English
English version: ‘Venerable ones, know that the Buddha, having thoroughly understood and realized one Dharma (法, law/principle), proclaimed and revealed it to his disciples. We should now harmoniously gather and compile the Dharma, and after the Buddha's Parinirvana (灭度, passing away), let there be no discord or contention. We should ensure that the Dharma and Vinaya (法律, discipline) that accord with pure conduct (梵行, Brahma-faring) endure for a long time, benefiting and bringing happiness to countless sentient beings, and showing compassion to all the gods and humans in the world, enabling them to attain supreme benefit, welfare, and happiness.’ ‘What is this one Dharma?’ The summary verse says: ‘This one Dharma refers to sentient beings, who abide relying on food and relying on actions. Among all virtuous Dharmas, non-negligence is the most supreme.’ All sentient beings abide relying on food, all sentient beings abide relying on actions, and among all virtuous Dharmas, non-negligence is the most supreme. This is what is called the one Dharma. All sentient beings abide relying on food. What is food, that it is said that all sentient beings abide relying on food? As the World-Honored One said: ‘Bhikkhus (苾刍, monks), know that there are four kinds of food that enable beings who have already come into existence to abide, and that nourish those who seek to be born.’ What are the four foods? First is coarse or fine edible food (段食, physical food), second is sense-impression food (触食, sense impressions), third is volitional food (意思食, volition), and fourth is consciousness food (识食, consciousness). Because of these four foods, it is said that all sentient beings abide relying on food. For what reason is it known that all kinds of sentient beings abide relying on food? Because various sentient beings, in various aggregates, due to these foods not being exhausted, have thoughts, similar thoughts, establish speech, live, exist, maintain life, and function with various differences. If various sentient beings, in various aggregates, due to these foods being exhausted, have thoughts, similar thoughts, establish speech, die, pass away, perish, and function with various differences. Therefore, it is known that all kinds of sentient beings abide relying on food. Question: ‘Should these four foods be said to be conditioned (有为, saṃskṛta), or unconditioned (无为, asaṃskṛta)?’ Answer: ‘They should be said to be conditioned.’ Question: ‘Should these four foods be said to be permanent (常, nitya), or impermanent (无常, anitya)?’ Answer: ‘They should be said to be impermanent.’ Question: ‘Should these four foods be said to be constant (恒, dhruva), or inconstant (非恒, adhruva)?’ Answer: ‘They should be said to be inconstant.’ Question: ‘Should these four foods be said to be changeable (变易, vipariṇāma), or unchangeable (不变易, avipariṇāma)?’ Answer: ‘They should be said to be changeable.’ Question: ‘Should these four foods be said to arise dependently (缘已生, pratītyasamutpanna), or not arise dependently (非缘已生, apratītyasamutpanna)?’ Answer: ‘They should be said to arise dependently.’ Question: ‘Should these four foods be said to be name (名, nāma)’ --------------------------------------------------------------------------------
