broad analysis of the causes and conditions of the blessings of bathing the Sangha. 'Offering' below is a summary praising the field of blessings of the Sangha. In the preceding, first clarifying the seven blessings, 'From these causes, one may become a person' below explains the places where the preceding seven rewards can be received. Furthermore, the preceding section explains the results of the seven items, and the latter section explains the results of purifying the mind. In the first section.
如是供養得七福報總以標舉。何謂已下別明七報。七中皆初正辨報體。后舉人敬顯報殊勝。初一是其燃火之報。第二是其凈水報。第三是其澡豆之報。第四是其蘇藁果報。第五是其淳灰果報。第六是其楊枝果報。第七是其內衣果報。下總結之。開者名大。士謂士夫。人之別稱。故舊翻經名菩薩以為開士。佛告耆域。仰作此七物。洗浴眾僧大士。所得七福如是。上明報體。下明七報受之處所。所謂在人天乃至佛身。又覆上來明七物果。下次明其洗心之果。洗心有四。得報各異。一為世間五欲果報。二為世間離欲果報。三為出世小乘果報。四為出世大乘果報。初至輪王是求欲心所得果也。求欲之心有下中上。所得各異。下為人臣及粟散王。中為輪王。上生欲天。就下品中。專好自為不欲共他正得為人。見他喜助得為大臣。為首近率得為帝王。中為輪王。無多階異。回在後說。上心作中。隨心升降。有其五階。始從地天乃至他化。于中獨為不欲共他。直為散天日月星等。見他喜助得為天臣四天王等。為首近率為諸天王。謂帝釋等。或生梵下是離欲心所得之果。初禪之果名為梵天。就始言之。亦可上界通名梵天。彼是禪果。由洗髮禪故得生彼。非洗親生。第三分中。小乘之果略而不辨。為菩薩下是其第四大乘之果。或為菩薩種
【現代漢語翻譯】 現代漢語譯本： 像這樣供養可以獲得七種福報，以上是總體的標舉。以下分別說明這七種福報。七種福報都首先辨明報體的本身，然後舉出人們的敬重來彰顯福報的殊勝。第一種是燃火的果報，第二種是凈水的果報，第三種是澡豆（一種清潔用品）的果報，第四種是蘇藁（酥油和乾草）的果報，第五種是淳灰（純凈的灰燼）的果報，第六種是楊枝（牙刷）的果報，第七種是內衣的果報。下面總結這些果報。 '開士'這個名稱意味著偉大，'士'指的是士人，是人的別稱。所以舊的翻譯經典將菩薩稱為開士。佛告訴耆域（人名）：用這七種物品供養、洗浴眾僧和大士（菩薩），所獲得的七種福報就是這樣。上面說明了報體的本身，下面說明這七種福報所能獲得的處所，也就是在人道、天道乃至佛身。 此外，上面說明了七種物品的果報，下面說明洗滌心念的果報。洗滌心念有四種，得到的果報也各不相同：第一種是世間的五欲果報，第二種是世間的離欲果報，第三種是出世間小乘的果報，第四種是出世間大乘的果報。從最初到轉輪王（擁有統治世界的輪寶的國王）是追求慾望的心所得到的果報。追求慾望的心有下、中、上三種，所得到的果報也各不相同。下等是為人臣和粟散王（小國的國王），中等是轉輪王，上等是生到欲界天。在下品中，專門喜歡為自己而不願意與他人分享的，只能得到做人的果報；見到他人喜悅而幫助的，可以成為大臣；為首並帶領大家的，可以成為帝王。中等是轉輪王，沒有太多階位的差異，後面會詳細說明。上等的心行做中等的事情，隨著心念的升降，有五個階位，從地居天（居住在地上的天神）開始，直到他化自在天（欲界天的頂層）。其中，唯獨喜歡為自己而不願意與他人分享的，只能成為散天的日月星辰等；見到他人喜悅而幫助的，可以成為四天王（佛教的護法天神）等天臣；為首並帶領大家的，可以成為帝釋（忉利天之主）等諸天王。或者生到梵天（色界天的總稱），這是離欲心所得到的果報。初禪的果報名為梵天。從最初來說，也可以將上界統稱為梵天。那裡是禪定的果報，因為洗滌頭髮而修習禪定，所以才能生到那裡，並非洗滌頭髮直接產生。 第三部分中，小乘的果報略而不談。'為菩薩'以下是第四種大乘的果報，或者成為菩薩的種子。
【English Translation】 English version: Such offerings result in seven blessings, which have been generally outlined above. The following explains these seven blessings separately. In each of the seven, the nature of the reward is first identified, followed by an example of people's respect to highlight the excellence of the reward. The first is the reward of offering fire, the second is the reward of pure water, the third is the reward of 'zao dou' (a cleansing product), the fourth is the reward of 'su gao' (ghee and dry grass), the fifth is the reward of pure ashes, the sixth is the reward of 'yang zhi' (toothbrush), and the seventh is the reward of inner clothing. The following summarizes these rewards. The name 'Kai Shi' implies greatness, and 'Shi' refers to a scholar, a different name for a person. Therefore, old translated scriptures refer to Bodhisattvas as 'Kai Shi'. The Buddha told Qiyi (a person's name): Offering and bathing the Sangha and 'Da Shi' (Bodhisattvas) with these seven items will