English
English version As the weather turns cold, one should add more clothing. The Buddha then thought, 'In the future, those virtuous men who cannot endure the cold will have enough with these three robes (note: referring to the Kasaya, Sanghati, and Antarvasaka of a monk). Because of this multiple meaning, I keep the three robes.' Regarding food, there are six practices: first, alms-begging (note: begging for food from others); second, sequential alms-begging (note: begging for food from each house in order); third, not practicing other food methods (note: not accepting extra food); fourth, eating in one sitting (note: finishing all food at once); fifth, eating one morsel at a time (note: eating only a small portion of food each time), also called moderation (note: eating with restraint); sixth, not drinking water after noon. There are three types of alms-beggars: lower, middle, and upper. Lower-grade individuals, even after renouncing the world, make a living through improper means, such as farming or engaging in various crafts, freely sustaining themselves through various unethical ways. Middle-grade individuals abandon the previous faults, accept the Sangha's offerings, and sometimes accept invitations to meals. Upper-grade individuals do not accept the Sangha's offerings or invitations, but only live by alms-begging. Why not accept the Sangha's offerings and invitations? Because the faults are the same as before. Then, why specifically practice alms-begging? There are two reasons: first, to simplify matters for oneself and focus on cultivating the Way; second, to benefit others and the world. Sequential alms-begging, in general, is also alms-begging, but it emphasizes avoiding bias when begging for alms. Specifically, ordinary people crave delicious food, abandoning the poor and choosing the wealthy. Lesser Vehicle practitioners have compassion but it is not broad enough, abandoning the wealthy and choosing the poor. Upper Vehicle practitioners, on the other hand, are free from greed and narrow-mindedness, treating all beings with equal compassion, begging in order without discriminating between rich and poor. Regarding not practicing other food methods, the Vinaya (note: monastic code) states that some people, although begging for alms sequentially, repeatedly receive food other than the proper meal at the begging places. The practitioner thinks, 'Although the World Honored One allows this extra food for the sick, I am not sick now and should not accept it.' Therefore, one does not practice other food methods. In general, eating in one sitting is also included in this, so most sutras and treatises do not explain