T85n2780_溫室經疏
大正藏第 85 冊 No. 2780 溫室經疏
No. 2780 [cf. No. 701]
溫室經疏
溫室序
夫溫室經者。斯乃積凈業之善基。蕩塵累之津澤。跨天堂之梯橙越苦海之舟航。囊括因果包舉福惠。理豐言約文遒旨婉。生一念凈信終隔四流。起一支善行則卒登十地。醫王由是創業。法將所以室通。庶得異世共觀津流遠代。佛說溫室洗浴眾僧經者。夫以炬暗生死之中。獨秀昏眠之外。既朗萬法。爰悟四生。覺行圓滿。故稱為佛。暢四辯于舌端。流八音聽□□□七階之勝福。發四道之良田。班自我口通之彼心。故稱為□□□調神為趣。室用𦿔形為理。外蕩八塵稱為洗浴。內脩名曰眾僧經。雖五義略二舉二條。一曰涌泉。二稱繩墨。□□則注而無竭。此義可以目常繩墨乃楷定正耶。茲理□□□其法故曰佛說溫室洗浴眾僧經也。
經曰阿難曰□□□□□如是一時佛在摩竭提國因沙崛山中 通曰。三□二序□□□□□□文勢起盡。臨章別斷。此則證信序也。阿□□□□□□□□□□佛昆季。宿著因緣。名標起愿之初。生交□□□□□□□□□□目類。青蓮能令見者悅神。復使父王□□□□□□□□□□阿難。吾從佛聞者。證聞親承曰我聞。傅受□□□□□□□□
【現代漢語翻譯】 現代漢語譯本： 大正藏第八十五冊，編號2780，《溫室經疏》
編號2780 [參見編號701]
《溫室經疏》
《溫室序》
《溫室經》啊，是積累清凈善業的基礎，滌盪塵世煩惱的渡口。是跨越天堂的階梯，超越苦海的舟船。它囊括因果，包舉福慧。義理豐富，言辭簡約，文筆遒勁，旨意婉轉。生起一念清凈的信心，最終就能隔斷四種瀑流（四種煩惱）。發起一次善行，最終就能登上十地（菩薩修行的十個階段）。醫王（指佛陀）由此開創事業，法將（指護法神）因此通達溫室的妙用。希望能在異世共同觀覽，讓津樑流傳到遙遠的時代。《佛說溫室洗浴眾僧經》啊，好比在黑暗的生死輪迴之中，獨自挺立於昏昧沉睡之外。既已明朗萬法，於是覺悟四生（四種生命形態）。覺悟和修行圓滿，所以被稱為佛。在舌端流暢地宣說四辯（四種辯才），流淌出八種妙音。聽聞七階的殊勝福報，開墾四道的良田。從我的口中傳達，通達他們的內心。所以稱為……調和精神為旨趣，溫室以……為理。向外滌盪八塵（八種世俗的慾望），稱為洗浴；向內修行，名叫眾僧經。雖然五義簡略，二舉二條。一是涌泉，二是繩墨。……則注入而沒有窮盡。此義可以作為常理，繩墨乃是楷定正道的準繩啊。這個道理……它的法則，所以叫做《佛說溫室洗浴眾僧經》啊。
經文說：阿難（Ananda，佛陀的十大弟子之一）說……像這樣，一時佛在摩竭提國（Magadha，古印度十六大國之一）因沙崛山（因陀羅崛山，山名）中。通曰：三……二序……文勢的起止。臨章別斷。這是證信序啊。阿……佛的昆季。宿世就結下了因緣。名字標在起愿的最初。生……目連（目犍連，佛陀的十大弟子之一）一類。青蓮能讓見者喜悅精神。又使父王……阿難。我從佛那裡聽聞的。證明親自聽聞，叫做『我聞』。傳授……
【English Translation】 English version: Taisho Tripitaka Volume 85, No. 2780, Commentary on the Greenhouse Sutra
No. 2780 [cf. No. 701]
Commentary on the Greenhouse Sutra
Preface to the Greenhouse Sutra
The Greenhouse Sutra is the foundation for accumulating pure karma and the ferry for washing away worldly burdens. It is the ladder across heaven and the boat beyond the sea of suffering. It encompasses cause and effect, embracing both blessings and wisdom. Its principles are rich, its words concise, its writing vigorous, and its meaning subtle. Generating a single thought of pure faith ultimately severs the four streams (four types of afflictions). Initiating a single good deed ultimately ascends to the ten grounds (ten stages of a Bodhisattva's practice). The Healing King (referring to the Buddha) thus initiated his work, and the Dharma General (referring to the Dharma protectors) thus understood the function of the greenhouse. It is hoped that it can be commonly viewed in different worlds and that the ferry can be passed down to distant ages. The 'Buddha Speaks the Greenhouse Bathing the Sangha Sutra' is like standing alone outside of the darkness and slumber of birth and death. Having illuminated all dharmas, one awakens to the four forms of life (four types of living beings). Enlightenment and practice are complete, hence the name Buddha. Fluently expounding the four kinds of eloquence (four kinds of eloquence) at the tip of the tongue, flowing with eight kinds of wonderful sounds. Hearing the supreme blessings of the seven stages, cultivating the good fields of the four paths. Transmitting from my mouth, reaching their hearts. Therefore, it is called... harmonizing the spirit as the purpose, the greenhouse takes... as the principle. Outwardly washing away the eight dusts (eight worldly desires) is called bathing; inwardly cultivating is called the Sangha Sutra. Although the five meanings are brief, two are mentioned and two are listed. One is the gushing spring, and the other is the plumb line. ... then it pours without end. This meaning can be regarded as constant, and the plumb line is the standard for determining the right path. This principle... its law, hence it is called 'Buddha Speaks the Greenhouse Bathing the Sangha Sutra'.
The Sutra says: Ananda (one of the Buddha's ten great disciples) said... Like this, at one time the Buddha was in Mount Indrakila (mountain name) in the country of Magadha (one of the sixteen great kingdoms of ancient India). Generally speaking: three... two prefaces... the beginning and end of the literary style. Separately judging each chapter. This is the testimonial preface. A... the Buddha's kinsmen. They had formed karmic connections in previous lives. Their names are marked at the beginning of the vow. Born... Maudgalyayana (one of the Buddha's ten great disciples) and others. The blue lotus can make those who see it rejoice in spirit. It also made the father king... Ananda. What I heard from the Buddha. Proving that I personally heard it is called 'I heard'. Transmission...
□□□義決定有二。一□。二心。心決定為信體。□決□□□□□□□□□□初宗智為究竟之玄述初稱如是。表信□□□□□□□□□□□者化辰也。即法王啟運之日。大眾嘉之時□□□□□□□□□□□亦以如上釋。摩竭提國因沙崛山中者。化□□□□□□□□之境。山是依止之處。住國為化。在俗之徒。住山為□□□□□□眾。摩竭提。此云善勝國。因沙崛山。此云靈鷲山。□□。
□□□舍城內有大長者奈女之子名曰祇域為大醫王。□□□□□ 通曰。下發起序。自有三節。一序祇域名。二敘祇域□□□□□事。敘名有五。一明處勝。二顯位尊。三明種貴。四指□□□□□王舍城顯處勝也。有大長者顯位尊也。祇域名高八國□□□人王於此立舍。法王于中成道。醫王生在其中處。所以為勝也。有大長者顯位尊也祗域。名高八國。道冠百王。恩洽幼童之下。德秀朋僚之上。既以長者為號。其位所以特尊也。奈女之子明種貴也。奈女者從奈生也。此女稟質異凡。降神亦聖托鮮花。而受氣坼妙。實以呈形。美艷絕倫。瑰姿蓋世。由此義故。稱之奈女。祗域既是奈女之子種。所以為貴也。祗域者指名字也。祈域梵音。此云能活。善解四病之原。妙通八術之要。下針定若投藥必愈。有此之能故稱能活也。為大醫王善
【現代漢語翻譯】 現代漢語譯本： □□□義決定有二：一是□，二是心。心的決定以信為本體。□決□□□□□□□□□□最初以宗智為究竟，玄述最初稱『如是』。表示信□□□□□□□□□□□是化辰。即法王開始弘法之日，大眾歡喜之時。□□□□□□□□□□□也可以像上面那樣解釋。摩竭提國（Magadha，古代印度的一個國家）因沙崛山（Grdhrakuta，又名靈鷲山）中，是化□□□□□□□□之境。山是依止之處，住在國都爲了教化在俗之人，住在山中爲了□□□□□□眾。摩竭提，這裡翻譯為善勝國。因沙崛山，這裡翻譯為靈鷲山。□□。 □□□王舍城內有一位大長者，是奈女的兒子，名叫祇域（Jivaka，古印度著名醫生），是大醫王。□□□□□通曰：下面是發起序，自有三個小節。一是敘述祇域的名字，二是敘述祇域□□□□□的事蹟。敘述名字有五點：一是說明處所殊勝，二是顯示地位尊貴，三是說明種族高貴，四是指□□□□□王舍城（Rajagrha，古印度摩揭陀國首都）顯示處所殊勝。有大長者顯示地位尊貴。祇域的名字響徹八國。□□□人王在這裡建立都城，法王在這裡成道，醫王出生在其中，所以處所殊勝。有大長者顯示地位尊貴。祇域，名聲響徹八國，道行超越百王，恩惠普及幼童，德行超越同僚。既然以長者為稱號，他的地位就特別尊貴。奈女之子說明種族高貴。奈女是從奈而生。這位女子稟賦異於常人，降生也顯聖蹟，託生于鮮花，承受天地之氣，綻放奇妙，真實地呈現形體。美艷絕倫，瑰麗的姿容蓋世無雙。因為這個緣故，稱她為奈女。祇域既然是奈女的兒子，種族自然高貴。祇域是指名字。祇域是梵語，這裡翻譯為能活。善於瞭解四種疾病的根源，精通八種醫術的要領。下針必定有效，用藥必定痊癒。因為有這樣的能力，所以稱為能活。是大醫王，善
