四部律并論要用抄 2.64

2.64

比丘六念。一知日月（若大知大小知小。若干日無常迅速布薩時到）二念迴請（我若先受前請。今欲更受後請。當迴前所請食施比丘某甲。得自恣食）三念知臘數（我某甲某月某日某時受大戒。今以若干虛度年數月空過無業。若入眾時知坐起次第也）四念受三衣（若有長財念當說淨）五念不別眾食（四人以上皆受別請。當時界內有比丘者）六念有病當療治（無病依眾行道）修四威儀（一行威儀。攝身安祥。向前直進。二住威儀。平立斂手。隨便正向。三坐威儀。跏趺怗低目。四臥威儀。右脇著地。累膝修繫想在明。念當早起）有四如法眠（一師子王眠。右脇著地。兩膝相累。二合口舌。跓上齗。三右手支頭。手順身上。四當念惠。思惟明相。是為四）不繫心眠有五過失（一見惡夢。二諸天不護。三不思惟。四不繫意在明。五意失不淨）有十威儀不應禮（一大便時。二小便時。三露身時。四剃髮時。五說法時。六嚼楊枝時。七洗口時。八食時。九飲時。十食菓時悉不合禮之也）又有十時不應禮（一在塔前。二作事時。三塗由時。四讀誦時。五不著三衣時。六經行上下閣時。七受經時。八共諍時。九澆鉢時。十著眼藥時。出僧祇律）經行有五功德（一堪能遠行。二能思惟。三少病。四消飲食。五得定久住之也）掃地有五法得功德（一不逆風。二息順風。三滅跡。四除糞。五還掃即置本處法。出犍度）嚼楊枝有五利益（一口氣不臭。二別味。三熱陰消。四引食。五眼明。出雜犍度之中）食粥有五利益（一除飢。二除渴。三消宿食。四大小便利。五除風。出僧五十也）向火有五失（一令人無顏色。二令人無力。三令人眼闇。四令人閙集說世俗事。出僧五十）不忍辱人有五過失（一死凶犯惡不忍。二後生悔恨。三多人不愛。四惡名流布。五死墮惡道之中）出家沙門當離三十八風。一利（若得利養心便喜悅　貪利不恥。吹壞道心）二衰（若失利養心便憂惱。懷恨不捨。衰成道心）三毀（若彼折辱心便退沒。呵嘖不受。道心敗喪）四譽（若得讚歎心高譽。窺覓名聞。道心動亂也）五稱（若他戴仰心便自大。輕人重己。道心頓墜）六譏（若失恭敬心不厭嫌人。道心改變）七苦八樂（若順情生適心便翫著迷惑失性。道心𭯏浮散）此之八法能敗人善根。故名之為風。是凡所起名為世法。若欲情悕出道當急捨離。四恩者。一父母（能生我身育我。以道得有今日）二師僧（以法施我生我法身）三國王（放我課役水土草木常施於我）四檀越（恭給衣食齊我形命全身行道。是故比丘念之。常報四恩）四輩者。一人（四性施主恭給所須）二天（天厨甘饍奉出家人）三龍（牛鹿獻乳。猨奉蜜。飛鳥施菓之也）四鬼（山神施藥。海神奉珍此輩壇越所施之物如法得受）出入應捨五慳（一財物慳。二法慳。三家慳。四住處慳。五稱讚慳）四種污他家。一依利養污他家（持此家食與彼家食）二依污他家（持此家物與彼家物）三依親友污他家（依持貴勢為一人不為一人）四依僧伽藍污家（持僧物菓菜隨隨情逐意與一人不與一人）比丘依此四種污家污檀越淨信之心。合與作驅出羯磨儐出聚落　問。頗有一處坐犯五篇也　答。有落飯食犯突吉羅。學家中自手取食犯提捨尼。無淨人為女說法過五六語犯波逸提。向女人麁惡語犯僧殘。說得過人法犯波羅夷（出十誦律）五分云。時有比丘學書。佛言。學者得突吉羅。有比丘為僧典賞物。不解書故近忘。佛言。聽為券疏學書。不聽為好廢業。有比丘讀外典者突吉羅。又比丘與外道論如自念。佛聽我等讀外書者。不為外道。所伏外道故聽讀外典。但不聽隨書生見。有七法應與作親友。一難與能與（不借財寶）二難作能作（不借力也）三難忍能忍（不借心又不相厭恨也）四蜜事相語（吐情告實。不隱不諱）五互相覆藏（迭相護惜不相揚過）六逢難不捨（病患相料理。急難相救解）七貧賤不輕（不逐世棄衰見利忘義。出分律）。

A monk has six recollections: 1. Knowing the solar and lunar calendar (if the month is long, knowing it is long; if short, knowing it is short; reflecting that so many days pass swiftly in impermanence and the time for the poṣadha has arrived); 2. Recollection of transferring invitations (if I have already accepted a prior invitation and now wish to accept a later invitation, I should transfer the food of the prior invitation to monk so-and-so, and thus be permitted to eat as I please); 3. Recollection of knowing one's monastic seniority (I, so-and-so, received upasampadā in such a month, on such a day, and at such a time; now so many years have been spent in vain and months passed emptily without achievement; when entering the assembly, knowing the order of sitting and standing); 4. Recollection of holding the three robes (if there is surplus fabric, remembering to perform the ritual purification); 5. Recollection of not eating in separate groups (where four or more persons all accept a separate invitation while there are other monks within the sīmā at that time); 6. Recollection of treating illness when sick (when free from illness, practicing the path in accordance with the assembly). Cultivating the four postures: 1. Comportment in walking: collecting the body serenely, proceeding straight forward; 2. Comportment in standing: standing upright with folded hands, facing straight ahead appropriately; 3. Comportment in sitting: sitting cross-legged with lowered gaze; 4. Comportment in lying down: resting on the right side with knees stacked, maintaining the mental image of light, and resolving to rise early. There are four proper ways of sleeping: 1. The lion king's sleep: resting on the right side with both knees stacked; 2. Closing the mouth, with the tongue pressed against the upper palate; 3. Supporting the head with the right hand, with the [left] hand along the body; 4. Mindful of wisdom, contemplating the sign of light. These are the four. Sleeping without fixing the mind has five faults: 1. Experiencing bad dreams; 2. Not being protected by the devas; 3. Not contemplating; 4. Not fixing the mind on the sign of light; 5. Emitting impurities through loss of mindfulness. There are ten comportments during which one should not be