四分律刪繁補闕行事鈔 3.221

3.221

四明觀法。然衣、食、房、藥四事供養，能施捨慳，受施除貪；此則能所俱淨，生福廣利。若彼此隨情，縱逸任性者；則俱墮負，聖賢同非。故《涅槃》云：或令施主果報減少，或復無報等。雖利養等同，發有希數。食為大患，時須進口；過興既數，整法亦難；若不策其心府，改其節操者，多陷迷醉矣。夫沙門之異俗，由立行有堅貞；同鄙世之昏悶，餘行亦可知矣。故《成論》云：現見在臭屎中生，不在磐石中者，由貪味香故也。今故約食時立觀，以開心道。略作五門，《明了論》如此分之：初計功多少，量他來處。《智論》云：思惟此食，墾植、耘除、收穫、蹂治、舂磨、洮沙、炊煮乃成，用功甚多；計一鉢之食，作夫流汗，集合量之，食少汗多。須臾變惡。我若貪心，當墮地獄噉燒鐵丸，從地獄出作諸畜生償其宿債，或作猪狗常噉糞除。故於食中應生厭想。《僧祇》云：告諸比丘，計此一粒米，用百功乃成，奪其妻子之分，求福故施，云何棄之。二自忖己身德行。《毘尼母》云：若不坐禪、誦經，不營佛法僧事，受人信施，為施所墮。若無三業，知故而施，俱為施墮。比丘強飽食施主食，憍慢意或自食己食，強飽過分，為施所墮；以其食亦從施主得故。何以故？佛長夜中，常嘆最後限食（謂末後減口食）。施持戒者，能受能消；施持戒果報大，破戒果報少（如是呵責，如上律文）。足食已，更強食者，不加色力，但增其患，故不應無度食。三防心離過。《明了論疏》云：律中說，出家人受食，先須觀食，後方得噉。凡食有三種：上食起貪，應離四事：一喜樂過，貪著香味，身心安樂，縱情取適故；二離食醉過，食竟身心力強，不計於他故；三離求好顏色過，食畢樂於光悅勝常，不須此心；四離求莊嚴身過，食者樂得充滿肥圓故。二者下食，便生嫌瞋；多墮餓鬼，永不見食。三者中膳，不分心眼，多起癡捨；死墮畜生中，作諸噉糞樂糞等蟲。初貪重故，並入地獄。且略如此。反此三毒，成三善根，生三善道；謂無貪故生諸天，中、下二可知。四正事良藥觀，分二：為除故病，飢渴不治，交廢道業；不生新病，食飲減約，宿食消滅。又以二事為譬：初如油膏車，但得轉載，焉問油之美惡。二欲度險道，有子既死，飢窮餓急，便食子肉，必無貪味。五為成道業觀，三種：一為令身久住故，欲界之身，必假摶食，若無不得久住，道緣無託故。二為相續壽命，假此報身假命，成法身慧命故。三為修戒定慧，伏滅煩惱故。《持世》云：若不除我倒，此是外道，不聽受人一杯之水。《佛藏》亦爾。必厭我倒，於納衣麁食，不應生著。

