金剛般若疏 2.4

2.4

就經文中凡有五句：一、標福物之人；二、明乞食之時節；三、辨乞食儀容；四、明乞食之處所；五、明乞食方法。「爾時世尊」者，此即是第一、標福物之人。《成實論》云「具上九號，故名世尊」。「食時」下，第二、明乞食之時。此乃是世間麁事，而遠表佛法兩益，而自他無惱。然世間居士食有定時，初旦則始營未辦，晚日噉食既訖，今是營食初熟之時，於是行詣，可謂得時。聖人心雖存道，身託有資，今內無積畜之累、外有福物之功，乞若得時，彼我兼益；乞若失時，則自他兩惱，故云食時。以知時故，名大法師。信哉誠說！「著衣持鉢」下，第三、明整於容儀明。衣有三種，著亦三時。若平常臥起，著於五條，名安陀衛，此云下品衣，亦云內著衣。若入眾法事，著於七條，名欝多羅僧，此云中品衣。若入聚落見國王、長者，著僧伽梨，此云大衣，亦云正著衣。從九條已上至二十五條，略為三品，品中有三，合成九種。下品三者：九條、十一、十三條也；中品三者，十五、十七、十九條也。上品三者，二十一、二十三、二十五條也。此隨形大小，故制條葉多少。佛身丈六，可著二十五條，今人唯可十五條而已。外國通稱袈裟，此云離塵服。若紅紫相糅，則增物染心；今三種壞色，則貪心不起。二云消瘦衣，入道之人，身被此服，則煩惱折落。三者云蓮華服，此借喻為名，體淨離垢，有類芙蕖。四者云間色衣，三色相間，共成一衣。真諦三藏云：「赤血色衣，外國袈裟，雖復五部不同，同皆赤色。」問：常云三種壞色，云何言竝赤色？答：常解云新衣前取青染，次則入泥，次樹汁度之，名為木蘭，故云若青、若泥、若木蘭。三藏云：預是中國人，都無此法。言三種壞色者，三色之中，隨用一色，以點印之。若有青處，即用青點；若無有青處，用泥為點；無泥處，可磨鐵汁點之，竝但應取一色便足。但為時處各異，一色不恒，恐諸比丘生於疑悔，故言於三種隨取一色。十八部義雖異，衣色是一，故《大經》云「見我弟子著赤色衣，謂呼是血。」但點不同，故有諸部為異。若薩婆多部點顯現處，上座部則節節皆點；若正量部，但點四角也。三藏又云：外國亦無五部著五種衣，但佛為波斯匿王解夢，玄記末世有惡比丘破我法者分為五部。彼土俗人有五性故，著五色衣，為表五種神異故也。問：佛入涅槃之時，三衣為在何處？答：說處不同。若依《胎經》云「佛將入涅槃，手自牒三衣，置金棺中，以儭佛身。」若依《摩耶經》說，摩耶從忉利天下不復見佛，唯見佛僧伽梨及錫杖，而自悲歎云：「我子在世，著執此物，以用度人，今空無主。」以此而推，三衣猶在。三藏云：佛五條，即在彌梯羅國，七條在半遮尸國，大衣及錫杖在罽賓國，尼師檀在迦毘羅國。持鉢者：一、隨順三世佛法；二者為破外道，手自捧食；三、顯威儀利物不同下賤乞人；四、為示永功德器。《無量壽經》云「貯功德，示福田。著袈裟，示福田。」律中云：佛將阿難往南山國，彼土多有良田，隣壟可愛，仍令傳像之以製衣，表出家之人為世福田，能令施心種子獲無量報。有散種良田，收功而萬倍，故衣之條葉，擬似田之壟畔，所以經云示福田也。鉢姼羅，此云應量器，即表出家人體具智斷、內外相應，即是應受人天供養之器也。佛初受二女乳糜，即是金器盛之，廣於一尋，此是未成道時食器也。至成道竟，次受提謂波利長者所施菓，或言是[麩-夫+少]，爾時未有鉢，自念：三世諸佛無有手捧食法。是以四王奉以四鉢，佛以手案之，合成一鉢，而四重文現。又三藏云：淨居天還將過去四王石鉢以付四王，四王各用奉佛。此鉢今在罽賓國，有塔盛之。至像法滅，四王還將付淨居天；淨居天待彌勒出，令四王送與彌勒。然鉢之大小，三品不同：上品容三鉢他飯、一鉢他羹，餘可食物者半羹；下品則容一鉢他飯、半鉢他羹，餘可食物半羹。若大於少、少於大，是為中品鉢。鉢他是外國六舛器，上品鉢則容三斗，可盛二斗七舛食，須空上三舛，以示少欲；下品鉢容一斗半，可盛一斗二舛食，須空上三舛，則是一斗二舛；兩盈之間，名中品鉢也。《大智論》云「明鉢有八種，不許弟子畜金銀鉢，恐生貪故，不許畜木鉢，受垢故。但許畜二種，謂鐵、瓦等也。佛畜，石鉢也。」問曰：頗有佛不著袈裟、不用鉢不耶？答：有。《大論》云「天王佛作白衣威儀」也。「入舍衛大城乞食」下，第四、明乞食之處所。舊解云：園去城有千二百步。或有言：四里。如來受食，其法有三：一、坐待日時，名膳自至；二則外來請佛。請佛有二：一者、佛與眾僧俱去；二者、僧去而佛不去。遣人請食，所以不去者，凡為五事：一、為入定；二、為諸天說法；三、為看病比丘；四、為案行房舍；五、為欲制戒也。三者、如來自行乞食，行法有三：一則飛空而去；二者、足離地四寸，而印文現地；三者、足踐蓮華而蓮華動而足不動。佛所以塗步乞食者，依《瓔珞女經》，凡有十事：一者、如來入城乞食，眾生見佛三十二相如須彌山王故，發菩提心，必求如來身也；二者、城中有盲聾疾病等人，乃至百苦不能得至如來所，是故如來入城放光照之，眾苦休息，便發菩提心。三者、為剎利、婆羅門、豪貴長者，自恃種性，不生敬心，見如來威德嚴儀挺特，有異於世故、憍慢心息故，發菩提心。四者、為守護女人，有三監五礙故，不得見佛。又為懈怠者，雖與如來鄰住，而不能往故。佛今入城，令其因得禮拜問訊故，發菩提心也。五者、如來入城，四王八部皆悉導從，各齎華香歌詠供養。城中人見，即便生念云：諸天尚捨天樂供養於佛，我等云何而不供養禮拜者哉？故因發心也。六者、如來持四王所奉之鉢，實是一鉢四緣宛然，為異城中人見此希有，是故發菩提心也。七者、為貧富二人，若使富者見如來鉢空，於是多施；若是貧者，便見如來鉢滿，即少施，皆生歡喜故，發菩提心也。八者、如來鉢中受百味飯食，皆悉不雜，還如異器盛食，一切眾僧、諸眾生等，恣意而散，不增不減，見者歡喜，無不發心也。九者、為未來弟子諸比丘等現行乞食，作其儀軌，不畜有為。十者、如來之身常在三昧，其身不食，但為利益眾生故，現行乞食。以是因緣，故云入城乞食也。言「於其城中次第乞已」者，第五句、明乞食方法。有論師言：外國四姓豪族竝在城內住，若使庶人、屠兒等竝在城外住。若入城時，各自別行，不相參雜。今言次第乞者，由在城內四姓之中，不擇其貧富，次第而從乞也。又善吉捨貧從富，謂今雖受果，未來無因，今欲使其修未來因，業果相續，是故捨貧從富也。迦葉則捨富從貧，愍其交切之苦。又過去不施，今生貧窮，今不行施，來世復貧貧相係，無得脫時，是以捨富從貧。此之二人雖有慈悲，而不能平等，是故為淨名所屈。今如來欲顯平等之道，所以次第乞也。

In the sūtra text, there are altogether five phrases: first, indicating the person who confers blessings upon beings; second, explaining the proper time for begging food; third, discerning the deportment for begging food; fourth, explaining the location for begging food; fifth, explaining the method of begging food. "At that time, the World-Honored One": this is the first, indicating the person who confers blessings upon beings. The *Tattvasiddhi-śāstra* says, "Possessing all the nine epithets above, he is therefore called 'the World-Honored One.'" From "at mealtime" onward is the second, explaining the time for begging food. This is an ordinary worldly affair, yet from afar it represents the dual benefit of the Buddha-Dharma, being without annoyance to either self or other. In the world, laypeople have fixed times for their meals: at dawn they are just beginning to prepare them and have not yet finished; late in the day they have already finished eating. Now is the time when the prepared food has just cooked; proceeding