止觀輔行傳弘決 4.35

4.35

○第四調五事者，文義同前。文相又二，所謂開、合。從「調食者」下，正釋，亦先事、次理。眠食各為一調，餘三合為一調。初調食中不安身食者，如第八卷。「尼乾經」者，彼經尼乾答嚴熾王云：「波斯匿王食噉太過，身重懈怠，現在未來於身失利，睡眠自受苦，亦惱於他人。迷悶難醒寤，應時籌量食。」窳墮等者，窳（余乳切），郭注《爾雅》云「勞苦多墮曰窳，亦懶也。如人懶故不能自勵，如瓜瓠在穴，故字從穴下兩瓜。」又云「懶恒在曰窳。」《博物誌》云「皇甫謐問青牛士說養生法云：『人欲常勞、食欲常少，勞無過極、少不至虛，去肥膩、節醎酸。』」俗養生法尚令自勞，豈志道者過食懈怠？非唯失利而已，亦乃增病損生。「眠是眼食」等者，《增一》云「佛在給孤獨園為多人說法，阿那律於中眼睡。佛說偈曰：『咄咄何為睡？螺螄蚌蛤類。』問曰：『汝為畏王法、為畏賊盜而出家耶？』答曰：『不也。我厭生老病死故求出家。』『既信心堅固而出家者，佛躬說法而眼睡耶？』那律座起白佛：『自今已後形融體爛，終不於佛前眼睡。』因達曉不眠，眼根便失。佛言：『勤加精進者，與掉戲相應；懈怠懶墮者，與結使相應。汝行中道。』那律云：『已於佛前發誓，不能復違先要。』佛令耆域治之，耆域曰：『若少不眠，治之可差。此不可治也。』佛告那律：『汝當寢息。何者？一切由食存，眼以眠為食，乃至意以法為食，涅槃以不放逸為食，我無放逸得至涅槃。』那律云：『我不敢違。』後因得天眼。」眠是欲界報法，既未得禪，但可調停而已。若無禪而不睡者，必是鬼也。如下第八卷引，王是鬼種而不眠睡。三事合調中初文者，即合調之由。為何事故須三事合調？以始終三事合故。言「七日一變」者，如《阿難問經》，佛為難陀廣說胎相六趣不同，兼辨六趣中陰等相，乃至父母精血互有無等成不成相，及精血淨不淨相等，初入如風雨入舍等諸相不同。有在母腹而命終者，以酥油榆皮汁塗手，挾薄刀子，推手入，割死兒身片片而出。又母胎諸患種種相貌而不入胎。入已若不壞者，七日一變。初七名柯羅邏，如薄酪。二七名阿浮陀，如厚酪。三七名閉手，如短小藥杵。四七名伽那，如溫石。五七名波羅奢呵，五皰開張。六七現膝相。七七現手足相。八七手指相。九七眼耳鼻口大小便道相。十七堅實，有風門吹胎如囊。十一七七孔開徹，母性改常。十二七生大小腸如絲綖，有三支節一百孔穴。十三七生飢渴想，母食資潤。十四七生九脈，交絡纏繞。十五七生二十脈，一邊各十，又四十脈脈八萬名。十六七氣息通。十七七眼得光。十八七諸根明。十九七諸根具。二十七生諸骨。二十一七生肉。二十二七生血。二十三七生皮。二十四七生膚。二十五七血肉長。二十六七生髮。二十七七以業力故分別端醜，男居母左、女居母右，男面向內、女面向外，皆手掩面蹲踞而坐。二十八七生八種想，謂座榻園林等。二十九七生光潤，五色別異。三十七長髮爪。三十一七至三十五七人相具足。三十六七生厭離，心不樂。三十七七生穢獄想。三十八七風力所轉，頭向產門，申兩臂出產門。每於一七各有一風吹令變異，風各有名，具如彼經。生已，八萬戶蟲從身而生，縱橫飲噉，左右各五百諸節，各有若干蟲戶，長大衰老常與蟲居。是則三十八七，計日成二百六十六，計成九月。所以少四，以半小故。問：世教及經並云十月，何故唯九？答：九即十也。何者？經涉十故。如月初一日受胎者，則定唯九月。二日已去，日數滿時即跨至十。大數雖爾，又有羅云六年、脅尊六十；亦有減者，乃至五月。雖增減不同，然三事必具。問：壽、煗、識三，與身、息、心，既其不同，由義何在？答：煗即是身，以由煗故，精血不壞，從功能說故名為煗。壽名風息，初託胎時有一毫氣，但根未具時，隨母氣息根具氣分，名為兒息。由有息故，連持此身，從能持說故息名壽。識即是心，從當體說。既從初識與壽煗二不前不後，當知身息心三未曾相離，是故應須三事合調。若能調停依之入道，即是依因死屍得到彼岸，一切善法由之而生，乃至成於三德祕藏。故云「若能調凡夫三事成聖人三法」，即此意也。

Regarding the fourth, "Harmonizing the Five Matters": the meaning of the passage is the same as before. The textual structure again has two parts: namely, unpacking and combining. From "As for harmonizing food..." onward, it directly explains [them], likewise first in terms of concrete practice and next in terms of principle. Sleep and food are each harmonized individually, while the remaining three are combined into a single harmonization. Under the first, "Harmonizing Food," "food that does not put the body at ease" is as explained in fascicle eight. As for "the Nirgrantha Sūtra," in that sūtra the Nirgrantha answered King Yan-chi: "King Prasenajit eats excessively, so his body is heavy and indolent. In both the present and future he loses benefit to his body; he suffers pain himself from slumber, and also vexes others. Confused and dull, he is difficult to awaken; one ought to measure food according to the proper time." As for "lazy and indolent" and the like: yu (pronounced *yu-ru*), Guo's commentary on the *Erya* states: "Toil with much negligence is called *yu*; it also means laziness. Just as when a person is lazy and therefore cannot rouse himself, like a melon or gourd in a burrow, hence the character is written with two melons beneath a burrow." It also states: "Habitual laziness is called *yu*." The *Bowuzhi* states: "Huangfu Mi asked the master of the green ox about methods for nourishing life, who said: 'Man should desire frequent toil, and food should always be sparse. Let toil not reach the extreme, and let sparseness not reach deficiency; eliminate greasiness, and moderate salt and sourness.'" If worldly methods for nourishing life still require one to toil oneself, how could one who aspires to the Way overeat and be indolent? Not only would he lose benefit, but he would also increase illness and damage his life. As for "Sleep is the food of the eyes" and the like: the *Ekottarika-āgama* states: "The Buddha was in Anāthapiṇḍada's park expounding the Dharma for many people. Aniruddha fell asleep therein. The Buddha uttered a verse, saying: 'Alas, alas, why do you sleep? / A creature of snails and clams!' The Buddha asked, 'Did you go forth into homelessness out of fear of the king's law, or out of fear of thieves and robbers?' He answered, 'No. Weary of birth, old age, sickness, and death, I sought to go forth.' [The Buddha asked,] 'Having gone forth with firm faith, why does your eye sleep while the Buddha himself