淨名經集解關中疏 1.388

1.388

謂我言。唯須菩提。若能於食等者諸法亦等。諸法等者於食亦等。如是行乞乃可取食。此下二明訶詰。善吉入四禪定不忤物心名為無諍。大士入實相定萬法平等名為無諍。又善吉捨有觀空名為解空。大士有空平等名為解空住。此平等名真福田。乃可取食。文中有四。一法食等。二染淨等。三邪正等。四損益等。此初也。小乘內心見生死涅槃苦樂不等。故外行乞食見於貧富亦不等也。大士內住實相苦樂平等故外化無緣大悲亦平等也。肇曰。萬法同相准一可知。善於食等者諸法亦等。諸法等者於食亦等。以此行乞乃可取食耳。曷為捨貧從富自生異相乎。

"and said to me: 'Listen, Subhūti! If you can be equal toward food, all dharmas are also equal; if all dharmas are equal, one is also equal toward food. Begging food in this way, you may take the food.'" Below, the second part clarifies the admonition and interrogation. Shanji's entering the four dhyāna concentrations without opposing the minds of beings is called non-contention. The Great Being enters the concentration of the true mark, where the ten thousand dharmas are equal, which is called non-contention. Furthermore, Shanji's abandoning existence to contemplate emptiness is called understanding emptiness. The Great Being's equality of existence and emptiness is called abiding in the understanding of emptiness. This equality is called the true field of merit, and only then may one take the food. The text has four parts: first, the equality of dharmas and food; second, the equality of defilement and purity; third, the equality of heterodoxy and orthodoxy; fourth, the equality of harm and benefit. This is the first. Those of the Hinayāna inwardly see birth-and-death and nirvāṇa, suffering and pleasure, as unequal; hence outwardly when begging food they also see poor and rich as unequal. The Great Being inwardly abides in the true mark, where suffering and pleasure are equal; hence outwardly in converting others, unconditioned great compassion is also equal. Sengzhao says: The ten thousand dharmas share the same mark, which can be understood by analogy with unity. If one is proficiently equal toward food, all dharmas are also equal; if all dharmas are equal, one is also equal toward food. Begging in this manner, only then may one take the food. Why abandon the poor to follow the rich, giving rise to distinct marks oneself?