說無垢稱經疏 3.216

3.216

贊曰：此結可食。不住染淨、不住定散、不住昇沈，名不住道。有障名雜染，無漏名離染。無漏已圓故，非有雜染；現起有漏故，非離雜染。舊云「煩惱」，非也。外行利他事，非入靜定；常心不亂，非出靜定。大智成滿，已得涅槃，非住生死；大悲已滿，常利樂故，非住涅槃。得此不住，爾乃可食。此應理義。空理義云：以真諦中無相可相，故非有雜染；不棄世諦利眾生事，非離雜染。乃至生死涅槃二俱不住，住此真諦、不捨俗諦，爾乃可食。

Commentary: This concludes with being fit to eat. Not abiding in defilement or purity, not abiding in concentration or distraction, not abiding in ascending or descending—this is called the non-abiding path. Having hindrances is called defilement; anāsrava is called freedom from defilement. Because anāsrava is already fully perfected, it is not having defilement; because sāsrava is presently arisen, it is not being free from defilement. The old [translation] said "afflictions" (kleśa), which is incorrect. Externally practicing the work of benefiting others, one is not entering quiet concentration; the mind is constantly undisturbed, so one is not exiting quiet concentration. Great wisdom having been fulfilled, one has already attained Nirvāṇa and does not abide in saṃsāra; great compassion having been fulfilled, constantly benefiting and bringing joy [to beings], one does not abide in Nirvāṇa. Attaining this non-abiding, only then may you eat. This is the meaning according to ultimate reasoning. The meaning according to the principle of emptiness says: because in the ultimate truth there is no mark that can be marked, it is not having defilement; not abandoning the affairs of conventional truth that benefit sentient beings, it is not being free from defilement. Down to not abiding in either saṃsāra or Nirvāṇa, abiding in this ultimate truth without abandoning conventional truth, only then may you eat.