大毘盧遮那經供養次第法疏 1.19

1.19

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”.