釋氏要覽 3

English (machine translation) 3

Language: English

3.1

Compiled by the Śramaṇa Shi Daocheng, lecturer on the sūtras and śāstras, residing at Mount Yuelun in Qiantang, recipient of the Purple Robe

3.2

Expounding and Listening / Agitation and Stillness / Dispute and Forbearance / Entering the Assembly / Selecting Friends / Abbacy / Miscellaneous Records / Nursing the Sick / Funeral Rites

The Vinaya says: “Expounding means the function of making manifest and guiding.” In current usage it is called jiang (lecturing). The Shuowen says: “Jiang means to harmonize, explain, discuss, and debate.” The Guangya says: “It means to read aloud.” Gu Yewang says: “It means explaining, discussing, and conversing; it means instruction.”

3.6

Listening

3.7

The Cheng weishi lun says: “The auditory faculty gives rise to consciousness and receives [sound]; this is called hearing.” That is, deeply contemplating with a calm mind and applying one's ears to the Dharma. The Fayuan says: “There are three grades: listening with the spirit is superior; listening with the mind is middling; listening with the ears is inferior.”

3.8

The Two Difficulties of Expounding and Listening

3.9

The Madhyamaka-śāstra says: “The true Dharma and those who expound it and listen to it are difficult to find.” The Nirvāṇa Sūtra says: “First, it is difficult to delight in expounding; second, it is difficult to delight in hearing.”

3.10

The Dharma Master Ascending the High Seat

3.11

The Daśabhūmika-vibhāṣā says: “When wishing to ascend the high seat, one should first respectfully bow in homage to the great assembly, and only then ascend.”

3.12

The Dharma Master's Mind

3.13

The Mahādharmoṣṇīṣa-dhāraṇī-sūtra says: “A Dharma master should always reflect in this way: ‘Where I now sit is indeed the Tathāgata’s lion seat. It is fitting that I be forbearing, silent, compassionate, gentle-spoken, humble, and considerate of the assembly's hearts.’ If one harbors anger and jealousy, or maintains a mind of rivalry, one incurs grave sin. Expounding the Dharma with a compassionate mind accomplishes great merit, enables the Buddha's Dharma to abide long in the world, ensures that wherever one is born one will constantly meet Buddhas, and enables one to digest various offerings. One should feel shame and conscience, not give rise to greed, and must not have conceit, lest one extinguish the benefactors' roots of goodness.”

3.14

The Dharma Master's Eight Kinds of Speech

3.15

The Yogācārabhūmi-śāstra says: “First, agreeable and joyful speech; second, speech that adeptly elucidates; third, speech that gladly recognizes difficult points; fourth, speech that adeptly analyzes; fifth, speech that adeptly complies and penetrates; sixth, speech that adduces further proof; seventh, speech of superior eloquence; eighth, speech conforming to the tenets.”

3.16

Eight Limbs of Speech

3.17

The Prakaraṇāryavācā-śāstra says: “First, exquisite speech; second, distinct speech; third, easily comprehensible speech; fourth, speech pleasant to hear; fifth, non-reliant speech (meaning without expectation); sixth, non-opposing speech (because of knowing measure); seventh, boundless speech (because of abundant skill-in-means); eighth, foremost speech (directed toward the palace of nirvāṇa).”

3.18

Faults and Transgressions of the Expounder

3.19

The Buddhapiṭaka-sūtra says: “One who has not personally realized the Dharma, yet sits on a high seat to expound it for others, falls into hell according to the law [of karma].” The Sarvāstivāda-vinaya says: “If one's own understanding is not yet clear and one harbors doubts about the Dharma, one must not expound it for others, lest there be the fault of erroneous transmission and both parties incur guilt.” The Avataṃsaka-sūtra says: “Harboring stinginess toward the profound Dharma and refusing to expound it to those who are capable of being transformed; or, upon receiving material gains, respect, and offerings, forcing oneself to expound it even though [the recipient] is not a vessel of the Dharma.”

3.20

Conceited and Arrogant toward Others

3.21

The Adbhutadharmaparyāya-sūtra says: “If one has a little virtue, yet becomes conceited and arrogant toward others, it is like a blind person holding a lamp: it illuminates others, but does not enlighten oneself.”

3.22

Three Benefits of Lecturing and Expounding

3.23

The Daśabhūmikā-śāstra says: “Expounding the Dharma to benefit others has benefits at three times: first, at the time of hearing; second, at the time of practice; third, at the time of rebirth.”

3.24

Five Fortunate Retributions for the Expounder

3.25

The Sūtra on the Wise Person's Five Fortunes says: “Expounding the Dharma obtains five fortunes: first, longevity in future births, because the listeners refrain from killing; second, great wealth, because the listeners refrain from stealing; third, a handsome appearance, because the listeners are of harmonious temper; fourth, renown, because the listeners take refuge in the Three Jewels; fifth, keen intelligence, because the listeners comprehend sublime wisdom.”

3.26

Regulations for Lecture Halls

3.27

The Abhiniṣkramaṇa-sūtra says: “At that time, monks gathered in one hall, and two monks expounded the Dharma, which led to mutual interference. They then built two halls, but because they were close together, they enticed each other and mingled back and forth, disrupting the assembly. The Buddha laid down the rule: ‘From now on, [two expounders] must not share one hall, nor may two halls be close together; also, those in that hall may not come to this hall, nor may those in this hall go to that hall; they must not harbor hatred or disdain toward [each other's] Dharma gates’ (like the three trainings nowadays mutually criticizing one another).”

3.28

Placing a Buddha Image in the Lecture Hall

3.29

The Mahādharmoṣṇīṣa-dhāraṇī-sūtra says: “When a Dharma master expounds the Dharma, there is a rākṣasī named Āi Yù (Sensual Desire) who constantly comes to delude the Dharma master and scatter his mind. Therefore, at the place of expounding the Dharma, one must always install an image of the Tathāgata and make offerings of incense and flowers without interruption. When that rākṣasī sees it, she becomes confused herself and cannot create obstacles.”