【English Translation】 English version: □□□ meaning is determined by two things: one is □, and the other is mind. The determination of the mind takes faith as its essence. □ decides □□□□□□□□□□ Initially, Zongzhi (宗智) was taken as the ultimate, and Xuan Shu (玄述) initially called it 'Thus'. Represents faith □□□□□□□□□□□ is the transformation time. That is, the day when the Dharma King (法王) began to promote the Dharma, and the time when the masses rejoiced. □□□□□□□□□□□ can also be explained as above. Magadha (摩竭提國) because of Grdhrakuta Mountain (因沙崛山), is the realm of transformation □□□□□□□□. The mountain is a place of reliance. Living in the country is for teaching the laity, and living in the mountains is for □□□□□□ the Sangha. Magadha, here translated as the country of Good Victory. Because of Grdhrakuta Mountain, here translated as Vulture Peak Mountain. □□. □□□ In Rajagrha (王舍城), there was a great elder who was the son of Na's daughter, named Jivaka (祇域), who was a great physician. □□□□□ Tong said: The following is the introductory preface, which has three sections. The first is to describe Jivaka's name, and the second is to describe Jivaka's □□□□□ deeds. There are five points in describing the name: first, to explain the superiority of the place; second, to show the nobility of the position; third, to explain the nobility of the race; fourth, to point to □□□□□ Rajagrha shows the superiority of the place. Having a great elder shows the nobility of the position. Jivaka's name resounded throughout the eight countries. □□□ The human king established the capital here, the Dharma King attained enlightenment here, and the medical king was born in it, so the place is superior. Having a great elder shows the nobility of the position. Jivaka, his reputation resounds throughout the eight countries, his Taoist practice surpasses hundreds of kings, his grace extends to young children, and his virtue surpasses his colleagues. Since he is called an elder, his position is particularly noble. Na's daughter explains the nobility of the race. Na's daughter was born from Na. This woman's endowment is different from ordinary people, and her birth also shows sacred signs. She was born in fresh flowers, received the breath of heaven and earth, bloomed wonderfully, and truly presented her form. Her beauty is unparalleled, and her magnificent appearance is unmatched in the world. For this reason, she is called Na's daughter. Since Jivaka is the son of Na's daughter, his race is naturally noble. Jivaka refers to the name. Jivaka is Sanskrit, here translated as 'able to live'. He is good at understanding the origin of the four diseases, and is proficient in the essentials of the eight medical techniques. The needle will definitely be effective, and the medicine will definitely heal. Because of this ability, he is called 'able to live'. Is a great medical king, good
療眾病釋所以也。藥病縱任名曰醫王。治無不愈稱為善療。以善療故名能活也。
經曰少小好學長而彌篤才藝過通智達五經天文地理 通曰。次明敘德自有三意。一美學功。二稱治績。三即總結。此美學功也。才謂三才。天地人也。藝謂六藝。禮樂射御書疏。五經即五明論。內論因論聲論工巧論醫方論也。天文謂景宿。地理即山川。然則幼而欽道故曰少小好學。長而彌篤故曰才藝過通。智達經成前好學。天文地理美上過通也。
經曰其所治者莫不除愈死者更生喪車得還 通曰。此明治績也。上兩句總嘆。下兩句別彰。其效昔有參差。中夭已登幽路。一逢祇域。再發神明。遂使魂魄寂已還蘇。抑車動而旋駕。翻兇作吉回死就生。治驗之靈莫斯為大也。
經曰其德多不可具陳八國宗仰見者歡喜 通曰。此總結也。祇域。道超心計。德雜覼縷。故使聞者欽風。見者神悅。
經曰於是祇域夜欻生念明至佛所當問我疑 通曰。下明敘事自有七意。一生心。二發引。三達所。四見佛。五都僧。六聞法。七作業。此明生心也。祇域以良辰夜靜驚肅神衿。既悟入道之正因。遂結洗僧之念。然則念雖在已。法不自由。所以坐企有明就佛請決也。
經曰晨旦敕家大小眷屬嚴至佛所 通曰。發引也。明星忽已
【現代漢語翻譯】 現代漢語譯本： 『療眾病釋所以也』，意思是能夠治療各種疾病，解釋了其中的原因。『藥病縱任名曰醫王』，意思是根據病情恰當用藥，可以被稱為醫王。『治無不愈稱為善療』，意思是治療沒有不痊癒的，可以稱為善於治療。『以善療故名能活也』，因為善於治療，所以被稱為能夠起死回生。
『經曰少小好學長而彌篤才藝過通智達五經天文地理』，經書上說，年少時就好學，長大后更加精進，才能技藝非常精通，智慧通達五經、天文、地理。 『通曰。次明敘德自有三意。一美學功。二稱治績。三即總結。此美學功也。才謂三才。天地人也。藝謂六藝。禮樂射御書疏。五經即五明論。內論因論聲論工巧論醫方論也。天文謂景宿。地理即山川。然則幼而欽道故曰少小好學。長而彌篤故曰才藝過通。智達經成前好學。天文地理美上過通也。』，通解說，接下來闡述功德，自然有三個方面的意義。一是美好的學識功底，二是稱頌治理的功績，三是總結。這裡說的是美好的學識功底。『才』指的是三才，即天、地、人。『藝』指的是六藝，即禮、樂、射、御、書、數。五經就是五明論，包括內論、因論、聲論、工巧論、醫方論。天文指的是星象，地理指的是山川。因此，年幼時就敬佩道義，所以說『少小好學』。長大后更加精進，所以說『才藝過通』。智慧通達經書，成就了之前的『好學』，天文地理的美好超過了『精通』。
『經曰其所治者莫不除愈死者更生喪車得還』，經書上說，他所治療的，沒有不痊癒的，甚至能使死去的人復活，運送死者的喪車也能返回。 『通曰。此明治績也。上兩句總嘆。下兩句別彰。其效昔有參差。中夭已登幽路。一逢祇域（name of a person）.再發神明。遂使魂魄寂已還蘇。抑車動而旋駕。翻兇作吉回死就生。治驗之靈莫斯為大也。』，通解說，這是闡述治理的功績。前面兩句是總體的讚歎，後面兩句是分別彰顯。他的效果過去有差異，中途夭折已經走上黃泉路的人，一旦遇到祇域（name of a person），再次煥發神明，於是使已經寂滅的魂魄還陽復甦，甚至使已經開動的喪車調轉方向。反兇為吉，回死向生，治療的靈驗沒有比這更大的了。
『經曰其德多不可具陳八國宗仰見者歡喜』，經書上說，他的德行太多了，無法全部陳述，八個國家都敬仰他，見到他的人都歡喜。 『通曰。此總結也。祇域（name of a person）.道超心計。德雜覼縷。故使聞者欽風。見者神悅。』，通解說，這是總結。祇域（name of a person）的道行超越了心思的算計，德行繁多而細緻，所以使聽到他的人都敬佩他的風範，見到他的人都精神愉悅。
『經曰於是祇域（name of a person）夜欻生念明至佛所當問我疑』，經書上說，於是祇域（name of a person）在夜晚忽然產生一個念頭，明天到佛陀那裡，應當詢問我的疑惑。 『通曰。下明敘事自有七意。一生心。二發引。三達所。四見佛。五都僧。六聞法。七作業。此明生心也。祇域（name of a person）以良辰夜靜驚肅神衿。既悟入道之正因。遂結洗僧之念。然則念雖在已。法不自由。所以坐企有明就佛請決也。』，通解說，下面闡述事情的經過，自然有七個方面的意義。一是生起念頭，二是出發引導，三是到達目的地，四是見到佛陀，五是普度僧眾，六是聽聞佛法，七是開始行動。這裡說的是生起念頭。祇域（name of a person）在美好的夜晚，夜深人靜，內心敬畏而莊重。既然領悟了入道的真正原因，於是產生了齋僧的想法。然而，念頭雖然在自己心中，但佛法不是自由的，所以坐著盼望天亮，到佛陀那裡請求決斷。
『經曰晨旦敕家大小眷屬嚴至佛所』，經書上說，早晨，就告誡家裡的所有眷屬，莊嚴地前往佛陀那裡。 『通曰。發引也。明星忽已』
【English Translation】 English version: 'Healing all diseases explains the reason.' means being able to cure all kinds of diseases, explaining the reason behind it. 'Prescribing medicine appropriately according to the illness is called the King of Medicine.' means that using medicine appropriately according to the condition can be called the King of Medicine. 'Treating without fail is called good healing.' means that treatment without failure to cure can be called good at healing. 'Because of good healing, it is called being able to revive.' because of being good at healing, it is called being able to bring the dead back to life.
