English
English version Or because of the exhaustion of all outflows (asavas), and the attainment of wisdom to sever afflictions, it is called 'Great'. Fourth, the practice is vast. Because of seeking great Bodhi and cultivating vast good deeds, it is called 'Great'. Fifth, the assembly of disciples is large, numbering one thousand two hundred and fifty, hence it is called 'Great'. Nagarjuna explains: 'If in a place with seven treasures, gold is the most precious. Even in a place with no good things, an iron hoe is the most precious. Similarly, when there are the Three Jewels (Buddha, Dharma, Sangha), the Buddha is the most venerable. Even in the degenerate age, a precept-breaking Bhikkhu is more venerable than a non-Buddhist.' Therefore, the sutra says: 'Although a Champaka flower is withered, it is still superior to all fresh and clean flowers. A Bhikkhu who breaks precepts and acts wickedly is still superior to a non-Buddhist who observes precepts.' The 'Great' mentioned now is in relation to those who are still learning (those who have not yet attained the fruit). The term Bhikkhu has five meanings: First, terrifying Mara. Because when one initially aspires to leave home, the four Maras are frightened. Second, beggar. Living by begging, supporting oneself and others. Third, pure livelihood. Being away from the five kinds of wrong livelihood, and rectifying the three karmas of body, speech, and mind. The five wrong livelihoods are: First, displaying strange behaviors to gain profit, such as fingering prayer beads in front of passersby. Second, boasting of one's own virtues to gain profit. Third, divining good and bad omens to gain profit. Fourth, loudly displaying power and authority to gain profit. Fifth, proclaiming one's previous attainments to move people's hearts in order to gain profit. Fourth, observing precepts. Never lacking in demeanor. Fifth, destroying evil. Cultivating the path and attaining the fruit, severing afflictions. Sangha is called 'assembly'. Because both the realization of truth and Dharma affairs are harmonious. The one thousand two hundred and fifty people are those whom the Buddha initially converted when he first attained enlightenment: the first time, he converted five people, namely Kaundinya and others; the second time, he converted fifty people, namely Yasa and others; the third time, he converted one hundred people, namely Sariputra and others; the fourth time, he converted one hundred people, namely Maudgalyayana and others; the fifth time, he converted five hundred people, namely Uruvilva-Kasyapa and others; the sixth time, he converted two hundred and ninety-five people, namely Gaya-Kasyapa and others; the seventh time, he converted two hundred people, namely Nadi-Kasyapa and others. Thus, there are a total of one thousand two hundred and fifty people. This lists the constant followers. According to the following text, there are also Bhikkhunis and others, which are omitted here. However, the Agama Sutras are only spoken to guide those who aspire to seek the Sravakayana. The emptiness teachings of the Prajna Sutras are only spoken to guide those who aspire to seek the Mahayana. Therefore, the following text says that it is spoken for those of great capacity, and for those of the highest capacity. The Nirvana Sutra, the Lotus Sutra, the Samdhinirmocana Sutra, etc., are universally spoken to guide those who aspire to all vehicles, that is, to say that conditioned and unconditioned dharmas are called 'existent', and to say that I and what I possess are empty. --------------------------------------------------------------------------------
