四分律刪繁補闕行事鈔 3.219

3.219

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.