四分律刪繁補闕行事鈔 3.217

3.217

夫福出淨田，道起少欲。為福之家，唯重唯多；受施之者，唯少唯節。多供無厭，是為福之法；少受限量，信行者之儀。律云：檀越雖施無厭，而受者應知足也！但出家之士，形參聖服；有待之形，假資方立；施時不取，後須難得。若善應於法則，能所無瑕；必於事莫準，使規成何寄？如能善省時資冷，有力無事者，可謂道緣義立，行從此生。何者？貪心出於情著，無染良由自節；縱心則非味起迷，約志則美饍生厭。所以善惡發於中懷，升沈寄乎方寸。是故為行人者，無宜輕縱；不思時緣，任事生滯，都無儉約，脫漏深網，豈不悲哉！然渴愛難滿，如海吞流；若裁之以法，眾患俱息。既能形服異世，摽懷遠大；何得於事，容斯穢迹？但九流子俗，尚鄙恥衣食；泥三寶聖種，而滯於發足，方墜泥塗，一何可歎！今略述由漸，下引誠文，使懷道之士，詳而斂迹焉。就中分五：初明受施之人，二明厭治方便，三明立觀有教，四明作觀方法，五明隨治雜相。

Merit arises from a pure field; the Way originates from having few desires. The household seeking merit esteems only gravity and abundance; the recipient of offerings esteems only paucity and restraint. Making abundant offerings without satiety is the way to create merit; accepting little within limits is the conduct of a practitioner of faith. The Vinaya states: "Although the dānapati gives without satiety, the recipient should know contentment!" Yet those who have left home have their bodily forms associated with the holy robes; a body of dependent existence relies on supplies to be sustained; if not taken when offered, it will be hard to obtain later when needed. If one properly accords with the regulations, both donor and recipient will be without flaw; but if one has no standard in affairs, where can the rules be grounded? If one can skillfully reflect on the seasonal resources and maintain vigor without entanglement, it can be said that the conditions for the Way are established through righteousness, and practice arises from this. Why? The greedy mind arises from emotional attachment, while being untainted stems entirely from self-restraint; indulging the mind causes delusion to arise over non-tastes, while restricting one's aspirations brings disgust toward fine delicacies. Therefore, good and evil emerge from within the heart, and ascent or descent depends on one's mind. For this reason, practitioners should not be reckless or indulgent; not reflecting on the conditions of the moment, letting their handling of affairs produce clinging, and lacking all frugality—falling and slipping into a deep snare—is this not lamentable? Indeed, craving is difficult to fill, like the ocean swallowing streams; but if it is regulated by the Dharma, all afflictions will completely cease. Since one has already distinguished one's form and dress from the mundane world and established a lofty and far-reaching aspiration, how could one permit such defiled traces in one's conduct? Even the common followers of the nine schools of philosophy still feel shame regarding food and clothing; to be mired in the holy seed of the Three Jewels, lingering at the initial step and thereby plunging into the mud, is so deeply regrettable! Now I briefly set forth the origins and subsequently cite authoritative texts, so that those who harbor the Way may examine them and restrain their conduct. Within this there are five parts: first, clarifying the person who receives offerings; second, clarifying the expedients of revulsion and cure; third, clarifying that establishing contemplation has scriptural teachings; fourth, clarifying the method of performing contemplation; fifth, clarifying the miscellaneous marks following the cures.