毘尼心 1.25

1.25

菩薩常作六念　一念佛（十力無所畏願禮事供養）二念法（寂滅滅諸相願讀誦思義）三念僧（良田無所著願親近敬奉）四念戒（防非禁戒惡願護持不犯）五念施（能捨除慳悋願雜看濟他）六念天（淨非世法。無上佛果。安穩住處。第一義天。我今願求。必得上果）出律增三中也　沙門六念　一念知月日（知今月大小。念若于日過無常迅速布薩時到）二念知夏數（我是某年某月某日。某時受大戒。今已若干夏老去無業。若入眾知上下坐也）三念迴請（我若先受前請。今欲更受後請。當迴前請食施比丘某甲。彼某甲於我不計。我得自恣食。彼某甲於我不計者。彼前請施主也）四念受持三衣有長財當說淨。五念不別眾食（四人已上皆受別眾。當食時界內有比丘）六念有病當急治。無病依眾行道　病人有五法　一不食不應食者。二喜服藥。三如實語瞻病者。四應行便行。應住便住。五身有苦痛能忍。身少有能作便作　又第五句能淨坐思惟　第一念悔先罪病。是苦報由惡所招念。復不懺定墮惡道。前身積罪餘報未盡。今生以來自少及長。為惡曰多作善時少。五篇諸戒一一思量。各曾違犯。今當懺悔。若發此心神生淨處。第二當觀無常身。如坏器假合所成。速朽易壞不可久保。命尚不存財何足惜。於諸衣物莫以經懷。應捨不須囑授。死後任僧不煩留悋也。第三當念佛三昧善調氣息定心守境。正向西方觀清淨佛土如在目前。念念之中如注流水。直到彼岸也　又病人應以三法自量宜　一者重病。若得隨意飲食。隨病監藥隨意好。看病人於此三事若得若不得。此病會死不能使。病得差無常報盡不可救也。爾時病人應作死計。莫食非法及破齋也。二者輕病。若得隨意飲食。隨病湯藥隨意。看病人若不得病亦不死。但小將息病自得差。爾時病人不得因病便欲飲噉破齋服酒也。三者中病若得隨意飲食。病則得差。若不得病必死。爾時病人應自思量。隨病所宜而噉之也。若不能自節限者。看病人應裁割也。針炙服藥裁量亦如是。求看病人供給進否亦如是。然病人多惱瞋應自調伏也。他好心看我已自難消。何況復加惡言觸惱於彼。彼看我無利。或能心退不復看我。我便死也。是故應慚愧於他將護其意勸讚之　看病人有五得　一者知病人可食不可食。可食能與。二者不壞賤病人小便唾吐。三者有慈心不為衣食。四者能經理湯藥。乃至差若至死。五者能為病人說法。合病者歡喜己身。於善法增長　佛言。汝強健時不看他病。汝今得患。誰當看汝。告諸比丘。出家不看病。為無利益。若能供養病人勝供養佛。見苦無常慈悲心重。即是第一修道獲無量功德　嚼□楊枝有五事利益　一口氣不臭。二別味。三熱陰消。四引食。五眼明　掃地有五法德大功德　一不逆風順風。二不應背尊長。三滅跡。四除糞五還復箕帚置本處　經行有五種利益　一堪遠行。二能思惟。三少病。四消食。五德定分住　散亂心眼有五種過失　一見惡夢。二諸天不祐護。三心不恩法。四不係意在明。五失不淨　有四種非法眠　一阿修羅眠仰臥。二覆地眠。三餓鬼眠。四左脇眠　有四種如法眠　一師子王眠。右脇著地兩脚相累。二合口舌跓上齗。三右手技頭左手順身上。四不捨念惠思惟明相　向火有五過失　一令人無顏色。二令人無力。三令人眼闇。四令人閙集。五多說俗事　不忍辱人有五過失　一兇惡不忍。二後生悔恨。三多人不愛。四惡聲流布。五死墮惡道。應當忍辱　修身四威儀　一行威儀（攝身威儀向前直進）二住威儀（平立敘手隨便正看）三坐威儀（跏趺怗膝直身低目）四臥威儀（右脇著地累脚屈身係相在明念當早起）修口四威儀　一當作法語實語。二當作正語直語。三常作和合語滅諍語。四常作柔軟語悅心樂聞語　修十二頭陀之行。頭名少欲。陀名知足。斗藪煩惱離於滯著故曰頭陀。何等十二　一持糞掃衣（此人不受利養衣物）二持三衣（此人不畜長財物）三持隨衣（此人僅得供身不畜盈長物）四常乞食（此人受請不食僧食）五一揣食（事事一斯不再益）六一坐食（壞威儀已不再噉也）七不作餘食法食（朝粥中飯不再正食）八樹下坐（觀樹從諸法因緣生。我身亦爾。是生滅法）九塚間坐（觀尸不淨白骨無常）十露坐（觀諸法空無所有也）十一隨處坐（觀諸法流動無有定性。不自在故。無我亦是逐靜名阿蘭若處）十二常坐不臥（觀睡眠怠墮。死墮惡道。若不端身正意行無由成也）此十二者持衣有三。食法有四。坐處有五也。行人於衣食處心無滯著。而藉緣發道修進彌懃此苦行也。經論異名且存一說　修五門禪（一貪欲多者終不淨觀。二瞋恚多者修慈悲觀。三愚癡多者修十二因緣觀。四著我多者修十八界空觀。五思覺多者修出入息觀）修六門禪一數（冷病多數出息。熱病多數入息。緣心在鼻柱當門。安祥徐數從一至十。息成就為一念。若越亂增減皆不當也）二隨（心隨息出入窮息根本乃至無心悔門）三止（緣心停住守鼻柱當門。勿令馳散）四觀（覿息長短。息遍身見氣從毛孔出如珠貫縷）五還（轉緣心數。以心觀心。心若異緣皆是動亂。緣之令還住也）六淨（澄心一境無復動亂。得入淨心三昧法相顯見）八種惡覺（一欲覺。二悉覺。三害覺。四不死覺。五親里覺。六國土覺。七輕慢覺。八族姓覺。多思惟此八事者應作數息法服也）八動觸（輕觸。重觸。癢觸。痛觸。澁觸。滑觸。冷觸。熱觸。此八觸來應者戒能發定。或能發患。當對治除之）三種調心法一制（精進過多心則調動。宜當緣心莫使馳散）二發（守境既久心轉沈沒。宜應驅策方便生心也）三捨（調停得中。宜應正念入空三昧）修四念處　一觀身不淨（從頭至足三十六物皆是不淨。膿囊臭穢如死蛇死狗也）二觀受是苦（世間暫樂會歸毀壞違逼於心。皆是苦受也）三觀心無常（六識念念生滅前心非後心。如水流燈炎。故知人命無常）四觀法無我（想心取假諸法無實。行心造業如幻。所作皆是虛妄無有堅實。所緣之法皆空）修四正懃（一惡法未生方便令不生。二惡法已生方便令除斷。三善法未生方便令生。四善法已生方便令增長。惡從心生還由心滅。善從心生還由心長。長當懃心觀察此四種法也）修四無量心　一修慈心（念一切眾生欲與其樂。思惟作無量衣食等物施與眾生。怨親平等皆與上樂。是名修慈）二修悲心（念一切眾生欲拔其苦。此名修悲心）三修喜心（念一切眾生。若修善者我悉贊憙。若造惡者勸令斷惡。當遏惡揚善）四修捨心（於一切眾生中皆悉平等。不見怨親等同空法也）修六妙行　一識不與色親（明看青黃朱紫。心不染著服妙行）二耳不著聲（但取言下之法。不愛著音聲）三鼻不染香。四舌不貪味。五身不著細滑等觸。六意不思惟惡法　沙門五淨德（一者發心離俗壞佩道故。二者毀其形好應法服故。三者永割親愛無適莫故。四者委棄軀命遵崇道故。五者志求大乘欲度人故。出福田經中）。

A bodhisattva constantly practices the six recollections: First, recollection of the Buddha (possessing the ten powers and the fearlessnesses; one vows to pay homage, attend upon, and make offerings to him). Second, recollection of the Dharma (quenched and extinguishing all signs; one vows to read, recite, and contemplate its meaning). Third, recollection of the Saṃgha (a fertile field free from attachment; one vows to draw close to, revere, and serve them). Fourth, recollection of śīla (warding off wrongs and prohibiting evils; one vows to protect, maintain, and not violate it). Fifth, recollection of giving (capable of renunciation and eliminating stinginess; one vows to variously care for and rescue others). Sixth, recollection of the devas (pure and not of worldly phenomena; the unsurpassed fruit of Buddhahood, the dwelling place of peace and security, the heaven of the ultimate truth; I now vow to seek it and will certainly attain the supreme fruit). This comes from the Ekottarika-vinaya. / The six recollections of a śramaṇa: First, mindful awareness of the month and day (knowing whether the current month is long or short, reflecting on how many days have passed, that impermanence is swift, and that the time for poṣadha has arrived). Second, mindful awareness of the number of summer retreats (I received the upasampadā in such a year, month, day, and time; having now passed so many summer retreats, I grow old without accomplishments; and upon