English
The sixth section concerns the mantra of the expounder of the Dharma. The two sentences 'The wise are enlightened by teachers' connect the preceding and following sections. The three and a half verses from 'Wonderful mountains and supporting peaks' indicate the places where practitioners rely. There are four places here, each with its own expressions and restrictions. 1. 'Wonderful mountains' refers to high and sublime famous mountains. 'Supporting peaks' refers to peaks embraced by large mountains, which are safe and secluded for dwelling. 'Halfway up the cliffs' refers to caves in the rock walls that can be inhabited. 'Shrines' are of three types: room shrines, earth shrines, and stone shrines. It refers to places resembling caves, but used to enshrine revered images, called shrines. 'Caves' refers to stone chambers. 'Among the two mountains' refers to places where the springs and stones are clean, and practice is safe and stable, such as riverbanks. 'Ji (芰)' refers to water caltrops. 'He (荷)' refers to lotus leaves. 'Jingchuan (泾川)' refers to places where the flowing water never stops. 'Zhou (洲)' refers to places in the water where one can live. 'An (岸)' refers to the side, that is, the clean places on the banks of the river where one can live and practice. The next sentence describes places that are not suitable for living. 'Disturbed mind' refers to a mind that is troubled and not quiet. It refers to places that are disturbed and noisy by people. 3. Explaining places with grass, trees, and forests. 'Luxuriant' refers to the appearance of lush trees. The grasslands in the forest are quiet and can be inhabited for practice. 'Milk trees' refers to mulberry and paper mulberry trees. 'Auspicious grass' refers to the yellow thatch grass in this land. The following two sentences explain the circumstances of whether or not one can live there. 4. Explaining temples and pagodas. 'Aranya (练若)' has three types: Dharma (达摩, the Buddha's teachings), Dandadaka (檀陀伽, weedless grass), and Matanga (摩登伽, a place without noise). 'Dharma' refers to the Bodhi field. 'Dandadaka' refers to a grassland without impurities. 'Matanga' refers to a place without noise and disturbance. What is said here refers to Matanga. The next sentence explains the circumstances of selecting whether or not to live there, referring to places with busy affairs. 'Five desires' refers to form, sound, smell, taste, and touch. 'The five coverings' refers to the five hindrances: the hindrance of stinginess and greed, the hindrance of anger, the hindrance of drowsiness and sleepiness, the hindrance of restlessness and distraction, and the hindrance of doubt. 'Siddhi (悉地)' refers to accomplishment, or it can be said to be the accomplishment of Bodhi. 'Cloud pure life' refers to the practice of few desires and contentment. The practice of 'Dhuta (头陀)' in the Hu language has sixteen types, because some are obscure and some are clear in the scriptures and treatises, so only twelve types are mentioned. The sixteen types are: four types of clothing, four types of food, and six types of places. The four types of clothing are: wearing rags collected from dustbins, wearing woolen clothes, wearing patched clothes, and possessing three robes. 'Rags collected from dustbins' refers to clothes that have been burned by fire, chewed by cows, bitten by rats, or worn by dead people, etc. People in foreign countries discard these clothes in the alleys and fields, like garbage, so they are called rags collected from dustbins. Practitioners pick them up, wash them clean, dye them, and sew them to use for nourishing the body. --------------------------------------------------------------------------------
