大毘盧遮那經供養次第法疏 1.18

1.18

Regarding these, sūtras and treatises combine the implicit and explicit to propound twelve. According to the Dharmaguptaka Vinaya, two are established regarding robes, four regarding food, and six regarding dwellings, totaling twelve. The two regarding robes are: first, wearing rag robes; second, wearing the three robes; the rest are not discussed. The four regarding food are: first, begging for food; second, not eating according to the method of remaining food; third, eating in a single sitting; fourth, eating a single morsel of food. Begging in order is included within begging for food. As for not drinking syrup after midday, it is included within eating in a single sitting, so it is not separately discussed. The six dwellings are the same as above. According to the *Dvādaśa-dhūta-sūtra*, three are established regarding robes, three regarding food, and six regarding dwellings, totaling twelve. The three regarding robes are: first, wearing robes made of gathered rags; second, wearing felt robes; third, keeping the three robes; the rest are not discussed. The three regarding food are: namely, begging for food, eating in a single sitting, and eating a single morsel. The rest are not mentioned, as begging in order is subsumed under begging for food. Not eating according to the method of remaining food and not drinking syrup after midday are subsumed under eating in a single sitting. The six dwellings are as above. The twelve in the *Mahāprajñāpāramitopadeśa* are again different from the previous ones. There are two regarding robes—wearing rag robes and wearing the three robes—which is the same as the Dharmaguptaka Vinaya. There are five regarding food: first, begging for food; second, begging for food in order; third, eating in a single sitting; fourth, eating measured amounts; fifth, not drinking syrup after midday. Not eating according to the method of remaining food is subsumed into eating in a single sitting and is not separately established. Regarding dwellings, five are mentioned: excluding sitting wherever one happens to be, the rest are as above. If one practices in accordance with what has been explained above, one is called a person of pure livelihood. If, even though practicing in accordance with what has been explained above, one seeks fame and profit, one is also called a practitioner of impure conduct, is also called a person of wrong livelihood, and is also called a great thief within the Buddha's Dharma. Therefore, the sūtra says: “When all the ghosts see such a person, they sweep away his footprints.” This is indeed the meaning. The explanation of the practice of pure livelihood is concluded.