大方廣佛華嚴經疏 28.8

28.8

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.