English
English version Decomposition of corpses in the charnel ground. Separation and dissipation by cremation. Observing this, it is easy to enter the gate of impermanence. Moreover, scattered skeletal remains in the charnel ground. Seeing this, it is easy to enter the contemplation of emptiness and no-self. Therefore, one stays in the charnel ground. Speaking of staying under a tree. Previously, in the charnel ground, the matter of attaining the Way through observing corpses was accomplished. Therefore, one leaves the charnel ground and comes to the tree. Also, previously in the charnel ground, one took the appearance of corpses. However, there are many sounds of weeping and the like there, which hinder the practice of cessation and contemplation. Therefore, one comes to the tree to focus the mind and contemplate. Moreover, the shade of a tree covers like half a dwelling. One can settle the body and cultivate the Way. Therefore, one stays under a tree. Many Buddhas and sages have attained the Way and realized the fruit mostly relying on trees. Therefore, one stays under a tree. Sitting in an open space. Staying under a tree for a long time, where it is damp and shady, can cause illness. Therefore, one goes to an open space. Also, there are many sounds of birds in the trees. The noise disturbs and hinders the practice of concentration. Therefore, one stays in an open space. Moreover, if a practitioner stays under a tree for a long time, attachment to the tree arises. Or one may discriminate, thinking this tree is good and that tree is bad. To eliminate these problems, one must leave the tree and come to an open space. Clearly revealing what is called unobstructedness. Therefore, one stays in an open space. Moreover, in an open space, the moonlight shines brightly, and the mind is clear and easy to enter into samadhi. Therefore, one stays in an open space. Constantly sitting. Among the four postures, walking and standing are too painful. Lying down is too pleasurable. Sitting is away from both extremes and can be sustained for a long time. Therefore, one must constantly sit. Moreover, when walking and standing, the mind is agitated and difficult to control. When lying down, one becomes drowsy and falls asleep. Sitting is away from drowsiness and agitation, therefore, one must constantly sit. Also, the seeker of the Way has not yet accomplished the great matter. The thieves of afflictions are always watching for an opportunity. It is not appropriate to lie down comfortably, therefore, one must constantly sit. Moreover, while sitting, it is easy to prepare food and easy to digest. The breath is harmonious, therefore, one must constantly sit. Speaking of sitting wherever one is. Wherever there is a grassy area, one sits down. Therefore, it is said to sit wherever one is. If one distinguishes in detail, there are sixteen of these. The sutras and treatises speak of twelve of these, sometimes explicitly and sometimes implicitly. According to the Dharmaguptaka Vinaya. Two are established regarding clothing. Four are established regarding food. Six are established regarding dwelling places. Together, there are twelve. The two regarding clothing. One is wearing patched robes (nāḍā-cīvara). The second is wearing the three robes (tricīvara). The rest are not discussed. The four regarding food. One is begging for food (piṇḍapāta). The second is not making other methods of preparing food. The third is eating in one sitting (ekāsanabhojana). The fourth is eating one morsel (ekapiṇḍapāta). Begging in order is included in begging for food. What is said about not drinking juice after noon is included in eating in one sitting, so it is not discussed separately. Place --------------------------------------------------------------------------------
