---
title: "幻住庵清規 · 分衛"
description: "幻住庵清規是元代高僧中峰明本禅师所著的一部禅宗寺院清规。元代是中国禅宗制度发展的重要时期，明本禅师为规范幻住庵的僧团生活而制定此规。其主要内容详细规定了庵中僧众的日常起居、修行仪轨、职务分工及共住准则，旨在通过严整的纪律保障修行。作为禅门清规的重要文献，它不仅是研究元代禅宗寺院制度的珍贵史料，更体现了明本禅师将禅修落实于行住坐卧的实践精神，对后世汉传佛教丛林管理具有深远影响。"
url: "https://rushiwowen.co/en/r/cmczjyrm7002ajy0awvor9mjf"
---

### 分衛

> Begging for Alms

佛世時眾雖千二百五十之多。不聞置廣田建大宅。每至食時。各持應量器入諸聚落次第巡乞。乞食事畢岩穴樹林隨處栖止。後五百歲風俗澆漓。華屋以居腴田而食。惟知口躰之奉。罔究死生之源。夫丐食者破佗慳貪折伏我慢。未圖奉己先欲利人。當巡門行乞之時。常念眾生慳貪垢重沒溺愛河。仗我化機令彼生施。或多或少皆是福田。遇喜遇嗔勿生憎愛。弘平等願興無緣慈。十方世界皆是檀門。一切男女同名施主。自佗同益食法相資。遠伐慳貪癡恚之稠林。高附解脫無為之逸駕。昔慈受和尚送化主有偈云。飄然一鉢入皇都。萬戶千門境界殊。異日三根椽下過。粥齋應不較精麤。語言雖簡。當不在仰山飯之下。故知持鉢分衛乃佛祖終始不移之正行。學者或憚卑下而不為。則外道無以異也。間有衣盂不敷口腹無禁。但知恃此為射利之因。不覺逐妄成償債之果。名同勝行迹異真源。昇沉之道岐焉。利害之門闢矣。可不鑒諸。可不鑒諸。

> During the Buddha's time, although the assembly numbered as many as twelve hundred fifty, none thought of acquiring vast fields or building grand mansions. At each mealtime, they took their alms bowls and went from village to village, walking in orderly succession to beg for food. After finishing their alms round, they rested wherever they happened to be—in caves, beneath trees, or in the open air. In the later five hundred years, customs grew shallow and dissipated. People dwelled in ornate houses and ate from fertile fields, knowing only how to indulge their bodies and mouths, never investigating the source of birth and death. The practice of begging for food breaks others' stinginess and subdues one's own arrogance. Before seeking to nourish oneself, one first wishes to benefit others. When walking from door to door begging, one should constantly think: sentient beings are heavy with the defilements of greed and stinginess, drowning in the river of craving. Relying on my transformative influence, may they give rise to generosity. Whether they give much or little, all is a field of merit. Whether one encounters joy or anger, do not harbor love or hate. Expand the vow of equality, cultivate unconditional compassion. All directions throughout the ten realms are the gates of giving; every person, man or woman, is equally a benefactor. Benefit self and others together—the practice of almsfood mutually supports the Dharma. Far off in the distance, fell the dense forest of stinginess, craving, ignorance, and hatred; climb high upon the swift carriage of liberation and unconditioned action. The ancient Master Cishou, in sending off alms collectors, composed this verse: \*With alms bowl drifting lightly, he enters the imperial city— A thousand gates, ten thousand doors, each with its own scenery. In days to come, beneath the three-foot beam he passes: Porridge or rice, let him not compare the coarse with the fine.\* Though the words are simple, they are not inferior to the meals served at Yangshan. Thus we know that holding the bowl and going on alms rounds is the true practice that Buddhas and patriarchs upheld from beginning to end, never changing. If practitioners shrink from this humble task and refuse to do it, they are no different from non-Buddhists. Some, however, have robes and bowls in abundance, with no restraint on food or drink, knowing only to rely on this as a means of profit-seeking. Unaware, they chase delusion and reap the fruit of debt-repayment. The name may be the same as this supreme practice, but the actual conduct diverges from the true source. The path of rising and falling forks here; the gate of benefit and harm swings open. How could one not take heed? How could one not take heed?