it separately. The Vinaya explains it separately because eating in one sitting refers to not eating other snacks after finishing the proper meal before noon. This is different because it avoids repeatedly eating proper meals, so it is explained separately. Eating in one sitting refers to someone who, although not eating proper meals multiple times, eats other cakes, fruits, porridge, etc., multiple times before noon. The practitioner thinks, 'Foolish people nourish their bodies to increase afflictions, eating multiple times. Today, I am cultivating the Way, not nourishing my body, breaking afflictions, not increasing bonds, so I only eat one meal.' Also, one thinks that seeking one meal already hinders cultivation, let alone seeking multiple meals? Therefore, one only eats one meal. Also, one observes that too much food easily leads to drowsiness, and if one accepts too much food, afflictions will also increase, so one should be moderate in eating. --------------------------------------------------------------------------------
Chinese
一食。又观。饭食信心所施。一食叵消。何况多食。故受一食。一揣食者。经中亦名节量食。一受便止名一揣食。节俭少食名节量食。何况爽。有人虽受一食法。于一食中恣意饱啖。腹满气胀睡眠消息。半日不灭妨修道法。故须节量。又多食增长烦恼难可折伏。故须节量。又多食增长睡眠。难消如病令身不安。故须节量。又行者为求法身渐舍食身。故宜节量。节量至几许。随己所堪三分留一施诸鸟兽。余便自食。能少益善。所言不中后饮浆者。有人虽节量饮食而犹贪味。于中后饮种种浆果浆蜜浆石蜜浆等。为求是浆多致邪命费功废道。是故不饮。又观。此心难放纵。如马无勒左右啖草不能疾疾随。御者意加以辔勒。方能速进随人意去。故裁断。处中六。一在阿兰若处。二在冢间。三在树下。四在露地。五常坐。六随坐。阿兰若者此翻名为空闲处。如杂心说者。一弓有四肘。去村五百弓名一俱卢舍。半名阿兰若处。计有三里许。头陀行者极近在此。能远益善。何在此。行者作念。我本在家父母亲属共相缠缚。为是舍之今出家已。若还师徒同学知识共相结着。与俗无异。是故须舍在兰若。又聚落男女参杂多增俗染。不宜住中。又近聚落音声愦闹妨修定意。言冢间者。冢间多有尸尸。烂坏膀胀臭秽。睹臭秽易入不净观门。又 现代汉语译本 一食（Ekāhāraka，只吃一餐）。又观想，这饭食是信徒布施的，即使只吃一餐也很难完全消化，更何况多吃呢？所以只接受一餐。所谓‘一揣食’，经典中也称为‘节量食’。一次接受便停止，称为‘一揣食’；节制俭省地少量进食，称为‘节量食’。何况是放纵地吃呢？有些人虽然奉行一食法，却在一餐中随意饱食，导致腹胀气滞，昏昏欲睡，半天都无法消除，妨碍修道。所以必须节制食量。而且多食会增长烦恼，难以调伏，所以必须节制食量。又多食会增加睡眠，难以消化，如同生病一样使身体不安，所以必须节制食量。修行人为了追求法身，应逐渐舍弃对食身的执着，所以应该节制食量。节制到什么程度呢？随自己的承受能力，将食物分成三份，留一份施给鸟兽，其余的自己食用。能少吃更好。所谓‘不中后饮浆’，是指有些人虽然节制饮食，但仍然贪恋味道，于中午之后饮用各种浆，如水果浆、蜜浆、石蜜浆等。为了获得这些浆，往往导致不正当的营生，浪费精力，荒废道业，所以不应该饮用。又观想，这颗心难以放纵，就像没有缰绳的马，随意啃食路边的草，不能快速地跟随御者的意愿。只有加上缰绳，才能快速前进，随人意愿而行。所以要加以裁断和约束。 处中六（六种住所）：一是住在阿兰若（Araṇya，寂静处），二是住在冢间（墓地），三是住在树下，四是住在露地，五是常坐，六是随坐。阿兰若，翻译过来就是空闲处。如《杂心论》所说，一弓有四肘，距离村庄五百弓，称为一俱卢舍（krośa），一半的距离称为阿兰若处，大约有三里左右。头陀行者最好住在这里，能离得更远更好。为什么住在这里呢？修行人这样想：我本来在家时，被父母亲属共同缠缚，所以舍弃他们而出家。如果还和师徒、同学、知识分子共同结党，就和世俗没有区别。所以必须舍弃这些，住在阿兰若。而且聚落中男女混杂，容易增加世俗的染污，不宜居住。而且靠近聚落，声音喧闹，妨碍修习禅定。所谓‘冢间’，是指墓地，墓地里有很多尸体，腐烂、膨胀、发出臭味。看到这些臭秽之物，容易进入不净观的法门。又
English
