說無垢稱經疏 3.204

3.204

贊曰：下除食相。迦葉見有食相，唯以資身為濟貧，故次行乞。今以三義而教行乞，非但為資身等。一為至佛位得菩提時，尚不須食故，而行乞食，資法身也。二為壞昔來生死食執，而應乞食，破生死也。故經說云「食段食時，如曠野子肉」等。三為受他施，令他檀度得修滿故，而行乞食。此三因中，初自六度因、次除生死縛、後他六度滿，為此三義故行乞食。舊文第二為壞和合相，除食執也，食是三塵和合相故。第三為不受故應受彼食，今在空聚相文後。舊經與新次第不同，脫無此中第三句。

The Commentary states: Below is removing the notion of food. Kāśyapa saw the mark of food, begging in succession solely to sustain the body and relieve poverty. Now, he teaches begging for food based on three meanings, not merely to sustain the body and so forth: First, in order that when reaching the Buddha stage and attaining bodhi, food will not even be needed, one begs for food to sustain the dharmakāya. Second, in order to destroy past attachments to food in saṃsāra, one should beg for food to break saṃsāra; hence the sūtra says: 'When eating morsel food, it is like the flesh of an only child in the wilderness,' etc. Third, in order to accept others' gifts so that their practice of the perfection of giving (dāna-pāramitā) is fulfilled, one begs for food. Among these three causes: the first is one's own cause for the six pāramitās, the next removes the bondage of saṃsāra, and the last fulfills others' six pāramitās; for these three meanings, one begs for food. In the old text, the second was 'to destroy the mark of combination,' removing attachment to food, because food is the mark of the combination of the three dusts (sense objects). The third was 'to accept that food for the sake of non-acceptance,' which is now placed after the text on the mark of the empty village. The sequence between the old sūtra and the new differs, and the third clause here is omitted in the old.