3.30

Reciting Sūtras at the Lecture Site

3.31

Dharma Master Sengmin of the Liang said to the assembly during a lecture: ‘In the past, whenever Dao’an, who spanned the heavens, lectured, after taking his seat he would always have the dujiang chant the sūtra for sentient beings. This practice has long fallen into disuse. Since it was done by former worthies, I would trouble the great assembly to each recite one roll of the Avalokiteśvara Sūtra.’ Thereupon the whole hall was delighted, and both near and far followed the custom. Today’s recitation of the Buddha’s name is also of this type.”

3.32

Academies of Learning (Xuesi)

3.33

A si (market stall) is a place where merchandise is displayed and sold. Because Zhang Kai, styled Gongchao, of the Later Han had disciples following him wherever he stayed, his dwellings became marketplaces; hence, places of learning are nowadays called si.”

3.34

Offices (Sheng)

3.35

As for Buddhists calling academies sheng: The Gaoseng zhuan states that when Buddhayasas first arrived, Yao Xing established a separate 'New Office' in the Xiaoyao Garden to host him. The Yunzhu says: 'Sheng means an office.'

3.36

Crimson Curtains

3.37

Jiang means crimson color. Fan Ye's Hou Han shu says: ‘Ma Rong was worldly and followed his nature, untrammeled by the rules of classicists. He often sat in a high hall behind crimson curtains, instructing students in front while female musicians were arranged in the back.’ It was also called 'Ma's curtain.' Furthermore, the Jin shu records that Lady Xuanwen, née Song, mother of Wei Cheng, established a lecture hall and taught students from behind a crimson gauze curtain. (Nowadays, disciples of the Śākya clan referring to 'crimson curtains' and the like is inappropriate; the wise should reflect on this.)”

3.38

Dragon Gate

3.39

The eminent monk Huichi was the younger brother of Dharma Master [Hui]yuan. His character was pure and austere, and his understanding and practice were both lofty. He led a thousand disciples. All who ascended his hall and entered his chamber were said to have 'scaled the Dragon Gate.'”

3.40

Tally Chamber

3.41

The Baolin zhuan says: ‘The Fifth Patriarch of the Western Regions, Upagupta, had a stone chamber eighteen cubits long (a cubit being one chi eight cun; thirty-two chi and four cun from north to south) and twelve cubits wide (twenty-one chi and six cun from east to west). Whenever one of his students attained the Way, he threw a four-cun tally into the chamber. The tallies eventually filled the chamber. When Upagupta passed into extinction, the tallies in the chamber were cremated with him.’”

3.42

A Ten-Foot Space (Hanzhang)

3.43

The Quli says: ‘For the mat of a guest when not dining, leave a ten-foot space (hanzhang).’ (The commentary says: ‘Han means to accommodate. It means that when lecturing and asking questions, one should face each other with a space accommodating ten feet, sufficient for pointing and gesturing.’)

3.44

Cantor-Interrogator (Dujiang)

3.45

This is the person who matches and responds to the Dharma master. Whenever Emperor Wu of the Liang lectured on the sūtras, he decreed that Fabiao of Zhiyuan Monastery act as dujiang. Fabiao would first raise a question, and only then would the Emperor begin speaking, inquiring and examining, replying to each question as it arose. When Zhi Dun of the Jin arrived in Yue, Wang Xizhi invited him to lecture on the Vimalakīrtinirdeśa-sūtra, employing Xu Xun as dujiang. Xu raised a question, and the assembly thought Zhi Dun would have no answer; Zhi Dun expounded a principle, and the assembly thought Xu Xun would have no objection. Nowadays, the dujiang merely recites the sūtra text aloud, and the role of raising challenging questions has been lost.”

3.46

Origins of Lecturer Monks

3.47

Lecturing on sūtras began with Zhu Shixing lecturing on the Daoxing bore during the Cao Wei. Nuns lecturing began with Daoxing of the Eastern Jin lecturing on the Lotus and Vimalakīrti sūtras. Lecturing on the vinaya began with Fachong during the Northern Wei; Fachong merely unrolled the texts and inspected them with his eyes, elucidating the Fourfold Vinaya, while his disciple Daofu transcribed as he listened, gradually compiling a commentary. Lecturing on śāstras began when Kumārajīva taught the Tattvasiddhi-śāstra to Dharma Master Sengsong.”

3.48

Vessel of the Dharma

3.49

The Śata-śāstra-vaipulya says: ‘One must possess three virtues to be called a vessel of the Dharma: first, being gentle in nature and free from bias, constantly examining oneself, and not greedy for personal gain; second, constantly aspiring to superior understanding, seeking the Dharma insatiably, and not resting content in one’s own limits; third, being intelligent and wise in nature, able to understand correctly the distinctions between gain and loss in good and bad words. Without these three virtues, even if one has masters and disciples, there will ultimately be no superior benefit.’”

3.50

Lion among Men

3.51

The Postface to the Sūtra on Cultivating Dhyāna says: ‘The Mahāyāna Śramaṇa Buddhasena of Tianzhu had extraordinary talent, was unmatched among various nations, and synthesized both Buddhist and non-Buddhist teachings, being thoroughly versed in all texts. People of the world all called him a lion among men.’”

3.52

Master Craftsman of the Dharma

3.53

The eminent monk Sengyin of the Qi dynasty was skilled at lecturing on the sūtras and śāstras, and was called a master craftsman of the Dharma.”

3.54

Youth of Doctrine (Yishao)

3.55

('Shao' is in the departing tone.) Fa'an was eighteen years old when he lectured on the Nirvāṇa Sūtra. When Zhang Yong asked his age, Yong sighed and said: ‘In the past, Zhu Bo of Fufeng could read books at age twelve, and people called him a boy of talent. Today, Master An can be called a youth of doctrine.’”

3.56

Master of Debate of the Four Seas

3.57

This was the title of the eminent monk Jingtuo of the Sui dynasty.

3.58

Śāstra Master of the Three Kingdoms

3.59

The title of the monk Sengcan of the Qi (the "Three Kingdoms" refers to the Qi, the Chen, and the Zhou).

