瑜伽論記 18.277

18.277

初云香味觸正消變便胎長養等，景云：問：色等四塵體遍相入即是同處不相離法，至消變位四皆消變，舊白今黃，舊香今臭，舊甜今苦，舊堅今煖云何色獨非食。又墮熟藏正消變時，色等四塵眼等四識俱不了別，云何獨取香等而不取色耶？解云：正熟變時雖復三識不得三塵，將前驗後，知唯香等是其段食，所以者何，如將飯來，未入口時眼見飯色不止飢渴，故色非食，後飯入口咀嚼吞咽，鼻舌身識得香味觸，雖未渴變長根大以於爾時能止渴，即以吞咽之時彼三塵止渴故，驗知於後至消變位，唯香味觸長養根大成其食用，非彼色塵。

First it states: when smell, taste, and tangibles are being digested and transformed, they then nourish [the body], etc. Jing says: Objection: The four sensory data of visible form, etc., inherently interpenetrate, being dharmas that are not separate from the same location; when reaching the stage of digestion and transformation, all four are digested and transformed—the formerly white is now yellow, the formerly fragrant is now foul-smelling, the formerly sweet is now bitter, and the formerly firm is now warm. Why is visible form alone not food? Furthermore, when fallen into the stomach and undergoing digestion and transformation, the four consciousnesses of the eye, etc., do not discern the four sensory data of visible form, etc. Why take only smell, etc., and not visible form? Explanation: When being digested and transformed, although the three consciousnesses do not apprehend the three sensory data, by using the prior to verify the posterior, one knows that only smell, etc., are material food. Why is this so? Just as when rice is brought, before entering the mouth, the eye sees the color of the rice but this does not stop hunger or thirst, so visible form is not food. Later, when the rice enters the mouth and is chewed and swallowed, the nose, tongue, and body consciousnesses apprehend smell, taste, and tangibles; although it has not yet transformed and nourished the faculties and great elements, since it can stop thirst at that time—that is, because those three sensory data stop thirst at the time of swallowing—one verifies and knows that later, when reaching the stage of digestion and transformation, only smell, taste, and tangibles nourish the faculties and elements to accomplish the function of food, not visible form.