Chinese
今列声闻众者即是为令发趣求大乘故。菩萨已发趣故此略不标也。上来明通由致竟。 尔时世尊“食时着衣持钵入舍卫大城乞食于其城中次第乞已还至本处饭食讫收衣钵洗足已”敷座而坐。 述曰。第二明别由致也。此文有十。一明化主谓世尊。二辨化时谓食时。三彰衣服谓着衣。四显执器谓持钵。五陈化壤谓入舍卫大城。六明求膳谓乞食也。七辨均普谓于其城中次第乞已。八彰摄化谓还至本处。九显濯足谓饭食讫收衣钵洗足已。十陈安住谓敷座而坐。言世尊者谓具六德破四魔四魔者可知。六德者佛地论说。一自在义永不系属诸烦恼故。二炽盛义炎猛智火所烧练故。三端严义具诸相好所庄严故。四名称义一切殊胜功德圆满无不知故。五吉祥义一切世间亲近供养咸称赞故。六尊重义具一切德常起方便。利益安乐一切有情无懈废故言食时者谓斋时也。此下一一皆有所表。故无垢称经云。佛告阿难陀。诸佛凡所有威仪进止无非佛事也。何故今云食时也。此显食讫说经日即正中。表其所说大乘无相理舍离空有二边执。故食时者谓即说经差别时分也。此表欲说无相之教。先观无相之理。如欲说无量义经。先入无量义处三昧观无量义处之理。佛以慧为命无相为食。欲说无相之教先以慧观无相妙理。后方说之故言食时也 现代汉语译本：现在列出的声闻众，是为了让他们发起追求大乘之心。菩萨已经发起了追求大乘之心，因此这里就省略不提了。以上说明了通达的因由。 当时世尊在‘吃饭的时候，穿好衣服，拿着钵，进入舍卫大城乞食，在城中依次乞食完毕后，回到原来的地方，吃完饭，收好衣服和钵，洗完脚’，铺好座位坐下。 解释：第二部分说明特别的因由。这段文字有十个方面的内容。一是说明教化的主体是世尊（指佛陀）。二是辨明教化的时间是吃饭的时候。三是彰显所穿的衣服是穿好衣服。四是显示所拿的器具是拿着钵。五是陈述教化的场所是进入舍卫大城（Śrāvastī，古印度城市）。六是说明求取食物是乞食。七是辨明平等普遍是在城中依次乞食完毕。八是彰显摄受教化是回到原来的地方。九是显示洗脚是吃完饭，收好衣服和钵，洗完脚。十是陈述安住的状态是铺好座位坐下。所说的世尊，是指具足六种功德，破除四种魔障的人。四种魔障是众所周知的。六种功德，《佛地论》中说：一是自在的意义，永远不被各种烦恼所束缚。二是炽盛的意义，被炎热猛烈的智慧之火所烧炼。三是端庄的意义，具足各种相好所庄严。四是名称的意义，一切殊胜的功德圆满，没有谁不知道。五是吉祥的意义，一切世间的人都亲近供养，都称赞。六是尊重的意义，具足一切功德，常常发起方便，利益安乐一切有情众生，没有懈怠废弃的时候。所说的吃饭的时候，是指斋戒的时候。这下面一一都有所表述。所以《维摩诘经》说：佛告诉阿难陀，诸佛所有的威仪进止，没有不是佛事的。为什么现在说是吃饭的时候呢？这是显示吃完饭后说经的时间正是中午。表明所说的大乘无相之理，舍离空有二边的执着。所以吃饭的时候，是指说经的特别时间。这是表明想要说无相的教义，先观察无相的道理。就像想要说《无量义经》，先进入无量义处三昧，观察无量义处的道理。佛以智慧为生命，以无相为食物。想要说无相的教义，先用智慧观察无相的妙理，然后才说，所以说是吃饭的时候。
English
English version: The Śrāvakās (hearers) now listed are for the purpose of inspiring them to seek the Mahāyāna (Great Vehicle). Since the Bodhisattvas have already aspired to the Mahāyāna, they are omitted here. The above explains the causes of understanding. At that time, the World Honored One, 'at mealtime, put on his robes, carried his bowl, entered the great city of Śrāvastī (ancient Indian city) to beg for food, and after begging in order in the city, returned to his place, finished his meal, put away his robes and bowl, washed his feet,' spread out his seat and sat down. Commentary: The second part explains the special causes. This passage has ten aspects. First, it explains that the master of teaching is the World Honored One (referring to the Buddha). Second, it identifies the time of teaching as mealtime. Third, it highlights the clothing as putting on robes. Fourth, it shows the holding of the vessel as carrying the bowl. Fifth, it states the place of teaching as entering the great city of Śrāvastī. Sixth, it explains seeking food as begging for food. Seventh, it distinguishes equality and universality as begging in order in the city. Eighth, it highlights receiving and teaching as returning to his place. Ninth, it shows washing feet as finishing his meal, putting away his robes and bowl, and washing his feet. Tenth, it states the state of dwelling as spreading out his seat and sitting down. The term World Honored One refers to one who possesses six virtues and destroys four Māras (demons). The