*Buddhapashcimavavadopadesha 1.27

1.27

論曰：多食者，三昧障故。食有二種。何等為二？一者身食；二者心心數法食。若多段食，難止息故、去禪定遠故。是心心數法食者，欲界相違法中方便對治故。復有第一義心三昧中盡故，成就無食三昧故。如是二種三昧，有六種功德成就。何等為六？一者受用對治功德成就；二者平等觀功德成就；三者究竟對治功德成就；四者顯示平等觀功德相似成就；五者不虛受功德成就；六者知時功德成就。此六種功德顯示成就二種三昧。第一、第五、第六功德成就，顯示少食三昧故；餘者三種功德成就，顯示無食三昧故。受用對治功德成就者，如經「汝等比丘受諸飲食當如服藥」故。平等觀功德成就者，如經「於好於惡勿生增減」故。究竟對治功德成就者，如經「趣得支身以除飢渴」故。此示平等法身攝平等觀，究竟無飢渴故。顯示平等觀功德相似成就者，如經「如蜂採花，但取其味不損色香，比丘亦爾」故。是中不損者，示現非壞法觀故。不虛受功德成就者，如經「受人供養趣自除惱」故。知時功德成就者，如經「無得多求壞其善心」故。多求者，示現心心數法多三昧功德不現前故。籌量牛力等，示知時相似法故。示現知時有二種：一者方便時計挍故；二者成就時相應故，示多食過故。已說多食苦對治，次說懈怠睡眠苦對治。

The Treatise says: Excessive eating is an obstacle to samādhi. Food is of two kinds. What are the two? First, food for the body; second, food for the mind and mental factors. If there is excessive material food, it is difficult to cease [defilements] and one is distant from dhyāna. As for food for the mind and mental factors, it is an expedient counteragent among the conflicting phenomena of the desire realm. Furthermore, because it is exhausted in the samādhi of the mind of the ultimate truth, one accomplishes the foodless samādhi. These two kinds of samādhi have six kinds of accomplishment of merits. What are the six? First, the accomplishment of the merit of counteracting through consumption; second, the accomplishment of the merit of equal contemplation; third, the accomplishment of the merit of ultimate counteraction; fourth, the accomplishment of the merit of illustrating equal contemplation through similarity; fifth, the accomplishment of the merit of receiving not in vain; sixth, the accomplishment of the merit of knowing the proper time. These six kinds of merit illustrate the accomplishment of the two kinds of samādhi. The first, fifth, and sixth accomplishments of merit illustrate the samādhi of eating little; the remaining three accomplishments of merit illustrate the foodless samādhi. The accomplishment of the merit of counteracting through consumption is as the sūtra states: "You bhikṣus, when taking various foods and drinks, should treat them as taking medicine." The accomplishment of the merit of equal contemplation is as the sūtra states: "Do not give rise to increase or decrease regarding the good or the bad." The accomplishment of the merit of ultimate counteraction is as the sūtra states: "merely obtain enough to sustain the body to remove hunger and thirst." This shows that the equal dharmakāya encompasses equal contemplation, being ultimately free from hunger and thirst. The accomplishment of the merit of illustrating equal contemplation through similarity is as the sūtra states: "Just as a bee gathering from flowers takes only their taste without damaging their color or fragrance, so too is the bhikṣu." Here, "not damaging" shows contemplation that does not destroy phenomena. The accomplishment of the merit of receiving not in vain is as the sūtra states: "receiving offerings from people merely to remove one's own affliction." The accomplishment of the merit of knowing the proper time is as the sūtra states: "one must not seek excessively to the detriment of their wholesome mind." "Seeking excessively" shows that because the mind and mental factors are manifold, the merits of samādhi do not manifest. "Weighs how much the ox's strength [can endure]" and so forth illustrates the similarity of knowing the proper time. Showing knowing the proper time is of two kinds: first, calculating at the time of expedients; second, conforming at the time of accomplishment, showing the faults of excessive eating. The counteragent to the suffering of excessive eating has been explained; next, the counteragent to the suffering of laxity and sleep is explained.