Chinese
六同上。依十二经衣中立三。食中立三。处中立六。合为十二。衣中三者。一着粪扫衣。二着毳衣。三畜三衣。余皆不论。食中三者。所谓乞食一坐一揣。余皆不说。次第乞食中收。不作余食法食及中后不饮浆一坐中摄。处六如上。大智度论十二与前复异。衣二着纳衣着三衣。与四分律同。食五。一乞食。二次第乞食。三一坐食。四节量食。五中后不饮浆。不作余食法摄入一坐更不别立。处中说五除随坐。余如上。若依如上所说修行者名为净命人也。若虽如是依如上说。求名利者亦名不净行人也。亦道邪命人也。亦道佛法中大贼。是故经云。诸鬼见此者扫其脚迹。即其义也。说净命行竟。已下说邪命不净行。邪命四种。一方口食。二仰口食。三遗口食。四下口食。十住论第二云。五邪命法。一矫异。二自亲。三激动。四抑扬。五因利求利。矫异者。有人贪求利养故。若作阿练若。若着纳衣。若常乞食。若一坐食。若常坐。若中后不饮浆。受如是等头陀行。作是念。作是行得供养恭敬。我作是行或亦得之。为利养故改易威仪名为矫异。二自亲者。有人贪利养至檀越家语言。如我父母兄弟姊妹亲无异。若有所须我能相与。若有所作我为作。我不计远近能来问讯。我住此者正相为耳。为求供养贪着檀越。能以口辞索别人心。 现代汉语译本 六同上（指与前文所述相同）。依据十二种头陀行，在衣着方面设立三种，饮食方面设立三种，住所方面设立六种，合起来为十二种。衣着方面的三种是：一是穿着粪扫衣（用丢弃的布料缝制的衣服），二是穿着毳衣（用动物的毛制成的衣服），三是持有三衣（比丘所持的三种袈裟），其余的不作讨论。饮食方面的三种是：一是乞食，二是实行一坐食（一次性吃完所有食物），三是实行一揣食（每次只吃一小团食物），其余的不作讨论。次第乞食包含在乞食中，不作其他食物的食用方法，以及中午之后不饮用浆水包含在一坐食中。住所方面的六种如上所述。 《大智度论》中关于十二头陀行的说法与前面略有不同。衣着方面有两种：一是穿着纳衣（补缀的衣服），二是穿着三衣，这与《四分律》相同。饮食方面有五种：一是乞食，二是次第乞食，三是一坐食，四是节量食（适量饮食），五是中午之后不饮用浆水。不作其他食物的食用方法包含在一坐食中，不再单独设立。住所方面说了五种，去除了随处坐，其余的与上面相同。如果按照上面所说的修行，这样的人被称为净命人。 如果虽然像上面所说的那样，却为了追求名利，这样的人也被称为不净行人，也被称为邪命人，也被称为佛法中的大贼。所以经中说，众鬼见到这样的人会扫掉他的脚印，就是这个意思。关于净命行的讲述到此结束。下面讲述邪命不净行。邪命有四种：一是方口食（为四方的人说法以求供养），二是仰口食（仰望权贵以求供养），三是遗口食（假装忘记或遗漏以求供养），四是下口食（种植田地或从事商业以求供养）。 《十住论》第二卷中说，有五种邪命法：一是矫异（故意做出与众不同的行为），二是自亲（与施主拉近关系），三是激动（通过言语或行为煽动他人），四是抑扬（通过贬低他人抬高自己），五是因利求利（为了获得更多利益而利用已有的利益）。矫异是指，有人为了贪求利养，就去阿练若（寂静处），或者穿着纳衣，或者经常乞食，或者实行一坐食，或者经常坐禅，或者中午之后不饮用浆水，接受像这样的头陀行。心里想着，做这样的行为可以得到供养和恭敬，我做这样的行为或许也能得到。为了利养而改变自己的威仪，这叫做矫异。自亲是指，有人贪图利养，到施主家说，就像我的父母兄弟姐妹一样亲近，如果有什么需要的，我能帮助你，如果有什么要做的，我为你做，我不计较远近，能来问候你，我住在这里正是为了互相帮助。为了求得供养，贪恋施主，能用言语来探求别人的心思。
English
English version The six are the same as above (referring to what was mentioned earlier). Based on the twelve Dhuta practices (ascetic practices), three are established in terms of clothing, three in terms of food, and six in terms of dwelling, totaling twelve. The three in terms of clothing are: first, wearing patched robes (robes made from discarded cloth); second, wearing woolen robes (robes made from animal hair); and third, possessing the three robes (the three Kasaya robes held by a Bhikkhu). The rest are not discussed. The three in terms of food are: first, begging for food; second, practicing eating in one sitting (finishing all food at once); and third, practicing eating in one morsel (eating only a small lump of food each time). The rest are not discussed. Begging for food in order is included in begging for food. The method of eating other foods is not practiced, and not drinking juice after noon is included in eating in one sitting. The six in terms of dwelling are as mentioned above. The explanation of the twelve Dhuta practices in the *Mahaprajnaparamita-sastra* differs slightly from the previous one. In terms of clothing, there are two: first, wearing patched robes; and second, wearing the three robes, which is the same as the *Sarvastivada Vinaya*. In terms of food, there are five: first, begging for food; second, begging for food in order; third, eating in one sitting; fourth, eating in moderation; and fifth, not drinking juice after noon. The method of eating other foods is included in eating in one sitting and is not established separately. In terms of dwelling, five are mentioned, removing sitting anywhere, and the rest are the same as above. If one practices according to what is said above, such a person is called a pure-living person. If, although like what is said above, one seeks fame and gain, such a person is also called an impure practitioner, also called a