毘尼心 1.31

1.31

出家人應離三十八風　一利（若得利養心便生憙。貪利不恥吹破道心）二衰（若失利養心便憂惱。怨對恨情衰滅道心）三毀（若被折辱心便退沒。呵毀不受。道心敗衰）四譽（若得讚嘆心生高譽。窺求名聞。道心動亂也）五稱（若他戴仰心。便我大。輕人重己。道心傾墜）六嘰（若失恭敬心便不掩。恕己嫌人。道心改變）七苦（若違情生惱心便不忍。結恨纏翳。消滅善心）八樂（若順情生過心便翫著。迷惑失性。道心淨散）白衣家有九法。未作檀越不應作。若至其家不應坐。何等九　一見比丘不喜起立。二不喜作禮。三不喜請比丘坐。四不喜比丘坐。五設有所說而不受。六若有衣服飲食所須之具。輕慢比丘而不與。七若多有而少與。八若有精細而與麁惡。九或不恭敬心與。觀相檀越於此九法中但有一事。不須數往其家　白衣家有九法　未作檀越應令作。若至其家應坐。何等九　一見比丘喜起立。二喜作禮。三喜請比丘坐。四喜比丘坐。五設有所說而信受。六若有衣服飲食所須之具敬重故而與。七若有少而與多。八若有麁惡與精細。九恭敬心與　觀望白衣家內外信心。備此九法者應請取作檀越。比丘無惱。檀越得福。道俗相假善法曰生　檀越有五事。不應與作覆鉢羯磨　一不孝順父。二不孝順母。三不敬沙門。四不敬婆羅門。五不恭事比丘。此是惡人先無信心不受法罰。於法無益故不為也　白衣有十法。眾僧應與作覆鉢　一罵謗比丘。二為比丘作損減。三為比丘作無利益。四方便合無住處。五鬪亂比丘。六於比丘前說佛惡。七說法惡。八說僧惡。九以無根不淨法謗比丘。十若犯。比丘尼　此十事中隨犯一事合為作覆鉢羯磨。一切僧尼不得至其家。此人本有信心。今忽為惡。宜加以折伏令其改過。故作此法　比丘有十事。應與作遮不至白衣家羯磨　一喜罵謗白衣。二方便為白衣作損減。三方便為作無利益。四為作無住處。五鬪亂白衣。六在白衣前毀佛。七在白衣前毀法。八在白衣前毀僧。九罵白衣作下業。十調誑白衣　比丘若犯一事應作羯磨治罰不聽。復至白衣家仰令使辭謝乞　歡喜有八法者應作僧使往白衣舍　一能聽。二能說。三自解。四能令他解。五能受語。六能憶持。七無謬失。八別好惡語義　比丘有五事。為白衣所不喜見　一喜親白衣。二喜瞋白衣。三喜強至白衣家。四喜與白衣竊語。五喜乞求白衣生不欲見　常喜往返白衣家有過失　一不囑比丘便入村。二在有欲意家女中坐。三獨坐。四在屏覆處。五無有知男女與女人過五六語。六者數見女人。七既相附近。八轉親厚。九已親厚生欲意。十已有欲意或至死若次死苦　比丘有五事生人疑　一數往婬女家。二數往婦人家。三數往大童女家。四數往黃門家。五數往比丘尼寺　比丘入王宮至婇女間有十過失　一夫人禮拜比丘。比丘先笑王夫人亦笑。王疑比丘與夫人有私。二夫人有身令王生疑。三太子欲反。王疑比丘。四內有密語以聞。於外王疑比丘。五宮內失寶。王疑比丘。六王以賤人在高位。外不喜者疑比丘。七王以高位者在下職。外不喜者疑比丘。八王非時集四部兵。其不喜者疑比丘。九集兵中路而還。其不喜者疑比丘。十王出好象馬。端政女人見則心生愛著。非比丘法。比丘不於有力而親近大官不逸斯過。

Renunciants should be free from the [eight worldly] winds (traditionally eight, here referred to as the thirty-eight winds): First is gain (if one obtains gain and sustenance, the mind gives rise to joy; craving gain without shame, it blows apart and destroys the resolve for the Path). Second is decline (if one loses gain and sustenance, the mind becomes anxious and distressed; harboring resentment and hatred, it causes the resolve for the Path to decay and perish). Third is disgrace (if one suffers humiliation, the mind retreats and sinks; refusing to accept rebukes and scoldings, the resolve for the Path is ruined and declines). Fourth is praise (if one receives praise, the mind gives rise to elevated pride; scheming for fame, the resolve for the Path is unsettled and disturbed). Fifth is acclaim (if others look up to one, the mind then becomes self-important; slighting others and esteeming oneself, the resolve for the Path falls and collapses). Sixth is blame (if one loses respect, the mind then does not conceal its displeasure; forgiving oneself while finding fault with others, the resolve for the Path alters). Seventh is suffering (if things go against one's wishes and distress arises, the mind is unable to endure; knotting up in hatred and covered by defilement, the wholesome mind is destroyed). Eighth is pleasure (if following one's desires breeds transgressions, the mind clings playfully; deluded and losing one's nature, the purified resolve for the Path is scattered).

There are nine factors in a lay household. If they have not yet become dānapatis, one should not cause them to become so; if one arrives at their house, one should not sit. What are the nine? First, seeing a bhikṣu, they are not pleased to stand up. Second, they are not pleased to make prostrations. Third, they are not pleased to invite the bhikṣu to sit. Fourth, they are not pleased to have the bhikṣu sit. Fifth, even if something is taught, they do not accept it. Sixth, if they have robes, food, drink, and requisite utensils, they slight the bhikṣu and do not give them. Seventh, if they have much, they give little. Eighth, if they have fine and delicate things, they give coarse and bad ones. Ninth, they give with an irreverent mind. If, upon observing a dānapati, there is even one of these nine factors, one need not go to their house frequently.