3.60

The Confucius of Abhidharma

3.61

Huisong of the Western Qin was skilled in the Abhidharma treatises; contemporaries revered him with this title.

3.62

Scholar of the Shouguang Hall

3.63

Huichao of the Liang studied sūtras and treatises, possessing a lucid, vast, and broad understanding that was abundantly versed in both internal and external [learning]. Emperor Wu decreed him to be Scholar of the Shouguang Hall.

3.64

Foremost Master of the Sūtras and Treatises

3.65

Sengsheng of the Liang lectured on numerous sūtras and treatises and was the foremost master of his time; he was exceptionally proficient in external [learning] and was held in awe by the Confucian scholars.

3.66

Bodhisattva Precept Master

3.67

Huiyue was the precept master for Emperor Wu of the Liang.

3.68

Heavenly Flowers Falling During Sūtra Lectures

3.69

While Fayun of the Liang was lecturing, heavenly flowers scattered and fell. Also, when Daozong of Shengguang Monastery in the Western Capital during the Tang was lecturing, heavenly flowers circled around the lecture hall and flew into the room, but they never touched the ground, and after a long time they vanished into nothingness.

3.70

Mountain Peaks Collapsing While Expounding the Vinaya

3.71

Zhiwen was skilled at lecturing on the vinaya; just as he raised his chowry, two mountain peaks both collapsed.

3.72

Intelligent Disciple of the Śākya

3.73

Kumārajīva said to Yao Xing: "The Venerable Rong is an intelligent disciple of the Śākya."

3.74

Exemplary Renunciant

3.75

Yao Xing treated Tanying with great deference and respect; seeing his outstanding pre-eminence among all scholars, he often said to Kumārajīva: "Dharma Master Ying is truly an exemplary renunciant of refined bearing in this realm!"

3.76

Exceptional Rewards

3.77

The Records of the Western Regions states: "Explicating one collection exempts one from administrative duties (today in vinaya monasteries in eastern Zhejiang, if a monk becomes renowned through hearing and studying, he is immediately exempted from administrative duties, using this as proof); lecturing on two collections adds requisites of upper-level quarters; lecturing on three collections assigns an attendant to serve him; lecturing on four collections grants him pure persons; lecturing on five collections allows him to ride in a carriage."

3.78

Golden Lion Throne

3.79

Kumārajīva—translated into Qin as Tongshou ("Youth-Longevity"). In former times, when he was in Kucha, the king fashioned for him a golden lion throne, spread it with brocade cushions from Daqin, and invited Kumārajīva to sit upon it and preach the Dharma.

3.80

Students Fall into Ruin Due to Four Things

3.81

The Vinaya Samādhi Sūtra states: "First, studying without understanding skillful means, holding teachers and friends in contempt, lacking single-mindedness, and frequently changing one's intentions. Second, studying without vigor, lacking the power of the Way, merely craving fame and reputation, and hoping for others to respect and honor oneself. Third, serving a master while studying without mindfulness of diligent hardship through which attainment should be reached, being superficially pretentious and arrogant. Fourth, while studying the supreme Way, clinging instead to perverse arts, comparing them to the profound sūtras of the Buddha and claiming that the Ways are equal." The Bodhisattva Precepts Sūtra states: "Gathering disciples for the sake of fame and reputation is called being a disciple of Māra."

3.82

Restlessness and Serenity

3.83

Greed

3.84

The Yogācārabhūmi-śāstra states: "To deeply give rise to craving and attachment towards sense objects is called greed. Among all afflictions, greed is the most prominent." The Abhidharma-śāstra states: "As for greed, craving within the three realms is its substance; generating the multitude of sufferings is its activity (activity means function)." The Dharmaskandha-śāstra states: "The Buddha said: 'If you can forever eradicate one phenomenon, I assure you that you will definitely attain the fruit of non-returner. The one phenomenon is greed.'" The Sūtra of the Collection of the Six Perfections states: "When the Buddha was in the causal stage, he was once a king of pigeons; he admonished the pigeons, saying: 'Among all the precepts in the Buddha's sūtras, greed is the foremost. Those who obtain glory through greed are like a starving man gaining poisoned food: the pleasure of fulfilling his wishes lasts as briefly as lightning, but the multitude of sufferings that entrap him will persist for countless aeons.'"

3.85

Desire

3.86

Its meaning is yearning and craving. The Saṃyuktāgama states: "The Buddha said: 'Whatever suffering arises for sentient beings, it all has desire as its root.'" The Ekottarikāgama states: "Desire generates all afflictions; desire is the root of the arising of suffering." The Yogācārabhūmi states: "Among all afflictions, greed is the most prominent; and within greed, craving of desire is the most prominent, because it generates all sufferings." The Abhidharmasamuccaya states: "When this phenomenon arises, its characteristic is not serene; because this arises, the continuum of body and mind proceeds in non-serenity." (By virtue of this meaning, these two phenomena are grouped together and termed 'restlessness', taking the sense of instability).

3.87

Three Desires of Renunciants

3.88

The Nirvāṇa Sūtra states: "First, evil desire: if a monk desires to be the leader of all assemblies, to cause all the sangha to follow him, to cause the fourfold assembly to make offerings, respect, praise, and honor him, and if he preaches the Dharma, that all will believe and accept it, and to cause himself to obtain copious robes, food, dwellings, and so forth. Second, great desire: if a monk gives rise to a desire, wishing to cause the fourfold assembly to know that he has attained the first stage up to the four unobstructed knowledges, for the sake of gain and offerings. Third, desire for desires: if a monk desires to be born in the Brahmā heaven, or into a Kṣatriya family, for the sake of attaining sovereignty."