wrong-livelihood person, and also called a great thief in the Buddha's Dharma. Therefore, it is said in the sutra that when ghosts see such a person, they sweep away his footprints, which is the meaning of this. The explanation of pure-livelihood practice ends here. Below is the explanation of wrong-livelihood impure practice. There are four types of wrong livelihood: first, speaking with a square mouth (preaching to people from all directions to seek offerings); second, looking up with the mouth (looking up to powerful people to seek offerings); third, leaving food in the mouth (pretending to forget or omit to seek offerings); and fourth, looking down with the mouth (cultivating fields or engaging in commerce to seek offerings). The second volume of the *Dasabhumika-sutra* says that there are five wrong-livelihood Dharmas: first, being deliberately different (deliberately doing things differently from others); second, being intimate with oneself (getting close to donors); third, agitating (inciting others through words or actions); fourth, suppressing and praising (raising oneself by belittling others); and fifth, seeking profit through profit (using existing benefits to obtain more benefits). Being deliberately different means that someone, in order to greedily seek profit and offerings, goes to Aranya (a quiet place), or wears patched robes, or often begs for food, or practices eating in one sitting, or often meditates, or does not drink juice after noon, accepting such Dhuta practices. Thinking in his heart, doing such actions can obtain offerings and respect, and I may also obtain them by doing such actions. Changing one's demeanor for the sake of profit is called being deliberately different. Being intimate with oneself means that someone, greedy for profit and offerings, goes to the donor's house and says, 'I am as close as my parents, brothers, and sisters. If there is anything you need, I can help you. If there is anything to do, I will do it for you. I do not care about distance and can come to greet you. I live here precisely to help each other.' In order to seek offerings, he is greedy for donors and can use words to explore the minds of others. --------------------------------------------------------------------------------
Chinese
如是等名为自亲。三激动者。有人不计贪罪。欲得财物作得物相。如是言。是钵好若衣好。若户钩好若尼师檀好。若我得者即能受用。又言。随意能施此人难得。又至檀越家作是言。汝家羹饭饼完香美衣服复好。常供养我。我以亲旧必当见与。如是示现贪相是名激动。四柳杨者。有人贪利养故语檀越言。汝极悭惜尚不能与父母兄弟姊妹妻子亲戚。谁能得汝物者。檀越愧耻俯仰施与。又至余家作是言。汝有福得受人身不空。阿罗汉常入出汝家。汝与坐起语言。作是念于檀越生是心。更无余人入出我家。必谓我是。是名柳杨。五因利求利者。有人以衣若钵僧伽梨若尼师檀等资生之物。持语是人言。若王王等及余贵人与我是物。作是念。檀越或能生心。彼诸王贵人尚能供养。况我不与。是人因以此利更求余利。故名因利求利。若顺诸佛菩萨行者。行人捧心示于佛。以此身心对人畜。又对墙如人面。无处造恶佛欢喜。故言顺佛菩萨行。于正真言坚信解者。谓此真言知从清净法界流。以此智慧力如金刚不动不摇坚信解。具净慧力能堪忍者。知此身心妄想起。妄想休息如太虚八风。所过不动念。故言慧力能堪忍。精进不求诸世间者。弃舍名利如涕唾。莫心回顾如烂尸。直求悉地救头燃。故言精进不求世间。常乐坚固无怯弱者。勇猛 现代汉语译本： 像这样等情况被称为‘自亲’（通过亲近自己来获取利益）。 ‘三激动’是指：有些人不顾贪婪的罪过，想要得到财物，就装作很想要的样子。例如，他们会说：‘这个钵很好，这件衣服很好，这个户钩很好，这个尼师檀（坐垫）很好，如果我能得到它们，就能好好享用。’又说：‘能随意布施的人很难得。’又到施主家说：‘你家的羹饭、饼食、香料、衣服都很好，常常供养我。因为我们是亲戚朋友，你一定会给我的。’像这样示现贪婪的样子，就叫做‘激动’。 ‘四柳杨’是指：有些人为了贪图利养，对施主说：‘你太吝啬了，甚至不肯给父母、兄弟、姐妹、妻子、亲戚。谁能得到你的东西呢？’施主感到惭愧，于是就施舍给他。又到别人家说：‘你有福气，得到了人身，没有白活。阿罗汉（已证悟的人）经常出入你家。你和他一起坐卧、说话。’这样让施主产生这样的想法：‘没有其他人出入我家，一定说的是我。’这就叫做‘柳杨’。 ‘五因利求利’是指：有些人拿着衣服、钵、僧伽梨（袈裟）、尼师檀等生活用品，对某人说：‘如果国王、大臣等贵人给我这些东西。’这样想：‘施主或许会动心，那些国王贵人都能够供养，何况我不给呢？’这个人因此用这个利益来谋求更多的利益，所以叫做‘因利求利’。 如果顺应诸佛菩萨的修行方式，修行人捧着心，向佛展示，用这个身心来对待人和畜生，又对着墙壁，如同面对人一样。没有地方造恶，佛就会欢喜。所以说顺应佛菩萨的修行。 对于真实不虚的言语，坚信不疑的人，认为这些真言是从清净法界流出的。用这种智慧的力量，像金刚一样不动不摇，坚信不疑。具备清净智慧的力量，能够忍受的人，知道这个身心是虚妄的念头产生的。虚妄的念头停止了，就像太虚空一样，八风吹过，不动念头。所以说智慧的力量能够忍受。 精进修行不追求世间事物的人，抛弃名利就像丢弃鼻涕唾沫一样，不要回头看，就像看待腐烂的尸体一样。直接追求悉地（成就），就像救火一样紧急。所以说精进修行不追求世间。 常常快乐、坚定、没有怯懦的人，是勇猛的。