毘尼心 1.28

1.28

四依法　一依糞掃衣（此上品人。但捨棄之物納以為衣。不受信施。此嚴少欲得供身修道也。中品人不堪聽依僧次受同利物。下品人聽受別施及貴賈割壞衣）二依乞食（此上品人除慢降身伏貪乞食。不受請供。不擇貧富。趣得支身濟命修道。中品人聽受僧次及送供。下品人聽受僧常住食及別請供養也）三依樹下坐（此上品人不受房舍臥具位衣。塚間樹下僅得陰蔽漏形修道。中品人居小房石室。起不礙頭痤趣容膝。下品人聽受大房及私房也）四依腐爛藥（此上品人有病時為除報障服。此陳棄藥。此大小便計能差眾病而不傷人。但取愈患得存身修道。中品人依僧次受蘇油蜜。下品人受施也）比丘依託此四法得資身活命。寧處修道。衣為外資。食為內資。臥具能遮外患。湯藥能除內患。外託衣及處。內假食與藥。藉此四緣方得修道。能生無漏故名四聖種也。比丘當准己力　依上中下品而行之不可越分。而修若上人行下法則退。若中人行上法則過。若下人行中法則不及　三衣六物　一安陀會（五條袈裟。一長一短一重。是授中衣。大小便洗鉢掃地作事時著五條）二欝多羅僧（七條袈裟。二長一短二重。割截成。是入眾衣。大小食時行道法事眾集時著七條。安鈎細量法如下說之）三僧伽梨（是入王宮聚落衣。降天魔伏外道化惡人時著大衣。或肅恣不肖也。乞食應供入大會時著大衣。生物敬信九條十一條十三條為下品衣。十五條十七條十九條為中品。二十一二十三條二十五條為上品。三長一短三重。若故帛隨意多重。竪三肘橫五肘。割截成。周匝緣帖。四角安鈎紐三種色）四鉢多羅（應量器。若泥若鐵升半以上三升以還。薰色）五尼師檀（坐具。廣三尺以上四尺以還。長三尺以上五尺以還周匝緣。染壞色）六針筒（鐵銅錫竹柏木等。作常隨身修理威儀）尼受五衣者。三衣及覆肩僧祇支　有十種衣。應染作袈裟色（一施衣。二却具衣。三欽波幾羅。四菖麻衣。五又麻衣。六舍㝹衣。七麻衣。八翅夷羅衣。九杓遮羅衣十差羅波尼衣也）有十種糞掃衣（一牛嚼衣。二鼠嚙衣。三燒衣。四月水衣。五初產衣。六神廟衣。七塚間衣。八願衣。九立王衣。十往還衣。此名十衣）　三種賤　法万賤（割壞衣財）二衣賤（故弊財帛）三色賤（青黑木蘭新染壞色名不均色也）二種淨　一說淨（堪任作衣者。廣八寸長尺六。皆合說淨）二點淨（手巾抹非衣者。悉作三點壞純色也）二種淨施　一真實淨施（所得衣財對手捨與五眾出家人。付彼償視借取用也）二展轉淨施（作法捨不須問隨意用）不得畜八不淨（一畜底店。二田宅。三人民。四奴婢五畜生。六珍寶。七貯聚生穀。八生熟食具。除眾僧得畜也）離五邪命自活　一仰口食（仰觀星宿陰揚曆運。預世名利）二下口食（耕田種作墾土拔木。以為生業）三尖口食（工師呪說扇慱雨頭賣。唇舌讚求財利）四方口食（坐守一處。以招財利。用此活命名為方口）五羅口食（治生方慱傍逮財利不正營生。斯名邪命）四種藥（一時藥。二非時藥。三七日藥。四盡形藥）三種時食　一蒲闍尼食。二佉闍尼食（根莖䞣味）三奢耶尼食（乳酪含消）五種正食　一飯。二[麩-夫+少]。三乾飯。四魚。五害（若中前噉此等者中時不得更食。若必欲食應作餘食法。尼無爾法也）三種不淨肉不應食　一見殺。二聞殺。三疑為己作　五辛　一蘇。二葱。三韮。四薤。五興渠（燒香請佛猶恐無滅。況復臭穢能勳而非障道耶。若生若熟若雜和皆不得散。若食護戒神去）飯酒有十失　一無顏色。二體無力。三眼闇。四喜現瞋想。五失財物。六生病事。七益鬪諍。八惡名流布。九智慧轉少。十死墮惡道　煩惱性利終日伏之猶尚難制。況復加之以酒資助。煩惱發動必然也。先多貪得酒欲心必發也。先多瞋得酒忿心必發。先多癡者得酒必惛速顛倒驕恣放散。無明睡眠轉重。凡飲食者若能資道服之。若增煩惱省之也　食粥有五種利益　一除飢。二解渴。三消食。四大小便通利。五除風（粥者初出瓫中草盡不成字得噉。若成字是麋若噉犯正食）護八遮　一自恣足。二少欲足。三穢污足。四雜足。五諂曲足。六不便足。七停住足。八自己足　八種漿　一利漿。二閻浮草漿。三酸棗漿。四甘蔗漿。五微草漿。六舍樓伽漿。七伽樓漿。八蒲桃漿。非時得飲　五種藥　一蘇。二油。三生蘇。四蜜。五石蜜。作法得七日服　五種脂　一熊脂。二魚脂。三驢脂。四猪脂。五竭摩魚脂（作法如油得七日服）四種淨地　一僧伽藍時處分作淨地。二為僧作寺未施僧。三若半籬障若都無垣牆。四白二羯磨結作淨地　二種淨　一僧結淨（大僧不得在淨地宿）二檀越淨（截割由檀越。眾僧不得隨意廻淨）五種淨法　一火淨。二刀淨。三創淨。四鳥啄破淨。五不中種淨（此中刀淨創淨鳥啄應去子食。火淨不中種淨得盡食）又五種淨　一皮剝淨。二㓟皮淨。三腐淨。四破淨。五淤燥淨（若不火淨得噉也）五生種　一根生種。二𣓉生種。三節生種。四覆羅種。五子子種（若不火淨不得傷皮咳）五種受食法　一手與手受。二手與物受。三物與手受。四物與物受。五遙與得墮手中受　夫受食者割貪求之心。應仰手令他施手中。若自捉器令他授器中。不應橫手捶取及以箸拌皆不成受。若不落手中遺落器外者悉不得噉。若意欲受彼而錯受此。佛言不成受。應更受。若作總雜意得成受。若人觸食若動食器則失受也。應離更受不得便自手觸之。凡夫受之食輒自手觸犯惡觸。犯惡觸突吉羅罪。夫食甚繁穢應生厭離。然人喜嗜味貪多競攬。向已脫不成受犯不與取。於食不節後致過。初乞食時應誦此偈　令諸乞者悉得飽滿。其施食者得無量福。我若得食為療毒身。修集善法利益施主　若得食在手當先迴以供養應說此偈　以一食施一切。供養諸佛及眾賢聖。然後乃食。若欲噉食應作厭離。食想遍觀此食。皆是不淨。飯如白虫。羹如下汁。餅似人皮。酪似膿腦。隨取相似破貪美。心既不著味。即於食生厭。但如服藥而已矣　食竟收鉢應說此偈　飯食已訖。當願眾生。德行充盈。成十種力。

The Four Reliances: First, reliance on rag robes (This is for superior persons: they take only discarded things, stitching them into robes, and do not accept faithful offerings. This is a strict practice of few desires, obtaining [only what is needed] to sustain the body and cultivate the Path. Middling persons, if unable [to do this], are permitted to rely on the monastic roster to receive things of shared benefit. Inferior persons are permitted to receive individual gifts and expensive cloths cut and stitched). Second, reliance on alms food (This is for superior persons: removing pride, humbling the body, and subduing greed, they beg for food. They do not accept invitations to meals. Without discriminating between poor and rich, they simply obtain what sustains the physical body and preserves life to cultivate the Path. Middling persons are permitted to receive the monastic roster and delivered meals. Inferior persons are permitted to receive the Saṅgha's permanent food and individual invitations to meals). Third, reliance on sitting beneath trees (This is for superior persons: they do not