三彌勒經疏 1.177

1.177

經曰「如我今日」以下，第二乘答神變問。謂山門開示事，即神變力故。此中一云如來初會中說迦葉變事也。然而《成佛經》三會已後辨此神變者，捨家隨語勢便在後而說。今云若爾如來三會說法應有間絕故。應說慈氏三會度人已，眾生漸有懈怠故，往狼迹山開彼上門。如《智度論》云「彌勒佛三會已訖，將諸大眾往彼山頂，示大迦葉骨鎖身，大眾遂起精進心。」然而今此經在初會答神變者，捨家意樂故，故不違也。約文為二：初標名彰德、後正答神變。此初也。頭陀者，古言小欲者，訛也，今云除棄。謂由小欲行，除棄貪欲故。若具有十六，謂衣中有四、食中有六、處中亦六。言衣中者，一糞掃衣、二毳衣、三納衣、四三衣也。食中六者，一乞食、二次第乞、三作注餘食法、四一坐食、五一揣食亦名節量、六不中後飲漿。謂若下品行者，雖出家，以種種耶命為自活。若中品，雖離前過，而受僧食、施主別請食。若上品不受僧食、施主食，唯行乞食也。處中六者，一蘭若處、二塚間、三樹下、四露地、五常坐。常坐者，隨有草地便坐。常坐者，若行若立即大苦，若臥即甚樂。若坐，則離二邊能長久，是故須常坐也。然而此經略故說十二。十二者，如《四分律》云「衣中二，謂納衣及三衣也。食中四，謂次第乞食乞食中攝故、不飲漿即一坐食中攝故。處中六者同前說，合為十二」也。《涅槃經》立十頭陀，如彼說也。

From the sūtra saying "Just as I today..." onward is the second part, replying to the question on miraculous transformations by taking advantage of the opportunity. This refers to the opening and revealing of the mountain gate, which is due to miraculous power. In this passage, one [interpretation] says that the Tathāgata spoke of Kāśyapa's transformations during the first assembly. However, the reason why the Attainment of Buddhahood Sūtra expounds these miraculous transformations after the three assemblies is that, renouncing household life, it conveniently speaks of them later according to the flow of the narrative. Now it says that if that were so, there would have been an interruption in the Tathāgata's preaching of the Dharma across the three assemblies. One should say that after Maitreya had delivered people at the three assemblies, sentient beings gradually became lax; therefore, he went to Mount Kukkuṭapāda and opened that upper gate. As the Da zhidu lun says, "When the Buddha Maitreya had finished the three assemblies, he led the great assembly to the summit of that mountain and displayed the skeleton-body of Mahākāśyapa, whereupon the great assembly gave rise to vigor." However, that this present sūtra replies to the miraculous transformations at the first assembly is due to the aspiration to renounce the household life; hence they do not contradict each other. Analyzing the text, there are two parts: first, indicating the name and revealing the virtue; second, directly replying regarding the miraculous transformations. This is the first part. As for dhūta, the ancient rendering "lessening desires" was erroneous; today it is rendered "eliminating and discarding," meaning that through the practice of few desires, one eliminates and discards greed. If fully enumerated, there are sixteen: four concerning robes, six concerning food, and likewise six concerning dwelling places. The four concerning robes are: first, robes made of rags from a dust heap; second, robes made of fine wool; third, patched robes; fourth, the three robes. The six concerning food are: first, begging for food; second, begging in sequential order; third, the practice of not accepting leftover food; fourth, eating in a single sitting; fifth, eating a single measure of food (also called regulating the amount); sixth, not drinking gruel after noon. That is, if one is a lower-grade practitioner, although having left the household life, one sustains oneself by various wrong livelihoods. If of the middle grade, although free from the former fault, one accepts food from the saṅgha or individual invitations from donors. If of the upper grade, one does not accept food from the saṅgha or food from donors, but exclusively practices begging for food. The six concerning dwelling places are: first, in an araṇya; second, in a charnel ground; third, beneath a tree; fourth, in the open air; fifth, always sitting. "Always sitting" means sitting down wherever there is a grassy patch. As for always sitting: walking or standing entails great suffering, while lying down brings much pleasure. If one sits, one leaves behind the two extremes and can endure for a long time; therefore, one must always sit. However, this sūtra abbreviates and speaks of twelve. The twelve are as stated in the Dharmaguptaka Vinaya: "Two concerning robes: namely patched robes and the three robes. Four concerning food: because begging in sequential order is subsumed under begging for food, and not drinking gruel is subsumed under eating in a single sitting. The six concerning dwelling places are the same as stated above; together they make twelve." The Nirvāṇa Sūtra establishes ten dhūtas, as spoken there.