---
title: "幻住庵清規 · 攝養"
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/cmczjyrm7002pjy0al3vlvns6"
---

身屬報緣。誰無老病。百丈建立。意在於斯。古宿扁延壽堂為省行。使其省察行苦而興悲智。乃有病人易得生煩惱。徤者當懷惻隱心之句。十方聚會四海同家。既無親踈貧富之殊。彼病即已病。人安即我安。故教中謂看病乃福田中之最勝者也。謂攝養其可罔諸。

> The body is bound to the conditions of karmic retribution—who among us escapes old age and sickness? The establishment of Baizhang was precisely for this purpose. The ancients named the Hall of Extended Life as the "Hall of Reflection," urging us to contemplate the suffering inherent in this conditioned existence and to arouse compassion and wisdom. Thus, it is said: "The sick may easily give rise to affliction, but the healthy should harbor a heart of empathy." Gathered from all directions, we are one family under the four seas. With no distinction of close or distant, rich or poor, another's illness is my own illness; another's well-being is my well-being. Therefore, the scriptures teach that tending to the sick is the foremost field of merit. How then could we neglect the care and nourishment of those who suffer?

菴居遠效叢林建立。安得不以老病以懷。雖不立延壽省行等。所宜於屏處摺屋半間。使窓牖明潔床榻整嚴。坐物平正薦席厚暖。湯火便當。瓶鉢器用姜棗烏梅等常加貯蓄。以俟所需。

> Living in a hermitage far from the hustle of monasteries, one cannot help but reflect on old age and illness. Although there are no formal institutions for longevity or ascetic practices, it is fitting to set aside a small half-room in a quiet corner, with bright and clean windows, a neatly arranged bed, a flat and upright sitting cushion, and thick warm mats. Fire and water should be readily available, and jars, bowls, and utensils alongside ginger, dates, and dried plums should always be stocked, awaiting whatever may be needed.

或病者厭處客櫩思皈鄉井。須與躰察其路途遠近親族有無。衣資厚簿躰貌盛衰病勢急緩。或可使其動。亦須有人扶助。迺可津發其皈。或種種不齊。當方便勸勉再三安慰。使其不起異念。存亡付托生死相依。庶見左右逢原孰非鄉井也。

或乍病未久粗可支持。且令隨分將息。至苦漸加沉重自不能為。須請首座和會鄉人輪日供給。或無同鄉之士。但同住者皆可興慈。盖一身萬里四海無家。既在同家誰分彼此。久病之人。看者既厭。問者亦踈。須公界常加撿察。事事隨心勿令動念。

或病人不耐痾纏。每興嗟嘆頻思粥藥。久不稱懷。或正念乖踈思毀禁戒。或至理自昧暗覔師巫。或邪毒攻心致生狂亂。依憑影象指說鬼神。病有萬端事非一狀。皆是當人夙愆未解智眼不明。執與性成卒難治伏。須憑公界惻隱存心。堅秉至慈曲垂方便。百千調護多種維褫。或遭病者罵詈而益起非憐。或蒙病者怨嗟而愈興慈忍。迺至病者現種種逆。當念病人之體與死為隣。一失正因萬生淪溺。豈可妄逐一時之忿而彼此失其抱道之心哉。或抱病之人藥餌不靈勢將順寂。須宛轉與首座鄉人眼同抄劄行李。或無首座但鄉人與之封記。効叢林念誦解釋助其往生。然依身受病比比皆然。彼既如斯我寧不爾。如斯體察孰安孰危。一念返源同皈真際者矣。

> When a person is unwell and plagued by illness, they often sigh repeatedly, constantly craving medicine and food, yet nothing brings them comfort for long. Their mind may wander from right mindfulness, tempting them to break the precepts. They may lose sight of the deeper truth and secretly seek out shamans or healers. Or poison from evil influences may attack their heart, causing madness and confusion, leading them to rely on images and speak of ghosts and spirits. Illness takes countless forms, and its causes are never simple. All of this stems from past wrongs not yet resolved and the eye of wisdom remaining clouded. Fixations become ingrained in one's nature, making them difficult to overcome. One must rely on the collective conscience and keep a compassionate heart, firmly upholding the utmost kindness and skillfully employing whatever means are needed. Through countless adjustments and various forms of support, one must persist. If the sick person curses and scolds, one should respond with even greater compassion. If they complain and resent, one should deepen one's patience and forbearance. Even when the patient displays all kinds of hostility, remember that their body teeters at death's door. If they lose their foundation of right karma, they may sink into countless rebirths of suffering. How could we recklessly indulge a moment of anger and cause both sides to lose sight of the Way we hold dear? If the sick person's medicine proves ineffective and they seem near the end, one must gently and carefully—together with the head monk and fellow villagers—take stock of their belongings in plain sight. If there is no head monk, then the villagers should seal and record the possessions. Following the monastery's practice of reciting scriptures and offering explanations, one helps guide them toward rebirth. Those who bear illness of the body all experience this. Since they suffer thus, how could I not be the same? If I examine it this way, who is at ease, and who is in danger? The moment one turns the mind back to the source, all return together to the realm of ultimate truth.