thither at this point can be called arriving at the proper time. Although the mind of the sage abides in the Way, his body depends on material support. Now, internally he has not the burden of hoarding, and externally he possesses the merit of conferring blessings upon beings: if begging is done at the proper time, it benefits both that one and myself; if begging misses the proper time, it vexes both self and other; hence it says "at mealtime." Because he knows the proper time, he is called a Great Dharma Master. Truly this is a faithful teaching! From "donning his robe and taking his bowl" onward is the third, explaining the adjustment of deportment. There are three kinds of robes, and they are also donned at three times. If lying down or arising in ordinary circumstances, one dons the five-strip robe, called the *antarvāsas*; here this is called the lower-grade robe, and also called the inner-worn robe. If entering the assembly for legal acts, one dons the seven-strip robe, called the *uttarāsaṅga*; here this is called the middle-grade robe. If entering a settlement to see kings and elders, one dons the *saṅghāṭī*; here this is called the great robe, and also called the principal outer robe. From nine strips upward to twenty-five strips, they are briefly classified into three grades; within each grade there are three types, combining to form nine kinds. The three of the lower grade are: nine strips, eleven strips, and thirteen strips; the three of the middle grade are: fifteen, seventeen, and nineteen strips; the three of the upper grade are: twenty-one, twenty-three, and twenty-five strips. According to the size of the body, fewer or more strips and patches were prescribed. The Buddha's body was sixteen feet tall, so he could wear twenty-five strips; people nowadays may wear only fifteen strips. In foreign lands, they are collectively called *kāṣāya*; here this is translated as "garment free from dust." If red and purple are blended together, they increase beings' lustful minds; now with the three kinds of ruined colors, greedy thoughts do not arise. Secondly, it is called the "emaciation robe": when a person who has entered the Way covers his body with this garment, his defilements fall away. Thirdly, it is called the "lotus-blossom robe": this borrows a metaphor for its name, for its substance is pure and free from defilement, resembling the lotus. Fourthly, it is called the "mingled-color robe", because three colors are interspersed to jointly make up one robe. Tripiṭaka Master Paramārtha said, "The robe of red-blood color: although the five sects differ in their foreign *kāṣāya*s, they are all uniformly of red color." Question: It is commonly said that there are three kinds of ruined colors; why do you say that they are all red? Answer: The common explanation is that for a new robe one first takes blue dye, next puts it into mud, and next passes it through bark-juice, which is called *madder* (*mokuran*); hence it says "either blue, or mud, or madder." The Tripiṭaka Master said: All the people of the Central Country [of India] have no such practice. As for the three kinds of ruined colors, one uses whichever of the three colors to make a spot-mark. If there is a place with blue, one makes the mark with blue; if there is no place with blue, one uses mud for the mark; where there is no mud, one may grind iron-juice to make the mark; and taking just one color is sufficient. It is only because times and places differ and a single color is not constant that, out of concern that the monks might give rise to doubt and remorse, it was said that one may take any of the three. Although