宗鏡錄 50.9

50.9

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.'