There are nine factors in a lay household. If they have not yet become dānapatis, one should cause them to become so; if one arrives at their house, one should sit. What are the nine? First, seeing a bhikṣu, they are pleased to stand up. Second, they are pleased to make prostrations. Third, they are pleased to invite the bhikṣu to sit. Fourth, they are pleased to have the bhikṣu sit. Fifth, even if something is taught, they faithfully accept it. Sixth, if they have robes, food, drink, and requisite utensils, they give them out of reverence. Seventh, even if they have little, they give much. Eighth, even if they have coarse and bad things, they give fine and delicate ones. Ninth, they give with a reverent mind. Observing whether faith is present within and without a lay household, if they are complete with these nine factors, one should invite them to become dānapatis. The bhikṣus will have no distress, the dānapatis will obtain merit, and as the monastic and lay support one another, wholesome dharmas will grow daily.

There are five matters concerning a dānapati for which one should not perform the karman of turning the bowl upside down against them: First, being unfilial to the father. Second, being unfilial to the mother. Third, not respecting śramaṇas. Fourth, not respecting brāhmaṇas. Fifth, not respectfully serving bhikṣus. These are bad people who previously lacked faith and will not accept disciplinary penalties; because it brings no benefit to the Dharma, one does not perform it.

There are ten factors of laypeople for which the community of monks should perform the turning upside down of the bowl: First, scolding and slandering bhikṣus. Second, causing loss and harm to bhikṣus. Third, causing disadvantage to bhikṣus. Fourth, devising means to leave them without a dwelling place. Fifth, stirring up strife among bhikṣus. Sixth, speaking ill of the Buddha in front of bhikṣu[s]. Seventh, speaking ill of the Dharma. Eighth, speaking ill of the Saṃgha. Ninth, slandering bhikṣus with groundless, impure matters. Tenth, violating a bhikṣuṇī. If any one among these ten matters is committed, it is proper to perform the karman of turning the bowl upside down against them. All bhikṣus and bhikṣuṇīs must not go to their home. This person originally had faith, but now suddenly acts evilly; it is appropriate to apply subjugation to cause them to reform their transgressions, hence this procedure is performed.

There are ten matters of a bhikṣu for which one should perform against him the karman of prohibiting him from visiting lay households: First, being fond of scolding and slandering laypeople. Second, devising means to cause loss and harm to laypeople. Third, devising means to cause disadvantage to them. Fourth, causing them to lack a dwelling place. Fifth, stirring up strife among laypeople. Sixth, disparaging the Buddha before laypeople. Seventh, disparaging the Dharma before laypeople. Eighth, disparaging the Saṃgha before laypeople. Ninth, scolding laypeople as performing low work. Tenth, teasing and deceiving laypeople. If a bhikṣu commits any one of these matters, a karman should be performed to penalize him, forbidding him from going to lay households again, until an emissary is sent to apologize and beg for their joy.

One who possesses eight qualities should serve as an emissary of the Saṃgha to go to a layperson's residence: First, able to listen. Second, able to speak. Third, understanding by oneself. Fourth, able to cause others to understand. Fifth, able to receive instructions. Sixth, able to remember and retain. Seventh, free from error. Eighth, discerning good and bad words and meanings.

There are five matters of a bhikṣu that make laypeople displeased to see him: First, being fond of becoming overly familiar with laypeople. Second, being fond of getting angry with laypeople. Third, being fond of forcing one's way into lay households. Fourth, being fond of whispering secrets with laypeople. Fifth, being fond of begging from laypeople, causing them not to want to see him.

Constantly delighting in frequenting lay households has faults: First, entering a village without informing another bhikṣu. Second, sitting among the women in a house that has lustful inclinations. Third, sitting alone [with a woman]. Fourth, being in a concealed place. Fifth, speaking more than five or six words with a woman when no knowledgeable man or woman is present. Sixth, frequently seeing women. Seventh, becoming physically close. Eighth, becoming increasingly familiar. Ninth, after becoming familiar, giving rise to lustful thoughts. Tenth, having already given rise to lustful thoughts, reaching death or suffering near unto death.

There are five matters of a bhikṣu that arouse suspicion in people: First, frequently going to the houses of prostitutes. Second, frequently going to the houses of married women. Third, frequently going to the houses of mature maidens. Fourth, frequently going to the houses of eunuchs (paṇḍakas). Fifth, frequently going to bhikṣuṇī monasteries.

A bhikṣu entering a royal palace among the court ladies has ten faults: First, when the queen bows in veneration to the bhikṣu, the bhikṣu smiles first and the king's queen smiles as well; the king suspects the bhikṣu of having an intimacy with the queen. Second, the queen becomes pregnant, causing the king to give rise to suspicion. Third, the crown prince wishes to rebel, and the king suspects the bhikṣu. Fourth, secret words within the palace are heard outside, and the king suspects the bhikṣu. Fifth, treasures are lost inside the palace, and the king suspects the bhikṣu. Sixth, the king appoints a person of low station to a high rank; those outside who are displeased suspect the bhikṣu. Seventh, the king demotes one of high rank to a low office; those outside who are displeased suspect the bhikṣu. Eighth, the king mobilizes the fourfold army at an unseasonable time; those who are displeased suspect the bhikṣu. Ninth, the army is mobilized and turns back midway; those who are displeased suspect the bhikṣu. Tenth, the king displays fine elephants and horses, and beautiful women; seeing them, thoughts of attachment arise in the mind, which is not the dharma of a bhikṣu. If a bhikṣu does not draw close to high officials because of their power, he will not fall into these faults.