諸經要集 12.74

12.74

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."