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English version Question: What is the method of contemplation? Answer: Contemplation is: cessation (息, xi), awareness (觉, jue), diligence, guarding what the mind dwells on (修妒路, Sutra). Taking cessation, awareness, diligence, and guarding what the mind dwells on as the foundation, this is non-action (无作, wu zuo). Among them, 'cessation' refers to a distracted mind; use meditation to fix its image. Awareness and diligence are directed at a lax mind, teaching it not to be distracted. Guarding is equivalent to attainment, corresponding to each other. It is like driving a horse-drawn carriage; if it is slow, whip it; if it runs too fast, restrain it. To proceed equally is guarding; one should observe the mind in this way, infinitely entering into a single guarding, each corresponding to sentient beings with whom there is a prior connection; this is the mind attaining guarding. Question: What do you mean by saying that if the mind being guarded runs too fast, restrain it; if the mind is slow, whip it, in order to attain guarding? Answer: Did I not say earlier that this is equal contemplation! Like equal contemplation, like counting appropriately when there is fear; if it is not like this, there is no equal contemplation. Therefore, contemplate. Question: What is this attainment like? Answer: Attainment is the result of equally possessing skillful means (修妒路, Sutra). Skillful means, meditation entering a state without external offerings; this is correspondingly entering the result of equally possessing skillful means. Question: Who can equally possess? Answer: As the Sutra says, those who are liberated. Question: What does this equal possession refer to? Answer: Equal possession: equal writing (等者书文字曰等也.沙门具十二法为等具也, 'equal' means writing words equally. A Shramana possessing twelve qualities is considered to have equal possession), cutting off the root, approaching Dhyana (修妒路, Sutra). Equal gathering is good conduct, therefore it is equal possession, like a seed equally possessing. A seed equally possessing is the meaning of branches. This equal possession has three actions: equal writing, cutting off the root, approaching Dhyana. Question: What Dharma does this equal writing refer to? Answer: Equal writing is the five practices suitable for Aranyaka (阿练若, Aranyaka, a secluded place) Bhikkhus (比丘, Bhikkhus) (修妒路, Sutra), fully possessing equal writing. Equal writing means increasing. There are two kinds of image making: a craftsman can paint; those skilled craftsmen can carve stone and wood, smoothing and repairing to make Buddha images. Writing, making scriptures, making paintings, these Buddha images have two kinds of making: those made by skilled craftsmen can withstand wind and rain; those that are beautiful but cannot withstand wind and rain. Like these two kinds of people: a person of the Way, a layperson. Those people of the Way, mindful of abandoning relatives, abandon all that they do, like --------------------------------------------------------------------------------