3.89

Five Desires

3.90

This refers to sights, sounds, scents, tastes, and tangibles. The Mahāprajñāpāramitopadeśa states: "The five desires are called flower arrows, or the five arrows, because they destroy various wholesome deeds. The practitioner should admonish them, saying: 'Pitiable are sentient beings, who are constantly afflicted by the five desires yet seek them without ceasing; they are about to fall into a great pit! Obtaining them only makes it worse, like warming scabies by the fire. The five desires bring no benefit, like a dog gnawing on a bone. The five desires increase disputes, like birds fighting over meat. The five desires burn people, like carrying a torch against the wind. The five desires harm people, like treading on a poisonous snake. The five desires have no reality, like what is obtained in a dream. The five desires do not last, like something borrowed for a moment. These five desires bring momentary pleasure, but upon their loss, immense suffering.'" The Saṃyuktāgama states: "The brāhmaṇa Channa asked Ānanda: 'For what purpose do you renounce the household life under the Buddha's teaching?' He answered: 'In order to sever evil and generate good.' He further asked: 'What evil is severed?' He answered: 'Severing greed, desire, anger, and delusion.' He asked: 'What fault is there in these?' He answered: 'The taint and attachment of craving and desire can produce vexation and turmoil; in the present life they increase evil phenomena, from which grief, sorrow, suffering, and distress are born; in future lives, it is likewise so.'"

3.91

Suffering

3.92

Affliction and oppression are its nature, because it is from that craving and desire that suffering is born. The Buddhabhūmi-śāstra states: "There are two kinds of bad things: first, sentient beings; second, the lands. Sentient beings have eight sufferings: 1. the suffering of birth; 2. the suffering of aging; 3. the suffering of sickness; 4. the suffering of death; 5. the suffering of separation from what is loved; 6. the suffering of not getting what is sought; 7. the suffering of meeting with what is hated; 8. the suffering of grief and sorrow. Second, as for lands, it refers to countries having much cold, much heat, being without rescue or protection, having much famine, much sickness, and so forth." The Dharmapada states: "Of the world's sufferings, none exceeds having a physical body. Hunger, thirst, cold, heat, anger, fright, sensual desire, enmity, and disaster all stem from the body. The body is the root of all suffering and the source of disaster. Exhausting the mind and straining thought, anxiety and dread are myriad-fold. The wriggling creatures of the three realms suffer injury and harm; bondage to self and me continues without rest in birth and death—all because of the body and desire. Leaving the world, one should seek extinction; restraining the mind and preserving rectitude, tranquil and without conceptual thought, one may attain nirvāṇa; this is the supreme bliss." The verse on bodily suffering states: / "From the extreme fatigue of riding mounts, / One seeks a place to halt and stand; / From the extreme fatigue of standing, / One seeks a place to sit and rest; / From the extreme fatigue of sitting long, / One seeks a place to lie in peace. / All sufferings arise from activity: / Pleasure at first, followed by pain. / Gazing, blinking, inhaling and exhaling, / Bending the body, sitting, lying down, rising, walking, standing, and moving back and forth— / None of these things are free from suffering."

3.93

Five Fears

3.94

The Buddhabhūmi-śāstra states: "First, fear of lack of livelihood; second, fear of bad reputation; third, fear of death; fourth, fear of evil destinies; fifth, fear of timidity (fear also means dread)." The Three Sūtras on Wonderful Form state: "From love arises grief; from love arises fear. One who is free from love has neither grief nor fear."

3.95

Seven Emotions

3.96

Joy, anger, sorrow, fear, love, hatred, and desire (emotion is the master of right and wrong, and the root of advantage and harm).

3.97

Eight Winds

3.98

Gain, loss, defamation, honor, praise, ridicule, suffering, and pleasure (also called the eight worldly phenomena). The Buddhabhūmi-śāstra states: "Obtaining agreeable things is called gain; losing agreeable things is called loss. Secret denigration is called defamation; secret praise is called honor. Face-to-face praise is called praise; face-to-face denigration is called ridicule. Oppressing and afflicting body and mind is called suffering; pleasing and delighting body and mind is called pleasure."

3.99

Few Desires and Knowing Contentment

3.100

Bodhisattva Siṃhanāda asked: "What is the distinction between few desires and knowing contentment?" The Buddha said: "Having few desires means not seeking and not grasping; knowing contentment means not regretting or resenting when obtaining little." The Saddharmasmṛtyupasthāna-sūtra states: "Among the practices of a śramaṇa, the foremost and supreme is what is called knowing contentment." The Vibhāṣā-śāstra states: "The Buddha's Dharma takes few desires as its root; if it is for mundane gain, then the gain of the Way cannot be achieved." The Sūtra of the Buddha's Bequeathed Teaching states: "Monks should know that people of many desires seek much gain, and therefore their sufferings and distress are also many; people of few desires have no seeking and no grasping, and therefore are free from this affliction. Having few desires can generate all merits, and there is no flattery or crookedness to win people's favor. For those with few desires, the mind is candid without worry or fear, and in facing matters there is always a surplus. If monks wish to be free from all suffering and distress, they should contemplate the method of knowing contentment, which is indeed the abode of wealth, joy, peace, and security."

3.101

Four Practices of Rejoicing

3.102

1. Rejoicing in frugality and simplicity, which can lead to the joy of few desires. 2. Rejoicing in accumulating pure conduct, which can lead to the joy of seclusion. 3. Rejoicing in freedom from regret, which can lead to the joy of samādhi. 4. Rejoicing in taking delight in abandoning and delight in cultivation, which can lead to the joy of sambodhi.

3.103

Disciples of the Śākya Must Believe in the Objective Aspect of Consciousness-Only

3.104

All wealth, nobility, poverty, lowliness, beauty, ugliness, gain, and loss are seeds of wholesome and unwholesome karma created by oneself in the past, yielding the general and particular, dependent and primary retribution. They are all transformed by the objective aspect (nimittabhāga) of the eighth consciousness. Therefore it is said: 'Once the objective aspect is determined, ghosts and spirits cannot alter it.' The Upāsakaśīla-sūtra states: 'The wise clearly know that this is karmic fruition; how could one say that it is made by seasons, asterisms, or Īśvara? If it were due to causes and conditions of seasons and asterisms, there are people in the world born at the same time and under the same asterism; how is it that one experiences suffering and one experiences joy, one is male and one is female?' The Saddharmasmṛtyupasthāna-sūtra states: 'Wholesome and unwholesome karma are created by sentient beings themselves; they are not made by the asterisms.'"

