[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) › [金剛般若經依天親菩薩論贊略釋秦本義記卷上](https://indike.org/pramana/in.bauddha.taisho.2736) › 1.8 # 金剛般若經依天親菩薩論贊略釋秦本義記卷上 1.8 金剛般若經依天親菩薩論贊略釋秦本義記卷上 1.8 - **Language:** Classical Chinese ### [1.8](https://indike.org/pramana/in.bauddha.taisho.2736.1.8) 經。爾時世尊食時著衣持鉢入舍衛國大城乞食於其城中次第乞已還至本處　自下明第三發起序也。發起之義多種不同。廣如諸經。而今此經偏明智慧故。以戒定而為發起。發起序中文分為三。初示以戒化明三昧有因。後示以定攝明智慧為果。此文初也。文中有七句。第一爾時世尊者明化主也。成實論云。具上九號故曰世尊。食時者第二明化晨也。寅卯所營未辨巳午飯食已終辰時行乞故曰食時。著衣持鉢者。第三明化儀也。言著衣者入王宮聚落僧伽梨等是也。亦云降伏外道衣。持鉢者即持菩提樹下四天王所獻石鉢。如是四鉢佛神力故。按之為一名應量器。世尊為破裸形外道故。所以著衣。為破手捧食故。所以持鉢。入舍衛大城者。第四明化處也。准西域記。園在城南五六里。今自外適內名之為入。智度論云。此城縱廣十二由旬。居家九億故名為大。乞食者第五明化事也。依轉女身經云。如來化身全段金剛無生熟二藏。今示有乞食者。有眾多利益生彼福田也。如大迦葉捨富從貧益貧不益富。須菩提捨貧從富益富不益貧。佛等利益故次第行乞也。還至本處者第七明化終也。如來食處有二。一者受請在白衣家。二者不受乞食事訖還所住。今却至祇園義當第二。總以知足故乞不過量故知時故還至本處也。 > Sūtra: At that time, when mealtime arrived, the Bhagavat put on his robe, took his bowl, and entered the great city of Śrāvastī to beg for food. In that city, having begged from door to door in sequence, he returned to his original place. / Below, this clarifies the third \[section\], the launching preface. The meanings of 'launching' are diverse, as detailed in the various sūtras. Yet because this sūtra especially illuminates wisdom, it employs moral discipline and concentration as the launch. The text of the launching preface is divided into three parts: first, displaying transformation through moral discipline to show that samādhi has a cause; and later, displaying containment through concentration to show that wisdom is the result. This text is the first \[part\]. Within the text, there are seven phrases. First, 'At that time, the Bhagavat' clarifies the master of conversion. The \*Satyasiddhi-śāstra\* states that possessing all the preceding nine epithets is why he is called 'Bhagavat'. Second, 'when mealtime arrived' clarifies the morning of conversion. In the yin and mao periods, what is prepared is not yet ready; by the si and wu periods, the meal is already over; thus, going begging during the chen period is called 'mealtime'. Third, 'put on his robe, took his bowl' clarifies the deportment of conversion. As for 'putting on his robe', when entering royal palaces and settlements, it is the saṃghāṭī and so forth. It is also called the robe for subduing non-Buddhists. 'Took his bowl' means holding the stone bowl presented by the Four Heavenly Kings beneath the bodhi tree. By the Buddha's spiritual power, these four bowls were pressed into one, called the 'vessel commensurate with capacity'. The Bhagavat put on his robe in order to refute naked ascetics; he held his bowl in order to refute receiving food with cupped hands. Fourth, 'entered the great city of Śrāvastī' clarifies the place of conversion. According to the \*Records of the Western Regions\*, the park is five or six li south of the city; now going from outside to inside is called 'entered'. The \*Mahāprajñāpāramitopadeśa\* states that this city measures twelve yojanas in extent and has nine hundred million households, which is why it is called 'great'. Fifth, 'to beg for food' clarifies the deed of conversion. According to the \*Strīvivarta-vyākaraṇa-sūtra\*, the Tathāgata's nirmāṇakāya is entirely a mass of vajra, lacking the two receptacles of raw and cooked. That he now manifests begging for food is because there are abundant benefits, generating merit in that field of merit. For instance, Mahākāśyapa abandoned the rich and went to the poor, benefiting the poor without benefiting the rich; Subhūti abandoned the poor and went to the rich, benefiting the rich without benefiting the poor. Because the Buddha benefits \[all\] equally, he begged in sequence. Seventh, 'returned to his original place' clarifies the conclusion of the conversion. There are two places for the Tathāgata to eat: first, accepting invitations in the houses of white-robed laypeople; second, not accepting \[invitations\], but begging for food, and returning to his dwelling when the meal is finished. Now, going back to Jetavana corresponds in sense to the second. In summary, because he knew contentment, he did not beg beyond measure; because he knew the proper time, he returned to his original place. > — English (machine translation) (machine translation) - [Previous: 1.7](https://indike.org/pramana/in.bauddha.taisho.2736.1.7) - [Next: 1.9](https://indike.org/pramana/in.bauddha.taisho.2736.1.9) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2736.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2736~en-mt.1.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2736.1.8](https://indike.org/pramana/in.bauddha.taisho.2736.1.8) · Pramāṇa