毘尼心 1.28

1.28

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.'