Chinese
。问何唯受此衣。三品。下治生活贩种种邪命得衣服。中远离前过受僧衣且越施衣。上不受僧且越受粪。何不受僧受此衣。僧法须同断理僧事。处分作使断事宾人乱心废道。何不受且越。若受且越。为衣追求多堕邪命。又则生亲着难得出离。又得处偏亲不得处便疏。妨等化。又数得生慢不得怨言。彼无知不识福田应施不施。或自鄙耻生忧悔。又数往废道不去致恨。又憎嫉好人谗谤良善。不欲便往见。是多过。是故不受且越施衣。何唯受粪。少事增道离过无罪。故唯受之。言毳衣者。湿洗鸟狩细毳。行者无粪可取得此为衣。言纳衣者。朽故破弊缝纳供身不着好衣。何者。若求好衣生恼致罪费功废道。又好衣未得道人生贪着处。又在旷野多致贼难或至夺命。言三衣者。五条七条大衣。上行之流唯受此三不畜余衣。何者。白衣求乐畜种种衣。外道苦行裸形无耻。佛住中道舍离二边。故畜三衣。又求多衣费功废道。少不济事畜三衣。然三衣供身事足。若营作务大小行来着五条。为善事着七条。化摄俗人令至敬信须着大衣。又在屏处着五条。入众时着七条。若入王宫聚落之所须着大衣。又调和温暖之时着五条。寒冷之时加七条。寒苦严切加以大衣。故往一时正冬以夜天寒裂。如来于彼初夜分时着五条。夜久转寒加七条。于夜后分 问：为何只接受这种衣服？有三种情况：下等之人为了治理生活，通过贩卖等各种不正当的手段获得衣服；中等之人远离上述过失，接受僧众的衣服，但超越了施舍的范围；上等之人不接受僧众的衣服，只接受粪扫衣（pīṇḍapāta-cīvara，指丢弃的或无主的布料）。 为何不接受僧众的衣服却接受这种衣服？僧众的事务需要共同决断，处理僧众的事情，如处分、使唤、断事、接待宾客等，容易扰乱心神，荒废修行。为何不接受且超越施舍的范围？如果接受且超越施舍的范围，为了衣服的追求容易堕入不正当的营生，又容易产生亲近和执着，难以出离。而且，得到好处就亲近，得不到好处就疏远，妨碍平等教化。又因为经常得到而生起傲慢，得不到就怨恨。那些人无知，不认识福田，应该施舍却不施舍，或者因为自己鄙陋而感到羞耻，产生忧愁后悔。又因为经常前往而荒废修行，不去又导致怨恨。又憎恨嫉妒好人，谗言诽谤善良的人，不想方便前往拜见，这些都是过失。所以不接受且超越施舍的衣服。为何只接受粪扫衣？因为事情少，能增长道业，远离过失，没有罪过，所以只接受粪扫衣。 说到‘毳衣’（kambala，羊毛织物），是指被水浸湿、被鸟啄食、细小的毛织物。修行人没有粪扫衣可取时，可以以此为衣。 说到‘纳衣’（paṭa，补丁衣），是指陈旧破损的衣服，缝补起来供身体遮蔽，不穿好的衣服。为什么呢？如果追求好的衣服，会产生烦恼，导致罪过，浪费精力，荒废修行。而且，好的衣服在未得道之人心中容易产生贪着。又在旷野容易招致盗贼，甚至被夺取性命。 说到‘三衣’（tricīvara），是指五条衣（antarvāsa，内衣）、七条衣（uttarāsaṅga，中衣）和大衣（saṃghāṭī，重衣）。上等修行人只接受这三件衣服，不储存其他衣服。为什么呢？因为在家之人追求享乐，储存各种各样的衣服；外道苦行，裸形**；佛陀住在中道，舍离两种极端，所以只储存三衣。又因为追求过多的衣服会浪费精力，荒废修行，太少又不能满足需要，所以只储存三衣。然而，三衣足够供身体遮蔽。如果从事劳作或大小行走，穿五条衣；为了善事穿七条衣；为了教化摄受世俗之人，使他们产生恭敬和信仰，需要穿大衣。又在私下独处时穿五条衣，进入大众场合时穿七条衣，如果进入王宫或村落等地方，需要穿大衣。又在气候调和温暖的时候穿五条衣，寒冷的时候加穿七条衣，寒冷严酷的时候再加上大衣。所以过去有一次，正值冬天，夜晚寒冷，如来在那初夜时分穿五条衣，夜久转寒，加穿七条衣，在后夜时分...
English
Question: Why only accept this kind of robe? There are three situations: Inferior people obtain robes through various improper means such as managing life and selling; intermediate people stay away from the aforementioned faults, accept robes from the Sangha (saṃgha, monastic community) but exceed the scope of alms; superior people do not accept robes from the Sangha but only accept rag robes (pīṇḍapāta-cīvara, robes made from discarded or unclaimed cloth). Why not accept robes from the Sangha but accept this kind of robe? The affairs of the Sangha require joint decisions, handling Sangha matters such as disposition, commanding, judging, and receiving guests, which can easily disturb the mind and waste practice. Why not accept and exceed the scope of alms? If one accepts and exceeds the scope of alms, the pursuit of robes easily leads to falling into improper livelihoods, and it is easy to generate closeness and attachment, making it difficult to escape. Moreover, one becomes close when one benefits, and distant when one does not, hindering equal teaching. Also, frequently receiving leads to arrogance, and not receiving leads to resentment. Those people are ignorant, do not recognize the field of merit, should give but do not give, or feel ashamed because of their own inferiority, generating sorrow and regret. Also, frequently going leads to wasting practice, and not going leads to resentment. Also, they hate and envy good people, slander virtuous people, and do not want to conveniently go to see them; these are all faults. Therefore, one does not accept and exceed the scope of alms. Why only accept rag robes? Because there are few affairs, it can increase the path, stay away from faults, and there is no sin, so one only accepts rag robes. Speaking of 'wool robes' (kambala, woolen fabric), it refers to small woolen fabrics that are wet, pecked by birds. When practitioners have no rag