大般涅槃經義記 1.213

1.213

上來文殊催供反試，自下純陀明佛無待。施中四句：一呵文殊：「汝今何故自貪此食，令我時施？」問曰：文殊為佛催供，純陀何故呵責文殊自貪此食？釋言：文殊為佛催供，元由自己須食心起，自己須食，謂佛亦然。純陀深測，就本以呵，故云「何故自貪此食？」又復文殊向前催供為佛及僧，文殊是僧，為己催食，是故呵之「汝今何故自貪此食？」道其自貪，明佛無待；二「如來昔」下，正明無待，於中舉昔苦行以驗；三「汝今實謂如來」已下，審定文殊；四「我定知」下，申己所解，彰佛無待。

The above was Mañjuśrī pressing for the offering to test him in reverse. From here on, Cunda clarifies that the Buddha is without dependence. In the [part on the] offering there are four phrases: First, he rebukes Mañjuśrī: "Why do you now yourself crave this food, urging me to give at this time?" Question: Mañjuśrī was pressing for the offering for the sake of the Buddha; why did Cunda rebuke Mañjuśrī for craving this food himself? Explanation: Mañjuśrī's pressing for the offering on the Buddha's behalf originally arose from the thought in his own mind that food was needed; needing food himself, he supposed that the Buddha was also like this. Cunda fathomed this deeply and rebuked him at the root, hence saying: "Why do you yourself crave this food?" Furthermore, Mañjuśrī had earlier pressed for the offering for the sake of the Buddha and the Saṅgha; Mañjuśrī is part of the Saṅgha and was pressing for food for himself, and therefore [Cunda] rebuked him: "Why do you now yourself crave this food?" By pointing out his personal craving, he clarified that the Buddha is without dependence. Second, from "The Tathāgata in the past" onward, he directly clarifies that [the Buddha] is without dependence, wherein he cites [the Buddha's] past austerities as verification. Third, from "Do you now truly suppose that the Tathāgata" onward, he questions and interrogates Mañjuśrī. Fourth, from "I know with certainty" onward, he states his own understanding, demonstrating that the Buddha is without dependence.