four Māras are well known. The six virtues are described in the *Yogācārabhūmi-śāstra*: First, the meaning of freedom, never being bound by various afflictions. Second, the meaning of intensity, being refined by the burning fire of fierce wisdom. Third, the meaning of dignity, being adorned with various excellent marks. Fourth, the meaning of fame, all supreme merits are complete, and there is no one who does not know. Fifth, the meaning of auspiciousness, all beings in the world draw near to make offerings and praise him. Sixth, the meaning of respect, possessing all virtues, constantly initiating skillful means, benefiting and bringing happiness to all sentient beings without laziness or abandonment. The term mealtime refers to the time of fasting. Each of the following has its own significance. Therefore, the *Vimalakīrti Nirdeśa Sūtra* says: The Buddha told Ānanda, all the deportment and movements of the Buddhas are nothing but Buddha-activities. Why is it said to be mealtime now? This shows that the time for speaking the sutra after the meal is precisely noon. It indicates that the non-dual principle of the Mahāyāna, which is spoken, abandons the attachment to both emptiness and existence. Therefore, mealtime refers to the special time for speaking the sutra. This indicates that before wanting to speak the non-dual teaching, one first observes the non-dual principle. Just like wanting to speak the *Infinite Meanings Sutra*, one first enters the Samādhi of the Place of Infinite Meanings and observes the principle of the Place of Infinite Meanings. The Buddha takes wisdom as life and non-duality as food. Before wanting to speak the non-dual teaching, one first uses wisdom to observe the wonderful principle of non-duality, and then speaks it, so it is said to be mealtime. --------------------------------------------------------------------------------
Chinese
。着衣者事衣有三。僧伽梨郁多罗僧安陀惠。此中初衣着入王城聚落。次衣处众说法。次衣可知。今欲入城即显著初衣也。法中亦有三衣。一者精进亦名甲铠。谓能策励宣说利乐等事。不避寒热等事犹如着衣也。二柔和忍辱衣。谓由忍辱。故拒外怨害。不能侵犹如着衣寒热不触也。三惭愧之上服。由崇重贤善轻拒暴恶。羞耻为相故如衣也。今此表佛策励宣说无相妙法故言着衣也。持钵者应量器。一者应自所食量。二者应外所施量故。不大不小名应量也。为表佛无分别智内证于理如钵受食。心起于智故复名持。入舍卫大城者表欲入正法大城餐无相食也。或正法如城。故无垢称云为(去呼)护法城也。菩萨如守城故。或正法如城中人。菩萨如城即为(平呼)护法城也。或入法界大城饮无相味。为表此故言入舍卫大城也。乞食者正表以无分别智内证无相理也。次第乞者谓从一巷至一巷。从一家至一家等。为显于一一法皆遍证至无相理也。还至本处者为表将说无相之教还须起后得智为他广演也。洗足者为显外有垢洗足即除。内心有染闻法自灭也。敷座而坐者谓欲显所说法最胜。故世尊自敷其座如睹尊位不令余人敷座具也。而坐者无著论释云。显示唯寂静者于法能觉能说。故此显世尊端身正念者。为表内能觉了真理外能说无相法 着衣有三种情况：僧伽梨（Samghati，大衣）、郁多罗僧（Uttarasanga，中衣）、安陀会（Antarvasa，内衣）。其中，僧伽梨是进入王城或聚落时所穿的；郁多罗僧是处在众人之中说法时所穿的；安陀会则是一般情况下所穿的。现在佛陀将要入城，所以显现的是穿着僧伽梨的情况。 佛法中也有三种‘衣’：一是精进，也称为甲铠，指的是能够策励自己宣说利益众生的事情，不避寒冷暑热等困难，就像穿着衣服一样。二是柔和忍辱之衣，指的是通过忍辱来抵御外来的怨恨和伤害，使其不能侵犯自己，就像穿着衣服一样，寒冷暑热不能触及。三是惭愧的上服，指的是崇尚贤善，轻视和拒绝暴恶，以羞耻为相，所以就像衣服一样。现在这里表示佛陀策励自己宣说无相妙法，所以说‘着衣’。 持钵，指的是应量的器具。一是应自己所食用的量，二是应外面所布施的量，所以不大不小才称为应量。这是为了表示佛陀以无分别智在内心证悟真理，就像钵接受食物一样。心中生起智慧，所以又称为‘持’。 ‘入舍卫大城’表示想要进入正法的大城，餐食无相之食。或者说，正法就像一座城，所以《维摩诘经》中说‘为护法城’。菩萨就像守城的人，或者说正法就像城中的人，菩萨就像城，也就是‘为护法城’。或者说，进入法界的大城，饮用无相之味。为了表示这个意思，所以说‘入舍卫大城’。 乞食，正是表示以无分别智在内心证悟无相之理。次第乞食，指的是从一条巷子到另一条巷子，从一家到另一家等等，是为了显示对于每一个法都普遍证悟，直至无相之理。 ‘还至本处’，是为了表示将要宣说无相之教，还需要生起后得智，为他人广泛演说。 ‘洗足’，是为了显示外在的污垢洗去就除掉了，内心的染污听闻佛法自然就消灭了。 ‘敷座而坐’，指的是想要显示所说的法最为殊胜，所以世尊亲自铺设座位，如同重视尊位一样，不让其他人铺设座具。‘而坐’，无著菩萨的《摄大乘论释》中解释说，显示只有寂静的人才能觉悟和宣说法。所以这里显示世尊端正身心，正念现前，是为了表示内心能够觉悟真理，外在能够宣说无相之法。