entering the assembly, knowing the senior and junior seats). Third, mindful reflection on transferring an invitation (if I previously accepted a prior invitation and now wish to accept a later invitation, I should transfer the food of the prior invitation to give to Bhikṣu So-and-so; that Bhikṣu So-and-so makes no claims against me, and I may eat freely; that Bhikṣu So-and-so who makes no claims against me refers to the donor of that prior invitation). Fourth, mindful reflection on maintaining the three robes, and if there is extra property, executing the purification [ritual]. Fifth, mindful reflection on not eating apart from the assembly (four or more people constitutes eating apart from the assembly; at mealtime, there are bhikṣus within the boundary). Sixth, mindful reflection that when ill one must quickly treat it, and when free from illness one relies on the assembly to practice the Path. / A sick person has five rules: 1. Not eating what should not be eaten. 2. Gladly taking medicine. 3. Speaking truthfully to the caregiver. 4. Walking when one should walk, and resting when one should rest. 5. Being able to endure when there is pain in the body, and doing whatever small tasks one can manage. / Furthermore, the fifth item [also means] being able to sit purely and contemplate: First, reflecting on repenting prior transgressions. Illness is a retribution of suffering brought on by evil; reflecting that if one does not repent, one is certain to fall into the evil destinies. The accumulated sins of past lives have residual retribution that is not yet exhausted; in this present life, from childhood to adulthood, the days spent doing evil are many and the times doing good are few. Contemplating the precepts of the five categories one by one, one has transgressed each of them; one must now repent. If one generates this mind, one's consciousness will be born in a pure place. Second, one should contemplate impermanence: the body is like an earthen vessel formed of provisional combinations, quickly rotting, easily broken, and unable to be preserved for long. When life itself cannot be preserved, why begrudge wealth? Do not keep robes and belongings in mind; one should relinquish them without needing to entrust them. After death, leave them to the saṃgha, without troubling to retain or hoard them. Third, one should practice the mindfulness of the Buddha samādhi, harmonizing the breath, settling the mind, and maintaining the object of concentration. Facing directly toward the west, contemplate the pure Buddha-land as if before one's eyes; in thought after thought, like flowing water poured out, go directly to the other shore. / Furthermore, a sick person should measure suitability according to three situations: First, in severe illness: if one obtains food and drink as desired, medicine according to the illness, and an attentive caregiver as desired—whether one obtains these three things or does not, this illness will result in death and cannot be cured; the karmic retribution of impermanence has run out and cannot be saved. At that time, the sick person should prepare for death and must not eat improper food or break the fast. Second, in mild illness: if one obtains food and drink as desired, medicinal soup according to the illness, and an attentive caregiver as desired—even if one does not obtain them, the illness will not be fatal; merely by resting a little, the illness will naturally be cured. At that time, the sick person must not, because of illness, indulge in eating and drinking, breaking the fast, or consuming alcohol. Third, in moderate illness: if one obtains food and drink as desired, the illness will then be cured; if one does not obtain them, the illness will certainly be fatal. At that time, the sick person should deliberate for himself and eat according to what is suitable for the illness. If he cannot regulate it himself, the caregiver should make the decision. Acupuncture, moxibustion, taking medicine, and determining measures are also like this; seeking a caregiver and whether to accept or decline provisions are also like this. However, a sick person has much irritation and anger, and should subdue himself. For another person to care for me with good intentions is already difficult to repay; how much worse to further afflict them with harsh words! If they see no benefit in caring for me, they might lose heart and no longer care for me, and I would then die. Therefore, one should feel shame before others, protect their feelings, and encourage and praise them. / A caregiver has five virtues: 1. Knowing what the patient can eat and cannot eat, and being able to provide what can be eaten. 