俱舍論疏 10.182

10.182

論「傳說此語至如塗洗等」，有兩釋，如文可解。《正理論》云「然段食體事別十三，以處總收唯有三種，謂唯欲界香、味、觸三。一切皆為段食自體，可成段別而吞噉故。乃至又諸飲等亦名段食，皆可段別而受用故，豈不求食為除飢、渴。如何飢、渴亦名為食？由此二種亦於根、大能增益故，如按摩等。又於飲食無希欲心，身便疲損，故二名食。又有飢、渴方名無病。故為食事，此二勝餘（十三事者，十一種觸，香、味二境也）。」

The Śāstra says: "Tradition says this statement ... like anointing and bathing." There are two explanations, which can be understood from the text. The Nyāyānusāra says: "However, the actual entities of solid food are thirteen in differentiation, but comprehensively subsumed under sensory spheres there are only three kinds: namely, odor, taste, and tangibles bound to the desire realm alone. All of them are the essential nature of solid food, because they can be formed into morsels and swallowed. ... And furthermore, all drinks and so forth are also called solid food, because all can be enjoyed by morsels. Is it not that one seeks food to eliminate hunger and thirst? How can hunger and thirst also be called food? Because these two can also benefit the sense faculties and primary elements, like massage and so forth. Furthermore, if one has no desire for food and drink, the body becomes exhausted; thus both are called food. In addition, only when there is hunger and thirst is one called free from illness. Therefore, for the function of food, these two surpass the rest (the thirteen entities are the eleven kinds of touch, along with the two objects of odor and taste)."