首楞嚴義疏注經 1.112

1.112

迦葉波，此云飲光氏，上古元祖是仙，身有光明，吞蔽燈光，人皆異之，曰飲光仙，因立族姓。尊者頭陀上行第一，故云大也。不均平者，善現捨貧從富，迦葉捨富從貧，皆為淨名所訶。今言如來者，就其印可，功歸佛也。然佛常乞食無遮間者，由五義故：一由內證平等理，外不見貧富相；二心離貪慢，慈無偏利；三表威德，不懼惡象、沽酒、婬女家；四息凡夫猜嫌；五破二乘分別。故得仰效行平等耳。度疑謗者，即息凡夫猜嫌也。

"Kāśyapa: here translated as 'Light-Drinker clan'. In high antiquity their primal ancestor was a ṛṣi whose body possessed radiant light that eclipsed the glow of lamps. People all marvelled at him and called him the Light-Drinking Ṛṣi, and on this basis established the clan name. Because the Venerable One was foremost in the superior practice of dhūta, he is called 'Mahā' ('Great'). As for 'not impartial', Subhūti abandoned the poor to follow the rich, while Kāśyapa abandoned the rich to follow the poor; both were reproved by Vimalakīrti. Here mentioning the Tathāgata is with respect to his endorsement, attributing the merit to the Buddha. However, that the Buddha constantly begged for food without hindrance or discrimination was due to five reasons: first, because internally he realized the principle of equality, externally seeing no mark of poverty or wealth; second, his mind was free from greed and arrogance, and his compassion benefited without partiality; third, to manifest majestic virtue, not fearing mad elephants, liquor shops, or courtesans' houses; fourth, to put an end to the suspicions and jealousies of ordinary people; fifth, to shatter the discriminations of the two vehicles. Therefore [Ānanda] could look up to and emulate him, practicing impartiality. 'Saving them from doubts and slanders' refers to putting an end to the suspicions and jealousies of ordinary people.