2. Not being disgusted by or despising the patient's urine, feces, saliva, and vomit. 3. Having a mind of loving-kindness, not acting for the sake of clothing and food. 4. Being able to manage medicinal broths, even until recovery or until death. 5. Being able to explain the Dharma to the patient, causing the sick person to rejoice, while increasing wholesome qualities in oneself. / The Buddha said: 'When you were strong and healthy, you did not nurse others in their illness; now that you have fallen ill, who will nurse you?' He told the bhikṣus: 'For one who has left home not to nurse the sick brings no benefit. If one can make offerings to a sick person, it surpasses making offerings to the Buddha. Seeing suffering and impermanence with profound compassion is the foremost practice of the Path, obtaining immeasurable merit.' / Chewing a willow-branch tooth-stick has five benefits: 1. The breath does not stink. 2. One distinguishes tastes. 3. Heat phlegm is dissolved. 4. It stimulates appetite. 5. The eyes become clear. / Sweeping the ground has five rules of great merit: 1. Not going against the wind, but with the wind. 2. One should not turn one's back to elders. 3. Erasing footprints. 4. Removing dung. 5. Returning the dustpan and broom to their original place. / Walking meditation has five kinds of benefits: 1. One is able to travel far. 2. One is able to contemplate. 3. Few illnesses. 4. Food is digested. 5. One attains absorption that lasts. / Having a scattered mind and eyes has five faults: 1. Seeing bad dreams. 2. The devas do not grant protection. 3. The mind does not reflect on the Dharma. 4. Not fixing the mind on the perception of light. 5. Loss of impurity [nocturnal emission]. / There are four improper ways of sleeping: 1. Asura sleep: lying supine on one's back. 2. Sleeping face down on the ground. 3. Preta sleep. 4. Sleeping on the left side. / There are four proper ways of sleeping: 1. Lion king sleep: right side touching the ground, with both legs resting on each other. 2. Mouth closed, tongue pressed against the upper palate. 3. Right hand supporting the head, left hand resting straight along the body. 4. Not abandoning mindfulness and discernment, contemplating the perception of light. / Facing a fire has five faults: 1. It deprives one of good complexion. 2. It deprives one of physical strength. 3. It causes dimness of the eyes. 4. It causes noisy gatherings. 5. Much talk of worldly affairs. / A person without patience has five faults: 1. Ferocious and intolerant. 2. Later generating regret. 3. Disliked by many. 4. Bad reputation spreads. 5. At death, falling into the evil destinies. One ought to practice patience. / Cultivating the four deportments of the body: 1. The deportment of walking (restraining the body's posture and advancing straight forward). 2. The deportment of standing (standing upright with hands folded, looking straight ahead as appropriate). 3. The deportment of sitting (cross-legged, knees resting flat, body upright, eyes lowered). 4. The deportment of lying down (right side touching the ground, legs stacked, body bent, fixing the mind on the perception of light, mindful of rising early). Cultivating the four deportments of speech: 1. One should speak speech of the Dharma and true speech. 2. One should speak right speech and straightforward speech. 3. One should always speak harmonious speech and speech that quells dispute. 