大乘法苑義林章 4.14

4.14

第三顯相者，此等四種，云何長養諸根大種以成食相？此所長養者，五十七說「謂五色根及意根，并根所依所有大種。若諸段食能攝益識令其強盛，由此長養諸根大種亦令強盛。觸能攝受若喜若樂若捨一分，由此益識，識復長養諸根大種。意思為證，勝境界故。依止方便，起染不染。希望喜根，緣未來境，攝益於識。由此長養諸根大種。」此文即顯喜俱之思名為思食，樂俱捨俱之思非也。此義不然。據勝緣境且言喜俱，樂俱捨俱其思竝是。不爾，上界三四定上應無思食，便違聖教。如是三種攝益其識，由體增盛及緣現在未來生故。亦緣過去，此義且依順觸思故，略而不論。識由三食之所資持，能與後後為增盛因，令彼得生，故說識與意根為食。九十四說「有四種法，於現法中最能長養諸根大種：一者氣力、二者喜樂、三者於可愛事專注悕望、四者前三之所依止諸根大種并壽與煗，安住不壞。」段食能與氣力為食，由氣力故便能長養諸根大種。氣即風大，力者即是觸處力觸。由段食故長彼氣力，長根大等。五十七說「段食長識，令其強盛，方養根大。」據通所資，別資氣力。此中下三，九十四說別資亦爾，五十七中說通資故，亦不相違。《成唯識》中，段、識二食據通別資，文不違故。觸思但據別所資說，用勝顯故，亦不相違。九十四云「能順樂受諸有漏觸，能與喜樂為食，略無順益捨故，由此便能長養根大。若能會境思，能與一切於可愛境專注悕望為食。」即定俱欲，據勝者故。設非定俱悕望，亦是由悕望故便長根大。由能執受根、大、識故，令彼根、大、壽、煗與識，不離於身為因而住，是故說識為彼住因。由彼住故，氣力、喜樂、專注、希望依彼而轉。彼九十四第二復次又云「由段食故而有氣力，有氣力故根大增長，由是諸有顧戀身命。一切愚夫為此義故有所追求，追求之時造作種種新善惡業，及諸煩惱亦令增長。觸思亦爾。」由此三門，能集後有業煩惱識。此於現法，由業煩惱所隨逐故，成其有取。復能攝受當來後有諸根大等復得增長。由此四種，各有通別現在當來所長養法。然此段食，雖長諸識或長氣力，六十六說「若正消變便能長養，不正消變乃為損減。若諸段物於吞咽時，令心歡悅諸根悅豫，當於爾時不名段食，但名觸食。是觸之境，觸勝境故。非以三處即觸食體，以三所生歡悅之觸是觸食故。若受用已，安隱消變增長喜樂，於消變時乃名段食。若雖熟變，不能長養諸根安樂，不名段食。若吞咽時不生歡喜，亦不能令諸根悅豫，當於爾時都不名食，要彼後時安隱熟變增長喜樂方名食故。」五十七說「或有段物，於受用時暫為損害，於變壞時方能攝益，如苦辛等。或有段物，於受用時暫為攝益，於變壞時乃為損害，如有甘美食所不宜，故變壞時方立為食。」論唯二句，故應更加初後俱損，如毒藥等。初後俱益，如食所宜甘美飯食。四句中，初、第四名食，餘二句非，由此應作四句分別。六十六云「或有段物而非是食，謂諸段物不能長養諸根大種。或有是食而非段物，謂觸思識，能令諸根大種長養。或有是食亦是段物，謂有段物能令諸根大種長養。或非段物亦非是食，謂觸、思、識，不能長養諸根大種。」如是所餘觸、思、識三，隨其所應四句亦爾，欲令本義得明淨故皆應分別。或有是觸而非是食，謂順苦憂一分捨觸。或有是食而非是觸，謂段、思、識三能長諸根大種者是。或有是觸而亦是食，謂觸攝益喜樂二受及一分捨，益根大等。或非是觸而亦非食，謂段、思、識三非食者是。或有是思而非是食，謂緣過去及現未世，不能攝益諸根大者。或是食非是思，謂餘三食。或有是思亦是食，謂思與欲俱，緣未來世益根大者。等四句者，謂餘三非食。或有識而非食，謂非三所資識，不能長根大者。或是食而非識，謂餘三食。第三句者，前三所資識，能益根大者。是第四句，謂前三非食者是。由此四種各有四句，故《對法論》第五卷言「謂變壞故，有變壞者。有境界故，有境界者。有希望故，有希望者。有取故，有取者。」取謂取境。或是有取，有漏異名。以一一中有是非故，得成此義。如是總名成食之相。

Third, explaining the characteristics: how do these four kinds nurture the sense faculties and primary elements so as to constitute the characteristic of nutriment? Regarding what is nurtured, [fascicle] fifty-seven states: "It refers to the five physical faculties and the mental faculty, together with all the primary elements upon which the faculties depend. If morsel nutriment can assist and benefit consciousness, causing it to become robust, it thereby also nurtures the faculties and primary elements, causing them to become robust as well. Contact can receive and assimilate either joy, pleasure, or a portion of equanimity; through this it benefits consciousness, and consciousness in turn nurtures the faculties and primary elements. Volition [serves] as proof, because its realm of objects is superior. Relying on expedient means, it gives rise to defiled or undefiled [states]. Hoping in the faculty of joy, taking future objects as its sphere, it assists and benefits consciousness. It thereby nurtures the faculties and primary elements." This text directly indicates that volition associated with joy is called volition nutriment, whereas volition associated with pleasure or equanimity is not. This interpretation is incorrect. It speaks only of that associated with joy in terms of the pre-eminent taking of objects; volitions associated with pleasure and equanimity are both included. Otherwise, in the third and fourth dhyānas of the higher realms, there would be no volition nutriment, which would directly contradict the holy teachings. These three kinds assist and benefit consciousness because their essence increases and they arise taking the present and future as objects. They also take the past as an object, but this meaning is omitted here as it is only explained in accordance with contact and volition. Since consciousness is supported and sustained by the three nutriments, it can serve as a cause of flourishing for subsequent moments, causing them to arise; therefore, consciousness is said to be nutriment for the mental faculty. Fascicle ninety-four states: "There are four phenomena that are most able to nurture the faculties and primary elements in the present life: first, bodily vigor; second, joy and pleasure; third, focused hope upon desirable things; fourth, that upon which the preceding three depend—namely, the faculties, primary elements, life-force, and warmth—abiding stably without disintegration." Morsel nutriment can serve as nutriment for