3.105

Serenity

3.106

The Treatise on the Diamond Cutter states: "Absorption is called serenity; one who attains dhyāna is said to be tranquil. Tranquility has two kinds: first, tranquility of mind; second, tranquility of body. Now this is distinguished with four propositions: 1. There is one whose body desires tranquility but whose mind is not tranquil, which refers to a greedy monk sitting in meditation under the forest trees. 2. There is one whose mind is tranquil but whose body is not tranquil, which refers to a monk free from greed and anger who associates with kings and ministers. 3. There is one whose body and mind are both tranquil, which refers to all noble ones. 4. There is one whose body and mind are both not tranquil, which refers to ordinary beings."

3.107

Samādhi

3.108

The Mahāprajñāpāramitopadeśa states: "All dhyāna-absorption that collects the mind is called samādhi. In the language of Qin, it is called 'the state of rectifying mental activities.' This means that this mind has always been bent and not straight since beginningless time; when it attains this state of rectifying mental activities, the mind becomes upright and straight, like a snake entering a bamboo tube."

3.109

Dhyāna

3.110

The Abhidharma-śāstra states: "What is called dhyāna? Answer: Severing the fetters through correct contemplation is called dhyāna."

3.111

Sitting in Meditation

3.112

The Sūtra of Three Thousand Deportments states: "Sitting in meditation has ten things: 1. Fitting the season, which means the four seasons. 2. Obtaining a comfortable couch, which means a meditation couch. 3. A soft seat, which means a wool seat. 4. A secluded place, which means among the mountains and beneath trees. 5. Obtaining a good friend, which means a good companion. 6. A good donor, which means not having to seek outside. 7. Good intention, which means being able to contemplate. 8. Good medicine, which means subduing the mind. 9. Being able to take the medicine, which means not thinking about external phenomena. 10. Obtaining a good support, which means keeping a meditation strap."

3.113

Meditation Strap

3.114

This is a tool for sitting in meditation. The sūtra states: 'It is made of tanned leather (cured leather is called wei), one foot wide and eight feet long, with a hook at the end. Passing from the back around to the front, it binds both knees to keep them immovable. Because beginners practicing seated meditation easily fatigue, this is used to restrain the body and assist its strength; thus it is called a good support. When finished using it, hide it away in a concealed place.'

3.115

Meditation Weight

3.116

Made of a wooden board, its shape and size resemble a court tablet. A hole is made in the center, and a thin cord is attached beneath the ear; worn on the head four finger-widths from the forehead. When a meditator nods off in drowsiness and the head tilts, it falls off to alert them.

3.117

Resting Board

3.118

Today it is called the meditation board (chanban). The Vinayasaṃgraha-gāthā says: 'A leaning board is used to dispel weariness; both the saṅgha and individuals are permitted to keep it (saṅgha means the community; individuals means oneself).'

3.119

Skeleton

3.120

The Mahāprajñāpāramitopadeśa says: 'Further give him a skeleton to make the meditator contemplate it.' That is what is today drawn entirely as a hanging picture of dry bones.

3.121

Meditation Staff

3.122

It is made of bamboo or reed. One end is wrapped with fabric. A junior monk is ordered to hold it. When a meditator is drowsy and slumps, he is tapped with the soft end.

3.123

Meditation Ball

3.124

A woollen ball. If someone falls asleep, it is thrown at him to wake him.

3.125

Quiet Sitting

3.126

Also written 燕坐 (yan in the falling tone). It means peacefulness; it has the appearance of resting in tranquility. ○ The Candrapradīpa Samādhi Sūtra says: 'Abiding in quiet sitting yields ten benefits: 1. One's mind is not turbid; 2. One abides in non-negligence; 3. All Buddhas love and befriend one; 4. One believes in the practice of full enlightenment; 5. One has no doubts about the Buddha's wisdom; 6. One knows gratitude; 7. One does not slander; 8. One guards well against transgressions; 9. One attains the stage of vinaya; 10. One realizes unimpeded wisdom.'

3.127

The Two Pillars of the Buddha Dharma

3.128

The Vibhāṣā Śāstra says: 'The Buddha Dharma has two pillars that can sustain the Buddha Dharma: the first is study, and the second is meditation.'

3.129

Disputes and Forbearance

3.130

Four Kinds of Disputes

3.131

The Daśabhāṇavāra Vinaya says: '1. Quarrels; 2. Siding disputes; 3. Disputes over offenses; 4. Disputes over ordinary community matters.' ○ The Vinayamātṛkā says: 'Two people contending together is called a contest. Factions taking sides and aiding each other is called a dispute. Bringing it before the saṅgha is called litigation (the saṅgha is the assembly). Each stating their case is called pleading.'

3.132

Six Roots of Dispute

3.133

The Vinayamātṛkā says: '1. Anger: meaning the facial expression changes and frightens others. 2. Malice: meaning harming others and generating affliction. 3. Deceit: meaning acting deceptively. 4. Stinginess and jealousy: meaning greedily clinging to one's own things and not giving to others is called stinginess; being afflicted when seeing another obtain something is called jealousy. 5. Clinging to views: meaning that what oneself sees and does is entirely correct, and what others see and do is not (people nowadays calling arguments "self and other" are mistaken; "clinging to views" means grasping one's own views and understandings as supreme). 6. Extreme and wrong views: the two views; meaning viewing continuation as permanence, and viewing extinction as annihilation, these are extreme views; slandering cause and effect as non-existent is wrong view.'

3.134

Base Metaphors

3.135

The Dharmapada Sūtra says: 'The Buddha said: "If a śramaṇa does not practice diligence to restrain body, speech, and mind, the defilements of the three poisons fill his breast, like foot-washing water that can never be reused (meaning it cannot be used for food)." It also says: "Although being a śramaṇa, if his mouth lacks honesty and faith, his mind is stubborn and unyielding, and he has acquired an evil reputation, he is also like a foot-washing basin, unfit to hold food (a zaopan is a vessel for washing feet)."'

