English
English version Achieving the five supernormal powers of a Bodhisattva. By virtue of these five vows, one immediately penetrates the two truths (satya-dvaya, the ultimate truth and the conventional truth) and attains the wisdom of the true Dharma. The sixth vow is to speak the Dharma for sentient beings after gaining wisdom, constantly enlightening and liberating them. The seventh vow is for the power of the Buddha to pervade the ten directions, serving the Buddhas, listening to the Dharma, and widely embracing sentient beings. The eighth vow is to turn the Dharma wheel accordingly after hearing the Dharma, and for those who hear my name to generate the Bodhi mind. The ninth vow is to enable those who have already generated the Bodhi mind to always follow benefit and joy, and to shoulder the burden of the true Dharma. The tenth vow is that after shouldering the burden of the true Dharma, even while practicing the true Dharma, the mind is unattached. These are called the Ten Great Vows. The general vow is like the true Dharma realm, reaching everywhere, and like the realm of sentient beings, never ending. After making this vow, establish thirteen vows. Among these, the first twelve are vows to protect the precepts, and the last one is a vow to attain enlightenment. Among the first twelve, the first seven are the dignified conduct of guarding the precepts, and the last five are the root precepts. These two kinds of precepts are as described in the Yogācārabhūmi-śāstra. Here, it is better to throw this body into a fire pit, etc. Human fire, etc., can only harm a physical body, while the sin of violating precepts harms the Dharma body. Therefore, one should know how to choose after comparison and measurement. Therefore, the precept of entering difficult places is the seventh. Sutra: If a Buddha's disciple should regularly enter at two times, the violator commits a minor offense. Commentary: The body and mind are vessels of the path, and one should not dare to destroy or harm them. Pursuing tranquility also means avoiding danger and difficulty. Speaking of dhūta, the new transliteration is Duto. Here it means to shake off, to shake off the defilements of afflictions, birth, and death. As the Sutra of the Well-Intentioned Deva says: Dhūta is to shake off greed, anger, ignorance, the three realms, the six entrances, etc. According to the Yogācārabhūmi-śāstra, there are either twelve or thirteen kinds. The so-called four based on food, three based on clothing, and six based on bedding. The four based on food are: first, always begging for food, going wherever one goes, and receiving whatever one gets; second, begging for food in order, going from house to house; third, eating only once while seated; fourth, stopping before eating. The