expounds the Dharma?' Aniruddha rose from his seat and said to the Buddha: 'From this day forth, though my flesh dissolves and my body rots, I will never sleep before the Buddha.' Because of this, he remained awake until dawn without sleeping, and subsequently lost the faculty of his eyes. The Buddha said: 'Applying oneself with excessive vigor is associated with agitation; indolence and laziness are associated with fetters. You should practice the Middle Way.' Aniruddha said: 'I have already made a vow before the Buddha; I cannot violate my former covenant.' The Buddha ordered Jīvaka to treat him. Jīvaka said: 'If he had gone without sleep for only a little while, he could be cured by treatment; this cannot be cured.' The Buddha told Aniruddha: 'You ought to sleep and rest. Why? All things exist on account of food: the eye has sleep as its food, ... and up to the mind has phenomena as its food, while nirvāṇa has non-negligence as its food. By non-negligence I attained nirvāṇa.' Aniruddha said: 'I dare not disobey.' Later, by this means he attained the divine eye." Sleep is a retributive dharma of the desire realm; since one has not yet attained dhyāna, one can only moderate it. If one lacks dhyāna and yet does not sleep, one must be a ghost. As cited below in fascicle eight, the king was of the race of ghosts and therefore did not sleep. In the initial passage concerning "Harmonizing the Three Matters Together," this provides the reason for harmonizing them together. For what reason must the three matters be harmonized together? Because from beginning to end, the three matters are joined together. As for "changing every seven days": as in the *Sūtra of Ānanda's Inquiries*, the Buddha expounded at length for Nanda the dissimilarities of the six destinies in their embryonic forms, concurrently distinguishing the marks of the intermediate existence and so forth among the six destinies, up to the marks of whether conception occurs or not depending on the mutual presence or absence of the father's semen and mother's blood, and the marks of whether the semen and blood are clean or unclean, as well as the diverse marks of the initial entry, which is like wind and rain entering a house. For those who die in the mother's womb, one smears a hand with clarified butter and elm-bark juice, holds a thin knife, inserts the hand, and cuts the corpse of the child into pieces, extracting it piece by piece. Furthermore, through various afflictions of the mother's womb, one does not enter the womb. If after entry it does not deteriorate, it changes every seven days: In the first seven days, it is called *kalala*, like thin curds. In the second seven days, it is called *arbuda*, like thick curds. In the third seven days, it is called *peśī*, like a small medicinal pestle. In the fourth seven days, it is called *ghana*, like a warm stone. In the fifth seven days, it is called *praśākhā*, with five swellings opening out. In the sixth seven days, the appearance of the knees emerges. In the seventh seven days, the appearance of the hands and feet emerges. In the eighth seven days, the appearance of the fingers and toes. In the ninth seven days, the appearance of the eyes, ears, nose, mouth, and the passages for urine and feces. In the tenth seven days, it becomes firm and solid; there is a gate of wind that blows into the fetus like a sack. In the eleventh seven days, the seven apertures open through, and the mother's nature departs from the ordinary. In the twelfth seven days, the large and small intestines are produced like threads, with three limbs and joints and one hundred apertures. In the thirteenth seven days, thoughts of hunger and thirst arise, and the mother's food provides nourishment. In the fourteenth seven days, nine channels are produced, intertwining and wrapping around. In the fifteenth seven days, twenty channels are produced, ten on each side; furthermore, there are forty channels, with eighty thousand names for the channels. In the sixteenth seven days, the breaths circulate. In the seventeenth seven days, the eyes obtain light. In