the doctrines of the eighteen schools differ, the robe-color is the same; thus the *Mahāparinirvāṇa-sūtra* says: "Seeing my disciples wearing red robes, they took them to be blood." It is only that the marking differs, and therefore there are differences among the various schools: the Sarvāstivāda marks visible places; the Sthaviras mark every joint; the Saṃmatīya mark only the four corners. The Tripiṭaka Master also said: In foreign lands the five schools also do not wear five different robes; but the Buddha interpreted King Prasenajit's dream and prophesied that in the degenerate age there would be evil monks who would disrupt my Dharma and divide into five schools. Because the laypeople of that land have five natures, they wear robes of five colors to signify the five kinds of supernatural wonders. Question: When the Buddha entered nirvāṇa, where were the three robes located? Answer: The accounts of the places differ. According to the *Garbha-sūtra*, "When the Buddha was about to enter nirvāṇa, he folded the three robes with his own hands and placed them in the golden coffin to line the Buddha's body." According to the *Mahāmāyā-sūtra*, when Māyā descended from Trāyastriṃśa Heaven and no longer saw the Buddha, seeing only the Buddha's *saṅghāṭī* and his staff, she sighed in grief, saying: "When my son was in the world, he wore and held these objects to deliver beings; now they are empty and without a master." Deducing from this, the three robes still exist. The Tripiṭaka Master said: The Buddha's five-strip robe is in the kingdom of Mithilā, the seven-strip robe is in the kingdom of Pañcāśī, the great robe and the staff are in the kingdom of Kashmir, and the *niṣīdana* is in the kingdom of Kapilavastu. Taking the bowl: first, it accords with the Dharma of the Buddhas of the three periods of time; second, to refute the non-Buddhists who hold their food in their hands; third, to manifest a dignified deportment that benefits beings, unlike base beggars; fourth, to demonstrate a lasting vessel of merit. The *Sukhāvatīvyūha-sūtra* says, "Storing up merit, demonstrating the field of merit. Donning the *kāṣāya*, demonstrating the field of merit." In the Vinaya it says: The Buddha took Ānanda to the southern mountain country; in that land there were many fertile fields, whose adjoining dikes were pleasing, so he ordered him to pattern the robe after them, signifying that one who has left household life is a field of merit for the world, able to cause the seed of a generous mind to reap an immeasurable reward. When one sows seeds in a fertile field, the harvest yields ten thousandfold; hence the strips and patches of the robe resemble the dikes and borders of fields; therefore the sūtra says "demonstrating the field of merit." *Pātra*: here this is translated as "receptacle of appropriate measure," which signifies that the person who has left household life inwardly possesses wisdom and severance, inner and outer corresponding, being a vessel fit to receive the offerings of humans and gods. When the Buddha first received the milk-rice from the two maidens, it was contained in a golden vessel more than a fathom wide; this was his eating vessel before attaining the Way. When he had completed the Way, he next received the fruits—or, some say, barley flour—offered by the elders Trapuṣa and Bhallika; at that time he did not yet have a bowl, and he reflected: The Buddhas of the three periods of time have no custom of holding food in their hands. Thereupon the Four Kings presented four bowls, and the Buddha pressed them with his hand, merging them into one bowl, yet the four layers of rim remained