成唯識論述記 4.439

4.439

述曰：由此准知下三不言界，即許界通三。幾事為性？香、味、觸三。六十六云：攝食由諸句等，及五十七末極廣明之。《對法》五說：十一界攝。即此三界，此三一切皆是食耶。於變壞時能為食事，非未變壞說為段食，即非此三一切皆食。《對法》五說：有變壞故；有變壞者資益之時方名食故。初食未壞但觸所得，六十六說：名為觸食。望一食者，非望餘生。若望一切有非是食，即於色界應有段食，由欲界三皆是食故。色界有觸而非段食，如《俱舍論》第二卷中，問答色界無此所以。問：何故色處非段食耶？

The Commentary states: From this one can infer that because the lower three are not specified by realm, they are conceded to pervade all three realms. How many items constitute its essential nature? The three of smell, taste, and touch. Fascicle sixty-six [of the Yogācārabhūmi] says: 'Nutriment is subsumed under various clauses,' and the end of fascicle fifty-seven explains it in great detail. Fascicle five of the Abhidharmasamuccaya-vyākhyā says: 'It is subsumed under eleven dhātus.' That is these three dhātus. Are these three entirely food? It is at the time of transformation and decay that they can perform the function of food; when not yet transformed and decayed, they are not spoken of as morsel food; thus not all of these three are food. Fascicle five of the Abhidharmasamuccaya-vyākhyā says: 'Because there is transformation and decay'; only when there is transformation and decay that nourishes and benefits is it called food. When first ingested and not yet decayed, it is only apprehended by touch; fascicle sixty-six says: 'It is called nutriment of contact.' This is viewed from the perspective of one who eats, not from other living beings. If viewed from everything, there are things that are not food; then in the form realm there should be morsel food, because the three of the desire realm are all food. In the form realm there is touch, but it is not morsel food, as in the second fascicle of the Abhidharmakośa, which discusses the reason why the form realm lacks this. Question: Why is the matter-base (rūpāyatana) not morsel food?