維摩經略疏垂裕記 6.4

6.4

二、釋食用。「菩薩無上食因」者，荊溪云：圓門之人發心觀食，若受若施法界平等，方乃堪為一切因食，故云無上。此即正當以圓訶小而訶迦葉。故凡施受因獲大益則彼此俱損益者，謂往貧則彼此俱益、往富則彼此俱損，彼心既輕、此又廢業，故俱損也。「不為損之復損」者，荊溪云。《易》損卦云「損之又損之，以至於無損。」今引意者不取無損，但暫借於又損之言。損於煩惱已得有餘，復損生死入於無餘。菩薩不然，故不為例。

Second, explaining the function of food. Regarding 'the bodhisattva's supreme cause of food': Jingxi says, 'When a person of the perfect gate generates the mind to contemplate food, whether receiving or giving, the dharmadhātu is equal; only then is he competent to serve as the causal food for all, hence it is called supreme. This is precisely reproaching Kāśyapa by reproaching the small with the perfect. Thus, whenever giving and receiving obtain great benefit as a cause, both are harmed or benefited. "Harm and benefit" means that going to the poor benefits both, while going to the rich harms both; their mind being slighting and his practice being abandoned, both are harmed. As for "not making a loss upon a loss": Jingxi says: The hexagram Sun in the Book of Changes says, "Lose it and lose it again, until there is nothing lost." Now, citing this intention does not take "nothing lost," but merely borrows for a time the words "lose it again." Having eliminated defilements, one has already attained [nirvāṇa] with remainder; eliminating birth and death again, one enters [nirvāṇa] without remainder. For a bodhisattva it is not so; therefore it is not an example.'