緇門警訓 4.8

4.8

The chapter on the Saṅgha Organization states: 'Those who genuinely go forth fear the manifold sufferings of the four adversaries, loathe the impermanence of the three realms, take leave of the deepest affection of the six relations, and abandon deep attachments to the five desires. This is truly because the false and illusory world should be renounced, and the true and real Path should be turned to. It is fitting to broaden one's distant vision and cleanse narrow and base thoughts, not begrudging body and wealth in order to protect and uphold the true Dharma. How much more so with the Saṅgha's food, which is shared universally by the ten directions: when others take their share, one should in principle rejoice along with them! Yet human feelings are jealous and narrow, and minds are not impartial. There are even those who close their doors and shut out guest monks—is that not foolish? Could the original intention behind striking the bell ever have been like that? Having renounced household life and abandoned attachments, one especially should not act thus. Only because of a fragile, perishable body can one not firmly protect the true Dharma; and on account of a fleeting, false life, one is unwilling to communicate broadly. Hoarding Saṅgha food violates the teachings of all Buddhas, reduces the merit of donors, hurts the feelings of the assembly at the time, and blocks the path of monks from the ten directions. The harm caused by misleading future generations is far-reaching indeed! Is it not excellent to correct past delusion and return to the Path? (Miserliness with food and eating alone are the karma of hungry ghosts; this is called great delusion.) Someone asked: "The affairs of the Saṅgha are limited, while external guests are limitless. If one feeds a limitless Saṅgha with limited food, the matter will surely fail." The answer is: This is merely the shallow calculation of the vulgar and the short-sighted thought of petty men; how could it be the deep discernment of pure wisdom or the lofty vision of an enlightened person? Indeed, the offerings of the four classes of disciples and the field of merit of the Three Jewels are like the growth of heaven and earth or the sustenance of mountains and oceans—how could they ever be exhausted? Therefore, the Fozang jing states: "You should single-mindedly practice the Path and follow the practice of Dharma, not worrying about the requirements of food and clothing. A single portion from the Tathāgata's white curl between the brows could sustain all renunciant disciples without being exhausted." Judging from this, diligently cultivate the precepts and conduct, and protect the Dharma with supreme sincerity; through the Path one obtains benefits, and with the Path they are universally used.' It further states: 'Even secular teachings say, "Worry about the Path, do not worry about poverty." How much more so for persons who have renounced household life, soaring high above the secular realm—not worrying about protecting the Dharma, but worrying about food and drink! Their error is exceedingly great!'