[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩經疏卷第三．第六](https://indike.org/pramana/in.bauddha.taisho.2772) › 6.31 # 維摩經疏卷第三．第六 6.31 維摩經疏卷第三．第六 6.31 - **Language:** Classical Chinese ### [6.31](https://indike.org/pramana/in.bauddha.taisho.2772.6.31) 四食義六門分別。一釋名得名。二出體性。三明建立。四辯差別。五界趣有無。六問答聊簡。第一釋名得名者有其二種。一通二別。初通者。四者是數。食即是用。從數及用為名。或可。六釋中帶數釋也。二別名者。一斷食。斷謂形斷即是形相。食謂長養諸根大種。此即形相及用為名。或可。斷即佛食。當體得名。二觸食。觸對前境名之為觸。觸境益身故名為食。從用為名。或可。觸即是食當體為名也。三思食。有所悕望名之為思。思能長養故名為食。從用為名。或可。思即是食。當體為名。四識食。性能了別名之為識。識即是食。當體為名。或可。第八識任持名食。從用為名也。第二出體者。辯體有二。一小乘。二大乘。小乘中薩婆多宗雜心論等斷食以香味觸三塵為體。以是是合中知資養自根故觸食思食以通大地中觸思二數為體。識食以六識心王為體也。經部宗成實論等斷食以色香味觸四塵體。食以冷暖等緣成假觸為體。思食以思求。飯食思心為體。識食通取五識及五識後意識獨頭意識為體。大乘中瑜伽論等斷食以香味觸三塵為體。食以遍行中觸數為體。觸雖通七八。六識相應者食義勝也。思食亦以遍行中思數為體。此思雖與諸識相應。屬意識者食義勝也。識食以阿賴耶識為體。此識雖通七八。第八食義勝也。第三建立者。依瑜伽論有其四法。一氣力喜樂。三悕望。四任持。諸根大種由斷食故資養色身。有氣力故。由觸食故攝益喜樂便能長養諸根大種。由思食故專注悕望令其色根長養相續。由識食故執受諸根大種不斷。對此四義立四食也。第四辯差別者。依無性攝論。食有四種。一不淨依止住食。謂欲界凡夫由有煩惱名為不淨依止。即身謂不淨身。依此四食得住故名不淨依止住食。二淨不淨依止住食。謂有學聖人及色無色界凡夫有學聖人斷見惑盡名淨。修惑未盡名為不淨。凡夫已得上定伏斷欲界地惑名淨。未離上惑名為不淨。由此四食資養得住故言淨不淨依止住食也。三清淨依止住食。謂羅漢辟支已斷見修惑盡名為清淨。由此四食得住故云清淨住食也。四示現依止住食。諸佛如來及大威德菩薩不藉食資示現受食。令身得住。言大威德菩薩者。謂八地已上證無功用威德示現自在。亦可。初地已上得十種自在名威德。或可。即是二乘迴心向大受變易報威德自在。此諸菩薩變易身心不假食資。但起化身示現受食。今此香餅即是第四示現依止食也。或可。即是法食性是無漏。非斷等四食攝也。第五界趣有無者。欲界具有四食。色界無色界唯具三食。以其斷食唯在欲界故。若約五趣。人天可知。下三惡趣亦具四食。瑜伽云。地獄眾生亦有微細斷食。謂府藏中有微細風。由此因緣彼得久住也。第六問答分別者。問曰。但是斷物皆成食耶。答。如其所應當作四句。或有斷物而非是食。謂諸斷物不能長養諸根大種。或有是食而非斷物。諸餘三食無形斷也。或有亦食亦是斷物。謂諸斷食能令諸根大種長養。或有非斷亦非是食。謂諸觸思識等不能長養諸根大種。如是所餘隨其所應皆作四句。問。眠夢梵行等持皆能長養諸根大種。何故不立食耶。答。長養有二。一攝受別義長養。謂長養諸根令明盛也。二令無損害長養。能持諸根大種無有損壞。夢等具斯長養。於前即無。是故不立。問。心所攝法有五十一種。何故觸思偏得名食餘不立耶。答。觸境益身悕望益心故。二立食餘不名食也。問。此之四食為是有漏為是無漏。答。唯是有漏。所以然者。由此四食資養有身。無漏之法能破有身故不名食。若約大乘。法味喜樂所持故無漏法亦能任持資長惠命。亦名為食。大悲香飯亦同於此也。問。斷等四食三性中何性所攝。答。斷識二食性唯無記。思觸二食理通三性。問。斷食有形容可示現。餘三是心云何示現。答。心亦可現。如佛地論說。諸佛化身有依他心無自依心。依他心者是相分化心也。又涅槃經云。化無量眾生令使有心。故知心亦可示現。良由諸佛菩薩不思議定。皆能化起無形質法也。諸佛若不現起化心。二乘凡夫及畜生等那知佛心。世尊真心十地菩薩尚自不能知也。 > The meaning of the four foods is analyzed through six sections: first, explaining the names and how they are derived; second, showing the essence; third, clarifying the establishment; fourth, distinguishing the differences; fifth, presence or absence in realms and destinies; sixth, questions and answers with brief selections. First, explaining the names and how they are derived has two parts: general and specific. First, in general: 'four' is the number; 'food' is the function. The name is derived from the number and the function. Or alternatively, among the six types of compound analysis, it is a numeral determinative compound (dvigu-tatpuruṣa). Second, specific names: First, morsel food (kavaḍīkārāhāra). 'Morsel' means segmented form, which is shape and appearance. 'Food' means nourishing the sense faculties and primary elements. Thus it takes its name from shape, appearance, and function. Or alternatively, 'morsel' is precisely the food of mortals, taking its name from its actual essence. Second, contact food (sparśāhāra). Touching against external sense objects is called 'contact'. Touching objects benefits the body, hence it is called 'food'. It takes its name from its function. Or alternatively, contact is itself food, taking its name from its actual essence. Third, mental volition food (manaḥsañcetanāhāra). Having expectation is called 'volition'. Volition can nourish, hence it is called 'food'. It takes its name from its function. Or alternatively, volition is itself food, taking its name from its actual essence. Fourth, consciousness food (vijñānāhāra). Having the nature of discernment is called 'consciousness'. Consciousness is itself food, taking its name from its actual essence. Or alternatively, the eighth consciousness holding and maintaining is called 'food', taking its name from its function. Second, showing the essence: distinguishing the essence has two perspectives: the Hīnayāna and the Mahāyāna. In the Hīnayāna, according to the Sarvāstivāda school's Saṃyuktābhidharmahṛdaya and so forth, morsel food has the three sense objects of scent, taste, and tangibles as its essence, because they are perceived upon contact and nourish one's own faculties; contact food and volition food have the two mental factors of contact and volition among the universal mental factors (sarvatraga) as their essence; consciousness food has the mind-king of the six consciousnesses as its essence. According to the Sautrāntika school, the Tattvasiddhi-śāstra, and so forth, morsel food has the four sense objects of form, scent, taste, and tangibles as its essence; \[contact\] food has