四分律刪繁補闕行事鈔 3.229

3.229

初衣服中者。衣是資道之緣，濟身最要，故先就外資，以明知足。若於此衣取不得方，廣生罪累，為惡業所纏，縛在三有，障礙出道，即非頭陀。是故教諸比丘，於彼外資，少欲知足，受取有方，趣得資身長道便罷，即是頭陀，離諸貪著故。衣中立二：一者納衣，二者三衣。雖得衣以障身，內有飢虛等惱，寧堪進業？故就食中立四頭陀，一者乞食，二不作餘食法，三一坐，四一揣也。然衣食乃具，修道義立，若處在憒鬧，心多蕩亂，必托靜緣，始成正節，是以於處立五頭陀：謂蘭若、塚間、樹下、露坐、隨坐。上來三種並是助緣，若繫念思量，斬纏出要者，無過坐法，故於威儀立一常坐。

First, regarding clothing: Clothing is a condition that supports the path and is most vital for sustaining the body; therefore, one first examines external resources to make contentment clear. If one obtains this clothing without proper measure, it broadly generates burdens of fault, entangles one in unwholesome karma, binds one to the three realms of existence, and obstructs the path to liberation—which is not the dhūta practice. Therefore, the bhikṣus are taught to have few desires and be content with those external resources, to accept and take them with proper measure, and to stop as soon as they suffice to sustain the body and advance the path; this is precisely the dhūta practice, because it departs from all covetous attachments. Two [practices] are established within clothing: the first is rag robes, and the second is the three robes. Although one obtains clothing to shield the body, if inwardly one suffers from afflictions such as hunger and emptiness, how can one be capable of advancing in one's practice? Therefore, four dhūtas are established within food: the first is begging for food, the second is not practicing the rule of remaining food, the third is eating in one sitting, and the fourth is eating from a single portion. However, once clothing and food are provided, the principle of cultivating the path is established; yet if one resides in noisy agitation, the mind will mostly be distracted and disordered. One must rely on quiet conditions for proper discipline to truly be achieved. For this reason, five dhūtas are established for dwelling places: namely, an araṇya, a charnel ground, under a tree, sitting in the open, and sitting wherever one finds oneself. The above three kinds are all auxiliary conditions; if one is to tie one's mindfulness and reflect so as to sever entanglements and attain the essentials of liberation, nothing surpasses the posture of sitting. Therefore, within the deportments, one [dhūta] is established: constant sitting.