English
English version 'Afterwards. If before noon it is necessary to go to the house of a white-clad person (layperson), or to receive the noon meal, for various reasons one should call out three times; if they do not come after three times, then even up to five times; if they do not come after five times, then even up to seven times. If they do not come after seven times, then go to another house. Even up to seven houses, if one cannot find (anyone) after seven houses.' Thus, the second and third times at noon are spoken of in the same way. 'Abandoning the precepts of the Dharma (the precepts of the Buddha's teachings).' 'Venerable elders, concentrate your minds! The Bhikshu (monk) named so-and-so, the Upasaka (male lay follower) who observes the five precepts with proper conduct, for what reason will he not die after his birthday is complete, and not fall into the intermediate state of hell? Inform the Buddhas of the ten directions and Mahakashyapa (one of the Buddha's ten great disciples, foremost in ascetic practices), all should listen carefully. So-and-so erects a marker in this way.' After reporting three times, holding the marker and erecting it near a tree, one reports again in this way: 'The Buddhas of the ten directions, the virtuous ones of the four directions who practice purely, all are witnesses: So-and-so does not deceive, does not deceive the devas (gods), and does not fail to reach the other shore (Nirvana). Now I bring the Dharma bed and the Dharma staff, all complete. Now I will sit in the lotus position, and all Bhikshus practicing in the Aranya (secluded place) will also sit in the lotus position.' After reporting in this way three times, bowing six times, with palms together and a concentrated mind, one recites in this way: 'I remember the Buddhas of the ten directions and Mahakashyapa! The Bhikshu named so-and-so, the Upasaka named so-and-so, the collective thoughts are accomplished. Now I release the sitting posture and re-establish it in another place.' If one wishes to pick up the rope bed, one should make four contemplations. The first contemplation is to contemplate that all in my body is impermanent, and should be treated with suffering. The second is that by cultivating emptiness-wisdom through suffering, it will naturally arrive; one should cultivate it. The third is that one should arise with a heart of patience, and not generate anger. The fourth is to generate a joyful heart; if one generates a joyful heart, one will quickly reach Bodhi (enlightenment). After making these contemplations, one should move away from those places with grazing cattle, tigers, wolves, loud and soft noises, lustful sounds, and narrow spaces. After moving away from these sounds, one should settle the mind and contemplate correctly. When one wishes to remove the various defilements, one should make two contemplations, saying: 'First, may my body attain peaceful stability, not generate fatigue, and quickly reach Bodhi. Second, may I attain tranquility, with no confusion in my mind, may the six consciousnesses (eye, ear, nose, tongue, body, mind) be peaceful, and may I attain Nirodha-samapatti (a profound state of meditative absorption).' Gently put down the bed, stand and bow to the Buddha even up to ten times. Standing with palms together, one then makes three contemplations: first, contemplate the Buddha; second, contemplate the precepts; third, contemplate meditation. After making these contemplations, one then walks towards the rope bed peacefully. --------------------------------------------------------------------------------
Chinese
