宗鏡錄 50.9

50.9

答。識論云。經說食有四種。一者段食。變壞為相。為欲界繫。香味觸三。於變壞時能為食事。由此色處。非段食攝。以變壞時色無用故。二者觸食。觸境為相。為有漏觸纔取境時。攝受喜等能為食事。此觸雖與諸識相應。屬六識者食義偏勝。觸麁顯境。攝受喜樂。及順益捨。資養勝故。三者意思食。希望為相。謂有漏思與欲俱轉。希可愛境能為食事。此思雖與諸識相應。屬意識者。食義偏勝。意識於境希望勝故。四者識食。執持為相。謂有漏識。由段觸思勢力增長。能為食事。此識雖通諸識自體。而第八識食義偏勝。一類相續。執持勝故。此四能持有情身命。令不壞斷。故名為食。段食唯於欲界有用。觸意思食雖遍三界。而依識轉。隨識有無。眼等轉識有間有轉。非遍恒時能持身命。謂無心定。熟眠。悶絕。無想天中。有間斷故。設有心位。隨所依。緣性界地等有轉易故。於持身命非遍非恒。乃至由此定知。異諸轉識。有異熟識。一類恒遍。執持身命令不斷壞。世尊依此故作是言。一切有情皆依食住。釋云。此觸雖與諸識相應。屬六識者食義偏勝者。此觸食體。皆通八識。雖通與諸識相應。屬六識者。食義偏勝。以所觸之境相麁顯故。別能攝受喜樂受故。能生順益身之捨故。是偏勝義。七八俱觸境微細故。全不能生喜樂受故。雖生捨受。但不為損。而非益故。由此義顯觸生憂苦。非順益捨。即非食體。不資養故。增一經云。世尊告阿那律曰。一切諸法。由食而住。在眼以眠為食。耳以聲為食。鼻以香為食。舌以味為食。身以細滑為食。意以法為食。涅槃以無放逸為食。爾時佛告諸比丘。如此妙法。夫飲食有九事。人間有四食。一段食。二更樂食。三念食。四識食。復有五種。是出世間食。一禪食。二願食。三念食。四八解脫食。五喜食。是出世間之表。當共專念。捨除四種之食。求辦出世之食。所以維摩經云。迦葉住平等法。應次行乞食。為不食故。應行乞食。為壞和合相故。應取摶食。為不受故。應受彼食。斯皆是破五陰法。成涅槃食。

Answer: The Vijñaptimātratāsiddhiśāstra states: 'The sūtras say that there are four kinds of nutriment: First, morsel nutriment, whose characteristic is alteration and destruction. It belongs to the desire realm. Odour, taste, and tangibles, at the time of alteration and destruction, can perform the function of nutriment. Therefore, the āyatana of visible form is not included in morsel nutriment, because at the time of alteration and destruction visible form is without function. Second, contact nutriment, whose characteristic is contact with objects. When defiled contact merely grasps an object, its taking in of joy and the like can perform the function of nutriment. Although this contact is associated with all consciousnesses, that belonging to the six consciousnesses has a predominating meaning of nutriment, because contact with coarse, manifest objects, taking in joy and pleasure as well as conducive equanimity, is superior in nourishing. Third, mental volition nutriment, whose characteristic is hope. Defiled volition operating together with desire, hoping for desirable objects, can perform the function of nutriment. Although this volition is associated with all consciousnesses, that belonging to the manovijñāna has a predominating meaning of nutriment, because the manovijñāna's hope regarding objects is superior. Fourth, consciousness nutriment, whose characteristic is holding and sustaining. Defiled consciousness, grown in strength through morsel, contact, and volition nutriment, can perform the function of nutriment. Although this consciousness extends across the substances of all consciousnesses, the eighth consciousness has a predominating meaning of nutriment, because it is uniform and continuous, superior in holding and sustaining. These four are able to sustain the bodies and lives of sentient beings so that they do not break down or end; hence they are called nutriment. Morsel nutriment is useful only in the desire realm. Although contact and mental volition nutriments pervade the three realms, they operate depending on consciousness, following its presence or absence. The transforming consciousnesses, eye and the rest, have intervals and alterations; they cannot pervade and constantly sustain body and life. This is because in the unconscious absorptions, sound sleep, fainting, and the heaven of non-conception, there are interruptions. Even in states with citta, depending on bases, conditions, nature, realm, and stage, there are changes and variations; hence they do not pervade or constantly sustain body and life. [...] By this it is definitely known that distinct from the transforming consciousnesses there is a maturational consciousness, uniform, constant, and pervasive, which holds and sustains the body and life so that they do not end or break down. Relying on this, the World-Honoured One made this statement: "All sentient beings abide depending on nutriment."' The commentary states: '"Although this contact is associated with all consciousnesses, that belonging to the six consciousnesses has a predominating meaning of nutriment" means that the substance of this contact nutriment extends across all eight consciousnesses. Although it is associated across all consciousnesses, that belonging to the six consciousnesses has a predominating meaning of nutriment because the characteristics of the objects it contacts are coarse and manifest, and it can distinctly take in the feelings of joy and pleasure, and can generate equanimity that benefits the body; hence its meaning is predominant. The seventh and eighth both contact subtle objects and are entirely unable to generate feelings of joy or pleasure; although they generate the feeling of equanimity, it merely causes no harm and is not beneficial. By this meaning it is revealed that contact generating distress and suffering, or non-conducive equanimity, is not the substance of nutriment, because it does not nourish.' The Ekottarikāgama says: 'The World-Honoured One addressed Aniruddha, saying: "All phenomena abide through nutriment. The eye takes sleep as nutriment; the ear takes sound as nutriment; the nose takes fragrance as nutriment; the tongue takes taste as nutriment; the body takes smoothness as nutriment; the manas takes dharmas as nutriment; nirvāṇa takes heedfulness as nutriment." At that time, the Buddha said to the monks: "Such is this wondrous Dharma. As for food and drink, there are nine matters. In the human realm there are four nutriments: first, morsel nutriment; second, contact nutriment; third, volition nutriment; fourth, consciousness nutriment. Furthermore, there are five kinds of supramundane nutriment: first, dhyāna nutriment; second, aspiration nutriment; third, mindfulness nutriment; fourth, eight liberations nutriment; fifth, joy nutriment. These are the markers of the supramundane. You should all focus single-mindedly, abandon the four kinds of nutriment, and seek to accomplish supramundane nutriment." Thus the Vimalakīrtinirdeśa says: "Kāśyapa abides in the equal Dharma and should beg for food in succession. For the sake of non-eating, one should beg for food; for the sake of destroying the aggregate mark, one should take morsel food; for the sake of non-reception, one should receive that food." These are all methods for breaking the five aggregates and accomplishing the nutriment of nirvāṇa.'