注維摩詰經 2.328

2.328

什曰：即食之實相，應以此心乞食也。肇曰：不食，即涅槃法也。涅槃無生死寒暑飢渴之患，其道平等，豈容分別？應以此等心而行乞食，使因果不殊也。生曰：以乞為二也。在家以生須食，故有資生之業。其業既繁，為惡滋多。業繁惡多，則生死愈有，是謂以食長食也。將欲絕食者，不得不出家，捨生業也。既捨生業，是無復資生之具，不得不乞食以存命行道，故言為不食故應乞食也。不食是平等之法，而今有偏，又違之也。

[Kumāra]jīva says: This is the real mark of food; one should beg for food with this mind. [Seng]zhao says: Non-eating is the Dharma of nirvāṇa. Nirvāṇa is free from the troubles of saṃsāra, cold, heat, hunger, and thirst; its path is equal, so how could it allow discrimination? One should beg for food with such an equal mind, so that cause and effect are not different. [Dao]sheng says: Taking begging as the second matter. Those at home require food for living, and thus have occupations to sustain life. Since their occupations are manifold, they commit much evil. With manifold occupations and abundant evil, saṃsāra exists all the more; this is called using food to increase food. One who wishes to end food cannot but go forth and abandon occupations of living. Having abandoned occupations of living, one no longer has the requisites for sustaining life, and cannot but beg for food to preserve life and practice the Path; hence it says that for the sake of non-eating, one should beg for food. Non-eating is the Dharma of equality, yet now having partiality violates it as well.