robes to take, they can use this as clothing. Speaking of 'patched robes' (paṭa, patched robe), it refers to old and broken clothes, sewn together to cover the body, not wearing good clothes. Why? If one pursues good clothes, it will generate annoyance, lead to sin, waste energy, and waste practice. Moreover, good clothes easily generate greed in the minds of those who have not attained the path. Also, in the wilderness, it easily attracts thieves, and may even lead to being robbed of one's life. Speaking of the 'three robes' (tricīvara), it refers to the five-strip robe (antarvāsa, inner robe), the seven-strip robe (uttarāsaṅga, upper robe), and the great robe (saṃghāṭī, outer robe). Superior practitioners only accept these three robes and do not store other robes. Why? Because lay people pursue enjoyment and store all kinds of clothes; heretics practice asceticism and are naked; the Buddha dwells in the Middle Way, abandoning both extremes, so he only stores three robes. Also, pursuing too many clothes wastes energy and wastes practice, and too few cannot meet needs, so one only stores three robes. However, the three robes are sufficient to cover the body. If one is engaged in labor or walking around, one wears the five-strip robe; for good deeds, one wears the seven-strip robe; to teach and receive worldly people, causing them to generate reverence and faith, one needs to wear the great robe. Also, when alone in private, one wears the five-strip robe; when entering a crowd, one wears the seven-strip robe; if entering a royal palace or villages, one needs to wear the great robe. Also, when the climate is harmonious and warm, one wears the five-strip robe; when it is cold, one adds the seven-strip robe; when it is severely cold, one adds the great robe. So once in the past, it was winter, and the night was cold. The Tathagata (tathāgata, 'one who has thus gone' - a title of the Buddha) wore the five-strip robe in the early part of the night, and as the night grew colder, he added the seven-strip robe, and in the later part of the night... --------------------------------------------------------------------------------
Chinese
天寒转盛加大衣。佛便作念。未来世中不忍寒苦诸善男子以此三衣足得充身。以此多义故畜三衣。食中六者。一乞食。二次第乞食。三不作余食法食。四一坐食。五一揣食。亦名节量。六不中后饮水。乞食者。人中有三。下中上。下品之流虽恣出家邪命自活。耕田种植活生。方博作诸工巧种种邪命自在活。中品舍离前过受僧食且越请。上行之人不受僧食且越请食。唯行乞食。何不受僧且越请。过同前。何义故专行乞食。所谓有二。一自为省事修道。二为他福利世人。次第乞食者。通亦乞食收。彰乞食时离于偏过。别论凡愚贪味弃贫从富。小行悲狭舍富从贫。上行之流离贪去狭等慈众生。不简贫富次第乞等。言不作余食法者。律中说。有人虽复次第乞食。于求处数得正食余食法数数食。行者作念。此余食法世尊虽开听病者。我今无病不应受。是故不作余食法。通而摄一坐食收。故经论中多不别说。律中别者。彼一坐食不于中前食余小食。此约远离数数正食有此不同。见故别说。一坐食者。有人虽不数数生食。而于中前数食其余饼果粥等。行者作念。愚夫养身为增烦恼受数数。我今为道不为养身。为破烦恼。不为增结。故受一食。又思为求一食已妨道。况求多食。故唯一食。又观。饭食多若中生。若受多食恼乱弥多。故受 现代汉语译本 天冷了，要多穿衣服。佛陀因此想到，未来世中那些不能忍受寒冷困苦的善男子，有这三衣（注：指出家僧人的袈裟、僧伽梨、内衣）就足够保暖了。因为这个多重意义，所以才持有三衣。 关于食物有六种做法：一是乞食（注：指向他人乞讨食物），二是次第乞食（注：按照顺序向各家乞讨食物），三是不做其他食物法（注：不接受额外的食物），四是一坐食（注：一次性吃完所有食物），五是一揣食（注：每次只吃一小团食物），也叫节量（注：有节制地食用），六是不在中午之后饮水。 乞食的人有三种：下品、中品和上品。下品的人即使出家，也用不正当的手段谋生，例如耕田种植，或者做各种工巧之事，用各种不正当的手段来维持生活。中品的人舍弃了前面的过失，接受僧团的供养，但有时也会接受邀请去赴斋。上品的人不接受僧团的供养，也不接受邀请，只靠乞食为生。为什么不接受僧团的供养和邀请呢？因为过失和前面一样。那么，为什么专门乞食呢？原因有两个：一是为自己省事，专心修道；二是为他人造福，利益世人。 次第乞食，总的来说也是乞食，但强调乞食时要避免偏颇。具体来说，凡夫俗子贪图美味，舍弃贫穷的人家而选择富裕的人家。小乘修行者心怀悲悯但不够广大，舍弃富裕的人家而选择贫穷的人家。上乘修行者则远离贪婪和狭隘，以平等慈悲之心对待众生，不分贫富，依次乞食。 所谓不做其他食物法，律藏中说，有人虽然次第乞食，但在乞讨的地方多次得到正食之外的食物。修行者心想，这种额外的食物，世尊虽然允许生病的人食用，但我现在没有生病，不应该接受。所以不做其他食物法。总的来说，一坐食也包含在其中，所以经论中大多不单独说明。律藏中单独说明，是因为一坐食是指不在中午之前吃完正餐后，再吃其他小零食。这是因为要远离多次食用正餐，所以有所不同，因此单独说明。 一坐食，是指有人虽然不多次食用正餐，但在中午之前多次食用其他的饼、果、粥等。修行者心想，愚蠢的人为了滋养身体而增加烦恼，多次进食。我今天是为了修道而不是为了滋养身体，为了破除烦恼而不是为了增加束缚，所以只吃一餐。又想到，为了求一餐饭就已经妨碍了修道，更何况求多餐饭呢？所以只吃一餐。又观察到，饭食多了容易昏沉，如果接受过多的食物，烦恼也会更多，所以要节制饮食。