'The Sutra says: Being fond of learning when young, growing up and becoming more diligent, talent and skill are very proficient, wisdom penetrates the Five Classics, astronomy, and geography.' The sutra says, being fond of learning when young, growing up and becoming more diligent, talent and skill are very proficient, wisdom penetrates the Five Classics, astronomy, and geography. 'Tong said: Next, explaining virtue naturally has three meanings. First, the merit of beautiful learning. Second, praising the achievements of governance. Third, summarizing. This is the merit of beautiful learning. 'Talent' refers to the three talents: heaven, earth, and man. 'Skill' refers to the six arts: rites, music, archery, charioteering, writing, and arithmetic. The Five Classics are the Five Luminaries, including the Inner Treatise, the Causal Treatise, the Sound Treatise, the Craft Treatise, and the Medical Treatise. Astronomy refers to constellations, and geography refers to mountains and rivers. Therefore, admiring the Dao when young is why it is said 'being fond of learning when young.' Growing up and becoming more diligent is why it is said 'talent and skill are very proficient.' Wisdom penetrates the scriptures, accomplishing the previous 'fond of learning.' The beauty of astronomy and geography surpasses 'proficiency.'
'The Sutra says: Those who are treated by him are all cured, the dead are revived, and the funeral carriage returns.' The sutra says that those who are treated by him are all cured, and even the dead can be revived, and the funeral carriage carrying the dead can return. 'Tong said: This explains the achievements of governance. The first two sentences are general praise, and the last two sentences are separate manifestations. His effects used to be different. Those who died young have already embarked on the road to the underworld. Once encountering Ghi Vực (name of a person), divine power is rekindled. Thus, the souls that have been silent are revived. Even the moving hearse turns around. Turning misfortune into good fortune, turning death into life. The spiritual efficacy of treatment is unmatched.' Tong explains that this is to elaborate on the achievements of governance. The first two sentences are general praise, and the last two sentences are separate manifestations. His effects used to be different. Those who died young have already embarked on the road to the underworld. Once encountering Ghi Vực (name of a person), divine power is rekindled. Thus, the souls that have been silent are revived. Even the moving hearse turns around. Turning misfortune into good fortune, turning death into life. The spiritual efficacy of treatment is unmatched.
'The Sutra says: His virtues are too many to be fully described, and eight countries admire him, and those who see him rejoice.' The sutra says that his virtues are too many to be fully described, and eight countries admire him, and those who see him rejoice. 'Tong said: This is a summary. Ghi Vực (name of a person)'s Dao surpasses the calculations of the mind. His virtues are numerous and detailed. Therefore, those who hear of him admire his demeanor, and those who see him are spiritually pleased.' Tong explains that this is a summary. Ghi Vực (name of a person)'s Dao surpasses the calculations of the mind. His virtues are numerous and detailed. Therefore, those who hear of him admire his demeanor, and those who see him are spiritually pleased.
'The Sutra says: Then Ghi Vực (name of a person) suddenly had a thought at night: Tomorrow, when I go to the Buddha, I should ask about my doubts.' The sutra says that then Ghi Vực (name of a person) suddenly had a thought at night: Tomorrow, when I go to the Buddha, I should ask about my doubts. 'Tong said: The following explanation of the events naturally has seven meanings. First, the arising of thought. Second, the initiation of departure. Third, reaching the destination. Fourth, seeing the Buddha. Fifth, universally saving the Sangha. Sixth, hearing the Dharma. Seventh, starting to act. This explains the arising of thought. Ghi Vực (name of a person), in the beautiful night, when it was quiet and deep, felt reverence and solemnity in his heart. Having realized the true cause of entering the Dao, he then had the idea of offering a monastic meal. However, although the thought is in one's own mind, the Dharma is not free, so he sat and hoped for dawn, and went to the Buddha to ask for a decision.' Tong explains that the following explanation of the events naturally has seven meanings. First, the arising of thought. Second, the initiation of departure. Third, reaching the destination. Fourth, seeing the Buddha. Fifth, universally saving the Sangha. Sixth, hearing the Dharma. Seventh, starting to act. This explains the arising of thought. Ghi Vực (name of a person), in the beautiful night, when it was quiet and deep, felt reverence and solemnity in his heart. Having realized the true cause of entering the Dao, he then had the idea of offering a monastic meal. However, although the thought is in one's own mind, the Dharma is not free, so he sat and hoped for dawn, and went to the Buddha to ask for a decision.
'The Sutra says: In the morning, he instructed all the family members to solemnly go to the Buddha.' The sutra says that in the morning, he instructed all the family members to solemnly go to the Buddha. 'Tong said: Initiating departure. The morning star suddenly'
掩耀。旭日復漸舒光。既見指涂之兆。宜敦率旅之誡。所以先標晨旦。后即敕家也。然此辰問道匪唯自益。欲使恩沾九族。道洽六親。男女同榮。尊卑並潤所以臨岐整眾。其從如雲。大小同行。俱遵佛路也。
經曰到精舍門 通曰。此明達所也。祇域既問道情深。所以星駕遂得旅神閣。故曰到精舍門也。
經曰見佛炳然光照天地 通曰。此明見佛也。如來將然智炬先發方光。所以日月演明干川洞耀。
經曰眾坐四輩數千萬人 通曰。此明都僧也。如來德雖獨秀亦因眾仰。所以眾坐四輩數千萬人。如栴檀林栴檀圍繞也。
經曰佛為說法一心靜聽 通曰。此明聞法也。僧既仰成佛德。佛復扇以玄風。師資之道既顯。聽之儀亦著也。
經曰祗域眷屬下車直進為佛作禮各坐一面 通曰。此明作業也。祇域來因問道。是故下車。既和寂為歸。所以直進將陳啟告先事虔恭恐誼眾四部。所以各安一面也。
經曰佛慰勞曰善來醫王欲有所問莫得疑難 通曰。上明序分已訖興致之由下明經體。次彰即坐之益。經體自有五種。一引汲。二發請。三贊述。四答問。五斷疑。此即引汲也。此教之設事藉醫王故。唱善來以慰其心。莫疑以進其問。
經曰祇域長跪叉手白佛言 通曰。下明發請自有五意
【現代漢語翻譯】 現代漢語譯本： 掩蓋光芒。旭日再次漸漸舒展光輝。既然已經看到了指明道路的徵兆，就應該認真告誡同行的人們。所以先標明早晨，然後就告誡家人。然而這次早晨問道，不僅僅是爲了自己受益，而是想要恩澤及於整個家族，道義普及於所有親人，男女一同榮耀，尊貴和卑賤都得到滋潤。所以在岔路口整理隊伍，跟隨的人如同云一樣眾多，大人小孩一同前行，都遵循佛陀的道路。
經文說：『到達精舍門』 通釋說：這裡說明到達了賢達之所。祇域（Ghi域，人名）既然問道心切，所以星夜兼程，終於到達了精舍。所以說『到達精舍門』。
經文說：『見到佛陀光明炳然，光照天地』 通釋說：這裡說明見到了佛陀。如來將要點燃智慧的火炬，先發出光明，所以日月的光芒都顯得暗淡，河流也洞徹明亮。
經文說：『大眾就座，四種弟子數千萬人』 通釋說：這裡說明聚集了僧眾。如來的德行雖然獨自 श्रेष्ठ，但也依靠大眾的仰慕。所以大眾就座，四種弟子數千萬人，如同栴檀（Candana，一種香木）樹林被栴檀圍繞一樣。
經文說：『佛陀為他們說法，一心安靜地聽』 通釋說：這裡說明聽聞佛法。僧眾既然仰慕成就佛陀的德行，佛陀又以玄妙的教義來教化他們。師資之道已經顯明，聽法的儀軌也確立了。
經文說：『祇域（Ghi域，人名）和他的眷屬下車，逕直上前為佛陀作禮，各自坐在一邊』 通釋說：這裡說明他們的行為。祇域（Ghi域，人名）前來是因為問道，所以下車。既然以平和寂靜為歸宿，所以徑直上前。將要陳述啟稟，先以虔誠恭敬的態度，恐怕驚動大眾，所以各自安坐在一邊。
經文說：『佛陀慰勞說：善來醫王（Bhaisajya-raja，比喻能醫治眾生煩惱的人），想要問什麼就問，不要有什麼疑難』 通釋說：上面說明序分已經結束，闡述了興起的原因，下面說明經文的主體，接著彰顯就座的益處。經文的主體有五種：一、引導啓發，二、發起請求，三、讚歎陳述，四、回答問題，五、斷除疑惑。這裡就是引導啓發。這個教法的設立，是因為醫王（Bhaisajya-raja，比喻能醫治眾生煩惱的人）的緣故，所以說『善來』來安慰他的心，用『不要有什麼疑難』來促使他提問。
經文說：『祇域（Ghi域，人名）長跪合掌，對佛陀說』 通釋說：下面說明發起請求，有五種含義。
【English Translation】 English version: Concealing the brilliance. The rising sun gradually unfolds its light again. Now that the sign of the path has been seen, the companions should be earnestly cautioned. Therefore, the morning is first marked, and then the family is admonished. However, this morning's inquiry is not only for one's own benefit, but also to extend grace to the entire clan, and to spread the doctrine to all relatives, so that men and women may share glory, and both the noble and the humble may be nourished. Therefore, at the crossroads, the group is organized, and those who follow are as numerous as clouds, and both young and old travel together, all following the path of the Buddha.
