維摩義記 2.11

2.11

自下第三就乞得後食用之時教生道法。句別有十：前之三句正教起道，中間五句彰益勸為，末後兩句嘆勝勸學。就前三中，初二教起利他之行，後一教修自利之行。復前二中，「不捨八邪入八解脫」，約因以教。聲聞獨善，故捨八邪入八解脫；菩薩兼利，隨物現同，故不捨八邪入八解耳。言八邪者，翻八正說八邪，邪見、邪思、邪語、邪業乃至邪定。言八解者，一義名彼八正之道為八解脫，彼八與邪正相翻故。亦可名彼內有色相外觀色等為八解脫，修彼能治貪食過故。故下文言「佛說八解仁者受行，豈雜欲食而聞法乎？」故教人中言「以邪相入正法」者，約果以教。邪相世間、正法涅槃，聲聞獨度，捨邪入正；菩薩兼益，隨物現同。不捨世間而證涅槃，故不捨邪入正法矣。上教利他，下教自利。言「以一食施一切」者，下施眾生。施有二種：一施令食；二以食施之共將奉佛及眾賢聖，為是須施。供養諸佛及眾賢者上用奉聖，作決定意，勿得隨冥。為此施竟，然後自食。上來三句正教起行。

From here below is the third [part], instructing on generating the dharmas of the path at the time of consuming food after having obtained it through begging. There are ten distinct phrases: the first three phrases properly instruct on initiating the path; the middle five phrases display the benefits to encourage practice; the final two phrases praise the superiority to encourage study. Within the first three, the first two instruct on initiating practices for benefiting others, and the last one instructs on cultivating practices for self-benefit. Furthermore, within the first two, "without abandoning the eight heterodoxies, entering the eight liberations" teaches with respect to cause. Śrāvakas practice only self-cultivation, hence they abandon the eight heterodoxies and enter the eight liberations; bodhisattvas benefit others as well, manifesting accord with beings, hence they do not abandon the eight heterodoxies yet enter the eight liberations. As for the "eight heterodoxies": they are spoken by overturning the eightfold correct [path] into eight heterodoxies: wrong view, wrong thought, wrong speech, wrong action, up to wrong concentration. As for the "eight liberations": one explanation calls that eightfold correct path the eight liberations, because those eight directly overturn the heterodox. It can also refer to having internal perception of form while externally contemplating forms and so on as the eight liberations, because cultivating them can serve as the antidote to the fault of coveting food. Therefore the text below says: "The Buddha spoke of the eight liberations for you, noble one, to practice; how could you listen to the Dharma mixed with the desire for food?" Therefore, among the instructions to people, saying "entering the correct Dharma by means of heterodox characteristics" teaches with respect to the fruit. Heterodox characteristics are the worldly; the correct Dharma is nirvāṇa. Śrāvakas liberate only themselves, abandoning the heterodox to enter the correct; bodhisattvas benefit others as well, manifesting accord with beings. Without abandoning the worldly, they realize nirvāṇa; therefore, they enter the correct Dharma without abandoning the heterodox. The above instructs on benefiting others; the following instructs on self-benefit. Saying "giving with one meal to all" means giving down to sentient beings. There are two kinds of giving: first, giving it so that they eat; second, giving the food to them so that together they may present it to the Buddha and the assembly of worthy and noble ones; for this reason one must give. Making offerings to all Buddhas and the assembly of worthy ones is to offer upward to the noble ones, making a determined resolve, never allowing it to fall into darkness. Having finished making this gift, one only then eats oneself. The above three phrases properly instruct on initiating practice.