English
English version Should accept the practice of constant begging for food. ‘Third, a Dhuta Bhikkhu (an ascetic monk) is not attached to appearances, does not despise sentient beings, has equal compassion, and does not discriminate between the poor and the rich, therefore accepts the practice of constantly begging for food in order. ‘Fourth, one should think: ‘Now I seek only one meal and there are already many obstacles, what about small meals, middle meals, and after meals? If I do not restrain myself, I will lose half a day's effort and will not be able to concentrate on practicing the Way, for the sake of the Buddha's teachings, for the sake of practicing the Way, not for the sake of the body and life, like raising horses and pigs.’ Therefore, cutting off multiple meals, one should accept the practice of one meal a day. ‘Fifth, when one gets a meal, one should think: ‘If I see thirsty and hungry sentient beings, I will give a portion to them, I as the giver, they as the receiver.’ After giving, make this vow: ‘May all sentient beings arise with blessings and rescue them, do not fall into stinginess and greed.’ Take the food to a quiet place, reduce a portion, place it on a clean stone and give it to various birds and beasts, also make the same vow as above. If you want to eat, you should spread out the Nisidana (sitting cloth), wash your hands, and think: ‘There are 80,000 kinds of worms in the body, and all the worms can be at peace with this food. Now I give this food to these worms, and when I attain the Way in the future, I should give the Dharma.’ You are doing this in order not to abandon sentient beings. If you do not see people in distress, then only eat two-thirds to maintain your body and life. Why? If a practitioner eats with extreme greed, causing abdominal distension and chest tightness, it will hinder the practice. If you leave a portion, then the body will be light and peaceful, easy to digest without disease, and if there is no harm to the body, then the practice will not be wasted, so you should accept the practice of moderate eating. ‘Sixth, after eating moderately, drinking beverages after noon will give rise to attachment, seeking all kinds of berry drinks, honey drinks, etc., the desire to seek is endless, and one cannot concentrate on cultivating good Dharma; like a horse without reins, eating grass on the left and right and refusing to move forward. If the reins are put on, then the idea of eating grass will be cut off and follow people's wishes, so accept the practice of not drinking beverages after noon. ‘Seventh, one should enter the village, pick up old and discarded items, wash them clean, and make a tattered kasaya (patched robe) to cover against the cold and dew. If there is a good clothing condition, then --------------------------------------------------------------------------------
Chinese
