[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 48.46 # 大方廣佛華嚴經隨疏演義鈔 48.46 大方廣佛華嚴經隨疏演義鈔 48.46 - **Language:** Classical Chinese ### [48.46](https://indike.org/pramana/in.bauddha.taisho.1736.48.46) 疏「第二依標廣顯」，於中四：一總相辨異。二「然其都門」下，正出八十六十所以，以開合有無故。三「昔光統」下，辨成法門。四「此上且約」下，總結無量。於中三：初引文成多；次「實則」下，出其本意，以皆成事事無礙重重之行；後「故知六十」下，結示文旨。疏「然阿含唯識食總有四」者，《唯識》第四云「謂契經說食有四種：一段食（即分段義），變壞為相，謂欲界繫香味觸三，於變壞時能為食事（但觸所得）。由此色處非段食攝，以變壞時色無用故（戀壞不益眼根故。又色麁著，與眼相離方能有用，不與眼合故非是食也。問：此三為食，為對自根亦對餘根？答：先資身根為資養也，後資餘根發識明利）。二觸食，觸境為相（即心所觸為此餘體），謂有漏觸纔取境時，攝受喜等能為食事（此正顯也）。此觸雖與諸識相應（七八觸境細故，不攝喜樂等故），屬六識者，食義偏勝。觸麁顯境，攝受喜樂及順益捨，資養勝故。三思食，希望為相（唯取與欲俱思），謂有漏思與欲俱轉，希可愛境，能為食事。此思雖與諸識相應，屬意識者，食義偏勝，意識於境希望勝故。四者識食，執持為相，謂有漏識由段觸思勢力增長，能為食事。此識雖通諸識自體，而第八識食義偏勝，一類相續執持勝故。」釋曰：此三食勢增長，此識亦長養諸根大種，能為食事。由是《集論》說彼四食，三蘊五處十一界攝。釋曰：段食是色，觸思是行，識食如名。段是香味觸三處，思是法處，識是意處。段攝三界，觸思法界，識七心界。論「此四能持有情身命令不斷壞，故名為食。」餘如彼論。而列段食居其後者，前三有漏通於三界，段唯欲界故。又順經翻，最在後故。疏「說出世食有其五種」者，然上云阿含，即《雜阿含》。連說九食，前四世間、後五出世。一禪悅食者，禪定資神輕安適悅，即為食義。然其五食既云出世，通資法身。二願力，任持出世之法，法身增長，即為食義。三念力明記，聖道現前故。四解脫除障，居然資益。五法喜內充，攝喜樂故。疏下翻方出食義。一翻前思成第三念，以經云智慧釋成於念，念慧隣故，出其所以。亦如四念，慧為體故，隣近名念。二翻觸成第五兼於第四。三翻識成第一。四翻段成第二願食。言摶者，尚依古譯。今以飲水等亦是段食，不可摶握，故譯為段，形段分段而食故。 > Regarding the commentary's "Second, extensively revealing according to the heading," within this there are four parts: 1. distinguishing differences in their general characteristics; 2. from "However, regarding its overall gates" downward, properly setting forth the reasons for eighty and sixty, based on expanding, contracting, presence, and absence; 3. from "Formerly, Master Guangtong" downward, analyzing the constitution of the Dharma-gate; 4. from "The above is just in terms of" downward, summarizing the boundless. Within this there are three parts: first, citing texts to establish the multiplicity; next, from "In truth" downward, bringing out its original intent, since all accomplish the repeated practices of unimpededness between phenomenon and phenomenon; finally, from "Hence one knows that the sixty" downward, concluding by demonstrating the purpose of the text. Regarding the commentary's "However, in the Āgamas and Vijñaptimātratā there are four foods in total": the fourth fascicle of the Vijñaptimātratāsiddhi says, "The sūtras state that there are four kinds of food: 1. material food (meaning broken into morsels), whose characteristic is transformation and disintegration, meaning the three—odour, taste, and tangibility—bound to the desire realm, which can serve the function of food when undergoing transformation and disintegration (obtained through tangibility alone). Because of this, the visible matter sense-sphere is not included in material food, because when undergoing transformation and disintegration, visible matter lacks this utility (longing for and disintegration do not benefit the eye faculty; furthermore, visible matter is coarse and conspicuous, and can be useful only when separated from the eye; not combining with the eye, it is not food. Question: Do these three serve as food facing their own faculties, or facing other faculties as well? Answer: First, they sustain the body faculty as nourishment; later, they sustain the other faculties so that they give rise to sharp consciousness). 2. Contact food, whose characteristic is contacting sense-objects (namely, the mental factor of contact is the underlying essence of this food), meaning that when defiled contact merely grasps a sense-object, its gathering of joy and so forth can serve the function of food (this directly reveals it). Although this contact is associated with all consciousnesses (since the contact of the seventh and eighth consciousnesses with objects is subtle, not gathering joy, pleasure, etc.), that belonging to the six consciousnesses has the meaning of food more prominently. Contacting coarse, prominent objects, it gathers joy, pleasure, and agreeable equanimity, so its nourishment is superior. 