accept rooms, bedding, or assigned robes; among graves and under trees, they obtain only shade to cover their forms and cultivate the Path. Middling persons dwell in small huts or stone cells, where standing up does not bump the head and sitting just accommodates the knees. Inferior persons are permitted to accept large rooms and private quarters). Fourth, reliance on fermented and putrid medicine (This is for superior persons: when sick, to remove the retribution-obstacle, they take this aged, discarded medicine. This urine and feces are considered able to cure various diseases without harming the person; it is used merely to heal affliction so that one may preserve the body and cultivate the Path. Middling persons rely on the monastic roster to receive clarified butter, oil, and honey. Inferior persons receive donations). By relying upon these four factors, a bhikṣu is able to support his body and maintain life, dwelling peacefully to cultivate the Path. Clothing serves as external support; food serves as internal support. Bedding can ward off external perils; decoctions and medicines can eliminate internal perils. Externally relying on clothing and dwelling, internally depending on food and medicine: only through these four conditions can one cultivate the Path. Because they are able to give rise to the outflow-free, they are called the four noble lineages. A bhikṣu should appraise his own strength and practice according to the superior, middling, or inferior grade, and must not overstep his capacity. If a superior person practices the inferior rules, he backslides; if a middling person practices the superior rules, he overstretches; if an inferior person practices the middling rules, he falls short. The Three Robes and Six Articles: First, the antarvāsaka (the five-strip kāṣāya, one long and one short, single-layered. This is the undergarment worn inside; it is worn when urinating, defecating, washing bowls, sweeping the ground, and doing chores). Second, the uttarāsaṅga (the seven-strip kāṣāya, two long and one short, double-layered, made of cut pieces. This is the garment for entering the assembly; it is worn at the major and minor meal times, when walking the Path, during ritual affairs, and when the assembly gathers. The rules for attaching hooks and fine measurements are as explained below). Third, the saṅghāṭī (this is the garment for entering royal palaces and hamlets; this great robe is worn when subduing heavenly māras, overcoming non-Buddhists, converting evil people, or when solemnizing unruly and unworthy persons; this great robe is also worn when begging for food, accepting invitations, and entering great assemblies, giving rise to respect and faith in living beings. Nine strips, eleven strips, and thirteen strips are inferior robes; fifteen strips, seventeen strips, and nineteen strips are middling robes; twenty-one strips, twenty-three strips, and twenty-five strips are superior robes; three long and one short, three-layered; if made of old cloth, as many layers as one wishes; three cubits vertically and five cubits horizontally, formed by cutting and stitching, with borders sewn all around, hooks and loops placed at the four corners, and of the three colors). Fourth, the pātra (the measure-conforming bowl, either clay or iron, holding from one and a half sheng up to three sheng, smoked in color). Fifth, the niṣīdana (the sitting cloth, three