說無垢稱經疏 6.264

6.264

贊曰：四答食消時分。有三：初總答、次別顯、後喻成。此初也。食之勢分，亦隨世食，七日七夜住已方消。大悲神力雖久未消而不為患，不同世食雖經七日勢盡消化而有為患。此言七日，且隨世食多分為論，非要定爾，或增或減有不定故。且如聲聞利根得果，有六十劫；菩薩發心證無生等，必一大阿僧祇。若得已方消，豈只七日得聲聞果、唯經七日證無生等。三生得果，不經七日，由此故知，且隨世食多分為論。

Commentary: Fourth, answering the duration of the food's digestion. There are three parts: first, a general reply; second, specific elucidation; third, establishing through analogy. This is the first. The potency of the food also accords with worldly food, remaining for seven days and seven nights before digesting. Through the supernatural power of great compassion, even though it remains for a long time undigested, it causes no harm, unlike worldly food which, although its potency is exhausted and digested after seven days, causes harm. This mention of seven days merely discusses it in accord with worldly food for the most part; it is not necessarily fixed as such, for it may increase or decrease indeterminately. For instance, for a sharp-rooted Śrāvaka to attain the fruit takes sixty eons; for a bodhisattva to give rise to the mind and realize anutpāda and so forth, it necessarily takes one great asaṃkhyeya [eon]. If it is only digested after they have attained it, how could it be that within merely seven days one attains the fruit of a Śrāvaka, or that within only seven days one realizes anutpāda and so forth? Attaining the fruit in three lives does not take seven days; from this one knows that it is merely discussed for the most part in accord with worldly food.