法苑珠林 42.41

42.41

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?