chi to four chi wide, three chi to five chi long, with borders all around, dyed a muted color). Sixth, the needle case (made of iron, copper, tin, bamboo, cypress wood, etc., carried constantly on the body to maintain proper demeanor). A nun receives five robes: the three robes, along with the vest and saṃkakṣikā. There are ten kinds of robes that should be dyed the kāṣāya color: (1) robes of cloth given as gifts, (2) robes of cast-off pieces, (3) kṣaumaka robes, (4) calotropis-fiber robes, (5) broad-hemp robes, (6) śāṇa robes, (7) hemp robes, (8) kauśeya robes, (9) śoṇaka robes, (10) carpaṭa robes. There are ten kinds of rag robes: (1) cloth chewed by cows, (2) cloth gnawed by rats, (3) burnt cloth, (4) menstrual cloth, (5) postpartum cloth, (6) shrine cloth, (7) graveyard cloth, (8) vow cloth, (9) king's coronation cloth, (10) traveler's discarded cloth; these are called the ten cloths. Three kinds of baseness: first, baseness of method (cut and damaged robe material); second, baseness of cloth (worn and ragged fabrics); third, baseness of color (blue, black, and magnolia, freshly dyed an impure color, termed uneven color). Two kinds of purification: first, purification by declaration (that which is suitable to be made into a robe, eight inches wide and one chi six inches long, must all be purified by declaration); second, purification by marking (hand towels and face-cloths that are not robes must all have three dots made on them to spoil the solid color). Two kinds of purified donation: first, actual purified donation (the robe cloth obtained is relinquished face-to-face to a monastic of the five assemblies, entrusting it to them to look after, borrowing it for use); second, indirect purified donation (performing the legal procedure to relinquish it, so that one may use it at will without needing to ask). One must not store the eight impure things: (1) running inns and shops; (2) fields and houses; (3) lay people; (4) male and female servants; (5) domestic animals; (6) precious jewels; (7) hoarding raw grains; (8) raw and cooked food utensils; except that the Saṅgha is permitted to store them. Abstaining from the five types of wrong livelihood to sustain oneself: First, upward-mouth livelihood (looking up to observe the stars, constellations, yin and yang, and calendar movements, anticipating worldly fame and profit). Second, downward-mouth livelihood (plowing fields, planting, digging earth, and felling trees as an occupation). Third, sharp-mouth livelihood (craftsmen chanting incantations, flattering, acting as a two-faced salesman, praising with lips and tongue to seek wealth and profit). Fourth, square-mouth livelihood (sitting and guarding one place to attract wealth and profit; sustaining life by this is called square mouth). Fifth, net-mouth livelihood (practicing commerce broadly, chasing after wealth and profit through improper trades; this is called wrong livelihood). Four kinds of medicine: (1) time-restricted medicine; (2) off-time medicine; (3) seven-day medicine; (4) lifetime medicine. Three kinds of timely food: first, bhojanīya food; second, khādanīya food (roots, stems, and tasty snacks); third, śayanīya food (milk and curds dissolved in the mouth). Five kinds of principal food: (1) boiled rice; (2) parched flour; (3) dried cooked rice; (4) fish; (5) meat (if one eats these before midday, one may not eat again at midday; if one must