The sutra says: 'Arriving at the gate of the Vihara (精舍, Buddhist monastery).' The commentary says: This explains arriving at the place of the wise. Since Ghi域 (祇域, a name) was eager to inquire about the Dharma, he traveled day and night, and finally arrived at the Vihara (精舍, Buddhist monastery). Therefore, it is said, 'Arriving at the gate of the Vihara (精舍, Buddhist monastery).'
The sutra says: 'Seeing the Buddha shining brightly, illuminating heaven and earth.' The commentary says: This explains seeing the Buddha. The Tathagata (如來, Thus Come One) is about to ignite the torch of wisdom, first emitting light, so that the light of the sun and moon appears dim, and the rivers are clearly illuminated.
The sutra says: 'The assembly sits, with four kinds of disciples numbering tens of millions.' The commentary says: This explains the gathering of the Sangha (僧伽, Buddhist monastic community). Although the virtue of the Tathagata (如來, Thus Come One) is uniquely superior, it also relies on the admiration of the assembly. Therefore, the assembly sits, with four kinds of disciples numbering tens of millions, like a sandalwood (栴檀, Candana) forest surrounded by sandalwood (栴檀, Candana) trees.
The sutra says: 'The Buddha preaches the Dharma to them, and they listen attentively with one mind.' The commentary says: This explains hearing the Dharma. Since the Sangha (僧伽, Buddhist monastic community) admires and accomplishes the virtue of the Buddha, the Buddha also teaches them with profound doctrines. The way of the teacher and disciple has been revealed, and the etiquette of listening to the Dharma has also been established.
The sutra says: 'Ghi域 (祇域, a name) and his family get out of the carriage, go straight forward to pay homage to the Buddha, and each sits on one side.' The commentary says: This explains their actions. Ghi域 (祇域, a name) came because he wanted to inquire about the Dharma, so he got out of the carriage. Since he takes peace and tranquility as his refuge, he goes straight forward. He is about to present his request, first with a sincere and respectful attitude, fearing to disturb the assembly, so each sits on one side.
The sutra says: 'The Buddha comforts him, saying: Welcome, Bhaisajya-raja (醫王, Medicine King, a metaphor for someone who can cure the afflictions of sentient beings), ask whatever you want, do not have any doubts.' The commentary says: The above explains that the introductory part has ended, and elaborates on the reason for its arising. The following explains the main body of the sutra, and then highlights the benefit of sitting down. There are five kinds of main body of the sutra: first, guiding and inspiring; second, initiating a request; third, praising and stating; fourth, answering questions; and fifth, dispelling doubts. This is guiding and inspiring. The establishment of this teaching is because of Bhaisajya-raja (醫王, Medicine King, a metaphor for someone who can cure the afflictions of sentient beings), so 'Welcome' is said to comfort his heart, and 'Do not have any doubts' is used to encourage him to ask questions.
The sutra says: 'Ghi域 (祇域, a name) knelt down with his palms together and said to the Buddha.' The commentary says: The following explains initiating a request, which has five meanings.
。一表肅。二自傷 三請行。四發願五乞恩此今表肅也。然即事請道理。須更整容儀所以長跪所方乃發言啟告也。
經曰雖得出世為人疏野隨俗眾流未曾為福 通曰。自傷也。心遊外物曰疏。形落俗中為野。野故隨俗眾流。疏故未曾為福也。
經曰今欲請佛及眾僧菩薩大士入浴室滲洗 通曰。請引也。眾生身疾粗得療治。聖人骸垢未曾請沐。今欲初基凈業必假良田。所以奉屈三尊來游滲室。
經曰愿令眾生長夜清凈垢穢消除不遭眾患 通曰。發願也。引之與愿二事相行。猶車之兩輪。鳥之二翼。陸載空飛。闕一不可。所以請行復鬚髮愿。願行。此愿普洽黔黎。長祛垢累之惱。永安輕利之泰。
經曰唯佛聖旨不忽所愿 通曰。此乞恩也。唯佛聖旨照我微心。不忽所愿降躬滲室也。
經曰佛告醫王善哉妙意 通曰。下明說述。自有四意。一美心。二述業。三示福。四許宣。此美意心也。祇域既鄙疏野之心。又敦修福之念。故能標心凈業來游問道。此真妙意故。贊善哉也。
經曰治眾人病皆蒙除愈遠近慶賴莫不歡喜 通曰。此述舊業也。預是有身誰能無患。繼沾有識誰不畏苦。祇域既能使藥石才通。即轉苦為樂。針艾亦進即變夭為修。故已治者即交忻慶賴。未療者亦逆結歡心也。
【現代漢語翻譯】 現代漢語譯本 一、陳述恭敬。二、自我悲傷。三、請求佛陀和僧眾前來。四、發願。五、祈求佛陀恩準。這便是陳述恭敬之意。然而，就事論理，必須更加整肅儀容，所以長跪于地，然後才開始發言稟告。
經文說：『即使得以出世為人，（但如果）疏遠而放縱，隨波逐流，也未曾修福。』 解釋說：這是自我悲傷。心神遊離於外物叫做『疏』，形體落入世俗之中叫做『野』。因為『野』，所以隨波逐流；因為『疏』，所以未曾修福。
經文說：『現在想邀請佛陀以及眾僧、菩薩、大士進入浴室沐浴。』 解釋說：這是請求引導。眾生的身體疾病尚且需要治療，聖人的身心垢穢更應該請求沐浴。現在想要奠定清凈事業的基礎，必須藉助良田（指佛陀和僧眾的福田）。所以恭敬地邀請三尊前來浴室。
經文說：『愿令眾生長夜清凈，垢穢消除，不遭受各種苦難。』 解釋說：這是發願。邀請和發願兩件事相輔相成，就像車的兩個輪子，鳥的兩隻翅膀。陸地承載，空中飛行，缺一不可。所以請求之後必須發愿。愿與行。這個願望普遍施及百姓，長久去除垢穢的煩惱，永遠安享輕安利益的快樂。
經文說：『唯愿佛陀以聖明的旨意，不要忽略我的願望。』 解釋說：這是祈求恩準。唯愿佛陀以聖明的旨意照見我微小的心願，不要忽略我的願望，降臨浴室。
經文說：『佛陀告訴醫王：善哉！你的想法真妙！』 解釋說：下面說明佛陀的敘述，其中有四層意思：一、讚美發心。二、陳述舊業。三、顯示福報。四、允許宣說。這是讚美發心。祇域（Jivaka，醫王的名字）既有謙卑疏野之心，又有敦厚修福的念頭，所以能夠標立清凈事業的發心，前來問道。這真是妙意，所以讚歎『善哉』。
經文說：『治療眾人的疾病，都蒙受痊癒，遠近的人都慶幸依賴，沒有不歡喜的。』 解釋說：這是陳述舊業。預先有了身體，誰能沒有疾病？接著有了意識，誰不畏懼痛苦？祇域（Jivaka）既然能夠使藥物發揮作用，就能轉苦為樂；鍼灸也能奏效，就能變夭折為長壽。所以已經治好的人都交相慶幸依賴，未被治療的人也預先結下歡喜之心。
【English Translation】 English version 1. Expressing reverence. 2. Self-lamentation. 3. Requesting to proceed. 4. Making a vow. 5. Begging for grace. This is the expression of reverence. However, in addressing the matter and reasoning, one must further rectify one's demeanor, hence kneeling and then beginning to speak and report.
The sutra says: 'Even if one is born into the world, if one is distant and unrestrained, following the currents of the world, one has never accumulated blessings.' The explanation says: This is self-lamentation. The mind wandering to external things is called 'distant'; the body falling into the mundane world is called 'unrestrained'. Because of 'unrestrained', one follows the currents of the world; because of 'distant', one has never accumulated blessings.
The sutra says: 'Now I wish to invite the Buddha and the Sangha, Bodhisattvas, and Mahasattvas to enter the bathhouse for a cleansing bath.' The explanation says: This is requesting guidance. The physical illnesses of sentient beings still require treatment, and the defilements of the sages' bodies and minds should even more so be requested to be cleansed. Now, wanting to lay the foundation for pure karma, one must rely on a good field (referring to the field of merit of the Buddha and Sangha). Therefore, respectfully inviting the Three Jewels to come to the bathhouse.
The sutra says: 'May all sentient beings be pure throughout the long night, their defilements eliminated, and not encounter various sufferings.' The explanation says: This is making a vow. Inviting and making a vow are two things that complement each other, like the two wheels of a cart, the two wings of a bird. Land transport and aerial flight, neither can be missing. Therefore, after requesting, one must make a vow. Vow and action. This vow universally extends to the common people, permanently removing the troubles of defilements, and forever enjoying the happiness of ease and benefit.
The sutra says: 'May the Buddha, with his holy will, not neglect my wish.' The explanation says: This is begging for grace. May the Buddha, with his holy will, illuminate my humble heart, not neglect my wish, and descend to the bathhouse.
The sutra says: 'The Buddha told Jivaka (醫王, the king of medicine): Excellent! Your intention is truly wonderful!' The explanation says: The following explains the Buddha's narration, which has four meanings: 1. Praising the intention. 2. Narrating past deeds. 3. Showing blessings. 4. Permitting to proclaim. This is praising the intention. Jivaka (祇域, the name of the medicine king) has both a humble and unrestrained heart, and a sincere intention to cultivate blessings, so he is able to establish the intention of pure karma and come to inquire about the Way. This is truly a wonderful intention, therefore praising 'Excellent!'