Yogācārabhūmi-śāstra says that the first two counteract greed for delicious food, and the last two counteract greed for eating too much. If there is no difference based on begging for food, then there are twelve dhūtas. If expanded, there are thirteen. The Mahāprajñāpāramitopadeśa says that if one becomes arrogant because of accepting invited food, one should not be annoyed. Accepting food from the Sangha, one's mind becomes scattered and hinders the path as public affairs increase. Accepting regular begging for food is already hindered in many ways in order to seek one meal, let alone small meals, etc. Therefore, one should eat while seated once. Some people, even with one meal, are extremely full and hinder the path, so one should regulate the amount of food, that is, one-third of what one eats. --------------------------------------------------------------------------------
Chinese
分留一。即身轻安易消无患。衣中有三者。一但持三衣。二但持毳衣。三持粪扫衣。如次对治多衣耎触上妙三贪。大智论云。衣辄盖身。不多不少。少欲知足。故受三衣。好衣难觅亦招贼难。故受纳衣等法。敷具六者。一住阿练若。除谊杂贪。近远去一拘卢舍。西域记云。名一牛吼。谓大牛吼声可闻也。大智论云。虽出居家。还属师徒心复娆乱。故受练若。二树下坐。瑜伽论云。除屋宇贪。三露地坐。智论云。除好树贪。月光遍照空中明净。心易入空三昧故。四冢间坐。除淫泆贪。易得离欲故。五常期端坐。除倚卧贪。智论云。身四威仪中坐为第一。食易消化。离沉掉故。六处如常坐。除敷具贪。一敷设后终不数数。翻修理故。瑜伽论云。由食等贪不顺梵行。如未弹毛不任作毡。今此杜多净修令纯。有所堪任。不增不减。智论云。佛法唯以智慧为本。不以苦为先。是法皆助道。诸佛常赞叹。言二时头陀者。春秋二时宜皆游方。冬夏坐禅者。以极寒热宜摄迹故。七十三云。菩萨虽行十二杜多。不贵阿练若等法。解云。以顺声闻少事行故。此中杨枝口香除热故晨嚼之。杨枝有德如阿含说。澡豆落垢去腻洗身。三衣者。三世诸佛福田之相。大悲经说。若佛子于我灭后有戒无戒但有被着如来三衣。从慈氏佛终至楼至佛皆得涅槃 现代汉语译本 分留一（将所得之物分出一部分）。即能使身心轻安，容易消除各种忧患。关于衣服，有三种选择：一是只持有三衣（僧侣所穿的三种制式僧衣，通常指袈裟、僧伽梨、安陀会），二是只持有毳衣（用动物的毛制成的衣服），三是持有粪扫衣（从垃圾堆或丢弃物中捡来的布料缝制的衣服）。这些依次对治对多余衣服、柔软触感和上等妙衣的三种贪欲。《大智度论》中说，衣服仅仅用来遮盖身体，不多也不少，这样才能少欲知足，所以接受三衣。好的衣服难以寻觅，也容易招来盗贼，所以接受纳衣等法。 关于敷具（坐卧之具），有六种选择：一是住在阿练若（远离人烟的处所），以消除喧嚣杂乱的贪欲。阿练若的距离，从近到远，大约是一个拘卢舍（古代印度长度单位，约合今二里到四里）。《西域记》中说，这也被称为‘一牛吼’，意思是能听到大牛吼叫的声音。《大智度论》中说，即使出家了，如果还隶属于师父或徒弟，内心仍然会感到烦扰，所以要住在阿练若。二是树下坐，瑜伽论中说，这可以消除对房屋的贪欲。三是露地坐，智论中说，这可以消除对好树的贪欲。月光遍照，空中明净，内心容易进入空三昧（佛教禅定的一种）。四是冢间坐（在坟墓间坐禅），以消除淫欲。因为在坟墓间容易远离欲望。五是常期端坐（长期保持端正坐姿），以消除倚靠和躺卧的贪欲。《智度论》中说，身体的四种威仪（行、住、坐、卧）中，坐是最好的，因为食物容易消化，并且可以远离昏沉和掉举（两种禅修中的障碍）。六是处如常坐（在固定的地方坐禅），以消除对舒适敷具的贪欲。一旦敷设好，就不要经常翻动修理。瑜伽论中说，由于对食物等的贪欲，不利于清净的修行。就像没有弹过的羊毛，不能用来制作毡毯一样。现在通过这种苦行来净化和修正，使其纯净，有所堪任，不增加也不减少。《智度论》中说，佛法唯以智慧为根本，不以苦行为先。这些方法都是辅助修道的，诸佛经常赞叹。 所谓‘二时头陀’，是指春秋两季适合游方，冬夏两季适合坐禅，因为极寒和极热的天气适合收摄身心。七十三云，菩萨虽然可以实行十二杜多（十二种苦行），但不看重阿练若等法。解释说，这是因为菩萨顺应声闻（小乘修行者）的少事之行。这里所说的杨枝口香，是为了消除口中的热气，所以在早晨咀嚼杨枝。杨枝的功德，如《阿含经》所说。澡豆（一种清洁用品）可以去除污垢和油腻，用来洗身。三衣，是三世诸佛福田的象征。《大悲经》说，如果佛弟子在我灭度后，无论有戒还是无戒，只要披着如来的三衣，从慈氏佛（弥勒佛）到楼至佛（过去七佛之一）时期，都能得到涅槃。
English