eat, one should perform the procedure for leftover food; nuns do not have this procedure). Three kinds of impure meat that should not be eaten: (1) seen to be killed; (2) heard to be killed; (3) suspected to have been prepared for oneself. Five pungent roots: (1) garlic; (2) scallion; (3) leek; (4) shallot; (5) asafoetida (when burning incense to invite the Buddha, one still fears lacking purity; how much more so with foul odors whose smoke permeates and obstructs the Path! Whether raw, cooked, or mixed, none may be taken; if one eats them, the precept-protecting deities depart). Drinking alcohol has ten faults: (1) loss of healthy complexion; (2) bodily weakness; (3) dimming of vision; (4) tendency to display anger; (5) loss of wealth; (6) arising of sickness; (7) increase of quarrels; (8) spreading of ill repute; (9) decrease of wisdom; (10) falling into evil destinies at death. The nature of defilements is sharp; subduing them all day is still difficult, how much more so when one adds alcohol to fuel them—the stirring of defilements is then inevitable! If one previously had much greed, taking alcohol will surely arouse lust. If one previously had much anger, taking alcohol will surely arouse wrath. If one previously had much delusion, taking alcohol will surely make one muddled, quickly inverted, arrogant, unrestrained, and the sleep of ignorance will grow heavier. Generally, with food and drink, if it can support the Path, consume it; if it increases defilements, reduce it. Eating porridge has five benefits: (1) removes hunger; (2) quenches thirst; (3) aids digestion; (4) promotes smooth urination and defecation; (5) dispels wind (as for porridge, when first scooped out of the pot, if the furrows made by a straw instantly disappear without holding the shape of a character, it may be eaten; if it holds the shape of a character, it is thick gruel, and eating it violates the rule on principal food). Guarding against the eight hindrances: (1) sufficiency through self-indulgence; (2) sufficiency through small desires; (3) sufficiency through defilement; (4) sufficiency through mixture; (5) sufficiency through flattery; (6) sufficiency through inconvenience; (7) sufficiency through halting; (8) sufficiency through oneself. Eight kinds of syrups: (1) sugarcane syrup; (2) jambu fruit syrup; (3) sour jujube syrup; (4) sugar cane syrup; (5) subtle grass syrup; (6) śāluka syrup; (7) phāṇita syrup; (8) grape syrup; these may be drunk at off-times. Five kinds of medicines: (1) clarified butter; (2) oil; (3) fresh butter; (4) honey; (5) rock sugar; after performing the procedure, these may be taken for seven days. Five kinds of animal fat: (1) bear fat; (2) fish fat; (3) donkey fat; (4) pig fat; (5) dolphin fat (performing the procedure as with oil, they may be taken for seven days). Four kinds of pure grounds: (1) designated as pure ground at the time and place of the saṅghārāma; (2) a monastery built for the Saṅgha but not yet given to the Saṅgha; (3) having a partial fence or barrier, or having no walls at all; (4) established as a pure ground by a jñapti-dvitīya-karman. Two kinds of purification: (1) purification by Saṅgha designation (fully ordained monks may not sleep in the pure ground); (2) purification by the donor (partitioning depends on the donor; the Saṅgha may not alter the pure ground at will). Five kinds of fire-and-knife purification: (1) purified by