法苑珠林 42.41

42.41

述曰。若於食長貪增加煩惱。即須觀厭作不淨之想。故智度論云。說食厭想者。當觀是食從不淨生。如肉從精血水道生。是為膿蟲住處。如蘇乳酪血變所成與爛膿無異。厨人污垢種種不淨。若著口中腦有爛涎。二道流下與唾和合然後成味。其狀如吐從腹門入。地持水爛風動火煮。如釜熟糜。滓濁下沈。清者在上。譬如釀酒。滓濁為屎。清者為尿。膂有三孔。風吹膩汁散入百脈。與先血和合凝變為肉。從新肉生脂。骨髓從是中生。身根從新舊肉合生五情根。從此五根生五識。五識次第生意識。分別取相籌量好醜。然後生我我所心等諸煩惱及諸罪業。復次思惟此食功夫甚重。計一鉢之飯。作夫流汗。集合量之。食少汗多。此食辛苦如是。入口即成不淨。宿昔之間變為屎尿。本是美味。惡不欲見。行者自思。如此弊食。我若貪著。當墮三塗。如是觀食當厭五欲。譬如有一婆羅門修淨潔法。有事緣故到不淨國。自思我當云何得免不淨。唯當乾食可得清淨。見一老母賣白髓餅。而語之言。我有因緣住此百日。常作餅送來多與汝價。老母日日作餅送之。婆羅門貪著飽食歡喜。老母作餅初時白淨。後轉無色無味。即問老母。何緣爾耶。母言。癰瘡差故。婆羅門問。此何謂耶。母言。我大家夫人隱處生癰。以麫蘇傳之。癰熟膿出和合蘇麫。日日如是。以此作餅與汝。是以餅好。今夫人癰差。我當何處更得。婆羅門聞之。兩拳打頭椎胸乾嘔。我當云何破此淨法。我為了矣。棄捨緣事馳還本國。行者亦爾。著是飲食。歡喜樂噉不觀不淨。後受苦報悔將何及。

I comment: If craving grows and afflictions increase toward food, one must contemplate disgust and generate the perception of impurity. Therefore, the *Mahāprajñāpāramitā-śāstra* says: Concerning the contemplation of the perception of disgust toward food, one should contemplate this food as arising from impurity. Just as meat arises from semen, blood, and the urinary tract, it is the dwelling place of pus and worms. Like butter, milk, and curds, which are produced through the transformation of blood, it is no different from festering pus. The cooks' dirt and filth are manifold and impure. When placed into the mouth, rotting saliva from the brain flows down through two channels, mixing with spit before its flavor is formed. Its appearance resembles vomit entering the mouth of the belly. Earth supports it, water rots it, wind stirs it, and fire cooks it, like mush simmering in a cauldron. The dregs and sediment sink down, while the clear portion remains on top, just like fermenting liquor. The dregs and sediment become feces, and the clear portion becomes urine. The spine has three apertures; wind blows the fatty broth, dispersing it into the hundred vessels, where it mingles with the pre-existing blood and congeals, transforming into flesh. From this new flesh fat is generated, and bone marrow is generated from within it. From the combination of new and old flesh, the bodily sense-faculty generates the five sensory faculties. From these five faculties the five consciousnesses arise, and the five consciousnesses successively give rise to mental consciousness. It discriminates and grasps signs, calculating good and bad; thereafter arise all the afflictions such as the mind of self and mine, as well as all sinful karmas. Furthermore, one should reflect that the labor in this food is very heavy. Calculating a single bowl of rice: the laborers sweat; if gathered and measured, the food is little and the sweat is much. This food is bitter and laborious in this way. Upon entering the mouth, it immediately becomes impure; within a single night, it turns into feces and urine. What was originally a delicious flavor becomes so vile one does not wish to see it. The practitioner reflects to himself: 'If I greedily attach to such wretched food, I will fall into the three miserable destinies.' Contemplating food in this way, one should feel disgust toward the five desires. For example, there was a brāhmaṇa who practiced pure ways. Due to some circumstance, he went to an impure country. He reflected to himself: 'How shall I avoid impurity? Only by eating dry food can I attain purity.' Seeing an old woman selling white marrow-cakes, he said to her: 'I have business that will keep me here for a hundred days. Always make cakes and bring them to me; I will pay you generously.' Day after day, the old woman made cakes and brought them. The brāhmaṇa, greedily attached, ate his fill and was delighted. When the old woman first made the cakes, they were white and clean; later, they gradually lost their color and flavor. He then asked the old woman: 'What is the reason for this?' The woman said: 'Because the ulcer has healed.' The brāhmaṇa asked: 'What does this mean?' The woman said: 'My mistress had an ulcer in her private parts. We applied flour and butter to it. As the ulcer matured, pus came out and mingled with the butter and flour. It was like this day after day. With this, I made cakes and gave them to you, which is why the cakes were good. Now the mistress's ulcer has healed; where can I get any more?' Hearing this, the brāhmaṇa beat his head with both fists, pounded his chest, and dry-heaved: 'How have I broken this pure observance? I am utterly ruined!' Abandoning his business, he rushed back to his home country. The practitioner is likewise: attaching to such food and drink, happily taking delight in consuming it without contemplating its impurity, when later receiving the bitter retribution, how will remorse be of any avail?