English version Ekāhāraka (eating only one meal). Furthermore, contemplate that this food is given by faithful donors, and even one meal is difficult to fully digest, let alone eating more? Therefore, accept only one meal. The so-called 'one morsel of food' (eka-tuṇḍika), is also called 'measured food' (节量食, jiéliáng shí) in the scriptures. Accepting only once and then stopping is called 'one morsel of food'; restraining and frugally eating a small amount is called 'measured food'. How much more so is it to eat indulgently? Some people, although practicing the one-meal rule, eat their fill at will in that one meal, leading to abdominal distension, gas, and drowsiness, which cannot be eliminated for half a day, hindering the practice of the Way. Therefore, it is necessary to moderate the amount of food. Moreover, eating too much increases afflictions and is difficult to subdue, so it is necessary to moderate the amount of food. Furthermore, eating too much increases sleepiness, is difficult to digest, and causes discomfort like an illness, so it is necessary to moderate the amount of food. Practitioners, in order to seek the Dharma body (法身, fǎshēn), should gradually relinquish attachment to the physical body, so it is appropriate to moderate the amount of food. How much should one moderate? According to one's capacity, divide the food into three portions, leaving one portion to give to birds and beasts, and eating the rest oneself. It is better to eat less. The so-called 'not drinking juice after midday' refers to some people who, although moderating their diet, still crave flavors, and after midday drink various juices, such as fruit juice, honey juice, and rock candy juice. In order to obtain these juices, they often engage in improper livelihoods, waste energy, and abandon the path of practice, so they should not drink them. Furthermore, contemplate that this mind is difficult to let go of, like a horse without reins, randomly nibbling on grass by the roadside, unable to quickly follow the will of the driver. Only by adding reins can it move quickly and go according to one's will. Therefore, it must be cut off and restrained. Six abodes (处中六, chù zhōng liù): First, living in the Araṇya (阿兰若, ārányě, quiet place), second, living in the charnel ground (冢间, zhǒng jiān, cemetery), third, living under a tree, fourth, living in the open air, fifth, constantly sitting, and sixth, sitting at will. Araṇya, translated, means a vacant and quiet place. As the *Miscellaneous Abhidharma Heart Shastra* says, one bow (弓, gōng) is four cubits (肘, zhǒu), and five hundred bows away from a village is called one krośa (俱卢舍, jùlúshè), half of that distance is called an Araṇya, which is about three li (里, lǐ) or so. The ascetic practitioner (头陀行者, tóutuó xíngzhě) should preferably live here, and it is better to be further away. Why live here? The practitioner thinks like this: When I was at home, I was