bodily vigor; on account of bodily vigor, one is able to nurture the faculties and primary elements. "Bodily breath" (qi) is the wind element; "vigor" (li) is precisely the tangible item of strength in the tangible sense field. Due to morsel nutriment, that vigor is nurtured, and the faculties, primary elements, and so forth are nurtured. Fascicle fifty-seven states: "Morsel nutriment nurtures consciousness, making it robust, and only then does it nurture the faculties and primary elements." This refers to what is generally sustained; specifically, it sustains bodily vigor. In this context, regarding the lower three, fascicle ninety-four explains specific sustenance in the same way, while fascicle fifty-seven explains general sustenance; thus, they do not contradict each other. In the Cheng weishi lun, morsel nutriment and consciousness nutriment are explained in terms of both general and specific sustenance, so the texts do not conflict. Contact and volition are explained only according to what they specifically sustain because their functioning is pre-eminent and manifest, so this also does not conflict. Fascicle ninety-four says: "Contaminating contacts that accord with pleasurable feeling can serve as nutriment for joy and pleasure (omitting beneficial equanimity for brevity); thereby, they can nurture the faculties and primary elements. If it is volition that encounters objects, it can serve as nutriment for all focused hopes upon desirable things." This refers to desire associated with absorption, based on what is pre-eminent. Even if it is not hope associated with absorption, it also nurtures the faculties and primary elements on account of hope. Because consciousness appropriates the faculties and primary elements, it causes the faculties, primary elements, life-force, warmth, and consciousness to abide without separating from the body as their cause; therefore, consciousness is called the cause of their abiding. Because they abide, bodily vigor, joy and pleasure, and focused hope operate based upon them. That fascicle ninety-four further states in its second alternative explanation: "Because of morsel nutriment, there is bodily vigor; because there is bodily vigor, the faculties and primary elements increase; on account of this, one cherishes body and life. For this sake, all foolish worldlings make pursuits; at the time of pursuit, they perform various new good and bad karmas, and also cause defilements to increase. Contact and volition are also like this." By these three avenues, one can accumulate consciousness accompanied by karma and defilements that leads to future existence. In the present life, because it is followed by karma and defilements, it becomes something "having appropriation". Furthermore, it can receive and sustain the faculties, primary elements, and so forth of future existences, causing them to increase further. Accordingly, these four each have general and specific phenomena that are nurtured in the present and the future. However, although this morsel nutriment nurtures the various consciousnesses or nurtures bodily vigor, fascicle sixty-six states: "If it undergoes proper digestion and transformation, it can nurture; if it undergoes improper digestion and transformation, it causes impairment. If morsel substances, at the time of swallowing, gladden the mind and delight the faculties, at that time they are not called morsel nutriment, but only contact nutriment. They are the object of contact, because contact is the pre-eminent object. It is not that the three sense fields are the essence of contact nutriment itself, but rather that the contact of gladness produced by the three is contact nutriment. If, after being consumed, it is digested and transformed peacefully and pleasantly, increasing joy and pleasure, at the time of digestion and transformation it is only then called morsel nutriment. If, although ripened and transformed, it cannot nurture the well-being of the faculties, it is not called morsel nutriment. If at the time of swallowing it does not produce joy and also cannot delight