4. One should always speak gentle speech and speech that gladdens the heart and is pleasant to hear. / Cultivating the twelve dhūta practices. Dhū means few desires; ta means contentment. Shaking off afflictions and separating from lingering attachments is why it is called dhūta. What are the twelve? 1. Wearing pāṃśukūla robes (this person does not accept robes given as gifts). 2. Keeping the three robes (this person does not accumulate surplus property). 3. Keeping robes according to need (this person keeps only enough to cover the body, not accumulating surplus goods). 4. Always begging for food (this person does not accept invitations or eat saṃgha food). 5. Eating in one measure (one serving of each item, not adding a second time). 6. Eating at one sitting (once the posture is broken, not eating again). 7. Not eating food left over from a meal (morning congee and midday meal, not eating a main meal a second time). 8. Sitting under a tree (contemplating that the tree arises from conditions of all dharmas, and my body is likewise a dharma of arising and ceasing). 9. Sitting in a charnel ground (contemplating the impurity of corpses and the impermanence of white bones). 10. Sitting in the open air (contemplating that all dharmas are empty and non-existent). 11. Sitting wherever one finds oneself (contemplating that all dharmas are in flux without fixed nature, lacking self-mastery, hence selflessness; also seeking quietude, called an araṇya place). 12. Always sitting and never lying down (contemplating that sleep is indolence and causes one to fall into the evil destinies at death; if one does not sit upright with a correct mind, practice will never be accomplished). Among these twelve, keeping robes has three, eating rules have four, and sitting places have five. The practitioner's mind has no lingering attachment to clothing and food, but relying on conditions to generate the Path, cultivates progress ever more diligently; these are the ascetic practices. While sūtras and treatises have different terms, we provisionally preserve this one explanation. / Cultivating the five doors of meditation: 1. For those with much greed and desire: the contemplation of impurity. 2. For those with much anger: cultivating the contemplation of loving-kindness and compassion. 3. For those with much ignorance: cultivating the contemplation of the twelve links of dependent origination. 4. For those with much attachment to self: cultivating the contemplation of the emptiness of the eighteen elements. 5. For those with much discursive thought: cultivating the contemplation of counting the inhalation and exhalation of breath. / Cultivating the six doors of meditation: First, counting (for cold disorders, count the exhalations more; for hot disorders, count the inhalations more; fixing the mind at the nostrils right before the entrance, calmly and slowly counting from one to ten; completion of a breath makes one count; skipping, confusion, increasing, or decreasing are all improper). Second, following (the mind follows the breath going out and coming in, exhausting the root of the breath even unto having no mind at the door of regret). Third, stopping (the focused mind comes to rest, guarding the nostrils right before the entrance without letting it scatter). Fourth, contemplating (observing the length of the breath, the breath permeating the body, seeing the breath exit from the pores like beads strung on a thread). Fifth, turning back (reversing the focused counting of the mind, observing the mind with the mind; if the mind focuses on other objects, these are all disturbances; focusing it causes it to turn back and abide). Sixth, purification (clearing the mind on a single object without further disturbance, attaining entry into the pure-mind samādhi, where the marks of phenomena appear clearly). / Eight kinds of evil thoughts: 1. Thoughts of sensual desire. 2. Thoughts of anger. 3. Thoughts of harming. 4. Thoughts of immortality. 5. Thoughts of relatives. 6. Thoughts of country. 7. Thoughts of arrogance. 