English version 'Fen Liu Yi' (to share a portion of what one receives). This brings ease to the body and mind, readily dispelling worries. Regarding clothing, there are three options: first, to only possess the 'three robes' (the three prescribed robes worn by monks, typically referring to the 'kashaya', 'samghati', and 'antaravasaka'); second, to only possess 'woolen robes' (robes made from animal hair); and third, to possess 'rag robes' (robes sewn from cloth found in garbage heaps or discarded places). These successively counteract the three forms of greed: greed for excessive clothing, greed for soft textures, and greed for superior, exquisite robes. The 'Mahaprajnaparamita Shastra' states that clothing should merely cover the body, neither too much nor too little, so as to be content with little, hence the acceptance of the three robes. Fine clothing is difficult to find and also invites thieves, hence the acceptance of 'rag robes' and similar practices. Regarding 'furnishings' (sitting and sleeping implements), there are six options: first, to dwell in 'aranya' (a secluded place away from human habitation), in order to eliminate the greed for noise and disorder. The distance of the 'aranya', from near to far, is approximately one 'krosha' (an ancient Indian unit of length, equivalent to about two to four miles). The 'Records of the Western Regions' states that this is also called 'one cow's roar', meaning that the sound of a loud cow's roar can be heard. The 'Mahaprajnaparamita Shastra' states that even if one has left home, if one still belongs to a teacher or disciple, the mind will still feel disturbed, hence the need to dwell in 'aranya'. Second, to sit under a tree, the 'Yoga Shastra' states that this can eliminate the greed for houses. Third, to sit in the open, the 'Treatise on Wisdom' states that this can eliminate the greed for good trees. The moonlight shines everywhere, the air is clear and bright, and the mind easily enters the 'emptiness samadhi' (a type of Buddhist meditation). Fourth, to sit in a cemetery, in order to eliminate lust. Because it is easy to stay away from desires in a cemetery. Fifth, to constantly sit upright (maintain an upright sitting posture for a long time), in order to eliminate the greed for leaning and lying down. The 'Treatise on Wisdom' states that among the four kinds of deportment (walking, standing, sitting, and lying down), sitting is the best, because food is easily digested, and one can stay away from dullness and agitation (two obstacles in meditation). Sixth, to sit in a fixed place, in order to eliminate the greed for comfortable furnishings. Once laid out, do not frequently turn or repair it. The 'Yoga Shastra' states that due to greed for food and the like, it is not conducive to pure practice. Just like wool that has not been carded cannot be used to make felt. Now, through this ascetic practice, purify and correct it, making it pure, capable, neither increasing nor decreasing. The 'Treatise on Wisdom' states that the Buddha's teachings are based solely on wisdom, not on asceticism first. These methods