visible. The Tripiṭaka Master also said: The Śuddhāvāsa Devas returned the stone bowls of the past Four Kings to give to the Four Kings, and each of the Four Kings offered one to the Buddha. This bowl is now in the kingdom of Kashmir, enshrined in a stūpa. When the Semblance Dharma is destroyed, the Four Kings will again take it and deliver it to the Śuddhāvāsa Devas; the Śuddhāvāsa Devas will await Maitreya's appearance and command the Four Kings to deliver it to Maitreya. However, regarding the sizes of the bowl, there are three different grades: the upper grade holds three *prasthas* of cooked rice, one *prastha* of soup, and another half-*prastha* of other edible items; the lower grade holds one *prastha* of cooked rice, half a *prastha* of soup, and another half-*prastha* of other edible items. If it is larger than the smaller and smaller than the larger, it is a middle-grade bowl. A *prastha* is a foreign measure of six *chuan*; an upper-grade bowl holds three *dous*, able to contain two *dous* and seven *chuans* of food, requiring the top three *chuans* to be empty to demonstrate few desires; a lower-grade bowl holds one *dou* and a half, able to contain one *dou* and two *chuans* of food, requiring the top three *chuans* to be empty, thus being one *dou* and two *chuans*; between the two capacities is called a middle-grade bowl. The *Mahāprajñāpāramitopadeśa* says: "Explaining that there are eight kinds of bowls: disciples are not permitted to keep gold or silver bowls, out of fear that greed would arise; they are not permitted to keep wooden bowls, because they retain filth. They are only permitted to keep two kinds, namely iron and earthenware. The Buddha kept a stone bowl." Question: Has there ever been a Buddha who did not wear a *kāṣāya* and did not use a bowl? Answer: Yes. The *Mahāprajñāpāramitopadeśa* says: "Devarāja Buddha adopted the deportment of a white-robed layman." From "entering the great city of Śrāvastī to beg for food" onward is the fourth, explaining the location for begging food. The old commentary says: The park is twelve hundred paces from the city; or some say: four *li*. There are three ways the Tathāgata receives food: first, sitting and waiting for the mealtime, whereupon the fine delicacies arrive on their own; second, people coming from outside to invite the Buddha. Inviting the Buddha has two modes: first, the Buddha goes together with the saṅgha; second, the saṅgha goes while the Buddha does not go, sending someone to solicit the food. The reasons why he does not go are altogether five: first, to enter samādhi; second, to preach the Dharma for the devas; third, to care for sick monks; fourth, to inspect the dwellings; fifth, because he wishes to institute precepts. Third, the Tathāgata goes in person to beg for food. His manner of walking has three modes: first, flying through the empty sky; second, his feet four inches above the ground while their imprinted marks appear on the earth; third, his feet treading on lotuses, where the lotuses move while his feet do not move. The reasons why the Buddha walked on foot to beg for food, according to the *Sūtra of the Girl Mālā*, are altogether ten: first, when the Tathāgata enters the city to beg for food, sentient beings see the Buddha's thirty-two marks like Mount Sumeru, the king of mountains, and therefore generate bodhicitta, vowing to attain the Tathāgata's body; second, in the city there are the blind, deaf, and sick, down to those suffering a hundred torments who cannot come to where the Tathāgata is, and therefore the Tathāgata enters the city and emits light to shine upon them, causing their