Chinese
巧师也。彼白衣，妻子奴婢，如画师所作。彼白衣展转爱乐，彼爱别离忧喜恐斗诤为首，非法而破坏，作经像无坚、有非道人。世尊说：“如孔雀、好青项鸟，飞行不如野雁步。如是白衣不似比丘。”牟尼(亦比丘也)坐空野禅，是书也。五纳阿练若作比丘行，是三头陀功德十二根有，是余九眷属，各当别说。世尊酸陀梨所将难陀为说三功德：“何时卿难陀！得见汝(八字)无事而粗服衣纳五(八字)；彼信施之而无所染(八字)；远淫欲行能离其险。”(八字，首卢)是故知根有是三功德及余四利。起衣、乞食、床卧有利。彼衣利，持五纳为说。乞食利，教乞利、床卧利，为说阿练行。是功德具坏有利等书。或二行入：贡高入、自叹入。彼衣、乞食、床卧利也。入贡高是三功德息，一助止去贡高是得乐，为说头陀功德。 问：云何五纳？ 答：五纳，三衣、取、得(不择好恶也。修妒路)。五纳，彼常住，是故五纳。五纳分是五纳。彼五纳三枝具足满。有三衣为面首，是修妒路义。 问：若五纳三事、九头陀功德，有如是等(修妒路)相违。彼丘冢道路弊坏衣被，得着被三衣：僧伽梨、郁怛罗僧、安陀罗婆𡂠。彼或有我持三衣，最好利坏。即由利便乱。若不多最好，求二利：最利多利。如或有人 现代汉语译本： 巧匠啊。那些在家居士，有妻子奴婢，就像画师所画的一样。那些在家居士辗转于爱恋享乐之中，因爱别离而产生忧愁、喜悦、恐惧、争斗，以这些为首，用非法行为破坏佛法，制作的佛经佛像没有坚固性，行为不像修行之人。世尊说：‘就像孔雀、美丽的青颈鸟，飞行不如野雁行走。同样，在家居士不如比丘。’牟尼（也是比丘）坐在空旷的郊野禅修，这就是这本书所说的。五纳衣的阿兰若比丘的修行，是三种头陀功德和十二种根源，其余九种眷属，应当分别解说。世尊对酸陀梨所带来的难陀说三种功德：‘什么时候你能像难陀一样！得见你（八个字）无事而穿着粗糙的五纳衣（八个字）；他接受信徒的布施而不被污染（八个字）；远离淫欲的行为能够脱离危险。’（八个字，首卢）因此可知根源具有这三种功德以及其余四种利益：起衣、乞食、床卧的利益。关于衣的利益，持五纳衣的人会为你解说。关于乞食的利益，会教你乞食的方法；关于床卧的利益，会为你解说阿兰若的修行。这些功德都具备了破除贪欲等利益的书籍。或者有两种途径会误入歧途：贡高我慢，自我赞叹。这些都是关于衣、乞食、床卧的利益。陷入贡高我慢会使三种功德消失，帮助止息贡高我慢才能获得快乐，所以要解说头陀的功德。 问：什么是五纳衣？ 答：五纳衣，就是三衣，取、得（不选择好坏。修妒路(Sutra)）。五纳衣，是常住的，所以称为五纳衣。五纳衣的组成部分就是五纳。这五纳衣的三种组成部分具足圆满。以三衣为首要，这是修妒路(Sutra)的含义。 问：如果五纳衣的三件事、九种头陀功德，有像这样（修妒路(Sutra)）的相互矛盾之处。那些从坟冢、道路上捡来的破旧衣服，可以用来做三衣：僧伽梨(Sanghati，大衣)、郁怛罗僧(Uttarasanga，上衣)、安陀罗婆𡂠(Antaravasaka，中衣)。他们或许会认为我持有的三衣是最好的，这会损害利益。这样就会因为贪图利益而产生混乱。如果不多求最好的，而是追求两种利益：最好的利益和较多的利益。比如有人
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English version: Skilled craftsman. Those laypeople, with wives, children, servants, are like those painted by a painter. Those laypeople revolve in love and enjoyment, producing sorrow, joy, fear, and strife due to separation from loved ones, taking these as the head, destroying the Dharma with illegal actions, making Buddhist scriptures and images without firmness, and behaving unlike practitioners. The World-Honored One said: 'Like peacocks, beautiful blue-necked birds, flying is not as good as the walking of wild geese. Likewise, laypeople are not like Bhikkhus.' Muni (also a Bhikkhu) sits in empty wilderness meditation, which is what this book speaks of. The practice of a Bhikkhu in the Aranya (forest) with five-patched robes is the three Dhuta (ascetic) qualities and twelve roots, and the remaining nine dependents should be explained separately. The World-Honored One spoke of three merits to Nanda, brought by Sundari: 'When will you, Nanda! Be seen (eight characters) without affairs and wearing rough five-patched robes (eight characters); he accepts the offerings of believers without being tainted (eight characters); the practice of being far from lust can escape danger.' (eight characters, Sutra). Therefore, it is known that the root has these three merits and the remaining four benefits: the benefits of robes, alms, and bedding. Regarding the