維摩經疏卷第三．第六 6.5

6.5

前中有二。一明舍利見其室空內心念食以為論端。二明維摩將為取食先現淨土。前念食中。日時將至菩薩何食者。遠云。因上空室故生此念。良以飯食時中所須。是以念也。又因念食多有開發。所以念食也。藏云。念食有三意。一身心俱累。凡夫人。二心雖無累而形須資待。二乘人。三身心無待。諸大菩薩也。舍利既受結業之形。心雖無累而形須資待。於佛道法齊後不食。食時既至。故生念也。二經初以來談論菩薩妙法。聲聞不樂故念食也。三維摩空室身子扣關。互相顯發以為利物。所以念也。問曰。空室之中聲聞五百。何意舍利獨起念耶。答。諸弟子中舍利智慧第一。又是時會之長。然多起發。故偏生念。又問。前念床座通為二乘。今此念食偏為菩薩。答。床座大小同須。是故通為食中。二乘自有乞食法故不為也。前念座通為二乘而被呵責。故今不為念也。或可。翻譯脫略非是理無。無垢稱經云。此摩訶薩說法未起。我等聲聞及諸菩薩當於何食也。

Within the former there are two: first, Śāriputra, seeing that the room was empty, inwardly thought of food, which serves as the opening of the discourse; second, Vimalakīrti, intending to fetch food, first manifested the pure land. In the former, regarding the thought of food, 'The time is approaching; what will the bodhisattvas eat?': Master Yuan says, 'Because of the empty room above, he gave rise to this thought. Indeed, food is needed at the proper time; hence he thought of it. Furthermore, because of the thought of food, many developments occur; this is why he thought of food.' Master Zang says, 'There are three meanings in thinking of food: first, both body and mind are burdened—ordinary people; second, although the mind is unburdened, the physical form requires sustenance—practitioners of the two vehicles; third, neither body nor mind requires sustenance—the great bodhisattvas. Since Śāriputra had received a body born of conditioned karma, although his mind was unburdened, his form required sustenance. In the Buddha's Dharma, one does not eat after noon; since the time to eat had arrived, he gave rise to the thought. Second, from the beginning of the sūtra onwards, the wonderful Dharma of bodhisattvas was discussed, in which śrāvakas find no delight; hence he thought of food. Third, Vimalakīrti emptied the room and Śāriputra knocked at the gate, mutually revealing [the Dharma] to benefit beings; this is why he thought of food.' Question: 'Within the empty room there were five hundred śrāvakas; why was it that Śāriputra alone gave rise to the thought?' Answer: 'Among all the disciples, Śāriputra was foremost in wisdom, and he was also the elder of the assembly at that time. He initiates many inquiries; hence he specifically gave rise to the thought.' Another question: 'Previously, the thought of seats was generally for the two vehicles; why is this thought of food specifically for the bodhisattvas?' Answer: 'Seats are needed equally by both great and small; therefore it was generally for [all]. In the matter of food, the two vehicles have their own rules for begging food; hence he did not [think of it] for them. Previously, the thought of seats was generally for the two vehicles and was rebuked; hence now he did not think of it [for them]. Alternatively, the translation omitted it, but it does not mean the principle is absent; the Vimalakīrtinirdeśa Sūtra says: "This mahāsattva has not yet risen from preaching the Dharma; what shall we śrāvakas and bodhisattvas eat?"'