result in the seven blessings as described above. The above explains the nature of the rewards themselves, and the following explains the places where these seven blessings can be received, namely in the realms of humans, Devas, and even the Buddha's body. Furthermore, the above explains the rewards of the seven items, and the following explains the rewards of washing the mind. There are four types of washing the mind, and the rewards obtained are also different: the first is the reward of worldly five desires, the second is the reward of worldly detachment from desires, the third is the reward of the 'Śrāvakayāna' (small vehicle) of transcending the world, and the fourth is the reward of the 'Mahāyāna' (great vehicle) of transcending the world. From the beginning to the 'cakravartin' (wheel-turning king, a king who possesses a wheel treasure that rules the world) is the reward obtained by the mind pursuing desires. There are three levels of pursuing desires: lower, middle, and upper, and the rewards obtained are also different. The lower level is to become a minister or a 'sūryavaṃśa' king (king of a small country), the middle level is a 'cakravartin', and the upper level is to be born in the desire realm heavens. Among the lower level, those who only like to benefit themselves and are unwilling to share with others can only obtain the reward of being a human; those who help others when they are happy can become ministers; those who lead and guide everyone can become emperors. The middle level is a 'cakravartin', with not much difference in rank, which will be explained in detail later. The upper level's mind performs middle-level actions, and depending on the rise and fall of the mind, there are five levels, starting from the earth-dwelling Devas and reaching the 'Paranirmitavasavartin' (the highest of the desire realm heavens). Among them, those who only like to benefit themselves and are unwilling to share with others can only become scattered Devas such as the sun, moon, and stars; those who help others when they are happy can become heavenly ministers such as the Four Heavenly Kings (Buddhist guardian deities); those who lead and guide everyone can become heavenly kings such as 'Śakra' (the lord of the 'Trāyastriṃśa' heaven). Or be born in the Brahma heaven (a general term for the form realm heavens), which is the reward obtained by the mind detached from desires. The reward of the first 'dhyāna' (meditative state) is called Brahma heaven. From the beginning, the upper realms can also be collectively referred to as Brahma heaven. That is the reward of 'dhyāna', and because of washing the hair and practicing 'dhyāna', one can be born there, not directly produced by washing the hair. In the third part, the rewards of the 'Śrāvakayāna' are briefly mentioned. 'For Bodhisattvas' and below is the fourth reward of the 'Mahāyāna', or to become a seed of a Bodhisattva.
