翻譯名義集 7.69

7.69

《佛地論》云：「任持名食，謂能任持色身令不斷壞，長養善法。身依食住，命託食存，流入五臟充浹四肢，補氣益肌，身心適悅（食有三德：一輕軟，二淨潔，三如法。味有六種，謂苦酸甘辛鹹淡）。」《楞嚴》云：「如是世界十二類生，不能自全，依四食住，所謂段食、觸食、思食、識食。」是故佛言：「一切眾生皆依食住。」檇李釋曰：「言段食者，段謂形段。以香味觸三塵為體，入腹變壞資益諸根，故言段食（《起世經》云：『麤段微細食。閻浮提人，飯[麩-夫+少]豆肉等，名麤段食。按摩澡浴拭膏等，名微細食。』古譯經律皆名摶食。《說文》摶，圜也。《禮》云無摶食。《通俗文》手團曰摶。《熏聞》云：『其義則局。如漿飲等不可摶故，於是後譯皆云段食。』）。言觸食者，觸謂觸對。取六識中相應觸對前境而生喜樂，故名觸食（通慧云：『如男與女相對為觸，觸能資身，故得食名。準《僧祇》見色愛著名食，豈非觸食義耶？設非觸食，何以觀戲劇等終日不食而自飽耶？』《起世經》云：『一切卵生得身，故以觸為食。』𭰈疏云：『冷暖觸等亦名觸食。』）。言思食者，思謂意思。取第六識相應思，於可意境生希望故（《起世經》云：『思食者，若有眾生，意思資潤，諸根增長。如魚鼈蛇蝦蟆伽羅瞿陀等及餘眾生，以意思潤益諸根壽命者，此等用思為食。』《熏聞》云：『相應觸及相應思者，皆心所遍行法中也。』𭰈疏云：『思想飲食令人不死，亦名思食。』）。言識食者，識即第八執持之相。由前三食勢分所資，令此識增勝，能執持諸根大種故（《起世經》云：『識食，地獄眾生及無邊識處天等，皆用識持以為其食。』）。若約三界辨之，段食唯在欲界，以色無色無香味二塵。餘之三食遍通三界（中陰但有三食，亦有段食。如《雜心論》云：『如人中陰，還食人中所食香氣也。但現陰麤，故多𮒖段食；中陰細故，多藉三食耳。』）此乃總敘四食也。」

The Buddhabhūmi-śāstra says: "Sustenance is called food (āhāra); that is, it can sustain the physical body so that it does not deteriorate or break down, and it nourishes good dharmas. The body relies on food to abide, and life depends on food to endure. Flowing into the five viscera, it permeates the four limbs, replenishing qi and benefiting the flesh, making the body and mind comfortable and joyous. (Food has three virtues: first, lightness and softness; second, cleanliness and purity; third, compliance with the Dharma. It has six flavours: namely, bitter, sour, sweet, pungent, salty, and bland.)" The Śūraṅgama sūtra says: "Thus the twelve classes of living beings in this world cannot maintain themselves on their own, but abide by relying on the four foods: namely, portioned food, contact food, thought food, and consciousness food." Therefore the Buddha said: "All sentient beings abide by relying on food." Zuili explains: "Regarding 'portioned food' (kavaḍīkārāhāra), 'portion' refers to bodily portions and chunks. Taking the three dusts of fragrance, taste, and tangibility as its substance, entering the belly, deteriorating, and benefiting the sense faculties, it is therefore called portioned food. (The Lokasthiti sūtra says: 'Coarse portioned food and minute, subtle food. For the people of Jambudvīpa, cooked rice, parched grain, beans, meat, and so forth are called coarse portioned food; massage, bathing, wiping with ointments, and so forth are called minute, subtle food.' Ancient translations of sūtras and vinayas all called it 'balled food' [piṇḍāhāra]. The Shuowen jiezi says: piṇ refers to round. The Book of Rites says: 'Do not ball up food.' The Tongsu wen says: 'Balling with the hand is called piṇ.' The Xunwen says: 'Its meaning was too narrow. Since broths, beverages, and the like cannot be balled up, subsequent translators all rendered it "portioned food".') Regarding 'contact food' (sparśāhāra), 'contact' refers to encountering and confronting. Taking the contact that corresponds with the six consciousnesses facing their external objects to produce joy and pleasure, it is therefore named contact food. (Tonghui says: 'Just as a man and a woman confronting one another constitutes contact, and contact can sustain the body, it thus obtains the name of food. In accordance with the Mahāsāṃghika-vinaya, seeing visible forms and generating attachment is called food; is this not the meaning of contact food? If it were not contact food, why would those watching plays and theatricals feel naturally satiated despite not eating all day?' The Lokasthiti sūtra says: 'All egg-born beings obtain their bodies, hence they take contact as food.' The Jin’gang shu says: 'Cold and warm sensations and the like are also called contact food.') Regarding 'thought food' (manosañcetanāhāra), 'thought' refers to mental intention. Taking the volition (cetanā) that corresponds with the sixth consciousness, because it generates hope toward desirable objects, [it is called thought food]. (The Lokasthiti sūtra says: 'Regarding thought food, if there are sentient beings whose mental intention moistens and enriches them so that their faculties flourish—just as fish, turtles, snakes, toads, gavials, and other sentient beings use mental intention to moisten and benefit their faculties and lifespan—these use thought as food.' The Xunwen says: 'Corresponding contact and corresponding thought are both among the universally operating mental factors.' The Jin’gang shu says: 'Thinking of food and drink so that one does not die is also called thought food.') Regarding 'consciousness food' (vijñānāhāra), 'consciousness' refers to the characteristic of holding and sustaining by the eighth consciousness. Sustained by the momentum of the preceding three foods, this consciousness is made superior and strong, able to hold and sustain the sense faculties and the great elements. (The Lokasthiti sūtra says: 'As for consciousness food, hell beings and the devas of the Sphere of Boundless Consciousness and so forth all use the sustenance of consciousness as their food.') If differentiated according to the three realms: portioned food exists only in the desire realm, because the form and formless realms lack the two dusts of fragrance and taste; the remaining three foods pervade all three realms. (The intermediate existence [antarābhava] has only three foods, though it also has portioned food. As the Saṃyuktābhidharmahṛdaya-śāstra says: 'Just as in a human's intermediate existence, they also feed upon the aromas of what is eaten among humans. It is only that the present skandhas are coarse, hence they rely heavily on portioned food; the intermediate skandhas are subtle, hence they mostly rely on the [other] three foods.') This is a general overview of the four foods."