金剛般若經疏 1.20

1.20

經。乞食　演曰。第五化事。於中有四。一為世福田。二示平等。三明歸本。四顯事終。此即初也。佛示假食為世福田故須乞食耳。維摩經云。為不食故應受彼食為壞和合相故應取揣食。此於假觸思識四食之中乞其段食。由其相故可分段故。是以客乞後三體。是心心所法各自內有不可乞故。瓔珞女經等說。化佛身如全段金剛。無生熟藏等。是資於食。而今乞者。即對法論四種依止食中。示現依止住食住識。亦云說為有情依食住者。常知皆衣示現而說依諸經論乞食□□□□□一住正戒。二住正威儀。三住正命。四住正見。五依法。六依處。八依□九離貪。十離瞋。十一離取著。十二離麁□十三離憍慢。此中初四住正乞食。次四住軌則。後五捨煩惱依瑜伽論八十六說。由十因緣。如來入於聚落乞食。瓔珞女經。佛為成就共事無過為故。而行乞食隨應敘之。

Sūtra: ...to beg for food.
Commentary: The fifth is the act of transformation. Within this there are four: 1. to be a field of merit for the world; 2. to show equality; 3. to clarify returning to the source; 4. to reveal the conclusion of the event. This is the first. The Buddha manifested provisionally eating in order to be a field of merit for the world; therefore he needed to beg for food. The Vimalakīrti Sūtra states: "In order not to eat, one should receive that food; in order to destroy the mark of composite phenomena, one should take morsel food." Among the four kinds of food—provisional [morsel], contact, volition, and consciousness—he begged for morsel food (kavaḍīkārāhāra). Because of its characteristic, it can be broken into portions; therefore it is sought externally. The essences of the latter three are mind and mental factors, each inwardly possessed by oneself and unable to be begged. The Sūtra of the Maiden Necklace and others state: "The transformed Buddha's body is like a solid piece of vajra, without raw or cooked viscera, etc.; it does not rely on food." Yet now he begs, which corresponds to the Abhidharma-samuccaya's "dwelling food" and "dwelling consciousness" among the four kinds of foundational food; it is also said that explaining that sentient beings abide dependent on food is always to be understood as spoken as a provisional manifestation. According to various sūtras and treatises, begging for food […] : 1. abiding in right morality; 2. abiding in right comportment; 3. abiding in right livelihood; 4. abiding in right view; 5. relying on the Dharma; 6. relying on the place; [7. ...]; 8. relying on […]; 9. being free from greed; 10. being free from anger; 11. being free from grasping; 12. being free from coarse […]; 13. being free from pride. Among these, the first four abide in right begging for food; the next four abide in proper deportment; the last five abandon afflictions. According to the eighty-sixth fascicle of the Yogācārabhūmi-śāstra, there are ten causes and conditions for the Tathāgata entering a village to beg for food. The Sūtra of the Maiden Necklace says that the Buddha engages in begging for food in order to accomplish communal matters without fault, and it should be related accordingly.