俱舍論疏 10.195

10.195

論「又經說有至為第四句」，重引經證。此之二經皆證中有名為起也。《正理論》云「如是四食體，總有十六事。十六事者，觸為十一，香、味為二，觸、思、識三。」又《正理》說思食唯與意識相應，唯後三食說有漏言，顯香等三不濫無漏。何緣無漏觸等非食？食謂能牽能資諸有，可厭可斷愛生長處，無漏雖資他所牽有，而自無有牽有功能，非可厭斷愛生長處，故不建立在四食中。即由此因望他界、地，雖有漏法亦非食體。他界地法雖亦為因能資現有，而不能作牽後有因，故不名食。諸無漏法現在前時，雖能為因資根、大種，而不能作牽後有因。雖暫為因資根、大種，而但為欲成已勝依速趣涅槃永滅諸有。自地有漏現在前時，資現令增能招後有，由此已釋段食為因招後有義。謂觸等食牽後有時，亦牽當來內法香等。現內香等資觸等因令牽當有，亦能自取當來香等為等流果。是故段食與後有因同一果故，亦能牽有，故名為食。然香、味、觸體類有三，謂異熟生、等流、長養。由外香等覺，發身中內香、味、觸令成食事，故所說食其理定成。

On the treatise's statement, "Furthermore, a sūtra says that there are ... as the fourth clause": this cites a sūtra again as proof. Both of these sūtras prove that intermediate existence is called "arising." The Nyāyānusāra states: "These four kinds of food have sixteen entities in all. As for the sixteen entities: touch has eleven; odor and taste make two; touch, volition, and consciousness make three." Furthermore, the Nyāyānusāra states that the food of volition is associated only with mental consciousness; only the latter three foods are described with the word "contaminated," to clarify that the three beginning with odor are not confused with the uncontaminated. For what reason are uncontaminated touch and so forth not food? "Food" means that which can draw forth and nourish various states of existence, that which is to be reviled and abandoned, and the locus where craving grows. Although the uncontaminated nourishes the existence drawn forth by other [causes], it lacks itself the capacity to draw forth existence, and is not a locus to be reviled and abandoned where craving grows; therefore, it is not established among the four foods. For this very reason, with respect to other realms and stages, even contaminated phenomena are not the substance of food. Although phenomena of other realms and stages also act as causes that can nourish present existence, they cannot act as causes that draw forth subsequent existence; therefore, they are not called food. When various uncontaminated phenomena are manifest, although they can act as causes to nourish the sense faculties and primary elements, they cannot act as causes that draw forth subsequent existence. Although they temporarily act as causes to nourish the sense faculties and primary elements, this is only to accomplish a superior basis for oneself so as to quickly advance toward nirvāṇa and permanently eradicate all states of existence. When contaminated phenomena of one's own stage are manifest, they nourish the present, making it increase, and are able to attract subsequent existence. In this way, it has already been explained that morsel food serves as a cause to attract subsequent existence. That is, when the foods of touch and so forth draw forth subsequent existence, they also draw forth internal odors and so forth of the future. Present internal odors and so forth nourish causes such as touch, enabling them to draw forth future existence, and can also take for themselves future odors and so forth as outflowing results. Therefore, because morsel food shares the same result with the causes of subsequent existence, it is also able to draw forth existence, and is thus called food. However, odor, taste, and touch have three categories of substance: born of maturation, outflowing, and nourished. By becoming aware of external odors and so forth, the internal odors, tastes, and touches in the body are activated, bringing about the function of food; thus the principle of what is said to be food is definitely established."