Chinese
食为世福田故须乞食耳。维摩经云。为不食故应受彼食为坏和合相故应取揣食。此于假触思识四食之中乞其段食。由其相故可分段故。是以客乞后三体。是心心所法各自内有不可乞故。璎珞女经等说。化佛身如全段金刚。无生熟藏等。是资于食。而今乞者。即对法论四种依止食中。示现依止住食住识。亦云说为有情依食住者。常知皆衣示现而说依诸经论乞食□□□□□一住正戒。二住正威仪。三住正命。四住正见。五依法。六依处。八依□九离贪。十离瞋。十一离取着。十二离粗□十三离憍慢。此中初四住正乞食。次四住轨则。后五舍烦恼依瑜伽论八十六说。由十因缘。如来入于聚落乞食。璎珞女经。佛为成就共事无过为故。而行乞食随应叙之。 经。于其城中次第乞已 演曰。第三不平等有七。一由内证平等理故。二外示现贫富贵贱等相故。三内心离贪慢故。不贪美好不慢粗鄙。四慈悲普等无偏理故。五表大威神不惧恶象沽酒女等家故。六息外猜嫌。若有所简外道恶人。谓佛受僧有所亲疏便生猜毁。七破二乘故。即降迦叶善见贫富之偏。 经。还至本处 演曰。第三归本趣得支身不令过分。又由知足故乞不过量知时故还至本处。及如来食有种。一受请。二不受请。今不受请故须还归。又表还源返本归真 现代汉语译本：因为食物是世间的福田，所以需要乞食。正如《维摩经》所说：‘为了不执着于食物，才接受供养；为了破除和合之相，才取食团食。’这里指的是假想的触、思、识四种食物中的段食，因为段食有形相，可以分段。因此，乞食针对的是客尘后三体（触、思、识）。因为心和心所法各自内在，不可乞讨。如《璎珞女经》等所说，化佛的身如同一整块金刚，没有生熟藏等分别，这是依赖于食物。而现在乞食，是针对《对法论》中四种依止食，示现依止住食和住识。也说‘有情依食而住’，常知佛陀皆是示现而说，依据诸经论乞食…… 一、住正戒（持守正确的戒律），二、住正威仪（保持端正的威仪），三、住正命（以正当的方式谋生），四、住正见（持有正确的见解），五、依法（遵循佛法），六、依处（依靠正确的处所），七、依[缺失]，八、依[缺失]，九、离贪（远离贪婪），十、离瞋（远离嗔恨），十一、离取着（远离执着），十二、离粗[缺失]，十三、离憍慢（远离骄慢）。其中，前四项是关于正确乞食的，中间四项是关于行为准则的，后五项是关于舍弃烦恼的，依据《瑜伽师地论》第八十六卷所说。由于十种因缘，如来进入村落乞食。《璎珞女经》说，佛为了成就共事无过失，才行乞食，应随顺叙述。 经文：‘于其城中次第乞已’（在那个城市中依次乞食完毕）。演曰：第三种不平等有七个方面：一、因为内心证悟了平等的真理；二、外在示现贫富贵贱等不同的相；三、内心远离贪婪和傲慢，不贪恋美好的食物，也不轻慢粗糙的食物；四、慈悲心平等普及，没有偏颇的道理；五、显示大威神力，不惧怕恶象、卖酒女等人家；六、消除外界的猜疑，如果有所选择，外道恶人会认为佛和僧众有所亲疏，从而产生猜忌和毁谤；七、为了破除二乘的执着，即降伏迦叶（Kasyapa）和善见（Sudarsana）对贫富的偏见。 经文：‘还至本处’（回到原来的地方）。演曰：第三，回归本处是为了使身体得到适当的滋养，不使其过度。又因为知足，所以乞食不过量；因为知道时间，所以回到原来的地方。而且，如来的食物有多种，一是接受邀请，二是不接受邀请。现在是不接受邀请，所以必须返回。又表示还源返本，回归真如。
English
English version: Because food is the field of merit for the world, it is necessary to beg for food. As the *Vimalakirti Sutra* says, 'In order not to be attached to food, one accepts offerings; in order to break the appearance of combination, one takes food in lumps.' Here, it refers to the *danahara* (lump food) among the four kinds of food: *aharah* (nutriment), *manas-ahara* (volitional nutriment), *sparsaharah* (sense-impression nutriment), and *vijnanahara* (consciousness nutriment), because *danahara* has form and can be divided into sections. Therefore, begging for food is directed at the latter three aggregates (sense-impression, volition, and consciousness). Because the mind and mental factors are each internal and cannot be begged for. As the *Inrajalakumara Sutra* and others say, the body of a manifested Buddha is like a whole piece of diamond, without distinctions of raw or cooked, etc.; this relies on food. And now, begging for food is directed at the four supports of food in the *Abhidharma*, demonstrating reliance on dwelling in food and dwelling in consciousness. It is also said that 'sentient beings dwell relying on food.' It is always known that the Buddha manifests and speaks, relying on various sutras and treatises to beg for food... 1. Dwelling in right precepts, 2. Dwelling in right deportment, 3. Dwelling in right