The sutra says: 'Treating the diseases of all, all are healed, those near and far rejoice and rely on him, none are not happy.' The explanation says: This is narrating past deeds. Having a body beforehand, who can be without illness? Following having consciousness, who does not fear suffering? Since Jivaka (祇域) is able to make medicine effective, he can transform suffering into happiness; acupuncture is also effective, he can transform premature death into longevity. Therefore, those who have been cured all rejoice and rely on him, and those who have not been treated also form a joyful heart in advance.
經曰今復請佛及眾僧洗浴愿及十方 通曰。此述新業也。請僧述行。十方述愿。然則行須指事故但及此方。愿得懸標故傍羅異域。故曰愿及十方也。
經曰眾藥療病滲浴除垢其福無量 通曰。此示其福也。療疾之心既闊。洗僧之愿復廣。既植無限之因故。招無量之報也。
經曰一心聽法為汝先說洗浴眾僧及報之福 通曰。此許其宣也。祇域來為洗僧。所以先說之報。既請不因疾。是故宜停療疾之果也。
經曰佛告祇域洗浴之法當用七物除去七病得七福報 通曰。此下答問自有三節。一標。二釋。三頌。此即標也。一標七物之體。二標七物之功。三標七物之報。
經曰何謂七物一者燃火二者凈水三者滲豆四者蘇膏五者淳灰六者楊枝七者內衣是為洗浴之法 通曰。此列七物體也。燃火即赫以炎爐絕輕煙而無焰。凈水乃澄之似鏡去穢濁而留清。滲豆既滑而光華。蘇膏而凝而體潤。淳灰酷烈燒山桑之切木。楊枝細軟折河柳之疏條。至如內衣。則新裂齊紈。皎猶美練。裁縫巧妙。形制新奇。雖人里之內衣類。天中之上服七物既精華。若此七報亦佳麗如彼。如彼之功下文自述。
經曰何謂七物病一者四大安穩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
【現代漢語翻譯】 現代漢語譯本：
經文說：『現在再次祈請佛陀以及眾僧洗浴，願力普及十方。』通法師解釋說：『這是陳述新的功業。祈請僧眾是陳述他們的修行。十方是陳述他們的願力。既然如此，修行需要指向具體的事情，所以只提及此方。願力可以懸設目標，所以廣泛地包括其他區域。因此說願力普及十方。』 經文說：『各種藥物治療疾病，沐浴可以去除污垢，這樣的福報是無量的。』通法師解釋說：『這是顯示洗浴的福報。治療疾病的心意既然廣大，為僧眾洗浴的願力也同樣寬廣。既然種下了無限的因，所以招感無量的果報。』 經文說：『一心聽聞佛法，我先為你們宣說洗浴眾僧以及所得福報。』通法師解釋說：『這是允許宣說的意思。祇域（Jivaka）前來是爲了洗浴僧眾，所以佛陀首先宣說洗浴的果報。既然祈請洗浴不是因為疾病，所以應該省略治療疾病的果報。』 經文說：『佛陀告訴祇域（Jivaka），洗浴的方法應當使用七種物品，去除七種疾病，得到七種福報。』通法師解釋說：『下面回答問題，自然分為三個部分。一是標示，二是解釋，三是讚頌。這裡是標示部分。一是標示七種物品的本體，二是標示七種物品的功效，三是標示七種物品的果報。』 經文說：『什麼是七種物品？一是燃火，二是凈水，三是滲豆，四是蘇膏，五是淳灰，六是楊枝，七是內衣，這就是洗浴的方法。』通法師解釋說：『這裡列舉七種物品的本體。燃火，就是點燃火爐，火焰明亮，沒有輕煙而沒有火焰。凈水，就是澄清得像鏡子一樣，去除污穢留下清澈。滲豆，既光滑又光亮。蘇膏，凝結而滋潤。淳灰，非常猛烈，燒山桑樹的木頭。楊枝，細軟，折取河柳的稀疏枝條。至於內衣，則是新裂開的齊紈，潔白得像美麗的絲綢。裁剪縫製巧妙，形狀款式新奇。雖然是人間的內衣，卻像是天上的上等服裝。七種物品既然如此精華，那麼七種果報也同樣美好。這些物品的功效，下文自然會敘述。』 經文說：『什麼是七種疾病？一是四大安穩，二是去除風病，三是去除濕痹，四是去除寒冰，五是去除熱氣，六是去除污垢，七是身體輕便，眼目精明，這就是去除的疾病。』
【English Translation】 English version:
The sutra says: 'Now again, I request the Buddha and the Sangha to bathe, wishing that the power of this extends to all directions.' Tong (a monk's name) says: 'This describes new karma. Requesting the Sangha describes their practice. 'All directions' describes their vows. Since practice needs to point to specific things, it only mentions 'this direction'. Vows can set distant goals, so it broadly includes other regions. Therefore, it says the wish extends to all directions.' The sutra says: 'Various medicines cure diseases, and bathing removes dirt; such blessings are immeasurable.' Tong (a monk's name) says: 'This shows the blessings of bathing. Since the intention to cure diseases is broad, the vow to bathe the Sangha is equally vast. Since limitless causes are planted, limitless rewards are reaped.' The sutra says: 'Listen attentively to the Dharma with one mind; I will first explain to you the bathing of the Sangha and the blessings obtained.' Tong (a monk's name) says: 'This means permission to explain. Jivaka (祇域) came to bathe the Sangha, so the Buddha first explains the rewards of bathing. Since the request for bathing is not due to illness, the result of curing illness should be omitted.' The sutra says: 'The Buddha told Jivaka (祇域), the method of bathing should use seven items, remove seven diseases, and obtain seven blessings.' Tong (a monk's name) says: 'The answer to the question below naturally has three sections: first, indication; second, explanation; third, praise. This is the indication section. First, it indicates the substance of the seven items; second, it indicates the effects of the seven items; third, it indicates the rewards of the seven items.' The sutra says: 'What are the seven items? First is burning fire, second is pure water, third is soaked beans, fourth is ghee, fifth is pure ash, sixth is willow branches, and seventh is underwear; this is the method of bathing.' Tong (a monk's name) says: 'This lists the substance of the seven items. Burning fire is lighting a stove, the flame is bright, without light smoke and without flame. Pure water is as clear as a mirror, removing dirt and leaving clarity. Soaked beans are smooth and shiny. Ghee is solidified and moist. Pure ash is extremely strong, burning the wood of mulberry trees on the mountain. Willow branches are soft and thin, breaking off sparse branches of river willow. As for underwear, it is newly torn fine silk, as white as beautiful silk. The cutting and sewing are skillful, and the shape and style are novel. Although it is human underwear, it is like the best clothing in heaven. Since the seven items are so refined, the seven rewards are equally wonderful. The effects of these items will be described in the following text.' The sutra says: 'What are the seven diseases? First is the stability of the four elements, second is the removal of wind disease, third is the removal of dampness, fourth is the removal of cold, fifth is the removal of heat, sixth is the removal of dirt, and seventh is the lightness of the body and clarity of the eyes; these are the diseases removed.'