the faculties, at that time it is not called nutriment at all; it must later be digested and transformed peacefully and pleasantly, increasing joy and pleasure, before it is called nutriment." Fascicle fifty-seven states: "There may be a morsel substance that temporarily impairs at the time of consumption, but benefits when transformed and broken down, such as bitter or acrid things. There may be a morsel substance that temporarily benefits at the time of consumption, but impairs when transformed and broken down, such as sweet and delicious food that is unsuited to the body; therefore, it is established as nutriment only when transformed and broken down." The treatise provides only two alternatives; thus, one should add: both initially and subsequently impairing, such as poison; both initially and subsequently beneficial, such as sweet, delicious food suited to one's consumption. Among the four alternatives, the first and fourth are called nutriment, while the other two are not; accordingly, one should make a fourfold categorization. Fascicle sixty-six states: "There may be a morsel substance that is not nutriment: namely, morsel substances that cannot nurture the faculties and primary elements. There may be nutriment that is not a morsel substance: namely, contact, volition, and consciousness that can nurture the faculties and primary elements. There may be what is both nutriment and a morsel substance: namely, morsel substances that can nurture the faculties and primary elements. There may be what is neither a morsel substance nor nutriment: namely, contact, volition, and consciousness that cannot nurture the faculties and primary elements." Likewise, for the remaining three—contact, volition, and consciousness—the four alternatives are formulated accordingly; in order to clarify the fundamental meaning, all should be distinguished. There may be contact that is not nutriment: namely, contact that accords with suffering, sorrow, or a portion of equanimity. There may be nutriment that is not contact: namely, morsel, volition, and consciousness that can nurture the faculties and primary elements. There may be what is both contact and nutriment: namely, contact that assists and benefits the two feelings of joy and pleasure as well as a portion of equanimity, benefiting the faculties, primary elements, and so forth. There may be what is neither contact nor nutriment: namely, the three—morsel, volition, and consciousness—that are not nutriment. There may be volition that is not nutriment: namely, [volition] taking the past, present, or future as object that cannot assist and benefit the faculties and primary elements. There may be nutriment that is not volition: namely, the other three nutriments. There may be what is both volition and nutriment: namely, volition associated with desire that takes the future as object and benefits the faculties and primary elements. As for "and so on to the four alternatives": namely, the other three that are non-nutriment. There may be consciousness that is not nutriment: namely, consciousness not sustained by the [other] three that cannot nurture the faculties and primary elements. There may be nutriment that is not consciousness: namely, the other three nutriments. The third alternative: consciousness sustained by the preceding three that can benefit the faculties and primary elements. The fourth alternative: the preceding three that are non-nutriment. Because each of these four has four alternatives, the fifth fascicle of the Abhidharmasamuccaya states: "Because of transformation, there are those with transformation. Because of [having] an object realm, there are those with an object realm. Because of hope, there are those with hope. Because of appropriation, there are those with appropriation." Appropriation means taking objects. Or "having appropriation" is an alternative name for sāsrava (contaminating). Because in each one there is the affirmative and negative, this meaning is established. In this way, it is collectively called the fulfillment of the characteristics of nutriment.