分別功德論 5.5

5.5

所以稱天須菩提著好衣第一者，五百弟子中有兩須菩提：一王者種、一長者種，天須菩提出王者種。所以言天者，五百世中常上生化應聲天、下生王者家，食福自然未曾匱乏。佛還本國時，真淨王勸五百釋種子出家學道侍從世尊，此比丘在其例出家。時佛約勅諸比丘：「夫為道者皆當約身守節，麁衣惡食草蓐為床，以大小便為藥。」此比丘聞佛切教，心自思惟：「吾生豪貴，衣食自然，宮殿屋舍雕文刻鏤，金銀床榻七寶食器，身著金縷織成服飾，足履金薄妙屣，然則猶不盡吾意，況當著五納服耶？且當還家適我本意。」念已欲還。時佛在舍衛精舍受波斯匿王請，即往詣佛所辭退而還。時阿難語曰：「君且住一宿。」須菩提曰：「道人屋舍床榻座席如何可止？且至白衣家寄止一宿，明當還歸。」阿難曰：「但住。今當嚴辦供具。」即往至王所，種種坐具幡蓋華香，及四燈油事事嚴飾皆備具足，此比丘便於中止宿。以適本心，意便得定，思惟四諦至於後夜即得羅漢，便飛騰虛空。阿難心念：「此比丘儻捨屋去，所借王物恐人持去。」便往看之，屋內不見，仰視空中見飛在上。阿難白佛：「天須菩提已得羅漢，今飛在虛空。」佛語阿難：「夫衣有二種：有可親近、有不可親近。何者可親近？著好衣時益道心，此可親近；著好衣時損道心者，此不可親近也。是故阿難！或從好衣得道、或從五納弊惡而得道者，所寤在心，不拘形服也。」以是言之，天須菩提著好衣第一也。

As for why Deva-Subhūti is declared foremost in wearing fine robes: Among the five hundred disciples there were two Subhūtis: one of royal lineage, and one of gṛhapati lineage. Deva-Subhūti came from the royal lineage. Why is he called "Deva"? For five hundred lifetimes he constantly ascended to be born in the Heaven of Responsive Manifestations, and descended to be born into royal families, naturally enjoying blessings and never lacking anything. When the Buddha returned to his native kingdom, King Śuddhodana exhorted five hundred young men of the Śākya clan to go forth to learn the Way and attend upon the World-Honoured One; this monk went forth among their number. At that time, the Buddha enjoined the monks: "All who practice the Way must restrain their bodies and maintain discipline, wearing coarse clothing, eating poor food, sleeping on straw mats, and using excrement and urine as medicine." Hearing the Buddha's strict teaching, this monk thought to himself: "I was born noble and wealthy, with food and clothing coming naturally. In my palaces and chambers with carved and engraved patterns, there were gold and silver couches and vessels of the seven jewels. On my body I wore clothing woven with golden threads, and on my feet I wore fine slippers of gold leaf. Even so, it still did not fully satisfy my desires; how much less could I wear a five-patch robe? I should rather return home to suit my original inclinations." Having so thought, he wished to return. At that time, the Buddha was staying in the vihāra at Śrāvastī, having accepted an invitation from King Prasenajit. The monk went to the Buddha's place to take leave and return. Ānanda said to him, "Sir, please stay just for one night." Subhūti said, "How could one stay in a śramaṇa's chambers, beds, and seats? I shall go to a layperson’s house to lodge for one night, and tomorrow I will return home." Ānanda said, "Just stay. I will now prepare the requisites." He immediately went to the king's palace, and all kinds of seat-cushions, banners, canopies, flowers, and incense, as well as oil for four lamps, were lavishly and fully provided. This monk then lodged therein for the night. Because his original inclinations were suited, his mind attained concentration; contemplating the four truths, by the later part of the night he attained arhatship and flew up into the air. Ānanda thought: "Lest this monk abandon the room and leave, I fear someone may take away the things borrowed from the king." He went to inspect it, but did not see him in the room; looking up into the sky, he saw him flying above. Ānanda said to the Buddha: "Deva-Subhūti has already attained arhatship, and is now flying in the air." The Buddha told Ānanda: "There are two kinds of robes: those that may be associated with, and those that may not be associated with. Which may be associated with? When wearing fine robes increases the mind toward the Way, these may be associated with. When wearing fine robes diminishes the mind toward the Way, these may not be associated with. Therefore, Ānanda! Some attain the Way through fine robes, and some attain the Way through ruined and wretched five-patch robes; awakening lies in the mind and is not restricted by external clothing." For this reason, Deva-Subhūti is foremost in wearing fine robes.