金剛般若經疏 1.18

1.18

經。爾時世尊至大城乞食　演曰。下明發起別序。諸經發起隨事不同。入定放光雨花動地。涅槃四門以舒照維摩□□以現奇。各有表彰由來遠矣。今此乞食還歸入定。顯修般若□□法有文分為二。初外化遠步後。收衣鉢下內靜入定。所以然者。發起正宗般若義故。云何發斯乞食威儀。離於邪命故為持戒。尸羅不清淨三昧不現前故。定為所衣。方生正慧為智。慧水修堤增故。由斯次第戒定為序。慧為正宗。三學備矣。又解此經無相福智為正所宗。序中二文。初以事化為世福田。後以理化心凝如定。如其次第發生正宗福智二種。又釋初乞食資身即表身戒。後依定攝心即影心慧。欲明正宗施正法食資於慧命。以無生心明無相理故為二也。前文有五。一化主。二化時。三化儀。四化處。五化事。爾時世尊者明化主也。成實論說。具上九號三德備足。為物欽重故曰世尊。即六義中尊貴一義。言爾時者第二化時。問。言爾時與此何別。答。前總控引。此別指陳故無有失。梁本云於日前分。唐周云於日初分。隋云前分時。唯秦魏云食時。旦一日之中。寅卯辰是初分。巳午未為中分。申酉戌為後分。食時有二。一出家人法□□□□總為食時。以後非時故。諸本云。初分前分□□□□唯引取辰以為食時。今言食時意含總別。初成正食。求易得故。不惱自他故。此時乞食還至本處。辰後午前不失時也。著衣持鉢。隋云此顯化儀。唐云整理常服執持衣鉢。隋云上裙著已著上絡衣持。餘本並云。著衣持鉢。如來三衣。一者安多會。五條衣。是下品服。亦名行道作務衣。亦名儭身衣。真諦云。今在彌提羅國。二者欝多羅僧。七條。是中品服。又名入眾衣。亦名說法服。今在半遮羅國。三者僧伽梨。謂九條十五條二十五條。是上品服。亦名入王宮聚落衣。亦名福田衣。□鉢錫杖。在罽賓國。總名袈裟。亦云無垢穢。或云忍辱衣等。□瘦衣等。今入王城即著僧伽梨。唐言常服者。即是入王城之常服也。真諦云。著初出家淨居所奉袈裟。有云。此衣未有田相。後方制三衣。豈佛入城不著田衣。今釋不然。真諦說是如白淨尼衣變成袈裟。況佛神力變成田相。於理何失。如四天王鉢按成一故不爾。如來不爾。如來不畜長衣。是淨居衣。三衣不攝。梵云鉢多羅。此云應量器。即初成道四天王所奉獻者□□□□□□諸在家華衣寶器增長放逸太著樂邊出家外道裸形無服以手捧飱致招訶醜太著苦邊佛處中行故持衣鉢。仙記云。表出家人知是之相唯三衣鉢更無餘長出入隨身猶如死鳥不捨二翼去住隨意情無繫戀。又為入城故著衣為乞食故持鉢。