性解行。發意初地。治地在於二地已上。彼超修道故曰治地。功成在於八地九地。行報純熟故曰功成。志就十地。學滿名就。作佛在果。上來正明洗僧福報。自下第二結嘆僧田。斯由供僧結果屬因。無量福田卑澇不傷就田嘆勝。生多福故名眾僧為無量福田。于中值福餘殃不及。故是不為卑澇所傷。此正道其世間卑澇不能傷敗。不須異解。下次偈頌。
於是世尊重為耆域而作頌曰。
觀諸三界中 天人受景福 道德無限量 諦聽次說之 夫人生處世 端正人所敬 體性常清凈 斯由洗眾僧 若為大臣子 財富常吉安 勇健中賢良 出入無掛礙 所說人奉用 身體常香潔 端正色從容 斯由洗眾僧 若生天王家 生即常潔凈 洗浴以香湯 苾芬以薰身 形體與眾異 見者莫不欣 斯造溫室浴 洗僧之福報 第一四天王 典領四域方 光明身端正 威德護四鎮 日月及星宿 晃照除陰冥 斯由洗眾僧 福報如影響 第二忉利天 帝釋名曰因 六重之寶城 七寶為宮殿 勇猛天中尊 端正壽延長 斯由洗眾僧 其報無等倫 世間轉輪王 七寶導在前 周行四海外 兵馬八萬四 明寶照晝夜 玉女隨時供 端正身香
【現代漢語翻譯】 現代漢語譯本 『性解行』：在初地（Bodhisattva Bhumi，菩薩的階位）開始發心。『治地』：在於二地及以上，因為他們超越了修道的階段，所以稱為『治地』。『功成』：在於八地和九地，因為修行回報已經純熟。『志就』：在十地，學業圓滿，名聲成就。『作佛』：在於果位（Buddhahood，成佛）。以上是正面闡明洗僧的福報。 下面第二部分是總結讚歎僧田（Sangha-ksetra，僧伽的福田）。這是因為供養僧眾的結果歸屬於因地。無量的福田不會因為低窪或乾旱而受損，這是讚歎僧田的殊勝之處。因為能產生眾多福報，所以稱僧眾為無量福田。在其中培植福報，其餘的災殃都無法觸及，因此不會因為低窪或乾旱而受損。這是正道，世間的低窪和乾旱無法損害或破壞它，不需要其他的解釋。下面是偈頌。 於是，世尊爲了耆域（Jivaka，一位著名的醫生）而作頌說： 『觀察諸三界中，天人受景福，道德無**，諦聽次說之。』 『夫人生處世，端正人所敬，體性常清凈，斯由洗眾僧。』 『若為大臣子，財富常吉安，勇健中賢良，出入無掛礙。』 『所說人奉用，身體常香潔，端正色從容，斯由洗眾僧。』 『若生天王家，生即常潔凈，洗浴以香湯，苾芬以薰身。』 『形體與眾異，見者莫不欣，斯造溫室浴，洗僧之福報。』 『第一四天王（Caturmaharajakayikas，四大天王），典領四域方，光明身端正，威德護四鎮。』 『日月及星宿，晃照除陰冥，斯由洗眾僧，福報如影響。』 『第二忉利天（Trayastrimsa，三十三天），帝釋（Sakra，帝釋天主）名曰因，六重之寶城，七寶為宮殿。』 『勇猛天中尊，端正壽延長，斯由洗眾僧，其報無等倫。』 『世間轉輪王（Cakravartin，轉輪聖王），七寶導在前，周行四海外，兵馬八萬四。』 『明寶照晝夜，玉女隨時供，端正身香潔，斯由洗眾僧。』
【English Translation】 English version 'Nature, Understanding, and Practice': The initial intention arises at the first Bhumi (Bodhisattva Bhumi, the stage of a Bodhisattva). 'Governing the Land': This is from the second Bhumi onwards, because they have transcended the stage of cultivation, hence it is called 'Governing the Land'. 'Accomplishment': This is at the eighth and ninth Bhumis, because the rewards of practice are fully matured. 'Aspiration Fulfilled': This is at the tenth Bhumi, where learning is complete and fame is achieved. 'Becoming a Buddha': This is at the fruition stage (Buddhahood). The above clearly explains the blessings of bathing the Sangha. The second part below concludes and praises the Sangha-ksetra (Sangha-ksetra, the field of merit of the Sangha). This is because the results of offering to the Sangha belong to the causal ground. The immeasurable field of merit will not be damaged by low-lying areas or drought; this is praising the excellence of the field. Because it can generate numerous blessings, the Sangha is called the immeasurable field of merit. Cultivating blessings within it, other calamities cannot touch it, therefore it is not damaged by low-lying areas or drought. This is the right path; worldly low-lying areas and drought cannot harm or destroy it, no other explanation is needed. The following are verses. Thereupon, the World Honored One, for the sake of Jivaka (Jivaka, a famous physician), spoke in verse, saying: 'Observing the three realms, gods and humans receive auspicious blessings, morality is without **, listen attentively to what follows.' 'If a person is born into this world, with uprightness, they are respected by others, their nature is always pure and clean, this is due to bathing the Sangha.' 'If one is born as the son of a great minister, wealth is always auspicious and peaceful, brave and virtuous, entering and exiting without hindrance.' 