multiple sufferings to cease, whereupon they generate bodhicitta; third, for the kṣatriyas, brahmins, and noble elders who, relying on their caste, do not give rise to a mind of respect, when they see the Tathāgata's awe-inspiring virtue and stately deportment standing preeminent and distinct from the world, their arrogant minds are extinguished, and so they generate bodhicitta; fourth, women under guardianships who, having three supervisions and five hindrances, cannot see the Buddha, and also lazy people who, though living in the neighborhood of the Tathāgata, cannot go to him—the Buddha now enters the city to enable them thereby to pay homage and make inquiries, and so they generate bodhicitta; fifth, when the Tathāgata enters the city, the Four Kings and the eight classes of beings all act as his escort, each carrying flowers and incense and chanting praises in offering; when the people of the city see this, they immediately give rise to the thought: "Even the devas renounce heavenly pleasures to make offerings to the Buddha; how could we not make offerings and pay homage?" and thus generate the mind; sixth, the Tathāgata holds the bowl presented by the Four Kings, which is truly a single bowl yet with its four rims distinct; the people of the city, seeing this rare wonder, therefore generate bodhicitta; seventh, for the rich and the poor: if the rich see the Tathāgata's bowl empty, they give much; if the poor see the Tathāgata's bowl full, they give little; both give rise to joy and therefore generate bodhicitta; eighth, in the Tathāgata's bowl, hundreds of flavored foods are received without mingling, remaining as if placed in separate vessels, and when distributed freely to all the monks and sentient beings, it neither increases nor decreases; those who see it rejoice, and none fail to generate the mind; ninth, for the sake of future disciples and monks, to demonstrate the practice of begging food and establish its model, not hoarding conditioned things; tenth, the Tathāgata's body is constantly in samādhi and does not eat, yet solely for the sake of benefiting sentient beings, he manifests the practice of begging food. For these reasons, it says "entering the city to beg for food." As for "begging from door to door in that city," this fifth phrase explains the method of begging food. Some treatise masters say: In foreign lands, the noble families of the four castes all live inside the city, whereas the commoners, butchers, and the like all live outside the city. When entering the city, they each walk separately without intermingling. Now, when it says "begging in order," it means that within the city, among the four castes, without discriminating between rich and poor, he begs from them in consecutive order. Furthermore, Subhūti abandoned the poor and went to the rich, thinking that although they are now experiencing the fruit, they have no cause for the future, and he wished to make them cultivate future causes so that their karmic fruit would continue; therefore he abandoned the poor and went to the rich. Kāśyapa abandoned the rich and went to the poor, pitying their acute suffering; moreover, because they did not practice generosity in the past they are poor in this life, and if they do not practice generosity now they will again be poor in future lives, poverty succeeding poverty without any time of liberation, and therefore he abandoned the rich and went to the poor. Although these two men possessed compassion, they were not impartial, and were therefore reproved by Vimalakīrti. Now, the Tathāgata wishes to reveal the path of impartiality; therefore he begs from door to door.