..續本文上一頁he grave Precepts and been incompetent to restore such infringements by practicing the certain means derived from Mahāyāna sutras, worrying that there would be no more room left for achieving dhyāna, s/he, however, is able to do so. That is, in the presence of the Triple Gem, the person must bear intensively shames on past and present misdeeds, uncover anterior sins, quench consecutive immoral minds, meditate frequently, raise wisdom to look into the empty nature of sins, and pray to the Buddhas of all directions [in order to receive blessings]. And, whenever the daily contemplations are completed, the person claims at once to burn incense and adore Buddhas heartily, to lament over sins and recite the Rules and Mahāyāna sūtras. Then, the momentous sins can be eliminated bit by bit; and, the dhyāna will be developed. The Marvelous Dhyāna Sūtra expresses, “If a man, having transgressed significant precepts, deep in fears, attempts to recover, he has to practice the skills of mindfulness. It is the only way he can do to get rid of his sins.” Thus, if a vinaya violator has done such processes properly, not only will the broken rules be repaired utterly, but also all kinds of Samādhi will be risen up naturally.
若人犯重禁已，恐障禅定，雖不依諸經修諸行法，但生重慚愧，于叁寶前，發露先罪，斷相續心，端身常坐，觀罪性空，念十方佛。若出禅時，即須至心燒香禮拜，忏悔誦戒，及誦大乘經典，障道重罪，自當漸漸消滅。因此屍羅清淨，禅定開發。故《妙勝定經》雲：「若人犯重罪已，心生怖畏，欲求除滅，若除禅定，余無能滅。」是人應當在空閑處，攝心常坐，及誦大乘經，一切重罪悉皆消滅。諸禅叁昧自然現前。
The second external condition is to have living substances such as clothing and food. Lack of these two substances might throw a meditator into an anxious condition and hesitate to meditate alone—either in still forests or mountains.
Of clothing, here have three respects. First, like the Snow-Mountain bodhisattva, the recluse, he contented with one robe which could barely cover his body. He did so as he was remote from the society and able to brook any kinds of difficulty himself. Or like Mahākāśyaoa, he constantly persisted the means of dhūta, solely storing three regulation garments that were made from cast-off rags; and, he never expected more. Finally, for those who had less power of endurance and dwelled in awfully cold locations, the Buddha once allowed them to own more than three frocks in order to survive in such radical environments. However, they had to know where to stop; otherwise, the overabundance of possessions would corrupt their minds and thus prevent the path to enlightenment as well.
第二、衣食具足者：衣法有叁種：一者、如雪山大士，隨得一衣，蔽形即足；以不遊人間，堪忍力成故。二者、如迦葉常受頭陀法，但畜糞掃叁衣，不畜余長。叁者、若多寒國土，及忍力未成之者，如來亦許叁衣之外，畜百一等物，而要須說淨，知量知足；若過貪求積聚，則心亂妨道。
As for food, here have four different situations. The first situation concerns about superior spiritual practitioners or holy bodhisattvas who, residing in no person”s mountains, far away from the society, survive only from eating seasonable wild fruits. Second relates to those who constantly conduct the codes of dhūta, depend on alms for a living. By doing so, they smash four heterodox means of living [(1) to bend down to cultivate the land, collect herbs, and so forth; (2) to earn a living by astrology, telling people good or bad fortunes; (3) to flatter powerful and wealthy people in order to earn a better living or get supports or donations; and (4) to pine good or bad or perform magic]. They observe a right livelihood and thus stand in with right paths. Third is of those spiritual practitioners who live in uninhabited and still forests, receiving their daily fare merely from almsgivers. And, the last one relates to those who eat victuals according to the rules among other monks.
次，食法有四種：一者、若上人大士，深山絕世，草果隨時，得資身者。二者、常行頭陀，受乞食法。是乞食法，能破四種邪命，依正命自活，能生聖道故。邪命自活者：一、下口食，二、仰口食，叁、維口食，四、方口食。邪命之相，如舍利弗爲青目女說。叁者、阿蘭若處檀越送食。四者、于僧中潔淨食。有此等食緣具足，名衣食具足。何以故？無此等緣，則心不安隱，于道有妨。
The third external condition is to stay at a serene and quiet …
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