瑜伽論記 16.327

16.327

解云：觸思通漏無漏，但取有漏。意界中，通攝無漏，賴耶即是意界中，有漏為識食，如大地獄中香味觸等皆非是食，鐵凡洋銅增苦，不能攝益，故非食，不同小論鐵丸洋銅雖復增苦，以壞飢渴，亦名為食。此論六十六云：若麁段食，五趣皆有。餘四趣中，香味觸三。若正死，食變壞。次云，養得名為食，若其不為有情所食，念念謝滅并非段食，不同小論欲界一切香味觸皆是食者，故云一分。

The explanation says: contact and volition apply to both tainted and untainted states, but here only the tainted are taken. Within the mind realm, untainted states are universally subsumed; the storehouse consciousness is within the mind realm, and when tainted, it acts as consciousness nutriment. Just as in the great hells smell, taste, touch, and so forth are not nutriment, and molten iron pellets and copper water increase suffering and cannot sustain and benefit, hence are not nutriment—unlike the Lesser Vehicle treatises where molten iron pellets and copper water, although they increase suffering, are also called nutriment because they break hunger and thirst—chapter 66 of this treatise states: coarse morsel food exists in all five destinies; in the other four destinies, there are the three of smell, taste, and touch. If at the moment of death, food modifies and deteriorates. Next it says that when it nourishes, it receives the name 'nutriment'; if it is not eaten by sentient beings, it perishes from moment to moment, and none of it is morsel food. This is unlike the Lesser Vehicle treatises, which consider all smells, tastes, and touches in the desire realm to be nutriment; hence it says 'a portion'.