'What is said is followed by others, the body is always fragrant and clean, upright and composed, this is due to bathing the Sangha.' 'If one is born into the family of a heavenly king, one is born always pure and clean, bathing with fragrant water, perfuming the body with sweet scents.' 'The form and body are different from others, those who see it cannot but rejoice, this is due to building a warm bathhouse, the blessings of bathing the Sangha.' 'The first of the Four Heavenly Kings (Caturmaharajakayikas, the Four Great Kings), governing the four regions, with bright and upright bodies, majestic virtue protecting the four directions.' 'The sun, moon, and stars, shining brightly, dispel darkness, this is due to bathing the Sangha, the blessings are like an echo.' 'The second, Trayastrimsa Heaven (Trayastrimsa, the Heaven of Thirty-three), Sakra (Sakra, the lord of the devas) is named Indra, with a six-layered treasure city, palaces made of seven jewels.' 'Brave and honored among the gods, upright and with extended lifespan, this is due to bathing the Sangha, the rewards are unparalleled.' 'The worldly Wheel-Turning King (Cakravartin, the Universal Monarch), with the seven treasures leading the way, traveling around the four seas, with an army of eighty-four thousand.' 'The bright jewel illuminates day and night, jade maidens attend at all times, upright, with a fragrant and clean body, this is due to bathing the Sangha.'
潔 斯由洗眾僧 第六化應天 欲界中獨尊 天相光影足 威靈震六天 自然食甘露 妓女常在邊 眾德難稱喻 斯由洗眾僧 梵魔三缽天 凈居修自然 行凈無垢穢 又無女人形 梵行修潔已 志淳在泥洹 得生彼天中 斯由洗眾僧 佛為三界尊 修道甚苦勤 積行無數劫 今乃得道真 金體玉為瓔 塵垢不著身 圓光相具足 斯由洗眾僧 諸佛從行得 種種不勞勤 所施三界人 無處不周遍 眾僧之聖尊 四道良福田 道德從中出 是行最妙真
以義入偈。要略易解。故下頌之。有何易解。向前文中。七福之外別說人等。人謂定別。故今就彼人身等上頌七福報。令知無別。是以須頌。偈有二十。前十九偈就人天等頌上七福。末後一偈頌頌前文中結嘆僧田。前十九中。初偈總舉敕聽許說。觀者如來自言觀也。諸三界中。天人顯福舉其所觀。世間福報。修善如形。福似影故曰影福。道德無限量舉出世果。此等諦聽。次為汝說。下十八偈正為說之。初有一偈。就人身上頌七福報。于中單頌凈水之果。余略不論。斯由洗僧結果屬因。次有兩偈。就彼大臣頌七福報。于中有五。財富吉安是內衣果。勇猛賢良出入無礙是火燃報。所說人用是楊枝果
【現代漢語翻譯】 現代漢語譯本 潔凈的洗浴能夠使眾僧得到清凈。 第六化應天（第六慾界天）是欲界中最為尊貴的天。 天人的相貌光明圓滿，威靈震懾六慾天。 他們自然食用甘露，福報常常伴隨在身邊。 他們的各種功德難以稱量比喻，這都是因為洗浴眾僧的緣故。 梵天、魔天、三缽天（均為色界天），以及凈居天（色界天）都修習自然之法。 他們的行為清凈沒有垢穢，而且沒有女人的形體。 他們修習清凈的梵行已經圓滿，心志純粹在於涅槃。 他們能夠往生到這些天界之中，這都是因為洗浴眾僧的緣故。 佛是三界中最尊貴的，他修道非常艱苦勤奮。 他積累功德無數劫，如今才證得真道。 他的金色的身體以美玉為裝飾，塵垢不會沾染他的身體。 他的圓滿的光芒和相好都具足，這都是因為洗浴眾僧的緣故。 諸佛都是從修行中證得的，種種功德都不需要勞累勤苦。 他們所施予三界眾生的，沒有哪個地方不周遍。 眾僧是聖賢中最尊貴的，是四道眾生的良田福田。 道德都是從中產生的，這種行為是最為微妙真實的。
用義理來進入偈頌，要點簡略容易理解。所以下面用頌文來解釋它。有什麼容易理解的呢？在前面的文章中，七種福報之外，另外說了人等等。人是指特定的類別。所以現在就這些人身等等來頌揚七種福報，讓人知道沒有區別。因此需要頌揚。偈頌有二十首。前面的十九首偈頌就人天等等來頌揚上面的七種福報。最後一首偈頌是頌揚前面文章中總結讚歎僧田。前面的十九首中，第一首偈頌總括地說明了佛陀允許聽聞和宣說。觀看的人如同佛陀自己所說的那樣觀看。在三界之中，天人和人顯示了福報，舉出了他們所觀看的內容。世間的福報，修善就像形體，福報就像影子，所以叫做影福。道德沒有窮盡，舉出了出世間的果報。這些要仔細聽，接下來為你們宣說。下面的十八首偈頌正式地進行宣說。最初有一首偈頌，就人身上來頌揚七種福報，其中只頌揚了凈水的果報，其餘的略而不論。這是因為洗浴僧眾的結果歸屬於因。接下來有兩首偈頌，就大臣身上來頌揚七種福報，其中有五種。財富和吉祥平安是內衣的果報。勇猛賢良，出入沒有阻礙是火燃的果報。所說的用人是楊枝的果報。
