四分律行事鈔資持記 3.554

3.554

正列中，初科，上句標簡。次句顯意。道即路也。略下，示法所出。欲明觀法，先知大綱。五即所觀之境，觀即能思之心；境事是別，略列五種；心觀該通，無非厭治；以通貫別，能所合稱，故云五觀。然心隨境起，境立心明，故今論觀但分前境。境雖有五，總束為三：初即觀食，二是觀身，三並觀心；從疎至親，觀法次第。凡臨供施，歷觀此五；妄情暫伏，可用進口；不然縱毒，即是穢因；殃墜三塗，終因一食，可不慎哉！

In the direct listing, in the first section, the upper line marks and selects. The next line reveals the intention. "Path" (道) means road. From "Briefly" below, it shows the origin of the method. To understand the method of contemplation, one must first grasp the general outline. The five are the objective realms to be contemplated; contemplation is the mind that can reflect. The objective matters are distinct, briefly listed as five kinds; the mental contemplation is comprehensive and pervasive, being nothing other than revulsion and cure. Pervasive [mind] penetrates the distinct [realms], and the subject and object are named together; hence they are called the "five contemplations." However, the mind arises according to the objective realm, and when the realm is established, the mind becomes clear; therefore, when now discussing contemplation, we merely distinguish the objective realms before us. Although the realms are five, they are summarized into three: the first is contemplating food, the second is contemplating the body, and the third is contemplating the mind as well. Moving from the distant to the intimate is the sequence of the contemplative method. Whenever facing offerings, go through and contemplate these five; deluded passions are temporarily subdued, and it can then be taken into the mouth. Otherwise, indulging poison is a cause of defilement; suffering retribution and falling into the three destinies ultimately stems from a single meal—how could one not be cautious!