大方廣佛華嚴經疏 28.8

28.8

今第一施食，以食為世命，貴賤同依，故首明之。文但有三。先明施行。言其心清淨者，離施過故。謂不求名利果報、為怖畏等而行施故。不貪著者，是無貪思。無顧悋者，是無慳思。又施時無貪著、施已無顧悋，隨所施行與眾生共，兼於事理，名為具足。此心在初，亦貫下諸段。二「願一切」下迴向行。然其所願，正為眾生令得成佛，即向菩提也。下皆準之。然《阿含》、《唯識》等說世間食總有四種：一觸、二思、三識、四段。說出世食，有其五種：一禪悅、二願、三念、四解脫、五法喜。今翻四成五：一翻思食成智慧食，即是念食，念慧隣故。二「無所貪」下翻於觸食以成法喜，觸以攝受喜等能為食事故。但願法喜，其出離食，即解脫食，總離四故。三「智慧充」下翻於識食以成禪悅，禪則不動故、以法堅住引生功德故、攝取善根能除煩惱故、二身清淨並如識食能執持故。四「哀愍」下大悲願力現受段食。今云摶者，尚依古譯。三「是為」下雙結二行。

Now, first, giving food: because food is the life of the world, relied upon equally by the noble and the base, it is elucidated first. The text has only three [parts]. First, it elucidates the practice of giving. Saying that their mind is pure means it is free from the faults of giving. That is, practicing giving without seeking fame, gain, karmic retribution, out of fear, or the like. 'Without craving or attachment' is non-craving intention. 'Without regret or stinginess' is non-miserly intention. Furthermore, at the time of giving there is no craving or attachment; after giving there is no regret or stinginess; whatever practice of giving is done is shared with sentient beings, encompassing both phenomena and noumenon; this is called 'complete.' This mind is at the beginning, and also runs through all the sections below. Second, from 'may all' onward, the practice of pariṇāmanā. However, what is aspired to is precisely for the sake of sentient beings to cause them to attain buddhahood, which is directing toward bodhi. The subsequent sections are all to be understood by this standard. Moreover, the Āgamas, the Vijñaptimātratā texts, and so forth state that worldly foods are of four kinds in total: 1. contact, 2. intention, 3. consciousness, and 4. morsel food. They state that supramundane foods are of five kinds: 1. dhyāna joy, 2. aspiration, 3. mindfulness, 4. liberation, and 5. Dharma joy. Here, the four are inverted to become the five: 1. Inverting intentional food to become wisdom food: this is mindfulness food, because mindfulness and wisdom are closely adjacent. 2. From 'without any craving' onward, inverting contact food to become Dharma joy: because contact sustains joy and so forth, it can serve the function of food. Aspiring merely to Dharma joy, its food of departure is precisely liberation food, since it completely transcends the four. 3. From 'filled with wisdom' onward, inverting consciousness food to become dhyāna joy: because dhyāna is unmoving, firmly abiding by the Dharma to induce the generation of merits, gathering kuśala-mūla to remove afflictions, and the purity of the two bodies, all of which can sustain like consciousness food. 4. From 'with compassion' onward, through the power of great compassion and vows, manifesting the receipt of morsel food. The present text says tuan (morsel), still following the old translation. Third, from 'this is' onward, a dual conclusion of both practices.