3. Volitional food, whose characteristic is hope (taking only intention accompanied by desire), meaning that defiled intention operates together with desire, hoping for desirable objects, which can serve the function of food. Although this intention is associated with all consciousnesses, that belonging to mental consciousness has the meaning of food more prominently, because mental consciousness is superior in hoping for objects. 4. Consciousness food, whose characteristic is holding and maintaining, meaning that defiled consciousness, through the increased power of material, contact, and volitional food, can serve the function of food. Although this consciousness pervades the self-nature of all consciousnesses, the eighth consciousness has the meaning of food more prominently, because its uniform continuation in holding and maintaining is superior." Explanation: As the power of these three foods increases, this consciousness also nourishes the faculties and primary elements, serving the function of food. Therefore, the Abhidharmasamuccaya states that those four foods are subsumed under three aggregates, five sense-spheres, and eleven dhātus. Explanation: Material food is matter; contact and volition are formations; consciousness food is as its name implies. "Morsel" consists of the three spheres of odour, taste, and tangibility; volition is the sphere of mental objects; consciousness is the sphere of the mind. Morsels subsume three realms; contact and volition subsume the realm of mental objects; consciousness subsumes the seven mind realms. The treatise says: "These four are able to sustain the life of sentient beings so that it is not broken and ruined; therefore they are called food." The rest is as in that treatise. As for listing material food last: the preceding three defiled foods pervade the three realms, whereas material food is only in the desire realm. Furthermore, conforming to the sūtra translation, it is placed last. Regarding the commentary's "Stating that there are five kinds of supramundane foods": the above reference to the Āgamas refers to the Saṃyuktāgama. It consecutively expounds nine foods, the former four being mundane and the latter five supramundane. 1. Food of dhyāna joy: dhyāna concentration nourishes the spirit with pliancy and agreeable joy, which constitutes the meaning of food. Since the five foods are said to be supramundane, they generally nourish the dharmakāya. 2. Power of vows: maintaining supramundane dharmas, causing the dharmakāya to grow, which constitutes the meaning of food. 3. Power of mindfulness: clearly remembering, so that the noble path manifests before one. 4. Liberation: eliminating obstructions, naturally providing nourishing benefit. 5. Internal fulfillment of Dharma joy: because it gathers joy and pleasure. The commentary below reverses them to bring out the meaning of food: 1. Reversing the preceding volition produces the third, mindfulness; because the sūtra explains wisdom to complete mindfulness, mindfulness and wisdom being adjacent, it brings out the reason. It is also like the four applications of mindfulness, whose essence is wisdom, yet by adjacency they are named mindfulness. 2. Reversing contact produces the fifth and also the fourth. 3. Reversing consciousness produces the first. 4. Reversing morsel produces the second, vow-food. Calling it tuan (morsel) still follows the old translation. Now, because drinking water and the like are also material food and cannot be grasped in a fist, it is translated as duan (segment), meaning eaten in shapes, portions, and segments. > — English (machine translation) (machine translation) - [Previous: 48.45](https://indike.org/pramana/in.bauddha.taisho.1736.48.45) - [Next: 48.47](https://indike.org/pramana/in.bauddha.taisho.1736.48.47) - [Up: 48](https://indike.org/pramana/in.bauddha.taisho.1736.48) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.48.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.48.46](https://indike.org/pramana/in.bauddha.taisho.1736.48.46) · Pramāṇa