說無垢稱經疏 3.258

3.258

贊曰：此中二句。一謗佛者，說色聲佛，非是真佛。說法身理，方是如來。二乘等說色聲形相以為真佛，故今謗之，名為謗佛。二毀諸法者，毀罵生死一切惡法。又說真如名為真法，四諦理法名非真法。二乘說彼非真，說是究竟法故，名為毀法。不預僧者，剃髮染衣乞食淨戒羯磨等，同名為僧數。常處生死，隨類化生，不拘彼相，名不預數。二畢竟無有般涅槃時。菩薩發願，度眾生盡方入涅槃。以眾生界無盡期故，菩薩畢竟不入涅槃。二乘身盡即永無矣。或總為十句，此中二句合為一故。若能具上諸所說義，是大菩薩，乃可取食，真福田故。不爾，如何虛受人食？此說平等，皆是密語。如契經言「覺不堅為堅、善住於顛倒」等。頌意無別。然上義門，依計所執真如妙理，依他虛幻唯識無想，真如法門二俱平等，故作此說。前解且依因緣法門，故不違也。

The Commentary says: Here are two clauses. First, 'slandering the Buddha' means stating that the Buddha of form and sound is not the true Buddha; stating that the principle of the dharmakāya is truly the Tathāgata. The two vehicles and others say that bodily form and sound are the true Buddha, and therefore one now slanders that, which is called slandering the Buddha. Second, 'deprecating all dharmas' means reviling and rebuking all evil dharmas of saṃsāra. Furthermore, stating that tathatā is called the true Dharma, and that the principle and dharmas of the four truths are called not the true Dharma. The two vehicles say that those are not true, while stating these are the ultimate dharmas; hence this is called deprecating the Dharma. 'Not entering into the Saṃgha' means shaving the head, dyeing robes, begging for food, keeping pure precepts, performing karmavācanā, and so forth, which are collectively called the Saṃgha's assembly. Constantly dwelling in saṃsāra, taking birth according to classes of beings without being constrained by those marks, is called not entering into the assembly. Second, 'ultimately having no time of parinirvāṇa': the bodhisattva makes a vow to enter Nirvāṇa only after sentient beings have been delivered completely. Because the realm of sentient beings has no end, the bodhisattva ultimately never enters Nirvāṇa. For the two vehicles, once the physical body ends, it is forever gone. Alternatively, they are summarized as ten clauses, since the two clauses here are combined into one. If one can possess all the meanings explained above, one is a great bodhisattva, and only then may take food, being a true field of merit. If not, how could one accept food from others in vain? These teachings on equality are all esoteric language. As an explanatory sūtra says: 'Perceiving the unstable as stable, dwelling well in inversions,' and so on. The meaning of the verses is no different. However, the above approaches of meaning are based on the wondrous principle of tathatā beyond the imagined nature, and the non-conceptual nature of consciousness-only regarding dependent-origination's illusions; the dharmaparyāya of tathatā is equal in both, which is why this was spoken. The earlier explanation was provisionally based on the dharmaparyāya of causes and conditions, and therefore does not contradict it.