3.136

Evil Retribution

3.137

The Mūlasarvāstivāda Vinaya says: 'There were two bhikṣus debating doctrines. The junior one reprimanded the senior one. The senior one held it in and entered his room; burned by the fire of anger, he immediately died. His body turned into a venomous snake wishing to bite the junior one. At that time, the Buddha, with great compassion, went to his room and had the junior one repent, saying: "You should visualize him as the bhikṣu of former days and pay homage." The Buddha preached the Dharma to the snake, saying: "Good friend, in my presence you once cultivated pure conduct and were destined to be born in heaven. Burned by the fire of anger, you have now become a venomous snake. You should know: all conditioned things are impermanent, all dharmas are without self, and nirvāṇa is tranquil peace." Having heard the Dharma, the snake immediately died and dwelt in heaven.' ○ The Ruiying Jing says: 'How painful are the people of the world! They fight together over unessential matters. In this extreme wickedness, they toil in body and undergo bitter strivings. Though they seek, they cannot obtain; in vain they wear out body and mind. At death they fall into an ocean of suffering, and naturally none will take their place.' ○ Daoxuan's Nanshan Commentary says: 'Whenever you wish to reprimand others, first weigh for yourself the pleasure and anger of your inner heart. If there is resentment, simply restrain and forbear yourself. If the fire erupts from within, it will first burn your own body.'

3.138

Five Faults of Dispute

3.139

The Mahiśāsaka Vinaya says: '1. Ferocity and cruelty; 2. Subsequent remorse; 3. Being disliked by many; 4. Evil repute spreading; 5. Falling into the miserable realms at death.'

3.140

Forbearance

3.141

The Yogācārabhūmi Śāstra says: 'What is called forbearance? Being free of resentment oneself and not retaliating against another's malice is called forbearance. By two conditions, those who leave home exert effort to receive and practice it, and can swiftly realize the benefit of a śramaṇa. What are the two conditions? 1. Forbearance of insult; 2. Gentleness. As for forbearance of insult, it means never retaliating against another's enmity. As for gentleness, it means the mind is free from indignation and does not afflict others.' ○ The Mahāyānasaṃgraha says: 'Forbearance can generate the peace of self and other. That is, one's own body is not tainted by the fault of anger; this is one's own peace. When one does not resent, one does not cause suffering to others; this is the peace of others.' ○ The Liudu Ji Jing says: 'Now, forbearance is the source of ten thousand blessings.' ○ The Saddharmasmṛtyupasthāna Sūtra says: 'Forbearance is the foremost wholesome dharma, the foremost purity, praised by the Buddhas. Forbearance is of two kinds: 1. Dharma forbearance: contemplating in connection with the path of Dharma, being able to forbear because the pure dharmas and wholesome paths are superior; 2. Sentient-being forbearance: when anger is about to arise, forbearing and preventing it from arising, because one knows the faults of anger.'

3.142

Ceasing Disputes Through Forbearance

3.143

The Madhyama Āgama says: 'The Buddha told the bhikṣus: If you use disputes to stop disputes, in the end they will never be seen to stop. Only forbearance can stop disputes; this dharma is truly venerable.' ○ The Dīrgha Āgama says: 'Śakra, Lord of the Devas, spoke in verse: "I always say: The wise should not dispute with fools. When the fool reviles and the wise stays silent, he thereby conquers that fool."'

3.144

Five Contemplations to Extinguish Anger

3.145

The Mahāyānasaṃgraha says: 'By contemplating five points, one extinguishes anger: 1. Contemplate that all sentient beings have been kind to oneself since beginningless time. 2. Contemplate that all sentient beings perish moment by moment. 3. Contemplate that there is only dharma and no sentient beings: what is that which can harm, and what is harmed? 4. Contemplate that all sentient beings suffer on their own; how could one further inflict suffering upon them? 5. Contemplate that all sentient beings are one's children; how could one wish to cause them harm?'

3.146

Five Virtues of Practicing Forbearance

3.147

The Saṃyuktaratnapiṭaka Sūtra says: 'If a person practices forbearance, he possesses five virtues: 1. No resentment; 2. No reproach; 3. Loved by the multitude; 4. A good reputation; 5. Born in wholesome paths.'

3.148

Methods for Curing All Defilements

3.149

The Damamūka-nidāna Sūtra says: 'The bhikṣu contemplates the impermanence of limitless saṃsāra in the twelve sense bases. He also contemplates the sufferings of the hells, as well as the animals mutually destroying each other, and the hungry ghosts oppressed by many sufferings of hunger and thirst. He contemplates humans rushing about in the four directions, and the decay in heaven. Thus the sufferings of body and mind in the five destinies have no place of joy. Contemplating these five aggregates as impermanent, suffering, empty, non-self, and unreal—just as an empty village has no inhabitants, so too these five aggregates are all empty and without self. With the fire of impermanence burning all the worlds, the disciples of the Buddhas constantly perform this contemplation; how could any defilement arise?'

3.150

Disaster Arises from the Mouth

3.151

The Sūtra on Repaying Kindness says: 'When people are born into the world, disasters arise from the mouth. You should guard your tongue more strictly than a fierce fire. A fierce fire can burn one lifetime; an evil mouth burns countless lifetimes. A fierce fire burns worldly wealth; an evil mouth burns the seven noble treasures. Therefore, for all sentient beings, disaster arises from the mouth. The mouth and tongue are the axe that hews the body.' (The seven noble treasures are: 1. Faith; 2. Diligence; 3. Morality; 4. Conscience and shame; 5. Hearing; 6. Contemplation; 7. Concentration and wisdom. The Yingluo Jing says: 'They are called treasures because they provide the means to achieve buddhahood.')

