..续本文上一页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，虽不依诸经修诸行法，但生重惭愧，于三宝前，发露先罪，断相续心，端身常坐，观罪性空，念十方佛。若出禅时，即须至心烧香礼拜，忏悔诵戒，及诵大乘经典，障道重罪，自当渐渐消灭。因此尸罗清净，禅定开发。故《妙胜定经》云：「若人犯重罪已，心生怖畏，欲求除灭，若除禅定，余无能灭。」是人应当在空闲处，摄心常坐，及诵大乘经，一切重罪悉皆消灭。诸禅三昧自然现前。
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：衣法有三种：一者、如雪山大士，随得一衣，蔽形即足；以不游人间，堪忍力成故。二者、如迦叶常受头陀法，但畜粪扫三衣，不畜余长。三者、若多寒国土，及忍力未成之者，如来亦许三衣之外，畜百一等物，而要须说净，知量知足；若过贪求积聚，则心乱妨道。
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，食法有四种：一者、若上人大士，深山绝世，草果随时，得资身者。二者、常行头陀，受乞食法。是乞食法，能破四种邪命，依正命自活，能生圣道故。邪命自活者：一、下口食，二、仰口食，三、维口食，四、方口食。邪命之相，如舍利弗为青目女说。三者、阿兰若处檀越送食。四者、于僧中洁净食。有此等食缘具足，名衣食具足。何以故？无此等缘，则心不安隐，于道有妨。
The third external condition is to stay at a serene and quiet …
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