金剛般若疏 2.3

2.3

From "At that time the World-Honoured One" onward is the second [part], the specific preface. Within the specific preface it broadly opens into two: first, clarifying the Tathāgata walking on the road to beg for food; second, clarifying the Tathāgata spreading out his seat and sitting down, entering into samādhi. Within these two sections, each opens into two segments. In the first section, the two are: 1. clarifying the matter of going; 2. clarifying the matter of returning. In the latter section, the two are: 1. clarifying spreading out the seat, which is the preliminary expedient before entering concentration; 2. the phrase "and sat down," which secondly is directly entering samādhi. Question: For what reason does it first clarify begging for food and afterward entering samādhi? Answer: Because he wished to cause sentient beings to generate merit, he therefore first clarified begging for food; because he wished to cause sentient beings to generate wisdom, he entered samādhi and afterward preached the Dharma. Furthermore, it is because he first benefited householder sentient beings, and afterward universally benefited all the monastic and householder assemblies. It is also said that first benefiting the white-robed [laity] is a specific benefit—why did he beg food solely from the white-robed and not from bhikṣus and bhikṣuṇīs? Hence it is called specific; while afterward preaching the Dharma for the fourfold assembly is a universal benefit. Furthermore, it is because he first gave mundane benefits to sentient beings, and afterward gave supramundane benefits to sentient beings. Furthermore, it is because he first displayed himself as a field of merit to reveal that the Tathāgata is one worthy of offerings (arhat); and afterward clarified that the Buddha is a patron who bestows the dharma of prajñā upon sentient beings, which is the meaning of the Tathāgata Śākyamuni's correct and universal knowledge (samyaksaṃbuddha). Furthermore, the former is benefiting sentient beings before midday, and the latter is benefiting sentient beings after midday. Furthermore, the former is benefiting beings through bodily karma; afterward, entering samādhi is benefiting beings through mental karma; and next, preaching prajñā is benefiting beings through verbal karma. Furthermore, it is because he previously wished to cause the physical body to abide long, and afterward wished to cause the dharmakāya to abide long. Wishing to cause the physical body to abide long, begging food supports the physical body; afterward preaching prajñā benefits the dharmakāya. By having these two abidings, he causes sentient beings to attain the benefit of both bodies. Moreover, begging food shows the Tathāgata's practice of having few desires and knowing contentment; preaching the Dharma reveals the Tathāgata's subtle and wondrous understanding. Moreover, begging food clarifies the Buddha's compassion; preaching the Dharma clarifies the Buddha's wisdom. Moreover, begging food shows the physical standard for sentient beings of the final age; preaching the Dharma shows the mental standard for sentient beings of the final age, uniting to cause the minds of all sentient beings to rely on prajñā. Furthermore, it causes the disciples to beg food from laypersons to support the body, and receive prajñā from the Tathāgata to train the spirit, so that both matters are fulfilled. Moreover, begging food destroys the mind of arrogance; preaching prajñā destroys the mind of delusion. Question: The Great Sūtra reveals nirvāṇa occasioned by food; how does it differ from this sūtra? Answer: That sūtra, occasioned by food, reveals the Tathāgata's dharmakāya—the eternal body that is not a body of mixed food; this sūtra, occasioned by begging for food, clarifies the various meanings stated above. Moreover, both sūtras are also the same in that begging food first clarifies being identical to ordinary beings and the two vehicles; next preaching the Dharma clarifies that the Tathāgata cannot be seen by means of bodily marks, so the Tathāgata's body is not a food-body. The treatise says: "Because the three marks are of different substance, free from them is the Tathāgata." It is necessary to first be identical and afterward different; this is precisely to cause ordinary beings and the two vehicles to all generate the mind to seek the Buddha's body. Question: Now when preaching prajñā, for what reason is begging food clarified first? The answer says: When a consummate person moves, there is nothing unseasonable; whatever he does wholly benefits beings, so one should not seek the reason. Furthermore, it is to reveal the distant by means of the near: about to preach prajñā, he first clarified begging for food. Why is this? Mundane food and drink originally support the body and nourish physical life; the Dharma-food of prajñā supports the dharmakāya and nourishes wisdom-life. Furthermore, begging for food is the seed of the four noble ones (āryavaṃśa); prajñā is the root of all the noble ones. Furthermore, is the Way far off? Embody it and it is spiritual; therefore, food and drink are not separated from prajñā. If one can understand food to be pure, that itself is prajñā.