起信論疏筆削記 19.11

19.11

外緣中，疏　閑居等者，不作眾事名之為閑，無憒閙故名之為靜。意令心寂，當須離喧，若欲離喧，宜去聚落居阿練若，繁塵不對，止則易成。此有三處可修禪定：一、深山絕人處；二、須阿蘭若處，離於聚落極近三里，即放牧聲絕，無諸憒閙；三者，遠白衣舍，清淨伽藍之中，皆名閑靜處，故當第一。戒淨者，欲盛妙饌，必資淨器，戒若不淨，定則不生。若知先所曾破戒者，當宜依法懺悔，令戒如故。以戒不淨者即有業障，令修止不成，便感邪魔病事等以為侵撓也。衣食等者，一衣具足，以根有三故。上者如雪山大士，隨得一衣蔽形而已；中者如迦葉糞掃三衣，不畜餘長；下者如多寒國土及忍力未成之者，許三衣之外百一資身。二食具足者，此有四類：上者隨得充饑而已；中者常行頭陀，受乞食法；下者阿蘭若處受檀越送食；下下者僧常食及受請。除此異求多積，長貪妨道。今須衣食者，若闕一種，心有所慮，得定無由。善知識者，有三：一者辦力資緣、二者同行勸發、三者教授法門，如鼎三足，闕一不可。息諸緣務者，有四：一生活、二人事、三工巧伎術、四學問讀誦，隨有一事，即有所妨，令不得定。

Regarding external conditions, in the Commentary, 'dwelling in quietude' and so on: not engaging in various activities is called 'quietude' (閑), and being free from confusion and noise is called 'peace' (靜). With the intention of rendering the mind quiescent, one must leave clamor; if one wishes to leave clamor, one should depart from settlements and dwell in an araṇya; when one does not confront entangling dust, calmness is easily achieved. Here there are three places where one can cultivate dhyāna-concentration: first, deep in the mountains, cut off from people; second, in an araṇya, at least three leagues from a village, where the sounds of pasturing cease and there is no confusion and noise; third, far from lay households, in a pure monastery (saṅghārāma). These are all termed quiet and peaceful places; thus, this is first. 'Purity of precepts': to hold exquisite food, one must rely on a clean vessel; if precepts are impure, concentration does not arise. If one knows that one has previously broken precepts, one should repent in accordance with the Dharma so that the precepts become as before. For if precepts are impure, there are karmic obstacles, preventing the cultivation of calmness from being accomplished, and thereby attracting demonic obstacles, illnesses, and the like to disturb and harass. 'Clothing and food' and so on: first, being fully provided with clothing, for there are three kinds of faculties. The superior are like the Great Being of the Snowy Mountains, who merely took whatever single robe he obtained to cover his body; the middling are like Kāśyapa, who wore three rag-robes and stored nothing extra; the inferior are like those in very cold countries or whose strength of forbearance is not yet mature, who are permitted a hundred and one items to sustain the body beyond the three robes. Second, being fully provided with food, which has four categories: the superior merely take whatever is obtained to satisfy hunger; the middling constantly practice the dhūtas and accept the method of begging for food; the inferior receive food sent by donors in an araṇya; the lowest of the inferior take regular saṅgha meals and accept invitations. Beyond this, seeking other things and accumulating much increases greed and obstructs the path. Now, clothing and food are necessary; if one of them is lacking, the mind has worries, and there is no way to attain concentration. 'Good spiritual friends' are threefold: first, those who manage and provide conditions; second, fellow practitioners who encourage and inspire; third, those who teach the Dharma gates. Like the three legs of a cauldron, not one can be missing. 'Ceasing all engagements and affairs' has four aspects: first, livelihood; second, social relations; third, crafts and arts; fourth, academic study and recitation. If any one of these is present, it causes obstruction, preventing one from attaining concentration.