請觀音經疏闡義鈔 3.54

3.54

「事解」下，《爾雅》文也。飢字或饑，並通。「五穀」者，麥、菽、稷、黍、麻也。或曰：房、散、角、芒、𥢶也。譬解中四句，初二句以不聞教為飢，聞教生解為飽。次二句以有解無行為飢，解行兼具為飽。「正慧」，即是正行也。增益法身，如五穀養色身，故以無正慧為飢。「助道」，即帶事兼修，資成正慧。楊泉《物理論》云「蔬果之實助穀」，故以無助道為饉。「乃至人天善」者，略苦報人，故云乃至也。「約十人傳作」者，苦報無善法為飢，人天為飽。乃至圓人分證為飢，究竟為飽。

From "Phenomenal explanation" onward, this cites the Erya. The character ji may also be written with the grain radical [饑]; both are acceptable. "The five grains" are wheat, beans, foxtail millet, proso millet, and hemp. Alternatively, they are called: housed grains, loose grains, horned grains, awned grains, and bearded grains. Among the four phrases in the figurative explanation, the first two take not hearing the teaching as famine and hearing the teaching to produce understanding as satiety. The next two phrases take having understanding without practice as famine and having both understanding and practice as satiety. "Correct wisdom" is correct practice. It nourishes and increases the Dharma-body just as the five grains nourish the physical body; hence lacking correct wisdom is called famine. "Auxiliary paths" means practicing phenomenally alongside, aiding and completing correct wisdom. Yang Quan's Wulilun states, "The fruits of vegetables and trees assist grain"; hence lacking auxiliary paths is called vegetable shortage. "Up to the wholesome [deeds] of humans and gods" omits those with suffering retribution, which is why it says "up to." "Applying this successively across the ten kinds of persons": for those with suffering retribution, lacking wholesome dharmas is famine, and humans and gods are satiety; and so forth up to the person of the perfect teaching, for whom partial realization is famine, and ultimate realization is satiety.