[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) › 1.19 # 大毘盧遮那經供養次第法疏 1.19 大毘盧遮那經供養次第法疏 1.19 - **Language:** Classical Chinese ### [1.19](https://indike.org/pramana/in.bauddha.taisho.1797.1.19) 已下說邪命不淨行。邪命四種：一方口食、二仰口食、三遺口食、四下口食。《十住論》第二云「五邪命法：一矯異、二自親、三激動、四抑揚、五因利求利。」矯異者，有人貪求利養故，若作阿練若、若著納衣、若常乞食、若一坐食、若常坐、若中後不飲漿、受如是等頭陀行。作是念：「作是行得供養恭敬，我作是行或亦得之。」為利養故改易威儀，名為矯異。二、自親者，有人貪利養，至檀越家語言：「如我父母兄弟姊妹親無異，若有所須我能相與，若有所作我為作，我不計遠近能來問訊，我住此者正相為耳。」為求供養貪著檀越，能以口辭索別人心，如是等名為自親。三，激動者，有人不計貪罪，欲得財物，作得物相。如是言：「是鉢好，若衣好、若戶鉤好、若尼師檀好，若我得者即能受用。」又言：「隨意能施，此人難得。」又至檀越家作是言：「汝家羹飯餅完香美，衣服復好。常供養我，我以親舊必當見與。」如是示現貪相，是名激動。四、抑揚者。有人貪利養故語檀越言：「汝極慳惜，尚不能與父母兄弟姊妹妻子親戚，誰能得汝物者？」檀越愧耻，俛仰施與。又至餘家作是言：「汝有福，得受人身不空，阿羅漢常入出汝家，汝與坐起語言。」作是念，於檀越生是心：「更無餘人入出我家，必謂我是。」是名抑揚。五、因利求利者，有人以衣、若鉢、僧伽梨、若尼師檀等資生之物，持語是人言：「若王王等及餘貴人與我是物。」作是念：「檀越或能生心：彼諸王貴人尚能供養，況我不與？」是人因以此利更求餘利，故名因利求利。若順諸佛菩薩行者，行人捧心示於佛，以此身心對人畜，又對牆如人面，無處造惡佛歡喜，故言順佛菩薩行。於正真言堅信解者，謂此真言知從清淨法界流，以此智慧力，如金剛不動不搖堅信解。具淨慧力能堪忍者，知此身心妄想起，妄想休息如太虛八風，所過不動念，故言慧力能堪忍。精進不求諸世間者，棄捨名利如涕唾，莫心迴顧如爛尸，直求悉地救頭燃，故言精進不求世間。常樂堅固無怯弱者，勇猛精進如金剛，隨不失如師子，是以堅固不怯弱。自他現法作成就者，見他得利如自獲，若見自身得利必與他，故言自他作成就。不隨餘天無畏依者，住心本尊直進修之，傍聞讚天不改動，故言不隨餘天無畏依。具此名為良助伴者，世間出世所有善，凡聖見皆歡喜，故言具此良助伴。 > Below, the impure practices of wrong livelihood will be explained. There are four kinds of wrong livelihood: first, eating with a square mouth; second, eating with an upturned mouth; third, eating with a scattered mouth; fourth, eating with a downward mouth. The second chapter of the \*Daśabhūmika-vibhāṣā\* says: “There are five methods of wrong livelihood: first, feigning extraordinary conduct; second, proclaiming one's own intimacy; third, hinting and inducing; fourth, speaking with praise and blame; fifth, seeking profit by means of profit.” As for “feigning extraordinary conduct”, a person, out of a greedy desire for gain and offerings, acts as an araṇya dweller, wears rag robes, constantly begs for food, eats in a single sitting, always sits, does not drink syrup after midday, and adopts such dhūta practices. He thinks: “By performing these practices, one receives offerings and reverence; if I perform these practices, I may also obtain them.” Changing one's deportment for the sake of gain and offerings is called feigning extraordinary conduct. Second, as for “proclaiming one's own intimacy”, a person is greedy for gain and offerings, goes to a dānapati's house, and says: “You are no different from my own parents, brothers, and sisters in closeness. If you need anything, I can give it to you; if there is work to be done, I will do it for you. Disregarding distance, I can come to inquire after you; my staying here is solely for your sake.” Greedy and attached to the dānapati in order to seek offerings, using words to win another person's heart—such things are called proclaiming one's own intimacy. Third, as for “hinting and inducing”, a person does not consider the fault of greed, and wanting to obtain wealth and goods, makes gestures of wanting things. He speaks thus: “This bowl is fine; this robe is fine; this door hook is fine; this niṣīdana is fine. If I could get it, I could immediately make use of it.” He also says: “One who can give freely according to one's wish—such a person is rare to find.” He also goes to a dānapati's house and says: “Your family's soup, rice, and cakes are fragrant and delicious, and your clothing is also fine. Always make offerings to me; since we are old acquaintances, you should surely give to me.” Displaying marks of greed in such ways is called hinting and inducing. Fourth, as for “speaking with praise and blame”, a person, being greedy for gain and offerings, says to a dānapati: “You are extremely stingy; you cannot even give to your parents, brothers, sisters, wife, children, and relatives, so who could ever get anything from you?” The dānapati feels ashamed and reluctantly