眾僧之病 通曰。此顯七物功也。四大安穩內衣功能。除風病者淳灰功能。除濕痹者蘇膏功能。除寒冰者燃火功能。除熱氣者楊枝功能。除垢穢者滲豆功能。身體輕便眼目精明者凈水功能。何則夫以衣蔽形丑四支所以寧泰。灰除風疾六根所以安凈。摩膏既遣痹以調方。燃火乃卻寒而留暖。來香去臭莫善於楊枝。光身落垢寧加於滲豆至如水含八德。獨檀眾美。洞洗內外雅暢胸衿。明目拙身沃燋除濁。七功既如霧氣。七病亦類云消。故曰是為除眾僧七病也。
經曰如是供養便得七福何謂七福 通曰。自下明七物報也。自有三節。一得相似果。二得果報果。三得增上果。此明得相似果故標數以問之。
經曰一者四大安無病所生當安勇武丁健眾人敬仰 通曰。此是燃火似果。夫暖氣流形則舉體平泰。寒風侵骨則遍身戰悼 燃火以進暖故。故寒故得報之身安而勇健。既安且健則眾人敬仰。
經曰二者所生清凈面目端正塵水不著為人所敬 通曰。此是凈水似果。夫水者。一能凈他。二則性潔凈他故。面目端正性潔故。塵水不著。面目端狀如素月塵水不著。有類紅蓮既得如月如蓮。見者且愛且敬。
經曰三者身體常香衣服凈潔見者歡喜莫不恭敬 通曰。此是滲豆相似果。夫形骸垢膩則穢惡紛綸。質狀鮮皎則
【現代漢語翻譯】 現代漢語譯本 眾僧之病：通曰：此顯示七物（指代七種物品）的功用。四大（指地、水、火、風四種元素）安穩，內衣的功能。去除風病，淳灰（草木灰）的功能。去除濕痹（風濕病），蘇膏（酥油製成的藥膏）的功能。去除寒冰，燃火的功能。去除熱氣，楊枝（用以清潔牙齒的樹枝）的功能。去除垢穢，滲豆（豆粉）的功能。身體輕便，眼目精明，凈水的功能。為何如此？因為用衣服遮蔽醜陋的形體，四肢才能安寧泰然；用灰去除風疾，六根（眼、耳、鼻、舌、身、意）才能安穩清凈；塗抹酥油藥膏既能去除痹癥又能調理身體；燃火能夠驅除寒冷而保持溫暖；去除異味沒有比楊枝更好的了；使身體光潔，去除污垢，沒有什麼比得上滲豆。至於水，包含八種功德，獨自具備各種美好的特性，徹底清洗內外，使胸懷舒暢，明亮眼睛，使笨拙的身體靈活，洗去污垢。七種物品的功用就像霧氣一樣，七種疾病也像云一樣消散。所以說，這是爲了去除眾僧的七種疾病。
經曰：如此供養便能得到七種福報，什麼是七種福報？通曰：下面說明七種物品的報應。自有三個階段：一、得到相似的果報；二、得到果報的果報；三、得到增上的果報。這裡說明得到相似的果報，所以用數字標明並提問。
經曰：一者，四大安穩，沒有疾病產生，身體安寧勇武丁健，眾人敬仰。通曰：這是燃火的相似果報。因為暖氣在身體內流動，那麼全身就平和安泰；寒風侵入骨頭，那麼全身就戰慄悲傷。燃火用來增進溫暖，所以因為寒冷而得到身體安寧勇健的果報。既安寧又勇健，那麼眾人就敬仰。
經曰：二者，所生之處清凈，面目端正，塵埃水漬不沾染，為人所敬。通曰：這是凈水的相似果報。因為水，一是能夠凈化其他事物，二是本身性質潔凈。凈化其他事物，所以面目端正；本身性質潔凈，所以塵埃水漬不沾染。面目端正就像皎潔的月亮，塵埃水漬不沾染，有如紅蓮。既然得到像月亮像蓮花一樣的容貌，見到的人就會喜愛和尊敬。
經曰：三者，身體常有香氣，衣服乾淨整潔，見到的人歡喜，沒有不恭敬的。通曰：這是滲豆的相似果報。因為形體骸骨污垢油膩，那麼污穢惡臭就紛紛而來；質地狀態鮮明潔白，那麼
【English Translation】 English version The illnesses of the Sangha: Tong said: This reveals the function of the seven items (referring to seven kinds of items). The four elements (referring to earth, water, fire, and wind) are stable, which is the function of the inner garment. To remove wind-related illnesses, the function of pure ashes (ashes of plants and trees). To remove dampness and numbness (rheumatism), the function of Su ointment (ointment made from ghee). To remove cold ice, the function of burning fire. To remove heat, the function of willow branches (twigs used to clean teeth). To remove dirt and grime, the function of Shen Dou (bean flour). To make the body light and the eyes clear, the function of clean water. Why is this so? Because using clothes to cover the ugly form, the four limbs can be peaceful and stable; using ashes to remove wind-related diseases, the six roots (eyes, ears, nose, tongue, body, and mind) can be stable and pure; applying Su ointment can both remove numbness and regulate the body; burning fire can drive away cold and keep warmth; there is nothing better than willow branches to remove odors; to make the body clean and remove dirt, nothing can compare to Shen Dou. As for water, it contains eight virtues and possesses all kinds of beautiful characteristics, thoroughly washing inside and out, making the chest comfortable, brightening the eyes, making the clumsy body flexible, and washing away dirt. The function of the seven items is like fog, and the seven diseases also disappear like clouds. Therefore, it is said that this is to remove the seven diseases of the Sangha.
The Sutra says: Offering in this way will obtain seven blessings. What are the seven blessings? Tong said: The following explains the retribution of the seven items. There are three stages: first, obtaining a similar result; second, obtaining the result of the result; and third, obtaining an increasing result. This explains obtaining a similar result, so it is marked with numbers and asked.
The Sutra says: First, the four elements are stable, no diseases arise, the body is peaceful, brave, strong, and healthy, and everyone respects and admires. Tong said: This is the similar result of burning fire. Because warm air flows in the body, then the whole body is peaceful and stable; cold wind invades the bones, then the whole body trembles and grieves. Burning fire is used to increase warmth, so because of the cold, one obtains the result of a peaceful, brave, and healthy body. Being both peaceful and healthy, then everyone respects and admires.
The Sutra says: Second, the place of birth is pure, the face is upright and correct, dust and water do not adhere, and one is respected by others. Tong said: This is the similar result of clean water. Because water, first, can purify other things, and second, its nature is clean. Purifying other things, so the face is upright and correct; its nature is clean, so dust and water do not adhere. The face is upright and correct like a bright moon, and dust and water do not adhere, like a red lotus. Since one obtains a face like the moon and like the lotus, those who see it will love and respect it.
The Sutra says: Third, the body always has a fragrance, the clothes are clean and tidy, those who see it are happy, and no one is disrespectful. Tong said: This is the similar result of Shen Dou. Because the form and bones are dirty and greasy, then filth and stench come one after another; the quality and state are bright and clean, then
馨香發越。滲豆之功次能光身而落垢。所得之報亦衣潔而身香。既潔且香則觀者神賴。
經曰四肌體濡澤威光德大莫不敬嘆獨步無雙 通曰。此是蘇膏相似果。夫痹染四支則面板韌強。膏流百節則湊理和暢。摩膏既遣痹以調身故。得報亦威光而體潤。既光且潤則獨步無雙。既獨步無雙。誰不敬難。
經曰五者多饒人從拂拭塵垢自然受福常識宿命 通曰。此是淳灰相似果。夫塵垢穢身風便惛識。灰能落垢故。多人為之拂塵。復可排風。所以常識宿命。
經曰六者口齒香好方白齊平所說教教莫不肅用 通曰。此是楊枝相似果。夫楊枝者嚼則除熱口。所以髮香楷便瑩朗齒光。所以致白口。既香無臭。齒白則所言妙而他受也。
經曰七者所生之處自然衣裳光飾珍寶見者悚息 通曰。此內衣相似果。夫內衣者。內則蔽丑。外則嚴容。以蔽丑故。生則自然衣服。以嚴容故。更加光飾珍寶。
經曰佛告祇域住是滲浴眾僧開士七福如是 通曰。別敘既周。此更總結。
經曰從此因緣或為人臣或為帝王或為日月四天神王或為帝釋轉輪金王或生梵天受福無量或為菩薩發意治地功成志就遂致作佛 通曰。此明得果報也。或為人臣。則三公九卿之流。或為帝王則三皇五帝之類。或為日月四天神王。則各領
【現代漢語翻譯】 現代漢語譯本：馨香散發，如同滲入豆子的功效，能夠使身體光彩照人並去除污垢。所得到的果報是衣物潔凈，身體散發香氣。既潔凈又香氣撲鼻，那麼見到的人都會心生敬仰。
經文說：『四肢肌膚濡潤光澤，威嚴光芒德行廣大，沒有人不敬佩讚歎，獨一無二。』 通俗解釋：這就像蘇膏（酥油製成的膏）相似的果報。如果四肢麻痹染病，那麼面板就會變得堅硬強韌。膏油流遍全身關節，那麼經絡就會調和暢通。塗抹蘇膏既能祛除麻痹又能調理身體，因此得到的果報是威嚴光芒，身體潤澤。既光彩照人又潤澤，那麼就是獨一無二的。既然獨一無二，誰會不敬佩呢？
經文說：『第五種人，常常富饒，因為拂拭塵垢，自然獲得福報，常常能知曉宿命。』 通俗解釋：這就像淳灰（純凈的灰）相似的果報。塵垢會污穢身體，風邪會使人神志昏聵。灰能去除污垢，所以很多人用它來拂拭塵埃。又可以抵禦風邪，因此常常能知曉宿命。
經文說：『第六種人，口齒清香美好，牙齒潔白整齊，所說教誨，沒有誰不恭敬聽從。』 通俗解釋：這就像楊枝（楊柳枝）相似的果報。用楊枝咀嚼可以去除口中熱氣，所以口氣清新，牙齒光潔明亮，所以牙齒潔白。口中既香又沒有臭味，牙齒潔白，那麼所說的話精妙，他人也會樂於接受。
經文說：『第七種人，所出生的地方，自然有光彩華麗的衣裳和珍寶，見到的人都感到敬畏。』 通俗解釋：這就像內衣相似的果報。內衣，在內可以遮蔽醜陋，在外可以莊嚴儀容。因為遮蔽醜陋，所以出生時自然有衣服。爲了莊嚴儀容，更加有光彩華麗的衣裳和珍寶。
經文說：『佛告訴祇域（Jivaka，人名）：安住于這種滲浴眾僧的功德，修行菩薩道的七種福報就是這樣。』 通俗解釋：分別敘述完畢，這裡再次總結。
經文說：『從此因緣，或者成為人臣，或者成為帝王，或者成為日月四天神王，或者成為帝釋（Indra，帝釋天）轉輪金王（Cakravartin，轉輪聖王），或者生於梵天（Brahma，色界天）享受無量福報，或者成為菩薩，發起菩提心，治理大地，功德圓滿，最終成就佛果。』 通俗解釋：這說明得到的果報。或者成為人臣，就是三公九卿之流。或者成為帝王，就是三皇五帝之類。或者成為日月四天神王，那麼各自統領一方。
【English Translation】 English version: Fragrant scents emanate, like the effect of soaking in beans, capable of making the body radiant and removing dirt. The resulting reward is clean clothes and a fragrant body. Being both clean and fragrant, those who see it will feel reverence.