Chinese
摄、当言色摄？答：段食应言色摄，余三食应言名摄。问：如是四食，当言有见、当言无见？答：应言无见。问：如是四食，当言有对、当言无对？答：段食应言有对，余三食应言无对。问：如是四食，当言是心、当言非心？当言是心所、当言非心所？当言心相应、当言心不相应？答？段食应言非心、非心所、心不相应；触、意思食应言是心所与心相应；识食应言唯是心。问：如是四食，当言善、当言不善、当言无记？答：段食应言无记，余三食应言或善或不善或无记。云何善触食？答：若善有漏触为缘，能令诸根长养大种增益，又能滋润随滋润、充悦随充悦、护随护、转随转、持随持，是谓善触食。云何不善触食？答：若不善触为缘，能令诸根长养大种增益，又能滋润随滋润乃至持随持，是谓不善触食。云何无记触食？答若无记触为缘，能令诸根长养大种增益，又能滋润随滋润乃至持随持，是谓无记触食。云何善意思食？答：若善有漏触相应诸思等思、现前等思、已思思类造心意业，是谓善意思食。云何不善意思食？答：若不善触相应诸思等思乃至意业，是谓不善意思食。云何无记意思食？答：若无记触相应诸思等思乃至意业，是谓无记意思食。云何善识食？答：若善有漏思相应诸心意识，是谓善识食。云何不善识 现代汉语译本 摄取，应当说是色所摄取吗？回答：段食（Kabaalhaara，指固体食物）应当说是色所摄取，其余三种食（触食、意思食、识食）应当说是名（Naama，精神现象）所摄取。问：这四种食，应当说是有可见的（有见、Saanidarsana）吗？应当说是无可见的（无见、Anidarshana）吗？回答：应当说是无可见的。 问：这四种食，应当说是有对碍的（有对、Sapatigha）吗？应当说是无对碍的（无对、Apratigha）吗？回答：段食应当说是有对碍的，其余三种食应当说是无对碍的。问：这四种食，应当说是心（Citta）吗？应当说不是心吗？应当说是心所（Caitasika）吗？应当说不是心所吗？应当说是心相应（Cittasamprayukta）吗？应当说是心不相应（Cittavisamyukta）吗？回答：段食应当说不是心、不是心所、心不相应；触食、意思食应当说是心所，与心相应；识食应当说唯是心。 问：这四种食，应当说是善（Kusala）吗？应当说是不善（Akusala）吗？应当说是无记（Avyaakrita）吗？回答：段食应当说是无记，其余三种食应当说是或是善或是不善或是无记。什么是善触食？回答：若是善的有漏触（Saasrava sparsha，伴随烦恼的接触）为缘，能够使诸根（Indriya，感觉器官）增长，四大种（Mahaabhuuta，地、水、火、风）增益，又能滋润随着滋润、充悦随着充悦、护持随着护持、运转随着运转、保持随着保持，这叫做善触食。什么是不善触食？回答：若是不善触为缘，能够使诸根增长，四大种增益，又能滋润随着滋润乃至保持随着保持，这叫做不善触食。什么是无记触食？回答：若是无记触为缘，能够使诸根增长，四大种增益，又能滋润随着滋润乃至保持随着保持，这叫做无记触食。 什么是善意思食？回答：若是善的有漏触相应的诸思（Cetanā，意志）等思、现前等思、已思思类，造作心意业，这叫做善意思食。什么是不善意思食？回答：若是不善触相应的诸思等思乃至意业，这叫做不善意思食。什么是无记意思食？回答：若是无记触相应的诸思等思乃至意业，这叫做无记意思食。什么是善识食？回答：若是善的有漏思相应的诸心意识，这叫做善识食。什么是不善识
English
English version Should 'intake' be said to be intake of 'rupa' (form)? Answer: 'Kabaalhaara' (material food) should be said to be intake of 'rupa', the remaining three kinds of food (contact, volition, and consciousness) should be said to be intake of 'naama' (name, mental phenomena). Question: Should these four kinds of food be said to be visible (Saanidarsana)? Should they be said to be invisible (Anidarshana)? Answer: They should be said to be invisible. Question: Should these four kinds of food be said to be obstructive (Sapatigha)? Should they be said to be non-obstructive (Apratigha)? Answer: 'Kabaalhaara' should be said to be obstructive, the remaining three kinds of food should be said to be non-obstructive. Question: Should these four kinds of food be said to be 'citta' (mind)? Should they be said to be not mind? Should they be said to be 'caitasika' (mental factors)? Should they be said to be not mental factors? Should they be said to be 'cittasamprayukta' (associated with mind)? Should they be said to be 'cittavisamyukta' (dissociated from mind)? Answer: 'Kabaalhaara' should be said to be not mind, not mental factors, not associated with mind; contact and volition should be said to be mental factors, associated with mind; consciousness should be said to be only mind. Question: Should these four kinds of food be said to be 'kusala' (wholesome)? Should they be said to be 'akusala' (unwholesome)? Should they be said to be 'avyaakrita' (indeterminate)? Answer: 'Kabaalhaara' should be said to be indeterminate, the remaining three kinds of food should be said to be either wholesome, unwholesome, or