Sūtra: At that time, the World-Honoured One went into the great city to beg for food.
Commentary: Below explains the distinct introduction of the initiation [of the teaching]. The initiation in various sūtras differs according to circumstances: entering samādhi and emitting light, raining flowers and shaking the earth; the four gates of the Nirvāṇa [Sūtra] illuminating broadly; Vimalakīrti […] displaying marvels. Each has its symbolic representation, tracing back far into the past. Here, begging for food and returning to enter samādhi reveals the cultivation of prajñā […]. The text is divided into two: first, outwardly converting by stepping afar; afterward, from "storing away his robes and bowl" onward, inwardly calming and entering samādhi. Why is this so? Because it initiates the prajñā meaning that is the main theme. Why initiate it with the comportment of begging for food? It departs from wrong livelihood, and is therefore the observance of morality (śīla). Because if śīla is not pure, samādhi does not manifest before one. Samādhi is that which is relied upon; only then does right insight arise as wisdom, just as wisdom's water rises when the embankment is repaired. In this order, morality and concentration serve as the introduction, and wisdom serves as the main theme; the three trainings are thus complete. Another explanation is that this sūtra takes formless merit and wisdom as its main theme. The introduction has two passages: first, using mundane transformation to serve as a field of merit for the world; afterward, using ultimate transformation, the mind congealing as samādhi. In due order, these generate the two kinds of merit and wisdom of the main theme. Another explanation is that begging for food at first sustains the body, thus representing bodily morality; afterward, relying on samādhi gathers the mind, thus reflecting mental wisdom. It intends to clarify that the main theme bestows the food of the true Dharma to sustain the life of wisdom, using the mind of non-arising to illuminate the truth of formlessness; hence there are two parts. The preceding passage has five aspects: 1. the master of transformation; 2. the time of transformation; 3. the comportment of transformation; 4. the place of transformation; 5. the act of transformation. "At that time, the World-Honoured One" clarifies the master of transformation. The Tattvasiddhi-śāstra states that possessing the nine titles above, the three virtues fully complete, and being revered by beings, he is therefore called "World-Honoured One" (Bhagavat). This is the single meaning of "honourable and noble" among the six meanings. "At that time" is the second, the time of transformation. Question: What is the difference between saying "at that time" (爾時) and "at one time" (一時)? Answer: The former generally introduces, whereas this specifically designates; hence there is no error. The Liang version says: "In the forenoon of the day." The Tang and Zhou versions say: "In the first division of the day." The Sui version says: "At the time of the first division." Only the Qin and Wei versions say: "At mealtime." Now, within a single day, the hours of yin, mao, and chen are the first division; si, wu, and wei are the middle division; shen, you, and xu are the latter division. Mealtime is twofold: first, the rule for renunciants […] is generally mealtime, because afterward is improper time. The various versions say "first division" or "forenoon" […], only taking the hour of chen as the mealtime. Now saying "mealtime" includes both the general and the specific senses: the beginning constitutes proper eating, because it is sought and easily obtained, and because it disturbs neither oneself nor others. Begging for food at this time and returning to the original place, after chen and before wu, does not miss the proper time. "Putting on his robe and holding his bowl": The Sui version says: "This reveals the comportment of transformation." The Tang version says: "Arranging his regular robes and holding his robe and bowl." The Sui version says: "Having put on his lower skirt, he puts on his upper garment and holds [his bowl]." All the other versions say: "Putting on his robe and holding his bowl." The Tathāgata has three robes: 1. antarvāsas, a five-panel robe, which is the lower-grade garment, also called the garment for walking the path and performing tasks, and also called the garment next to the body. Paramārtha says: "It is now in the country of Mithilā." 2. uttarāsaṅga, seven panels, which is the middle-grade garment, also called the garment for entering the assembly, and also called the robe for preaching the Dharma; it is now in the country of Pañcāla. 3. saṃghāṭī, meaning nine panels, fifteen panels, or twenty-five panels, which is the upper-grade garment, also called the garment for entering royal palaces and settlements, and also called the field-of-merit robe. [The Buddha's] […] bowl and staff are in the country of Kaśmīra. They are generally named kaṣāya, also called "free from defilement," or called "robe of forbearance," or "[…] slender robe," etc. Now, when entering the royal city, he puts on the saṃghāṭī. What the Tang version calls "regular robe" is precisely the regular robe for entering the royal city. Paramārtha says: "He put on the kaṣāya offered by the Śuddhāvāsa [devas] when he first renounced the household." Some say: "This robe did not yet have the appearance of a field; only later were the three robes instituted. How could the Buddha entering the city not wear the field robe?" We now explain that this is not so. Paramārtha said that this is like the nun Śuklā's garment transforming into a kaṣāya; how much more so with the Buddha's spiritual power transforming it into the appearance of a field—what logical flaw is there? Just as the Four Heavenly Kings' bowls were pressed into one, so it is not unlike this. The Tathāgata did not keep extra robes; this was the garment of the Śuddhāvāsa, not included in the three robes. In Sanskrit it is called pātra; here rendered "vessel corresponding to the measure." It is what was offered by the Four Heavenly Kings when he first attained the Way. […] Householders' luxurious robes and precious vessels increase heedlessness and are excessively attached to the extreme of pleasure; renunciant non-Buddhists go naked without clothing and take food with their hands, incurring blame and ugliness, excessively attached to the extreme of pain. The Buddha dwells in the middle practice, and therefore holds robe and bowl. The Account of the Immortals states: "This expresses the renunciant's mark of knowing contentment: only three robes and a bowl, with nothing extra besides; going out and coming in, they follow the body, like a bird that does not discard its two wings, leaving or staying at will, the mind without attachment." Furthermore, he put on the robe in order to enter the city; he held the bowl in order to beg for food.