大般涅槃經集解 2.105

2.105

案僧亮曰：知受持未至也。若受前人者，後人則不得獻也。昔默則受、今默則不受者，昔日體康，觸味斯可。若言受則近貪，故不言也。今稱病力弱，所須自知。是以言之則受，不言則不須也。法瑤曰：初生王宮，唱云應供，是則有施便受，何假發言？今顯法身常樂不食，默然無言，理知不受也。寶亮曰：知時有三種，一者佛不受二檀越請；二者由昔願故受；三者知純陀作施主者為益處曠也。慧朗曰：知時有三種，一知受時未至；二知時眾無宿願；三知即時若受餘施，不能廣利也。

Sengliang comments: He knew that the time for accepting had not yet arrived. If he accepted from those before, those after could not present [theirs]. In the past, silence meant acceptance, whereas now silence meant non-acceptance. In former days, his body was healthy, and any flavor whatsoever was suitable. If he had spoken of acceptance, it would resemble greed, so he did not speak. Now, claiming illness and weakened strength, he himself knew what was needed. Therefore, if he spoke he accepted, and if he did not speak it was not needed. Fayao says: When first born in the royal palace, he proclaimed himself 'worthy of offerings'; thus whenever there was an offering he accepted it, so why need he utter words? Now, revealing that the dharmakāya is permanent and blissful and does not eat, he remained silent without speech, so in principle one knows he did not accept. Baoliang says: Knowing the time has three aspects: first, the Buddha does not accept invitations from two donors; second, he accepts due to past vows; third, knowing that Cunda acting as donor would bring vast benefit. Huilang says: Knowing the time has three aspects: first, knowing the time of acceptance has not yet arrived; second, knowing the assembly at that time lacked past vows; third, knowing that if he accepted other offerings right then, he could not bring widespread benefit.