說無垢稱經疏 3.214

3.214

贊曰：自下第三，明證理修因。於中有二：初明平等、後結可食。此初文也。初中復二：初理均、二事均。八邪者，外道凡夫所起邪見、邪思惟、邪語、邪業、邪命、邪念、邪定、邪精進。八解脫者，佛法聖人所起，一有色觀諸色、二內無色觀外色、三淨解脫身作證、四空處、五識處、六無所有處、七非想非非想處、八滅盡解脫。此八解脫如前已說。不捨八耶者，隨順外道而亦起之，為折伏故，入八解脫正順真道。又邪正理均，以邪平等諸法，入正平等法性，平等法性即真如也。此上並是應理之義。空理義云：境本空故，所見色與盲等。緣起非有，故如幻相。諸法無二，生死涅槃二俱平等，邪正不殊，故以邪平等能入正平等。此皆真諦，一切無相，皆性空故。上明邪正理均，下明供養事均。以一摶食，奉施十方佛及賢聖，以修心因平等行故，此行雖少，得果無邊。

Commentary: From here on, the third [section] clarifies realizing ultimate truth and cultivating the cause. Herein there are two: first, clarifying equality; second, concluding with being fit to eat. This is the first passage. Within the first there are again two: first, equality in principle; second, equality in activity. As for the "eight wrongful [practices]": these are the wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong mindfulness, wrong concentration, and wrong effort that arise in non-Buddhists and ordinary beings. The "eight liberations" are those that arise in the noble ones of the Buddha's teaching: 1. possessing form, observing forms; 2. internally without form, observing external forms; 3. bodily realization of the pleasant liberation; 4. the sphere of infinite space; 5. the sphere of infinite consciousness; 6. the sphere of nothingness; 7. the sphere of neither-perception-nor-non-perception; 8. the liberation of cessation. These eight liberations are as explained before. "Not abandoning the eight wrongful [practices]" means that in conformity with non-Buddhists, one also gives rise to them in order to subdue them; entering the eight liberations, one correctly accords with the true Path. Furthermore, wrongful and correct are equal in principle: by means of the equality of phenomena in wrongness, one enters into the equal dharmatā of correctness; the equal dharmatā is precisely tathatā. The above are all the meanings according to ultimate reasoning (yukti). The meaning according to the principle of emptiness says: because the objective realm is fundamentally empty, the forms seen are equal to blindness. Because pratītyasamutpāda is non-existent, it is like illusory marks. All phenomena are non-dual: saṃsāra and Nirvāṇa are both equal, and wrong and right are not distinct; therefore, through the equality of wrongness one is able to enter into the equality of correctness. These are all the ultimate truth: because all are animitta, all are empty by nature. Above, the equality of wrongful and correct in principle was clarified; below, the equality of the activity of offering is clarified. Giving a single morsel of food in offering to the Buddhas of the ten directions and the worthy and noble ones, because it is the equal practice of the cause of the cultivated mind, though this practice is small, the fruit obtained is boundless.