維摩經略疏 10.5

10.5

就此品大為二意：一明身子念食、二明大士譏訶。身子是起教之人，為兩事故須念食：一者諸佛道法過中不飡，此諸大人食時將到，故須起念。二者上文云「應以何法起菩薩根」，上來室內敷說勝法，音聲佛事即是音聲起菩薩根。次應用香味二法起菩薩根，時眾將用鼻舌兩根聞於大乘禪悅法喜，機在不久，故身子扣此機端而致念也。大士訶者，明其二乘八解久有禪悅，不以自資而外念求食，是故譏之。

Regarding this chapter, there are broadly two intentions: first, to clarify Śāriputra thinking of food; second, to clarify the Great Being ridiculing and rebuking him. Śāriputra is the person who initiates the teaching. For two reasons he needed to think of food: First, according to the teachings and rules of the buddhas, they do not eat past midday; the mealtime for these great persons was approaching, so he needed to give rise to this thought. Second, the previous text states: 'By what Dharma should the roots of bodhisattvas be stimulated?' Hitherto in the room, sublime Dharmas were expounded, where sounds performing the buddha-work were precisely sounds stimulating the roots of bodhisattvas. Next, fragrance and flavor, the two phenomena, should be employed to stimulate the roots of bodhisattvas; the assembly was about to use their nose and tongue faculties to perceive the joy of dhyāna and the delight of the Dharma of the Mahāyāna, and their capacity was imminent. Therefore, Śāriputra struck at the onset of this capacity and gave rise to this thought. As for the Great Being's rebuke, it clarifies that the two vehicles have long possessed the joy of dhyāna in the eight liberations, yet instead of nourishing himself with it, he thought outward seeking food; therefore, he ridiculed him.