起信論疏筆削記 19.11

19.11

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.