The sutra says: 'The four limbs and skin are moist and lustrous, with majestic light and great virtue, no one does not admire and praise, unique and unparalleled.' Common explanation: This is like the fruit similar to sugao (clarified butter). If the four limbs are paralyzed and diseased, the skin will become hard and tough. If the ointment flows through all the joints, the meridians will be harmonized and smooth. Applying sugao can both remove paralysis and regulate the body, so the resulting reward is majestic light and a moist body. Being both radiant and moist, it is unique and unparalleled. Since it is unique and unparalleled, who would not admire it?
The sutra says: 'The fifth type of person is often rich, because of wiping away dust and dirt, naturally obtaining blessings, and often knowing past lives.' Common explanation: This is like the fruit similar to pure ashes. Dust and dirt will defile the body, and wind evil will make people confused. Ashes can remove dirt, so many people use it to wipe away dust. It can also resist wind evil, so they often know past lives.
The sutra says: 'The sixth type of person has fragrant and beautiful mouth and teeth, with white and even teeth, and no one does not respectfully listen to the teachings they speak.' Common explanation: This is like the fruit similar to yangzhi (willow branch). Chewing yangzhi can remove heat from the mouth, so the breath is fresh, and the teeth are clean and bright, so the teeth are white. The mouth is both fragrant and odorless, and the teeth are white, then the words spoken are exquisite, and others will be happy to accept them.
The sutra says: 'The seventh type of person, in the place where they are born, naturally has bright and gorgeous clothes and treasures, and those who see them feel awe.' Common explanation: This is like the fruit similar to underwear. Underwear, on the inside, can cover up ugliness, and on the outside, can solemnize appearance. Because it covers up ugliness, there are naturally clothes at birth. In order to solemnize appearance, there are even more bright and gorgeous clothes and treasures.
The sutra says: 'The Buddha told Jivaka: Abiding in the merit of this bathing of the Sangha, the seven blessings of cultivating the Bodhisattva path are like this.' Common explanation: After the separate narration is completed, here is a summary again.
The sutra says: 'From this cause and condition, one may become a minister, or become an emperor, or become the Sun, Moon, and Four Heavenly Kings, or become Indra (Lord of Devas), a Cakravartin (Wheel-Turning King), or be born in Brahma (the Brahma Heaven) and enjoy immeasurable blessings, or become a Bodhisattva, generate the Bodhi mind, govern the earth, complete merits, and ultimately achieve Buddhahood.' Common explanation: This explains the resulting rewards. Or become a minister, that is, the flow of the Three Dukes and Nine Ministers. Or become an emperor, that is, the like of the Three Sovereigns and Five Emperors. Or become the Sun, Moon, and Four Heavenly Kings, then each leads one side.
一隅。轉輪聖王則總統於四鎮。或生於梵天。得定之報。或為菩薩。階出世之果。然則發意是愿樂住。治地是見位。功來是修。志就是究竟位。遂致作佛是解脫位。
經曰斯之因由供養眾僧無量福田旱澇不傷 通曰。此明得增上果。供僧福田由是下種。旱澇不傷是得報也。縱使流金鑠石之火。不可語其燋包。山上洪陵之水。豈得淪溺水火。既其不旱澇。何傷之有 通曰。長行為解義故。偈頌為攝持故。頌有二十偈。大開三節。初一偈總標以敕聽。次十八偈隨事以聖宣。后一偈諧田以歡發。總標中雲影福者。福之隨因猶影之形也。聖宣中頌前報果細開九段。初一偈頌人民。第二兩偈頌人臣。第三兩偈頌人王。第四一偈頌四天王。第五一偈頌日月。第六兩偈頌帝釋。第七兩偈頌輪王。第八兩偈頌化應。第九兩偈頌梵天。第十三偈頌菩薩帝釋名。因者帝釋名曰因提黎也。第六化應天者。第五天自感自化無外來應故。不名化應天。第六天自感他化為外來應故。名化應王也。四道良福者。四沙門道為良田也。
經曰佛說偈已金告域祇觀彼三界天人品類高下長短福德多少皆由先世用心不等所以受報各異不同 通曰。次明斷疑。一斷疑行。二斷疑愿。此斷疑行曰理而為因果相者。既同行一因應得一果。今既能洗之因是一
【現代漢語翻譯】 現代漢語譯本： 一隅之地，轉輪聖王（Chakravartin，統治世界的理想君主）則統治四方。或者生於梵天（Brahmaloka，色界最高的住所），獲得禪定的果報；或者成為菩薩（Bodhisattva，為救度眾生而修行成佛的人），逐步證得出世間的果位。那麼，發意（發菩提心）是愿樂住位，治理地方是見位，功德到來是修位，志向成就就是究竟位，最終成佛是解脫位。
經文說：『因此緣故，供養眾僧，能得無量福田，旱澇不侵。』 通曰：這說明得到增上的果報。供養僧眾是福田，由此播下種子，旱澇不侵是得到果報。縱然有熔化金屬、燒焦石頭的火焰，也不能燒焦它；山上巨大的洪水，怎麼能淹沒它呢？既然沒有旱澇，又有什麼損害呢？ 通曰：長行是爲了解釋經文的意義，偈頌是爲了概括和保持經文的要點。頌有二十個偈子，分為三大段。第一個偈子總標，用以告誡聽眾；接下來的十八個偈子，隨事進行聖者的宣講；最後一個偈子，用良田來比喻，使人歡喜和啓發。總標中說『影福』，是說福報跟隨因緣，就像影子跟隨形體一樣。聖宣中，偈頌詳細地分九段來闡述前世的報應果報。第一個偈子頌揚人民，第二、三兩個偈子頌揚人臣，第四、五兩個偈子頌揚人王，第六個偈子頌揚四天王（Caturmaharajika，佛教神話中的四位護世天神），第七個偈子頌揚日月，第八、九兩個偈子頌揚帝釋（Indra，忉利天之主），第十、十一兩個偈子頌揚轉輪王，第十二、十三兩個偈子頌揚化應天，第十四、十五兩個偈子頌揚梵天。第十三個偈子頌揚菩薩帝釋的名字。『因』是帝釋的名字叫做因提黎（Indra）。第六化應天，第五天自己感受自己變化，沒有外來的感應，所以不叫化應天。第六天自己感受他人變化，是外來的感應，所以叫做化應王。『四道良福』，是指四沙門道（Sramana，佛教修行者）是良田。
經文說：『佛說完偈頌后，金（可能是人名或神名）告訴域祇（Yaksa，夜叉，一種神），觀察那三界（Trailokya，欲界、色界、無色界）的天人品類，高下長短，福德多少，都是由於前世用心不同，所以受到的果報也各不相同。』 通曰：接下來是斷除疑惑。一是斷除對行為的疑惑，二是斷除對願望的疑惑。這裡斷除對行為的疑惑，說理是因，果是相。既然同行一個因，應該得到一個果。現在既然能洗滌的因是一個。
【English Translation】 English version: A corner of the land, while the Chakravartin (ideal universal ruler) governs the four quarters. Some are born in Brahmaloka (the highest heaven in the Form Realm), receiving the reward of meditative concentration; others become Bodhisattvas (beings who strive for enlightenment to save all sentient beings), gradually attaining the fruits of transcending the world. Thus, 'arising of intention' (generating Bodhicitta) is the stage of joyful dwelling, governing the land is the stage of seeing, the arrival of merit is the stage of cultivation, the fulfillment of aspiration is the ultimate stage, and finally, becoming a Buddha is the stage of liberation.
The sutra says: 'Therefore, due to this cause, offering to the Sangha (Buddhist monastic community) brings immeasurable fields of merit, unharmed by drought or flood.' Tong says: This explains obtaining an increasing result. Offering to the Sangha is a field of merit, thereby sowing seeds, and being unharmed by drought or flood is receiving the reward. Even the fire that melts metal and scorches stone cannot burn it; how can the great floods on the mountains drown it? Since there is no drought or flood, what harm is there? Tong says: The prose is for explaining the meaning of the sutra, and the verses are for summarizing and maintaining the key points of the sutra. There are twenty verses, divided into three major sections. The first verse is a general introduction to admonish the listeners; the next eighteen verses are the holy declarations according to the events; the last verse uses the analogy of a good field to bring joy and inspiration. In the general introduction, 'shadow of merit' means that the blessings follow the causes, just as the shadow follows the form. In the holy declarations, the verses elaborate on the rewards of past lives in nine sections. The first verse praises the people, the second and third verses praise the ministers, the fourth and fifth verses praise the kings, the sixth verse praises the Four Heavenly Kings (Caturmaharajika, the four guardian deities in Buddhist mythology), the seventh verse praises the sun and moon, the eighth and ninth verses praise Indra (the lord of the Trāyastriṃśa Heaven), the tenth and eleventh verses praise the Chakravartin, the twelfth and thirteenth verses praise the Transformation Heaven, and the fourteenth and fifteenth verses praise the Brahma Heaven. The thirteenth verse praises the names of the Bodhisattva Indra. 'Cause' is the name of Indra called Indri. The sixth Transformation Heaven, the fifth heaven feels its own transformation, without external response, so it is not called Transformation Heaven. The sixth heaven feels the transformation of others, which is an external response, so it is called Transformation King. 'Four Paths of Good Fortune' refers to the four Sramana (Buddhist practitioners) paths as good fields.
