維摩義記 2.11

2.11

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.