benefit of robes, those who hold five-patched robes will explain it to you. Regarding the benefit of alms, they will teach you the method of begging for alms; regarding the benefit of bedding, they will explain the practice of Aranya. These merits all possess books that break down greed and other benefits. Or there are two paths that can lead astray: arrogance and self-praise. These are all about the benefits of robes, alms, and bedding. Falling into arrogance will cause the three merits to disappear, and helping to stop arrogance will bring happiness, so the merits of Dhuta should be explained. Question: What are the five-patched robes? Answer: The five-patched robes are the three robes, taken and obtained (without choosing good or bad. Sutra). The five-patched robes are permanent, so they are called five-patched robes. The components of the five-patched robes are the five patches. The three components of these five-patched robes are complete and perfect. Taking the three robes as the most important, this is the meaning of Sutra. Question: If the three matters of the five-patched robes and the nine Dhuta qualities have such contradictions (Sutra). Those tattered clothes picked up from tombs and roads can be used to make the three robes: Sanghati (outer robe), Uttarasanga (upper robe), and Antaravasaka (inner robe). They may think that the three robes I hold are the best, which will harm the benefits. This will cause confusion due to greed for benefits. If you do not seek the best, but pursue two benefits: the best benefit and the more benefit. For example, someone --------------------------------------------------------------------------------
Chinese
求最好女人二、不求好千。如是多利。持三衣止最好利生。是世尊：“我持三衣，一一割截持。六衣：劫贝、四𪃆(葛也，青构反)、系布、傍渠(麻布)、阿鞞駏(榜也)、蒖麻(𦳖布，库打反)。是辈六，遇得便着，割碎持。”是故义不最好，作不得恶，是名无好。彼如是三衣持，名不求好。若众许、若白衣许床卧坐，见余好而坐(二皆得坐也)彼。如遇得作说。如坐好因缘，得是当坐。若上座命，是随遇。如是具足满五纳。 问：是阿练茹何法？ 答：阿练者，坐树下、露坐、常坐常住(修妒路)。我常当坐树下、我常当露坐、我常当坐(三坐也)，是阿练茹具足，满阿练茹行，是故阿练茹。阿练茹分，是故阿练茹。是四床卧利，助彼喜信作讲堂，柔软褥作乐想知，为分别说。世尊：“我是不相像，弃家他舍着；弃讲堂上，取阿练若行。”如是阿练若行。作屈坻(今郁反，容身禅小屋)、作平屋，意欲作是二。是世尊：“我是非阿练茹，行平屋事。如舍马如乘驴。是故当坐树下。”弃恶树而乐好树，乐利果好华树乐，彼世尊教露坐，用是为男女所欲、婆罗门所乐。为露坐已，利不生彼，如是露坐苦行。作大床卧，至日出弃，思惟念眠。是故我世尊：“我是非清净，如截耳欲着交露珰，是故当坐。” 现代汉语译本 不追求最好的女人，也不追求最好的供养。像这样能带来许多利益。持有三衣并停止追求最好的东西，是为了利益众生。世尊说：‘我持有三衣，每一件都是割截后缝制而成的。六种衣料：劫贝（Kārpāsa，棉花），四𪃆（Cūta，葛布），系布（Sūtra-vastra，缝纫的布），傍渠（Bhaṅga，麻布），阿鞞駏（Avyāja，未漂白的布），蒖麻（Kṣaumā，亚麻布）。这些六种衣料，遇到合适的就穿，都是割碎后缝制而成的。’因此，不追求最好的，不做恶事，这叫做‘无好’。像这样持有三衣，叫做不追求最好的。如果僧众允许，或者在家居士允许在床上坐卧，看到更好的床而坐上去（这两种情况都可以坐）。像遇到合适的机会一样说。如果因为好的因缘而坐，就应当坐。如果是上座的命令，那就随遇而安。像这样具足五种纳衣。 问：什么是阿练若（Araṇya，寂静处）的修行方法？ 答：阿练若的修行者，坐在树下，露天而坐，常坐常住（根据修妒路（Sūtra，经））。我应当常坐在树下，我应当常露天而坐，我应当常坐（这三种坐法），这是阿练若具足，圆满阿练若的修行，所以叫做阿练若。阿练若的一部分，所以叫做阿练若。这四种床卧的利益，帮助那些因欢喜和信心而建造讲堂的人，把柔软的褥子当作快乐的来源，并认为自己知道，是为了分别解说。世尊说：‘我不像那些舍弃家庭而住在别人家的人；舍弃讲堂，而选择阿练若的修行。’像这样是阿练若的修行。建造屈坻（Kuṭi，小茅屋），建造平屋，想要做这两种。世尊说：‘我不是阿练若的修行者，却做平屋的事情。就像舍弃马而骑驴一样。所以应当坐在树下。’舍弃不好的树而喜欢好的树，喜欢有利益的果实和美好的花朵的树，世尊教导露天而坐，因为这是男女所想要的，婆罗门所喜欢的。因为露天而坐，利益不会因此而产生，像这样露天而坐是苦行。建造大的床卧，直到日出才舍弃，思惟睡眠。所以我的世尊说：‘我不是清净的，就像截断耳朵却想要戴上露珠耳环一样，所以应当坐在树下。’
