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# 說無垢稱經疏 3.31

說無垢稱經疏 3.31

- **Language:** Classical Chinese

### [3.31](https://indike.org/pramana/in.bauddha.taisho.1782.3.31)

贊曰：此中二句，一二嚴恒自飾、二兩食常為味。同俗外嚴、同真內飾，所以雖資寶營而以相好嚴身，濟物受食自利居禪，二利齊修、定散雙處。凡食有四，謂段、觸、思、識。靜慮等法，破壞有故，實非食體，但取味證，故不名食。故《佛地經》云「廣大法味喜樂所持，與出世法為食，不與世間法為食。」食者，資長有漏識故，如別章說。

> Commentary: Here there are two phrases: first, constantly adorning himself with the two adornments; second, always taking the two foods as nourishment. Outwardly adorned in conformity with the secular, inwardly adorned in conformity with the real—thus, although using jewels to manage his appearance, he adorned his body with the major and minor marks; he accepted food to succor beings, while abiding in dhyāna for his own benefit. Both benefits were practiced together, dwelling concurrently in meditative concentration and scattered states. Ordinary food is of four kinds: morsel food, contact food, mental volition food, and consciousness food. Because dharmas such as meditative concentrations destroy cyclic existence, they are not actually of the substance of food; \[the text\] only takes tasting their realization \[as such\], hence they are not \[literally\] called food. Thus the Buddhabhūmi-sūtra says: "Sustained by the joy and bliss of the vast flavor of the Dharma, it serves as food for supramundane dharmas, not for worldly dharmas." Food nourishes and augments defiled consciousness, as explained in another chapter.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1782~en-mt.3.31) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1782.3.31](https://indike.org/pramana/in.bauddha.taisho.1782.3.31) · Pramāṇa
