釋禪波羅蜜次第法門 9.73

9.73

Fourth, the notion of the foulness of food: Although the practitioner knows impermanence, suffering, emptiness, and non-self, if they still give rise to greed and attachment toward food and drink, they should cultivate the notion of the foulness of food as a counteractive measure. Carefully contemplate that this food all exists due to foul causes and conditions: meat is produced within the channels of semen, blood, and urine, and is a dwelling place for purulent worms; butter, milk, and cheese are formed from the transformation of blood, no different from putrid pus; cooked rice resembles white maggots, and broth is like liquid excrement. All meals are handled and prepared by cooks, soiled and impure; once placed in the mouth, putrid saliva from the brain flows down through two channels, mingling with spit, only after which does flavor form. Its appearance is like vomit; entering through the belly gate, it is supported by earth, decomposed by water, moved by wind, and cooked by fire. Like thick gruel boiling in a cauldron, the dregs and turgid matter sink down while the clear stays on top. Just like brewing liquor, the dregs and turgid matter become feces, and the clear becomes urine. In the waist there are three apertures; wind blows the purulent fluid, dispersing it into the hundred vessels, first mingling with blood and coagulating into flesh. From fresh flesh are produced fat, bone, and marrow, and through these causes and conditions the body sense-faculty is born. From fresh and old flesh, the five sensory faculties are generated; from these five faculties arise the five consciousnesses; subsequently the mental consciousness arises, distinguishing and grasping marks, measuring the fine and ugly, and thereafter giving rise to the mind of self and mine, along with various afflictions and sinful deeds. Contemplating food through its roots and branches, causes and conditions in this way as foul in various manners, one knows that the internal four great elements are no different from the external four great elements, and it is only through the power of self-view that one stubbornly reckons them as belonging to oneself. When the practitioner contemplates in this way, knowing the faults and evils of food, [they think:] 'If I harbor greed and attachment, I will fall into hell and the realm of hungry ghosts to swallow red-hot iron pellets, or fall among animals such as pigs and dogs to feed on feces and filth.' Contemplating food in this manner, one gives rise to the notion of revulsion; because of revulsion toward food, the five desires also diminish. This is the notion of the foulness of food.