[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大毘盧遮那經供養次第法疏](https://indike.org/pramana/in.bauddha.taisho.1797) › 1.17 # 大毘盧遮那經供養次第法疏 1.17 大毘盧遮那經供養次第法疏 1.17 - **Language:** Classical Chinese ### [1.17](https://indike.org/pramana/in.bauddha.taisho.1797.1.17) 處中六：一在阿蘭若處、二在塚間、三在樹下、四在露地、五常坐、六隨坐。阿蘭若者，此翻名為空閑處。如《雜心》說者，一弓有四肘，去村五百弓名一俱盧舍，半名阿蘭若處，計有三里許。頭陀行者極近在此，能遠益善。何在此？行者作念：「我本在家，父母親屬共相纏縛，為是捨之。今出家已，若還師徒同學知識共相結著，與俗無異。」是故須捨在蘭若。又聚落男女參雜，多增俗染，不宜住中。又近聚落，音聲憒閙，妨修定意。言塚間者，塚間多有尸屍，爛壞膖脹臭穢，覩臭穢易入不淨觀門。又塚間死尸破壞，由食火燒分離散滅，覩之易入無常觀門。又塚間骸骨分散，見之易入空無我觀。故在塚間。言樹下者，前在塚間觀察死尸得道事辦，故捨塚間來至樹下。又前塚間取死尸相，然彼多有哭泣等聲妨修止觀，故來樹下繫念思察。又樹蔭覆事同半舍，安身修道，故在樹下。有佛賢聖得道證果多皆依樹，故在樹下。露地坐者，樹下蔭濕，久居致患，故至露地。又樹上多有鳥雀，音聲閙亂妨修定意，故在露地。又行者久在樹下，著樹心生，或復分別此好彼惡，為除是患，故須捨樹來至露地。明了顯現所謂無礙，故在露地。又露地月光明照，心想明淨易入定，故在露地。常坐者，四威儀中行立太苦、臥則太樂，坐離二邊堪能長久，故須常坐。又行立心即掉動，難可攝持；臥則昏沈，入睡眠中；坐離沈掉，故須常坐。又求道者大事未辦，諸煩惱賊常伺人便，不宜安臥，故須常坐。又中多有成辦，食易消化、氣息調和，故須恒坐。言隨坐者，隨有草地得處便坐，故曰隨坐。隨別細分有此十六。 > Regarding dwelling, there are six: first, dwelling in an araṇya; second, dwelling among graves; third, dwelling under a tree; fourth, dwelling in the open air; fifth, always sitting; sixth, sitting wherever one happens to be. As for “araṇya”, this translates as “a quiet and secluded place”. As explained in the Samyuktābhidharma-hṛdaya, one bow is four cubits; five hundred bows away from a village is called one krośa, and half of that is called an araṇya place, which amounts to about three li. A dhūta practitioner should at the closest be at this distance; being further is even better. Why dwell here? The practitioner thinks: “Originally, when I was in the household life, parents and relatives bound me together; it was for this reason that I abandoned them. Now that I have left the household life, if I were again to form attachments with masters, disciples, fellow students, and acquaintances, it would be no different from the secular world.” Therefore, one must abandon them and dwell in an araṇya. Furthermore, in villages men and women are mixed together, which greatly increases worldly defilements; it is unsuitable to dwell among them. Moreover, being close to a village, voices and sounds are clamorous and disturbing, which hinders the cultivation of the mind of concentration. As for “among graves”, in cemeteries there are many corpses, rotting and bloated, foul-smelling and filthy; seeing what is foul and filthy makes it easy to enter the gateway of the contemplation of impurity. Furthermore, corpses in graves are destroyed, being eaten or burnt by fire, separating and perishing; seeing this makes it easy to enter the gateway of the contemplation of impermanence. Moreover, in graves bones and skeletons are scattered apart; seeing them makes it easy to enter the contemplation of emptiness and non-self. Therefore, one dwells among graves. As for “under a tree”, previously one observed corpses among graves and completed the matter of attaining the path, so one abandons the graves and comes under a tree. Furthermore, previously among graves one took the signs of corpses, yet there were many sounds of weeping and wailing there that hindered the cultivation of śamatha and vipaśyanā; therefore, one comes under a tree to bind one's mindfulness and contemplate. In addition, the shade of a tree covers one just like half a house, providing peace for the body to cultivate the path; therefore, one is under a tree. Furthermore, the buddhas, worthy ones, and noble ones who attained the path and realized the fruits mostly relied on trees; therefore, one is under a tree. As for “sitting in the open air”, beneath a tree it is shady and damp, and dwelling there long brings sickness; therefore, one goes to the open air. Furthermore, in trees there are many birds and sparrows whose noisy sounds disturb and hinder the mind of concentration; therefore, one is in the open air. Moreover, when a practitioner stays long under a tree, a mind of attachment to the tree arises, or one distinguishes between this good tree and that bad tree; in order to eliminate this fault, one must abandon the tree and come to the open air. Clear and manifestly exposed, it is so-called unobstructed; therefore, one is in the open air. Furthermore, in the open air the moonlight shines brightly, and mental thoughts are luminous and pure, making it easy to enter concentration; therefore, one is in the open air. As for “always sitting”, among the four postures, walking and standing are too painful, while lying down is too pleasurable; sitting avoids both extremes and can be sustained for a long time, so one must always sit. Furthermore, when walking or standing, the mind becomes agitated and is difficult to restrain; when lying down, one becomes drowsy and enters into sleep; sitting avoids both torpor and agitation, so one must always sit. In addition, for a seeker of the path the great matter is not yet accomplished, and the thieves of the afflictions are always watching for an opportunity against a person; it is not appropriate to lie peacefully, so one must always sit. Furthermore, within it many things are brought to fruition: food is easily digested, and the breath is regulated and harmonized; therefore, one must constantly sit. As for “sitting wherever one happens to be”, wherever there is a grassy spot, wherever one finds a place, one sits down; hence it is called “sitting wherever one happens to be”. Classified into separate details, there are these sixteen. > — English (machine translation) (machine translation) - [Previous: 1.16](https://indike.org/pramana/in.bauddha.taisho.1797.1.16) - [Next: 1.18](https://indike.org/pramana/in.bauddha.taisho.1797.1.18) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1797.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1797~en-mt.1.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1797.1.17](https://indike.org/pramana/in.bauddha.taisho.1797.1.17) · Pramāṇa