gives to him. He also goes to another house and says: “You have merit; obtaining a human body has not been in vain for you. Arhats constantly enter and leave your house, and you sit, rise, and converse with them.” He thinks this way, making the dānapati produce this thought: “No one else enters and leaves my house, so he must surely mean me.” This is called speaking with praise and blame. Fifth, as for “seeking profit by means of profit”, a person takes robes, bowls, saṃghāṭīs, niṣīdanas, or other requisites of life, and holding them, says to people: “The king, the king's family, and other nobles gave me these things.” He thinks: “The dānapati may perhaps give rise to the thought: ‘Even those kings and nobles can make offerings to him, how much more should I give to him?’” This person, relying on this gain, seeks further gain, hence it is called seeking profit by means of profit. If one conforms to the practices of the buddhas and bodhisattvas, the practitioner holds out his heart to show it to the Buddha; with this body and mind, whether facing humans or animals, or facing a wall as if it were a human face, nowhere does he commit evil, and the Buddha is pleased; hence it is said, “conforming to the practices of buddhas and bodhisattvas”. As for “firmly believing and understanding the true mantra”, it means knowing that this mantra flows from the pure dharmadhātu; with this power of wisdom, like a vajra, unshaken and immovable, one firmly believes and understands. As for “possessing the power of pure wisdom and being capable of forbearance”, one knows that this body and mind arise from delusive thoughts; when delusive thoughts cease, like empty space through which the eight winds pass, not moving a single thought; hence it is said, “possessing the power of wisdom and being capable of forbearance”. As for “vigorously not seeking the worldly things”, one discards fame and profit like spit and phlegm, not looking back at them with one's mind just as with a rotting corpse, directly seeking siddhi as if extinguishing a fire on one's head; hence it is said, “vigorously not seeking the worldly things”. As for “always delighting in firmness without cowardice”, one's brave vigor is like a vajra, never losing anything like a lion; therefore one is firm and without cowardice. As for “accomplishing the visible phenomena of oneself and others”, seeing another obtain benefit is like acquiring it oneself, and if one sees benefit for oneself, one surely gives it to others; hence it is said, “accomplishing for oneself and others”. As for “not following other devas, having fearless reliance”, one fixes the mind on the iṣṭadevatā and advances directly in practice, and hearing devas praised nearby, one does not waver; hence it is said, “not following other devas, having fearless reliance”. As for “possessing these, one is called a good companion”, all the goods of the worldly and supramundane, both ordinary and noble beings rejoice upon seeing them; hence it is said, “possessing these, a good companion”. > — English (machine translation) (machine translation) - [Previous: 1.18](https://indike.org/pramana/in.bauddha.taisho.1797.1.18) - [Next: 1.20](https://indike.org/pramana/in.bauddha.taisho.1797.1.20) - [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.1.19) — English, machine translation ## Linked texts (1) - [འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྟོང་ཕྲག་ཉི་ཤུ་ལྔ་པའི་མན་ངག་གི་བསྟན་བཅོས་མངོན་པར་རྟོགས་པའི་རྒྱན་གྱི་འགྲེལ་པ](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.abhisamayalankara!pancavimsatisahasrikaprajnaparamitopadesasastrab*bo.19) — Classical Tibetan --- Source: [https://indike.org/pramana/in.bauddha.taisho.1797.1.19](https://indike.org/pramana/in.bauddha.taisho.1797.1.19) · Pramāṇa