bound by my parents and relatives, so I abandoned them and left home. If I still form parties with teachers, disciples, classmates, and intellectuals, then there is no difference from the secular world. Therefore, I must abandon these and live in the Araṇya. Moreover, in villages, men and women are mixed, which easily increases worldly defilements, so it is not suitable to live there. Furthermore, near villages, the sounds are noisy, which hinders the practice of meditation. The so-called 'charnel ground' refers to a cemetery, where there are many corpses, rotting, swelling, and emitting foul odors. Seeing these foul and filthy things, it is easy to enter the gate of the contemplation of impurity (不净观, bùjìng guān). Also, --------------------------------------------------------------------------------
Chinese
冢间死尸破坏。由食火烧分离散灭。睹之易入无常观门。又冢间骇骨分散。见之易入空无我观。故在冢间。言树下者。前在冢间观察死尸得道事办。故舍冢间来至树下。又前冢间取死尸相。然彼多有哭泣等声妨修止观。故来树下系念思察。又树荫覆事同半舍。安身修道。故在树下。有佛贤圣得道证果多皆依树。故在树下。露地坐者。树下荫湿久居致患。故至露地。又树上多有鸟雀音声。闹乱妨修定意。故在露地。又行者久在树下着树心生。或复分别此好彼恶。为除是患故须舍树来至露地。明了显现所谓无碍。故在露地。又露地月光明照心想明净易入定。故在露地。常坐者。四威仪中行立太苦。卧则太乐。坐离二边堪能长久。故须常坐。又行立心即掉动难可摄持。卧则昏沉入睡眠中。坐离沉掉故须常坐。又求道者大事未办。诸烦恼贼常伺人便。不宜安卧故须常坐。又中多有成办食易消化。气息调和故须恒坐。言随坐者。随有草地得处便坐。故曰随坐。随别细分有此十六。经论就此隐显合宣说十二。依四分律。衣中立二。食中立四。处中立六。合为十二。衣中二者。一着纳衣。二着三衣。余皆不论。食中四者。一乞食。二不作余食法食。三一坐食。四一揣食。次第乞者乞食中收。所言中后不饮浆者。一坐中摄故不别论。处 现代汉语译本 冢间死尸破坏（在坟墓间观察尸体腐烂）。由食火烧分离散灭（被火焚烧后分离消散）。睹之易入无常观门（看到这些容易进入无常的观想）。又冢间骇骨分散（坟墓间骇人的骨头四处散落）。见之易入空无我观（看到这些容易进入空和无我的观想）。故在冢间（所以要在坟墓间修行）。 言树下者（说到在树下修行）。前在冢间观察死尸得道事办（之前在坟墓间观察尸体，得道的事情已经完成）。故舍冢间来至树下（所以离开坟墓间来到树下）。又前冢间取死尸相（之前在坟墓间观察尸体的形象）。然彼多有哭泣等声妨修止观（但是那里有很多哭泣的声音，妨碍修习止观）。故来树下系念思察（所以来到树下，系念思察）。 又树荫覆事同半舍（树荫遮蔽如同半个屋舍）。安身修道（可以安身修道）。故在树下（所以要在树下修行）。有佛贤圣得道证果多皆依树（很多佛和贤圣得道证果都是依靠树）。故在树下（所以要在树下修行）。 露地坐者（在露天而坐）。树下荫湿久居致患（树下阴暗潮湿，久居会生病）。故至露地（所以来到露天）。又树上多有鸟雀音声（树上有很多鸟雀的声音）。闹乱妨修定意（吵闹扰乱，妨碍修习禅定）。故在露地（所以要在露天修行）。 又行者久在树下着树心生（修行者如果长期在树下，会对树产生执着）。或复分别此好彼恶（或者分别这棵树好，那棵树不好）。为除是患故须舍树来至露地（为了消除这些弊端，所以要离开树来到露天）。明了显现所谓无碍（清楚地显现所谓的无碍）。故在露地（所以要在露天修行）。 又露地月光明照心想明净易入定（露天月光明亮，心想明净，容易入定）。故在露地（所以要在露天修行）。常坐者（经常坐着）。四威仪中行立太苦（在四种威仪中，行走和站立太辛苦）。卧则太乐（躺卧则太安逸）。坐离二边堪能长久（坐姿远离两种极端，能够持久）。故须常坐（所以需要经常坐着）。 又行立心即掉动难可摄持（行走和站立时，心容易掉举，难以摄持）。卧则昏沉入睡眠中（躺卧则容易昏沉，进入睡眠）。坐离沉掉故须常坐（坐姿远离昏沉和掉举，所以需要经常坐着）。又求道者大事未办（求道者大事未完成）。诸烦恼贼常伺人便（各种烦恼贼经常伺机而动）。不宜安卧故须常坐（不应该安逸地躺卧，所以需要经常坐着）。 又中多有成办食易消化（坐着的时候，容易准备食物，容易消化）。气息调和故须恒坐（气息调和，所以需要经常坐着）。言随坐者（说到随处而坐）。随有草地得处便坐（随便有草地，得到地方就坐下）。故曰随坐（所以说随处而坐）。 随别细分有此十六（如果仔细区分，有这十六种）。经论就此隐显合宣说十二（经典和论典就此或隐或显地合起来宣说了十二种）。依四分律（根据《四分律》）。衣中立二（在衣服方面立两种）。食中立四（在食物方面立四种）。处中立六（在住处方面立六种）。合为十二（合起来是十二种）。 衣中二者（衣服方面的两种）。一着纳衣（一是穿粪扫衣）。二着三衣（二是穿三衣）。余皆不论（其他的都不讨论）。食中四者（食物方面的四种）。一乞食（一是乞食）。二不作余食法食（二是不做其他烹饪食物的方法）。三一坐食（三是一坐食）。四一揣食（四是一抟食）。 次第乞者乞食中收（依次乞食包含在乞食中）。所言中后不饮浆者（所说的中午之后不喝饮料）。一坐中摄故不别论（包含在一坐食中，所以不单独讨论）。处（住处）