The sutra says: 'After the Buddha finished speaking the verses, Jin (possibly a name of a person or deity) told Yaksa (a type of spirit), observe the categories of gods and humans in the three realms (Trailokya, the realm of desire, the realm of form, and the realm of formlessness), their high and low status, their tall and short stature, and the amount of their blessings, all of which are due to the different intentions in their past lives, so the rewards they receive are also different.' Tong says: Next is to dispel doubts. First, dispel doubts about actions, and second, dispel doubts about vows. Here, dispel doubts about actions, saying that principle is the cause, and result is the appearance. Since the same cause is practiced, the same result should be obtained. Now that the cause that can wash away is one.
。云何所得之果大異。遂有人天凡聖之別好之心多少之殊限□□以作短長不色形而定高下耶。佛為斷此疑故。曰皆由先世用心不等皆由也。何者。行業雖同。而願心有異。行則能者。愿則能引。行則能令有無。愿則能令勝劣。若願心祈乎出世。即得出世之果。若願心求於世間。即得世間之報。由此義故所受不同。
經曰如此受法福報皆從洗浴眾聖僧得之耳 通曰。此斷疑愿。疑曰。若行雖是一。由愿參差。則但應發願自階勝果。何須修行強致勞苦耶。今明愿難能引者。由行力如其無行則愿何所行。所引之行即是洗僧故。曰如此福報皆從洗浴聖眾得之耳。
經曰佛說經已阿難白佛當何名此經以何勸誨之 通曰。此明下第三明流通。自有二意。先明侍者諸勸誨之法。后明祇域申永奉之旨。此即初章自有二問。約文以求目。此文以何為名。后問約義以聞持。此義云何勸誨 經曰佛告阿難此經名曰溫室洗浴眾僧經 通曰。此答初問。此經既以洗僧為實。即從此實為名也。
經曰諸佛所記非我獨造行者得度非神受與求清凈福自當奉行 通曰。此答后問。諸佛所記故可以勸。行者得度故可以誨。可以勸故。同行者必同入。可斯誨故。自作者還自受。故曰非神受也。
經曰佛說是已祇域眷屬聞經歡喜得須陀
【現代漢語翻譯】 現代漢語譯本：為什麼獲得的果報會有如此大的差異，以至於有人、天、凡、聖的差別，以及好心有多少的差別？是誰在其中限定，以作為短長，不以顏色形狀而定高下呢？佛爲了斷除這個疑惑，說：『都是由於前世用心不同造成的。』為什麼呢？行業雖然相同，但願心卻有差異。行為是能夠實現的，願力是能夠引導的。行為能夠使有變成無，願力能夠使劣變成勝。如果願心祈求出世，就能得到出世的果報；如果願心追求世間，就能得到世間的報應。由於這個原因，所接受的果報才會有所不同。
經文說：『如此接受佛法的福報，都是從洗浴眾聖僧（指受人尊敬的出家人）那裡得到的。』通曰：這是爲了斷除對願力的疑惑。有人疑惑說：『如果行為雖然一樣，但由於願力有差異，那麼只需要發願就能自己達到殊勝的果報，何必修行，強行去做勞苦的事情呢？』現在說明願力之所以能夠引導，是因為有行為的力量。如果沒有行為，願力又在哪裡施行呢？所引導的行為就是洗僧，所以說：『如此福報都是從洗浴聖眾（指受人尊敬的出家人）那裡得到的。』
經文說：『佛說完經后，阿難（佛陀的十大弟子之一）問佛：『這部經應該叫什麼名字？用什麼來勸導教誨呢？』』通曰：這是下面第三部分，說明流通。自有兩種意思：先說明侍者勸誨的方法，后說明祇域（地名）申述永遠奉行的宗旨。這即是第一章，自有兩個問題：根據經文來求經名，這部經用什麼作為名字？后問根據經義來聞持，這部經的意義應該如何勸導教誨？經文說：『佛告訴阿難：『這部經名叫《溫室洗浴眾僧經》。』』通曰：這是回答第一個問題。這部經既然以洗僧為實際內容，就從此實際內容來命名。
經文說：『諸佛所記，非我獨造，行者得度，非神受與，求清凈福，自當奉行。』通曰：這是回答後面的問題。諸佛所記，所以可以勸導；行者得度，所以可以教誨。可以勸導，所以同行者必定一同進入；可以教誨，所以自己做的人還自己承受，所以說不是神所給予的。
經文說：『佛說完經后，祇域（地名）的眷屬聽了經文，歡喜地證得了須陀洹（小乘四果中的初果）。』
【English Translation】 English version: Why are the resulting consequences so vastly different, leading to distinctions between humans, gods, ordinary beings, and sages, and variations in the amount of good intentions? Who sets these limits, determining length and shortness, and establishing superiority and inferiority without regard to color or form? To dispel this doubt, the Buddha said, 'It is all due to the different intentions held in past lives.' Why is that? Although the actions may be the same, the aspirations differ. Actions have the power to manifest, while aspirations have the power to guide. Actions can cause existence to become non-existence, while aspirations can cause inferiority to become superiority. If the aspiration seeks liberation from the world, one will attain the fruit of liberation. If the aspiration seeks worldly gains, one will receive worldly rewards. It is for this reason that the consequences received are different.
The sutra says: 'The blessings received from practicing the Dharma in this way all come from bathing the venerable Sangha (referring to respected monks and nuns).' Commentary: This is to dispel doubts about aspiration. Someone might doubt, saying, 'If the actions are the same, but the aspirations differ, then one only needs to make aspirations to attain superior results. Why bother with cultivation and force oneself to do laborious things?' Now it is explained that the reason aspiration can guide is because of the power of action. If there is no action, where will the aspiration be applied? The action being guided is the bathing of the Sangha, so it is said, 'These blessings all come from bathing the venerable Sangha (referring to respected monks and nuns).'
The sutra says: 'After the Buddha finished speaking the sutra, Ananda (one of the Buddha's ten principal disciples) asked the Buddha, 'What should this sutra be called? And what should be used to encourage and teach others?' Commentary: This is the third part below, explaining the dissemination. It has two meanings: first, to explain the methods of encouragement and teaching by the attendant; second, to explain the purpose of Ghiyavata (a place name) in expressing eternal adherence. This is the first chapter, with two questions: to seek the title based on the text, what is the name of this sutra? The second question is to hear and uphold based on the meaning, how should the meaning of this sutra be used to encourage and teach? The sutra says: 'The Buddha told Ananda, 'This sutra is called the Warm Bathing of the Sangha Sutra.' Commentary: This answers the first question. Since this sutra takes the bathing of the Sangha as its actual content, it is named after this actual content.
The sutra says: 'What the Buddhas have recorded is not my own creation alone; those who practice attain liberation, it is not bestowed by gods; seeking pure blessings, one should practice it oneself.' Commentary: This answers the latter question. What the Buddhas have recorded can be used to encourage; those who practice attain liberation, so it can be used to teach. Because it can be encouraged, those who practice together will surely enter together; because it can be taught, those who do it themselves will also receive the benefits themselves, so it is said that it is not bestowed by gods.
The sutra says: 'After the Buddha finished speaking the sutra, the family members of Ghiyavata (a place name), upon hearing the sutra, rejoiced and attained the state of Srotapanna (the first fruit of the four stages of enlightenment in Theravada Buddhism).'
洹道禮佛而退嚴辨洗具 通曰。此即祇域申承奉之旨也。祇域道根已來故聞經護果。然請不虛辭故。求退嚴辨。
經曰眾坐大小各得道跡皆共稽首作禮而去 通曰。請既同來。則果不獨證。故祇域見跡。爰沾大小。然聽法既竟。獲道復周。事須表肅。呈恭振衣旋變故曰作禮而去也。
溫室經疏
釋惠凈撰
【現代漢語翻譯】 現代漢語譯本： 洹道禮佛後退下，嚴辨準備洗浴用具。通解釋說：『這正是祇域（Jetavana，佛陀居住的精舍）申述秉承奉行的旨意。祇域的道根由來已久，所以聽聞佛經，守護果報。然而他的請求並非虛言，所以請求退下準備洗浴。』 經文說：『大眾無論大小，各自獲得道之軌跡，都一起稽首作禮后離去。』通解釋說：『既然是共同前來請法，那麼果報就不是獨自證得。所以祇域顯現道之軌跡，大小都蒙受恩澤。既然聽法已經完畢，獲得道果也已周全，事情需要表達肅敬，呈現恭敬，振動衣袖轉身變化，所以說作禮后離去。』 《溫室經疏》 釋惠凈 撰
【English Translation】 English version: Huan Dao retreated after paying homage to the Buddha, while Yan Bian prepared the bathing utensils. Tong explained, 'This is precisely the meaning that Jetavana (祇域, the monastery where the Buddha resided) declared and upheld. Jetavana's roots in the Dharma are long-standing, so he hears the scriptures and protects the karmic fruits. However, his request is not empty words, so he requests to withdraw and prepare for bathing.' The sutra says, 'The assembly, both great and small, each attained traces of the Path, and together bowed their heads, paid homage, and departed.' Tong explained, 'Since they came together to request the Dharma, the fruits are not attained alone. Therefore, Jetavana manifested traces of the Path, and both great and small received grace. Since the Dharma hearing is complete, and the attainment of the Dharma fruit is also complete, the matter requires expressing solemnity, presenting reverence, shaking the sleeves, and turning away, hence it is said that they paid homage and departed.' Commentary on the Uṣṇā Sutra (溫室經疏) Written by Shi Huijing (釋惠凈)