四分律刪繁補闕行事鈔 2.243

2.243

七食須觀門。五別：一計功多少，量彼來處；二自忖己德行，全缺多減；三防心顯過，不過三毒；四正事良藥，取濟形苦；五為成道業，世報非意。故《明了論》中云：餘一切文句縱廣道應知，解云：出家人受食時或受竟，先須觀食，然後啖之。廣如下卷〈對施興治〉中。但每日恒須。恐未見後文，故略知大旨。不爾，徒自衣食，終為聖訶。《毘尼母》中：鈍根比丘總作一念；利根比丘口口作念，著衣者著著作念，入房入入作念。不爾食出腹中，亦如後卷。

Seventh, the gates of contemplation required for eating. There are five distinct [contemplations]: first, calculate the amount of effort [involved] and weigh where it came from; second, consider one's own virtuous conduct, whether complete or deficient, abundant or lacking; third, guard the mind and expose faults, not exceeding the three poisons; fourth, treat [food] as good medicine for the proper matter, taking it to relieve the physical suffering [of hunger]; fifth, [take it] for the sake of accomplishing the path, worldly recompense not being one's intent. Thus the Vinayavibhāṣā states: "One should know all the other phrases in detail..." The explanation says: When a renunciant receives food or has finished receiving it, one must first contemplate the food and only then eat it. This is explained in detail in the lower fascicle under "Opposing Offerings and Fostering Cultivation." However, it is required daily and constantly. Fearing that one has not yet seen the subsequent text, the general gist is briefly made known here. If not so, one vainly clothes and feeds oneself, and will ultimately be rebuked by the noble ones. In the Vinayamātṛkā: A dull-rooted bhikṣu forms a single thought collectively; a sharp-rooted bhikṣu forms a thought with each mouthful; when putting on robes, one forms a thought with each article worn; when entering a room, one forms a thought with each entry. If not so, the food will burst out from the belly, also as [described in] the later fascicle.