說無垢稱經疏 3.236

3.236

贊曰：下正陳詞。於中有六：一陳等理、二顯自迷、三明他慰、四彰己答、五述他教、六成利益。初文復四：一顯法佛平等、二顯縛解平等、三顯邪正平等、四顯善惡平等。此初文也。食有四種，如前已說。空理義云：此平等性，即勝義空。以食是因緣之本故，寄食以為言，以食空理入一切法空。食為別法，餘為總法，二俱空故。以一切法空理入佛空理，離此空外無別佛空。達解此空，心無滯著、事平行等及與無諍，乃可取食。善現未證此空，心有滯著，不等有諍，如何取食？應理義云：此平等性即真如理，解食真如，即諸法真如。解一切法真如，即佛真如。從微至著，達解平等性，證理智生，心無執著。為利益故，外行平等及與無諍，乃可取食。不爾，云何虛食所食？舊經以食與法二平等性展轉相等，而無佛平等性，闕理違文。

Commentary: Below, the words are properly set forth. Herein there are six: 1. setting forth the principle of equality; 2. revealing one's own confusion; 3. clarifying the other's consolation; 4. making known one's own reply; 5. recounting the other's instruction; 6. fulfilling the benefits. The first passage again has four: 1. revealing the equality of phenomena and the Buddha; 2. revealing the equality of bondage and liberation; 3. revealing the equality of wrongful and correct; 4. revealing the equality of good and evil. This is the first passage. There are four kinds of food, as explained before. The meaning according to the principle of emptiness says: this nature of equality is precisely ultimate emptiness. Because food is the basis of causes and conditions, he relies on food as an expression, using the empty principle of food to enter into the emptiness of all phenomena. Food is a specific phenomenon and the rest are general phenomena; both are empty. Using the empty principle of all phenomena to enter the empty principle of the Buddha, apart from this emptiness there is no separate emptiness of the Buddha. Penetrating and understanding this emptiness, the mind has no obstruction or attachment, and through equality of activity and non-disputation, only then may one take the food. Shanxian had not yet realized this emptiness: his mind had obstruction and attachment, was unequal, and had disputation; how could he take the food? The meaning according to ultimate reasoning says: this nature of equality is precisely the principle of tathatā. Understanding the tathatā of food is precisely the tathatā of all phenomena. Understanding the tathatā of all phenomena is precisely the tathatā of the Buddha. From the subtle to the prominent, penetrating and understanding the nature of equality, the wisdom realizing the ultimate truth arises, and the mind is without attachment. For the sake of benefiting others, externally practicing equality and non-disputation, only then may one take the food. Otherwise, how could one eat what is given in vain? The old sūtra takes the two natures of equality—food and phenomena—as mutually equal, but lacks the nature of equality of the Buddha, thereby lacking the principle and contradicting the text.