provisional tangibles formed by conditions such as cold and warmth as its essence; volition food has the volitional mind that desires and seeks food as its essence; consciousness food comprehensively takes the five consciousnesses, the mental consciousness succeeding the five consciousnesses, and the solitary mental consciousness as its essence. In the Mahāyāna, according to the Yogācārabhūmi-śāstra and so forth, morsel food has the three sense objects of scent, taste, and tangibles as its essence; \[contact\] food has the mental factor of contact among the universal mental factors as its essence; although contact pervades the seventh and eighth \[consciousnesses\], its meaning as food is superior when associated with the six consciousnesses; volition food likewise has the mental factor of volition among the universal mental factors as its essence; although this volition is associated with all consciousnesses, its meaning as food is superior when belonging to the mental consciousness; consciousness food has the ālayavijñāna as its essence; although this consciousness pervades the seventh and eighth, the eighth's meaning as food is superior. Third, establishment: relying on the Yogācārabhūmi-śāstra, there are four functions: first, vigor; second, joy; third, expectation; fourth, maintenance. The faculties and primary elements nourish the physical body through morsel food because of vigor; through contact food, receiving and benefiting joy, they can nourish the faculties and primary elements; through volition food, focused expectation causes the physical faculties to be nourished in succession; through consciousness food, the faculties and primary elements are sustained without interruption. In response to these four functions, the four foods are established. Fourth, distinguishing the differences: according to Asvabhāva's Commentary on the Mahāyānasaṃgraha, food has four kinds: First, food of abiding for an impure basis, which refers to ordinary beings of the desire realm, who due to having afflictions are called an 'impure basis'—that is, the body is an impure body—and because they abide depending on these four foods, it is called the food of abiding for an impure basis. Second, food of abiding for a pure-and-impure basis, which refers to noble persons with training (śaikṣa) and ordinary beings of the form and formless realms; for noble persons with training, the complete severance of the afflictions of view is called 'pure', while the afflictions of meditation not yet exhausted are called 'impure'; for ordinary beings, having attained the higher absorptions and suppressed or severed the afflictions of the desire realm stage is called 'pure', while not having separated from the higher afflictions is called 'impure'; because they abide nourished by these four foods, it is called the food of abiding for a pure-and-impure basis. Third, food of abiding for a pure basis, which refers to arhats and pratyekabuddhas who have completely severed the afflictions of view and meditation and are called 'pure'; because they abide depending on these four foods, it is called the food of abiding for a pure basis. Fourth, food of abiding through manifestation: the buddhas, Tathāgatas, and bodhisattvas of great majesty and virtue do not rely on the nourishment of food, but manifest receiving food to cause the body to abide. 'Bodhisattvas of great majesty and virtue' refers to those on the eighth stage and above who realize unprompted, effortless majesty and virtue and manifest with sovereignty. Or it could be said that those on the first stage and above who attain the ten kinds of sovereignty are called \[having\] 'majesty and virtue'. Or alternatively, they are those of the two vehicles who turn their minds toward the Mahāyāna and receive the majesty and virtue of transformation-parīṇāmikī sovereignty; these bodhisattvas' transformation bodies and minds do not depend on the nourishment of food, but merely raise transformation-bodies to manifest receiving food. The fragrant cooked rice here is precisely the fourth, the food of abiding through manifestation. Or alternatively, it is Dharma-food whose nature is uncontaminated (anāsrava), not subsumed under the four foods such as morsel food. Fifth, presence or absence in realms and destinies: the desire realm completely possesses the four foods; the form realm and formless realm possess only three foods, because morsel food