bowed to: 1. While defecating; 2. While urinating; 3. When the body is exposed; 4. While shaving the head; 5. While expounding the Dharma; 6. While chewing a tooth-stick; 7. While rinsing the mouth; 8. While eating food; 9. While drinking; 10. While eating fruit—in none of these is it fitting to bow to them. Furthermore, there are ten times when one should not be bowed to: 1. In front of a stūpa; 2. While performing tasks; 3. While anointing with oil; 4. While reading and chanting; 5. When not wearing the three robes; 6. When walking up or down the stairs during caṅkramaṇa; 7. While receiving instruction in a scripture; 8. While engaged in a dispute; 9. While washing out the bowl; 10. While applying eye medicine. (From the Mahāsāṃghika-vinaya.) Caṅkramaṇa has five benefits: 1. One becomes capable of traveling far; 2. One is able to contemplate; 3. One suffers few illnesses; 4. It digests food and drink; 5. One attains samādhi that endures for a long time. Sweeping the ground according to five rules brings merit: 1. Not sweeping against the wind; 2. Ceasing when sweeping with the wind; 3. Erasing footprints; 4. Removing dung; 5. Returning the broom to its original place after sweeping. (From the Skandhaka.) Chewing a tooth-stick has five benefits: 1. The breath is not foul; 2. One distinguishes tastes; 3. Heat phlegm is dispelled; 4. It stimulates appetite; 5. The eyes become clear. (From the Kṣudrakaskandhaka.) Eating gruel has five benefits: 1. It dispels hunger; 2. It dispels thirst; 3. It digests food from the previous day; 4. It regulates urination and defecation; 5. It dispels wind disorders. (From the Seng wushi.) Warming oneself by the fire has five disadvantages: 1. It spoils one's complexion; 2. It weakens one's physical strength; 3. It dims one's eyesight; 4. It causes noisy gatherings to talk about worldly affairs; [5. It damages health]. (From the Seng wushi.) A person lacking forbearance has five faults: 1. Meeting a violent death due to non-forbearance toward evil offenses; 2. Giving rise to regret later; 3. Being disliked by many; 4. Evil reputation spreading widely; 5. Falling into the evil destinies upon death. A renounced śramaṇa should stay away from the eight worldly winds: 1. Gain (if one gains benefits, the mind becomes delighted; coveting gain without shame, it blows away and ruins the mind set on the path); 2. Loss (if one loses benefits, the mind becomes distressed; harboring lingering resentment, it diminishes the mind set on the path); 3. Defamation (if one is humiliated by others, the mind retreats and sinks; refusing reproof, the mind set on the path is ruined); 4. Praise (if one receives praise, the mind becomes arrogant and proud; seeking fame, the mind set on the path becomes agitated); 5. Honor (if others revere one, the mind becomes conceited; looking down on others and exalting oneself, the mind set on the path suddenly falls); 6. Ridicule (if one loses respect, the mind resents and dislikes others, and the mind set on the path is altered); 7. Pain; 8. Pleasure (if one's desires are gratified, the mind becomes attached and infatuated, losing its true nature; the mind set on the path becomes frivolous and dissipated). These eight things can ruin a person's roots of good; therefore they are called "winds." Arising from ordinary worldly habits, they are called worldly dharmas. If one aspires to transcend the world, one must swiftly abandon them. The four debts of gratitude: 1. Parents (they gave birth to my body and nurtured me, enabling me to have this day in the Dharma); 2. Teachers and the saṃgha (they bestow the Dharma upon me, giving birth to my Dharma-body); 3. The ruler (he exempts me from taxes and corvée labor, constantly providing me with water, land, grass, and trees); 4. Donors (they reverently provide clothing and food to sustain my life, so that I can practice the path with a whole body; therefore, a monk should reflect upon them and constantly repay the four debts of gratitude). The four classes of donors: 1. Humans (donors of the four varnas, reverently providing what is needed); 2. Devas (heavenly kitchens offering sweet delicacies to the renunciants); 3. Nāgas (cows and deer offering milk, monkeys offering honey, and flying birds providing fruit); 4. Spirits (mountain spirits offering medicine, ocean spirits presenting treasures; objects given by such donors may be accepted according to the Dharma). When going out and coming in, one should abandon the five kinds of stinginess: 1. Stinginess with material goods; 2. Stinginess with the Dharma; 3. Stinginess with donor families; 4. Stinginess with dwellings; 5. Stinginess with praise. Four ways of corrupting families: 1. Corrupting families based on material gain (taking food from this family and giving it to that family); 2. Corrupting families based on [gifts] (taking items from this family and giving them to that family); 3. Corrupting families based on personal friendship (relying on power and prestige to favor one person and not another); 4. Corrupting families based on the saṃghārāma (taking the saṃgha's fruit and vegetables and, following personal whims, giving them to one person and not to another). Monks who corrupt families based on these four ways corrupt the pure faith of donors; the assembly should carry out the pravājanīya-karman against them, expelling them from the settlement. Question: Can one commit all five classes of offenses while seated in a single place? Answer: Yes. Dropping food while eating incurs a duṣkṛta. Taking food with one's own hand in a training family incurs a pratideśanīya. Expounding the Dharma to a woman for more than five or six sentences without a lay attendant incurs a pāyattika. Speaking coarse and lewd words to a woman incurs a saṃghāvaśeṣa. Claiming to have attained superhuman states incurs a pārājika. (From the Daśādhyāya-vinaya.) The Mahīśāsaka-vinaya states: At that time there was a monk studying calligraphy. The Buddha said: "One who studies it incurs a duṣkṛta." There was a monk who managed reward property for the saṃgha; because he did not understand writing, he soon forgot the accounts. The Buddha said: "I permit learning writing for keeping contracts and records; I do not permit abandoning one's monastic vocation for personal amusement." There was a monk who read non-Buddhist texts, incurring a duṣkṛta. Furthermore, a monk debating with non-Buddhists thought to himself: "If the Buddha permits us to read non-Buddhist books, we will not be defeated by non-Buddhists." Therefore, he permitted reading non-Buddhist texts for the purpose of subduing non-Buddhists, but did not permit forming views in accordance with those texts. There are seven conditions under which one should form friendships: 1. Able to give what is difficult to give (not begrudging wealth or treasures); 2. Able to do what is difficult to do (not begrudging labor); 3. Able to endure what is difficult to endure (not begrudging feelings, nor harboring resentment); 4. Disclosing secret matters to each other (revealing true thoughts and speaking the truth without hiding or concealing); 5. Covering and protecting each other (mutually shielding and taking care of each other without broadcasting each other's faults); 6. Not abandoning each other when encountering adversity (taking care of each other in sickness, and rescuing each other in times of emergency); 7. Not despising the poor and lowly (not following worldly trends to discard the declining, nor forgetting righteousness when seeing profit). (From the [Mahīśāsaka]-vinaya.)