Fourth, explaining the method of contemplation: Now, regarding the four requisites of robes, food, lodging, and medicines, if one who gives abandons stinginess and one who receives eliminates greed, then both subject and object are pure, generating widespread merit and benefit. But if both follow their feelings, yielding to laxity and indulging their natures, then both incur debt and transgression, and are equally condemned by sages and worthies. Thus the Mahāparinirvāṇa-sūtra states: "It may cause the donor's reward to diminish, or there may even be no reward at all," and so forth. Although offerings are identical [in substance], the frequency of their arising varies. Food is a great danger, as it must be ingested at all times; offenses arise frequently, and regulating them is difficult. If one does not spur one's mind and reform one's conduct, one will mostly sink into intoxication and delusion. What distinguishes a śramaṇa from the worldly is firm integrity in establishing practice; if one shares the stupor of the vulgar world, the rest of one's practice may be easily surmised. Thus the Tattvasiddhi-śāstra states: "One sees that worms are born in foul dung and not in solid rock precisely because they crave taste and fragrance." Therefore, contemplation is established at the time of eating to open the way of the mind. Briefly, five gates are established, as divided in the Vinayavibhāṣā: First, assessing the amount of labor and measuring where it came from. The Mahāprajñāpāramitopadeśa states: "Reflect that this food is accomplished only after plowing, planting, weeding, harvesting, threshing, hulling, grinding, rinsing, and cooking, expending immense labor. Assessing a single bowl of food, the sweat shed by the laborers, if gathered together and measured, would exceed the amount of food. In a moment it turns repulsive. If I have a greedy mind, I shall fall into hell and eat burning iron pellets; emerging from hell, I will become various animals to repay past debts, or become a pig or dog constantly eating filth." Therefore, one should generate the contemplation of revulsion toward food. The Mahāsāṃghika-vinaya states: "The Buddha told the bhikṣus: 'Consider that this single grain of rice is accomplished through a hundred labors; taking from the portion of wives and children, they give it out of a desire for merit. How could you discard it?'" Second, estimating one's own virtuous conduct. The Vinayamātṛkā states: "If one does not sit in meditation, recite the sūtras, or attend to the affairs of the Buddha, Dharma, and Saṃgha, yet receives the faithful offerings of others, one will fall because of the alms. If one lacks the three karmic activities and the donor knowingly gives anyway, both will fall because of the alms. If a bhikṣu forces himself to eat his fill of a donor's food with an arrogant mind, or forces himself to eat his fill beyond measure even when eating his own food, he falls because of the alms, because that food was also obtained from donors." Why is this? Throughout the long night, the Buddha always praised the final limiting mouthful of food (meaning reducing a mouthful at the end). If given to one who observes the precepts, they can accept and digest it; giving to one who observes the precepts brings a great reward, while giving to one who breaks the precepts brings little reward (such reproaches are as in the Vinaya texts quoted above). When one has eaten enough, to force oneself to eat more does not add complexion or strength, but only increases affliction; therefore, one should not eat without moderation. Third, guarding the mind to keep free from faults. The Commentary on the Vinayavibhāṣā states: "The Vinaya says that when a renunciant receives food, he must first contemplate the food and only then eat it. In general, there are three kinds of food: For superior food, greed arises, so one should avoid four faults: first, avoiding the fault of delight, which is craving flavor and fragrance, making body and mind comfortable, and indulging in gratification; second, avoiding the fault of food intoxication, which is feeling physically and mentally robust after eating and disregarding others; third, avoiding the fault of seeking a good complexion, which is delighting in being brighter and more radiant than usual after eating—one must not have this thought; fourth, avoiding the fault of seeking to adorn the body, which is eating with the desire to become plump and full. Second, for inferior food, aversion and anger arise; one mostly falls among the hungry ghosts, never seeing food. Third, for middling food, without distinguishing it with mind and eye, one mostly gives rise to deluded indifference; after death, one falls among animals, becoming various dung-eating or dung-loving worms. Because the first [greed] is severe, they all enter hell. Such is a brief summary." Reversing these three poisons accomplishes the three wholesome roots and leads to rebirth in the three good destinies: freedom from greed leads to birth in the heavens, and the middling and inferior can be known accordingly. Fourth, contemplating it properly as beneficial medicine, divided into two: to eliminate old illness—for if hunger and thirst are not cured, they directly disrupt the pursuit of the path; and to prevent new illness from arising—by being moderate and restrained in eating and drinking, so that previous food is digested. Furthermore, it is illustrated by two similes: first, like greasing a cart only so that it can roll along, why ask whether the oil is fine or bad? Second, like intending to cross a perilous road, when one's child has died, being pressed by extreme starvation and distress, one eats the child's flesh, certainly without craving its taste. Fifth, contemplating it for the sake of accomplishing the path, with three aspects: first, to sustain the body for a long time—a body of the desire realm necessarily relies on morsel food; without it, it cannot abide long, and the conditions for the path would have no support; second, to continue the lifespan—relying on this retributive body and provisional life to accomplish the Dharma-body and life of wisdom; third, to cultivate the precepts, concentration, and wisdom, subduing and extinguishing the afflictions. The Lokadhāri-sūtra states: "If one does not eliminate the inverted view of self, this is a tīrthika; he is not permitted to accept even a cup of water from others." The Buddhapiṭaka-sūtra also says the same. One must feel revulsion toward the inverted view of self, and should not give rise to attachment toward patch-work robes and coarse food.