而坐。复作六念：一者念诸佛护念我念成就。二者念我戒身清净，戒者谓波罗提木叉，念者是名不犯。从序至偈四事思得至于十三，念此十三，成就二不定，三十、九十四波罗提舍尼、众多学法、七灭诤法，从上至下皆应实念。三者念报父母师僧之恩。四者念五欲皆是无常，大患之根本，昏网之元首。五者念地狱之苦恼，当勤修善远离此苦。我已出家，宜应谨慎弃恶修善。六者念慧，若我有慧则应忆持，慧具足无事不办者，得无上道。六念具足安心而坐。依禅法观。 “优婆塞若欲移时，当作三念：一者念我行时，地上蠢蠢多有虫蚁，我若误杀时得何罪、死者生天。二者当念如法行，如法仰手捉杖在身，威仪齐整安详而行。三者行不反顾，亦不摇头动手。是名三念成就。 “如法行来优婆塞，威仪笃信持食来时，当净受之。受得讫已结加趺坐，复作四念：一者念我身中有八万户虫，虫得此食即皆安隐。二者念我得食当少食之，若少食者令我身轻，若身轻众欲亦少，若欲少者疾至菩提。三者我不为美故，但为活命者，诸善成就；善若成就，成无上智。四者我食时，十方饿者悉令饱满，皆悉奉行。” 优婆塞五戒威仪经一卷 现代汉语译本：然后坐下。再次进行六种忆念：第一，忆念诸佛（Buddha，觉悟者）护念我，使我的忆念得以成就。第二，忆念我的戒身清净，戒指的是波罗提木叉（Pratimoksha，别解脱戒），忆念就是不违犯这些戒律。从序言到偈颂，四种事项思考达到十三种，忆念这十三种，成就二不定法，三十、九十四波罗提舍尼法（Pratideshaniya，向彼悔），众多学法，七灭诤法，从上到下都应该如实忆念。第三，忆念报答父母、师父、僧众的恩情。第四，忆念五欲（色、声、香、味、触）都是无常的，是巨大祸患的根本，是昏昧罗网的首领。第五，忆念地狱的苦恼，应当勤奋修行善业，远离这些苦难。我已经出家，应该谨慎，舍弃恶行，修习善行。第六，忆念智慧，如果我有智慧，就应该忆持，智慧具足，没有办不成的事情，可以证得无上道。六种忆念具足，安心而坐。依照禅法进行观修。 ‘优婆塞（Upasaka，近事男）如果想要改变时间，应当作三种忆念：第一，忆念我行走时，地上有很多蠢动的虫蚁，我如果误杀它们，会得到什么罪过，而死去的虫蚁会升天。第二，应当忆念如法行走，如法地仰手拿着拐杖在身旁，威仪整齐，安详地行走。第三，行走时不回头看，也不摇头动手。这叫做三种忆念成就。’ ‘如法行走的优婆塞，威仪端庄，信心坚定，拿着食物来的时候，应当清净地接受它。接受完毕后，结跏趺坐，再次进行四种忆念：第一，忆念我的身体中有八万户虫，虫得到这些食物，就都安稳。第二，忆念我得到食物应当少吃，如果少吃，就能使我的身体轻盈，如果身体轻盈，各种欲望也会减少，如果欲望减少，就能迅速到达菩提（Bodhi，觉悟）。第三，我不是为了美味而吃，只是为了活命，各种善行就能成就；善行如果成就，就能成就无上智慧。第四，我吃饭时，希望十方饥饿的人都得到饱满，大家都奉行这些道理。’ 《优婆塞五戒威仪经》一卷
English
English version: Then sit down. Again, engage in six recollections: First, recollect that all the Buddhas (Buddha, the awakened one) protect and support me, enabling my recollection to be accomplished. Second, recollect that my body of precepts is pure; 'precepts' refers to the Pratimoksha (Pratimoksha, individual liberation vows), and 'recollection' means not violating these precepts. From the introduction to the verses, contemplate the four matters until reaching thirteen; recollecting these thirteen, accomplish the two uncertain dharmas, the thirty and ninety-four Pratideshaniya dharmas (Pratideshaniya, confession to another), numerous training rules, and the seven methods for settling disputes. From top to bottom, all should be recollected truthfully. Third, recollect repaying the kindness of parents, teachers, and the Sangha (Sangha, monastic community). Fourth, recollect that the five desires (form, sound, smell, taste, and touch) are all impermanent, the root of great suffering, and the head of the deluded net. Fifth, recollect the suffering of hell; one should diligently cultivate good deeds and stay away from this suffering. I have already left home; I should be cautious, abandon evil deeds, and cultivate good deeds. Sixth, recollect wisdom; if I have wisdom, I should remember and uphold it. With wisdom complete, there is nothing that cannot be accomplished, and one can attain the unsurpassed path. With the six recollections complete, sit peacefully. Meditate according to the methods of Chan (Zen) practice. 'If an Upasaka (Upasaka, a male lay follower) wishes to change his posture, he should make three recollections: First, recollect that when I walk, there are many wriggling insects and ants on the ground. If I accidentally kill them, what sin will I incur, and the dead insects will be reborn in heaven. Second, one should recollect walking according to the Dharma, holding a staff upright in hand, with dignified and composed demeanor. Third, do not look back while walking, nor shake the head or move the hands. This is called the accomplishment of three recollections.' 'When an Upasaka walks properly, with dignified demeanor and firm faith, and brings food, he should receive it purely. After receiving it, sit in the lotus position and again make four recollections: First, recollect that there are eighty thousand types of worms in my body, and when these worms receive this food, they will all be at peace. Second, recollect that I should eat less of the food I receive; if I eat less, it will make my body light, and if my body is light, my desires will also be reduced. If desires are reduced, one can quickly reach Bodhi (Bodhi, enlightenment). Third, I do not eat for the sake of deliciousness, but only to sustain life, so that all good deeds can be accomplished; if good deeds are accomplished, unsurpassed wisdom can be achieved. Fourth, when I eat, I wish that all hungry beings in the ten directions will be satisfied, and that everyone will practice these principles.' The Sutra on the Five Precepts and Proper Conduct for Upasakas, one volume. --------------------------------------------------------------------------------