方追求堕邪命中。若得人好衣，则生亲着；若不亲着檀越则恨。若僧中得衣，如上说僧中之过，有好衣是未得道者生贪着处。好衣因缘招致贼难，或至夺命。有如是等患故，应受弊纳衣。 “八者、应少欲知足，衣趣盖形，不多不少，白衣为好故畜种种衣，或有外道苦行裸形无耻。是故佛弟子应舍二边，处中道受，但三衣法。 “九者、若佛在世若灭度后，应修二法，所谓止观。无常空观，是佛法初门，能令厌离三界。冢间常有悲啼哭声，死尸狼籍眼见无常。又火烧鸟兽所食不久灭尽，因是尸观，一切法中易得无常想。又冢间住，若见死尸臭烂不净，易得九想观，是离欲初门。是故应受冢间住法。 “十者、行人已作不净无常等观，得道事办。若未得道者心则大厌，是故应舍至树下思惟求道。又如佛生时，成道、转法轮、般涅槃时皆在树下，行者随诸法常处树下，有如是等因缘故，应受树下坐法。 “十一者、在树下住，如半舍无异，荫覆凉乐又生爱着，我所住者好。彼树下如是等生漏故，至露地住，作是思惟：‘树下有种种过：一者、雨漏湿冷；二者、鸟屎污身、毒虫所住。有如是等过，空地则无此患。’露地者着脱衣裳随意快乐，月光遍照令心明利，易入空定，是故应受露地坐法。 现代汉语译本： ‘如果追求堕落邪命的人，如果得到好的衣服，就会产生强烈的喜爱和占有欲；如果不被施主亲近，就会怨恨。如果在僧团中得到衣服，也会像上面所说的僧团中的过失一样，有好衣服对于未得道的人来说是产生贪婪执着的地方。好的衣服因缘会招致盗贼的灾难，甚至导致丧命。因为有这些祸患，所以应该接受破旧的衲衣。 ‘第八，应该少欲知足，衣服的目的在于遮盖身体，不多也不少。在家信徒因为爱美而积蓄各种各样的衣服，或者有些外道苦行而裸体。因此，佛弟子应该舍弃两种极端，处于中道，只接受三衣的制度。 ‘第九，无论是佛在世还是佛灭度后，都应该修习两种法门，即止和观。无常空观是佛法的入门，能够使人厌离三界。坟墓间常常有悲啼哭泣的声音，死尸杂乱地躺着，亲眼见到无常。又或者被火烧、被鸟兽吃掉的尸体不久就会灭尽，通过这种尸体观，在一切法中容易得到无常的观念。又在坟墓间居住，如果见到死尸臭烂不干净，容易得到九想观，这是远离欲望的入门。因此，应该接受在坟墓间居住的修行方法。 ‘第十，修行人已经做了不净观、无常观等观想，得道的事情就办成了。如果还没有得道，内心就会非常厌倦，因此应该舍弃这些，到树下思惟求道。又如佛陀出生时、成道时、转法轮时、般涅槃时都在树下，修行人应该效法诸佛，常常在树下，因为有这些因缘，所以应该接受在树下坐的修行方法。 ‘第十一，在树下居住，就像半个房屋一样，有树荫遮蔽，凉爽舒适，又容易产生喜爱和执着，认为‘我所住的这个树下真好’。因为在树下这样容易产生烦恼，所以要到露天的地方居住，这样思惟：‘树下有种种过患：一是漏雨潮湿寒冷；二是鸟屎弄脏身体、毒虫居住。有这些过患，空地上就没有这些忧患。’在露天的地方，穿脱衣服随意快乐，月光遍照，使内心明亮敏锐，容易进入空定，因此应该接受在露天坐的修行方法。
English
English version: ‘If one pursues a fallen, evil livelihood, if they obtain good clothes, they will develop strong attachment and possessiveness; if they are not close to the donors, they will resent it. If they obtain clothes within the Sangha, it will be like the faults of the Sangha mentioned above. Having good clothes is a place where greed and attachment arise for those who have not attained the Way. The karma of good clothes can lead to the calamity of thieves, even to the loss of life. Because of these dangers, one should accept worn-out patched robes (Nāgā robes).’ ‘Eighth, one should have few desires and be content. The purpose of clothing is to cover the body, neither too much nor too little. Laypeople accumulate various kinds of clothes because they love beauty, or some heretics practice asceticism by going naked. Therefore, disciples of the Buddha should abandon both extremes, abide in the Middle Way, and only accept the three robes (tricīvara).’ ‘Ninth, whether the Buddha is in the world or after his Parinirvana (parinirvāṇa), one should cultivate two practices, namely, cessation (śamatha) and contemplation (vipaśyanā). The contemplation of impermanence (anitya) and emptiness (śūnyatā) is the gateway to the Buddha's Dharma, enabling one to renounce the Three Realms (trayo dhātava). In the cemetery, there are often sounds of weeping and crying, and corpses lie scattered, allowing one to directly witness impermanence. Moreover, corpses that are burned by fire or eaten by birds and beasts will soon be completely destroyed. Through this contemplation of corpses, it is easy to attain the concept of impermanence in all dharmas. Also, by dwelling in the cemetery, if one sees corpses that are foul-smelling and impure, it is easy to attain the Nine Contemplations (aśubhasaṃjñā), which is the gateway to detachment from desire. Therefore, one should accept the practice of dwelling in the cemetery.’ ‘Tenth, if a practitioner has already performed contemplations such as the contemplation of impurity (aśubhasaṃjñā) and impermanence (anitya), the matter of attaining the Way is accomplished. If one has not yet attained the Way, the mind will become very weary. Therefore, one should abandon these and go to the foot of a tree to contemplate and seek the Way. Moreover, just as the Buddha was under a tree at the time of his birth, enlightenment, turning the wheel of Dharma (dharmacakra), and Parinirvana (parinirvāṇa), practitioners should follow the Buddhas and always be under a tree. Because of these causes and conditions, one should accept the practice of sitting under a tree.’ ‘Eleventh, dwelling under a tree is like a half-house, providing shade, coolness, and comfort, which easily leads to attachment and the thought, ‘This tree under which I dwell is so good.’ Because dwelling under a tree easily leads to defilements, one should dwell in an open space, thinking thus: ‘Under a tree, there are various faults: first, rain leaks, causing dampness and cold; second, bird droppings soil the body, and poisonous insects dwell there. With these faults, there are no such worries in an open space.’ In an open space, one can put on and take off clothes at will, enjoying freedom and happiness. The moonlight shines everywhere, making the mind bright and sharp, making it easy to enter the emptiness samadhi (śūnyatā-samādhi). Therefore, one should accept the practice of sitting in an open space.’ --------------------------------------------------------------------------------
Chinese
“十二者、身四威仪中坐为第一，食易消化气息调和，求道者大事未办，诸烦恼贼常伺其便，不宜安卧。若行若立心动难摄，亦不可久，是故应受常坐法。若欲睡时胁不着席，是为十二头陀之法。” 佛告比丘：“汝等念者系心一处无令散乱，禅定功德从是得生。一切凡夫以颠倒故，系有我人众生受命，随逐假名起诸妄见。从本以来五阴清净，空无我所，不生、不灭、不出、不在；非凡夫、非不凡夫、非圣人、非不圣人，离诸名数言语道绝；诸佛不能行、不能到。汝等今者宜各静缘谛观身相。” 时诸比丘闻佛所说，心生欢欣，即观此身，皮肤、血肉脓烂秽恶，筋骨脉髓肪膏脑膜，目泪洟唾肝胆脾肾，心肺痰癊、生熟二藏，小肠大肠、大小便利，发毛爪齿胞垢污等，三十六物九孔不净，从外至内从内至外，推求我相了不可得。精勤不已遂见色心念念生灭，如水流灯焰，生无所从来，灭无所至，现在不住。知此五阴从本以来空无所有，灭除诸相证如实智，成阿罗汉。诸菩萨等，思惟法已，得无生忍，满足十地。 佛告诸大众：“谁能于后像法之中，护持此经广宣流布，使求佛道者识其要妙？” 时天帝释与龙神八部，闻佛宣告从空而下，稽首佛足，而白佛言：“世尊！若像法之中有三乘人 ‘十二、在身体的四种威仪（行、住、坐、卧）中，坐禅是第一位的，因为坐禅时食物容易消化，气息调和。对于追求真理的人来说，大事尚未完成，各种烦恼贼经常伺机而动，不应该安稳地躺卧。如果行走或站立，心容易动摇难以摄持，也不可以长久。因此，应该接受常坐的方法。如果想要睡觉时，胁部不贴着床席，这就是十二头陀（苦行）之法。’ 佛告诉比丘（出家人）们：‘你们的念头要集中在一个地方，不要让它散乱，禅定的功德由此而生。一切凡夫因为颠倒的缘故，执着于有我、人、众生、受命等概念，追逐虚假的名称而产生各种错误的见解。从根本上来说，五阴（色、受、想、行、识）是清净的，空无我所，不生、不灭、不出、不在；既非凡夫，也非非凡夫，既非圣人，也非非圣人，超越了一切名相，言语的道路断绝；诸佛也无法行走、无法到达。你们现在应该各自安静地思缘，仔细观察身相。’ 当时，各位比丘听了佛所说，心中生起欢喜，立即观察这个身体，皮肤、血肉脓烂污秽，筋骨脉髓脂肪脑膜，眼泪鼻涕唾液肝胆脾肾，心肺痰液，生藏和熟藏，小肠大肠，大小便，头发毛发指甲牙齿污垢等等，三十六种不净之物，九个孔窍都不干净，从外到内，从内到外，推求我的相状，最终无法得到。精勤不懈，于是见到色（物质）心（精神）念念生灭，如同流水灯焰，生没有从哪里来，灭没有到哪里去，现在不停留。知道这五阴从根本上来说空无所有，灭除各种表相，证得如实智，成就阿罗汉（断绝烦恼，证入涅槃的圣人）。各位菩萨等，思维佛法之后，得到无生法忍（对不生不灭的真理的证悟），圆满了十地（菩萨修行的十个阶段）。 佛告诉各位大众：‘谁能够在未来的像法时期（佛法衰微的时期），护持这部经典，广泛地宣扬流布，使求佛道的人认识到其中的精要奥妙？’ 当时，天帝释（忉利天之主）与龙神八部（佛教中的八类护法神），听到佛的宣告，从空中降下，顶礼佛足，禀告佛说：‘世尊！如果在像法时期有三乘人（声闻乘、缘觉乘、菩萨乘）