【English Translation】 English version Pure bathing enables all monks to attain purity. The Sixth Paranirmitavasavarti Heaven (the sixth desire realm heaven) is the most honored in the desire realm. The appearance of the Devas (gods) is bright and complete, their majestic power shakes the six desire heavens. They naturally consume ambrosia, and blessings always accompany them. Their various merits are difficult to measure and compare, all because of bathing the Sangha (monastic community). Brahma heavens, Mara heavens, Traiyastrimsa heavens (all form realm heavens), and Suddhavasa heavens (form realm heavens) all practice natural methods. Their actions are pure and without defilement, and they have no female form. They have perfected the pure Brahma conduct, and their minds are purely focused on Nirvana. They can be reborn in these heavens, all because of bathing the Sangha. The Buddha is the most honored in the three realms, he practices the path with great hardship and diligence. He accumulated merit for countless kalpas (eons), and now he has attained the true path. His golden body is adorned with jade, and dust does not cling to his body. His perfect light and auspicious marks are complete, all because of bathing the Sangha. All Buddhas are attained through practice, and various merits do not require laborious effort. What they bestow upon the beings of the three realms is all-pervasive. The Sangha is the most honored among the sages, and is a good field of merit for the beings of the four paths. Morality and virtue arise from it, and this practice is the most subtle and true.
Using meaning to enter the verses, the main points are brief and easy to understand. Therefore, the following verses are used to explain it. What is easy to understand? In the previous text, in addition to the seven blessings, people etc. were mentioned separately. 'People' refers to specific categories. Therefore, now these human bodies etc. are praised for the seven blessings, so that people know there is no difference. Therefore, it is necessary to praise. There are twenty verses. The first nineteen verses praise the above seven blessings in terms of humans, devas, etc. The last verse praises the Sangha field, which was summarized and praised in the previous article. Among the first nineteen verses, the first verse generally explains that the Buddha allowed hearing and speaking. The viewer views as the Buddha himself said. Among the three realms, devas and humans show blessings, and the content they view is mentioned. Worldly blessings, cultivating goodness is like a form, and blessings are like a shadow, so it is called shadow blessing. Morality and virtue are endless, and the fruits of transcending the world are mentioned. Listen carefully to these, and I will explain them to you next. The following eighteen verses formally explain it. Initially, there is one verse that praises the seven blessings in terms of the human body, in which only the fruit of pure water is praised, and the rest are omitted. This is because the result of bathing the Sangha belongs to the cause. Next, there are two verses that praise the seven blessings in terms of ministers, in which there are five. Wealth and auspicious peace are the fruit of inner clothing. Courage and virtue, and unimpeded entry and exit are the fruit of burning fire. The use of people mentioned is the fruit of the willow branch.