exists only in the desire realm. If classified by the five destinies, humans and devas are known; the lower three evil destinies also completely possess the four foods. The Yogācārabhūmi says that beings in hell also have subtle morsel food, meaning that within the viscera there is a subtle wind, and through this condition they are able to abide for a long time. Sixth, questions, answers, and differentiation: Question: Is whatever is a segmented thing necessarily food? Answer: According to what is appropriate, a fourfold proposition (catuṣkoṭi) should be constructed: there may be a segmented thing that is not food, namely segmented things that cannot nourish the faculties and primary elements; there may be what is food but not a segmented thing, namely the other three foods which lack segmented form; there may be what is both food and a segmented thing, namely morsel foods that can cause the faculties and primary elements to be nourished; there may be what is neither segmented nor food, namely contacts, volitions, consciousnesses, and so forth that cannot nourish the faculties and primary elements. The remainder likewise form fourfold propositions according to what is appropriate. Question: Sleep, dreams, celibacy (brahmacarya), and meditative equipoise (samāpatti) can all nourish the faculties and primary elements; why are they not established as food? Answer: Nourishment has two kinds: first, nourishment by distinct inclusion, which means nourishing the faculties to make them bright and flourishing; second, nourishment by preventing harm, which can maintain the faculties and primary elements free of damage. Dreams and so forth possess the latter nourishment, but lack the former; therefore they are not established \[as food\]. Question: The factors included under mental states (caitta) are of fifty-one kinds; why are contact and volition uniquely designated as food while the rest are not established? Answer: Because contact with objects benefits the body, and expectation benefits the mind; therefore these two are established as food, while the others are not called food. Question: Are these four foods contaminated (sāsrava) or uncontaminated (anāsrava)? Answer: They are only contaminated. Why is this? Because through these four foods the existent body is nourished, whereas uncontaminated phenomena can destroy the existent body, hence they are not called food. If considered according to the Mahāyāna, being maintained by the joy and bliss of the Dharma-flavor, uncontaminated phenomena can also maintain and nourish the life of wisdom, and are also called food. The fragrant cooked rice of great compassion is also identical to this. Question: Among the three natures, which nature subsumes the four foods such as morsel food? Answer: The two foods of morsel and consciousness are strictly morally indeterminate (avyākṛta) in nature; volition and contact foods in principle pervade the three natures. Question: Morsel food has visible form and can be manifested; the other three are mental—how can they be manifested? Answer: Mind can also be manifested. As the Buddhabhūmi-śāstra states, the transformation-bodies of all buddhas have other-dependent mind (paratantra-citta) and have no self-dependent mind; other-dependent mind is the transformation-mind of the objective aspect (nimitta-bhāga). Furthermore, the Nirvāṇa Sūtra says: 'Transforming immeasurable sentient beings, causing them to have minds.' Therefore, we know that mind can also be manifested. It is precisely due to the inconceivable samādhi of all buddhas and bodhisattvas that they can all transform and produce formless phenomena. If the buddhas did not manifest transformation-minds, how could the two vehicles, ordinary beings, animals, and so forth know the Buddha's mind? Even tenth-stage bodhisattvas themselves cannot know the Bhagavat's true mind. > — English (machine translation) (machine translation) - [Previous: 6.30](https://indike.org/pramana/in.bauddha.taisho.2772.6.30) - [Next: 6.32](https://indike.org/pramana/in.bauddha.taisho.2772.6.32) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2772.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2772~en-mt.6.31) — English, machine translation ## Linked texts (1) - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.4.7) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2772.6.31](https://indike.org/pramana/in.bauddha.taisho.2772.6.31) · Pramāṇa