fire; (2) purified by knife; (3) purified by wound; (4) purified by bird-pecking; (5) purified by inability to germinate (among these, for purification by knife, wound, or bird-pecking, one should remove the seeds before eating; for purification by fire or inability to germinate, one may eat it entirely). Another five kinds of purification: (1) purified by peeling; (2) purified by skinning; (3) purified by rotting; (4) purified by breaking; (5) purified by drying (if not purified by fire, they may still be eaten). Five seed types: (1) root-grown seeds; (2) stem-grown seeds; (3) joint-grown seeds; (4) runner-grown seeds; (5) seed-grown seeds (if not purified by fire, one must not break their skin or crush them). Five methods of receiving food: (1) given by hand and received by hand; (2) given by hand and received with a vessel; (3) given with a vessel and received by hand; (4) given with a vessel and received with a vessel; (5) given from a distance and dropping into the hand to be received. When receiving food, one must sever the mind of greedy craving; one should turn the hand upward so the other may place it into the hand, or hold the vessel oneself so the other may place it into the vessel. One should not take it cross-handed, grab it by striking, or mix it with chopsticks—all these fail to constitute valid receiving. If it does not fall into the hand but drops outside the vessel, none of it may be eaten. If one intended to receive that, but mistakenly received this, the Buddha said it does not constitute valid receiving; one should receive it again. If one holds a general, indiscriminate intention, it constitutes valid receiving. If someone touches the food or moves the food vessel, the valid reception is lost; one should step away and receive it again, and must not touch it with one's own hand directly. When an ordinary person receives food and immediately touches it with his own hand, he commits improper contact; committing improper contact is a duṣkṛta offense. Food is extremely coarse and defiling, and one should give rise to revulsion toward it. Yet people delight in flavors and, coveting much, compete to grab it; if the reception just now was invalid, taking it commits taking what is not given. Lack of restraint with food will later bring faults. When first begging for food, one should recite this verse: / 'May all beggars be completely satisfied, / and may the donor of food obtain immeasurable merit. / If I obtain food, it is to treat this poisonous body, / to cultivate good dharmas, and to benefit the donor.' / If food has been obtained in the hand, one should first dedicate it as an offering and recite this verse: / 'With one meal I give to all, / making offerings to all Buddhas and the assembly of wise and noble ones; / only then do I eat.' / If one wishes to eat, one should cultivate revulsion. Contemplating the food, view all this food as impure: boiled rice is like white maggots, broth is like drainage water, bread is like human skin, curds are like pus and brains. Comparing them in accordance with their likenesses breaks the craving for delicacies. When the mind no longer clings to flavors, revulsion toward food arises, and it is just like taking medicine. After finishing the meal and packing the bowl, one should recite this verse: / 'The meal has ended; / may all sentient beings / be abundant in virtuous conduct, / and accomplish the ten powers.'