大般涅槃經集解 5.42

5.42

案道生曰：善是三界外法，而為惡所壞，來在生死，去家展轉，是遊行之義。既厭苦求樂，而非本善，應得不得，是乞匂義也。僧亮曰：經離五道，譬遊行。生死非所樂之處，譬之乞匂。法瑤曰：為苦所迫，思善以代之，譬如乞匂也。敬遺記僧宗曰：乏定慧之食，修相善以自資。此善不多，兼非己分，義同乞匂也。遊行是遲迴履歷，非速去之像，明相善不能直之出要也。法蓮記僧宗曰：去佛果遼遠，而常解冥津，有向果之義，故曰遊行也。

Daosheng comments: Wholesomeness is a phenomenon outside the three realms, yet destroyed by evil, one comes into saṃsāra; wandering about away from home is the meaning of 'wandering.' Having grown weary of suffering and seeking joy, yet it not being original goodness, what ought to be attained is not attained—this is the meaning of 'begging for food.' Sengliang says: Passing through the five destinies is allegorized as wandering. Saṃsāra is not a place of joy, which is allegorized as begging for food. Fayao says: Pressed by suffering, one longs for goodness to replace it, which is allegorized as begging for food. Sengzong, recorded by Jingyi, says: Lacking the food of concentration and wisdom, one cultivates goodness with characteristics to sustain oneself. This goodness is not much and moreover is not one's own share, which in meaning is the same as begging for food. 'Wandering' is hesitating and treading a long course, not the image of swift departure, making clear that goodness with characteristics cannot directly lead to the essentials of escape. Sengzong, recorded by Falian, says: Distant from the fruit of buddhahood, yet with the understanding of permanence dimly guiding across the ford, there is the sense of heading toward the fruit; therefore it says 'wandering.'