3.152

Sealing the Mouth and Guarding the Mind

3.153

The Fayuan says: 'Resenting others and giving rise to slander, one inflicts torment on oneself. Moreover, the lips are the bow, thoughts of the mind are the string, sounds are the arrows, firing into the empty long night, in vain defiling body and mouth. One must especially examine oneself, sealing the mouth and guarding the mind.'

3.154

Entering the Assembly

3.155

Wandering Among the World

3.156

Today this is called xingjiao (foot-travel), but its source has not been seen. The Vinaya says: 'As the World-Honoured One said: If five dharmas are accomplished, and five summer retreats are completed, one may leave tutelage and wander among the world. The five dharmas are: 1. Knowing offenses; 2. Knowing non-offenses; 3. Knowing light offenses; 4. Knowing grave offenses; 5. Regarding the Prātimokṣa Sūtra, well understanding what is permissible and prohibited, and being able to uphold and recite it (the Prātimokṣa Sūtra is the code of monastic precepts).' Upāli asked the Buddha: 'If someone has completed four summer retreats and mastered the five dharmas, may he wander?' The Buddha said: 'He may not; five summer retreats are the fixed measure.' He also asked: 'If someone has completed five summer retreats but has not mastered the five dharmas, may he?' The Buddha said: 'He may not; accomplishing the five dharmas is the fixed measure.'

3.157

Flying the Staff

3.158

Nowadays, when monks travel on pilgrimage, it is elegantly called "flying the staff". This derives from the eminent monk Yinfeng traveling to Mount Wutai; coming out of Huaixi, he threw his staff into the air and flew away. As for monks who attained the Way in India, their comings and goings were mostly by flying the staff.

3.159

The Ocean-like Assembly

3.160

The Ekottarika Āgama says: 'The community of monks is like that great ocean. Flowing rivers and burst waters, having entered the ocean, lose their original names and have only the name of the great ocean.'

3.161

Five Dharmas for Entering the Assembly

3.162

The Mahiśāsaka Vinaya says: 'The Buddha said: In entering the assembly, one should use five dharmas: 1. Humility; 2. Compassion; 3. Respect; 4. Knowing precedence; 5. Not discussing extraneous matters.'

3.163

Entering a Monastery and Inquiring of Regulations

3.164

Regulations (zhi) are what are now called the rules and norms of the monasteries. The Vinaya says: 'Whenever a visiting bhikṣu enters a monastery, he should ask the resident monks: "What regulations does the saṅgha have here?" If he does not ask, he commits a duṣkṛta offense. If the resident monks do not inform him, their offense is the same.'

3.165

Receiving the Robes and Bowls of New Arrivals

3.166

The Daśabhāṇavāra Vinaya says: 'When a visiting bhikṣu comes, one should greet him and carry his robes and bowl into the monastery.'

3.167

Five Dharmas for Entering the Hall

3.168

Daoxuan's Nanshan Commentary says: 'First, outside the door, settle your mind in tranquility in advance. The Vinaya says: using five dharmas: 1. A compassionate mind (since the saṅgha includes both ordinary beings and sages, whose conduct ranges through coarse and fine, one must have a compassionate mind, respecting reputations, valuing the Dharma, and honoring people). 2. One should be humble, like a dust-cloth (ceding what is upright to others and taking what is crooked upon oneself; always examining one's own faults and not speaking of another's shortcomings. The commentary says: A cloth can absorb dirt onto itself to make things clean). 3. One should know when to rise and sit: if seeing a senior monk, one should not remain seated; if seeing a junior monk, one should not stand up (in the assembly one should rise and sit in a timely manner). 4. In the midst of the saṅgha, do not engage in miscellaneous talk about worldly matters; either preach the Dharma oneself or request another to preach it (the assembly relies on the Dharma; movements must have order). 5. If seeing improper things in the saṅgha and one's mind cannot bear them, one should remain silent (since there is no good companion, bringing it up must have its proper time; thus one should patiently remain silent and tentatively conform to the saṅgha's affairs).'

3.169

Hanging the Staff

3.170

Nowadays, when a monk stays at a dwelling place, it is called "hanging the staff". Whenever an Indian bhikṣu travels, he must carry a pewter staff (khakkhara). Carrying the staff has twenty-five deportments. Whenever he reaches a room, it must not touch the ground, but must be hung upon a wall hook. Hence it is called hanging the staff.

3.171

Deportment

3.172

In the sūtras and vinayas, walking, standing, sitting, and lying down are all called the four deportments. All other movements and rests are subsumed under these four.

3.173

Rains Retreat

3.174

Daoxuan's Nanshan Commentary says: 'Quietly restraining body and mind is called an (settling); resolving on this dwelling is called ju (residing). The Vinaya institutes rules for the three seasons, specifically concerning the summer months: 1. Wandering about without cause obstructs cultivating the supramundane undertaking; 2. Harming living beings genuinely violates compassion deeply; 3. Since the conduct is improper, it incurs worldly censure. The Vinaya Master Daoxuan's Dharmaguptaka Karman says: "The three retreats refer to the early, middle, and late." In the Vinaya, there was a bhikṣu who intended to enter the retreat on the sixteenth day of the fourth month, but did not reach the destination, arriving only on the seventeenth day. The Buddha said: "I allow the later retreat," which is the sixteenth day of the fifth month. ○ The Arthaviniścaya Śāstra says: "One may observe the retreat in a place free from five faults: 1. (Too) far from settlements, so that seeking necessities is difficult; 2. Too close to cities, obstructing cultivation of the supramundane path; 3. Many insects and ants, harming both oneself and others; 4. Lacking a person to rely upon (a person to rely upon possesses five utilities: (1) if one seeks to hear, he lets one hear; (2) having heard, he makes it pure; (3) he can resolve right and wrong; (4) he is thoroughly versed without obstruction; (5) he has right view without crookedness); 5. Lacking donors to supply robes and medicines. In all such places, one may not observe the retreat."'