the eighteenth seven days, the various sense faculties become clear. In the nineteenth seven days, the various sense faculties are complete. In the twentieth seven days, the various bones are produced. In the twenty-first seven days, the flesh is produced. In the twenty-second seven days, the blood is produced. In the twenty-third seven days, the skin is produced. In the twenty-fourth seven days, the outer skin is produced. In the twenty-fifth seven days, the flesh and blood grow. In the twenty-sixth seven days, the hair is produced. In the twenty-seventh seven days, due to the power of karma, handsome and ugly features are differentiated: a male sits on the mother's left, a female on the mother's right; a male faces inward, a female faces outward, both covering their faces with their hands and sitting in a crouch. In the twenty-eighth seven days, eight kinds of concepts arise, namely of couch, garden, forest, and so forth. In the twenty-ninth seven days, radiance and moisture are produced, with five colors distinct from one another. In the thirtieth seven days, the hair and nails grow. From the thirty-first to thirty-fifth seven days, human characteristics are perfected. In the thirty-sixth seven days, weariness arises, and the mind is unhappy. In the thirty-seventh seven days, thoughts of an unclean prison arise. In the thirty-eighth seven days, turned by the force of wind, the head faces the birth canal, and it extends both arms to emerge from the birth canal. In each seven-day period, there is a respective wind that blows to cause transformations; each wind has a name, fully detailed as in that sūtra. After birth, eighty thousand families of worms are born from the body, feeding freely in every direction; in the five hundred joints on the left and right, each has a certain number of worm families; through growth and aging, one always lives together with worms. Thus, the thirty-eight seven-day periods, calculated by days, total two hundred and sixty-six, which calculates to nine months. The reason it is four days short is because of half [months] being short. Question: Secular teachings and sūtras both speak of ten months; why are there only nine here? Answer: Nine is precisely ten. Why? Because it traverses ten months. If conception occurs on the first day of a month, then it is definitely only nine months. From the second day onward, when the count of days is full, it extends into the tenth. Although this is the general count, Rāhula remained for six years, and Venerable Pārśva for sixty; there are also those with fewer, even down to five months. Although there are differences in increase and decrease, nevertheless the three matters are certainly present. Question: Given that life-span, warmth, and consciousness are different from body, breath, and mind, on what meaning is this based? Answer: Warmth is precisely the body; because of warmth, the semen and blood do not decay, so it is called warmth in terms of its function. Life-span is the wind-breath; when first taking lodging in the womb, there is a hair's breadth of breath, but when the sense faculties are not yet complete, it follows the mother's breath; when the faculties are complete and the breath separates, it is called the child's breath. Because breath exists, it continuously sustains this body; spoken in terms of being able to sustain, breath is called life-span. Consciousness is precisely mind, spoken in terms of its actual essence. Since the initial consciousness is neither prior nor subsequent to the two—life-span and warmth—one should know that the three of body, breath, and mind have never been separated from one another; therefore, one must harmonize the three matters together. If one can moderate them and rely on them to enter the Way, this is to rely on a corpse to reach the other shore; all wholesome dharmas are produced from this, even to the completion of the secret treasury of the three virtues. Therefore it is said: 'If one can harmonize the three matters of an ordinary person, one completes the three dharmas of a sage'—this is precisely the meaning.