。身體香潔是澡豆報。端正從容是凈水果。略無餘二。次有兩偈。就帝王身頌七福報。生即潔凈洗浴香湯苾芬薰身是澡豆果。形與眾異見莫不忻是凈水果。余略不論。次有一偈。就四天王頌七福報。次有一偈。就日月等頌七福報。次有兩偈。頌其帝釋頌七福報。次有兩偈。就輪王頌七福。次有兩偈。就他化天頌七福報。余欲界天略而不辨。次有兩偈。頌色界天。于中但明所受梵身。不明七報。初言梵魔三缽天者。除五凈居是余色天。此乃胡語名彼梵天為梵摩羅三缽利天。不須漢語。擿字別配。凈居已下是五那含。下有三偈。就佛以頌七種福報。于中前二明佛自德由行而成勸物同習。后偈明佛利他之德由行而成勸人同修。此諸偈中。就人天等前頌七報皆不具足。隱顯故爾。欲識玄相。準上七報次第求之。下次頌上結嘆僧田。眾僧聖尊大乘僧也。四道良田小乘僧也。須陀斯陀那含羅漢是其四道。道德從出是行真者。如上所說人天等因是其道德。從僧田出。是洗僧行最為妙真。以從真實福田出故。下次釋疑。
佛說偈已。重告耆域。觀彼三界。人天品類。高下長短。福德多少。皆由先世用心不等。是以所受各異不同。如此受諸福報。皆由洗浴聖眾得之耳
疑有二種。一以洗僧福行不殊疑報差別。二聞由心所受不
【現代漢語翻譯】 身體香潔是澡豆報。端正從容是凈水果。略無餘二。次有兩偈。就帝王身頌七福報。生即潔凈洗浴香湯苾芬薰身是澡豆果。形與眾異見莫不忻是凈水果。余略不論。次有一偈。就四天王頌七福報。次有一偈。就日月等頌七福報。次有兩偈。頌帝釋（Deva King）頌七福報。次有兩偈。就輪王（Chakravarti）頌七福。次有兩偈。就他化天（Paranirmita-vasavartin）頌七福報。余欲界天略而不辨。次有兩偈。頌**天。于中但明所受梵身。不明七報。初言梵魔三缽天者。除五凈居是余色天。此乃胡語名彼梵天為梵摩羅三缽利天。不須漢語。擿字別配。凈居已下是五那含。下有三偈。就佛以頌七種福報。于中前二明佛自德由行而成勸物同習。后偈明佛利他之德由行而成勸人同修。此諸偈中。就人天等前頌七報皆不具足。隱顯故爾。欲識玄相。準上七報次第求之。下次頌上結嘆僧田。眾僧聖尊大乘僧也。四道良田小乘僧也。須陀洹（Srotapanna）、斯陀含（Sakadagamin）、阿那含（Anagamin）、阿羅漢（Arhat）是其四道。道德從出是行真者。如上所說人天等因是其道德。從僧田出。是洗僧行最為妙真。以從真實福田出故。下次釋疑。
佛說偈已。重告耆域（Jivaka）。觀彼三界。人天品類。高下長短。福德多少。皆由先世用心不等。是以所受各異不同。如此受諸福報。皆由洗浴聖眾得之耳
疑有二種。一以洗僧福行不殊疑報差別。二聞由心所受不
【English Translation】 The fragrance and purity of the body are the reward of bathing powder. A dignified and composed demeanor is the reward of pure fruit. There are no other two. Next, there are two verses praising the seven blessings in the body of the emperor. Being born clean, bathing in fragrant soup, and having the body perfumed with fragrant powder are the fruits of bathing powder. Having a form different from the masses, so that all who see it rejoice, is the fruit of pure fruit. The rest is briefly omitted. Next, there is a verse praising the seven blessings of the Four Heavenly Kings. Next, there is a verse praising the seven blessings of the sun and moon. Next, there are two verses praising the seven blessings of Sakra (Deva King). Next, there are two verses praising the seven blessings of the Chakravarti (Wheel-Turning King). Next, there are two verses praising the seven blessings of Paranirmita-vasavartin (Heaven of Free Enjoyment of Manifested Pleasures). The other desire realm heavens are briefly omitted. Next, there are two verses praising ** heaven. In them, only the received Brahma body is explained, not the seven rewards. The first saying 'Brahma Mara Sam缽 heaven' refers to the remaining form heavens excluding the Five Pure Abodes. This is a foreign language name for that Brahma heaven as Brahma Mara Sam缽利 heaven. No need for Chinese. Pick words to match separately. Below the Pure Abodes are the Five Anagamins. Below, there are three verses praising the seven blessings of the Buddha. Among them, the first two explain the Buddha's own virtues, which are formed by practice, encouraging beings to practice together. The latter verse explains the Buddha's virtue of benefiting others, which is formed by practice, encouraging people to cultivate together. In these verses, the previous praises of the seven rewards for humans and devas are not complete. It is hidden and revealed for this reason. If you want to know the profound appearance, follow the order of the above seven rewards to seek it. Next, praise and conclude the Sangha field. The Sangha of the masses, the holy venerable, is the Mahayana Sangha. The good field of the four paths is the Hinayana Sangha. Srotapanna (Stream-enterer), Sakadagamin (Once-returner), Anagamin (Non-returner), and Arhat (Worthy One) are the four paths. Morality comes from the practice of truth. As mentioned above, the causes of humans and devas are their morality. It comes from the Sangha field. Washing the Sangha is the most wonderful and true practice because it comes from the true field of blessings. Next, explain the doubts.
