四分律刪繁補闕行事鈔 3.220

3.220

三明立觀有教者。《智論》云：若不觀食法，嗜美心堅著，墮不淨蟲中，洋銅灌口，噉燒鐵丸。《十誦》云：每食時，應生厭心，為存身命故。《摩得伽》云：若得食時，當觀從倉中，出地中，以糞屎和合，種子得生，還養糞身云云。《毘尼母》云：若利根比丘，得食時，口口作念；得衣時，著著作念；若入房時，入入作念。若鈍根者，初得衣、食、房舍，總作一念。《佛藏》云：從聚落中乞食得已，從聚而出，住至水邊可修道處；置食一面，結加趺坐，當觀其食種種可惡，及觀自身極是惡器。廣如彼說。

The third clarifies that establishing contemplation has scriptural teachings. The Mahāprajñāpāramitopadeśa states: If one does not contemplate the method of eating and clings tenaciously to delicious flavors, one will fall among impure worms, have molten copper poured into one's mouth, and swallow burning iron pellets. The Daśādhyāya-vinaya states: At every meal, one should arouse a mind of revulsion, eating solely for the preservation of bodily life. The Mātṛkā states: When obtaining food, one should contemplate that it emerges from the granary, comes out of the earth, is mixed with excrement, allows seeds to grow, and returns to nourish a body of excrement, and so forth. The Vinayamātṛkā states: If a bhikṣu is of sharp faculties, upon receiving food he forms mindfulness with every mouthful; upon receiving robes, he forms mindfulness with every wearing; upon entering a room, he forms mindfulness with every entry. If one is of dull faculties, when first obtaining robes, food, or dwellings, he forms a single comprehensive thought. The Buddhapiṭaka-sūtra states: Having received almsfood from a village, one departs from the settlement and goes to a waterside where one can cultivate the Way; placing the food to one side, one sits cross-legged and should contemplate that the food is repulsive in various ways, and contemplate one's own body as an utterly vile vessel. It is as described extensively therein.