indeterminate. What is wholesome contact as food? Answer: If wholesome, defiled (Saasrava sparsha) contact is the condition, it can cause the 'indriya' (sense organs) to grow, the 'mahaabhuuta' (great elements: earth, water, fire, wind) to increase, and it can also moisten with moisture, satisfy with satisfaction, protect with protection, turn with turning, maintain with maintenance, this is called wholesome contact as food. What is unwholesome contact as food? Answer: If unwholesome contact is the condition, it can cause the sense organs to grow, the great elements to increase, and it can also moisten with moisture, up to maintain with maintenance, this is called unwholesome contact as food. What is indeterminate contact as food? Answer: If indeterminate contact is the condition, it can cause the sense organs to grow, the great elements to increase, and it can also moisten with moisture, up to maintain with maintenance, this is called indeterminate contact as food. What is wholesome volition as food? Answer: If wholesome, defiled contact is associated with 'cetanā' (volition), such as volitions, present volitions, past volitions, creating mental karma, this is called wholesome volition as food. What is unwholesome volition as food? Answer: If unwholesome contact is associated with volitions, up to mental karma, this is called unwholesome volition as food. What is indeterminate volition as food? Answer: If indeterminate contact is associated with volitions, up to mental karma, this is called indeterminate volition as food. What is wholesome consciousness as food? Answer: If wholesome, defiled volition is associated with the mind and consciousness, this is called wholesome consciousness as food. What is unwholesome consciousness --------------------------------------------------------------------------------
Chinese
食？答：若不善思相应诸心意识，是谓不善识食。云何无记识食？答：若无记思相应诸心意识，是谓无记识食。问：如是四食，当言有漏、当言无漏？答：应言有漏。问：如是四食，当言学、当言无学、当言非学非无学？答：应言非学非无学。问：如是四食，当言欲界系、当言色界系、当言无色界系？答：段食应言欲界系，余三食应言或欲界系、或色界系、或无色界系。 问：诸食皆是段食耶？答：诸段食皆是食，有是食非段食，谓余三食及世俗。问：诸食皆是触食耶？答：诸触食皆是食，有是食非触食，谓余三食及世俗。问：诸食皆是意思食耶？答：诸意思食皆是食，有是食非意思食，谓余三食及世俗。问：诸食皆是识食耶？答：诸识食皆是食，有是食非识食，谓余三食及世俗。问：诸段皆是食耶？答：应作四句。有是段而非食，谓段为缘，诸根损减大种变坏。有是食而非段，谓余三食及世俗。有是段亦是食，谓段为缘，诸根长养大种增益，又能滋润随滋润乃至持随持。有非段亦非食，谓除前相。问：诸触皆是食耶？答：应作四句。有是触而非食，谓无漏触及有漏触为缘，诸根损减大种变坏。有是食而非触，谓余三食及世俗。有是触亦是食，谓有漏触为缘，诸根长养大种增益，又能滋润随滋润乃至持随持。有 现代汉语译本 问：什么是识食？答：如果是不善思（不好的念头）相应的那些心意识，这就叫做不善识食。什么是无记识食？答：如果是无记思（非善非恶的念头）相应的那些心意识，这就叫做无记识食。问：这四种食，应该说是属于有漏（有烦恼）的，还是属于无漏（无烦恼）的？答：应该说是属于有漏的。问：这四种食，应该说是属于有学的（还在学习的），还是属于无学的（已经学成的），还是属于非学非无学的？答：应该说是属于非学非无学的。问：这四种食，应该说是属于欲界系的，还是属于**界系的，还是属于无**界系的？答：段食应该说是属于欲界系的，其余三种食应该说是或者属于欲界系的，或者属于**界系的，或者属于无**界系的。 问：所有的食都是段食吗？答：所有的段食都是食，但有些是食却不是段食，比如其余三种食和世俗（的食物）。问：所有的食都是触食吗？答：所有的触食都是食，但有些是食却不是触食，比如其余三种食和世俗（的食物）。问：所有的食都是意思食吗？答：所有的意思食都是食，但有些是食却不是意思食，比如其余三种食和世俗（的食物）。问：所有的食都是识食吗？答：所有的识食都是食，但有些是食却不是识食，比如其余三种食和世俗（的食物）。问：所有的段都是食吗？答：应该用四句来回答。有些是段而不是食，比如以段食为缘，导致诸根（感官）损减，四大种（组成身体的基本元素）变坏。有些是食而不是段，比如其余三种食和世俗（的食物）。有些既是段又是食，比如以段食为缘，导致诸根长养，四大种增益，并且能够滋润，随之滋润，乃至保持，随之保持。有些既不是段也不是食，比如排除以上情况。问：所有的触都是食吗？答：应该用四句来回答。有些是触而不是食，比如无漏触（无烦恼的触）以及有漏触（有烦恼的触）为缘，导致诸根损减，四大种变坏。有些是食而不是触，比如其余三种食和世俗（的食物）。有些既是触又是食，比如有漏触为缘，导致诸根长养，四大种增益，并且能够滋润，随之滋润，乃至保持，随之保持。有些既不是触也不是食。