四分律刪繁補闕行事鈔 3.219

3.219

二明厭治方便。如《大集》中：云何比丘觀所著衣作不樂想？若縫衣、見衣、觸衣、著衣、脫衣；觀如是時，如血塗皮，爛臭、可惡、蟲所住處；如是觀時，於衣貪心即時除滅。云何修習食不樂想？若有比丘執持鉢時，如血塗髑髏，爛臭、可惡、蟲所住處；若得食時應觀，是食如死屍蟲；若見[麩-夫+少]時如末骨想，得飯漿時作糞汁想，得諸餅時作人皮想，所執錫杖作人骨想，得乳酪時作濃血汗想，若得菜茹作髮毛想，得種種漿作血想；是名於食生不樂想。云何於房舍生不樂想？若入房時，念如地獄，受諸苦惱；如是房舍，即是和合所有；材木即是人骨，土是人肉，乃至一切床榻、被褥，亦復如是。作是觀時，即名世間不可樂想。若能觀察如是想者，是人即得如實法也。《四分》：寧以熱鐵為衣燒爛身盡，不著信心男女衣服；寧在鐵床燒身焦爛，不受信心好床臥具；寧受鐵屋中住燒身，不受房舍在中止宿；寧吞熱鐵鉤燒爛五藏從下而出，不受信心飲食；寧以熱戟刺脚，不受信心接足作禮；寧以熱斧自斬其身，不受信心手捫摸其身。何以故？不以此因墮三惡道。若非沙門、非淨行，自言是沙門、淨行，破戒行惡，都無持戒威儀，邪見、覆處作罪；內空腐爛，外現完淨；食人施故，以不消信施，墮三惡道，長夜受苦。是故當持淨戒；受人信施，一切所須，能令施主得大果報；所為出家作沙門，亦得成就。若明惡報，如《僧護》中廣述五十六事。《涅槃》、《阿含》等大小乘經論，並種種厭觀云云。

The second clarifies the expedients of revulsion and cure. As in the Mahāsaṃnipāta: How does a bhikṣu contemplate the robes he wears as an unpleasant perception? When sewing robes, seeing robes, touching robes, putting on robes, or taking off robes: when contemplating at such times, they are like blood-smeared skin, rotten, foul-smelling, repulsive, and the dwelling place of worms; when contemplating thus, greed for robes is immediately eliminated. How does one cultivate the unpleasant perception of food? If a bhikṣu holds his bowl, it is like a blood-smeared skull, rotten, foul-smelling, repulsive, and the dwelling place of worms; when obtaining food, he should contemplate that this food is like worms in a corpse; when seeing parched flour, he regards it as powdered bones; when obtaining rice gruel, he regards it as liquid excrement; when obtaining various cakes, he regards them as human skin; the monk's staff he holds he regards as human bone; when obtaining milk and curd, he regards them as pus, blood, and sweat; when obtaining vegetables, he regards them as hair; when obtaining various juices, he regards them as blood: this is called generating the unpleasant perception regarding food. How does one generate the unpleasant perception regarding dwellings? When entering a room, one should think of it as a hell where various pains and afflictions are suffered; such a dwelling is merely a composite entity: the timber is human bone, the soil is human flesh, and down to all couches and bedding, it is likewise. When making this contemplation, it is called the perception of the unpleasantness of the worldly realm. If one can contemplate such perceptions, this person immediately attains the Dharma as it truly is. The Dharmaguptaka Vinaya states: It would be better to have red-hot iron as robes and burn one's body to utter destruction than to wear the clothing of faithful men and women; it would be better to lie on an iron bed and have one's body scorched and charred than to accept the fine beds and bedding of the faithful; it would be better to dwell in an iron house and have one's body burned than to accept a dwelling and stay overnight in it; it would be better to swallow a red-hot iron hook, burning and rotting the five internal organs to emerge from below, than to accept the food and drink of the faithful; it would be better to have one's feet pierced with hot halberds than to accept the faithful grasping one's feet and paying homage; it would be better to chop one's body with a red-hot axe than to accept the faithful stroking one's body with their hands. Why is this? So that one does not fall into the three evil destinies on account of this. If one is not a śramaṇa and not of pure conduct, yet proclaims oneself to be a śramaṇa and of pure conduct, breaking the precepts, doing evil, completely lacking the deportment of precept observance, having wrong views, and committing offenses in hidden places; internally hollow and rotten while externally appearing intact and pure; eating others' offerings—because of failing to digest the offerings of faith, one will fall into the three evil destinies and suffer pain through the long night. Therefore, one must uphold pure precepts; when receiving others' offerings of faith and all necessities, one can enable the donor to attain great fruit and retribution, and the reason for which one left home to become a śramaṇa will also be accomplished. As for clarifying the evil retributions, they are explained at length in the fifty-six matters in the Saṃgharakṣita-avadāna. The Mahāparinirvāṇa-sūtra, the Āgamas, and other Mahāyāna and Hīnayāna sūtras and treatises all provide various revulsion contemplations, and so forth.