3.175

Retreat Seniority

3.176

This is the Dharma-age among the Śākyas. Whenever ordering seniority and juniority, one must inquire [about this]; whoever has more summer retreats is the elder. Therefore it is said that in Tianzhu, monastic seniority is taken as proof. Both the Jingyin shu and the Zenghuiji say: 'La (retreat seniority) means to join' (Cai Yong's Duduan states: 'The la is the end of the year.' The Jin Erudite Zhang Liang's deliberation states: 'La means to join; the old and the new join together. The common folk call the day following the la the beginning of the year. Now, for the Śākyas, from the sixteenth day of the fourth month'), when the earlier summer retreat commences under the monastic regulation, until the fifteenth day of the seventh month, that is the day of receiving seniority, like the secular New Year's Eve. When reaching the sixteenth day, it is the day when the fivefold Dharma-body is nourished and born; it is named the New Year. From the ninety days of the summer, all are collectively called Dharma-years.

3.177

Pravāraṇā (Mutual Confession)

3.178

The Daśabhāṇavāra says: 'Instruct one another on good and evil, offering mutual confession based on the three expressions' (the three expressions mean seeing, hearing, and suspecting). The Chao states: 'Within the ninety days, people mostly delude themselves and do not see their own errors. In principle, one should rely on the pure assembly to bestow compassion, guidance, and instruction; to confess one's own transgressions freely and allow the Sangha to point out one's faults. Internally, it reveals that nothing is hidden privately; externally, it shows whether there are flaws. Entrusting one's body and speech to others, it is therefore called pravāraṇā (giving free rein).'

3.179

Kārttika

3.180

In Sanskrit, it is fully called Kārttika. That is the name of the full-moon lunar mansion of the ninth month. It means that in the Western Realm, the three-month retreat dissolves on the sixteenth day of the ninth month, and because the monks of the later retreat go about to convert beings, it takes its name from this full-moon lunar mansion.

3.181

Caṅkramaṇa (Walking Meditation)

3.182

Cien explains: 'In the Western Regions the ground is damp, so bricks are piled to make paths, and walking back and forth along them is like the warp of cloth; hence it is called caṅkramaṇa.' The Daśabhāṇavāra-vinaya states: 'Walking meditation has five benefits: first, it makes one agile and healthy (jiao is pronounced chao, meaning nimble); second, it gives strength; third, it prevents illness; fourth, it digests food; fifth, it makes the mind firm.' The Sūtra of Three Thousand Dignified Manners gives five places where one may practice walking meditation: first, in a quiet place; second, before the door (before the door of one's own cell); third, before the lecture hall; fourth, under a stūpa; fifth, under a pavilion.

3.183

The Dharma of Dwelling at Peace in the Assembly

3.184

The Yogācārabhūmi-śāstra states: 'Never sneer at or mock others to make them ashamed and dwell in disquiet. Never, in their presence, disparage what they love or praise what they dislike. To those who are not close friends, do not pour out one's heart. Do not frequently harbor expectations, and receive things knowing moderation. If one has previously agreed to accept an offer of food or drink from another, never make excuses to avoid fulfilling the prior appointment.' The Nāgarāja-sūtra states: 'There are three things by which one constantly dwells in peace and security: namely, not being stiff and unyielding, not being flattering or fawning, and eliminating greed and jealousy. When seeing others receive offerings, rejoice on their behalf.'

3.185

Sweeping the Ground

3.186

When the Buddha was in the Jeta Grove, he saw that the ground was unclean. Wishing to cause living beings who delight in merit to plant pure karma in the supreme field of merit, the Buddha personally took a broom and wished to sweep. When the great śrāvakas saw this, they all took brooms and swept together. The Buddha said: 'Sweeping the ground has five supreme benefits: first, one's own mind becomes pure; second, it causes the minds of others to become pure; third, the devas are pleased; fourth, it plants karma of handsome appearance; fifth, at the end of life, one will be reborn in the heavens.' The Āgama sūtras state: 'The Buddha taught Cūḍapanthaka to recite the words 'broom' (sao-zhou), and also taught him to hold a broom. The Buddha said: "When you recite these words, what do they refer to? This broom is also named 'remover of dirt'." Panthaka contemplated thus: "Dirt refers to dust, earth, tiles, and stones; removal refers to purity. The Buddha instructed me with this to make me contemplate that fetters are dirt and wisdom is removal. Now I can use the broom of wisdom to remove the dirt of fetters." Because of this, he immediately became an arhat.' The Ekottarika-āgama states: 'Sweeping the ground has five things whereby one does not obtain merit: namely, not knowing against the wind, not knowing with the wind, not making heaps, not removing dung, and not making it clean.' The Dharmaguptaka states: 'Sweeping against the wind, not obliterating footprints, not removing dung, and not returning the broom to its original place.' The Saddharmasmṛtyupasthāna-sūtra states: 'If one sweeps a Tathāgata stūpa, at the end of life one will be born into a mind-pleasing deva body, and its fragrance will perfume a hundred yojanas.'

3.187

Cleaning Up with Combined Strength

3.188

The Mahāsāṃghika says: 'If at a great assembly many banners and canopies have been set out, and a sudden wind or rain arrives, all must clean them up with combined strength. One must not say: "I am an administrator or a venerable one," and so forth. One should store them in whatever room is nearest; one must not protect one's room [from use]. One should shake them out, fold them, and lift them away.'

3.189

Lighting Lamps

3.190

The Mahāsāṃghika says: 'When lighting a lamp, one must not suddenly enter a room. One should first call out from outside: "Venerable ones, a lamp is coming in!"' (The Record states: 'This points to a group, like the present-day Chan residences and the dormitories of lecture cloisters. If one suddenly brings it in, one fears that the monks in the dark might not have their deportment in order.') 'When it is time to extinguish the lamp, one must also not extinguish it suddenly. One should first shade the lamp with a hand and announce: "Extinguish the lamp!" If the assembly remains silent, only then may it be extinguished' (this is out of concern that the monks might not have finished putting things in order). 'One must not blow it out with the mouth; one should take chopsticks, slant the charred wick, and snap it off' (qi is pronounced qi; it means to take up an object. The Record writing it as 𮧡 is incorrect).

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釋氏要覽 — Classical Chinese