After the Buddha spoke the verses, he again told Jivaka (Physician). 'Observe the three realms. The categories of humans and devas. High and low, long and short. The amount of blessings and virtues. All are due to the unequal use of the mind in previous lives. Therefore, what is received is different and not the same. Receiving all these blessings is obtained by bathing the holy assembly.'
There are two kinds of doubts. First, the act of bathing the Sangha is not different, doubting the difference in rewards. Second, hearing that it is received by the mind does not
同疑不假僧。今並釋之。從初乃至用心不等所受各異釋遣初疑。二受諸福報皆從洗僧釋去後疑。上來正說。下次流通。
佛說經已。阿難白佛言。當何名此經。以何勸誨之。佛言阿難。此經名溫室洗浴眾僧經。諸佛所說。非我獨造。行者得度。非神授與。求清凈福。自當奉行。佛說經竟。耆域眷屬。聞經歡喜。得須陀洹道。禮佛求退。嚴辦洗具。眾坐大小各得道跡。皆共稽首禮佛而去。佛說溫室洗浴眾僧經
初阿難問當何名經問經名字。以何勸誨問傳化儀。次如來答。名洗僧經答其初問。諸佛記下答第二問。于中初明諸佛共說彰法要勝勸人信樂。后明行者方始得度勸人修學。行者得度明非無因。非神授與明非異因。求清凈福自當奉行結勸修學。當以此等而勸誨之。下明諸人聞法獲益。于中初明耆域眷屬悟道求退嚴辦說具。以聞果報皆由洗得。知法無性故得初果。后明食眾得益辭去。
溫室經義記畢
往昔凈影大師嘗制溫室經義記。宣暢其幽旨。千歲之久。相傳至今。可謂法門大幸也。予前年得之珍秘。比日逐節隨科分會本經。以便看讀。更命梓工謀作活字。以公海內同好云。
於時寬保三癸亥冬十月
三緣山袋谷沙門心應謹書
【現代漢語翻譯】 現代漢語譯本： 『同疑不假僧』（對於僧侶的共同疑惑是不真實的）。現在一併解釋這些疑惑。從一開始到最後，因為用心不同，所以接受到的也各有差異，這是爲了解釋最初的疑惑。『二受諸福報皆從洗僧』（接受到的各種福報都來自於洗僧），這是爲了解釋後面的疑惑。以上是正面的闡述，接下來是流通。
佛陀說完這部經后，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）問佛陀：『這部經應當叫什麼名字？用什麼來勸導教誨人們呢？』佛陀說：『阿難，這部經名為《溫室洗浴眾僧經》。諸佛（Buddha，覺悟者）所說，不是我獨自創造的。修行者得到解脫，不是神所授予的。想要獲得清凈的福報，就應當親自奉行。』佛陀說完這部經后，耆域（Jivaka，古印度著名醫生）和他的眷屬，聽聞此經后非常歡喜，證得了須陀洹道（Sotapanna，小乘佛教四果中的初果）。他們向佛陀行禮告退，準備洗浴用具。在座的大眾，無論大小，都獲得了道跡。大家都一起稽首禮拜佛陀后離去。《佛說溫室洗浴眾僧經》完畢。
最初，阿難問應當叫什麼經名，這是詢問經的名字。『以何勸誨』，這是詢問傳播教化的方法。接下來是如來的回答。『名洗僧經』，回答了最初的提問。『諸佛記下』，回答了第二個提問。其中，首先闡明諸佛共同宣說，彰顯佛法的精要殊勝，勸人信受喜樂。之後闡明修行者才能得到解脫，勸人修學。『行者得度』，說明不是沒有原因的。『非神授與』，說明不是因為其他原因。『求清凈福自當奉行』，總結勸人修學。應當用這些來勸導教誨人們。下面闡明眾人聽聞佛法獲得利益。其中，首先闡明耆域眷屬悟道求退，嚴謹地準備洗浴用具。因為聽聞果報都是由於洗浴所得，知道法無自性，所以證得初果。之後闡明齋食大眾獲得利益后辭別。
《溫室經義記》完畢
往昔，凈影大師曾經撰寫《溫室經義記》，宣揚闡述其中的深奧旨意。歷經千年之久，相傳至今。可以說是佛法的一大幸事。我在前年得到它，非常珍視。近日逐節按照科判分會這部經，以便閱讀。更命令工匠謀劃製作活字印刷，以公諸海內同好。
時在寬保三年癸亥年冬季十月
三緣山袋谷沙門心應 謹書
【English Translation】 English version: 'Tong yi bu jia seng' (The common doubts about monks are not true). Now, let's explain these doubts together. From beginning to end, because of different intentions, what is received is also different, which is to explain the initial doubt. 'Er shou zhu fu bao jie cong xi seng' (The various blessings received all come from bathing the monks), which is to explain the later doubts. The above is a positive explanation, and the following is the circulation.
