[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [緇門警訓](https://indike.org/pramana/in.bauddha.taisho.2023) › 8.31 # 緇門警訓 8.31 緇門警訓 8.31 - **Language:** Classical Chinese ### [8.31](https://indike.org/pramana/in.bauddha.taisho.2023.8.31) 既敷座。坐已聽維那進止鳴磬。後斂手供養一體三寶。遍十方施作佛事。次出生飯。稱施六道。即表六波羅蜜。然後受此食。夫食者。眾生之外命。若不入觀即潤生死。若能知入觀分別生死有邊無邊。不問分衛與清眾淨食。皆須作觀。觀之者自恐此身內舊食。皆是無明煩惱潤益生死。今之所食皆是般若想。於舊食從毛孔次第而出。食既出已心路即開。食今新食照諸闇滅。成於般若。故淨名云。於食等者於法亦等。是為明證。以此食故。成般若食能養法身。法身得立即得解脫。是為三德。照此食者非新非故。而有舊食之故。而有新食之新。是名為假。求故不得求新不得。畢竟空寂名之為空。觀食者自那可食。為新既無新食。那可得食者。而不離舊食。養身而新食重益。因緣和合不可前後分別。名之為中。只中即假空。只空即中假。只假即空中。不可思議名為中道。又淨名云。非有煩惱非離煩惱。非入定意非起定意。是名食法也。 > Having spread the seat and sat down, listen to the karmadāna's cues and the striking of the chime. Afterward, fold the hands and make offerings to the unified triratna, making Buddha-work throughout the ten directions. Next, take out the portion of food, dedicating it to the six destinies, which signifies the six pāramitās. Thereafter, receive this food. Now, food is the external life of sentient beings; if one does not enter contemplation, it nourishes saṃsāra. If one can know to enter contemplation, discerning whether saṃsāra has bounds or no bounds, regardless of whether it is alms-food or the pure food of the assembly, one must always make contemplation. The contemplator fears that the old food within this body is all ignorance and afflictions nourishing saṃsāra. The food eaten now is all prajñā. Visualize the old food emerging in sequence from the pores; once the food has emerged, the path of the mind opens. Eating this new food illuminates and extinguishes all darkness, culminating in prajñā. Therefore the Vimalakīrti-nirdeśa says: 'One who is equal in food is also equal in dharmas'; this is clear evidence. Because of this food, it becomes the food of prajñā and can nourish the dharmakāya; once the dharmakāya is established, liberation is attained; these are the three virtues. Illuminating this food: it is neither new nor old, yet there is the age of the old food and the novelty of the new food; this is called the conventional. Seeking the old cannot be found; seeking the new cannot be found; being ultimately empty and tranquil is called emptiness. How can the contemplator of food eat? Because the new \[food\] has no new food, how can there be an eater? Yet not apart from old food nourishing the body, new food adds further benefit; the conjunction of causes and conditions cannot be distinguished as before and after; this is called the middle. The middle is just the conventional and the empty; the empty is just the middle and the conventional; the conventional is just the empty and the middle. Being inconceivable is called the middle way. Furthermore, the Vimalakīrti-nirdeśa says: 'Neither having afflictions nor separated from afflictions; neither entering the concentrated mind nor arising from the concentrated mind.' This is the method of meals. > — English (machine translation) (machine translation) - [Previous: 8.30](https://indike.org/pramana/in.bauddha.taisho.2023.8.30) - [Next: 8.32](https://indike.org/pramana/in.bauddha.taisho.2023.8.32) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.2023.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2023~en-mt.8.31) — English, machine translation ## Linked texts (1) - [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.7.83) — 法雲, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2023.8.31](https://indike.org/pramana/in.bauddha.taisho.2023.8.31) · Pramāṇa