金剛般若經疏論纂要 1.28

1.28

This is explained in seven clauses: First, the transforming master. The Satyasiddhi-śāstra explains that he is fully endowed with the nine epithets mentioned above and is revered by beings; therefore he is called the World-Honoured One, because he is jointly honoured in the heavens and the human realm. Second, the transforming time. 'Mealtime' is the hour of the dragon (chen, 7–9 a.m.), the initial part of the day; begging is then easily accomplished, causing no distress to oneself or others. Having finished begging, he returned to the park right at the hour of the snake (si, 9–11 a.m.), in accordance with the standard rule for meals. Third, the transforming deportment: putting on the saṅghāṭī robe and holding the bowl presented by the Four Heavenly Kings. Fourth, the transforming place: the park is five or six li southeast of the city; going from outside to inside is 'entering,' and because the place was vast and its people numerous it is called 'great.' Fifth, the transforming deed: the Buddha, wishing to display the merits of ascetic practices (dhūta) and make those who are heedless feel shame, gathered them through shared activity, and so begged for food himself. The Jewel-Necklace Maiden Sūtra says: 'The body of a transformation Buddha is like a solid piece of vajra, lacking the two viscera for raw and digested food.' What was begged here was for the benefit of others; hence the Vimalakīrtinirdeśa says: 'It is for the sake of non-eating that one should accept that food.' Sixth, the transforming impartiality: first, by internally realizing the principle of equality, externally he did not see marks of poverty or wealth; second, his mind was free from greed and arrogance, and his compassion was without biased favour; third, to demonstrate his awe-inspiring virtue, not fearing ferocious elephants or the homes of wine merchants and courtesans; fourth, to put an end to the suspicions and doubts of ordinary people; fifth, to demolish the discriminations of the two vehicles. Seventh, the transforming conclusion. Now, the meaning of the character 'having' belongs to the lower clause, while the text connects to the upper clause. The meaning of the words 'had the meal' belongs to the upper clause, while the text connects to the lower clause. If one were to expand the text so that it were fully complete within the clause, it should say: 'Having begged from door to door, he returned to his original place and had his meal; having finished his meal, he put away his robe and bowl.' If the Buddha did not eat, the merit of others would not be perfected. The Ratnamegha-sūtra says: 'Whatever has been obtained from begging is divided into four portions: first, intended to be given to fellow practitioners of brahma-conduct; second, intended to be given to poor, sick, and begging people; third, for aquatic and terrestrial creatures; fourth, for oneself to eat.' The Twelve Dhūtas Sūtra speaks only of three portions, excluding practitioners of brahma-conduct. Second, concentration.