大般涅槃經集解 4.67

4.67

案僧亮曰：此總答前四難也。法瑤曰：久非食身，菩薩之迹不實明矣。以是常故，等施常也。此答第三法身未具難也。僧宗曰：五難之意雖假為不等，意欲顯等，因此釋等，常旨宣矣。此先答第三難，而義釋五也。難意唯令前受施者實是菩薩，今答云久無食身，是則始終皆權也。智秀曰：此正答第三難，兼答第一難也。此正明二時是應，而法身實田，久是常也。

Sengliang comments: This provides a general answer to the previous four objections. Fayao says: Since he has long ceased to be a body of food, it is clear that the trace of the bodhisattva was not real. Because it is permanent, it equally bestows permanence. This answers the third objection that the dharmakāya was not yet complete. Sengzong says: Although the intent of the five objections provisionally posits inequality, the intention is to reveal equality; explaining equality on this basis, the purport of permanence is proclaimed. This first answers the third objection, but in principle resolves all five. The intent of the objection was solely to make the one who previously received the offering truly a bodhisattva; now the reply says that he has long been without a body of food, which means from beginning to end it is provisional. Zhixiu says: This directly answers the third objection and concurrently answers the first objection. This directly clarifies that the two times are manifestations, while the true field of the dharmakāya has long been permanent.