After the Buddha finished speaking this sutra, Ananda (one of the Buddha's ten major disciples, known for his extraordinary memory) asked the Buddha: 'What should this sutra be called? What should be used to persuade and teach people?' The Buddha said: 'Ananda, this sutra is called the 'Warm Room Bathing Sangha Sutra'. What the Buddhas (enlightened ones) say is not created by me alone. Practitioners attain liberation, not granted by gods. If you want to obtain pure blessings, you should personally practice it.' After the Buddha finished speaking this sutra, Jivaka (a famous doctor in ancient India) and his family members were very happy after hearing this sutra and attained the Sotapanna (the first fruit of the four fruits of Hinayana Buddhism). They bowed to the Buddha and took their leave, preparing bathing utensils. The masses present, regardless of size, all obtained traces of the path. Everyone bowed to the Buddha together and left. The 'Buddha Speaks the Warm Room Bathing Sangha Sutra' is complete.
Initially, Ananda asked what the sutra should be called, which is asking the name of the sutra. 'What to persuade', which is asking about the method of spreading teachings. Next is the Tathagata's answer. 'Name the Bathing Sangha Sutra', answering the initial question. 'The Buddhas record', answering the second question. Among them, first clarify that the Buddhas jointly declare, highlighting the essence and superiority of the Dharma, and persuading people to believe and rejoice. Afterwards, it clarifies that practitioners can attain liberation, persuading people to practice. 'Practitioners attain liberation', indicating that it is not without reason. 'Not granted by gods', indicating that it is not due to other reasons. 'Seeking pure blessings should be practiced', concluding and persuading people to practice. These should be used to persuade and teach people. The following clarifies that people gain benefits from hearing the Dharma. Among them, first clarify that Jivaka's family members realized the path and asked to retreat, carefully preparing bathing utensils. Because hearing the karmic rewards are all obtained through bathing, knowing that the Dharma has no self-nature, they attained the first fruit. Afterwards, it clarifies that the masses who ate the meal bid farewell after gaining benefits.
The 'Warm Room Sutra Meaning Notes' is complete.
In the past, Master Jingying once wrote the 'Warm Room Sutra Meaning Notes', proclaiming and elucidating its profound meaning. It has been passed down for thousands of years. It can be said to be a great fortune for Buddhism. I obtained it the year before last and cherish it very much. Recently, I have been dividing and organizing this sutra section by section according to the subject headings to facilitate reading. I have also ordered craftsmen to plan and make movable type printing to share it with fellow enthusiasts at home and abroad.
At the time, it was the tenth month of the winter of the third year of Kanpo, Guihai.
Respectfully written by Shamon Xinying of Sanyuan Mountain, Taigu.