livelihood, 4. Dwelling in right view, 5. Relying on the Dharma, 6. Relying on a place, 7. Relying on [missing], 8. Relying on [missing], 9. Abandoning greed, 10. Abandoning hatred, 11. Abandoning attachment, 12. Abandoning coarse [missing], 13. Abandoning arrogance. Among these, the first four are about begging for food correctly, the middle four are about rules of conduct, and the last five are about abandoning afflictions, according to the eighty-sixth fascicle of the *Yogacarabhumi-sastra*. Due to ten causes, the *Tathagata* enters villages to beg for food. The *Inrajalakumara Sutra* says that the Buddha begs for food in order to accomplish faultless shared activities, and it should be narrated accordingly. Sutra: 'Having begged in that city in due order.' Commentary: The third kind of inequality has seven aspects: 1. Because internally, one realizes the truth of equality; 2. Externally, one manifests different appearances such as poverty, wealth, nobility, and lowliness; 3. Internally, one is free from greed and arrogance, not craving fine food nor despising coarse food; 4. Compassion is equal and universal, without biased reasoning; 5. One displays great majestic power, not fearing evil elephants, wine-selling women, etc.; 6. One eliminates external suspicion; if there is any selection, outsiders and evil people will think that the Buddha and the *Sangha* have favoritism, thus generating suspicion and slander; 7. In order to break the attachment of the Two Vehicles, namely subduing *Kasyapa* (迦叶) and *Sudarsana* (善见)'s bias towards wealth and poverty. Sutra: 'Returning to the original place.' Commentary: Third, returning to the original place is to nourish the body appropriately, not excessively. Also, because of contentment, one does not beg for food excessively; because one knows the time, one returns to the original place. Moreover, the *Tathagata*'s food is of various kinds, one is accepting invitations, and the other is not accepting invitations. Now, it is not accepting invitations, so one must return. It also indicates returning to the source and going back to the origin, returning to the true nature. --------------------------------------------------------------------------------
Chinese
住寂将说般若深妙理故。又释国城双举因缘。即是此中往还所以。 经。饭食讫 演曰。第四事终。本行乞食为生福田。今若不食施福未满故须饭食。宝云经说。随所乞得分为四分。一分拟与同梵行者。一分拟施贫下乞人。一分以施水陆众生。一分自食。然以食供养诸佛及众贤圣。然后自食当坏食。总如食旷野子肉等愿得法身离诸过失。念报施主恩。如是总食。食者如来毕竟不食常有□□□□□形相伐佛受食。将诣余方如香积饭施作佛事。 经收衣钵 演曰□□□寂静二内静入定理化心慧文分有三。一摄资缘。二净身业。三入寂定。此即初也。将欲入定须息攀缘。衣钵不收必增劳虑为后摸轨故须收置。即叠僧伽梨还着郁多罗僧。隋本云。器亦衣收摄。仙记云。洗已着常处也。 经。洗足已 演曰。第二净身业也。仙记云。诸佛常法受步行法。然如来行时离地四指下生莲华。岂有尘垢。而言洗足示生家人威仪严净有可敬之相也。一者随顺世俗以表从秽得净显法身故。二表戒足清净引生定故。三为敬故定。四为敬法故。将欲说法诸佛师故。五令人于已增敬生福故。六住轨范故。律中先洗足后食令此食。后重洗足者由前义故。 经。敷座而坐 演曰。第三入寂定也。为敬法故自敷坐具。魏本云。如 现代汉语译本 住寂将要宣说般若深奥微妙的道理，所以先要安住于寂静之处。