English
English version Not seeking the best women, nor seeking the best offerings. Such is greatly beneficial. Holding the three robes and ceasing to seek the best is for the benefit of sentient beings. The World-Honored One said: 'I hold the three robes, each of which is cut and sewn together. Six kinds of cloth: Kārpāsa (cotton), Cūta (coarse cloth), Sūtra-vastra (sewn cloth), Bhaṅga (hemp cloth), Avyāja (unbleached cloth), Kṣaumā (linen cloth). These six kinds of cloth, when suitable, are worn, all cut and sewn together.' Therefore, not seeking the best, not doing evil, this is called 'no good'. Holding the three robes in this way is called not seeking the best. If the Sangha allows, or if laypeople allow sitting or lying on a bed, seeing a better bed and sitting on it (both situations are permissible). Speak as if encountering a suitable opportunity. If sitting because of good circumstances, then one should sit. If it is the order of the senior monk, then be adaptable. Thus, fully possessing the five kinds of patched robes. Question: What is the practice of Araṇya (secluded place)? Answer: The practitioner of Araṇya sits under a tree, sits in the open, constantly sits and dwells (according to the Sūtra). I should always sit under a tree, I should always sit in the open, I should always sit (these three ways of sitting), this is the completeness of Araṇya, fulfilling the practice of Araṇya, therefore it is called Araṇya. A part of Araṇya, therefore it is called Araṇya. These four benefits of beds and couches, helping those who build lecture halls out of joy and faith, treating soft mattresses as a source of pleasure, and thinking they know, are for the sake of explaining separately. The World-Honored One said: 'I am not like those who abandon their homes and live in others' houses; abandoning lecture halls, and choosing the practice of Araṇya.' This is the practice of Araṇya. Building Kuṭi (small hut), building a flat-roofed house, wanting to do these two. The World-Honored One said: 'I am not a practitioner of Araṇya, yet I do the things of a flat-roofed house. It is like abandoning a horse and riding a donkey. Therefore, one should sit under a tree.' Abandoning bad trees and liking good trees, liking trees with beneficial fruits and beautiful flowers, the World-Honored One teaches sitting in the open, because this is what men and women desire, what Brahmins like. Because of sitting in the open, benefits do not arise from it, thus sitting in the open is ascetic practice. Building large beds and couches, abandoning them until sunrise, contemplating sleep. Therefore, my World-Honored One said: 'I am not pure, like cutting off ears but wanting to wear dewdrop earrings, therefore one should sit under a tree.' --------------------------------------------------------------------------------