諸經要集 5.91

5.91

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。說厭想者。應當觀是食從不淨生。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。譬如釀洒。滓濁為𡱁。清者為尿。咽有三孔。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。隱處生癰以麵蘇拊之。癰熟膿出。和合蘇餅。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。兩捲打頭。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。

The commentary states: If craving grows toward food, multiplying afflictions, one must contemplate disgust and generate the perception of impurity. Therefore, the Zhidu lun states: In explaining the perception of disgust, one should contemplate that this food arises from impurity. Just as meat arises from semen, blood, and the water channel, it is the dwelling place of pus and worms. Just as clarified butter and curds are formed from the transformation of blood, they are no different from putrid pus. The cooks' grime is impure in various ways. When placed in the mouth, putrid saliva from the brain flows down two paths, mixing with spit before the flavor is produced; its appearance is like vomit. Entering through the portal of the stomach, it is held by earth, rotted by water, moved by wind, and cooked by fire, like boiling gruel in a cauldron. The turbid dregs sink down, and the clear part remains on top, like brewing liquor: the turbid dregs become feces, and the clear part becomes urine. The throat has three openings; wind blows the greasy juice to disperse into the hundred channels, mixing with prior blood and congealing to turn into meat. From fresh meat arise fat, bone, and marrow, and from these arises the body sense-faculty. From the union of fresh and old meat, the five emotion-faculties are produced. From these five faculties arise the five consciousnesses. The five consciousnesses successively give rise to the mental consciousness, which discriminates, grasps marks, and calculates good and ugly. Then arise the notions of self and what belongs to the self, various afflictions, and various sinful karmas. Furthermore, consider that the labor for this food is extremely arduous. Calculating a single bowl of rice, the laborers' sweat poured out, gathered and measured together: the food is little and the sweat is much. This food is bitter and laborious like this; upon entering the mouth it immediately becomes impure, and overnight it turns into feces and urine. Originally a delicious flavor, it becomes foul and undesirable to see. The practitioner reflects: 'If I greedily attach to such vile food, I will fall into the three miserable realms.' Contemplating food in this way, one should feel revulsion toward the five desires. For example, there was a brāhmaṇa who cultivated pure practices. Due to some business, he went to an impure country. He thought to himself: 'How can 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 and must stay here for a hundred days. Constantly make cakes and deliver them; I will pay you a high price.' The old woman made cakes and delivered them daily. The brāhmaṇa was greedily attached, eating to his fill with joy. Initially, the cakes made by the old woman were white and clean, but later they gradually lost color and taste. He asked the old woman, 'Why is this so?' The woman said, 'Because the carbuncle has healed.' The brāhmaṇa asked, 'What does this mean?' The woman said, 'The mistress of my household had a carbuncle on her private parts; we applied flour and clarified butter to it. When the carbuncle ripened and the pus came out, we mixed it with butter cakes, doing so day after day. Using this to make cakes for you is why the cakes were good. Now that the lady's carbuncle has healed, where can I get more?' Hearing this, the brāhmaṇa beat his head with both fists, pounded his chest, and retched: 'How could I have broken my pure practices? I am ruined!' Abandoning his business, he rushed back to his home country. The practitioner is also like this: attached to such food and drink, delighting in eating without contemplating impurity, when suffering retribution later, how can regret help?"