諸經要集 1.22

1.22

又處處經云。如來行時不著履。有三因緣。一使行者少欲。二現足下輪相。三令人見之歡喜。佛行足去地四寸。有三因緣。一見地有蟲蟻故。二地有生草故。三現神足故。亦欲令人意正。佛行地高下皆平。有三因緣。一本行四等心。欲令一切安隱。地在水上。水中有神。蟲蟻一切值佛足下。皆安隱同心立意。是故卑者為高。高者為卑。二諸天鬼神行福為佛除地故。高下為平。三佛為菩薩時通利道徑橋梁度人故。從是得福故高下平正。欲令人意亦爾。又智度論云。世尊身好細薄皮相。塵土不著身。如蓮華葉不受塵水。若菩薩在乾土山中經行土不著足隨嵐風來吹破土山令散為塵。乃至一塵不著佛身。若菩薩舉食著口中。是時咽喉邊兩處。流注甘露和合諸味。是味清淨。故名味中得上味。又增一阿含經云。無恭敬心於佛者。當生龍蛇中。以過去從中來。今猶無敬。多睡癡也。

Furthermore, the Chuchu jing says: When the Tathāgata walks, he does not wear shoes, for three reasons: first, to cause practitioners to have few desires; second, to reveal the wheel-marks beneath his feet; third, to cause people to rejoice upon seeing them. When the Buddha walks, his feet are four inches above the ground, for three reasons: first, because he sees that there are insects and ants on the ground; second, because there is living grass on the ground; third, to manifest his supernatural footstep, and also desiring to make people's minds upright. When the Buddha walks, the high and low of the ground all become level, for three reasons: first, his original practice of the four immeasurable minds, wishing to make all secure; the earth rests upon water, and in the water there are spirits; when insects, ants, and all beings encounter the bottom of the Buddha's feet, they all become secure and establish a unified aspiration, which is why the low becomes high and the high becomes low; second, the devas, ghosts, and spirits practice merit by clearing the ground for the Buddha, so high and low become level; third, when the Buddha was a bodhisattva, he opened up and cleared pathways and bridges to ferry people across, and gaining merit from this, high and low become level and even, wishing that people's minds should likewise be so. Furthermore, the Zhidu lun says: The World-Honoured One's physical characteristics include the mark of fine, thin skin; dust and dirt do not adhere to his body, just as a lotus leaf does not retain dust or water. If the Bodhisattva walks in a mountain of dry earth, the soil does not stick to his feet; even if the Vairambhaka wind comes and blows apart the earthen mountain, scattering it into dust, not a single speck of dust adheres to the Buddha's body. When the Bodhisattva lifts food and places it into his mouth, at that time from two places beside his throat nectar flows forth and blends with all flavors; this flavor is pure, which is why it is called 'obtaining the supreme taste among tastes'. Furthermore, the Ekottarika-āgama says: Those who have no mind of reverence toward the Buddha will be reborn among dragons and snakes; because in the past they came from among them, they still lack reverence now, having much sleep and delusion.