四分律刪繁補闕行事鈔 3.243

3.243

Third, different practices among the various schools. The Vinayamātṛkā states: 'If angry thoughts do not cease, I will not eat; only when anger has ceased will I eat.' The Mahāprajñāpāramitopadeśa states: 'One does not drink syrup afternoon; because of such things, the mind would generate delight and attachment, and fail to concentrate wholeheartedly on cultivating wholesome dharmas.' The Ratnamegha Sūtra states: 'Eating a fourth portion. Whenever food is obtained through begging, divide it into four portions: one portion is given to companions in the holy life, the second portion is given to destitute beggars, the third portion is given to various ghosts and spirits, and the fourth portion one consumes oneself to support the body. One maintains mindfulness only on cultivating the Way, giving rise to no craving or attachment toward food. When begging for food, maintain mindfulness of deportment, never behaving lightly or hastily. Keep the gaze fixed forward, not exceeding one fathom. Beg sequentially, avoiding vicious dogs, ferocious bulls, or those who previously violated the prohibitory precepts; wherever there are people or animals capable of harassing one, do not go; and places that might incur criticism or suspicion, neither should one go there.' The rest is as explained in its chapter on the 'Twelve Dhūtas'. The Daśabhūmikā-vibhāṣā includes wearing garments of coarse wool and not receiving food or drink out of time after eating; each has ten benefits, as explained there (coarse wool refers to that made of sheep's wool and the like). The Vimuttimagga contains thirteen dhūtas: two for robes, five for food, five for dwellings, and the thirteenth is the strenuous practice of always sitting. The Daśādhyāya-vinaya states: 'In regions with heavy rainfall, spend four months in the open ground and eight months under shelter; in regions with little rainfall, it is the reverse.' The twelve listed above are based on the Dharmaguptaka. When systematically viewing the accounts of the sūtras and treatises, none is as detailed and sequential as the Vimuttimagga. Once correct practice is accomplished, concentration and wisdom are established. That treatise contains an extensive step-by-step method, which will not be recounted in full here.