起信論疏筆削記 18.37

18.37

論　出家等者，前律儀戒即通在家出家，此善法戒則唯出家者。為折伏下，處靜之意，若處人寰，難斷煩惱，故須脫俗離塵，燕居林藪。故《遺教經》云：於閑靜處思滅苦本，念所受法，勿令至失。《月藏經》中廣有此說，且釋迦如來捨王室，詣雪山，因行六年，果圓萬德。垂斯軌者，蓋為此也。少欲等者，見得思議，故云知足；財無苟得，故云少欲。頭陀，此云抖擻，謂抖擻三界煩惱業報故。然有十二種：謂衣三、食三、六依處。說處六者，一、住空閑處，謂離眾鬧，居阿練若，身遠離故，心離欲蓋，益諸善故；二、端坐不臥，謂若行若立心動難攝，然亦不久，應受常坐，若欲睡時脇不著席；三、樹下坐，謂順佛法故，如佛成道、轉法輪、入涅槃皆在樹下，能治房舍貪，易入道故；四、塚間坐，謂塚間常有悲哭聲，死屍狼藉，無常不淨，觀道易成；五、露地坐，謂樹如半屋，愛著猶生，又雨濕鳥喧污穢不淨，若露地處光明遍照，令心明利，空觀易成；六隨有草坐，謂隨心所得而坐其上，離所愛著，不惱他故。食中三者，一、常乞食，謂依法乞，當制六根，不著六塵，亦不分別男女等相、得與不得，若好若惡不生憎愛。若請食者，或得不得，貪恨易生。若同僧食，處分使人心則散亂，不入道故。二、節量食，謂念身中八萬戶蟲，蟲得此食，皆悉安隱，我今以食攝此諸蟲，後得道時以法攝彼。又雖一食，恣貪極噉，腹脹氣塞，妨廢行道，隨所得食三分食二，身則輕安，名節量食。三、一坐食，謂若重食者失半日功，不為養身，斷數數食，即《四分律》不作餘食法。《頭陀經》中云：中後不飲漿。衣中三者，一、唯畜三衣，謂白衣好畜種種衣，外道苦行裸形而已，今佛弟子應捨二邊，但三衣也，又離多求及守護故；二、糞掃衣，謂拾糞掃物，納作衣故，以此覆寒障露、離貪遠賊，無奪命難故；三、毳衣，謂或三衣或長衣，一切皆用毛毳而作，不畜餘衣故。然此十二蓋是知足之行，《涅槃》、《智論》、《瑜伽》俱明其義，故知惡貪多欲，出家者是所不宜，應深誡之。

In the treatise, "leaving home..." and so forth: The former precept of discipline applies to both lay and ordained; this precept of good dharmas applies only to the ordained. "In order to subdue..." below expresses the intention of dwelling in solitude: if one lives among worldly society, it is difficult to sever afflictions; hence one must shed worldliness, leave the dust behind, and rest peacefully in the forests and groves. Therefore, the Bequeathed Teaching Sūtra says: "In a quiet, secluded place, contemplate the eradication of the root of suffering, mindfulness of the dharmas received, not allowing them to be lost." This is explained extensively in the Candragarbha-sūtra. Moreover, Śākyamuni Tathāgata abandoned the royal palace and went to the Snow Mountains; his causal practice lasted six years, and his fruit perfected ten thousand virtues. Bequeathing this standard was for precisely this reason. "Few desires..." and so forth: Seeing what is obtained and thinking of it is called knowing contentment; wealth not being obtained improperly is called having few desires. Dhūta is translated here as "shaking off," meaning shaking off the afflictions, karma, and retributions of the three realms. However, there are twelve kinds: three regarding clothing, three regarding food, and six regarding dwelling places. Explaining the six dwellings: 1. Dwelling in a secluded place: leaving behind the noisy crowd and residing in an āraṇya; because the body is secluded, the mind leaves behind the hindrance of desire, increasing all good things. 2. Sitting upright without lying down: walking or standing, the mind moves and is hard to restrain, and cannot last long; one should undertake constant sitting, and when wanting to sleep, one's ribs do not touch the mat. 3. Sitting beneath a tree: following the Buddha's Dharma, just as the Buddha attained awakening, turned the wheel of Dharma, and entered nirvāṇa all beneath trees; it can cure greed for houses and makes it easy to enter the path. 4. Sitting among graves: in graveyards there are constantly weeping sounds and scattered corpses; impermanence and impurity make it easy to accomplish the contemplation of the path. 5. Sitting in the open: trees are like half a house, where attachment still arises, and there are rain, dampness, noisy birds, and filthy impurity; in the open ground, light shines everywhere, making the mind clear and sharp, and the contemplation of emptiness easy to accomplish. 6. Sitting on whatever grass is available: sitting on whatever grass the mind obtains, leaving behind attachment, and not troubling others. Regarding the three of food: 1. Always begging for food: begging according to the Dharma, one should restrain the six senses, not cling to the six sense objects, nor discriminate between the marks of male and female, or obtaining and not obtaining; whether it is good or bad, one does not give rise to hatred or love. If invited to meals, one may or may not receive them, and greed and resentment easily arise; if eating with the saṅgha, arranging duties scatters the mind, preventing entry into the path. 2. Eating a measured amount: mindful of the eighty thousand families of worms within the body, who are at peace when receiving this food; I now gather these worms through food, and later when attaining the path, I will gather them through the Dharma. Furthermore, even in a single meal, if one indulges in greedy overeating, the abdomen bloats and the breath is blocked, hindering practice of the path; eating two-thirds of whatever food is obtained, the body is light and at ease, which is called eating a measured amount. 3. Eating in a single sitting: eating a second time loses half a day's effort; not eating for the sake of nourishing the body, severing frequent eating—this is the rule against eating leftover food in the Four-Part Vinaya. The Dhūta Sūtra says: Do not drink juice after midday. Regarding the three of clothing: 1. Keeping only three robes: laypeople like to keep various clothes, while non-Buddhist ascetics go naked; now the Buddha's disciples should abandon both extremes and have only three robes, also avoiding excessive seeking and guarding. 2. Rags from a dust heap: picking up rags from trash heaps and stitching them into robes; using this to cover against cold and screen from dew, one avoids greed, stays away from thieves, and has no danger of losing one's life. 3. Woolen robes: whether three robes or extra robes, all are made using wool/down, keeping no other robes. These twelve are practices of contentment; the Nirvāṇa Sūtra, the Mahāprajñāpāramitopadeśa, and the Yogācārabhūmi all clarify their meaning. Thus we know that evil greed and excessive desire are unsuitable for those who have left home, and should be strictly warned against.