大乘法苑義林章 4.12

4.12

第一辨名，有二：初列、後釋。此等廣如《瑜伽》第五十七、六十六、九十四，《顯揚》第一，《對法》第五，兩本《攝論》俱第三．第十，《成唯識》第四說。初列名者，五十七等說「如經言有四種食，皆能長養諸根大種。云何四食？云何長養諸根大種？答：段食、觸食、意思食、識食」，乃至廣說。後釋名者，釋總名云，六十六說「任持有情令不壞故。」《成唯識》云「此四能持有情身命，令不斷壞，故名為食。」四是數名，即帶數釋。釋別名云：段者分段，分分受之，能持身命。段即是食，持業釋也。舊云團者，可摶可握，立為團食。此義全非，團字非摶，非水飲等可摶團圓，云何名團？故應名段。觸謂觸對，令心心所同觸於境，立以觸名。觸即是食，亦持業釋。意思食者，意謂意處，所依心名。思謂造作，相應心所。意相應思，名曰意思，隣近釋也。依意之思，即依主釋。意思即食，亦持業釋。識謂了別，識即是食，亦持業名。

First, distinguishing the names has two parts: first, listing; second, explaining. These are explained at length in chapters 57, 66, and 94 of the Yogācārabhūmi, chapter 1 of the Xianyang, chapter 5 of the Abhidharmasamuccaya, chapters 3 and 10 of both versions of the Mahāyānasaṃgraha, and chapter 4 of the Cheng weishi lun. First, listing the names: Chapter 57 and others state: "As the sūtra says, there are four kinds of foods, all of which can nourish the sense faculties and primary elements. What are the four foods? How do they nourish the sense faculties and primary elements? Answer: food in mouthfuls, food of contact, food of mental volition, and food of consciousness," and so on in detail. Second, explaining the names: Explaining the general name, chapter 66 says: "Because they sustain sentient beings and prevent them from deteriorating." The Cheng weishi lun says: "These four can sustain the bodies and lives of sentient beings, preventing them from being severed or deteriorating; hence they are named foods." 'Four' is a numerical term, so this is a compound containing a numeral. Explaining the specific names: 'Piece' (kavaḍa) means material portions, which are received piece by piece and can sustain body and life. The piece is itself the food; this is a karmadhāraya compound. Formerly, people spoke of 'morsel' (tuān), meaning what can be rolled into a ball or grasped in the hand, establishing it as 'morsel food'. This meaning is completely mistaken: the character tuān does not mean 'to ball up' (tuán), and beverages like water cannot be rolled into a ball; how could it be named 'morsel'? Therefore it should be named 'piece'. 'Contact' (sparśa) means touching upon, causing the mind and mental factors to touch the object together; it is designated by the name 'contact'. Contact is itself the food; this is also a karmadhāraya compound. Regarding 'food of mental volition' (manasañcetanā): 'mind' (manas) refers to the mind base, the name of the relying consciousness. 'Volition' (cetanā) means activity, the associated mental factor. Volition associated with the mind is called 'mental volition'; this is a tatpuruṣa compound of proximity. Volition reliant on the mind is a tatpuruṣa compound of dependency. Mental volition is itself the food; this is also a karmadhāraya compound. 'Consciousness' (vijñāna) means discernment; consciousness is itself the food; this is also the designation of a karmadhāraya compound.