又因为要解释释迦牟尼佛在王舍城和耆阇崛山之间往返的因缘，所以要先说明往返的原因。 经文：饭食完毕。 演曰：这是第四件事的结束。佛陀一向以乞食为生，作为众生的福田。现在如果不吃饭，就不能圆满施福，所以必须吃饭。《宝云经》说，随所乞得的食物，分为四份：一份给一同修行的道友，一份施给贫穷下贱的乞丐，一份施给水陆众生，一份自己食用。然后用食物供养诸佛以及众贤圣，然后自己才食用将要坏去的食物。总的来说，就像吃旷野中死去的孩子的肉一样，发愿得到法身，远离各种过失。要念报施主的恩德，像这样总括地食用。食用者如来毕竟不食，常有（此处原文缺失）的形相。伐佛接受食物，将食物带到其他地方，就像香积佛用饭食来施作佛事一样。 经文：收拾衣钵。 演曰：（此处原文缺失）寂静，二者内在的寂静进入定理，化心慧文分为三个方面：一是摄取资缘，二是清净身业，三是进入寂定。这里讲的是第一个方面。将要入定，必须停止攀缘。如果不收拾衣钵，必定会增加劳虑，为了给后人做榜样，所以必须收拾放置。即叠好僧伽梨，还穿上郁多罗僧。隋本说：‘器物和衣服也要收拾好。’仙记说：‘洗完后放在原来的地方。’ 经文：洗足完毕。 演曰：这是第二个方面，清净身业。仙记说：‘诸佛通常的做法是接受步行法。’然而，如来行走时，脚离地面四指，脚下生出莲花，哪里会有尘垢呢？说洗足，是为了向世人示现威仪，庄严清净，有可敬的相貌。一是随顺世俗，以表明从污秽得到清净，显现法身。二是表明戒足清净，引生禅定。三是为了恭敬禅定。四是为了恭敬佛法，因为佛法是诸佛的老师。五是使人们对自己增加敬意，产生福报。六是安住于轨范。律中先洗足后吃饭，现在吃饭后又重新洗足，是因为前面的那些原因。 经文：铺设座位然后坐下。 演曰：这是第三个方面，进入寂定。为了恭敬佛法，自己铺设坐具。魏本说，如（此处原文缺失）
English
English version Dwelling in stillness, he will explain the profound and subtle principles of Prajna, therefore, he must first dwell in a quiet place. Also, in order to explain the causes and conditions of Shakyamuni Buddha's comings and goings between the city of Rajagrha and Mount Gridhrakuta, it is necessary to first explain the reasons for the comings and goings. Sutra: Having finished eating. Commentary: This is the end of the fourth matter. The Buddha has always lived by begging for food, as a field of merit for sentient beings. Now, if he does not eat, he cannot fulfill the giving of blessings, so he must eat. The 'Ratnamegha Sutra' says that the food obtained by begging should be divided into four parts: one part for fellow practitioners, one part for the poor and lowly beggars, one part for sentient beings in water and on land, and one part for oneself. Then, use the food to make offerings to all the Buddhas and wise sages, and then eat the food that is about to spoil. In general, it is like eating the flesh of a dead child in the wilderness, vowing to attain the Dharmakaya and be free from all faults. One should remember to repay the kindness of the donors, and eat in this comprehensive way. The one who eats, the Tathagata, ultimately does not eat, and always has the (original text missing) appearance. The Buddha accepts the food and takes it to other places, just as the Buddha of Fragrance Accumulation uses food to perform Buddhist deeds. Sutra: Putting away the robes and bowl. Commentary: (Original text missing) stillness, the inner stillness enters the theorem, and the Huixin wisdom text is divided into three aspects: first, gathering resources; second, purifying physical karma; and third, entering stillness. This speaks of the first aspect. To enter samadhi, one must stop clinging. If the robes and bowl are not put away, it will inevitably increase worries. In order to set an example for later generations, they must be put away. That