[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123) › 12.74 # 諸經要集 12.74 諸經要集 12.74 - **Language:** Classical Chinese ### [12.74](https://indike.org/pramana/in.bauddha.taisho.2123.12.74) 次依論問。中有生時。為有衣不。論答。色界中有一切有衣。以色界中慚愧增故。慚愧即是法身衣服。如彼法身具勝衣服。生身亦爾。故彼中有常與衣俱。欲界中有多分無衣。以欲界中分無慚愧。唯除菩薩及白淨苾芻尼。所受中有。恒有上妙衣服。有餘師說菩薩中有亦無有衣。唯白淨尼等所受中有。常與衣俱。問何緣菩薩中有無衣。而白淨尼有衣。答白淨尼曾以衣服施四方僧。故彼中有常有衣服。問若爾菩薩於過去生。以妙衣服施四方僧。白淨尼等所施衣服。碎為微塵。猶未為比。如何菩薩中有無衣。而彼有衣服。答由彼願力異菩薩故。謂白淨尼以衣奉施四方僧已。便發願言。願我生生常著衣服。乃至中有亦不露形。由彼願力所引發故。所生之處常豐衣服。彼最後身。所受中有。常有衣服。入母胎位。乃至出時。衣不離體。如如彼身漸次增長。後出家受具戒已。輒成五衣。勤修正行。不久便證阿羅漢果。乃至後涅槃時。即以此衣纏身火葬。菩薩過去三無數劫。所修種種殊勝善行。皆為迴向無上菩提。利益安樂諸有情故。由斯行願。雖見相好而無有衣。願力有殊。不應為難。次依論問。在中有位資段食不。答色界中有不資段食。欲界中有必資段食。問欲界中有。段食云何。有作是說。欲界中有。至有食處。便食彼食。至有水處。便飲彼水。由彼飲食以自存濟。此說非理。所以者何。中有極多難周濟故。謂契經說。如從帒等瀉粳米等。置食鑊中。數極稠密。五趣有情。所受中有。散在處處。數量過彼。若彼受用諸飲食者。一切世間所有飲食。唯供狗犬。一類中有尚不周濟。況餘中有而可充足。又中有身。既極微輕妙。受麁重食身應散壞。應作是說。中有食香。非食麁質。故無前過。謂有福者。歆饗清淨花果食等。輕妙香氣以自存活。若無福者。歆饗糞穢臭爛食等。輕細香氣以自存活。又彼所食香。氣極少。中有雖多而得周濟。 > Next, according to the śāstra, it asks: "When an intermediate existence is born, does it have clothing or not?" The śāstra answers: "All intermediate existences in the form realm have clothing, because in the form realm modesty and shame are predominant. Modesty and shame are the garments of the dharmakāya. Just as their dharmakāya possesses superior garments, so too does their born body; therefore, their intermediate existence is always accompanied by clothing. In the desire realm, the intermediate existence mostly has no clothing, because in the desire realm they lack modesty and shame. The only exceptions are bodhisattvas and the bhikṣuṇī Śuklā; the intermediate existence they take is always accompanied by superior and exquisite clothing. Other masters say that the intermediate existence of a bodhisattva also has no clothing; only the intermediate existence taken by the nun Śuklā and the like is always accompanied by clothing. Question: For what reason does a bodhisattva's intermediate existence have no clothing, while the nun Śuklā has clothing? Answer: Because her vow differed from that of the bodhisattva. That is, after the nun Śuklā offered clothing to the Saṅgha of the four directions, she made a vow, saying: 'May I in life after life always wear clothing, and even in the intermediate existence may my body not be exposed.' Induced by the power of her vow, the places where she was born were always abundant in clothing. In her final body, the intermediate existence she received always had clothing; entering the mother's womb and even upon emerging, the clothing did not leave her body. As that body gradually grew, later after she went forth and received the full precepts, it immediately became the five robes. Diligently practicing right conduct, before long she realized the fruit of an arhat; even at the later time of nirvāṇa, her body was wrapped in these very robes for cremation. A bodhisattva, in the three incalculable kalpas of the past, practiced various superior good deeds, all dedicated to anuttara-bodhi for the sake of benefiting and bringing peace and happiness to all sentient beings. Due to this practice and vow, although the physical marks are seen, there is no clothing. Since the powers of their vows differ, there should be no objection. Next, according to the śāstra, it asks: 'In the state of intermediate existence, does one depend on material food?' Answer: The intermediate existence of the form realm does not depend on material food. The intermediate existence of the desire realm must depend on material food. Question: How is there material food for the intermediate existence of the desire realm? Some make this explanation: 'When an intermediate existence of the desire realm reaches a place where there is food, it eats that food; when it reaches a place where there is water, it drinks that water; by means of that drink and food it preserves itself.' This explanation is not reasonable. Why is this? Because intermediate existences are extremely numerous, so it would be difficult to sustain them all. For the sūtra states: 'Just like pouring non-glutinous rice and the like from a bag into a cooking pot, the quantity is extremely dense.' The intermediate existences taken by sentient beings of the five destinies are scattered everywhere, their number exceeding even that. If they were to consume all kinds of food and drink, all the food and drink in the entire world would only provide for a single class of intermediate existence, such as dogs, and still not sustain them, let alone suffice for the remaining intermediate existences! Furthermore, since the body of an intermediate existence is extremely subtle, light, and delicate, if it were to receive coarse and heavy food, its body would disperse and collapse. One should explain it thus: intermediate existences feed on scents, not on coarse matter; hence there is no former flaw. That is, those with merit enjoy the subtle and light fragrance of pure flowers, fruit, food, and the like to sustain themselves. Those without merit enjoy the light and fine odor of feces, filth, putrid food, and the like to sustain themselves. Moreover, the scents they consume are extremely minimal; though intermediate existences are numerous, they can all be sustained." > — English (machine translation) (machine translation) - [Previous: 12.73](https://indike.org/pramana/in.bauddha.taisho.2123.12.73) - [Next: 12.75](https://indike.org/pramana/in.bauddha.taisho.2123.12.75) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.2123.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2123~en-mt.12.74) — English, machine translation ## Linked texts (1) - [阿毘達磨大毘婆沙論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.sarvastivada.jnanaprasthana!mahavibhasa*zh-xuanzang.70.12) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2123.12.74](https://indike.org/pramana/in.bauddha.taisho.2123.12.74) · Pramāṇa