請觀音經疏闡義鈔 3.62

3.62

示法用中，以此經是俗眾發起，故有持齋斷婬等語。「齊身口業」者，〈祭統〉云「齊之為言，齊也。齊不齊以致齊者也。是故君子非有大事也、非有恭敬也，則不齊。不齊，則於物無防也，嗜欲無止也。及其將齊也，防其邪物、訖其嗜欲、耳不聽樂。」今釋氏以不過中食為齊，亦取其防邪訖欲，齊不齊之義也。《毘羅三昧經》云「早起諸天食，日中三世佛食，日西畜生食，日暮鬼神食。佛制斷六趣因，令同三世佛故。」今約理解，故云齊者秖是中道。「後不得食者」者，即佛制中後不得食也。今表初住初地圓證中道，心外無法，如中後不得食也。「中前得噉」者，佛制中前非正食皆得噉之。正食者，《四分律》云「有五種：蒲闍尼，此云正食，謂[麩-夫+少]、飯、乾飯、魚、肉也。五種佉闍尼，此云不正食，謂枝葉、花果、細、末、磨食。」今云中前得噉，即不正食也。「此得」下，先表圓位。「前方便」者，即指住前內凡位也。住前既有相似證義，此即中前得噉。「亦是」下，次表別位地前離邊觀中，即是法界外有法也。

In indicating the ritual method, because this sūtra was initiated by lay people, there are statements such as observing fasting and abstaining from sexual desire. Regarding 'aligning bodily and verbal karmas': The 'Record of Sacrifices' [in the *Liji*] states, 'Fasting (zhai, 齊) is, so to speak, to align (qi, 齊). It means to align what is unaligned so as to achieve alignment. Therefore, unless there is a momentous affair or an act of veneration, a gentleman does not observe the fast. If one is not fasting, one has no guard against external things, and cravings do not cease. When he is about to fast, he guards against depraved things, puts an end to his cravings, and his ears do not listen to music.' Now the Buddhists take not eating past midday as fasting; this also draws on the meaning of guarding against depravity, putting an end to desire, and aligning what is unaligned. The *Piluosanmei jing* states: 'In the early morning, the devas eat; at midday, the Buddhas of the three periods of time eat; when the sun turns west, animals eat; at twilight, ghosts and spirits eat. The Buddha instituted this to cut off the causes of the six realms and to make [practitioners] identical with the Buddhas of the three periods of time.' Now, interpreting according to principle: therefore it says that fasting is simply the middle way. Regarding 'afterwards one must not eat': this is the Buddha's institution that after midday one must not eat. Here it symbolizes the first abiding stage and the first bhūmi perfectly realizing the middle way, where there are no dharmas outside the mind, just as after midday one must not eat. Regarding 'before midday one may consume': the Buddha instituted that before midday, non-primary food may all be consumed. As for primary food, the *Caturvargika-vinaya* states: 'There are five kinds: *bhojanīya*, here translated as primary food, meaning cooked grain meal, cooked rice, dried rice, fish, and meat. There are five kinds of *khādanīya*, here translated as secondary food, meaning twigs and leaves, flowers and fruit, finely powdered foods, and ground foods.' Now saying that before midday one may consume means these secondary foods. Regarding 'This attains...' below: it first symbolizes the stages of the perfect [teaching]. 'Previous upāyas' refers to the internal ordinary stages prior to the abiding stages. Since prior to the abiding stages there is already the meaning of conformity-realization, this is consuming before midday. Regarding 'It is also...' below: next it symbolizes, in the stages of the distinct [teaching] prior to the bhūmis, leaving the extremes and contemplating the middle, which means there are dharmas outside the dharmadhātu.