8. Thoughts of lineage. One who frequently contemplates these eight matters should employ the method of counting breaths as an antidote. / Eight tactile sensations: light sensation, heavy sensation, itchy sensation, painful sensation, rough sensation, smooth sensation, cold sensation, hot sensation. When these eight sensations arise in response, śīla can trigger absorption, or they may trigger illness; one should apply the antidote to eliminate them. / Three methods of harmonizing the mind: First, suppression (when vigorous effort is excessive, the mind becomes agitated; one should focus the mind and not let it scatter). Second, arousal (having guarded the object for long, the mind becomes sunken; one should urge it on and employ expedients to arouse the mind). Third, equanimity (when harmonization is balanced, one should maintain right mindfulness and enter the samādhi of emptiness). / Cultivating the four applications of mindfulness: 1. Contemplating the body as impure (from head to foot, the thirty-six components are all impure, a pouch of pus and foul stench like a dead snake or dead dog). 2. Contemplating sensations as suffering (fleeting worldly pleasures inevitably turn into ruin and distress the mind; they are all painful sensations). 3. Contemplating the mind as impermanent (the six consciousnesses arise and cease thought after thought, the preceding mind not being the succeeding mind, like flowing water or the flame of a lamp; therefore know human life is impermanent). 4. Contemplating phenomena as non-self (conceptual mind grasps provisionally, dharmas have no reality; the volition mind creates karma like an illusion; all that is made is false and lacking firmness; the dharmas taken as objects are all empty). / Cultivating the four right exertions: 1. For unarisen evil dharmas, employing expedients to prevent them from arising. 2. For already arisen evil dharmas, employing expedients to eliminate and cut them off. 3. For unarisen wholesome dharmas, employing expedients to cause them to arise. 4. For already arisen wholesome dharmas, employing expedients to cause them to increase. Evil arises from the mind and is also eliminated by the mind; good arises from the mind and also grows from the mind. One should constantly and diligently observe these four dharmas. / Cultivating the four immeasurable minds: 1. Cultivating the mind of loving-kindness (reflecting on all sentient beings and wishing to grant them happiness, contemplating the production of immeasurable clothing, food, and other items to bestow upon sentient beings; treating enemies and kin equally, granting supreme happiness to all; this is called cultivating loving-kindness). 2. Cultivating the mind of compassion (reflecting on all sentient beings and wishing to extract their suffering; this is called cultivating the mind of compassion). 3. Cultivating the mind of sympathetic joy (reflecting on all sentient beings: if they practice good, I rejoice and praise them all; if they commit evil, I encourage them to cut off evil; one should suppress evil and promote good). 4. Cultivating the mind of equanimity (maintaining complete equality toward all sentient beings, seeing neither enemy nor friend, equalizing them like empty dharmas). / Cultivating the six subtle practices: 1. Consciousness does not become intimate with form (clearly seeing blue, yellow, red, and purple without the mind becoming defiled or attached; practicing subtle conduct). 2. The ear does not attach to sound (only grasping the Dharma conveyed beneath the words, not loving or attaching to the sound). 3. The nose is not defiled by fragrance. 4. The tongue is not greedy for flavors. 5. The body does not attach to smooth and fine sensations. 6. The intellect does not contemplate evil dharmas. / Five pure virtues of a śramaṇa: 1. Generating the mind to leave the secular world in order to uphold the Path. 2. Ruining bodily beauty to accord with the robes of the Dharma. 3. Severing affectionate ties forever without partiality or distance. 4. Abandoning life and body to honor and revere the Path. 5. Aspiring to seek the Great Vehicle in order to deliver people. (From the Sūtra on the Field of Merit).