大乘義章 8.28

8.28

次就趣論。先論生陰。地獄之中，論釋不同。若依《成實》，但有識食。毘曇法中具有四食。彼說地獄吞熱鐵等能壞飢餓，即為段食。餘三心法，常有可知。鬼畜兩趣，齊具四食。人中不定，若有心者皆具四食。滅心之者，論說不同。若依《毘曇》，段食餘勢令身不壞，更無餘食。故彼宗中入滅定者，遠至七日即須出定，若過七日段食勢盡，起則身壞。成實法中，滅心之者現雖無心，識得在故，猶名識食。以識食故，入滅定雖逕多時身亦不壞。天中不定，欲界諸天與人相似。色界諸天，若依《成實》唯有識食。毘曇法中，彼有心者唯無段食，有餘三種；若滅心者，四食俱無。無色界天，與色界中有心者同，無色界中無滅心故。生陰如是。次辨中陰。成實法中，一切中陰唯有識食。《毘曇》不定，欲界中陰具有四食，隨其所起，還食彼趣所食香氣以為段食，餘三心法有之可知。色界中陰，唯無段食，有餘三種。彼說中陰雖有三食，思食最增，以求生故。四食如是。

Next is the discussion in terms of the destinies. First, discussing the birth aggregate. In the hells, the treatise explanations differ. According to the Tattvasiddhi, there is only consciousness nutriment. In the doctrine of the Abhidharma, all four nutriments are fully present. That [school] says that in the hells, swallowing molten iron and the like can destroy hunger and starvation, which serves as material nutriment. The remaining three mental dharmas are ever-present, as can be known. The two destinies of ghosts and animals equally possess all four nutriments. Among humans it is variable: those with mind all possess the four nutriments. For those with extinguished mind, the treatises explain differently. According to the Abhidharma, the remaining force of material nutriment causes the body not to disintegrate, and there is no other nutriment. Therefore, in that school, one who enters the attainment of cessation must emerge from the absorption at most within seven days; if past seven days, the force of material nutriment is exhausted, and on rising the body disintegrates. In the doctrine of the Tattvasiddhi, although one with extinguished mind currently has no mind, because consciousness is obtained and present, it is still called consciousness nutriment. Because of consciousness nutriment, even though entering the attainment of cessation passes through much time, the body does not disintegrate. In the heavens it is variable: the devas of the desire realm are similar to humans. For the devas of the form realm, according to the Tattvasiddhi there is only consciousness nutriment. In the doctrine of the Abhidharma, those with mind merely lack material nutriment and have the remaining three kinds; if their mind is extinguished, all four nutriments are completely absent. The devas of the formless realm are identical with those with mind in the form realm, because in the formless realm there is no extinguished mind. The birth aggregate is thus. Next, distinguishing the intermediate existence aggregate. In the doctrine of the Tattvasiddhi, all intermediate existences have only consciousness nutriment. The Abhidharma is variable: intermediate existence of the desire realm fully possesses all four nutriments, and in accordance with what arises, it consumes the fragrances consumed by that destiny as material nutriment; that the other three mental dharmas are present can be known. Intermediate existence of the form realm merely lacks material nutriment and has the remaining three kinds. That [school] says that although intermediate existence has three nutriments, volition nutriment is the most prominent, because it seeks rebirth. The four nutriments are thus.