維摩義記 2.18

2.18

自下第二明同餘凡乃可取食。於中五句：前三同凡無自利行，後二同凡無利他行。就前三中，「住於八難不得無難」明無道方。八難如上。「同於煩惱離清淨法」，明無道體。「同惱」，有彰。「離淨」，無治。「汝得無諍一切亦得」，明無道果。此返言耳。若正，應言一切眾生不得無諍，汝亦不得，乃可取食。然此返言，與下文中「若彌勒得菩提一切眾生皆亦應得」其言相似。以何義故為此返徵？彼須菩提乞食似凡，汝乞似凡得無諍定，一切眾生乞食似汝亦應得之。凡乞似汝不得此定，汝乞似凡亦同不得，乃可取食。何者是其無諍三昧？利根羅漢凡所施為常豫觀察，欲界眾生未起煩惱，起意將護不與其競，名無諍定。故《雜心》云「緣欲未生惱，依不動智慧。」下二同凡無利他中，「其施汝者不名福田」，無善益他。世間罪人供之無福，供汝似彼，不生功德，名非福田。「供養汝者墮三惡道」，有惡損他。世有增上造罪眾生，有人樂惡愛其所作而供養之，墮三惡道。供汝似彼墮三惡道，乃可取食。上來第二明同餘凡乃可取食。

From here on is the second [part], explaining that only if one is the same as other ordinary persons may one take the food. Herein there are five phrases: the first three concern being the same as ordinary persons in lacking practice for one's own benefit, and the latter two concern being the same as ordinary persons in lacking practice for benefiting others. Within the first three, "dwelling in the eight difficulties and unable to be free of difficulties" explains lacking the method of the path; the eight difficulties are as above. "Being identical with defilements and separated from pure dharmas" explains lacking the essence of the path; "identical with defilements" shows the presence of faults, while "separated from the pure" shows the absence of remedies. "If you attain non-contention, all [sentient beings] also attain it" explains lacking the fruit of the path. This is stated inversely. Stated directly, it should say: "All sentient beings do not attain non-contention, and you also do not attain it; only then may you take the food." However, this inverse statement is similar to the phrasing below: "If Maitreya attains bodhi, all sentient beings should also attain it." For what reason is this inverse cross-examination made? Subhūti's begging for food resembles that of an ordinary person: if you beg in a manner resembling an ordinary person and yet attain the samādhi of non-contention, then all sentient beings who beg for food in a manner resembling you should also attain it. Since an ordinary person begging like you does not attain this samādhi, if you beg like an ordinary person, you should likewise not attain it; only then may you take the food. What is this non-contention samādhi? Sharp-rooted arhats, in whatever they do, always contemplate beforehand: sentient beings of the desire realm have not yet given rise to defilements, and they give rise to the intention to protect them and not contend with them—this is called the concentration of non-contention. Thus the Samyuktābhidharma-hṛdaya says: "Taking the desire [realm's] not-yet-arisen defilements as object, it relies on unshakeable wisdom." Among the latter two, concerning being the same as ordinary persons in lacking benefit to others: "those who give to you are not called fields of merit" means lacking good that benefits others. If one provides for sinners in the world, there is no merit; if providing for you is like that, producing no merit, it is called "not a field of merit." "Those who make offerings to you fall into the three wretched destinies" means having evil that harms others. In the world there are sentient beings who commit egregious sins, and someone takes joy in evil, delights in what they do, and makes offerings to them, thereby falling into the three wretched destinies. If making offerings to you is like that, falling into the three wretched destinies, only then may you take the food. The above is the second [part], explaining that only if one is the same as other ordinary persons may one take the food.