are all auxiliary to the path of cultivation, and the Buddhas often praise them. The so-called 'two-season dhuta' refers to the fact that it is suitable to travel in the spring and autumn seasons, and to sit in meditation in the winter and summer seasons, because the extremely cold and hot weather is suitable for collecting the body and mind. Seventy-three states that although Bodhisattvas can practice the twelve 'dhutas' (twelve ascetic practices), they do not value 'aranya' and other practices. The explanation is that this is because Bodhisattvas comply with the 'shravaka's' (practitioners of the Hinayana) practice of few affairs. The 'tooth stick' mentioned here is to eliminate the heat in the mouth, so chew on the 'tooth stick' in the morning. The merits of the 'tooth stick' are as described in the 'Agama Sutra'. 'Soap beans' (a type of cleaning product) can remove dirt and grease and are used to wash the body. The three robes are a symbol of the field of merit of the Buddhas of the three worlds. The 'Great Compassion Sutra' says that if a disciple of the Buddha, after my passing, whether with precepts or without precepts, as long as they wear the three robes of the Tathagata, from the time of 'Maitreya Buddha' (the future Buddha) to the time of 'Krakucchanda Buddha' (one of the past seven Buddhas), they will be able to attain Nirvana. --------------------------------------------------------------------------------
Chinese
无有遗余。瓶持水器。钵欲乞食。梵云钵多罗。此云应量器。大者即容斗半。小即可受五舛。律制铁瓦。余不得畜。坐具护衣之触。锡杖止毒虫兽。香炉感佛。漉水救生。手巾拭手。刀子割甲。火燧求火。镊子拔莿。绳床安身。经律生解。尊像起信。是故道具必须具也。十八种物者。义寂师云。除杨枝澡豆取三衣等。别开经律佛菩萨故。然唐国说。三衣为三。经律为一。佛菩萨为一。故十八。常随其身如鸟二翼者。道具已足。离多事故。如大集云。初业菩萨常乐寂静不乐多事。于多事人莫起嫌心。若优婆塞戒经云。优婆塞应畜僧伽梨衣钵锡杖。此何所用。和上云。菩萨亦有心出家故。如无垢称经赞维摩诘云不离三衣钵等。余文可解。于难处中有其二文。一制初入。如经若头陀时莫入难处。所谓国难等一切难处中也。二制住中。如经悉不得入一切难处故。言头陀乃至夏坐安居。自下如次牒前结犯。是诸难处亦不得入者。牒初制也。此诸难处况行头陀者。牒后制也。见难处已下举违结罪。 坐无次第戒第八 经。若佛子应如法至不次第坐者犯轻垢罪述曰。佛法中者戒为上首。不同世间年岁为尊。尊卑若乱即无轨则。故今制也。不问老少等者。法藏师云。有释。令四众杂合通坐。非也。此文意者通举别制。实随 现代汉语译本：没有留下任何剩余。瓶子用来装水。钵是用来乞食的，梵语叫做‘钵多罗’（patra，应量器），大的可以容纳斗半，小的可以容纳五舛。戒律规定只能用铁或瓦做的钵，其余材质的不得私自拥有。坐具是为了保护衣服不被弄脏。锡杖用来防止有毒的虫兽。香炉用来感应佛陀。漉水器用来救护水中生命。手巾用来擦手。刀子用来剪指甲。火燧用来取火。镊子用来拔刺。绳床用来安身。经书和戒律能使人产生智慧。佛像能使人生起信心。所以，修道的用具必须具备。关于十八种物品，义寂法师说，除去杨枝和澡豆，取三衣等，另外单列经、律、佛、菩萨。然而唐朝的说法是，三衣算作三件，经律算作一件，佛菩萨算作一件，所以总共是十八件。这些东西要像鸟的两只翅膀一样，经常随身携带。有了这些用具，就能避免很多麻烦。就像《大集经》里说的，刚开始修行的菩萨喜欢清净，不喜欢多事，对于多事的人不要心生厌烦。如果《优婆塞戒经》里说，优婆塞应该持有僧伽梨衣、钵、锡杖，这是做什么用的呢？和尚说，菩萨也有想要出家的心。就像《维摩诘经》赞叹维摩诘说，他不离三衣和钵等。其余的文字可以自己理解。在‘难处’中有两段经文，一段是禁止刚开始修行的人进入难处，就像经里说的，在头陀修行的时候，不要进入难处，比如国家发生灾难等等一切难处。另一段是禁止住在难处中，就像经里说的，完全不能进入一切难处。‘言头陀乃至夏坐安居’，下面依次列举前面所说的，总结犯戒的情况。‘是诸难处亦不得入者’，是总结前面的禁令。‘此诸难处况行头陀者’，是总结后面的禁令。‘见难处已下举违结罪’，看到难处以下，列举违背禁令所犯的罪过。 坐无次第戒第八 经：如果佛弟子应该如法而行，如果不按次第就坐，就犯轻垢罪。述曰：在佛法中，戒律是最重要的，不同于世俗以年龄大小为尊。如果尊卑次序混乱，就没有规矩了。所以现在制定这条戒律。‘不问老少等者’，法藏法师说，有一种解释是，让四众弟子杂乱地坐在一起，这是不对的。这段文字的意思是，表面上是普遍地讲，实际上是分别地制定。实际上是随