is, fold the Sanghati and put on the Uttarasanga again. The Sui version says: 'Utensils and clothes should also be put away.' The Xianji says: 'After washing, put them back in their original place.' Sutra: Having washed his feet. Commentary: This is the second aspect, purifying physical karma. The Xianji says: 'The usual practice of the Buddhas is to accept the walking method.' However, when the Tathagata walks, his feet are four fingers above the ground, and lotus flowers grow under his feet. How could there be dust? Saying that he washes his feet is to show the world his dignified and pure appearance, which is worthy of respect. First, it is to follow worldly customs, to show that purity is obtained from defilement, revealing the Dharmakaya. Second, it shows that the precepts are pure, leading to samadhi. Third, it is to respect samadhi. Fourth, it is to respect the Dharma, because the Dharma is the teacher of all Buddhas. Fifth, it is to make people increase their respect for oneself and generate blessings. Sixth, it is to abide by the norms. The Vinaya says to wash the feet before eating, and now to wash the feet again after eating is for the reasons mentioned above. Sutra: Spreading out a seat and sitting down. Commentary: This is the third aspect, entering stillness. To respect the Dharma, he spreads out his own seat. The Wei version says, like (original text missing) --------------------------------------------------------------------------------
Chinese
常敷座结伽趺坐端身而住正念不动。唐云。敷如常座结跏趺坐端身正愿住对面念。余文大同。此本最略。佛说云。如来说余般若常自敷座具敬佛母令说此经。亦如常式自敷法座故言法座故言常即尼师檀。隋本亦云。坐具世尊施设加者重也。婆沙论云。以两足趺加其两髀名结跏趺。本无跏字传写谬也。瑜伽第三十由五因缘结跏趺坐。一由身摄敛速发轻安。二能经久时不速疲倦。三是不共法外道他论皆无有故。四形相端严令他见已极信敬故。五佛佛弟子共所开许一切贤圣同称赞故。无著菩萨论云。世尊何故以寂静者威仪而坐耶。显示唯寂静者于法能学□□□□□□□□□掉正念不动正住于定心安真境离邪分别故□□□□□□□□□唐本云。端身正愿住对面念者正愿即是定前加行住对□□□□□□为定境。即真如顺向缘故名为对面。若望生死亦名背面。虽复如来无不定心示现审法作后轨摸故须入定。瑜伽八十六。由八因缘如来入定。此应具叙。余本是有。尔时诸比丘至退坐一面。今略无此释序分说。 经。时长老须菩提至而白佛言 演曰。自下第二圣教所说分。是为宗。无著菩萨以七义句科释经旨。一种姓不断。二发起行相。三行所住处。四对治。五不失。六地。七立名。前六义句显示菩萨所作究竟。第七义句显示成 现代汉语译本： 常敷设座位，结跏趺坐，端正身体而住，以正念不动摇。（唐译本说：‘敷设如常座，结跏趺坐，端正身体，以正直的愿望安住，以对面之念。’其余文字大同小异。此版本最为简略。佛说：‘如来我过去常自己敷设座位，以恭敬佛母之心令她说此经。’也如通常的仪式自己敷设法座，所以说是法座，所以说‘常’，指的就是尼师檀（坐具）。隋译本也说：‘坐具是世尊施设的。’‘加’是重叠的意思。《婆沙论》说：‘以两足的脚背加于两腿之上，名叫结跏趺。’本来没有‘跏’字，是传抄的错误。《瑜伽师地论》第三十卷说，由于五种因缘而结跏趺坐：一是因为身体摄敛，迅速引发轻安；二是因为能够持久，不会很快疲倦；三是因为是不共之法，外道和其他论典都没有；四是因为形相端庄，使他人见了之后极其信敬；五是因为佛和佛弟子共同开许，一切贤圣共同称赞。无著菩萨的论著说：‘世尊为什么以寂静者的威仪而坐呢？’这是为了显示只有寂静者才能于法能学……（此处省略若干字）……掉举，正念不动，正直安住于定中，心安于真如之境，远离邪分别……（此处省略若干字）……唐译本说：‘端正身体，以正直的愿望安住，以对面之念’，正直的愿望就是定前的加行，安住于对……（此处省略若干字）……作为定境。也就是真如顺向缘故，名为对面。如果望向生死，也叫背面。即使如来没有不定之心，也示现审法，作为后世的轨范，所以需要入定。《瑜伽师地论》第八十六卷说，由于八种因缘如来入定。这里应该详细叙述，其他版本是有这些内容的。当时诸比丘退至一旁坐下。现在省略了这些解释序分的话语。 经文：‘这时，长老须菩提至，而禀白佛说。’ 演曰：从下面开始是第二部分，圣教所说分，这是宗要。无著菩萨用七义句来科释经文的旨意：一种姓不断；二发起行相；三行所住处；四对治；五不失；六地；七立名。前六义句显示菩萨所作的究竟，第七义句显示成就。